Ogbunigwe - The Scientific Wonder of the Nigerian Civil War

CC™ VideoSpective

CREDITS: HISTORYVILLE

Nigerian physicist, Cynthia Osuala, pioneers graphene-based quantum technologies for sensing and computing

CC™ PersPective

By Staff

A Nigerian researcher based in the United States, Cynthia Osuala, is spearheading groundbreaking research in graphene-based quantum technologies that could transform national security, advanced communications, and next-generation computing.

Osuala, a physicist and research scientist, is investigating how the unique quantum properties of graphene — one-atom-thick material celebrated as the “wonder material” of the 21st century can be harnessed to build quantum sensors and computing components with unprecedented precision and efficiency.

Her work revolves around solving one of the most pressing challenges in modern physics and engineering: how to model devices capable of detecting extremely weak signals and processing massive amounts of data at speeds far beyond the limits of traditional electronics.

In one of her notable projects, Osuala developed advanced models to simulate quantum transport in graphene devices, revealing how electron pathways can be tuned to minimize noise and improve sensitivity. This modeling work provides a blueprint for constructing highly quantum sensors capable of detecting even the faintest changes in magnetic or electric fields — an ability critical for applications in defense, environmental monitoring, and secure communication systems.

“Graphene’s extraordinary mobility and low resistivity make it ideal for pushing the boundaries of sensing and computing technologies,” Osuala explained. “By leveraging these properties, we can design devices that are smaller, faster, and more sensitive than anything currently available.”

Her research builds on a series of significant milestones, including the first demonstration of the Aharonov-Bohm effect in chemical vapor deposition (CVD)-grown graphene rings at cryogenic temperatures. This breakthrough revealed how quantum interference effects in graphene can be harnessed for real-world applications, laying the foundation for highly sensitive quantum technologies. The work earned her the Best Paper Award at the IEEE Conference on Nanoelectronics and Nanotechnology. She has also been featured in a Stevens Institute of Technology Research & Innovation article titled “Traveling Light,” where she discussed the broader implications of her research in making quantum technologies more practical and scalable.

Beyond the lab, Osuala is a strong advocate for STEM education and diversity in science. She has served as a mentor and judge in science competitions, inspiring young scientists and helping address the underrepresentation of women and minorities in physics.

“This research is more than an academic pursuit,” Osuala emphasized. “It’s about building the technologies that will define the future technologies that ensure resilience, security, and innovation.”

Her contributions exemplify international leadership that advances materials science and quantum technology while strengthening U.S. innovation in emerging quantum systems.

Nigerian Made Cars - IVM Cars

CC™ VideoSpective

CC™ Flashback: Every bad encounter with a white person does not constitute racism.....

Dr. Akabogu-Collins

By Dr. Akabogu-Collins

..... But as they add up, run-ins become harder to see past. 

Before delving into this sumptuous piece by Dr. May Akabogu-Collins, a Nigerian-American economics professor as well as freelance writer, it is rather timely to note that while the afore-headlined article will be the main crux of my piece, in reading her entries, she also talks about the "prejudices" harbored by African immigrants against African-Americans and how over time, she has come to realize that the majority culture does not necessarily view blacks from a nationality perspective, but essentially as one-in-and-of-the-same. In her piece "Coming to Black America" she states with regard to her initial prejudiced opinions about African-Americans....

"My sister Agnes was visiting from Harvard Law School in 1989. At that time, I was a doctoral student of economics at USC and we were strolling through the streets of Korea-town that summer of 1989. We entered a video store and were excited to find a copy of the movie "Coming to America". What do we need to rent a movie? Agnes asked the cashier. The Korean cashier then told us to hold on for a minute while she disappeared to the backroom to ostensibly ask what it would take to get this done. Moments later, she emerged from the backroom and said in a thick accent.... Sorry, only Koreans. Not even the owner of the store could accede to our desire to rent the movie in question as he declared: One hundred dollars cash deposit and you leave license here."

This experience made her realize that the Korean, much like the Caucasian did not exactly see her as different from the African-American as her equally ignorant (much like the Korean store owner and attendant) father had told would be the case as she prepared to come to the United States in the early eighties, saying:

"If you look for racism in America, you'll find it. But prove to them that you are a tribal African, not one of those addle-brained former slaves. And do steer away from them; they're nothing but trouble."
"But the Korean video store was a turning point. As a target of old-fashioned explicit racism, for the first time I felt the rage and frustration of black Americans. As I watched Korea-town go up in flames during the L.A. riots of 1992, I understood the motivation."

You can read more on her piece "Coming to Black America" on her page, it is quite a read and shows how we all have a prejudiced bone in our bodies, and it is only to the extent that we either nurture or regulate it that determines through which prism we view not only our world, but the world around us.

Now to the original piece I wanted to talk about, Dr. Collins talks about her aggregate experiences in the United States as both an intellectual and a black person. She talks about how the same father who had a well nurtured but debilitatingly ignorant opinion of African-Americans was the first to intimate her of the need to not view every encounter with a white person in America as racism. Quite an irony and the various twists and turns in her piece (reproduced with permission) below would go to show, it is not really quite as simple as that.

"Vista, Calif. – I was about to kick my white neighbor out of my house. Then the memory of my dad's voice intercepted me.

In 1980, when I was coming to America from Nigeria to attend grad school, my father told me, "Not every unpleasant encounter with a Caucasian constitutes racism. It might just be ignorance – stupidity, in fact."

When I arrived at the University of Southern California, the dynamics of black-white politics were still alien. That first semester, I received the highest score on a test. As he handed back my paper, the professor publicly announced, : "You surprised me; I kept slowing down for you, thinking you were lost." A compliment, I thought.

"An insult," said a classmate later. "The professor had presumed you were dumb because you're black." I wasn't convinced. But events moved on. Sometimes preposterously.

A year later, I was walking back to my hotel room in Baltimore when another hotel guest stuck her head out her room and addressed me: "I need extra soap and a towel." I smiled and replied, "Me, too." At that point, she flushed and disappeared. I chalked it up to rational discrimination.

Soon after grad school, I arrived at a college for an interview and introduced myself as "Dr. Collins." The secretary replied, "And I'm the president." She later apologized profusely, adding, "You look too young to be a PhD." "It's the melanin," I deadpanned, adding with a wink, "Black don't crack." She cracked up.

Never having been a target of old-fashioned, explicit racism, I still couldn't distinguish between imaginary and real racism. That changed when my sister and I entered a video store in Korea Town in Los Angeles. We were excited to find the Eddie Murphy comedy, "Coming to America." The clerk, without batting an eye, announced unequivocally, "Only Koreans." That was the turning point in my assimilation to my new environment.

For the first time, I felt the frustration of being black in America. "It's an Asian thing," a friend explained later. "They tend to be clannish." For a while I shunned Asians – and consorted with Caucasians.

In Africa we attended the same schools as the Caucasians. There was no built-up animosity and, I suppose, the Caucasians in West Africa never had a reason to draw racial lines or feel superior. Hence, I had no self-consciousness among Caucasians. The O.J. Simpson verdict in 1995, however, changed all that.

I was the only black professor at a small college in Pennsylvania. When I heard my all-white colleagues denouncing the verdict at the department lounge, I stepped outside my office to join them. The lounge immediately went silent. Everyone froze, like a still frame in a movie, and the tableau resonated with the unspoken, "You're black, therefore..." I spun on my heel and fled campus.

I'd spent 15 years in America resisting racializing my feelings, but that incident at the faculty lounge gave me a new pair of glasses.

In San Diego 10 years later, as I was walking my dogs (Akitas) one Monday morning, I encountered an elderly white woman. "They are absolutely gorgeous!" she declared. Before I could thank her, she added, "Are they yours?"

Here's the thing: After 25 years in America, as such encounters accumulate, subconsciously, resentments also accumulate. "Fat chance," I replied, "I'm dog-sitting for a rich white family." And I strode away wondering if I was becoming racially paranoid.

I was still wondering that when my white neighbor knocked on my door that same day. She was having an off day, so she took the day off and came over to vent. "It's like," she began, tears welling. "How can I put it? I feel like I've little black people inside my stomach."

Huh? I'd had three little black people inside my belly and those were the happiest months of my life. So what could I say?

"What do you mean?"

A litany of woes ensued: hubby's worsening Alzheimer's, facing foreclosure, teenage turmoil – my mind strayed.

Black market, black sheep, Black October, Black Sunday, black Monday, black weekend, the blackest day in history (9/11). Granted, those held no racial connotations – they were just terms for bad things.

People having a bad day often say they're having a black day. But little black people in her stomach? Why, that's racist! I should just kick her out, I thought. Then I heard my father's voice: "It might just be ignorance...."

"Hel-lo-o?" my neighbor reeled in my attention. "Yeah, I'm listening," I said.

She continued, but my mind kept wandering: Had I just been insulted? Should I demand an apology at least? Or was I becoming one of those "overly sensitive blacks" – you know, the ones who criticized David Howard, a former Washington, D.C., mayoral aide, for saying "niggardly" (which means "miserly") at a budget discussion in 1999?

I still can't, be certain, of course. And I'm still not convinced that kicking my neighbor out would've been wrong. Yet, I'm bothered that my feelings are now colored by race.

I now empathize with blacks born here who, due to the country's history, are sensitive to these issues. But at the same time, I sympathize with the uninformed whites who must watch their language lest they inadvertently offend our sensibilities.

That's where America is. And until whites make the extra effort to understand the source of "black rage," that's where America will remain.

Why didn't I approach my neighbor later to tell her that I felt insulted by her metaphor?

I was afraid she would consider me "overly sensitive," and that it might cause a strain between us. Race discussion is uncomfortable. And that's exactly the problem in America – the lack of trust between blacks and whites and hence the inability to engage in an open and frank discussion about the causes and effects of racism that can clarify our different reactions to the same racial landscape.

As President Obama has said, for America to progress, both blacks and whites must listen to one another with an open mind. Only then can we understand where the other is coming from. Yet it has to come from our hearts. And that requires mutual trust.

Blacks must be able to talk to whites about their fears and resentments without presuming that whites would consider them racially paranoid.

Whites must trust that blacks won't label them racists for expressing their frustrations. This is the way toward a more racially tolerant America. And in order to get there, we must be open with ourselves and compassionate with others.

Until then, these incidents will proceed with black – oops – bleak predictability: Ignorant white says something racially insensitive. Sensitive blacks overreact. And we're all tired of that broken record."

The Corruption at CAF and Patrice Motsepe’s agenda against the West African Football Union (WAFU)

CC™ VideoSpective

CREDITS - OUR AFRICAN FOOTBALL MEDIA

'Flashback: The narrative is always ‘White is better' - Ex-Chelsea director and former Nigeria international Emenalo on systemic racism in football

Ex-Chelsea and Monaco Sporting Director Mike Emenalo

CC™ Introspective 

Former Chelsea sporting director Michael Emenalo says “the narrative has to change” if black coaches are to be given the same opportunities as their white counterparts.

The issue of racism in society has been given greater prominence in recent months following the killing of American George Floyd by a white police officer in Minneapolis in May 2020, which sparked Black Lives Matter protests across the globe. 

Premier League players and staff have shown their solidarity against racism by taking a knee before kick-off at every game, while the players also have 'Black Lives Matter' printed on their shirt sleeves.

Emenalo, though, believes there needs to be a more fundamental shift in how black players and managers are perceived if there is to be true equality in football.

Wolves boss Nuno Espirito Santo is currently the only manager from a black, Asian and minority ethnic background in the Premier League. Emenalo meanwhile is one of only two BAME technical directors in Premier League history along with Les Ferdinand, whose QPR side were relegated three months after his appointment as director of football in February 2015.

“The narrative has to change. The narrative right now is always that white is better,” he told the Guardian.

“So it doesn’t matter what Chris Hughton produces as a manager. There’s always someone saying a white guy can do it better. People need to do the right thing. Like Martin Luther King said: ‘Judge me by my competence – not my skin colour.'

“When I sit behind the bench at a game, I want to be close to my work. But it’s also so that people of my colour could say: ‘I can do that.’ People in the parking lot would say: ‘Oh my God, you don’t know what you mean to us.’ Then I feel even worse because I want to say more.”

Emenalo joined Chelsea as chief scout in 2007 following a playing career that saw him play in five countries and feature for Nigeria at the 1994 World Cup. The 54-year-old was briefly promoted to assistant coach in 2010 before becoming technical director the following year.

He would go on to spend a decade at Stamford Bridge, overseeing a complete overhaul of the club’s academy structure and being credited with the scouting and signing of players such as Kevin De Bruyne, Mohamed Salah, N'Golo Kante and Eden Hazard.

Despite those achievements, Emenalo felt he constantly had to prove himself to the 10 permanent or caretaker managers Chelsea went through in that time.

“Everybody has a misconception of my knowledge, insight and experience. I did it 10 times with 10 managers,” he added.

“Each time I climbed the hill and convinced them of my worth. I have a university degree in international relations and diplomacy. I know how to deal with people and with situations. I had World Cup experience and been part of this industry on five continents.

"I said: ‘I’ll give them an opportunity to understand me.’ They all did but it’s not easy starting from ground zero every time.”

Stats Perform News

Nigeria will not move forward without a Rawlings-like revolution

CC™ VideoScope

"Woke" Companies Push Transgender Agenda

CC™ Opinion 

By Dr. James Dobson

Defying common sense, biological reality, and the beliefs of most Americans, senior leaders at companies including Mars, Inc., and Nestle USA, have gone all in on the LGBTQ agenda.

These companies are pledging to "us[e] our influence to advocate for policies that establish full equality at the federal and state levels, including swift Senate passage of the Equality Act."

What this really means is that these companies support gender mutilation of children through "gender reassignment" surgeries, believe that the religious freedom guaranteed by the First Amendment is inconsistent with a "progressive" America, and believe that Americans who think differently are bigots who should be silenced and expelled from society.

The question is, will conservatives and people of faith fight back? They should! Here is what Tony Perkins, president of the Family Research Council, said about this corporate posturing:

“With that much activism, who has time to sell candy? And in this heated climate, who will buy it? Considering the backlash against Coke, Delta, Major League Baseball, and Patagonia, this is an incredibly tone-deaf move for the makers of Twix, Starburst, and M&Ms. The American people have made it quite clear that they're fed up with corporations picking sides in politics. Just this week, three-quarters of the country said companies should stay out of politics, and a solid majority (64 percent) said they'd consider walking away from the ones who didn't. Obviously, that message didn't make it to Kit-Kat headquarters."

Maybe it's time that message did make it to headquarters. Stand with us—and for America—by contacting Mars, Inc. and Nestle, USA and let them know what you think about corporate activism.

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The Hushpuppis and Nigeria’s image

CC™ Opinion - By Eleanya Ndukwe Jr.

The arrests of Ramoni Igbadole Abbas, commonly known as Hushpuppi; Jacob Ponle, known as Woodberry; and ten others last year by the expert combination of the FBI, INTERPOL, and the Dubai police in the United Arab Emirates has reopened the unpleasant conversation about international cybercrimes. It has equally re-centered the issue of Nigeria’s image vis-à-vis crime and the most populous African nation’s citizens.

According to official news sources, at the time of the 38-year-old’s arrest, Hushpuppi had victimised over 1.9 million people, 21 laptop computers, 15 memory storage devices, 5 hard drives, 47 smartphones, and 15 flash drives. Investigators announced that he, alongside his aids, defrauded people up to the tune of $435,611,200 (N169.01 billion) based on documents recovered to indicate fraudulence “on a global scale.” Did I mention that he was the owner of 13 luxury cars worth up to $6,806,425 (N2.640 billion) too? 

Hushpuppi displaying his ill-gotten wealth on his Instagram account draped in designer wear.

It is erroneous to assume that Hushpuppi’s case is isolated. The pattern and frequency prove otherwise; they show that the menace is not only endemic, but extensive. Last year, much-celebrated Forbes Africa’s 30 Under 30 2016 honoree and chairman of Invictus Group, Obinwanne Okeke was arrested and recently pleaded guilty to FBI charges for $11 million (N4.2 billion) internet fraud facing up to 20 years imprisonment sentence; in August 2019, the FBI released a list of 80 wanted Nigerian cybercriminals for an alleged $6 million cybercrime noting that “the overall conspiracy was responsible for the attempted theft of at least $40 million,” while arresting two co-conspirators: Valentine Iro and Chukwudi Christogunus Igbokwe; 6 Nigerian nationals—Richard Izuchukwu Uzuh; Alex Afolabi Ogunshakin; Felix Osilama Okpoh; Abiola Ayorinde Kayode; Nnamdi Orson Benson; and Michael Olorunyomi—are currently on the FBI’s “Cyber’s Most Wanted” list for defrauding “over 70 different businesses in the US with a combined loss of over $6,000,000” according to its official twitter account.

Underlying all these cases is a certain measure of self-indulgence which seeks to exploit the efforts of innocent victims, capitalising on codified methods of cybercriminality frowned upon by international laws, and counterproductive to the image-building goals of Nigeria. Acts such as phishing, engaging in Business Email Compromise (BEC), ransomware, banking malware and other widely recognised cyberthreats have been at the forefront of their activities.

Following Hushpuppi’s arrest, social media platforms began witnessing a sense of distancing. But unlike the social distancing globally induced by the Coronavirus Disease (COVID-19), we became accustomed to social media distancing initiated by those who had once dined with the overtly brash Hushpuppi. More importantly though, the often-repeated lines of denunciation by Nigerian public officials greeted our airwaves as expected. The central message was the same as always: ALL Nigerians should not be lumped into the soiled perception of fraudulence, uncharacteristically championed by most recently arrested infamous nationals like Hushpuppi, Obinwanne, Mompha and their ilk.

“This is really denting to our image as a people, but like I always say, fraud does not represent who we are as Nigerians. Hardworking. dedicated. committed,” the Chairman/CEO, Nigerians in Diaspora Commission (NIDCOM), Hon. Abike Dabiri-Erewa retweeted to a tweet detailing Hushpuppi’s fraudulent acts on June 25, 2020. Public relations messages like the one by Hon. Dabiri-Erewa are, perhaps, important in the fight to redeem Nigeria’s already battered image—somewhat reminiscent of the late Information Minister, Prof. Dora Akunyili’s campaign: “Nigeria: Good People, Great Nation.” However, they reek of gross unexamined self-reflection in many forms. And I will highlight some.

First, at face value, these cybercrimes committed by Nigerian nationals portray a certain get-rich-quick syndrome which has become a deified, noticeable trend mostly exhibited—to varying degrees—across social media platforms. Exotic cars are flaunted, designer wears rocked, glittering accessories are customary looks across verified pages and profiles, as if to separate those that have “made it” from those trying to stay as legitimate and clean as the strength of their manhood and the integrity of their professional crafts entail. That these self-acclaimed “made men” have millions of followers on their social media accounts portrays the alternate universe we live in, where the disenfranchised see them as role models to aspire to become. Yet, there is a profound truth to be gleaned from this aforementioned syndrome.

On deeper observation, it epitomises the present spirit of Nigeria’s younger generation. In terms of age structure according to the 2019 CIA World Factbook, Nigeria’s “early working age” and “mature working age” boast a population pyramid combination of 15-24 years (19.81%) and 25-54 years (30.44%). That equals a combined 50.25%. To put it differently, a 2020 pew research notes that only 5% of Nigeria’s population is 60 or older with a median age of just 18. In other words, 95% (or 195,700.000) of Nigeria’s 206 million population is under the age of 60—a rather astronomical figure that has been failed by the Nigerian experiment with no hope in sight.

The loss of hope in a nonexistent socioeconomic structure is a direct indictment of Nigeria. As Chinua Achebe aptly quips, it is a reiteration of “a failure of leadership.” Admittedly, this does not cloak the blame due these few fraudulent Nigerian nationals. Integrity is an intrinsic, conscious value to be continually upheld as a self-guide by every individual regardless of external forces of failure. To blame the vices of evil without highlighting the deepening failures of governance across all dynamics though, is to be selective about the realities of our normative socioeconomic and political truth.

Secondly, that the indictments of these cyber-criminals have been executed by such international law enforcement bodies like the FBI, INTERPOL, and the Dubai Police Force, reiterates our perceived views about the interests and mandates of the anti-graft commission. It exposes the failures of Nigeria’s national anti-crime agency, the Economic and Financial Crimes Commission (EFCC), again, making a mockery of the nation’s image as one only interested in selectively fighting against crime.

Since the Commission’s creation in 2004 to “prevent, investigate, prosecute and penalise economic and financial crimes and is charged with the responsibility of enforcing the provisions of other laws and regulations relating to economic and financial crimes,” its results have been, to put it bluntly, abysmal. In May 2018, the EFCC’s Head, Media and Publicity, Mr. Wilson Uwujaren claimed that the Commission had, within three years of President Muhammadu Buhari’s administration, secured 603 convictions: 103, 195, and 189 for 2015, 2016, and 2017, respectively. He also claimed that the Commission had recovered about 500 billion naira in Nigeria’s embezzled commonwealth. Fast-forward to this year’s Democracy Day, June 11, while speaking at a press conference, the Acting Chairman of the EFCC, Ibrahim Magu noted thus: “Our scorecard in the area of conviction is 2,240 in the last five years and we recovered assets in excess of N980 billion, with quite a large array of non-monetary assets.”

Juxtaposing these “recovered” stolen funds with the 2018 Brooking Institution report that every minute, six people in Nigeria fall into extreme poverty—defined by the United Nations to mean those who earn $1.90 (a meagre N760) or less daily—is a tough task. In the same year, Nigeria would become the “poverty capital of the world” overtaking India—a nation with more than six times its population size—and is set to remain so for the next generation. That we have reportedly recovered N980 billion ($2,529,977,800.00) under the present administration by the EFCC alone, even as Nigerians fall into extreme poverty, is almost unimaginable. There have also been allegations of Magu “relooting the loots”—a codified notion that the recovered funds have been used for personal gains instead of being reimbursed into the coffers of Nigeria’s commonwealth.

As at the time of writing this piece, Ibrahim Magu has been arrested by the Department of State Services (DSS).

Supposing we even ignore these random convictions and focus on the assumed big fishes as my curiosity suggested during the writing of this piece, my inquiry into the most sensitive cases betrayed hope as well. Of all 43 cases termed “high profile cases being prosecuted by the EFCC” as shown here with the earliest dated 2007, only four (a measly 9.30%) of the cases have been “dismissed.” A massive 39 of the cases (90.7%) are still “ongoing” or have “commenced” including those on “interlocutory appeal at the Supreme Court.” The perception is thus that Nigeria’s anti-crime agencies are mere watchdogs for political witch-hunting, readily available and only potent against targeted individuals and organisations.

This endemic betrayal of trust in the Nigerian system and the astronomical surge in cybercrimes by its nationals, have come at a grave cost to Nigeria’s international image. 419—the section of the Nigerian Criminal Code—is now an emblem of our economic and financial realities. Cybercrime is now an automatic indictment of both the average Nigerian and Nigeria’s character, just as our comatose international image lies critically at the selective mercy of western propaganda. It has equally fostered an unconscious guilt we have to bear across all international institutions as Nigerians. And its implications have been even more damaging: our emails are rejected; our notices for denial are stamped with imperialist prejudice; our visa applications—whether for tourism, work, or studies—are denied with reckless abandon; our green international passports are treated with utter disdain. We are judged based on our perceived unscrupulousness than on the merits of our individual characters. And even when meritorious acts are associated with the Nigerian nationality, there is the preconceived idea that an ill must have contributed to the outcome. Through it all, no iota of success or failure of the Nigerian is without the asterisk of potential criminality.

Thankfully, international anti-crime agencies have been successful in fishing out these hoodlums and charging them appropriately. However, what does not fall under the jurisdiction of INTERPOL, FBI, or any other anti-crime agency is the urgent need to redeem Nigeria’s image. To do this, is to reexamine the erroneous one-way-street perception of criminal acts, which is to call out the failures of both the leaders and the led. To do this, is to admit the failed Nigerian socio-economic and political systems, and to rebuild them on the foundations of integrity, transparency, truth, and justice. Until we do so, the Hushpuppis and Obinwannes of our existence will continue to dent our collective image with their cybercriminal acts. Until we do so, others will continue to look up to these criminals as role models and answers to the questions Nigeria fails to address.

Eleanya Ndukwe Jr. is a sociopolitical critic and graduate student of Political Science at California State University, Los Angeles majoring in Global Politics. He writes from Los Angeles. Follow him on Twitter @The_New_Mind

This opinion piece originally appeared in The Guardian.

Ancient Egyptians, not Greeks, were true fathers of medicine

CC™ IntroSpective

Scientists examining documents dating back 3,500 years say they have found proof that the origins of modern medicine lie in ancient Egypt and not with Hippocrates and the Greeks.

The research team from the KNH Centre for Biomedical Egyptology at The University of Manchester discovered the evidence in medical papyri written in 1,500BC - 1,000 years before Hippocrates was born.

"Classical scholars have always considered the ancient Greeks, particularly Hippocrates, as being the fathers of medicine but our findings suggest that the ancient Egyptians were practising a credible form of pharmacy and medicine much earlier," said Dr Jackie Campbell.

"When we compared the ancient remedies against modern pharmaceutical protocols and standards, we found the prescriptions in the ancient documents not only compared with pharmaceutical preparations of today but that many of the remedies had therapeutic merit."

The medical documents, which were first discovered in the mid-19th century, showed that ancient Egyptian physicians treated wounds with honey, resins and metals known to be antimicrobial.

The team also discovered prescriptions for laxatives of castor oil and colocynth and bulk laxatives of figs and bran. Other references show that colic was treated with hyoscyamus, which is still used today, and that cumin and coriander were used as intestinal carminatives.

Further evidence showed that musculo-skeletal disorders were treated with rubefacients to stimulate blood flow and poultices to warm and soothe. They used celery and saffron for rheumatism, which are currently topics of pharmaceutical research, and pomegranate was used to eradicate tapeworms, a remedy that remained in clinical use until 50 years ago.

"Many of the ancient remedies we discovered survived into the 20th century and, indeed, some remain in use today, albeit that the active component is now produced synthetically," said Dr Campbell.

"Other ingredients endure and acacia is still used in cough remedies while aloes forms a basis to soothe and heal skin conditions."

Fellow researcher Dr Ryan Metcalfe is now developing genetic techniques to investigate the medicinal plants of ancient Egypt. He has designed his research to determine which modern species the ancient botanical samples are most related to.

"This may allow us to determine a likely point of origin for the plant while providing additional evidence for the trade routes, purposeful cultivation, trade centres or places of treatment," said Dr Metcalfe.

"The work is inextricably linked to state-of-the-art chemical analyses used by my colleague Judith Seath, who specialises in the essential oils and resins used by the ancient Egyptians."

Professor Rosalie David, Director of the KNH Centre, said: "These results are very significant and show that the ancient Egyptians were practising a credible form of pharmacy long before the Greeks.

"Our research is continuing on a genetic, chemical and comparative basis to compare the medicinal plants of ancient Egypt with modern species and to investigate similarities between the traditional remedies of North Africa with the remedies used by their ancestors of 1,500 BC."

The research is being funded by the Leverhulme Trust.

The University of Manchester