Having established that much, however, the author changes his mind and plays down his opinion a little, appraising two distinct African communities. Apparently, the moral and institutional weaknesses that he attributes to blacks in general are not entirely irreversible. Hence the Ethiopians and Nubians are included in the ranks of civilized nations, being capable of extricating themselves from the mass of black people mired in unbelief and absolute ignorance. However, the author seems to insinuate that such qualities are not specific to those peoples. In his opinion, they are the product of closeness to Egypt and Byzantium. This happy coincidence of being situated near two great civilizations has given them the advantage of avoiding the insurmountable defects considered widespread among the blacks. Ibn Hawqal takes great care to explain his way of thinking. Clearly, this is based on an elementary logic that excludes so-called primitive peoples and retains only those whose customs have been mellowed by culture and civilization. Apparently the issue is not simply the type of social or political organization, because the choice also depends on other peculiarities specific to them. Ergo, because of their physical and moral differences, their identity is said to be reinforced by a twofold naturalness. The climate and physical environment, combined with the prism of colour, would therefore explain the different way in which they are treated.  
This approach is neither surprising nor unexpected. The same grounds for categorization and cultural stigmatization were at work from the beginning of the Arab conquests. Ibn Hawqal is heir to a long tradition that is perceptible amongst the earliest geographers, chroniclers and travellers. It would probably be wrong to downplay the importance of his work. His concern to educate is clear, especially as he claims to want, as a traveller and eyewitness, to give an