This article refutes the 'Eurasian'-centric assertion of a universal scarcity of women’s statuary across time and geography (Baugher & Jameson, 2025). Anchored in the “Restoration of Maat” conceptual framework—rooted in the declaration from the Prophecy of ‘imAxw Neferti’ that 'Maat will come to her throne,' and 'isftexpelled.' to the outside’—it challenges the premise that women have been historically underrepresented in visual culture. Instead, it demonstrates that such scarcity is a specific feature of societies of ‘eurasians’ and is not generalizable to societies of ‘Black People’ or other classical and contemporary civilizations of Abibifoc ‘Black People’. Employing a five-part comparative methodology—assessing scale, posture, placement, symbolism, and sociocultural function—this study analyzes visual and material evidence from ‘TheBlack Nation/Land of the Blacks’, ‘Kush’, the Yorùbá, Akan, Dogon, and Nyamwezi. It highlights representations of women as rulers (b.a., Sobekneferu Ra, Tiye, Amanirenas), divinities (b.a., Ò . s .un, Yemo . ja, O .ya ), and symbols of fertility and regeneration (b.a., Akuaba, Namji/Namchi, Nyamwezi mother figures). Findings confirm that societies of Abibifoc ‘Black People’ consistently represent women as integral to spiritual, political, and cultural order, in direct alignment with the worldview of ‘Maat’. By contrast, societies of ‘eurasians’—shaped by diametric opposites, alienation, and dichotomous logic—either minimize or malign women’s roles in statuary. The article concludes that what has been framed as a global phenomenon is, in fact, a parochial condition of eurasian visual culture. It argues for the urgent need to re-center the lived realities, cultural logic, and representational traditions of Abibifoc ‘Black People’ to correct distortions in global art historical narratives

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Keywords

Representation of Women; Statuary; Cultural Values; ‘Black People’; ‘eurasians’