Jeremy Casson - An Architectural and Historical Journey Around Europe
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1. The Power of Afaan Oromo as a
Device for Explaining Africaâs
Prehistory vs. Ethiopiaâs repressive
language policy: An evolutionary
Africology perspective
Dereje Tadesse Birbirso (PhD)
Haramaya University
College of Social Science & Humanities
Fourth International Oromo Studies
Conference Organized by Institute of Oromo
studies (IOS) Jimma University
July 18, 2019
2. 1. Some Idiosyncrasy of Afaan Oromo &
its Significance for Pre-history
1.1. The Word Order
ď§ The first human language emerged by SOV order like
Afaan Oromo & Kushite languages
ď§ Word order is resistant to change, it is possible to change,
ď§ But once a language leaves its Word Order (esp. , SOV), it
makes no return back.
5. ⢠Archaeogenetics findings show Kushites spread
haplogroup R-M173 around the glob from original Nile
Valley homeland (Winters 2010)--a âthe birthplace of
humanityâ (Diop 1975: 56)
⢠The pristine form of R1*M173 is found only in Africa
(Cruciani et al., 2002).
⢠Haplogroup L3xâŚis found in 10 Ethiopians, with most
frequent appearance (12%) among the Oromos & seems
to be restricted to the Horn of Africa and the Nile Valleyâ
(Kivisild et.al. 2004)
⢠The âearliest to write about language and the brain⌠the
first to write about anything at allâ were Ancient
âEgyptianâ of Nile Valley (Altmann 2006: 802; (ChĂŠrubini
1847: 2-3 ), âmerely a colony of Ethiopiaâ (Diop, ibid)
6. 1.2. The Grammatology of Oromo Rhetoric--
Formalizing the Semiotic Triangle
ď§ Moggaasa or Maqa Baasa or Luba Baasa
Gadaa âname-giving, sawing maxims,
arranging from center to peripheries or in
patterned linesâ.
7. ⢠Why is Gadaa Law âwrittenâ in formulaic text:
ď âutilize a symbolic codeâ?
ďârigidly patternedâ?
ďâseries of short sententious phrasesâ?
ď âissued in verseâ that âintimate(ly) linkâŚform, content and
concrete situation in lifeâ ?
ďharangued by the expert ascending the top of megalithic
stones ?
ďform âartful parallelism of soundsâ and âimageâ in âvocalic
harmonyâ?
ď in âformally highly developed poetical techniqueâ?
ďâDouble analogyââvertical & horizontal?
ďźAs such are they âdisposed to help memoryâ
transcending timespace (de Salviac, 2005 [1901]:
285).
8.
9. 2. The Role of Afaan Oromo in Interpreting
Ancient Epigraphy
2.1. Babylonian Cuneiform
âThe language of old Babylon was even identified
with the modern Oromo, and the passage of the
Hamites or Cushites across the Red Sea, by way of
Arabia to the Persian Gulf, was accurately tracedâ
--(Brinton 1895, p. 73; Emphasis added)
10. Fausset in his Faussetâs Bible Dictionary affirms:
âThe earliest Babylonian monuments show that
the primitive Babylonians whose structures by
Nebuchadnezzarâs time were in ruins, had a
vocabulary undoubtedly Cushite or Ethiopian,
analogous to the Oromo tongue in Abyssinia. Sir
H. Rawlinson was able to decipher the
inscriptions chiefly by the help of the Oromo
(Abyssinian) and Mahra (S. Arabian) dialects.
The system of writing resembled the Egyptian,
being pictorial and symbolic, often both using
the same symbols. Several words of the
Babylonians and their kinsmen the Susianians
are identical with ancient Egyptian or Ethiopic
roots (1949, pp. 246-7).
11. Rawlinson (in his History of Herodotus) attests:
âThe system of writing which they brought with
them has the closest affinity with that of Egypt,
in many cases, indeed, there is absolute
identity between the two alphabets.... In regard
to the language of the primitive Babylonians ...
the vocabulary is undoubtedly Cushite or
Ethiopian . . . of which we have probably the
purest modern specimens in the Mahra or
Southern Arabia and the Oromo of Abyssiniaâ
(1859, p.353).
12. âWe have seen that there seems to be in
early Egyptian civilization an element
ultimately of Babylonian origin and that
there are two theories as to how it
reached Egypt. One supposes that it was
brought by a Semitic [sic] people of Arab
affinities (represented by the modern
Oromos)â
[L. W. King & H. R. Hall, The History Egypt in the Light of
Recent Discoveries. London: The Grolier Society, 1889,
p. 134]
13. âŚGula, the ÉĄ and Ę being (as is well known)
perpetually liable to confusion in the Greek
orthography of Oriental names. In Mylitta we
probably have the same name with a feminine
ending. Gula in the primitive language of Babylonia,
which is now ascertained to be of the Hamitic [sic.],
and not of the Semitic family, signified âgreatâ⌠or
a feminine form of that word,âanswering in fact to
the Guda of the Oromo dialect of Africa. Gula is the
standard name for the Great Goddess throughout
the Inscriptionsâ
(George Rawlinson, History of Herodotus, Vol. 1.
New York: D. Appleton & Co.)
14. ⢠The kalu and kalutu are priests of
ancient Sumerians, Mesopotamian and
Babylonians. (Bullough, 1971)
⢠In Assyrian and Babylonian textsâŚas kalu
(variants, kulu'u and kulu) and have a
role in Babylonian and Assyrian ritualâ
(Roscoe 1996 p. 215)
⢠â Ritual to be Followed by the Kalu-Priest
when Covering the Templeâ (Sachs
1969,p., 334-337)
⢠In Egyptian texts, Phoenicia and/or Kush is called
the country of Khal or khalu (Brugsch, p. 412)
15. ⢠Another leading linguist, Runoko Rashidi
concluded from this:
âThe script and language of the
ancient Black-heads have been
carefully studied and only serve to
strengthen our thesisâ i.e., it was
written in Oromo language
(Runoko Rashidi, The Kushite Origins of Sumer
and Elam, Ufahamu: A Journal of African
Studies, 12(3), 1983: 215-233.)
16. The leading Egyptologist of the past
century, Chiekh Anta Diop (Diop, 1975,
p. 60) agrees with George Rawlinson
that Babylonian tomb scriptures with
words such as âGudaâ or âGudeaâ &
other vocabulary had been pronounced
to be âdecidedly Cushite or Ethiopian;â
17.
18.
19. ⢠The New American Cyclopedia recommended
Oromo Language and culture as a key to pre-
historic study for
âit still exists in Abyssinia, where the
language of the principal tribe Oromo
furnishes, it is thought, a clue to the
cuneiform inscriptions of Susiana and
Elymais, which date from a period
probably a thousand years before our
eraâ (Ripley & Dana, 1859).
20. 3.2. Afaan Oromo Deciphering
Ancient Kemet/ Egyptian
hieroglyphics
⢠The influential linguist and Kemetologist Clyde
Winters informs us that Henry Rawlinson, one
of the early Egyptologists, âused an African
language Oromo, to decipherâ not only
Egyptian hieroglyphics, but also the so-called
âBabylonian cuneiform writing.â Winters, C.
Genesis and the Children of Kush (Available at:
http://.egyptsearch.com/forums/ultimatebb.c
gi
21. ⢠Sir Harry H. Johnston (History of the Colonization
of Africa by Alien Races 1913)
ďuses the languages of Ancient Egyptian,
Berber or Lybian and Afaan Oromo
interchangeably
ďâwould seem to have been derived from an
ancient Egyptian or Oromo originâ and
ď âtheir descendants to this day (with a
strikingly Pharaonic physiognomy) are often
called by a name which means âspirits,â ⌠or
âgodsâ
22. ⢠Crabtree (1924, p. 255) an Egyptologist:
ď Oromos occupied across âthe Somali coast (Punt)-
roughly in a line Kerma, Napata, Meroe, Blue Nile, Shoa,
Zeilaâ
ďOromo language is âpossibly the language of the Anti
[âancient Egyptianâ] or⌠possibly even Hittiteâ .
ďâPepy I⌠2650 B.C.â is âoften asserted by Italians that
[they] were ancestors of the Oromoâ.
ďOromos are whose great leader expelled âthe Hyksos, circ.
1600 B.C.â and were known in the hitherto documents as
âHormeniâ .
ďAfaan Oromo, derives from an âisolated and unique
vocabulary--possibly the language of the Anti or Hill-folk,
possibly even Hittiteâ.
ďMakes âan earnest plea for independent study from
the African point of viewâ to his students
23. ⢠Robinson (1934: 313-314) quotes Petrie, the
leading Egyptologist, who âstated that the
Oromo, a people now in southeast Africa,
came down the Nile and established
themselves at Qauâ
24. ⢠Jean Dorosse, who wrote historical books on
Ethiopia, once said in an interview:
âthere is a word "Oromo" in Ethiopia which
appeared in ancient Egypt referring to the
same subject, with consonants only, without
using vowels. It would have been good for a
person who is an Egyptologist to study
Oromiffa and try to list out words that were
in use in both countries.â
http://www.egyptsearch.com/forums/ultimatebb.cgi?ub
b=get_topic;f=8;t=004338;p=1
25. ď§ Professor Keane (1884, p. 9) uses the name
âoromoâ as follows for its historic significance:
âThe word omri may serve in a way to connect the
Tibu Hamites with the Oromo, a chief branch of the
Eastern Hamites, who also call themselves Oromo,
Oroma, Ormu = men. To these Eastern Hamites,
who skirt the Indian Ocean and the Red Sea from
the Equator to Egypt, and of whom the ancient
Egyptians themselves were a branch, the vague
terms Kushite and Ethiopian are frequently
applied.â
ď§ Reclus (1876, pp. 194-196.).
ď§ Beke (1845, pp. 89 -110)
26. ⢠Chiekh Anta Diop, âEgyptians call themselves
âRmt kmtâ which he interprets as âthe men of
the country of the black men or the men of
the black countryâ.
⢠Thus, that âRMTâ ď¨ âOROMOTAâ ?
From:
Coptic Dictionary
(n. d.; n. p)
27. ď§ âhead of an Oromo womanâ
âclearedâ for them âan hypothesis
that has confused the subject for
fifty yearsâ EXACTLY similar to
âsphinx in white silicified limestone
exactly like the Tanite sphinxesâ
represent âarrival of an Ethiopian
queen bringing tribute to the viceroy
of Kushâ (Maspero's Struggle of the Nations:
Egypt, Syria and Assyria, 1890, p. 233)
28.
29. 5. The Role of Afaan Oromo in
Reconstructing Models for Africaâs
Prehistory
⢠The Allaa and Ituu clans of the Hararghee
Oromo are essential informants who
âprovide[d] a basis forâŚconstruct[ing] models
for prehistoric land and resource useâ (Clark &
Williams 1978, p. 19)
⢠Ex., Laga Oda site that had been settled âat
least 16,000 BPâ (Shaw & Jameson 1999 p.
349).
30. ⢠Sanga cattle, the Bas primigenius and/or B. indicus, âthe ancestors of
all the many breeds that existed in the secluded part of Africa when
the explorers entered the interior of the continentâ (Baker, 1981 p.
359) were domesticated by Oromos. The very word sanga being an
Oromo, it is, however, used across the African Continent, which only
proves the cultural unity of Black African people.
⢠Oromo oral history tells us they, especially the ancient sub-moiety
known by eponymous Macca /matsha/, domesticated horse. When
European âtravellersâ saw their horse, they named the breed âOromo
Horseâ, or some misnamed it âAbyssinian horseâ and they took the
species to Europe. The initial version of Encyclopedia Britannica
described âthe Oromoâs wealth consists chiefly in cattle and horsesâŚ
as neither man nor woman ever thinks of going any distance on foot,
the number of horses is very largeâŚindividual tribes are said to be
able to bring 20,000 to 30,000 horsemen into the field.â The fact that
the Oromos are, perhaps, the only people to have the ancient âLaws
of the Horsesâ bear witness to how intimate and ancient are their
relations with equids (See also Birbirso 2011).
31. ⢠The archaeologist Wainwright studied who were
âThe Founders of the Zimbabwe Civilizationâ?,
He concludes, the story âonly be a memory of those
of the Waqlimiâs Oromo homeland.â He explicates:
âOn looking back towards Abyssinia we find that
the title Waqlimi,8 as it may be vocalized, is a
compound of two Oromo words: Waq, originally
the name of the Sky itself and hence that of the
High God, and ilma, âson,â which give the meaning
that Mas'udi applied to the word Waqlimi. In its
form, however, the word is ungrammatical, for
normally it should be Ilma-Waqâ (p. 62).
32. 6. The Role of Afaan Oromo in tracing
prehistory of religion & historical
studies of religion
⢠William Kelly (1821-1906), in his book Exposition of
Genesis, on the Oromo origin of the Old Testament:
âJosephus states in his Antiq. i. 6, 4 (ed. Hudson i. 19, 20) that
Arphaxad gave his name to the Chaldeans. But this is
erroneous. For the Chaldim, as they are called in scripture, or
Kaldi as they called themselves, were a Cushite race, not
Shemitic, and their tongue is said to have closely resembled
the Oromo or ancient language of the Aethiopians. This
appears to have been retained as a learned tongue for
erudite and religious purposes at leastâ (Kelly, p. 111).
â˘
33. âThe remains [of the names of the
tribes in Genesis] found of their
language correspond to that of the
modern Oromo of Abyssinia, the
ancient language of Ethiopiaâ
(Fausset, pp. 211-212 and 449).
34. Petrie and colleagues:
ď§ read Oromo word for Black-Sky God, namely
âWaaqaâ which they also read as âUahkaâ
(Petrie, Ancient Egypt, Part I, 1927, p. 36)
ď§ read Ancient Egyptian king name âAmenyâ
and interpreted as Oromo person âAmanâ
ď§ Forlong (Rivers of Life, 2005, p. 943):
ďźAka or Aku, Babyllonian Supreme Being
ďźAka or Aku, a Kuthite name for God.
ďźStill with old Kelts, Auggh, Agh or Achad is
a Divine name, and
ďźAka, Acha, Ak or Akra was an Egyptian term
for a solar deity
35. ⢠Many writers argue Egyptian Uakha or Uahka is of
common origin with
⢠Latin American ancient Incaâs âHuacaâ, a concept that
involve cosmic order, their religion, sacred places of
worship which involves places of giant ancient
pyramids
⢠Oromo Ateetee Maarame = Ancient Egyptian ISIS =
Black Madonna & Virgin Mary
(Robert Howells, Inside the Priory of Sion: Revelations
from the World's Most Secret Society;
Leonard W. Moss and Stephen C. Cappannari, The Black
Madonna: An Example of Culture Borrowing;
Trimingham, Islam in Ethiopia;
Cornelius J. Jaenen. The Oromo or Oromo of East Africa,
Southwestern Journal of Anthropology)
36. ⢠Flinders Petrie and his linguist colleagues
reached agreement that Oromo Ateetee, was
virtually Ancient Egyptian concept of ISIS as
well as Old Kingdom name called âAtetaâ
(Petrie, Ancient Egypt, Part I, 1927, p.36)
⢠âRitual Field of Offerings, to the places ... as an
honoured one, the (titles), Atetaâ (Margaret A.
Murray, Saqqara Mastabas Part II. London:
British School of Archaeology in Egyp,1939, p.
18)
37. ⢠J. A. Rogers argues âThe Eastern Church has two types
of Virgins; one frankly African with Ethiopian or Oromo
features; the other Byzantine with a copper
complexion and classic Greek features.â
⢠Rogers adds âShakespeare speaks of the "sweet colour"
of the "Ethiopes," and in âSonnet 130 rapturously of a
black skin and wiry hairâ (Rogers, 1952, p. 31)
⢠Tsegaye Gabre-Medhin & African scholars (African
Origins Of The Major World Religions, 1991) âKametic
Oromoâ origin:
ďBiblical âTrinityâ
ďOsiris-Ka called âEreçaâ, the present Oromo KaAda's
(Gadaa) New Year thanks-giving is also called by the same
name (âEreçaâ)â
ďMeroitic âFirst NagAda Cultureâ, i.e., 20,000 to 10, 000
BCE (ibid., p. 102).
38. 7. Afaan Oromo as a Bridge between
African and Euroasian Prehistory
7. 1. Afaan Oromo & Indo-European
In his book Ancient and Modern Britons,
MacRitchie argues:
That the Egyptians should have colonized Italy, Iberia, the
Islands of the Oestrymnides and the British Islands before
the days of Julius Caesar and that all of these should have
originally called themselves Rom, Rome, or Romani (from
the Cophtic [Coptic] word for âa manâ), this is a theory
supported by a considerable number of facts"
(MacRitchie quoted in Rogers 1968, p. 200).
39. ⢠In his chapter in Philological Society (1859, pp.
78-81), Wedgwood , under âon coincidences
between the Oromo and different European
languagesâ began by wondering:
âThe tendency of linguistic inquiry has of late been
to shew that closely resembling forms of speech
may arise among the most distant branches of the
human family from the principles of our common
natureâ (p. 78).
40. ⢠Martial de Salviac, in his seminal and
voluminous book on Oromo history and
culture (Oromo: Great Ancient African Nation,
1901)ď¨ Afaan Oromo= Ancient Gaul & Briton
⢠De Salviac (1901, p. 377) stresses:
âJust as in the Sanskrit, the HinduâŚthe Slav, the
Oromo verbs roll on the series of simple
articulations, on the mechanism of simple
correlation of causative, intensive, emphatic
forms, etc. This language, therefore, maintains a
cache of great antiquityâ.
41. ⢠In 1847, Newman (Proceedings of Philological Society,
âVol. III, pp.125-129)
⢠Renan (Studies in Religious
⢠History), as stoutly maintains that the primitive stock of
the Egyptian and Abyssinian races were Aryan or Indo-
Europic
⢠John Baldwin, in his in his Prehistoric Nations:
⢠âŚthe Cushite race created Ethiopiaď¨ Egypt
ď¨Northern & East Africaď¨ Arabia
⢠ânot only the language, but, along with it, the religious
ideas of that important people in Eastern Africa known
as the Oromos,â (1875, p. 323).
42. African 1st settlement or presence in
early Europe well attested
⢠McRitchie in his Ancient and Modern Britons Vol. II: âthat,
although certain black divisions of our ancestry have
affected the white stock to a tremendous extent, we are a
nation of whites and darkened whitesâ (1884, p. 245) and
âin Scotland a black goddess the nigra dea was worshipped
( 1922, p. 164)
⢠âthe designations "Celts" is a European bastardization of
the word "Cush" which Afrikans spell "Kush" the name of a
High Culture center in the heart of Alkebulan, the land of
the Blacksâ (Boroshongo, 1983, p. 30)
⢠Gerld Massey also argues the builders of the Stonehedge of
England were Kushites (1881.p. 219)
44. 8. But, how come that Afaan Oromo is reduced
today to even below the regional, Oromiya,
working language level in its status?
ďWhy did Europe colonized and
underdeveloped Africa?
ďOnly for gold?
ďEpistemological usurpation of Africaâlooting
Africaâs accumulated (through language and
cognitive faculty) social epistemology, wisdom
literature, etc., manipulating and pretending
the owners and as ancient as Africans (James,
1954; Diop, 197; Houston 1926).
45. Purposes of the 1954 âAmharic Academyâ
⢠To improve the Amharic Language and to
preserve its integrity.
⢠To coin words which could replace foreign loan
words; and, when new scientific and
technological terminologies appear, the Academy
shall soon find an Amharic equivalent
⢠To study other vernacular languages of Ethiopia
to see their relationship with Amharic so that
they could be [made to] contribute to the
modernization of Amharic.
⢠To compile and publish a dictionary of the
Amharic language on systematic etymological and
philological principles.
46. ⢠To determine Amharic equivalents of foreign
scientific and technical terms required for the
purposes of education, research, industry and
commerce.
⢠To elaborate and establish an official system of
transliteration into and from Amharic and
Latin alphabets.
⢠To foster the growth of the Amharic language,
⢠To encourage the development of Amharic
literature
⢠To determine correct usage in the field of
spelling, vocabulary, grammar and styles of
expression
47. ⢠To provide the requisite guidance for the
development of the Amharic Language from
its own sources; and to determine the
conditions in which Amharic may accept
words from other languages;
⢠To provide for the preparation of dictionaries
of the Amharic Language of various grades
and for the various specialties;
⢠To conduct research into words to establish
Amharic equivalents or translations for
technical terms serviceable in education,
research and other fields;
48.
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