The Power of Afaan Oromo as a Device for Explaining Africa’s Prehistory vs. Ethiopia’s repressive language policy: An evolutionary Africology perspective

The Power of Afaan Oromo as a
Device for Explaining Africa’s
Prehistory vs. Ethiopia’s 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

1. Some Idiosyncrasy of Afaan Oromo &
its Significance for Pre-history
1.1. The Word Order
 The first human language emerged by SOV order like
Afaan Oromo & Kushite languages
 Word order is resistant to change, it is possible to change,
 But once a language leaves its Word Order (esp. , SOV), it
makes no return back.

Almost unanimously
agreed that the language
using early humans moved
out of Africa and peopled
the rest of the world

• Archaeogenetics findings show Kushites spread
haplogroup R-M173 around the glob from original Nile
Valley homeland (Winters 2010)--a “the birthplace of
humanity” (Diop 1975: 56)
• The pristine form of R1*M173 is found only in Africa
(Cruciani et al., 2002).
• Haplogroup L3x…is found in 10 Ethiopians, with most
frequent appearance (12%) among the Oromos & seems
to be restricted to the Horn of Africa and the Nile Valley’
(Kivisild et.al. 2004)
• The “earliest to write about language and the brain… the
first to write about anything at all” were Ancient
‘Egyptian’ of Nile Valley (Altmann 2006: 802; (Chérubini
1847: 2-3 ), “merely a colony of Ethiopia” (Diop, ibid)

1.2. The Grammatology of Oromo Rhetoric--
Formalizing the Semiotic Triangle
 Moggaasa or Maqa Baasa or Luba Baasa
Gadaa ‘name-giving, sawing maxims,
arranging from center to peripheries or in
patterned lines’.

• Why is Gadaa Law ‘written’ in formulaic text:
 “utilize a symbolic code”?
“rigidly patterned”?
“series of short sententious phrases”?
 “issued in verse” that “intimate(ly) link…form, content and
concrete situation in life” ?
harangued by the expert ascending the top of megalithic
stones ?
form “artful parallelism of sounds” and “image” in “vocalic
harmony”?
 in “formally highly developed poetical technique”?
“Double analogy”—vertical & horizontal?
As such are they “disposed to help memory”
transcending timespace (de Salviac, 2005 [1901]:
285).

2. The Role of Afaan Oromo in Interpreting
Ancient Epigraphy
2.1. Babylonian Cuneiform
“The 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 traced”
--(Brinton 1895, p. 73; Emphasis added)

Fausset in his Fausset’s Bible Dictionary affirms:
“The earliest Babylonian monuments show that
the primitive Babylonians whose structures by
Nebuchadnezzar’s 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).

Rawlinson (in his History of Herodotus) attests:
“The 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 Abyssinia”
(1859, p.353).

“We 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)”
[L. W. King & H. R. Hall, The History Egypt in the Light of
Recent Discoveries. London: The Grolier Society, 1889,
p. 134]

…Gula, the ɡ and ʋ 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 “great”… or
a feminine form of that word,—answering in fact to
the Guda of the Oromo dialect of Africa. Gula is the
standard name for the Great Goddess throughout
the Inscriptions”
(George Rawlinson, History of Herodotus, Vol. 1.
New York: D. Appleton & Co.)

• The kalu and kalutu are priests of
ancient Sumerians, Mesopotamian and
Babylonians. (Bullough, 1971)
• In Assyrian and Babylonian texts…as kalu
(variants, kulu'u and kulu) and have a
role in Babylonian and Assyrian ritual”
(Roscoe 1996 p. 215)
• “ Ritual to be Followed by the Kalu-Priest
when Covering the Temple” (Sachs
1969,p., 334-337)
• In Egyptian texts, Phoenicia and/or Kush is called
the country of Khal or khalu (Brugsch, p. 412)

• Another leading linguist, Runoko Rashidi
concluded from this:
“The script and language of the
ancient Black-heads have been
carefully studied and only serve to
strengthen our thesis” 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.)

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 “Guda” or “Gudea” &
other vocabulary had been pronounced
to be “decidedly Cushite or Ethiopian;”

• The New American Cyclopedia recommended
Oromo Language and culture as a key to pre-
historic study for
“it 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
era” (Ripley & Dana, 1859).

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, “used an African
language Oromo, to decipher” not only
Egyptian hieroglyphics, but also the so-called
“Babylonian cuneiform writing.” Winters, C.
Genesis and the Children of Kush (Available at:
http://.egyptsearch.com/forums/ultimatebb.c
gi

• Sir Harry H. Johnston (History of the Colonization
of Africa by Alien Races 1913)
uses the languages of Ancient Egyptian,
Berber or Lybian and Afaan Oromo
interchangeably
“would seem to have been derived from an
ancient Egyptian or Oromo origin” and
 “their descendants to this day (with a
strikingly Pharaonic physiognomy) are often
called by a name which means “spirits,” … or
“gods”

• Crabtree (1924, p. 255) an Egyptologist:
 Oromos occupied across “the Somali coast (Punt)-
roughly in a line Kerma, Napata, Meroe, Blue Nile, Shoa,
Zeila”
Oromo language is “possibly the language of the Anti
[‘ancient Egyptian’] or… possibly even Hittite” .
“Pepy I… 2650 B.C.” is “often asserted by Italians that
[they] were ancestors of the Oromo”.
Oromos are whose great leader expelled “the Hyksos, circ.
1600 B.C.” and were known in the hitherto documents as
“Hormeni” .
Afaan Oromo, derives from an “isolated and unique
vocabulary--possibly the language of the Anti or Hill-folk,
possibly even Hittite”.
Makes “an earnest plea for independent study from
the African point of view” to his students

• Robinson (1934: 313-314) quotes Petrie, the
leading Egyptologist, who “stated that the
Oromo, a people now in southeast Africa,
came down the Nile and established
themselves at Qau”

• Jean Dorosse, who wrote historical books on
Ethiopia, once said in an interview:
“there 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.”
http://www.egyptsearch.com/forums/ultimatebb.cgi?ub
b=get_topic;f=8;t=004338;p=1

 Professor Keane (1884, p. 9) uses the name
‘oromo’ as follows for its historic significance:
“The 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.”
 Reclus (1876, pp. 194-196.).
 Beke (1845, pp. 89 -110)

• Chiekh Anta Diop, “Egyptians call themselves
“Rmt kmt” which he interprets as “the men of
the country of the black men or the men of
the black country”.
• Thus, that ‘RMT’  ‘OROMOTA’ ?
From:
Coptic Dictionary
(n. d.; n. p)

 “head of an Oromo woman”
“cleared” for them “an hypothesis
that has confused the subject for
fifty years” EXACTLY similar to
“sphinx in white silicified limestone
exactly like the Tanite sphinxes”
represent “arrival of an Ethiopian
queen bringing tribute to the viceroy
of Kush” (Maspero's Struggle of the Nations:
Egypt, Syria and Assyria, 1890, p. 233)

5. The Role of Afaan Oromo in
Reconstructing Models for Africa’s
Prehistory
• The Allaa and Ituu clans of the Hararghee
Oromo are essential informants who
“provide[d] a basis for…construct[ing] models
for prehistoric land and resource use” (Clark &
Williams 1978, p. 19)
• Ex., Laga Oda site that had been settled “at
least 16,000 BP” (Shaw & Jameson 1999 p.
349).

• Sanga cattle, the Bas primigenius and/or B. indicus, “the ancestors of
all the many breeds that existed in the secluded part of Africa when
the explorers entered the interior of the continent” (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 ‘travellers’ saw their horse, they named the breed ‘Oromo
Horse’, or some misnamed it ‘Abyssinian horse’ and they took the
species to Europe. The initial version of Encyclopedia Britannica
described ‘the Oromo’s wealth consists chiefly in cattle and horses…
as neither man nor woman ever thinks of going any distance on foot,
the number of horses is very large…individual tribes are said to be
able to bring 20,000 to 30,000 horsemen into the field.’ The fact that
the Oromos are, perhaps, the only people to have the ancient ‘Laws
of the Horses’ bear witness to how intimate and ancient are their
relations with equids (See also Birbirso 2011).

• The archaeologist Wainwright studied who were
“The Founders of the Zimbabwe Civilization”?,
He concludes, the story “only be a memory of those
of the Waqlimi’s Oromo homeland.” He explicates:
“On 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, ‘son,’ 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-Waq” (p. 62).

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:
“Josephus 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 least” (Kelly, p. 111).
•

“The 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 Ethiopia”
(Fausset, pp. 211-212 and 449).

Petrie and colleagues:
 read Oromo word for Black-Sky God, namely
‘Waaqa’ which they also read as “Uahka”
(Petrie, Ancient Egypt, Part I, 1927, p. 36)
 read Ancient Egyptian king name “Ameny”
and interpreted as Oromo person “Aman”
 Forlong (Rivers of Life, 2005, p. 943):
Aka or Aku, Babyllonian Supreme Being
Aka or Aku, a Kuthite name for God.
Still with old Kelts, Auggh, Agh or Achad is
a Divine name, and
Aka, Acha, Ak or Akra was an Egyptian term
for a solar deity

• Many writers argue Egyptian Uakha or Uahka is of
common origin with
• Latin American ancient Inca’s ‘Huaca’, 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)

• 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 “Ateta”
(Petrie, Ancient Egypt, Part I, 1927, p.36)
• “Ritual Field of Offerings, to the places ... as an
honoured one, the (titles), Ateta” (Margaret A.
Murray, Saqqara Mastabas Part II. London:
British School of Archaeology in Egyp,1939, p.
18)

• J. A. Rogers argues “The 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.”
• Rogers adds “Shakespeare speaks of the "sweet colour"
of the "Ethiopes," and in “Sonnet 130 rapturously of a
black skin and wiry hair” (Rogers, 1952, p. 31)
• Tsegaye Gabre-Medhin & African scholars (African
Origins Of The Major World Religions, 1991) “Kametic
Oromo” origin:
Biblical ‘Trinity’
Osiris-Ka called “Ereça”, the present Oromo KaAda's
(Gadaa) New Year thanks-giving is also called by the same
name (“Ereça”)”
Meroitic “First NagAda Culture”, i.e., 20,000 to 10, 000
BCE (ibid., p. 102).

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 “a man”), this is a theory
supported by a considerable number of facts"
(MacRitchie quoted in Rogers 1968, p. 200).

• In his chapter in Philological Society (1859, pp.
78-81), Wedgwood , under ‘on coincidences
between the Oromo and different European
languages’ began by wondering:
“The 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
nature” (p. 78).

• Martial de Salviac, in his seminal and
voluminous book on Oromo history and
culture (Oromo: Great Ancient African Nation,
1901) Afaan Oromo= Ancient Gaul & Briton
• De Salviac (1901, p. 377) stresses:
“Just as in the Sanskrit, the Hindu…the 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 antiquity”.

• In 1847, Newman (Proceedings of Philological Society,
‘Vol. 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:
• …the Cushite race created Ethiopia Egypt
Northern & East Africa Arabia
• “not only the language, but, along with it, the religious
ideas of that important people in Eastern Africa known
as the Oromos,” (1875, p. 323).

African 1st settlement or presence in
early Europe well attested
• McRitchie in his Ancient and Modern Britons Vol. II: “that,
although certain black divisions of our ancestry have
affected the white stock to a tremendous extent, we are a
nation of whites and darkened whites” (1884, p. 245) and
“in Scotland a black goddess the nigra dea was worshipped
( 1922, p. 164)
• “the 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 Blacks” (Boroshongo, 1983, p. 30)
• Gerld Massey also argues the builders of the Stonehedge of
England were Kushites (1881.p. 219)

7. 2. Afaan Oromo & Ancient Asian
Languages

8. But, how come that Afaan Oromo is reduced
today to even below the regional, Oromiya,
working language level in its status?
Why did Europe colonized and
underdeveloped Africa?
Only for gold?
Epistemological usurpation of Africa—looting
Africa’s 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).

Purposes of the 1954 “Amharic Academy”
• 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.

• 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

• 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;

• References
• Baldwin, J. D. 1875. Pre-Historic Nations; or, Inquiries of Concerning Some of the Great Peoples and Civilizations of
Antiquity, and Their Probable Relation to a But Older Civilization of The Ethiopians or Cushites of Arabia. New York:
Harper & Brothers.
• Baker, J. 1981. Race. Athens, Georgia: Foundation for Human Understanding
• Barnard, A. & Spencer, J., Eds. 1996. ‘Myth and mythology’, Encyclopedia of Social and Cultural Anthropology,
London & New York: Routledge, pp. 583-586.
• Bartels, L. 1975. Dabo: A Form of Cooperation between Farmers among the Macha Oromo of Ethiopia. Anthropos,
5/6, pp. 883-925.
• Bartels, L. 1983. Oromo Religion: Myths and Rites of the Western Oromo of Ethiopia. Berlin: Dietrich Reimer.
• Bartels, Lambert. 1983. Oromo Religion Myths and Rites of the Western Oromo of Ethiopia-An Attempt to
Understand Berlin: Dietrich Reimer Verlag.
• Baxter, P.T.W., et.al. 1996. Introduction. In: P.T.W. Baxter, J. Hultin & A. Triulzi, eds. Being and Becoming Oromo:
Historical and Anthropological Enquiries. Lawrenceville, NJ: The Red Sea Press, pp.9-25.
• Baxter, P. and Kassam, A.. 2005. Performing the Soodduu Ritual. Journal of Oromo Studies 12, pp. 1-20.
• Beckingham, C. and Huntingford, G.W. B. 1954. Some Records of Ethiopia and the History of the Oromo, 1593-1646.
London.
• Beke, C. T. 1845. On the Languages and Dialects of Abyssinia and the Countries to the South, Philological Society, Vol.
II., pp. 89 -110
• Ben-Jochannan, Y. et. al.1991. African Origins of the Major World Religions. London: Kanak House.
• Birbirso, D. T. & Gerba, T. G. 2015. Questioning the Origin of Indo-European: A Comparative Evolutionary Analysis of
Hittite and Cushitic (Oromo), International Journal of Sciences: Basic and Applied Research, 19/2, pp 250-280.
• Birbirso, D. T. 2011. Using Etymology as an Implement of Subjugating “Others”: Richard Pankhurst’s Historiography as
an Example. A Paper Presented on Annual Critical Reflection Conference of the College of Social Science and
Humanities, Haramaya University, September 20, 2011. © Dereje Tadesse Birbirso
• Boroshongo, I. 1983. Afrikan People and European Holidays: Book Two. Washington. D.C.: IVth Dynasty Publishing
Company
• Brinton, D. G. 1895. The Protohistoric Ethnography of Western Asia, Proceedings of the American Philosophical
Society, 34/147, pp. 71-102

• Brooke, C. 1958. The Durra Complex in the Central Highlands of Ethiopia, Economic Botany, 12/2, pp. 192-
204.
• -----------------1959. The Rural Village in the Ethiopian Highlands Geographical Review, 49/1, pp. 58-75.
• Brugsch, H. 1879. A History of Egypt under the Pharaohs Vol. II. London: John London Murray.
• Budge, W. 1920. An Egyptian Hieroglyphic Dictionary, Vol. I. London: John Murray, Albemarle Street.
• Bullough, V. L. 1971. Attitudes toward Deviant Sex in Ancient Mesopotamia, The Journal of Sex Research, 7,
pp. 184-203.
• Cerulli, E.1922. Folk Literature of the Oromo of Southern Abyssinia. Harvard African Studies, 3, Harvard,
Mass, pp., 11-228.
• Cervicek, P. 1971. Rock Paintings of Laga Oda (Ethiopia). Paideuma, 17, pp. 121-136.
• Clark, J. D. & Williams, M. A. J. 1978. Recent Archaeological Research in Southeastern Ethiopia. Annales
d'Ethiopie, 11, pp. 19-44.
• Crabtree, W. A. 1924. Letter from W. A. Crabtree. Journal of the Royal African Society, 23/91: 253-256.
• Crawfurd J 1868. ‘On the Ethnology of Abyssinia and Adjacent Countries’, Transactions of the Ethnological
Society of London, 6: 282-310.
• d’ Abbadie, A. (Unpublished). The Papers of Antoine and Arnauld d'Abbadie. Bibliothhque Nationale, Paris,
Number 21,300, folios 788-790.
• d’ Abbadie, A. 1890. Ge'ographze de Z'Ethiopze. Paris: Gustave Mesnil.
• Dahl, G. & Megerssa, G. 1990. The Sources of Life: Booran Conceptions of Wells and Water. In: G. Palsson,
ed. From Water to World-Making: African models and arid lands. Uppsala: Scandinavian Institute of African
Studies: 21-38.
• de Salviac, M. 2005 [1901]. The Oromo: Ancient People of Great African Nation. Paris, © Ayalew Kanno.
• Diop, C. A. 1975. The African Origin of Civilization: Myth or reality. United States: New Lawrence Hill &
Company.
• Donnelly, I. 1882. Atlantis: The Antediluvian World. New York: Harper & Brothers.
• Ehret, C. 1979. On the Antiquity of Agriculture in Ethiopia. The Journal of African History, Vol. 20/ 2, pp. 161-
177.

• Fausset, A.R. 1949. Fausset's Bible dictionary. Grand Rapids, Mich.: Zondervan.
• Foot, E. C. 1913. An Afan Oromo-English English-Afan Oromo Dictionary. Cambridge: Cambridge University Press.
• Forgacs, D. 2000. The Gramsci Reader: Selected writings 1916-1935. New York: New York University Press.
• Forlong, J. G.R. 2005. Rivers of Life Vol. II. Leeds: Celephais Press.
• Garretson, P. 1974. The History of Finfinnee [Addis Abeba] from Its Formation in 1886 to 1910. PhD Thesis, University
of London.
• Haberland, E. 1966. Concerning the Oromo. American Anthropologist, New Series, 68/3: 753-754.
• Hassen, M. 1994. The Oromo of Ethiopia: A History, 1570-I860. Cambridge: Cambridge University Press.
• Houston, D. D. 1926. Wonderful Ethiopians of the ancient Cushites Empire. Oklahoma, Okla: The Universal Publishing
Company.
• Hudson, G.. 1989. Highland East Cushitic Dictionary. Hamburg: Buske.
• Jaensen, C. 1956. The Oromo or Oromo of East Africa, Southwestern Journal of Anthropology, 12/2, pp. 171-190.
• James, G. 1954. Stolen Legacy: The Greeks are not the Authors of Greek Philosophy, but the People of North Africa,
Commonly Called the Egyptians. New York: Philosophical Library.
• Johnston, H. 1899. A History of Colonization of Africa by Alien Races. Cambridge: Cambridge University Press.
• Keane, A. H. 1884. Ethnology of Egyptian Sudan. London: Edward Stanford, Charing Cross
• Kelly, W. 2007. Exposition of Genesis. Jackson NJ: Present Truth Publishers
• King, L. W. & Hall, H. R. 1889. The History of Egypt in the Light of Recent Discoveries. London: The Grolier Society.
• Kivisild et.al. 2004. Ethiopian Mitochondrial DNA Heritage: Tracking Gene Flow Across and Around the Gate of Tears,
American Journal of Human Genetics, 75/5, pp. 752–770.
• Legesse, A. 1973. Gada: Three Approaches to the Study of African Society. New York: Free Press.
• Lottner, C. 1860-1. On Sisterfamilies of Languages, especially those connected with the Semitic. Part II. Transactions
of the Philological Society 1860-1. Berlin: A. Asher & Co., pp. 112-132.

• Maspero, G. 1903. History of Egypt, Chaldea, Syria, Babylonia and Assyria
Vol. IV. London: The Collier Society Publishers.
• ………… 1890. Struggle of the Nations: Egypt, Syria and Assyria. London: The
Collier Society Publishers.
• Massey, G. 1907. Ancient Egypt: The Light of the World a Work of
Reclamation and Restitution in Twelve Books. London.
• ------------- A Book of the Beginnings, Volume I, Egyptian Origins In The
British Isles. London: Williams and Norgate, 14, Henrietta Street.
• McRitchie, D. 1884. Ancient and Modern Britons Vol. II. London: Kegan
Paul, Trench & Co., I Paternoster Square.
• --------------1922. Ancient Man in Britain. London: Blackie And Son Limited So
Old Bailey.
• Megalommatis, M. S. 2007. Meroitic Oromo Ethiopian Continuity: Call For A
Research Project, Journal of Oromo Studies, 14/1, pp. 7-3.3.
• Moss, L. W. & Cappannari, S. C. 1953. The Black Madonna: An Example of
Culture Borrowing, The Scientific Monthly, 76/6, pp. 319-324.
• Newman, F. 1847. ‘Notes on the Oromo Verb and Pronouns, ‘Proceedings of
Philological Society, VOL. III, pp.125-129.
• Murray, M. A. 1939. Saqqara Mastabas Part II. London: British School of
Archaeology in Egypt.

• Noble, GF. P. 1899. The Redemption of Africa: The Story of Civilization. F.H. Revell.
• Owens, J. 2006. A Linguistic History of Arabic. Oxford: Oxford University Press.
• Paulitschke, P. 1893. Ethnographie Nordost-Afrikas: Die Materielle Cultur Der
Danakil, Oromo und Somal. Berlin: Hoefer & Vohsen.
• Perry, R. 1887. The Cushite; Or, The Children Or Ham (The Negro Race) As Seen By
The Ancient Historians And Poets. New York: The Literary Union.
• Petrie, W. M. F. 1905. A History of Egypt from the Earliest Time to the 16th
Dynasties. London: Methuen.
• Petrie, W. M. F. 1914. Ancient Egypt. London and New York: Macmillan & Co.
• Petrie, F, 1920. Ancient Egypt. Macmillan And Co., London and New York.
• Petrie, F.1895 A History of Egypt: Volume 1, From the Earliest Times to the XVIth
Dynasty. Cambridge: Cambridge Library Collection – Egyptology.
• Trimingham, J. S. 1952. Islam in Ethiopia. London: Oxford University Press.
• Triulzi, A. & Bitima, T. 2005. Buttaa Rituals of the Sayyoo Oromo. Journal of Oromo
Studies, 12/1&2, pp. 120-141.
• Ullendorff, E. 1960. The Ethiopians. London: Oxford University Press.
• Wainwright, G. A. 1949. The Founders of the Zimbabwe Civilization, Man, 49, pp. 62-
66.
• Winters, C. 2010. The Kushite Spread of Haplogroup R1*-M173 from Africa to
Eurasia, Current Research Journal of Biological Sciences 2/5, pp. 294-299.

• Rashidi, R. 1983. The Kushite Origins of Sumer and Elam, Ufahamu: A Journal of African Studies, 12/3, pp. 215-
233.
• Rawlinson, G. 1859. History of Herodotus, Vol. 1. New York: D. Appleton & Co.
• Rawlinson, G. 1897. The Story of Ancient Egypt. New York: G. P. Putnam's Sons.
• Rawlinson. G. 1862. Seven Great Monarchies of the Ancient Eastern World, Vol.1: Chaldaea. University of
Oxford.
• Reclus, E. 1876. The Earth and Its Inhabitants the Universal Geography by Elisee Reclus, Vol. X.: North-East
Africa. London: J.S. Virtue &Co.
• Ripley, G. & Charles A. Dana, C. A., Eds. 1859. ‘Cush,’ The New American Cyclopedia---A Popular Dictionary of
General Knowledge, Vol.1. New York: Appleton & Co.
• Ridpath, J. C. 1895. Cyclopedia of Universal History. Boston: Balch Brothers & Company.
• Robinson, A. 1934. The Oromo of East Africa,”American Anthropologist, 36/2, pp. 313-314.
• Rogers, H. M. 1952 Nature Knows no Color-Line Research Into The Negro Ancestry In The White Race. St.
Petersburg: Helga M. Rogers.
• ------------------------ 1968. Sex and Race: Vol. 1 © Copyright Helga M. Rogers.
• Roscoe, W. 1996. Priests of the Goddess: Gender Transgression in Ancient Religion, History of Religions, 35/ 3
, pp. 195-230.
• Ruhlen, M. 2007. Linguistic Evolution, in L.L. Cavalli-Sforza, M. Feldman (eds), Human Population Genetics:
Evolution and Variation , The Biomedical and Life Sciences Collection London: Henry Stewart Talks Ltd.
http://hstalks.com/bio.
• Sachs, A. 1996. Ancient Near Eastern Texts Relating to the Old Testament (James B. Pritchard Ed.). Princeton:
Princeton University Press.
• Sertima, I. V. 2000. Introduction: The African stars over Europe (pp. 1-16). In: I.V. Sertima (ed.), African
Presence in Early Europe, 8th Printing. Copyright © 1985 by the Journal of African Civilizations Ltd. Inc.
• Shaw, I. & Jameson, R. 1999. Dictionary of Archaeology. Oxford: Blackwell.
• Sumner, C. 1995. Oromo Wisdom Literature I: Proverbs Collection and Analysis. Addis Ababa: Gudina Tumsa
Foundation.
• Sumner, C. 1997. Oromo Wisdom Literature III: Folktales Collection and Analysis. Addis Ababa: Gudina Tumsa
Foundation.
• Sumner, C. 996. Oromo Wisdom Literature II: Songs Collection and Analysis. Addis Ababa: Gudina Tumsa
Foundation.

• Trimingham, J. S. 1952. Islam in Ethiopia. London:
Oxford University Press.
• Triulzi, A. & Bitima, T. 2005. Buttaa Rituals of the
Sayyoo Oromo. Journal of Oromo Studies, 12/1&2, pp.
120-141.
• Ullendorff, E. 1960. The Ethiopians. London: Oxford
University Press.
• Wainwright, G. A. 1949. The Founders of the Zimbabwe
Civilization, Man, 49, pp. 62-66.
• Winters, C. 2010. The Kushite Spread of Haplogroup
R1*-M173 from Africa to Eurasia, Current Research
Journal of Biological Sciences 2/5, pp. 294-299.

The Power of Afaan Oromo as a Device for Explaining Africa’s Prehistory vs. Ethiopia’s repressive language policy: An evolutionary Africology perspective

Recommended

Recommended

More Related Content

What's hot

What's hot (20)

Similar to The Power of Afaan Oromo as a Device for Explaining Africa’s Prehistory vs. Ethiopia’s repressive language policy: An evolutionary Africology perspective

Similar to The Power of Afaan Oromo as a Device for Explaining Africa’s Prehistory vs. Ethiopia’s repressive language policy: An evolutionary Africology perspective (20)

Recently uploaded

Recently uploaded (20)

The Power of Afaan Oromo as a Device for Explaining Africa’s Prehistory vs. Ethiopia’s repressive language policy: An evolutionary Africology perspective