To get her poor doggie a bone, When she got there The cupboard was bare So the poor little doggie had none The starving dog troubles me.
Conducting a discourse on language in Eritrean context in dispassionate manner had proven next to impossible — if past experiences are any guide. Of course, it goes without saying that we earnestly welcome any healthy debate that attempts to address these issues from their multifactorial angles.
Above all, read it as archeological work of history, if you will. Ostensibly, the body of language will begin to emerge in its metaphorical and literal sense within you as you begin to imagine the inherent power of that richly woven field of vision that affirms our Eritreanity. History bereft of political posturing might for once allow us to see ourselves not in that politicized body politicking but as one people who have inhabited a body of history interwoven by countless narratives of coexistence.
As you know historians are at their best when they unfurl for us the unblemished facts, and then it is up to us to make do with it what we will.
The treatment given herewith is all about the history of the two languages. The next installment will be about the chauvinist sociopolitical culture that came to occupy Eritrean landscape.
Suffice it to wrap this introductory note by quoting directly from the piece that you are about to indulge upon: This is because the Arabic language is not strange to them, to their area, to their religious creed, to their origin and to their ethnicity.
As much as it was the medium of transmitting the civilization of Hummerite Agazian to Axum with its first Sabayan Alphabet, it was also the medium of transmitting the Jacobite religious heritage that the Abyssinian church believes in from the books of the Alexandrian church in Egypt translated into Geez-the language of worship of the Abyssinian church.
These books have become referential to the Christian creed in the churches and monasteries, and foundational to the priests and monks. Origins and Language By: Abyssinian history goes back to two Arabian tribes: But, for certain it was not prior to the 5th century B.
Perhaps, it was concurrent with their migration to the North of the Arabian Peninsula. Drewes, The French orientalist, who made an analytical study of the Abyssinian inscriptions that he has found holds the opinion that Hibsht is an Arabian tribe that migrated long before the 5th century B.
Gradually they went up inland to the highlands up to the region of Yeha and Axum where they blended with the native Kushites and were Africanized. And out of this blend came the civilization that preceded the civilization of the Kingdom of Axum. The historian Jawad Ali, for instance, mentions that among the valuable archeological findings in Axum—a stone with Sabayan 4 inscriptions in a wall of an old church.
Also, a remnant of pillars was found in the site of yeha, which is located North East of Adoa that indicate the existence of a Sabayan Temple. When the tribe of Hebsht resided in Northern Abyssinia, the Northern region was attributed to them and was called by their name.
It was published by the Austrian scholar Muller in These texts are seven inscriptions written in a propped Yemeni calligraphy discovered in Yeha—50kms east of Axum on the road that leads to the port of Adul Adulis.
It is still known by this name to this date in the region of AlMihry or Mahra province. I am not going to extrapolate about those inhabitants whom we may call locals or Abyssinian nationals, who are the remote grandparents of the Kunama or Baria.
It seems those people lived specifically in the area located in the Abyssinian plateau. They colonized it and strongly blended with its native people.
He says, that dialect that has kept the old characteristics is spoken in the North, in the Italian colony of Eritrea, as well as in the Dahlak archipelago and is called locally Tigre. Koan, in his comparison of Tigrinya and Amharic proximity to Geez.
And these dialects come forth from the Geez language. Some may say, even if these languages were Arabic in their origin, they are not being used currently among the Arabs and they are not known to them.
And for this reason, they lose their Arabic character. This is incorrect scientifically. These are Hummerite tongues however they seemed non-Arabic and complicated. Hammara is said when one speaks in the language of Hummeir. They have phonations and languages that contrast all the languages of the Arabs.
There is a difference and divergence between the two Arabic languages that almost makes them two different languages, not simply two dialects out of one language. Not only this, but also the Arabs had more than one language and each language differed from the other. Their languages were too many to count.Through nursery rhymes, children learn many aspects of language such as rhythm, vocabulary.
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