Mereja Forum

[Naga Tuma]

ምስራቅ፣
ይህን ዲዲቲ ታሪክ አልባ ወራሪ ዘላንን እርሳው ። ለመደበቅ ቃላቶች ሁሉ እንደ ጋላ አኮላትፎ ለመናገር ይሞክራል ። እኔ ምን እንደ ሚይስብ ድሮ ድሮ የማውቀው። ይህ መጨረሻ ላይ አወጣው ። ዛሬ ፕሮፌሰር ታደሰ ታምራትን አነሳ። ለምን መሰለህ ?

Church and State in Ethiopia (1270-1527) የሚባለው 1972 የጻፉት አስደናቂ ምርምር (እኔ ከኮሌጅ ጀምሬ መጽሃፉ አለኝ) እዚያ መጻሃፍ ውስጥ አቡነ ተክለ ኃይማኖት በ1330 አካባቢ ገላን እና ያይ የተባሉ ሕዝቦችን ክርስትና ሲያስተምሩና ከሰዎቹ ጋር ጎርጌ ስለተባል አምልኮ ሲናገሩ ይጠቅሳል (ገጽ 184) ። ገላን እና ያያ ዛሬ ስማቸው ሳይለወጥ በጋላ (ኦሮሞ) ተውጠው የምታገኛው አዋሽ በቾ ያሉት ያያ ኦሮምና ከሶዶ አንስተ እስከ አዳዲ እስከ ዝቋላ ያሉት ገላኖች ናቸው ። ሯጩ ማሞ ዎልዴ ያያ ኦሮሞ ነበር። የኔ ምርምር የሚሳየኝ ገላንና ያዬ አንዱ በኦሮሞ የተዋጡት የሰሜና ምስራቅ ጉራጌ ሕዝብ ናቸው ።

ገላን እና ያይ ሕዝብ ይህ በዳሞት ስር በነበረ አገር የሚጠቀሱት ከግራኝ ወረራ 200 አመት በፊትና ጋሎች ሸዋን ከመውረራቸው 300 አመት በፊት ነው ። ይህ ጉዳይ የኦሮሞ ትርክትና ተረት ፈልሳፊዎችን በጅጉ ስላስቸገራቸው ነው ጋላ በአጸ አምደ ጽዮን ዘመን ሁሉ ሸዋ ነበር ብለው ጉድ የሆኑት ።

ዛሬ ገላን ተራ የጉራጌዎች ስም ነው ። ቃላቶቹም ምን እንደ ሚሉ ትርጉሙን የሚያውቁት ጉራጌዎች ናቸው ።

ለዚህ ነው ዲዲቲ ፕሮፌሰር ታደሰን (ነፉስ ይማር) ሊሳደብ የተነሳው ።

እኚህ ነበሩ ፕሮፍ ታደሰ

https://arefe.wordpress.com/2013/05/24/ ... ies-at-78/

አበይ አባይ ወንዝ ሸለቆ ዉስጥ የማይበቅል ዛፍ ነዉ፣ ለኣንተ እንደገባህ።

[Naga Tuma]

ሎሬት ፀጋዬ፣ ኣንተ፣ እና እኔ ስለጥንታዊ የግብፅ ታሪክ በኣብዛኛዉ ተመሳሳይ ግንዛቤ ወይም ማስተዋል ያለን ይመስለኛል።

ኣንደኛ፣ ይህ ስህተት ነዉ ማለት ይቻላል?

ሁለተኛ፣ ስህተት ነዉ ማለት ካልተቻለ ለሶስታችንም እንዲህ ማስተዋል የጋራ ተዋፅኦ ወይም ፋክተር ሊኖር ይችላል?

ለመልስህ ኣመሰግናለሁ። እነዚህ ጥያቄዎች ኣእምሮዬ ዉስጥ ሲመላለሱ ሰንብተዋል።

DDT

የሎሬት ጸጋዬ ነገር የበቃኝ አክሱምን አካ'ሱማ ብሎ ኬኛ ሲዳዳው ነው፥፥ በግዜው ማመን ነው የተቸገርኩት፥፥ አሁን ግን ግልጽ ሆኖልኛል

I recently asked you or somebody else if you knew that he was one of the few people who understood a long time ago that Ethiopians that speak various languages have the same root. So, here is a very simple question for you. Is that understanding the same as the understanding that you expressed here? A yes or no answer would be sufficient.

DDT,

Yes to that. we all spoke afro-asiatic at one time in the past. Please use just one account whether you want to discuss deep intellectual stuff or cheap insulative propaganda. It is easier to tell DDT is Naga Tuna. Infact you made a few mistakes already replying with a wrong account

Misraq,

Just getting back to this thread.

First, you didn't have to fabricate that I use different accounts on this forum. Did you? To many, such kind of fabrications don't come naturally.

Second, in my view, the correct answer would have been no. Here is why. If it happens that the late Ethiopian Laureate understood that there is practically no difference between ኬኛ and የኛ, your suggestion that they are different becomes invalid. If his understanding proves to be rational, you can't be dancing to Ali Birra's ሃት ኬኘ ቶኮ and not be dancing to the late Ethiopian Laureate's ኬኛ የኛ ቶኮ። Can you?

In addition, do you know if he used the word አከሱመ in a literal or analogous sense? BTW, I have met somebody who is not from Ambo proper, which is where the Laureate grew up, but lived in both Axum and Ambo and said that the cultures of the people who live in both places are very similar and that he felt at home in both places.

We can only elevate the scientific thinking processes of some Ethiopians because Ethiopia can not afford to bring these processes down to their level.

[Naga Tuma]

ምስራቅ፣
ይህን ዲዲቲ ታሪክ አልባ ወራሪ ዘላንን እርሳው ። ለመደበቅ ቃላቶች ሁሉ እንደ ጋላ አኮላትፎ ለመናገር ይሞክራል ። እኔ ምን እንደ ሚይስብ ድሮ ድሮ የማውቀው። ይህ መጨረሻ ላይ አወጣው ። ዛሬ ፕሮፌሰር ታደሰ ታምራትን አነሳ። ለምን መሰለህ ?

Church and State in Ethiopia (1270-1527) የሚባለው 1972 የጻፉት አስደናቂ ምርምር (እኔ ከኮሌጅ ጀምሬ መጽሃፉ አለኝ) እዚያ መጻሃፍ ውስጥ አቡነ ተክለ ኃይማኖት በ1330 አካባቢ ገላን እና ያይ የተባሉ ሕዝቦችን ክርስትና ሲያስተምሩና ከሰዎቹ ጋር ጎርጌ ስለተባል አምልኮ ሲናገሩ ይጠቅሳል (ገጽ 184) ። ገላን እና ያያ ዛሬ ስማቸው ሳይለወጥ በጋላ (ኦሮሞ) ተውጠው የምታገኛው አዋሽ በቾ ያሉት ያያ ኦሮምና ከሶዶ አንስተ እስከ አዳዲ እስከ ዝቋላ ያሉት ገላኖች ናቸው ። ሯጩ ማሞ ዎልዴ ያያ ኦሮሞ ነበር። የኔ ምርምር የሚሳየኝ ገላንና ያዬ አንዱ በኦሮሞ የተዋጡት የሰሜና ምስራቅ ጉራጌ ሕዝብ ናቸው ።

ገላን እና ያይ ሕዝብ ይህ በዳሞት ስር በነበረ አገር የሚጠቀሱት ከግራኝ ወረራ 200 አመት በፊትና ጋሎች ሸዋን ከመውረራቸው 300 አመት በፊት ነው ። ይህ ጉዳይ የኦሮሞ ትርክትና ተረት ፈልሳፊዎችን በጅጉ ስላስቸገራቸው ነው ጋላ በአጸ አምደ ጽዮን ዘመን ሁሉ ሸዋ ነበር ብለው ጉድ የሆኑት ።

ዛሬ ገላን ተራ የጉራጌዎች ስም ነው ። ቃላቶቹም ምን እንደ ሚሉ ትርጉሙን የሚያውቁት ጉራጌዎች ናቸው ።

ለዚህ ነው ዲዲቲ ፕሮፌሰር ታደሰን (ነፉስ ይማር) ሊሳደብ የተነሳው ።

እኚህ ነበሩ ፕሮፍ ታደሰ

https://arefe.wordpress.com/2013/05/24/ ... ies-at-78/

Just got a chance to read the link that you provided about the late Professor Taddesse Tamirat. I did not know that he has passed away. RIP.

Here is a true story. Years ago, I bought to read his book eagerly, without any bias. Before reading many pages in it, I put it down to read it another time. I have yet to get back to it.

I read for the first time today the following at the link that you provided: "However, the renowned scholar, Professor Mesfin Woldemariam found the book irritating, saying that it tries to impose an idea that was formulated by foreign authors. For him, the book fails to show an independent nation, free from the opinion and judgment of foreign writers; it rather contains a mix of intriguing insights into politics and religion, state and the Orthodox Church. More damagingly, the book puts Christianity above all else and it makes no attempt to show a nation of different religious creeds, according to Prof. Mesfin."

I take no delight in knowing that I wasn't the only one that did not get a satisfaction from reading his book.

I understand Professors Taddesse Tamirat, Mohammed Hassan, and Assefa Jalata as the same class of Ethiopian professors whose skewed views in favor of sectarian politics instead of favoring the facts of a holistic history of Ethiopia are reflected in the pages that they authored and published.

[Naga Tuma]

In my view, any Ethiopian scholar would be initiated to become an Ethiopian renaissance scholar after answering the following short question correctly. This short question is only one example.

During the rise of Yekuno Amlak, was there a debate between accepting Christianity and retaining pre-existing local tradition? Answer this short question correctly and you are on your way.

Rising doesn't come out of the blue. There must have been a medium out of which the rise took place. If so, what was the nature of that medium?

Second, a while back, I asked the following simple question: Who is the best Professor of Anthropology in the world that can explain this simple observation?

There had to have been a medium for these kinds of identifiers in a language to flourish almost uniquely.

Third, just a few days ago, I listed the following words under a different thread. In my view, what these words express parallels the Vitruvian Man.

ሃሪ/፣ ሄይር
መታ/፣ ሜታ
አደ/፣ ሄድ
ፉለ (ፉልዱረ)/ፊት፣ ፍዩቸር
እጀ/አይን፣ ኣይ
አፋን/አፍ፣
ቆንቆ/ቋንቋ፣
ላጋ/ላንቃ፣
መንጋጋ/መንጋጋ ፣
እሬ/፣ አርም
ኦኔ/ወኔ፣
ሶምበ/ሳምባ፣
ሞረ/ማራ፣
ጮመ/ጮማ፣
ኮዴ/ጓድ (ሆድ፣)
ሀንዹረ/አንጡራ ፣
ቅን*ሪ/ቅን*ር፣ ክሊቶሪስ
ፊ*/፣ ፈ*
ሉከ/፣ ሌግ
ፋነ/ፋና፣ ፉት

Fourth, years ago, I heard an oral story that a man by the name of Abayi Babo once upon a time fled to Borana from Shawa. Is there any truth in this oral story? If so, what led to that? When did it occur? If there is some truth in this oral story, would scholarly works like that of the late Professor Taddesse Tamirat stand?

Abayi is a kind of tree that is also used to name a person. Other similar names are Gatra, Ejersa, Birbirsa, Lensa, and so on.

Is it possible that naming people after natural things are more prevalent in some languages than others. If so, what does such prevalence say about how old the language that uses it may be?

Oral stories are abound in many places. They need to be sorted out scientifically as much as possible. An oral story that is associated with Abayi is Abay River, which is that it used to be called Laga Abayi or the river valley in which Abayi trees were/are prevalent. If there is any truth in this oral story, it may be as old as the word Laga becoming Lake.

These sound easy questions. They may hold profound histories. That is why the job of a renaissance scholar is also profound.

For the uninitiated, Europe's renaissance scholars did not look toward Bethlehem. They looked toward Athens.

I am new to the works of the late Ethiopian Laureate. So, I have a lot to learn from it. Just getting started, I have been asking myself if during his entire life as a researcher, he looked to Bethlehem or other places. His research works are bound to tell.

The job of renaissance scholars is different from conventional wisdom. In conventional wisdom, people may find themselves in a house that they do not fully understand who built it or how it was built. They may then convene and wisely say to one another that they do not fight over who built it or how it was built and agree that they keep it, maintain it, develop it, and turn it into a paradise in which all of them can live.

[Naga Tuma]

እየገረመኝ የሰነበተዉ፣ ሆረስን ስፈልግ የፕሮፌሰር መስፍን ወልደማርያምን ኣስተሳሰብ ኣገኘሁ። ጉዲ ሰዲ ኣልኩኝ። ታሪካቸዉ ወይ ጉዳቸዉ እንደሚለዉ።

ጉዲ ማለት ጉድ ማለት ነዉ። ሰዲ ማለት ሶስት ማለት ነዉ። ከምን ተነስተዉ ማለት እንደተጀመረ ባላዉቅም ጉዲ ሰዲን ከወይ ጉድ ባላይ ስሰማ ነዉ ያደኩኝ። ጥልቅ መሠረት ሊኖረዉ እንደሚችል እገምታለሁ።

ፕሮፌሰር መስፍን ወልደማርያም እሪቴቲንግ ማለታቸዉን ሳላዉቅ በፊት ነበር የጥላቻ መጣጥፍ ያልኩኝ። ሁለት የማይተዋወቁ ሰዎች ስለኣንድ መጽሓፍ ተመሳሳይ አስተያየት ካላቸዉ ወይ ጸሓፊ ጋ ወይ ኣንባብያኑ ጋ ስህተት ኣለ ማለት ኣይቻልም?

ሎሬት ጸጋዬ፣ ፕሮፌሰር መስፍን፣ እና እኔ የጋራ የሆነ ኣንድ ነገር ኣለን። ስለጥንት ታሪካችን ተመሳሳይ ኣስተያየት ካለን ለበለጠ ምርምር የምያነሳሳ ነዉ ማለት ኣይቻልም? የጉዲ ሰዲም መሠረት ይደረስበት ይሆናል።

ለመሆኑ የወልደማርያምን ልጅ እና ክፍለማርያምን ምን ያገናቸዋል?