Afan Oromo

On the other hand, Jan Assman cannot possibly deceive every one! His interpretation of the pictorial presentation of the evil worshipped by Hyksos as god cannot be left so incomplete. Certainly, the Hyksos worshipped Seth (Zety) and Apophis (Apope), but the depiction of Seth under the combined form of man and hippopotamus has nothing to do with artistic inventions due to a fictional need of "personalizing" Seth. Furthermore, Seth was not a properly speaking "desert god", as Assman implies; Seth was cast in the desert which represented for the Ancient Egyptians the concept of vacuum, the "non existence". But Seth was originally conceived as Satan, and according to the religious – spiritual concepts and fundamentals of the Ancient Egyptian Art, Satan was represented as a hippopotamus (and at times as a crocodile), when the apocalyptic level of mythical semiotics was involved. A perfect example in this case is the Messiah – Satan conflict narrative at Edfu (inner part of the Western Outer Wall) that antedates and clearly supersedes the Christian Book of the Revelation.

The fact that the Hyksos pseudo-pharaoh Apope dispatched a delegation to Thebes to demand the immediate termination of the traditional Egyptian game of harpooning hippopotamuses (which in the Ancient Egyptian culture was a theatrical act, aptly pre-modeling the ultimate victory of Messiah – Horus over Satan – Seth) illuminates his Satanic identity, while shedding also light on the real identity of any modern scholar presenting a pro-Hyksos version of Egyptian History.

All this is necessary to take into consideration, when the History of Ancient Kush / Ethiopia is concerned. Ideological – religious – spiritual identification clarifies much the situation and helps draw the correct conclusions. In fact, the same ideological – spiritual – religious clash that characterized Egypt for millennia can be attested in Ancient Kush / Ethiopia, and this greatly helps in properly assessing historical developments as the outcome of clash between two priesthoods.

As societies are not monolithic phenomena, one should not imagine that the kingdom of Kerma that sided with the Hyksos rulers was entirely under control of a priesthood dedicated to Satan – Seth. Ancient Egypt and Kush / Ethiopia were highly nuanced societies whereby the rival priesthoods coexisted for millennia, perpetuating their fight by means of myth interpretational variants, educational literature, socioeconomic involvement, and grip over the political – military power.
First published in AfroArticles, Buzzle and American Chronicle on 12th March 2010

Following the death of Ramesses XI, Egypt entered into a chaotic situation of multi-division that lasted more than 300 years. The high priests of Amun of Thebes had risen to power during the century-long period of the successors of Ramesses III, and their polytheistic ideology could not be accepted by other priesthoods in Egypt.

The secession of the North (Lower Egypt) created the phenomenon of several parallel dynasties; the reason for this is that the pharaohs of Lower Egypt, although backed by the priesthoods of Heliopolis and Hermupolis and strengthened by the interfering Libyan princes, were still very weak to drive the Theban priests out. On the other hand, the latter, known in Ancient Egyptian as Whem Mesut (lit. repetition of births; e.g. Renaissance), although drawing from the wealth of Kush / Ethiopia and machinating against the North, were not strong enough to recapture the whole of Egypt.

The high priests of Thebes were not considered as a proper dynasty, despite of the existing kin relationship among them, and despite the fact that all of them resumed the pharaonic position, and had their names inscribed in cartouches according to the royal customs of Egypt.

Through Horihor´s grandson, Psunennes I, there was kin relationship also between the high priests of Thebes and some of the Lower Egyptian pharaohs. Even this was not able to make the "Two Lands" (Tawy in Ancient Egyptian, a second name for Egypt) reunite, due to the risen priestly control (either monotheistic Heliopolitan and Hermupolitan in Lower Egypt or polytheistic Theban in Upper Egypt and Kush / Ethiopia).
First published in AfroArticles, Buzzle and American Chronicle on 20th March 2010
Republished in the portal of the Oromo Parliamentarians:
https://www.oromoparliamentarians.org/English/Facts%20about%20Oromo/Oromo%20Kushatic%20Nations%20Napta%20-%20Egypt.htm

Natural Language processing is an interdisciplinary branch of linguistic and computer science studied under the Artificial Intelligence (AI) that gave birth to an allied area called 'Computational Linguistic' which focuses on processing of natural languages on computational devices. A natural language consists of a large number of sentences which are linguistic units involving one or more words linked together in accordance with a set of predefined rules called grammar. Grammar checking is the task of validating sentences syntactically and is a prominent tool within language engineering. Our review draws on the recent development of various grammar checkers to look at past, present and the future in a new light. Our review covers grammar checkers of many languages with the aim of seeking their approaches, methodologies for developing new tool and system as a whole. The survey concludes with the discussion of various features included in existing grammar checkers of foreign languages as well as a few Indian Languages.

Natural Language processing is an interdisciplinary branch of linguistic and computer science studied under the Artificial Intelligence (AI) that gave birth to an allied area called ‘Computational Linguistic’ which focuses on processing of natural languages on computational devices. A natural language consists of a large number of sentences which are linguistic units involving one or more words linked together in accordance with a set of predefined rules called grammar. Grammar checking is the task of validating sentences syntactically and is a prominent tool within language engineering. Our review draws on the recent development of various grammar checkers to look at past, present and the future in a new light. Our review covers grammar checkers of many languages with the aim of seeking their approaches, methodologies for developing new tool and system as a whole. The survey concludes with the discussion of various features included in existing grammar checkers of foreign languages...

In questa presentazione vorrei proporre parte di un lavoro che, nelle sue intenzioni di fondo, vorrebbe raccogliere lo spunto offerto dal prof. Ventura, volto a donare uno sguardo più profondo alla letteratura del sufismo che rientra nelle pratiche dei sufi, spesso considerata "semplicemente" devozionale e priva di reali spinte verso le profondità dello spirito e della contemplazione. Il sufismo ha avuto un ruolo essenziale nella diffusione dell'Islam nel Corno d'Africa e nella sua stabilizzazione come tradizione religiosa locale. Questo passaggio, così come in altri contesti, ha richiesto alcune forme di adattamento, senza però negare, ed anzi cercando di riaffermare, un legame profondo con la tradizione Islamica più antica e diffusa. L'Etiopia non è un paese arabofono e l'Islam si è diffuso attraverso popolazioni di lingue e tradizioni religiose diverse. Non c'è tempo in questo contesto di seguire tutte le traiettorie di questa diffusione, che hanno spesso visto l'Islam arretrare per poi riaffiorare, secoli dopo riprendendo le sue radici passate. I testi di cui ci occuperemo oggi sono in arabo, diffusi fra popolazioni di lingua Oromo. L'oromo è una lingua cuscitica che, prima dell'800 non ha conosciuto una forma scritta. Gli Oromo sono una popolazione la cui economia è ancora legata alla pastorizia. Questo li ha portati a frequenti migrazioni ed a scontri anche violenti con le popolazioni limitrofe ai territori da loro occupati. La loro fama di guerrieri temerari li accompagna ancora oggi, nel quadro delle proteste per una maggiore autonomia dallo stato etiopico. Molti hanno abbracciato il cristianesimo, nella sua versione etiopica. Altri hanno mantenuto la loro religione tradizionale, apparentemente animista, ma profondamente legata al culto di un unico dio celeste, Waqaa. Oggi la maggioranza delle zone oromo è a chiara maggioranza islamica. In queste aree l'Islam si è diffuso a partire dal XIV sec., per poi rinchiudersi in enclave minoritarie, da cui è poi partita una nuova spinta alla riaffermazione, sia in senso politico che spirituale, a partire dalla seconda metà dell'800.