Journal articles: 'Ethiopic language'

1

Kelly, Samantha. "The Curious Case of Ethiopic Chaldean: Fraud, Philology, and Cultural (Mis)Understanding in European Conceptions of Ethiopia." Renaissance Quarterly 68, no. 4 (2015): 1227–64. http://dx.doi.org/10.1086/685125.

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AbstractAn intriguing mystery in early modern intellectual history is how and why European scholars came to designate Ethiopic, the sacred language of Ethiopia, as Chaldean. This article locates the designation’s origins in a deduction made by Vatican library personnel, partially inspired by a hoax perpetrated a quarter-century earlier. It then traces the influence of this designation on the progress of historical linguistics, where theories defending the appellation of Ethiopic as Chaldean, although often erroneous, nevertheless contributed to the accurate categorization of Ethiopic as a Semitic language, and on attitudes to Ethiopian Christianity that played a role in Catholic-Protestant polemic.

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Goldenberg, Gideon, and Wolf Leslau. "Comparative Dictionary of the Ethiopic Language." Journal of the American Oriental Society 112, no. 1 (January 1992): 78. http://dx.doi.org/10.2307/604586.

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Hopkins, Simon. "The Aramaic Construction qaṭlēh l-malkā ‘He Killed the King’ Aramaic Syntax in Ethiopic?" Journal of Semitic Studies 67, no. 1 (February 1, 2022): 305–16. http://dx.doi.org/10.1093/jss/fgab032.

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Abstract Aramaic and Ethiopic share highly characteristic proleptic constructions, e.g. the direct object periphrasis of the type qaṭlēh l-malkā and qatalo la-nǝguś respectively, each meaning ‘he killed the king’. The presence of such structures in Ethiopic has been held to reflect the alleged influence of Aramaic-speaking missionaries in the translation of the Bible into Ethiopic. The present article shows that, even if such missionaries were involved in the work of translation, the proleptic constructions of Ethiopic are not imported from Aramaic, but are native to the language. The striking similarity is not due to foreign influence but to independent development.

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Bright, William. "A Matter of Typology." Written Language and Literacy 2, no. 1 (July 23, 1999): 45–55. http://dx.doi.org/10.1075/wll.2.1.03bri.

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The typology of writing systems includes such well known categories as the alphabet (e.g. that of English), the syllabary (e.g. Japanese kana), and the logosyllabary (such as Chinese characters). An additional type, exemplified by writing systems of India and Ethiopia, shows features of both the alphabet and the syllabary; it has sometimes been called an alphasyllabary, sometimes an abugida (borrowing an Ethiopic term). These terms can be distinguished in several Asian writing systems, depending on whether priority is given to the presence of an inherent vowel or to the graphic arrangement of symbols.

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Krawczuk, Marcin. "The image of Muslims and Islam in Christian Ethiopic hagiographies written in Gə‘əz." STUDIES IN AFRICAN LANGUAGES AND CULTURES, no. 53 (December 15, 2019): 91–115. http://dx.doi.org/10.32690/salc53.5.

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The purpose of the article is to reconstruct the image of Muslims and Islam in the Ethiopic hagiographical texts written in the Ethiopic (Gə‘əz) language. On the basis of ca. 20 texts (both edited and remaining in manuscripts) the author surveys how various themes related to Muslims and Islam are present in this genre of Ethiopic literature and what literary purpose they serve. These themes include: economic activities of Muslims, comparing them to Biblical figures, their conversion to Christianity or associating them with the satanic forces. Additionally, the article offers a comprehensive overview of the Ge’ez terms which are used in reference to the adherents of the Muslim faith.

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Kapočiūtė-Dzikienė, Jurgita, and Senait Gebremichael Tesfagergish. "Part-of-Speech Tagging via Deep Neural Networks for Northern-Ethiopic Languages." Information Technology And Control 49, no. 4 (December 19, 2020): 482–94. http://dx.doi.org/10.5755/j01.itc.49.4.26808.

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Deep Neural Networks (DNNs) have proven to be especially successful in the area of Natural Language Processing (NLP) and Part-Of-Speech (POS) tagging—which is the process of mapping words to their corresponding POS labels depending on the context. Despite recent development of language technologies, low-resourced languages (such as an East African Tigrinya language), have received too little attention. We investigate the effectiveness of Deep Learning (DL) solutions for the low-resourced Tigrinya language of the Northern-Ethiopic branch. We have selected Tigrinya as the testbed example and have tested state-of-the-art DL approaches seeking to build the most accurate POS tagger. We have evaluated DNN classifiers (Feed Forward Neural Network – FFNN, Long Short-Term Memory method – LSTM, Bidirectional LSTM, and Convolutional Neural Network – CNN) on a top of neural word2vec word embeddings with a small training corpus known as Nagaoka Tigrinya Corpus. To determine the best DNN classifier type, its architecture and hyper-parameter set both manual and automatic hyper-parameter tuning has been performed. BiLSTM method was proved to be the most suitable for our solving task: it achieved the highest accuracy equal to 92% that is 65% above the random baseline.

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Suciu, Alin. "“Me, This Wretched Sinner”: A Coptic Fragment from the Vision of Theophilus Concerning the Flight of the Holy Family to Egypt." Vigiliae Christianae 67, no. 4 (2013): 436–50. http://dx.doi.org/10.1163/15700720-12341130.

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Abstract The Vision of Theophilus is one of the important apocryphal narratives concerning the flight of the Holy Family to Egypt. Although the text is known to survive in Arabic, Ethiopic and Syriac, a lost Coptic original has long been accepted by scholars. The present paper introduces a hitherto unidentified fragment from the Coptic version of this text. The fragment came from the White Monastery in Upper Egypt and it is currently kept in the National Library in Paris. The fragment is edited in this article together with its Arabic and Ethiopic parallels.

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Rubio, Gonzalo. "Ethiopic Documents: Argobba Grammar and Dictionary (review)." Language 77, no. 4 (2001): 869–70. http://dx.doi.org/10.1353/lan.2001.0237.

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9

Weninger, S. "On performatives in classical Ethiopic." Journal of Semitic Studies 45, no. 1 (March 1, 2000): 91–102. http://dx.doi.org/10.1093/jss/45.1.91.

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Davies, Donald M. "The Dating of Ethiopic Manuscripts." Journal of Near Eastern Studies 46, no. 4 (October 1987): 287–307. http://dx.doi.org/10.1086/373254.

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11

Teklehaymanot, Yemane,, and Melese, Beshah. "Semitic Words Found in Tigrigna but not in Ge’ez." International Journal of Linguistics 9, no. 1 (February 28, 2017): 58. http://dx.doi.org/10.5296/ijl.v9i1.10869.

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This paper deals with Semitic words which are found in Tigrigna Language but not in Ge’ez. The result shows that there are indeed some such words, including basic vocabulary, but not many. This provides a lexical perspective on the question of how close Ge’ez was to proto-Ethiopic: very close, but not identical.

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Beylot, Robert. "Cyrille de Jérusalem: Homélie sur la Présentation de Jésus." Aethiopica 10 (June 18, 2012): 58–69. http://dx.doi.org/10.15460/aethiopica.10.1.192.

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A greek homily for the Presentation of the Lord is kept, attributed to Cyril from Jerusalem. This composition is also known in coptic and arabic language. It is now considered as apocryphal. The unpublished ethiopic version of this text is found in three mss, the oldest of them is from the fourteenth century.

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Fellman, Jack. "Lines on the classification of Ethopian-Semitic." Studies in African Linguistics 25, no. 2 (June 15, 1996): 205–6. http://dx.doi.org/10.32473/sal.v25i2.107398.

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Ethiopian-Semitic constitutes a compact, readily defined and homogeneous linguistic family, consisting of Ge' ez, Tigre, Tigrinya, Amharic, Argobba, Harari, Gafat, and the Gurage cluster. The most recent attempt to set up a classification of Ethiopian-Semitic was Hetzron [1972}, but this work was rather thoroughly criticized by Goldenberg [1977], and the field has yet to recover from it. The present note seeks to open the classification question anew by providing a basic, minimalist classification scheme, which can serve as a starting-off point for any future work on the subject. We begin with some of the results of Marcel Cohen [1931], "the father of Ethiopian studies" in the twentieth century. Cohen treats Tigre and Tigrinya as Northern Ethiopic, and Amharic, Harari, and the Gurage cluster as Southern Ethiopic. All are ultimately descendants of a ProtoEthiopic koine most closely resembling Ge'ez. Gurage, according to Cohen, is not a language or a linguistic unit in itself, but rather an ensemble of at least two separate and mutually unintelligible dialect clusters, Eastern Gurage and Western Gurage. Eastern Gurage consists of Wolane, Selti-Ulbarag, (and in the present state of our knowledge also Zway) , and is most closely connected with Harari. Western Gurage consists of several subgroups of dialects, in particular (a) Chaha, Ezha, Ennemor (Inor), Gumar, Gyeto (and in the present state of our knowledge Endegefi) and (b) Muher, Gogot, Masqan. Aymallel (Soddo, Kgstangiiiia), another Gurage tongue, is left unclassified by Cohen, as being perhaps intermediate between the two groups. Tentatively, he terms it North-Eastern Gurage. (Gafat and Argobba are not classified by Cohen.) Cohen's classification may be modified and/or expanded on the basis of the following points. Western Gurage tongue.

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Müller-Kessler, Christa. "An Overlooked Christian Palestinian Aramaic Witness of the “Dormition of Mary” in Codex Climaci Rescriptus (CCR IV)." Collectanea Christiana Orientalia 16 (July 18, 2019): 81–98. http://dx.doi.org/10.21071/cco.v16i.14598.

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The Codex Climaci Rescriptus(CCR IV) contains a neglected text witness of the Dormition of Maryfrom the five-book cycle or “palm narrative”. It is one of the very early transmissions of this apocryphal text in Christian Palestinian Aramaic agreeing in closeness with the very late Ethiopic one of the 18th century.

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Kessler, Christa. "Obsequies of My Lady Mary (II): A Fragmentary Syriac Palimpsest Manuscript from Deir al-Suryan (BL, Add 14.665, no. 2)." Collectanea Christiana Orientalia 19 (October 17, 2022): 45–70. http://dx.doi.org/10.21071/cco.v19i.15254.

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This Syriac palimpsest manuscript with four remaining folios bound with others into one volume runs under the shelf mark Add 14.665, no. 2 in the British Library. It displays a well-executed 5th century Estrangela. William Wright in his Contributions to the Apocryphal Literature of 1865 offered only readings of some scanty passages. The text has been neglected ever since. Preserved in it are sections of an early witness for the Obsequies of My Lady Mary in Syriac (S1) covering the final part of the second book, the beginning of book three, and central sections of book five with the apocryphal History of Peter and Paul according to the Ethiopic five-book cycle. The textual diversity is at times considerable in comparison to the other early transmissions in Greek and Christian Palestinian Aramaic, and the much later Ethiopic one. It has been the first Syriac source to attest the central term for the palm tradition ܬܘܠܣܐ ‘palm-shoot’. The new and additional readings intend to fill some lacunae in the only partially preserved transmission of the early Syriac translation of the Dormition of Mary from Upper Mesopotamia.

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16

Gensler, O. "Reconstructing quadriliteral verb inflection: Ethiopic, Akkadian, Proto-Semitic." Journal of Semitic Studies 42, no. 2 (September 1, 1997): 229–57. http://dx.doi.org/10.1093/jss/42.2.229.

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17

Joest, Christoph. "Ein Apophthegma Pachoms und seine Wandlungen im Lauf der Überlieferung." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 22, no. 2 (September 3, 2018): 238–77. http://dx.doi.org/10.1515/zac-2018-0031.

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Abstract Among the fragments of Saint Pachomius edited by Louis T. Lefort there is one that is mirrored in the apophthegmatic tradition in various ways, in terms of language and region (Coptic, Greek, Latin, Ethiopic, and Armenian) as well as in terms of variations in the text itself. It is indeed also part of the Meterikon and there attributed to Melania. It seems that the original form of the saying belongs to Pachomius (in spite of some doubts raised by Samuel Rubenson concerning the quest for the original apophthegms in general), and that it was later adapted to the anchoretic milieu. It has then been enlarged and has been transmitted in both the shorter (Coptic, Greek, Latin, the Meterikon) and the longer version (Greek, Ethiopic, Armenian, and also the Meterikon). While most of the Sayings of the Desert Fathers can be traced down only to the 6th century, when the larger collections were written in Palestine, we have in this case the rare opportunity of following an apophthegm up to its original source, and we know the speaker.

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18

COWLEY, †ROGER W. "Z∃KRE AND PAWLI - ETHIOPIC BIBLE TRANSLATORS OR INTERPRETERS?" Journal of Semitic Studies XXXIV, no. 2 (1989): 387–98. http://dx.doi.org/10.1093/jss/xxxiv.2.387.

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Ali Nur, Mukerem, Mesfin Abebe, and Rajesh Sharma Rajendran. "Handwritten Geez Digit Recognition Using Deep Learning." Applied Computational Intelligence and Soft Computing 2022 (November 8, 2022): 1–12. http://dx.doi.org/10.1155/2022/8515810.

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Amharic language is the second most spoken language in the Semitic family after Arabic. In Ethiopia and neighboring countries more than 100 million people speak the Amharic language. There are many historical documents that are written using the Geez script. Digitizing historical handwritten documents and recognizing handwritten characters is essential to preserving valuable documents. Handwritten digit recognition is one of the tasks of digitizing handwritten documents from different sources. Currently, handwritten Geez digit recognition researches are very few, and there is no available organized dataset for the public researchers. Convolutional neural network (CNN) is preferable for pattern recognition like in handwritten document recognition by extracting a feature from different styles of writing. In this work, the proposed model is to recognize Geez digits using CNN. Deep neural networks, which have recently shown exceptional performance in numerous pattern recognition and machine learning applications, are used to recognize handwritten Geez digits, but this has not been attempted for Ethiopic scripts. Our dataset, which contains 51,952 images of handwritten Geez digits collected from 524 individuals, is used to train and evaluate the CNN model. The application of the CNN improves the performance of several machine-learning classification methods significantly. Our proposed CNN model has an accuracy of 96.21% and a loss of 0.2013. In comparison to earlier research works on Geez handwritten digit recognition, the study was able to attain higher recognition accuracy using the developed CNN model.

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Brock, S. "Translating the Bible: The Ethiopic Version of the Old Testament." Journal of Semitic Studies 49, no. 1 (March 1, 2004): 168–69. http://dx.doi.org/10.1093/jss/49.1.168.

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KNIBB, MICHAEL A. "HEBREW AND SYRIAC ELEMENTS IN THE ETHIOPIC VERSION OF EZEKIEL?" Journal of Semitic Studies XXXIII, no. 1 (1988): 11–35. http://dx.doi.org/10.1093/jss/xxxiii.1.11.

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VOIGT, R. "THE GEMINATION OF THE PRESENT-IMPERFECT FORMS IN OLD ETHIOPIC." Journal of Semitic Studies XXXV, no. 1 (March 1, 1990): 1–18. http://dx.doi.org/10.1093/jss/xxxv.1.1.

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Zarzeczny, Rafał. "Euzebiusz z Heraklei i jego "Homilia efeska" (CPG 6143) z etiopskiej antologii patrystycznej Qerellos." Vox Patrum 57 (June 15, 2012): 807–19. http://dx.doi.org/10.31743/vp.4175.

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Classical oriental literatures, especially in Syriac, Arabic and Coptic languages, constitute extraordinary treasury for patristic studies. Apart from the texts written originally in their ecclesiastical ambient, the oriental ancient manuscripts include many documents completely disappeared or preserved in their Greek and Latin originals in defective form only. The same refers to the Ethiopian Christian literature. In this context so-called Qerəllos anthology occupies a particular place as one of the most important patristic writings. It contains Christological treaties and homilies by Cyril of Alexandria and other documents, essentially of the anti-nestorian and monophysite character, in the context of the Council of Ephesus (431). The core of the anthology was compiled in Alexandria and translated into Ge’ez language directly from Greek during the Aksumite period (V-VII century). Ethiopic homily by Eusebius of Heraclea (CPG 6143) is unique preserved version of this document, and also unique noted text of the bishop from V century. Besides the introduction to the Early Christian patristic literature and especially to the Qerəllos anthology, this paper offers a Polish translation of the Eusebius’s Homily with relative commentary.

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Kiros, Atakilti Brhanu, and Petros Ukbagergis Aray. "Tigrigna language spellchecker and correction system for mobile phone devices." International Journal of Electrical and Computer Engineering (IJECE) 11, no. 3 (June 1, 2021): 2307. http://dx.doi.org/10.11591/ijece.v11i3.pp2307-2314.

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This paper presents on the implementation of spellchecker and corrector system in mobile phone devices, such as a smartphone for the low-resourced Tigrigna language. Designing and developing a spell checking for Tigrigna language is a challenging task. Tigrigna script has more than 32 base letters with seven vowels each. Every first letter has six suffixes. Word formation in Tigrigna depends mainly on root-and-pattern morphology and exhibits prefixes, suffixes, and infixes. A few project have been done on Tigrigna spellchecker on desktop application and the nature of Ethiopic characters. However, in this work we have proposed a systems modeling for Tigrigna language spellchecker, detecting and correction: a corpus of 430,379 Tigrigna words has been used. To indication the validity of the spellchecker and corrector model and algorithm designed, a prototype is developed. The experiment is tested and accuracy of the prototype for Tigrigna spellchecker and correction system for mobile phone devices achieved 92%. This experiment result shows clearly that the system model is efficient in spellchecking and correcting relevant suggested correct words and reduces the misspelled input words for writing Tigrigna words on mobile phone devices.

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Lonnet, Antoine. "Modern South Arabian ikōtəb is not necessarily iparras or yənaggər." Brill’s Journal of Afroasiatic Languages and Linguistics 9, no. 1-2 (2017): 265–90. http://dx.doi.org/10.1163/18776930-00901015.

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Modern South Arabian (MSA) imperfect ikōtəb is superficially analogous to Akkadian imperfect iparras and Ethiopic imperfect yənaggər, as opposed to all the other Semitic languages’ imperfects, where the first and second radical consonants are adjacent, e.g. Arabic yaqtulu. On the basis of this partial resemblance, a proto-Semitic imperfect *yaqattal was carelessly invented without seriously exploring other explanations. It flourished so well that scholars yielded to the temptation of seeing it in all the branches of Semitic. As far as MSA is concerned, David Cohen developed several times the hypothesis of a phonetic derivation (*yvktubu > ikōtəb), that also accounts for most of the other peculiarities of the MSA verb. The present paper, after presenting some aspects of this historical situation, aims at supporting Cohen’s hypothesis, at tackling Gideon Goldenberg’s objections to it, and at adding new arguments against an MSA *yaqattal.

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TEKLEBERHAN, Meron. "The reception and appropriation of 1 Corinthians 7:1-9 in selected Ethiopic texts." Collectanea Christiana Orientalia 12 (October 7, 2015): 235–48. http://dx.doi.org/10.21071/cco.v12i.14612.

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Este estudio analiza la recepción y uso de 1 Corintios 7,1-9 en el comentario paulino Andǝmta, el Fǝtḥa Nӓgӓśt y Mare Yishaq, a la luz de las interpretaciones patrísticas seleccionadas. La recepción de 1 Corintios 7,1-9 en estos textos revela que la interpretación etiópica del texto tiene mucho en común con la trayectoria 'ascética moderada' (Orígenes, Juan Crisóstomo) identificada en los siglos II-IV, al tiempo que sugiere una reinterpretación única del texto sobre la base de un entendimiento "cristianizado" de las restricciones levíticas.

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KNIBB, MICHAEL A. "THE ETHIOPIC TEXT OF EZEKIEL AND THE EXCERPTS IN G∃BRÄ H∃MAMAT." Journal of Semitic Studies XXXIV, no. 2 (1989): 443–58. http://dx.doi.org/10.1093/jss/xxxiv.2.443.

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Emerton, J. A., and J. R. Miles. "Retroversion and Text Criticism. The Predictability of Syntax in an Ancient Translation from Greek to Ethiopic." Vetus Testamentum 37, no. 2 (April 1987): 249. http://dx.doi.org/10.2307/1517742.

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Knibb, M. A. "Review: A Concordance to Psalms in the Ethiopic Version * Review: Ascensione di Isaia: Concordanza della versione etiopica." Journal of Semitic Studies 50, no. 2 (September 1, 2005): 405–7. http://dx.doi.org/10.1093/jss/fgi066.

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Ncube, Bhekinkosi Jakobe. "Ethnic minority media as counter-hegemonic and agents of participation for minority communities." Journal of Arab & Muslim Media Research 15, no. 2 (October 1, 2022): 249–66. http://dx.doi.org/10.1386/jammr_00049_1.

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This article interrogates the extent to which ethnic minority media acts as tools for preserving minority cultures and identities and as counter-hegemonic to mainstream media’s representations of migrants in South Africa. It also discusses how diasporic ethnic media function as agents of participation for diasporic communities that are struggling to find a ‘home’ away from home. Mainstream media in South Africa, particularly tabloids, tend to represent the diasporic communities as petty criminals, prostitutes, robbers and accuse them of stealing the locals’ jobs. Most of these communities comprised by people of Asian descent – Pakistan, India – and the majority from African countries like Zimbabwe, Malawi, Ethiopic, Nigeria, Somalia and Mozambique. Migrants are often labelled as ‘aliens’, and the entrepreneurship associated with these minority migrants is rarely reported by South Africa’s mainstream media. The article deploys the digital public sphere theory and the four models of alternative journalism. Using textual analysis of purposively selected stories and programmes of an online radio station, Radio Mthwakazi, this article concludes that ethnic minority media in South Africa challenges the hegemonic tendencies of mainstream media and, in the process, constructs multi-ethnic subaltern public spheres and acts as agents of participation.

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Walga, Tamene Keneni. "Prospects and Challenges of Afan Oromo: A Commentary." Theory and Practice in Language Studies 11, no. 6 (June 1, 2021): 606–12. http://dx.doi.org/10.17507/tpls.1106.03.

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Afan Oromo- the language of the Oromo- is also known as Oromo. The word ‘Oromo’ refers to both the People of Oromo and their language. It is one of the widely spoken indigenous African languages. It is also spoken in multiple countries in Africa including Ethiopia, Kenya, Somalia, Sudan and Tanzania among others. Moreover, it is spoken as a native language, second language and lingua-franca across Ethiopia and beyond. Regardless of its scope in terms of number of speakers and geographical area it covers, Afan Oromo as a literary language is only emerging due to perpetuating unfair treatment it received from successive Ethiopian regimes. This commentary sought to examine prospects and challenges of Afan Oromo. To this end, drawing on existing literature and author’s own personal observations, salient prospects and challenges of Afan Oromo have been presented and briefly discussed. Suggestions to confront the challenges foreseen have been proposed by the author where deemed necessary. The paper concludes with author’s concluding remarks concerning the way forward.

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Grishchenko, Alexander I. "The Slavonic-Russian Pseudepigraphon Jacob’s Blessing to His Sons: Some Textological and Linguistic Observations." Slovene 4, no. 1 (2015): 128–58. http://dx.doi.org/10.31168/2305-6754.2015.4.1.7.

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This article demonstrates the apocryphal character of Jacob’s Blessing to His Sons (based on Gn 49), which is known according to the Palaea Interpretata. However, the Blessing was transferred to the Palaea together with the Testaments of the Twelve Patriarchs as their textual convoy, therefore the Blessing escorts the Testaments of the full redaction in the two copies known: in the so-called Archival Chronograph from the end of the 15th century (RGADA, f. 181, No. 279) and in No. 730 from the collection of the Trinity Lavra of St. Sergius (RGB, f. 304.I) from the early 16th century, which contains the more correct version of both the Testaments and of the Blessing. The Slavonic-Russian Blessing is undoubtedly a translation from Greek, although the original Greek text has not yet been found; there is no such convoy in the Greek copies of the Testaments. One also cannot find any relation to the apocryphal Testament of Jacob known in Coptic, Ethiopic, and Arabic versions. Some connection can be detected between the Slavonic Blessing and the Commentary on Jacob’s Blessing by St. Hippolytus of Rome, which was preserved in the Greek version as well. The importance of textual study of the Slavonic Blessing is enhanced by the fact that this work—in the exegetical commentary on the blessing to Dan—contains the Slavonic Hebraism mashliakh ‘Judaic Messiah (in the Christian sense: Antichrist)’ borrowed directly from Hebrew, with no Greek mediation, and hence this fact can indicate direct Judeo-Slavic contacts in the medieval Slavia Orthodoxa.

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Hudson, Grover. "Languages of Ethiopia and Languages of the 1994 Ethiopian Census." Aethiopica 7 (October 22, 2012): 160–72. http://dx.doi.org/10.15460/aethiopica.7.1.286.

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The 1994 Population and Housing Census of Ethiopia gathered considerable information of linguistic interest, notably the number of speakers of seventy-seven languages which it recognized. The Census’s list is largely consistent with lists of languages recognized in current research by Ethiopianist linguists. However, problems of two sorts arise in the Census list: dialects counted as languages and languages counted as dialects. Survey of research in Ethiopian linguistics supports instead the existence of seventy-three Ethiopian languages now spoken, a list of languages and their dialects which includes varieties of speech recognized and unrecognized by the Census.

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Chali, Gemechis T., Miriam Taverniers, and Guta Legesse. "Overview of Education in Ethiopia: Traditional Institutions and Language Perspectives." Afrika Focus 34, no. 2 (December 14, 2021): 343–59. http://dx.doi.org/10.1163/2031356x-34020008.

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Abstract This article briefly introduces the phases of education in Ethiopia in the last 150 years and the impact of traditional institutions on languages. The intention of this report is to present the background section of a PhD (Gemechis, 2020) defended at Ghent University in September 2020. It is believed that the period of modern education in Ethiopia is shorter when compared with that of traditional education, which lasted for more than a century. Modern or “Western” education was launched in 1908, and Western educational ideas have flourished since the early twentieth century; but the traditional approach characterised Ethiopian education throughout the history of this ancient nation (Hoot, Szente and Mebratu, 2004). This article aims to review the past 150 years of education in Ethiopia in connection with historical trends and the influence of traditional institutions on education in general and languages in particular. Respondents discuss the fact that that, unlike the Orthodox and Missionary churches in Ethiopia, some of the traditional institutions such as the Waaqqeffannaa of Oromoo Institution were not allowed to reflect their values and languages. The study reveals that traditional institutions have played a crucial role in education in Ethiopia. Furthermore, understanding the impact of languages in education is important in teaching and learning in general. However, the findings confirm that there was no structure that could equally understand and accommodate all traditional institutions to contribute to the education of Ethiopia in the past. This article concludes with the recommendation that there should be a well-established implementation system on the languages and cultural institutions that could attract all nations and nationalities to promote their traditional institutions. For instance, there are no language and cultural policies aimed at sustainability.

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Chali, Keresa Kumera, and Andrea Parapatics. "Language Policy and Practices in an Ethiopian University towards Multilingualism." Languages 9, no. 6 (May 28, 2024): 198. http://dx.doi.org/10.3390/languages9060198.

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The study explores an Ethiopian higher education institution’s language policy and practices, explicitly focusing on multilingualism. Thе rеsеarch highlights a discrеpancy between languagе policy and classroom rеalitiеs. Despite English being officially designated as the primary instructional medium of higher education institutions, the prevalent environment for teaching and learning is multilingual, incorporating Afaan Oromoo, Amharic, and other languages alongside English. This disparity challеngеs thе monolingual languagе еducation policy mandatеd by thе Ethiopian constitution. The study employs a mixed-methods approach to offer a comprehensive perspective on the issue, stressing the necessity for a more holistic understanding of the situation. Furthеrmorе, thе rеsеarch indicatеs that thе Ethiopian constitution lacks еxplicit provisions addressing multilingualism within highеr еducation institutions, rеvеaling a gap in thе lеgal framework. This misalignmеnt calls for potential policy adjustmеnts to bеttеr accommodatе thе multilingual nature of highеr еducation. Bеyond thе classroom, both instructors and studеnts frеquеntly usе Afaan Oromoo, Amharic, and othеr hеritagе languagеs in thеir intеractions, furthеr еmphasizing thе importancе of undеrstanding thеsе languagе dynamics in thе Ethiopian highеr еducation contеxt. Ovеrall, this study undеrscorеs thе nееd for a closеr еxamination of languagе practicеs and thеir implications, offеring insights into promoting morе inclusivе еducation and informеd languagе policiеs within Ethiopian highеr еducation institutions.

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Dobson, Teresa M., Marlene Asselin, and Alemu Abebe. "Considerations for Design and Production of Digital Books for Early Literacy in Ethiopia." Language and Literacy 20, no. 3 (July 19, 2018): 134–58. http://dx.doi.org/10.20360/langandlit29414.

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This paper considers the implications of digital text production models for the development of reading materials for emergent and early readers in the Ethiopian context. We draw from several theoretical frameworks and also from comments of Ethiopian academics, writers, and publishers to ground descriptions of Ethiopian contexts of language and literacy. We then present three different models for the production and curation of digital stories for children and contemplate how these models align with existing literacy traditions and practices. We also raise questions about the potential effects on the development of literary culture and children’s literature in Ethiopia of projects aimed at rapidly producing large corpora of literature for children. Ultimately, we pose complicated cultural and linguistic questions that need to be taken into consideration to provide appropriate and original early literacy materials in Ethiopia.

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Wolff, H. Ekkehard, Sileshi Berhanu, and Getinet Fulea. "On Visibility and Legitimisation of Languages: The ‘Linguistic Landscape’ in Adaama, Ethiopia." Aethiopica 16 (March 9, 2014): 149–91. http://dx.doi.org/10.15460/aethiopica.16.1.704.

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With a focus on the city of Adaama (formerly: Nazret), the biggest urban agglomeration in Oromia Regional State, the paper addresses the “linguistic landscape” which is indicative of the overall sociolinguistic situation of a polity. Language use in the public space has not only practical-instrumental, but also historical, political, juridical, and most of allpsycho-sociological dimensions, the latter relating to the symbolic value of written language use. The paper deals with multilingual graphic representations on public commercial and private sign-boards, advertisements, and notices in Adaama city, with an additionalfocus on the situation on the campus of Adama Science and Technology University. Under the chosen theoretical framework, it analyses language visibility in terms of language legitimisation, both in terms of peoples’ attitudes and based on official documents regarding language status and language use in present-day Ethiopia, such as the Education and Training Policy (1994), the Constitution of the Federal Democratic Republic of Ethiopia (1995), the Revised Constitution of Oromia Regional State(2001/2006), and the Higher Education Proclamation (2009). The primary focus of the paper is on the status, functions, and representations of AfanOromo, including a review of the major historico-political changes affecting this language from Imperial Ethiopa (before 1974), the Därg period (until 1991), and under the new Constitution of the FDRE (since 1995). The paper also deals with linguistic and graphic issues concerning the “orthographic” representations of the four languages used: Afan Oromo, Amharic, Arabic, and English, involving three different graphic systems: Fidäl (Abugida), Arabic, and Roman.

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Müller, Walter W. "Äthiopische Inschriftenfragmente aus der himjarischen Hauptstadt Ẓafār." Aethiopica 15 (December 4, 2013): 7–21. http://dx.doi.org/10.15460/aethiopica.15.1.657.

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Up to now eight fragmentary Ethiopic inscriptions have been discovered in South Arabia, dating from the time immediately after the year 525 A.D. when the Yemen was conquered by the Abyssinians. Three of these fragments, among them a hitherto unpublished text, were found in the Himyarite capital Ẓafār and are parts of reports of the deeds of the Ethiopian King Kāleb. The scanty informations which can be gained from these fragmentary Ethiopic inscriptions share common features with events which are known from other contemporary epigraphic documents and from hagiographic sources in various languages.

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Hailu, Yemserach Legesse. "Language Law and Policy of the Federal Government of Ethiopia: Implications for Fair Trial and the Rights of Non-Amharic Language Speakers Accused." Acta Humana 9, no. 1 (March 31, 2021): 59–76. http://dx.doi.org/10.32566/ah.2021.1.4.

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Ethiopia is a multilingual country with a federal form of state structure. The 1995 Constitution of the Federal Democratic Republic of Ethiopia (FDRE Constitution) gave equal recognition for all Ethiopian languages, but has chosen Amharic to become the working language of the Federal Government. In order to accommodate the needs of non-Amharic speakers in the provision of public services, the Constitution and other laws such as the Criminal Procedure Code, require the use of interpreters. Particularly in criminal proceedings, non-Amharic speakers are entitled to be assisted with a ‘qualified’ interpreter to meaningfully participate in the cases. In practice, it is observed that accused people who do not speak the working language of the federal government are unable to effectively understand or get prompt and detailed information regarding the nature and effect of the case brought against them. Even if they know the case, they are not able to effectively explain their defences to the court or associated bodies, and thereby defend their rights. This study reveals that non-Amharic speakers are not effectively served according to the legal standards. This problem subsists mainly due to the absence or limited number of interpreters, as well as the use of untrained interpreters. Despite some efforts to address the problem, the federal government has not yet laid down any formal mechanism by which people with limited and/or no Amharic language proficiency are properly served in criminal proceedings both before and during trial. This study proposes the federal government to establish court interpreter training institutions and to standardise court interpretation by allocating the necessary budget; lay down a formal mechanism such as enacting detailed laws and working manuals for assigning interpreters; providing other local languages the status of working language; consulting interpretation technologies and working in collaboration with different stakeholders.

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Mekonnen, Habtamu Sewunet, Helena Lindgren, Biftu Geda, Telake Azale, and Kerstin Erlandsson. "Translation, Cultural Adaptation, and Psychometric Properties of the Life Satisfaction Index for the Third Age—Short Form (LSITA-SF12) for Use among Ethiopian Elders." Nursing Reports 11, no. 4 (December 7, 2021): 981–96. http://dx.doi.org/10.3390/nursrep11040089.

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(1) Background: Self-reported measures play a crucial role in research, clinical practice, and health assessment. Instruments used to assess life satisfaction need validation to ensure that they measure what they are intended to detect true variations over time. An adapted instrument measuring life satisfaction for use among Ethiopian elders was lacking; therefore, this study aimed to culturally adapt and evaluate the psychometric properties of the Life Satisfaction Index for the Third Age—Short Form (LSITA-SF12) in Ethiopia. (2) Methods: Elderly people (n = 130) in Metropolitan cities of northwestern Ethiopia answered the LSITA-SF12 in the Amharic language. Selected reliability and validity tests were examined. (3) Result: The scale had an acceptable limit of content validity index, internal consistency, test-retest, inter-rater reliabilities, and concurrent and discriminant validities. (4) Conclusion: The Amharic language version of LSITA-SF12 appeared to be valid and reliable measures and can be recommended for use in research and clinical purposes among Amharic-speaking Ethiopian elders.

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Driessen, Miriam. "Pidgin play: Linguistic subversion on Chinese-run construction sites in Ethiopia." African Affairs 119, no. 476 (July 2020): 432–51. http://dx.doi.org/10.1093/afraf/adaa016.

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Abstract The Chinese-run construction sites that have emerged across the Ethiopian landscape over the past two decades have given rise to a pidgin—a contact language that facilitates communication between Chinese managers and the Ethiopian labourers under their direction. By unravelling the nature of this pidgin, including its lexicon, syntax, and semantics, this article discusses the power dynamics in Ethiopian–Chinese encounters through the lens of language. A prototypical contact language at first blush, the pidgin spoken on Chinese road projects in Ethiopia is different from pidgins that emerged in colonial Africa. Its structure and use reveal that power relations between Chinese management and Ethiopian rank and file are less asymmetrical than often portrayed. As a site of contestation as much as collaboration, pidgin has in fact become one of the domains in which power is negotiated. By hijacking words and manipulating their meanings, Ethiopian workers play with pidgin in an attempt to confront expatriate management and challenge the sociopolitical asymmetries that the growing Chinese presence in their country has brought forth.

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Shany, Michal, Esther Geva, and Liat Melech-Feder. "Emergent literacy in children of immigrants coming from a primarily oral literacy culture." Written Language and Literacy 13, no. 1 (March 4, 2010): 24–60. http://dx.doi.org/10.1075/wll.13.1.02sha.

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This study examined emergent literacy skills of 61 kindergarten children whose families had immigrated to Israel from a primarily oral society (Ethiopia). Three complementary perspectives were examined: developmental patterns, individual differences, and the contribution of parent literacy. The emergent literacy skills of children whose families were from Ethiopia were compared to those of 52 children coming from a primarily literate culture. The groups had acquired less complex Hebrew literacy skills in the same order, including phonological awareness, letter naming and consonant writing. However, the Ethiopian Israeli children were less proficient on various aspects of Hebrew language proficiency, and less familiar with aspects of cultural and environmental literacy. Most were also unable to speak or comprehend Amharic. In both groups, phonological awareness explained individual differences in letter naming, but vocabulary and syntactic knowledge added to the explained variance only in the Ethiopian Israeli group. Letter naming was associated with consonant writing in both groups. Hebrew oral and written language proficiency of Ethiopian Israeli mothers was positively correlated with literacy skills in their children. The results underscore the importance of distinguishing between less complex, modularized, aspects of emergent literacy and more complex literacy skills. Here the cumulative effects of poverty, oral home culture, parental inability to mediate language and literacy, and non-optimal conditions for becoming bilingual place young immigrant children at risk for academic failure early on.

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Wu, Tong. "Prenominal relative clauses in Ethiopian languages: From inside and from outside." Studies in African Linguistics 41, no. 2 (June 15, 2012): 213–52. http://dx.doi.org/10.32473/sal.v41i2.107277.

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The main objective of this data-oriented study is to give a synchronic typological overview of Ethiopian prenominal relative clauses, both from the inside and from the outside. By “inside”, I mean to compare prenominal relative clauses in the Ethiopian area in order to show how they are different from and/or similar to each other. By “outside”, I extend the comparison to beyond Ethiopian languages and include other African languages with or without prenominal relative clauses and languages from elsewhere with prenominal relative clauses. These comparisons will show to what extent Ethiopian prenominal relative clauses are typologically marked or ordinary. However, the inside comparison will be given more attention. Furthermore, synchronic comparison naturally leads us to questions concerning language evolution and language contact. These questions have always been in the center of studies of the Ethiopian Language Area and will be discussed here.

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Woldemariam, Hirut, and Elizabeth Lanza. "Imagined community." Linguistic Landscape. An international journal 1, no. 1-2 (June 19, 2015): 172–90. http://dx.doi.org/10.1075/ll.1.1-2.10wol.

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In this article, we investigate how the linguistic landscape serves as an important strategy among a diaspora community not only to maintain a transnational identity but also to construct a unique identity in the recipient society. We examine the linguistic landscape in the Ethiopian diaspora of Washington DC, referred to as “Little Ethiopia”, which provides an interesting site to investigate the role of the linguistic landscape in constructing an imaginary community built on the myth of the old homeland, including a unique African identity in a new homeland with other Africans as well as African Americans. Serving as a rich source of data for investigating language, culture and identity, the linguistic landscape in “Little Ethiopia” encompasses many semiotic resources. This Ethiopian transnational community engages in (re)constructing socio-cultural and political ideologies through the linguistic landscape.

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Dege-Müller, Sophia. "Between Heretics and Jews: Inventing Jewish Identities in Ethiopia." Entangled Religions 6 (April 17, 2018): 247–308. http://dx.doi.org/10.46586/er.v6.2018.247-308.

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The Beta Israel, the Ethiopian Jews, have suffered from a negative or complete misrepresentation in the written and oral sources of pre-modern Ethiopia. The term “Jew” was deliberately chosen to stigmatize heretic groups, or any other group deviating from the normative church doctrine. Often no difference was made between Jewish groups or heretic Christians; they were marginalized and persecuted in the harshest way. The article illustrates how Jews are featured in the Ethiopian sources, the apparent patterns in this usage, and the polemic language chosen to describe these people.

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Dadoo, Yousuf. "LINGUISTIC AND CULTURAL AFFINITIES: THE CASE OF ARABIC AND ETHIOPIAN LANGUAGES." Journal for Semitics 25, no. 2 (May 9, 2017): 700–725. http://dx.doi.org/10.25159/1013-8471/2553.

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Multi-faceted relations between Ethiopia and South Arabia existed since the sixth century B.C. During the earlier phase, the Christian Ethiopians networked with their co-religionists. Later they interacted primarily with Muslim Arabs some of whom settled in Ethiopia either in search of religious sanctuary or for trade purposes. The Muslims entrenched themselves and established petty kingdoms between the ninth and fifteenth centuries C.E. Thereafter, they suffered huge reversals at the hands of their Christian compatriots who were assisted by the Portuguese colonial power. Over the last two centuries relations between these two religious groups suffered appreciably. Despite these mammoth problems, testimonies to the linguistic and cultural affinities between Ethiopia and Arabia are evident; illustrations of which are given in this article. They could be used as a springboard for improving relations between the two communities. The Ethiopian socio-political climate has improved since the installation of a new federal and democratically elected government. It behoves all relevant groups to grasp the mettle by doing more intensive and extensive research in topics like this one in order to trace commonalities between them.

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Taye, Bekau Atnafu. "The medium of instruction in Ethiopian Higher Education Institutions: Kotebe Metropolitan University Case study." African Journal of Teacher Education 8 (April 1, 2019): 1–24. http://dx.doi.org/10.21083/ajote.v8i0.4367.

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The aim of this article is to examine the medium of instruction in Ethiopian higher education institutions and the perceived consequences of the failure to learn a lingua franca. The study was qualitative and it used interviews and focus group discussions (FGDs). Five teachers and five students took part in the interviews and six teachers and six students participated in the FGDs. The findings of the study showed that the role of Amharic as a working language has not been given recognition despite the fact that Amharic was constitutionally granted to be a working language. Due to language barriers, students who are speakers of Oromipha and other languages from the Eastern and Western parts of Ethiopia suffer passivity in the classroom because they do not speak Amharic although Amharic has been taught as a subject in all regional states of the country. Increased identity politics seems to have generated a negative attitude towards Amharic, Ethiopia's former official lingua franca. Non-Amharic native speakers appeared to lose interest in learning Amharic while they were in primary and secondary schools. The absence of an official, common language which could be used for wider communication in higher education has resulted in having challenges among the student population.

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Muhye, Ahmed, and Netsanet Fentahun. "Validation of Quality-of-Life assessment tool for Ethiopian old age people." F1000Research 12 (March 14, 2023): 282. http://dx.doi.org/10.12688/f1000research.130379.1.

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Background: A valid and reliable quality of life (QOL) assessment tool is critical for identifying health issues, evaluating health interventions, and establishing the best health policies and care plans. One of the tools for this goal is the World Health Organization's Quality of Life Old module (WHOQOL-OLD). It is validated and available in more than 20 languages globally, except Amharic (the widely spoken language in Ethiopia). As a result, the purpose of this study was to translate it into Amharic language and validate it among the elderly people in Bahir Dar City, Northwestern Ethiopia. Methods: This was a cross-sectional study conducted among 180 community-dwelling old age people in Bahir Dar City, Ethiopia, from January 16 to March 13, 2021. Psychometric validation was achieved through Cronbach’s alpha of the internal consistency reliability test and construct validity from confirmatory factor analysis. Results: The study participants were aged between 60 and 90 years, with a mean age of 69.44. Females made up 61.7% of the study population, and 40% of them could not read or write. The results showed a relatively low level of quality of life, with a total transformed score of 58.58±23.15. The Amharic version of the WHOQOL-OLD showed a Cronbach’s Alpha value of 0.96 and corrected item-total correlations of more than 0.74. The confirmatory factor analysis confirmed the six-domain model with a chi-square (X2) of 341.98 and a p-value less than 0.001. The comparative fit index (CFI) was 0.98, Tucker-Lewis’s index (TCL) was 0.97, and the root mean square error of approximation (RMSEA) was 0.046. Conclusion: The Amharic version of the WHOQOL-OLD indicated good internal consistency reliability and construct validity. The tool can be utilized to provide care to Ethiopian community-dwelling old age people.

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Muhye, Ahmed, and Netsanet Fentahun. "Validation of Quality-of-Life assessment tool for Ethiopian old age people." F1000Research 12 (March 28, 2024): 282. http://dx.doi.org/10.12688/f1000research.130379.2.

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Background A valid and reliable quality of life (QOL) assessment tool is critical for identifying health issues, evaluating health interventions, and establishing the best health policies and care plans. One of the tools for this goal is the World Health Organization's Quality of Life Old module (WHOQOL-OLD). It is validated and available in more than 20 languages globally, except Amharic (the widely spoken language in Ethiopia). As a result, the purpose of this study was to translate it into Amharic language and validate it among the elderly people in Bahir Dar City, Northwestern Ethiopia. Methods This was a cross-sectional study conducted among 180 community-dwelling old age people in Bahir Dar City, Ethiopia, from January 16 to March 13, 2021. Psychometric validation was achieved through Cronbach’s alpha of the internal consistency reliability test and construct validity from confirmatory factor analysis. Results The study participants were aged between 60 and 90 years, with a mean age of 69.44. Females made up 61.7% of the study population, and 40% of them could not read or write. The results showed a relatively low level of quality of life, with a total transformed score of 58.58±23.15. The Amharic version of the WHOQOL-OLD showed a Cronbach’s Alpha value of 0.96 and corrected item-total correlations of more than 0.74. The confirmatory factor analysis confirmed the six-domain model with a chi-square (X2) of 341.98 and a p-value less than 0.001. The comparative fit index (CFI) was 0.98, Tucker-Lewis’s index (TCL) was 0.97, and the root mean square error of approximation (RMSEA) was 0.046. Conclusion The Amharic version of the WHOQOL-OLD indicated good internal consistency reliability and construct validity. The tool can be utilized to provide care to Ethiopian community-dwelling old age people.

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Mbuvi, Andrew M. "Revisiting Translation and Interpretation Issues in the Story of the African Royal Official ("Ethiopian Eunuch") in Acts 8:26-40: The Hebrew Bible (LXX) Background." Old Testament Essays 34, no. 2 (November 18, 2021): 1–11. http://dx.doi.org/10.17159/2312-3621/2021/v34n2a10.

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This article investigates the OT/Hebrew Bible background of both the designation Ethiopia and the translation and interpretation of εὐνοῦχος, and designation of "Ethiopian" in Acts 8:26-40. The jumping point is Prof Adamo's own brief chapter that engages the issue. Going further than Adam's brief article does, the argument seeks to establish the royal background of the Ethiopian official and challenges the use of the term 'eunuch' in translation, as it tends to misrepresent the identity of the official.

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Journal articles on the topic 'Ethiopic language'

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