quote: Aaluja Vol. II: Cyena-Ntu Religion and Philosophy, picks up where Aaluja Vol. I left off and continues its efforts to situate current discourses concerning major Ancient Egyptian religious and philosophical themes within their proper African contexts. Drawing from an array of modern African languages and cultures, Asar Imhotep illuminates the primary assumptions, principles and concepts upon which African culture(s) and world-view are structured. He then utilizes these characteristics—which are shared among the ancient Egyptians—to provide us with the necessary conceptual grounding for a critical reassessment and reinterpretation of the major concepts and ideas that gave ancient Egypt its salience. Aaluja Vol. II adopts a new linguistic model, which Asar calls Cyena-Ntu (formally Negro-Egyptian), to provide the necessary framework in which to understand, on a scientific basis, the shared historical and cultural connections to be found within the Cyena-Ntu language family. This Vol. highlights more the role the ciBantu languages play in our understanding of ancient Egyptian language and philosophy. With the help of the Sumerian language, Aaluja Vol. II provides the necessary evidence for the argument that the ancient Egyptian language is a ciBantu language and that Ancient Egyptian religion and philosophy IS ciBantu philosophy. A parallel objective of this work is to aid in the reconstruction of the greater Cyena-Ntu religion via characteristic survivals among its daughter communities. This stimulating book will be appreciated by students, scholars and general readers alike and is a major contribution to the fields of Egyptology and Africology.
what about the word "Aluja" I read that is a Youruba music word, a type of rhythm and means "hole" " perforation" or "drilling" (the hole that Shango opened in the earth) That word is related to srwd by comparative linguistics?
quote:Originally posted by Asar Imhotep: Cyena-Ntu language family, which is a renaming of Obenga's Negro-Egyptian.
Did Bilolo Mubabinge come up with this term? What does Théophile Obenga think about this renaming? Of course the word "Negro" can't work today You have the English words in your title It seems like "Afro-Egyptian Language" or "African-Egyptian Language" would be the updated title
What does the word Cyena Mean? Is that Xhosa language?
On Amazon there is a book called Linguistic Ties Between Ancient Egyptian and Bantu: Uncovering Symbiotic Affinities and Relationships in Vocabulary by Fergus Sharman (Ferg Somo) | Dec 17, 2013
Why does he call himself Sharman? Anyway I'm guessing you may not think his linguistics are tight but notice how accessible his title is. ________________________________
Posts: 42939 | From: , | Registered: Jan 2010
| IP: Logged |
quote:Originally posted by Asar Imhotep: With the help of the Sumerian language, Aaluja Vol. II provides the necessary evidence for the argument that the ancient Egyptian language is a ciBantu language and that Ancient Egyptian religion and philosophy IS ciBantu philosophy.
2) Not sure if the two terms are related. As you cited (partially), the word aaluja/aaluka in ciLuba is cognate with M-E rwD > s-rwD. Sound-meaning correspondences are all in the text Aaluja Vol. I.
3) I am not sure if Theophile Obenga even knows about the name change as the text isn't released just yet. But Bro. Jean-Claude Mboli is aware and has read my chapter explaining the name change and has approved of it. I change the name, but still keep Mboli's model. All is explained in the Introduction of Aaluja Vol. II.
4) As noted in the Introduction, Mubabinge Bilolo coined the term. However, he applies the term to every African language. My use of Cyena-Ntu is restricted to the former Negro-Egyptian, which originated with Obenga (1993), but was solidified (by the comparative method) in Mboli (2010). So as stated, Cyena-Ntu in Aaluja Vol. II (2020) is strictly used to refer to the former Negro-Egyptian as reconstructed by Mboli (2010).
5) Cyena is ciLuba-Bantu: ena > ci-ena > cyena: "a particle; belonging to, family of, member of; owner of, possesser of, the one who has; whoever looks after, who manufactures, sells...; originally from; characterized by, having the quality of." Thus, Cyena-Ntu, as explained in the Introduction, means "That which has its origins in, belonging to, member of Ntu." Thus, "The Ntu-Family" of languages, which we argue Middle Egyptian, Coptic, and Sumerian belong.
6) I am very familiar with his work, and as you guessed it, I am not impressed by the linguistic work. Not very systematic and a lot of guess work. Regardless of the title, everything is explained in the book.
quote:Originally posted by the lioness,: Asar congratulations on a new book _______________________________________________ (Asar Imhotep)
what about the word "Aluja" I read that is a Youruba music word, a type of rhythm and means "hole" " perforation" or "drilling" (the hole that Shango opened in the earth) That word is related to srwd by comparative linguistics?
quote:Originally posted by Asar Imhotep: Cyena-Ntu language family, which is a renaming of Obenga's Negro-Egyptian.
Did Bilolo Mubabinge come up with this term? What does Théophile Obenga think about this renaming? Of course the word "Negro" can't work today You have the English words in your title It seems like "Afro-Egyptian Language" or "African-Egyptian Language" would be the updated title
What does the word Cyena Mean? Is that Xhosa language?
On Amazon there is a book called Linguistic Ties Between Ancient Egyptian and Bantu: Uncovering Symbiotic Affinities and Relationships in Vocabulary by Fergus Sharman (Ferg Somo) | Dec 17, 2013
Why does he call himself Sharman? Anyway I'm guessing you may not think his linguistics are tight but notice how accessible his title is. ________________________________
posted
1) See explanation in previous post. Cyena-Ntu is restricted to the former Negro-Egyptian language family. So it doesn't haphazardly apply to languages that have not been demonstrated to belong to Cyena-Ntu.
2) The statue is of a Nubian ruler. I took this photo in Aswan in 2015.
3) I don't quite understand your next series of questions. It should be apparent, given his argument for Negro-Egyptian, that there was a parent language that gave birth to both ciBantu and Egyptian and this language is older than both of them. Thus, he wouldn't be worried about whether Bantu, or Egyptian, or Sumerian. They all have their origin in Negro-Egyptian for Obenga and they are of the "same age." Only the modern Bantu languages survived and had time to evolve further.
4) Egyptian is a type of Bantu language, as I explain in the text. But ciBantu and ciKam (Egyptian) split early. ciBantu maintained the structure of Post-Classic Cyena-Ntu. Thus, why I named the family NTU because the ciBantu languages kept the character and structure of the proto-language (Post-Classic Cyena-Ntu), while the other languages diverged greatly. ciBantu has its own innovations, but none-the-less, Proto-Bantu is essentially Post-Classic Cyena-Ntu.
5) Khoisan, as of now, doesn't fit into Cyena-Ntu. A matter of fact, Khoisan doesn't even exist as a language family. It is simply a label for typological groupings: it is not a genetic family.
quote:Originally posted by the lioness,: Your books sub-title is Cyena-Ntu Religion and Philosophy
and that would mean
African Languages Religion and Philosophy correct?
Then we look at the cover of your book, who is the statue?
Apparently a dynastic Egyptian.
Egyptian or Sumerian may be the earliest known written language.
However the language would be much much earlier than written language.
How does Obenga view the origin of language as per Egyptian? What does he see as earlier Egyptian or one of the Bantu languages?
having an Egyptian figure on the cover implies Egyptian was the earliest language and Bantu followed. Why have a picture of an Egyptian figure?
And is it correct to say any bantu language is of primary descent from Egyptian?
posted
This book is referenced and cited in the text.
quote:Originally posted by the lioness,:
quote:Originally posted by Asar Imhotep: With the help of the Sumerian language, Aaluja Vol. II provides the necessary evidence for the argument that the ancient Egyptian language is a ciBantu language and that Ancient Egyptian religion and philosophy IS ciBantu philosophy.
quote:Originally posted by Asar Imhotep: With the help of the Sumerian language, Aaluja Vol. II provides the necessary evidence for the argument that the ancient Egyptian language is a ciBantu language and that Ancient Egyptian religion and philosophy IS ciBantu philosophy.
what was the ethnicity of the first Sumerians?
Were they long term natives of the Iraq region?
Posts: 42939 | From: , | Registered: Jan 2010
| IP: Logged |
posted
The land of Sumer was called kalam; ka-na-aĝ; or ka-naĝ. Note that the /ĝ/ and /m/ sounds interchange. They called themselves Sag-Gig-Ga or saĝ-gig2-ga "humankind." Some interpret this as "the black headed ones." As far as how long they been there, no one knows.
quote:Originally posted by the lioness,:
quote:Originally posted by Asar Imhotep: With the help of the Sumerian language, Aaluja Vol. II provides the necessary evidence for the argument that the ancient Egyptian language is a ciBantu language and that Ancient Egyptian religion and philosophy IS ciBantu philosophy.
Find out how in Aaluja Vol. II: Cyena-Ntu Religion and Philosophy (2020). Pre-Order Your Copy TODAY at the link below. Upon purchase you will receive Chapter 1 of the book as a preview.
posted
Is the Nile Valley the origin or African language or should we regard African languages to have may separate independent origins
Posts: 42939 | From: , | Registered: Jan 2010
| IP: Logged |
posted
Greetings. You already asked this question and I already answered it.
quote:Originally posted by the lioness,: Is the Nile Valley the origin or African language or should we regard African languages to have may separate independent origins
posted
The following excerpt is very informative for a number of reasons. In one sense, although focused on the Yoruba of Nigeria, it applies to the ancient Egyptian Nile Valley culture as well. Secondly, it underscores the fact that when you see “conflicting” stories or variations in myth in culture among one “tribe” of people, that this is more than likely reflective of a number of cultures converging in a single territory. Lastly, there is no such thing as a “purely” traditional way of doing culture and religion in these areas. Each subtribe alters, adds, does-away with various aspects of the tradition to make it unique and practical in their own time and geographical space. Thus, when these traditions travel and find new homes in the diaspora, it is not going to be exactly the same as in the home territory because it must adapt in its new space. The difference between the diaspora version of the religion and that at home is the same as one version in Location A at home with another variant found in Location B 50 miles away from Location A at home. Thus, the version in the Diaspora is just as valid as the version in Location A or B at home. This happens all over Africa. The same happened in ancient Egypt, which is how we get the god Ra.w “Re” in Location A and the god Jtn.w “Aten” in Location B. They are dialectical variants of the same deity. There is no such thing as “religious purity.” That is a myth.
quote:<< In the face of the evidence presented above, it is no longer valid simply to compile a list of Yoruba gods and goddesses as if they originated in their present form -- their genealogical order, their substantive attributes and their hierarchical stratified statuses -- by means of an original primeval revelation to the Yoruba ancestors. Instead, we must see the divinities in terms of the social-political struggles within and between the various Yoruba groups, for their present form has been shaped by their history.
There are many Yoruba groups. Each Yoruba tribe or sub-tribe has its own cult considered by local people to be of the greatest social significance for themselves. In each locale, the cult which provides the overall festival and ceremony of the year is considered to be the most important cult. There are many cultural strands among the Yoruba. Therefore, we should expect to have various religious strands and traditions. >> (Adegbola, 1984: 417)
UBBFriend: Email this page to someone!
Printer-friendly view of this topic