The Pirenne thesis; analysis, criticism, and revision Item Preview

To me, Professor Levine’s seminal contribution in the field of Ethiopian Studies was his definition and articulation of what he calls the Ethiopian national epic. The professor argued that Kebre Negest is a national epic or mythology. A people with national epic, according to him, are a people with deep-rooted identity. A people confident of their identity are capable and willing to defend it. True, the mythology has to be expanded and should include the multiple mythologies of our people. But as a tribute to Professor Levine, we should all agree that our multiethnic identity is founded on a great epic of a great people.

12/07/2016 · The Pirenne thesis was propounded by Belgian historian Henri Pirenne

This is my all-time, favorite definition of Ethiopia, because it brings us back to our indigenous African roots: The same roots that African Americans and black people in the diaspora have searched for; the same roots from which we have sprung and grown into individuals rich in confidence. Welcome to blackness. Welcome to Ethiopia!

The Pirenne Thesis: Analysis, Criticism, and Revision (1958) ..

Going beyond one-dimensional statements, the texts discuss the redefinition of public space and the effects of a globalized economy.

It was claimed by the Christian missionaries that the "archaeological" evidence from Marib suggests that the Moon-god was the predominant deity during time of the Queen of Sheba. Furthermore,their support for the claim that was a Moon-god comes from their statement that "since this god was the national god and everyone knew that he was the moon god". In other words, there is no need for any evidence. The case is rested on the fallacy of argumentum ad populum (appeal to popularity) as well as argumentum e silentio (arguing from silence). If there exists no inscriptional evidence which says that Ilmaqah was a Moon-god, as the missionaries concede, then from where did this claim originate? Instead of addressing this important question, the missionaries appealed to the popularity of the view that Ilmaqah was a Moon-god. Not surprisingly, we now turn our attention to the internet, in particular the internet version of the newspaper , and a website of the American Foundation for the Study of Man (AFSM), and its alleged association of masculinity to the Moon-god in the Semitic religion and attribution of curved shapes (ibexes' horns, crescent, etc.) to lunar symbolism; the last three of which forms what the missionaries label as "archaeological evidence". This is the sum "evidence" which the missionaries managed to muster whilst proclaiming that "historical facts should be properly studied and analyzed without stacking the evidence in order to fit what one believes". Their brief article has neither demonstrated "historical facts" which were "properly studied and analyzed" nor have they shown any inclination to do so except to pick bits and bobs off the internet to make uninformed allegations. Clearly, their rhetoric falls short of their own expectations.

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The oldest name for God used in the Semitic word consists of but two letters, the consonant 'l' preceded by a smooth breathing, which was pronounced as 'Il' in ancient Babylonia, 'El' in ancient Israel. The relation of this name, which in Babylonia and Assyria became a generic term simply meaning 'god', to the Arabian familiar to us in the form , which is compounded of al, the definite article, and by eliding the vowel 'i', is not clear. Some scholars trace the name of the South Arabian , a title of the Moon god, but this is a matter of antiquarian interest. . Were this not so, the Qur'an would have been unintelligible to the Meccans; moreover it is clear from Nabataean and other inscriptions that Allāh means 'the god'.[128]

What is the current historiographical opinion regarding ..

Morey's book will be remembered as one of the worst examples of published Christian missionary polemics and will join those category of books attempting to disparage Islam at the expense of objective cogent scholarship. In general, it will be observed that on numerous occasions Morey has resorted to forgery, deception, suppression of evidence and deliberate misquotation. When these fatal academic flaws are combined with his established inability to consistently cite references in an accurate manner, Morey's argument is left in tatters. Such are the extent of the factual inaccuracies in his book that one would be flabbergasted if it had been read by anyone else prior to publication.

A reexamination of the Pirenne Thesis

Pan-Africanism is no longer a dream. It has become institutionalized and the African Union is an excellent example of what has been achieved so far. The public announcement by the Ethiopian Government to establish a Pan-African University at Adwa to collect, document and publish Adwa’s battle victory together with anti-colonial struggles from the African World will certainly enhance the memories of Adwa. The establishment of the university may also expedite the registration of Adwa as world heritage.