I will show first that the classification of the Amazigh language as Afro-Asian language is not based on unconvincing data, to show then that the Amazigh speaker was an extension of the Igod man (who could use the language), and that the Amazigh language has the features of the oldest human language spoken on the surface Earth. I conclude from this that the most likely hypothesis is that the original Amazigh or the languages of the earth.
?Is the Amazigh language Afro-Asian African-Asian
One sober research that has attempted to categorize the Amazigh language is the one published by the American language historian Christopher Eheart in a book entitled Rebuilding the Afro-Asiatic Native Language. The general picture of the history of the Afro-Asiatic languages in which this book is produced is as follows: There were 13,000 BC inhabitants of Ethiopia and Eritrea. After that, the speakers of the Eritrean language were divided into two groups, one of which went between 13000 and 11000 BC in the south. Old.
Despite the methodological accuracy of Ehert's historical linguistic research (based on a detailed analysis of Cushitic and Semitic languages), he acknowledges something about the Amazigh language that makes us in great doubt of its classification of this language within the Afro-Asian group. On page 12 of this book, the researcher admits that the Amazigh language does not use the same phonetic distinctions on which the phonetic systems of Afro-Asian languages are based, arguing that the Amazigh merged their voices into each other in such a way that they lost their original distinctions.
However, Ehirt offers no evidence that Amazigh is distinguished by the integration of its voices with the resulting loss of indigenous Afro-Asiatic sounds. It has not yet achieved the accumulation from which we can proceed in the search for sober comparisons.
It follows from this that the classification of Amazigh as Afro-Asiatic is not as strongly believed as scientific.
The same result is confirmed by two other linguists from the University of Lyon, Humber and Phillipson, in an article entitled "The linguistic significance of isolated languages". Although they adopt the Ehirt classification, they recall that the common lexicon between Amazigh and North Afro-Asian languages is "amazingly small".
Will a human being play a role in the reclassification of Amazigh
One of the elements that could have been based on Ehrett's belief that Afro-Asiatic indigenous language first emerged in the region of Ethiopia-Eritrea is that this area is where the paleontologists found the oldest remnants of the Homo sapiens, which specialists call our historically haphosapian. The earliest remains of the advanced homosagian (a link between modern man and other primitive forms of the human being) were discovered in Kenya and date back to 300,000 BC. (Prower 1997). Homo sapiens appear with contemporary specifications about 160,000 BC Its remnants were found in Ethiopia (the so-called Hertu man). Some scientists, such as Sprenger (2003), considered Hertu to be one of the oldest physiological features of modern humans, including the widening of the skull (1450 ml).
However, the results of the heat radiation leader applied to the remains of the Egod man (5 individuals) in a long research that began in 1981, proved that this man is of the type of old Homosapian and that his life has been on Earth for more than 300,000 years. This will change our perception of many things. According to French scholar Jean-Jacques Hublan, who studied the remnants of the Igod man, this homo sapiens is undoubtedly different only in the length of his skull, which he shares with the more primitive Neanderthals of the ancient homosaphians.
One consequence of this new discovery is that the emergence of Afro-Asiatic indigenous language in the Ethiopia-Eritrea region will no longer be as attractive as it would have been deprived of its archaeological basis.
Egod human being and language
But what was the language spoken by Egod? Is it not naive to claim that the man of Igod, the oldest in the chain of evolution of the Homo sapiens we know today, used a language?
Research by Ralph Holloway (1981) on the inner structure of a straight-bodied human who lived in Africa proved that the brain of this ancient human being is asymmetric in the sense that his lobes did not have the same shape and functions. This is what distinguishes the modern homo sapiens, who have two brain lobes, each of which has a special function. The left lobe performs tasks related to language and the production and understanding of symbols, while the right lobe is tasked with other tasks such as space thinking (for example, coordinating what the eye perceives and what the eye does).
In addition, a thorough survey of the African homo Erectus egaster pronouncement showed that it can produce many different linguistic sounds at a high speed needed for communication. In addition, the tasks that a straight-African man, such as making relatively complex tools, controlling fire, and living with different environmental conditions, accomplished were complex tasks in which primitive man needed non-communicative cooperation.
In the same context, Toubian will prove that Homo Habilis (discovered by Leakey in 1960) shows the same lobe dichotomy and a clear projection of the Broca region responsible for the use of human language.
If the physiological conditions of Homo Erectus and Homo Habilis allow them to communicate, and if their social conditions impose it, how can they not do so for the more sophisticated sane person?
Inevitably, the result of the fact that Igod man had all the physiological and functional elements of the use of language, far more than his ancestors Homo Habiles and Homo Erectus! But what language did Igod use? Did Igood speak an ancient Amazigh language as long as he lived in the same land where the Amazigh tribes and kingdoms would appear?
Amazigh is an extension of the Igod man
Based on the fossil data available to him, the historical model built by Kamb (author of the book "The Origin of the Amazigh" 1981) is based on the idea that the Amazigh people consist of three anthropological "layers" made by the medieval Stone Age man who lived in North Africa 30000 and 12000 years BC And who inherited the manufacture of stone tools directly from human Almusteri (which was a type of Neandortl). The second is Mushta Avalo, who lived in the North African region about 20,000 years ago. Then comes the cage man who introduced the stone culture to the area disagreed on whether it was authentic in the region or coming from the region of Palestine.
It is important to mention in this context that the cage man did not eliminate his predecessor Mishtawi, but absorbed and flocked with him in the ground until it was said that many Mishtoys moved towards the Atlantic coast and then south towards the desert. From this mixture descended tribes and Amazigh kingdoms.
However, the new element added by the discovery of the foot of the man of Egod (300,000 BC) that the origin of this anthropological mixture is not the medieval Stone Man who lived in North Africa around 12000 BC, but extends much further deep in history. If the medieval Stone Man is an extension of the Egod man, the Mishtawi man is an extension of the Stone Age man, the cage man assimilates the Mishtawi man and exceeds him, and the Amazigh man is an extension of all these, then the Amazigh man is the heir of the cultural accumulations of all these (Kamپ 1981), including language . Is there any evidence that the Amazigh language has retained the most ancient language spoken by the first primitive sane man? Is there evidence that the Amazigh heritage is as ancient as that of Egod? Unfortunately, no man has registered his language until we read it today, but we can see in the Amazigh structure the features of the oldest language spoken by man. Let's explain.
Amazigh language
One of the linguists who recognized the ancient Amazigh language was the British linguist Bob Jones Morris, who noted that the earliest synthesis system for the synthesis of the former Welsh language from the ancient Indo-Aragonese language was the Amazigh language, especially in its dialect version called Tamashigt (see Renan 1873). Therefore, research in the Amazigh dictionary and its construction will enable us to understand the oldest methods of expression and thinking. Some modern anthropologists such as Cedric Leonard believe that Amazigh and Basque Pyrenees are the keys we have today to understand the oldest human cultural manifestations.
According to the "evidence of ancient Amazigh and its ancient" that there are buildings of the Amazigh language carrying the emirates of Iraq, which rarely exist in the rest of the languages and what is needed in the interpretation of different linguistic phenomena in other languages difficult to understand without restoring its Amazigh origin. Some of the "signs of the foot" that we have stood at are: (1) the "impersonal pronouns", (2) the "meanings of truth", and (3) the "simple roots". The evidence is detailed and detailed below.
First: "Personal Pronouns"
According to this evidence, the Amazigh language includes two systems of pronouns, one complex and modern and the second simple and carrying the Principals of the foot and all the evidence shows the simple conscience system inherited by the Afro-Asian and Indo-European languages in a way that lost the perfection of this original Amazigh system. Let's explain.
Complicated pronouns in Amazigh include: ّي تنطق تنطق (also pronounced نيك nick, شي شي شي ⵏⵛⵉ), يّ ي ⴽⵢⵢⵉ تنطق (also pronounced ّ ين ⴽⵢⵢⵉⵏ اي اي اي ⴽⴰⵢⵓⵏⴰⵏ), م ⴽⵎⵎⵉ تنطق تنطق تنطق تنطق تنطق وغيرها, etc. The whole of these pronouns is that it expresses the actors and it carries the characteristics of sex, number and person. But there are other pronouns in the Amazigh that almost disappear in use in this language bear the characteristics of sex and number, but they do not bear the attributes of the person, namely: masculine singular pronoun: Wa ⵡⴰ (also pronounced Wu ⵡⵓ) and single singular pronoun: Ta ⵜⴰ (also pronounced Tu ⵜⵓ) And the conscience of the plural masculine: Wei and conscience feminine plural: T تي One of the characteristics of these pronouns that you find integrated in other structures hardly independent of itself, as in your words and I condemned ⵢⴷⴷⴰⵏ ⵢⴷⴷⴰⵏ "The one who went", and then convicted ⵜⴰⵍⵍⵉ ⵢⴷⴷⴰⵏ The one that went. Rather, these pronouns are incorporated into signal names and are no longer distinct from them, as in Ghaad هذا “this” (pronounced baguin) and khattad ⵅⵜⴰⴷ ”
One manifestation of these pronouns, which included the Austrian-Hungarian linguist Werner Pisichel (in a 1957 article entitled "The Tool of Identification in Amazigh") was that it was incorporated into the names to become identifiers. From that you say Avonas ⴰⴼⵓⵏⴰⵙ origin and Avonas ⵡⴰⴼⵓⵏⴰⵙ (the definition of conscience wa ⵡⴰ), Tafonast (denotes ta ⵜⴰ feminine singular, which is the eye of the feminine singular conscience), and Yevonasen و origin of the wifonassen ⵡⴰⴼⵓⵏⴰⵙⴻⵏ (the definition of conscience Wei ⵡⵉ), and tifonasin ⵜⵉⴼⵓⵏⴰⵙⵉⵏ ( T ⵜⵉ denotes feminine plural, which is the eye of conscience feminine plural). Strong evidence of this integration is that some Amazigh names still retain full conscience, as in Wazirzam, the "cheetah" (also pronounced as Agzarzam) and Witrkin, "a kind of grass" (not mentioned in the plural.
Of the signs of the foot also in these pronouns that they are indicative deictic in the sense that they do not indicate the meaning of mere, but refers to people as the names of the reference to their subjects in known contexts. It is known that the reference is chronologically earlier than abstract meanings and affixed to the denomination of speech, which is inconceivable to move away from the mind of the first primitive man deep and abstraction.
One of the languages that retained part of this conscience system is the language of Beddawi or Tabdawi, which is spoken by about two million people on the western coast of the Mediterranean Sea.
Wu ... (Boao elongated): masculine singular
Tu ... (Boao elongated): feminine singular
O ... (by a thousand outstretched): masculine combination
Ta ... (outstretched thousand): feminine plural
These tools have gained their extension from the signs of the actor's expression in the language of Beddawi, which distorted its pronunciation from its origin in Amazigh. It is indicative that its origin is found in this language other than that (in Amazigh) that Beddawi uses it in its weak form (identifiers) and does not use it as strong (indicative pronouns).
The ancient Indo-European language retained one conscience of this system, Wa, appended to it by Sina and became Sawa. This conscience was transformed into "haga" in ancient Hindi, "he" in Semitic languages, and "supas" in ancient Latin, from which the soi in the French language (lexicon of Eurasian languages). However, these languages have lost the bulk of this impersonal conscience system or incorporated it into a personal conscience system. Amazigh are all characterized by maintaining two complete systems: personal and non-personal.
Second: The Meaning of Truth
According to this guide, if you look at the lexical common between Amazigh and other languages, you will notice that Amazigh uses this common sense in the metaphorical sense generated, as in other languages, but it is often unique to the use of the truth of this word rarely found in other languages, which indicates This language contains the most ancient linguistic uses. An example is the word ڭڭ ⵉⴳⴻⵔ which means "field". You find the word and meaning in many languages around the world, including Agr in Latin (from which agriculture, Akraz .. "field, pasture" in Germanic origin, Agros in ancient Greek, and ekker in Ancient Frisian, Aser acer in Old English, and bell ajras in Sanskrit, but the characteristic of Amazigh that they have the words with the same root that carry the original meaning placed on the real (non-figurative) meaning " The meaning of the field is the meaning of the place where the fruit is being cast, and the meaning of the rises related to the transplantation of the plant and the plant. It is also the verb of the palm if it is thrown with its dates. The Amazigh are unique by combining the original with the branch, and the rest of the languages are satisfied with the branch without the original. The ball "or" the fist of fire is thrown out. "It is also the verb ڭ ڭir said about the palm if he threw his dates. The Amazigh are unique by combining the original with the branch, and the rest of the languages are satisfied with the branch without the original. The ball "or" the fist of fire is thrown out. "It is also the verb ڭ ڭir said about the palm if he threw his dates. The Amazigh are unique by combining the original with the branch, and the rest of the languages are satisfied with the branch without the original.
The second example I offer here is to show you the richness of the Amazigh meaning related to the word "Ayur". When you study this word in Amazigh, you find that it combines the origin based on truth (non-metaphorical meaning) and the branch based on metaphor. Article 910, in Haddad's dictionary, is spoken in different forms such as ورor ⵉⵢⵓⵔ, ورor ؤ and يرir (in Ghadames dialect), meaning “moon” and “lunar month”. If you search for this origin in the original Indo-European language, you will find yr meaning "year" and "season" that do not benefit the meaning of "moon" or anything that was pronounced by primitive man over time. From this origin came the English year and Greek hora which means any part of the year including the month, and any part of the day including the hour (including hour English and French heure). Of which also jahr in German and "month"
A third example illustrates the origin of the Amazigh meaning is a non-circular term, which is a term used by Iran (Article 671 of the Haddad Dictionary). With a little research into the scientific etymological dictionaries you will discover that this is the origin upon which the terms "earth" in Arabic, "eritz" in Hebrew, earth in English and erthe in ancient Frisian were built. Further research will discover that the last voice added to these words was not original but was later added to these words. Evidence of this is the term Ira era in ancient Greek means "earth" and ero erw in Celtic means "cultivation of the earth". The origin of the sound added here is evidenced by the search for the Dravidian term "rijadi" consisting of two parts, one of which is "irrigation", "mud" and the second "
Third: Simple Roots Guide
According to this evidence, Amazigh contains different types of roots, the oldest of which is the roots of a single weakened siyat. Sole roots do not require much mental and physiological effort to pronounce, assemble and remember. Therefore, the French linguist André Bassi considers that the oldest verbs in the Amazigh are those that use a weakened sound such as دda, و ⵉⴷⴷⵓ, ذهب “gold” (Haddadha intervened in article 842), أكل أكل “eat” (article 336 in Haddad), that مر “passed (Art. 409), we are (art. 597). Av ⴰⴼ "found." ف "to be better, supreme", or else ⵉⵍⵍⴰ "exist", and many others. Interestingly, Ehirt tried to search for the oldest roots in the group of Afro-Asian languages. However, Ehirt's lack of study of Amazigh deprived him of the realization of simpler roots than those of the oldest, the only weakened Amazigh roots.
result
All indications are that the Egod man had a language, and that his language was the original primitive form of the Amazigh language. Amazigh is the mother of the world's languages.
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