Afarvänner i Sverige
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Afarvänner i Sverige
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Afaraf (Afar language) & its dictionary preparation
In this topic of Afaraf and its Preparation of dictionaries, I will first & foremost deal with a brief narration of the Afar people for whom this language is a mother tongue. Secondly, I will, in a nutshell, try to deal with Afaraf itself as both oral & written literature. Thirdly & finally I will try to address the title of the topic in the following two phases:-
1. The hitherto prepared bi- & tri - lingual lexicons and dictionaries 2. The undergoing preparation of a mono- lingual Afaraf - Afaraf dictionary.
The Afar
Although a number of names are given to this people by their neighbors, Afar is a self-designated name, the Afars call themselves by. Their partly northern and north-western neighbor (The Tigres) call them taltal. Their southern & South-western neighbors, (The Ormos & Amharas) call them Adal. Their eastern and south-eastern neighbor (The Somalis) call them Wadali. Their northern and north-eastern neighbor a across the Red sea ( The Arabs) call them Danakil.
The Afars inhabit north-eastern Ethiopia, Eritrea and Djibouti Republic in what is geographically known as the Afar triangle. This land which is situated at the funnel of the Rift Valley extends from the gulf of Zula in Eritrea, to the gulf of Tadjourah in the Republic of Djibouti; and to the foot hills of the Ethiopian plateau to cover in the form of a triangle, an area estimated to be around 150,000 sq. kms.
As for the population the latest Ethiopian ceusus of 1987 (E.C.) indicate the Afar National Regional State (ANRS), in which all the Afars living in Ethiopia are incorporated to be of 1.3 million. The ANRS of the Federal Democratic Republic of Ethiopia is estimated to be 65% of both land & population of the whole Afar.
Although not clearly stated in history, as to when exactly the Afar people started living in this land, it is evidently clear that they have lived in it, at least long before the 7th century A.D. that marks the coming of Islam, the religion to which they all belong.
In spite of the claim of some Afar tribes to have descended from the Quraish Arab tribe of the prophet Muhammad, it is undoubtedly clear that they had mingled with the-then existing Afar tribes of Cushitic origin as their present day language belongs to the lowland East Cushitic sub-group.
Before the European scrumble for African colonies and the formation of present day Ethiopia by emperor Menelik II, the Afar territory was divided into five sultanates and numerous tribal confederacies who independently ruled & administered themselves.
The five sultanates were and still are :- 1. The sultanate of Awsa 2. " " " Rahaita 3. " " " Girrifo 4. " " " Tadjourah 5. " " " Gobad In the remote past they had Dankali, Ankali and Adali mini kingdoms of their own to administer them respectively.
Although the closing decade of the 19th century witnessed their division into three different administrative units, namely; Ethiopia, Eritrea and Côtes Françaises des Somalis ( to-day's Djibouti Republic), the Afars' self-administration of their affairs through their customary laws of Burili mada, Budduto barih mada, and Debnek-weeima mada has continued even up-to this day. These three madás were/are codes for criminal punishments that acted as Afar society's constitutions in the North, Center and South of the Afar triangle.
Having said this much of the Afar people whose mother tongue is Afaraf, I would like to address the language itself -- an overview of Afaraf as both oral & written literature.
As I have mentioned earlier, Afaraf is one of the languages of lowland Eastern Cushitic sub-group, along with Oromo, Somali etc. and is particularly close to Saho which also belongs to this sub-group of Cushitic family. With Saho, the Afar makes the northern most group of this sub-family. In the estimation of many observes, Afaraf shares nearly two - third of its vocabulary with Saho.
Afaraf is of the same Cushitic origin to which Afka Somali and Afaan Oromo & Other Cushitic languages belong to; and share much of its vocabulary and grammatical structure with them. Nonetheless, it has its own peculiarities by which it differs.
To cite two examples of these differences:- 1. Contrary to Afaan Oromo and Afka Somali, where qualified nouns mostly follow the qualifying adjectives, Afaraf ones predominantly preceed the nouns they qualify. . E.g Afaraf Afaan Oromo Afka Somali English Qado1 qari Mana adi Guri cad A white house Xer numu Nama dhera nin dheer A tall man Qasa sagá Sa'a diimaa Sac guduuda A red cow etc...
* 1. In Afaraf Q, C, and X are the only three letters differently sounded from Latin. See page 11.
2. The first two digits of numerals be they units of tenth, hundreth or thousandth, in afaraf, are read from left to right as in English & Amharic---a character shared with Afaan Oromo but not with Afka Somali. E.g Afaraf Afaan Oromo Afka Somali English Morootom Afurtami shan(45) Shan iyo afartan Forty-five kee konooyu(45)
Another particular character of Afaraf is that it has no verbs in their infinitive forms we usually know them by, in others languages like English, Amharic, French, etc... However, Afaraf has Verbal-Nouns (gerunds) ending in IYYA as the English gerunds (verbal nouns) end in....ING.
E.g. Afaraf English 1. Gexiyya = Going 2. Sugiyya = Waiting 3. Safariyya = Travelling 4. Kudiyya = Running 5. Amaatiyya = Coming etc... The five Afaraf words cited as examples, are nouns & verbs at the same time.
1. They are nouns simply because their last letter "A" undergoes declensions--a character known of nouns, and their usage in sentences is like that of gerunds.
E.g. Sugiyyi sissikak koo cata (Afaraf) Waiting saves one from doing things in a hurry (English) 2. When the termination ...IYYA is removed, those five words are verbs, because that removal of ...iyya makes of the remaining radical or stem of the verbal-noun, a verb of an imperative mood (command) for singular 'you' E.g. Afaraf English Gex(iyya) = Gex ! Go(ing) = Go ! Sug(iyya) = sug ! Wait(ing) = Wait ! Kud(iyya) = Kud ! Runn(ing) = Run ! etc... It is by this radical/stem which remains after the removal of the ...iyya termination, that one knows the group to which a particular verb in Afaraf belongs to. If it remains as a command (imperative), it is of the 1st group; and if it remanis otherwise, it is of the 2nd group. In Afaraf these verbal nouns with...iyya endings, are categorized into two and only two groups. If at all there are some which negate this rule, they are two to three or four words that prove the dictum: An exception makes a rule.
In Afaraf the conjugation of the 1st group verbs have suffixal inflections while that of 2nd group are prefixally inflected.
E.g. Nak(iyya) = Nak ! 1st group (This radical is in the imperative mood) Amaat(iyya) = Amaat ! 2nd group(This radical is not in the imperative mood)
Nakiyya in English stands for drinking milk, whereas amaatiyya means coming. Let us now look at their conjugations with (Subject Personal Pronouns) which are suffixally & prefixally inflected respectively.
Conjugation of the 1st group verbs Conjugation of the 2nd group verbs in simple present tense in simple present tense
Anu nak-a = I drink (milk) Anu amaate = I come Atu nak-ta = You(sing) drink " Atu tamaate = you (sing.) come Usuk nak-a = He drinks " Usuk yamaate = He comes Is nak-ta = She drinks " Is tamaate = She comes Nanu nak-na = We drink " Nanu namaate = We come Isin nak-tan = You(pl..) drink " Isin tamaaten = You(pl.come) Usun nak-an = they drink " Uson yamaaten = They come
Another peculiar character of Afaraf is that it has, for the indication of the whereabouts of things & persons, post-positions rather than prepositions. Those post-positions are not words but letters. They are only four in number.
1). 1 = On, upon, over, above etc.... 2). k = From 3). h = For, to, towards etc... 4). t = in, at, by, into etc...
Examples in sentences 1. Wokkel yan = He/it is over/there 2. Wokkek bah ! = Bring from there 3. Wokkeh bey ! = Take it to there 4. Wokket tan = she/it is in there
Another peculiar character of Afaraf is that it has no grammatical formula for turning a noun from singular to plural, but it has a number of patterns of which the following are, but some:- Examples
Having said this much of the characteristics of Afaraf, I will turn to the oral traditional literature of this language and the written word aspects of it.
The genre of Afaraf's oral literature is its rich poetry which is called GAD through which all the different plays & songs conducted separately or together by male & female, are formulated.
Although the tunes are different, the necessity of their poetic base is indispensable, if humor is required.
Unlike Arabic & Amharic poetic verses, the Afaraf poems do not necessarily rhyme at their endings. Nonetheless, they make a circulatory endings, to finish by the word or the syllable of the word they have started with. Among the many poetically formulated oral literature of Afaraf, the following ten are the most humorous and full of wise sayings, as a result of which they are of high frequency than others. These are:-
1. Kasssoowu ( played only by male) 2. Laalé ( " " " " ) 3. Horra ( " " " " ) 4. Kee-keé ( " " " female ) 5. Walaabo ( " " " " ) 6. Ginni li adala ( " " " male ) 7. Kalluwallê sabo ( Played by male & one female ) 8. Saxxaqa ( played by both sex) 9. Boori saxxaqa ( played by both sex) (Saxxaca) 10. Qadaara ( Conducted by both sex )
Among the above-mentioned ten poetically formulated different verses, the only exception to the rule of circulatory finishing is qadaara, whose verses end up in the same word or letter as in the case of Semetic languages. Examples Qadaara Afaraf · Yi nangaluk salaamâ xica · Yi caacay kö amo korê xica · Rasa kö arac maliyyê xica English translation · Tell/pass greetings to my maternal cousin · Tell him that my spirit has overriden him · Tell him that Rasa is not a place for him to live in.
What gives humour to these poetic saying is the rhythmic sound repeated as a regular pattern.
As for the remaining nine which make a circulatory finishing, two to three lines of kassow & saxxaq verses can be taken as a dint of example for others.
For kassow, three lines from the famous verses of Tolâ Confaxé, and for saxxaq three lines from the famous verses of Dataamina will suffice.
Kassoowu de yan malat yaabo Intileelo koh ed (ed/de) Gabak kalam loowa tibbitek kalo kok ( gabak) ni qeebi koh loowa yabtek ambaxe sin ( sin/ni)
Translation in English May I speak of the intentions of Antonelli ? If yon keep quite, he plans to take kalo from you If you speak out, he plans endless war against you.
N.B. The first & the third lines started & ended up in the 2nd syllable of the word ed/de & sin/ni to finish up in the 1st syllable of it. As for the 2nd line, it started with the full word gabak to finish in it.
2. Saxxaqa · bak ugta baxcittoh Amnay yab dago yaa ( yaa/bak) · Ditek tamaate baxcittoh Amnay karma (Ditek) · kek ugta Baxcittoh Amnay nek yab amâ (amâ kek)
Translation in English · A dispute starts from very a few words Baxcittoh Amnay · Summer rains are born from dark clouds " " · Our dispute also starts from these very words " "
The existence of orality in written styles and vice versa is as correct as profossor Didier Morin the famous expert on Afaraf, Somali, Beja & Saho has illustrated in his book LE TEXTE LÉGITIME pratiques littéraires oral traditionelles en Afrique du nord - east (l999).
As for the written word aspect of Afaraf, it appears to have started longo ago, probably centuries before, by the translation of religious rituals such as mabluud, salawaat and the praises of the prophet Muhammad.
The Afaraf translation of those religious practices were written in Arabic script. Activities as such, is said to have widely been carried out in different parts of the Afar land of which Awsa, Tadjourah and Meider can be cited as a confirmed example. A document I myself have seen at Kabirtô boolo (Awsa) was dated 1276 Hijra, an equivalent of 1856 Gregorian calendar.
Although not available by now, or not yet in the proper hands, works of this type might have been performed in plenty, as early as pre-and post Ahmed Gran's time when the religious zeal was at its summit.
Be it of ancient or recent efforts, Afaraf can hardly be read in Arabic alphabet, because of its shortage of five short & five long vowels which Afaraf requires to be correctly readable. Arabic has three short vowel strokes of fatha, kisra and dumma, which can be elongated by three consonants of aliif, yaa and waaw respectively. It lacks in e and o as both short & long vowels. The incompatility of Afaraf in Arabic script emanates form this vowel shortage; and that is why we repeatedly say Afaraf in Arabic script can only be read properly by the man who wrote it.
The pioneer of writing Afaraf in Roman or Latin script was Herr leo Reinisch who in the last quarter of 19th century (in the decade extending from 1875 to 1885) brought to light a book which he called Die Afar Sprache. Since then many missionaries, researchers, interested persons etc... used latin or Roman alphabet to write Afaraf, in different ways of their own; disagreeing only on the letter representation of the three sounds which don't exist in latin. However, in the late seventies of the last century, a consensus was reached on the usage of Dimis-Reedo orthography because of its wide practical use.
The principal features of Dimis-Reedo orthography is its representation of the three non-existing sounds in latin, which in the words of EM. Parker & R.J Hayward are retroflex 'D' (represented by x), voiced pharyngeal fricative (represented by q) and voiceless pharyngeal fricative (represented by c) and elongated sound of the five vowels by doubling each. E.g. Short vowels Long vowels a e i o u aa ee ii oo uu. In actual fact the representation of the alphabetical letters or symbols are conventional. There is no letter or symbol particularly born for a certain sound. No letter or symbol resists to give the sound, it is conventionally assigned to represent. E.g. Letter x stands for Arabic ح in Afka Somali, for Arabic ط in Afaan Oromo and for Arabic ژ in Afaraf.
He who, on one hand comprehends the three consonants(c = for Arabic ح ; q = for Arabic ع and x = for Arabic ژ ) by which Afaraf differs from the Roman alphabet, and who on the other hand, differentiate the short & long vowel's sound, could easily read and write Afaraf, with the exception of stressed words that require accents.
Furthermore, at the closing decade of both the 20th century, and the 2nd millinium, two necessities rose up in the development of Afaraf's written word. One has something to do with the vowels, and the other with the consonants.
Afaraf as a phonetic language where each of the five vowels stand for only one sound, a necessity for the use of accents raised itself, when a vowel-consonant combination was not enough for the proper pronunciation of the word. Consequently, Afaraf's vowels are now supported by two accents, a diarisis (tréma) and a liaison, well demonstrated in Qafarafak Yabti-Rakiiboh Ayqiseena (The Afar Comprehensive Grammar (Reedo 2000) not yet published.
The other necessity that imposed itself concerning the consonants is their increase from 17 to 21 i.e. the usage of all the Roman alphabet which was previously partly taken. The increment was four letters of J, P, V and Z + the two-letter composed sounds like sh, ch, kh, ts etc... With the addition of these four letters whose usage is six years old, Afaraf's alphabet extended form A - Z.
The necessity for this increment rose out of the need to make Afaraf a medium of instructions in elementary schools wherever the Afar population exists, and a co-working language, along with Amharic, in the Afar National Regional State of FDRE.
For Afaraf to accommodate these two great tasks, it has to widen its scope which thus-for is limited to Afar and their Pastoralist mode of Production.
Be they in Ethiopia , Djibouti or Eritrea, Afars nowadays live in their regions with other fellow country citizens whose names and others things they share with them, should be reflected in Afaraf in the way they are pronounced in the languages of those peoples.
The second imposition for widening the scope of Afaraf's alphabet emanates from the need of enabling it to accommodate all the names of persons & things of civilized world in the ways they are pronounced in their original languages which Afaraf borrows them from.
Having made the above introduction to the Afar people and their language, I would like to throw light on the thus-far prepared bi-& tri - lingual lexicons & dictionaries, and the mono-lingual Afar-Afar dictionary, whose preparations are under way by the Afar language Studies & Enrichment Center of the Afar National Regional State of FDRE
1. Of the hitherto prepared lexicons & dictionaries, I prefer to deal with two dictionaries and two lexicons which I have at hand. There might be others, particularly in Eritrean Afar region where all the lessons in elementary schools (up to grade five) are instructed in Afaraf.
The two dictionaries & the two lexicons are:-
1.1. Afar - English - French dictionary This tri-lingual dictionary of E.M. PARKER and R.J. HAYWARD with grammatical notes in English is the leading masterpiece of the dictionaries thus-far brought to light in Afaraf.
The preliminary Draft, of this dictionary which was published in 1985, appeared in four parts between 1973 and 1975 and the initial works of it is said to have started back in 1957 when Dr. Enid Parker was at Thio on the coast of Eritrea.
This tri-lingual dictionary which is the result of uninterrupted quarter of a century work, is of wide practical use among the Afar and other researchers.
1.2. Afaraf-Amharic dictionary This one-thousand-word Afaraf-Amharic dictionary inside the book of "Learning Afaraf" is not worth calling a dictionary but because of its being composed of first needed 1000 words for Afaraf learning; arranged under different 23 titles such as education, health, market etc... for Amharic readers, who often call it a dictionary. Those 1000 words in the book" Learning Afaraf" are not only translated into Amharic but also transliterated in it.
This book of " Learning Afaraf was published in 1996 E.c. by Afar Language Studies & Enrichment Center - at Samara (ANRS)
1.3. Symposium AFAR (19/02 - 19/03 2003) Lexicon This lexicon of majorly mass-media words was prepared by the symposium held in the Republic of Djibouti for the development of Afaraf. It was prepared in three languages i.e. French-English-Afaraf.
This lexicon was prepared by the Afars of the three countries; Ethiopia & Eritrea delegated, while Djibouti played the role of the host. 1.4. Amharic - Afaraf -English lexicon This lexicon was prepared on the basis of Djibouti's Symposium Lexicon with Amharic taking the place of French + certain supplementary entries.
In Djibouti Symposium Lexicon the sequence of the three languages was French - English - Afaraf. Thus French being the searcher for Afaraf entries of the lexicon, whereas for Amharic-Afaraf-English lexicon, the searcher for Afaraf entries was made Amharic.
The Amharic - Afaraf - English sequence was made to easily meet the need of the predominantly Amharic readers of both Afar & other fellow Ethiopians in the Afar National Regional State.
The Afaraf-Afaraf Dictionary Preparation
This mono-lingual dictionary preparation is under way at the Afar Language Studies and Enrichment Center (ALSEC) in Samara - the Capital of the Afar National Regional State.
This work is being carried out by three groups of ALSEC experts, each comprising three members of whom each & every member has ten affiliates (co-workers) of friends & family members. With the help of co-workers, each group searches for words begining with the alphabetical letter assigned to them.
A general meeting of the three groups takes place every two months. The quota of words expected from each group for the two alphabetical letters given to them for two months is 500 words. The search starts by the already existing dictionaries & lexicons. To be followed by other publications & the society at large. Though the last third of the alphabetical letters extending from A - Z is not yet touched, around 5000 (five thousand) words are already collected.
We have not yet started defining the words, but a method, through which over thirty exercises have been done, is measured for the explanations of their meanings.
The measured method is as follows:- First and for most an entry is written in bold letters. To be followed by a bracket inside which, the part of speech the word belongs to, is explained.
If the entry is a noun, additional information of its gender and number is given inside the bracket.
The entries of the verbs are in the form of Verbal - Nouns, as Afaraf has no infinitive form of the verbs.
The conjugated forms of the verbs in the three tenses of the present, past & future is avoided. The tense, the mood and the voice of the two verb groups Afaraf has, will be illustrated at the end of the dictionary.
The bracket which follows suit after the Entry, is followed by a definition of the word. If the Entry is a noun, the definition is followed by its plural form.
For nouns whose accusative case forms are different from their nominative case ones; their nominative case forms are indicated after the plural form of the entry.
In this dictionary noun entries are written in their accusative case forms, because Afaraf nouns when jotted down separately, are written in their accusative case form.
We are intending to start the definition of words after we have collected a minimum of 10,000 (ten thousand words).
The afore-mentioned method of the definitions of the entries is hereafter illustrated by eight examples of eight parts of speech. 1. Seeceyná - which is a noun in Afaraf is abbreviated as (s) Qalé (S/sayih/tiino) = Ardi xagaray elle yan aracak inkih fayya axcuk yambulle. M = Qaleela ( labih) 2. Ciggiilé - which is a pronoun is abbreviated as (c) Teeti (C/sayih/tiino) = 3heele numuk say tiyay edde yaabaana. | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||