We took a biking trip through South Estonia the past two days. A few highlights THREADed together:
We started our trip in #Valga on the Estonian-Latvian border, with the border running literally through its center. The town had a large German community before WWII. Now the linguistic border is quite sharp, with Estonian being spoken on the one side and Latvian on the other.
Afterwards we headed east, following the Latvian-Estonian border for a few kilometers before heading northeast. After a while we stumbled upon this gorgeous Orthodox church, which was originally built in 1847 and rebuilt btw 1875 and 1877.
After the Soviet annexation the local parish was shut down, and this church was used as a warehouse for the local kolkhoz (collective farm). The parish was reinstated in the 90s, but the church is still boarded up and -- apart from these paintings -- empty.
Our next stop was Karula, where we visited a local monument to "the fallen heroes of the Soviet Union", who were slain here during WWII The memorial is maintained by the Russian embassy, and though there was a discussion to remove the monument in the 80s, they decided "whatever"
In Karula we found the ruins of this church, dating to the 15th century, first mentioned in 1532; then burned in 1624, rebuilt, burned again in 1701; completely restored in 1835 and 1936, but finally shelled in 1944 and then left in ruins. A new church was built beside it.
Apart from these historical marks, the main reason people visit the area is due to its beautiful nature. This is why Karula is one of Estonia's national parks:
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I am extremely happy to be able to announce that my doctoral thesis, entitled "Our ˁirbīt is not like your ˁarabiyya! – Linguistic and socio-political change in Late Antique South Arabia (550 – 850 AD)" has been accepted for defense.
It will take place on Dec 8, 2023. 🧵
Why linguistic change in South Arabia during this period? As most historians of the region will tell you, this is a period for which we have very little direct evidence.
Local writing traditions in South Arabia come to an abrupt end around 560 AD (!!!)
For the next two centuries, there are no primary sources that can tell us about what happened in South Arabia during this pivotal time in history (see Smith)
I decided to look at how processes of language contact can at least help us understand this period a bit better.
As I'm nearing the end of my thesis, I wanted to share with Twitter some things I've been working on.
For those don't know: my thesis on linguistic change (in its broader social context) in Late Antique South Arabia (c. 300 – 800 AD).
It's a WIP, so things may change!
Before the coming of Islam, South Arabia (think what is now Yemen, but a bit bigger) had been home to several civilizations which had their own languages and also wrote in another script. Though sharing a distant ancestor, the South Arabian and Arabic scripts are very different!
The recorded history of South Arabia begins c. 1000 and BC, when the Sabaeans adopted the South Arabian script and began writing inscriptions. Over the next centuries, this script got adopted by the other major South Arabian states: Maʿīn, Qataban, and Ḥaḍramawt.
Was there anyone who could read South Arabian inscriptions after the coming of Islam?
A thread 🧵re-evaluating the skills of the Yemeni scholar al-Hamdānī (died c. 950), and what he knew about the inscriptions of pre-Islamic South Arabia.
Al-Hamdānī was so well-known for his knowledge on anything related to South Arabia that he earned the nickname Lisān al-Yaman, i.e. "The tongue of Yemen". This is no joke: he knew things about astronomy, geography, history, topography, linguistics, folklore, metallurgy, and more.
As far as we know, he authored three books:
- Ṣifat ǧazīrat al-ʿarab, "Description of the Arabian Peninsula"
- Kitāb al-ǧawharatayn, "The book of the two metals [i.e. gold & silver")
- Kitāb al-Iklīl, "The Crowns".
Of this last one, only volumes 1, 2, 8, 10 & 12 survived.
This is from the Wikipedia page "South Arabia". Overall, it's not bad. At times, it feels a bit amateuristic, but I've seen worse.
But look at the etymology part. Yes, sometimes South Arabia is identified with India in Greek and Roman (and also Jewish Aramaic) texts, but why?
Wikipedia says that's because the Persians, who annexed the area around 560, thought Indians and Ethiopians were similar, as both are "dark-skinned". This makes alarm bells go off, because references to South Arabia-as-India are much older than that. But let's look at the source.
Last week I tweeted this. One of the comments argued that the origin of Arabic qamīṣ < Latin camisia is hypothetical. It reminds me of people sometimes say "well [proven thing] is just a *theory*".
The further one goes back in history, the more difficult it becomes to find direct evidence for how a word was pronounced or where it came from. Many cultures, but certainly not all, invented writing systems, making our job somewhat easier, but certainly not always.
So what kind of methods can we use to figure out where a word came from.
Firstly: phonology. As a language changes, so does pronunciation. Certain sound changes are much more common than others. For example, /k/ > /t͡ʃ/ is much more common than //t͡ʃ/> k.
For Christmas, let's talk a bit how Christianity spread to South Arabia. And fully in the spirit of the season, this is a story of slavery and mass murder.
Most people who know something about South Arabian history have heard about the martyrs of Najran. In or around 523 CE, the South Arabian ruler Yūsuf ʾAšʿar Yaʾṯar (called Dhū Nuwās by later Muslim authors ) massacred the entire Christian population of Najrān.
Most Muslims connected this event with what the Qur'ān (85:4-7) calls the "Companions of the pit" (ʾaṣḥab al-uḫdūd). The Qur'ānic allusion is rather vague, so other interpretations are also possible. This is discussed in David Cook's article "The Aṣḥab al-Uḫdūd".