Thread by @kongoring3

To Study Ancient Egypt And Nile Valley history One must remove colonial borders and look at the bigger picture, Cause Back Then borders like Egypt" or Sudan" didn't exist.

For example, the Oromos could be pre-dynastic since They have a Kushitic calendar for religious and seasonal purposes in the 6414th year, It basically an ancient Egyptian Lunar calendar but it's almost 200yrs older than the Egyptian one, Which is why people say Kush is older,

Yet they don't realize, it will also explain Afro "Asiatic" speakers presence in that region before Nilo tribes came. If you search up the Oromo calendar, you'll find results for astronomical pillars in Kenya that are dated to 300BC,

However, It is Not Correct that is not correct because our Gada calendar is 6414year already. And will take us back to around Nabta Playa, However, Its Hard To See How Egyptologists will admit it.

What ties us Nile Valley People religiously (among other things) to ancient Kemet is the sycamore tree, Odaa tree - “Adbar” 🕊🌳🕊

a sacred forest in Ethiopia where the goddess Asis planted a tree for her brother Hora killed, hence our name, Ora-Omo, which means sons of resurrected.

This is why Hora Finfinne (Land of Thanksgiving) renamed "Adis Abeba" during the Christian conquest of our lands is sacred to us.

Another Of The Oromo People Is The democratic Gada/Ka Aada system (laws of God) which is the same as Maat. Gada established peace between humanity and nature, people).

protects women's rights, has a religious & science institution, and has a concept of Oromuma (unity) which is why we are the most diverse group in the HOA.

You will find Nilotic types to Bantu types in our group (some were adopted through marriage and others are conquered.

For Oromos, The Irrecha festival (Which Means the end of the rainy season) in Hora Finfinne was A Historical moment For Oromos Because Of Returning to land They lost everything over 150 years ago.

gadaa.com/oduu/797/2009/…

Oromos had Their culture suppressed At The beginning of the 19th century when the Christians finally defeated Them with British Aid, Regardless Their Link To Nile Valley KIngdoms Can't Be Overstated

academia.edu/5847718/Meroe_…
So We Will Read It From The Afann Oromo Perspective

The Power of Afaan Oromo as a Device for Explaining Africa’s Prehistory: An Africology Perspective

Abstract: Adopting an Africology and evolutionary linguistics perspective, this study shall exploit classical and contemporary archives and explores the linguistic,

his study shall exploit classical and contemporary archives and explores the linguistic, epistemological, theological, and relational power of Afaan Oromo in explaining Africa‘s pre-history.

In so doing, this paper explains away the colonial historians and their students who usually begin Oromo history only from the 16th century.

Early Egyptologists first studied Afaan Oromo in order to understand Ancient Kemet or Egyptian hieroglyphics and texts. Similarly, early Assyriologists studied Afaan Oromo and Oromo culture in order to decipherer Babylonian cuneiform texts.

Moreover, comparative theologians used Afaan Oromo and culture to understand the origin of major religions of the world. Early African travelers, too, were convinced that Afaan

Early African travelers, too, were convinced that Afaan Oromo was not only the lingua franca of Africa up until the 19th century CE,

but was possibly the language of the Ancient Egyptian, Ancient Nile Valley or possibly even of Hittite from which was Indo-European languages emerged as an offshoot

This paper contributes significant substantive and historical implications that are highlighted for researchers who want to use the Oromo language and institutional themes as a launching pad to study African prehistory.

1. Introduction Colonial-era writers boldly portrayed Oromo as A 16th-century new-comer who contributed―nothing‖ for the ―Ethiopian Civilization‖ for they are ―barbaric‖ and possessed no ―significant material or intellectual culturel‖

(Ullendorff, 1960:73, 76; Beckingham and Huntingford, 1954: 111-139).

They further argued that the Oromo were ̳vassals‘ of the Semite immigrants who built civilization they brought from Caucasia and South Arabia into Ethiopia in the early first millennium of the Christian era. Early Egyptologists, however, had to first study Afaan Oromo

In order to understand Ancient Egyptian or Kemet hieroglyphics (Petrie,1927). Similarly, early Assyriologists had to study Afaan Oromo in order to decipherer Babylonian cuneiform writing system (Rawlinson, 1859; Brinton, 1895).

Moreover, comparative theologians used Afaan Oromo and culture to understand the origin of major religions of the world (Fausset,1979; Kelly, 2007).

Crabtree (1924: 255) emphasizes that Afaan Oromo, derives from an―isolated and unique vocabulary-possibly the language of the Anti or Hill-folk, possibly even Hittite‖).

Taylor (1920:163) used Afaan Oromos―among the principal savage and barbaric languages‖ for ―evidence‖ in reconstructing―primitive culture.‖

Relatively recently, the Africology researcher Megalommatis (2007:7) wondered―despite the plausibility of identifying the modern Oromo nation as descendants of the ancient Meroitic Ethiopians,

The leading Africologists (who study prehistory and history of civilization from a Black African perspective) agree with these especially exploiting data from the general cultural history of the African Kushites to who the Oromos belong

the issue of Meroitic ancestry of the Oromo nation has not been studied at all, let alone published in an academic journal or scholarly books‖. Therefore, Megalommatis calls for more Meroe-Oromo comparative studies

2. Research Methodology 2.1. Research Design The intent of this study is to use Afaan Oromo(Oromo language) and pertinent secondary anthropological, archaeo-linguistic, and contemporary population genetics data and critically analyze and understand African pre-history.