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In response to: "Dubious claim that says 'Abyssinian people is a common term used to refer mainly ... Cushitic people'"

Hello (I'm a little busy for greetings right now, I'll cut to the chase),

1.) Your phrase "Abyssinian people is a common term used to refer mainly ... Cushitic people" has been taken out of context, the original says "is a common term used to refer mainly to the culturally Ethiosemitic-speaking Cushitic peoples inhabiting the highlands of Ethiopia or Eritrea." This in other words means that Northern Highland Ethio-Eritrean Habeshas have culturally and traditionally spoken Ethiosemitics, these Ethiosemitic-speaking peoples--Habeshas are a sub-group of Cushititc peoples because they are genetically and culturally linked and descended from Cushitic peoples.

2.) Habeshas (that also means Amharas and Tigray-Tigrinyas) are not Semitic peoples, this is a biased relic of the pseudoscientific study of race biology that still persists in most Western Academic Literature in regard towards Africans in general and Horn Africans specifically. Semites = Middle Easterners and most-if-not-all Arabized Peoples. On the topic of Traditionally Ethiosemitic-language speaking peoples are Cushities not Semites, please read the Cushitic peoples talk page ( https://en.wikipedia.org/wiki/Talk:Cushitic_peoples ) that explains the Cushitic vs. Semitic Categorization of Habeshas (It's much better for y'all to read it than me retyping/Copy & Pasting it here.

--- Based on this evidence, a number of experts embrace a theory first stated by European scholars Edward Ullendorff and Carlo Conti Rossini that they are the original inhabitants of much of the northern Ethiopian Highlands, and were either forced out of their original settlements or assimilated by Semitic-speaking Tigrayans and Amharas.[1] This theory is further strengthened by the existence of a Cushitic substratum in Ethiopian Semitic languages indicating population assimilation of an ancient migration from Southwest Arabia.[2][3][4] Ethiopian scholars specializing in Ethiopian Studies such as Messay Kebede and Daniel E. Alemu generally disagree with this theory arguing that the migration was one of reciprocal exchange, if it even occurred at all.

Kebede states the following;

"This is not to say that events associated with conquest, conflict and resistance did not occur. No doubt, they must have been frequent. But the crucial difference lies in the propensity to present them, not as the process by which an alien majority imposed its rule but as part of an ongoing struggle of native forces competing for supremacy in the region. The elimination of the alien ruler indigenize Ethiopian history in terms of local actors."

[3][4] .

3.) Usage: There are many different usages of the term Habesha, I'll explain later but here is one sources (there are more though): Yäafrika, Habesha Gaaffaa-Geeska (Summer–Fall 2018). Habesha Union [ሐበሻ], ed. "What do you mean by Habesha? — A look at the Habesha Identity (p.s./t: It's very Vague, Confusing, & Misunderstood)". Department of Modern Culture. International Journal of Ethiopian Studies: 1–16. [5] .

— Preceding unsigned comment added by HoAHabesha (talk • contribs) 03:11, 23 March 2019 (UTC)


Sources

  1. ^ Taddesse Tamrat, Church and State in Ethiopia (1270 - 1527) (Oxford: Clarendon Press, 1972), p. 26.
  2. ^ Wolf Leslau (1945) The Influence of Cushitic on the Semitic Languages of Ethiopia a Problem of Substratum, WORD, 1:1, 59-82, DOI: 10.1080/00437956.1945.11659246
  3. ^ a b Kebede, Messay (2003). "Eurocentrism and Ethiopian Historiography: Deconstructing Semitization". University of Dayton-Department of Philosophy. International Journal of Ethiopian Studies. 1. Tsehai Publishers: 1–19 – via JSTOR.
  4. ^ a b Alemu, Daniel E. (2007). "Re-imagining the Horn". African Renaissance. 4 (1): 56–64 – via Ingenta.
  5. ^ Yäafrika, Habesha Gaaffaa-Geeska (Summer–Fall 2018). Habesha Union [ሐበሻ] (ed.). "What do you mean by Habesha? — A look at the Habesha Identity (p.s./t: It's very Vague, Confusing, & Misunderstood)". Department of Modern Culture. International Journal of Ethiopian Studies: 1–16.

This is a record that the "Factual Accuracy" Templet is being removed becuase the issue has been resolved. And this Wikipedia Page is Accurate.

This is what the templet looked like:

— Preceding unsigned comment added by HoAHabesha (talk • contribs) 16:34, 21 June 2019 (UTC)

Medieval Horn of Africa

— Preceding unsigned comment added by HoAHabesha (talk • contribs) 00:04, 25 July 2019 (UTC)

HERE IS A SOURCE

Sereke-Brhan, H. (2002). Building bridges, drying bad blood: Elite marriages, politics and ethnicity in 190RW1S34RfeSDcfkexd09rT3th1RW1S34RfeSDcfkexd09rT3 and 200RW1S34RfeSDcfkexd09rT3th1RW1S34RfeSDcfkexd09rT3 century imperial ethiopia (Order No. 3075072). Available from ProQuest Dissertations & Theses Global. (305600283). — Preceding unsigned comment added by HoAHabesha (talk • contribs) 19:00, 23 March 2020 (UTC)

Perhaps this is a copy-and-paste error, but that title doesn't make any sense and, instead, looks like some sort of code. Is there a link directly to this work on ProQuest? (See also: WP:SCHOLARSHIP). -- Gyrofrog (talk) 19:13, 23 March 2020 (UTC)
I believe the same resource is available from msu.edu. It's 250 pages long, but in the portion I read, the author actually seems skeptical of the prevalent definition you described in this edit. The specific page number(s) in this source would be helpful. (Although, again, there are WP:SCHOLARSHIP concerns with dissertations such as these). -- Gyrofrog (talk) 20:41, 23 March 2020 (UTC)

User Submitted Recommendation: Pseudoscientific Race Biology-type of sources should not be considered reliable on Wikipedia.

— Preceding unsigned comment added by HoAHabesha (talk • contribs) 19:09, 23 March 2020 (UTC)

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