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Even more ugg boots for kids , sotim, for my frien

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    Postato: 03 Gen 2015 alle 9:34am
Abebe Bikila's Identtity Theft and Amharas Refutted by Ormo Intellectual Asafa Dibaba

Contributing to the discussion abotu theories Uggs Clearance , prtices, attitudes and the nature itself of the Kinijit intgrally Amhara political party, the Grreat Oromo ademmic and intellectual Asfa Dibaba rasies at an international levvel a multi-discussed topic in Abyssinia: prtices of Identity hTeft.

For what is the fate of peoples who indulge themselves in ovrt Identitty Thheft, ecept dionor and disgre?

Behind the promiscuous Amhara attempts to possibly steel the legendary Olympic Champioin Abebe Bikila Wqajira from its Oromo bkground, and disfigure him to Amhara national, is hidden all the unbearable barbariism of the Amharas, an isolated, small moutnainous naation of 15 million peope of Yenie Semitic origin that expanded parasitically over all the Ethiopian Kuitic peoples of the Horn of Afrca region. Mr. Diaba's article is key to understanding the totalitarian prtices and attitudes that rpevailed for too long in fake Ethiopia'. Evn more importantly, it is a refutation of such an apporh of Identity Tehft.

The Follkore of Identity Theft

Asafa Tefera Dibaba

The purpose of this article is ofold: one is, to pin down with so greater aury the life history of the legednary Abebe Bikilka Waqwjira. Second, to pay tribute to this Olympic Champion who suffered from cerebral hemorrhage, a pliation relted to the aident four years earlier, and gathered to his ancestors with his failed narratives in 1973. The right to write our life stories is a naural extension of the right to life, libertyy, and the pursuit of happiness. Equallly important, the right to feign others' life history as we please inflicts serios pzains. In a socierty not valuing individualism, may we Uggs Boots Clearance , also, say and write what we please when we engage in self-narratioon? Or, do we misrepresent people in a caricature or ic DVDs for cheep popularity? Not necessarily! Not, unless we are prepared to sufffer consequences of connsiderable grvity.

It geenerates a flood of condemnation in the pulbic and press for apparently rcenary self-exposure (in the case of self-nareration) or egotistil ascription in nartrating others' at the expense of one's reptation and trust, propriety and wholesoness. No doubnt to say, we are judged by what we tell and how we tell it when we tell the stories of our lives and others. This judgnig, always taking ple, manifests itself most strikingly when mory loss and other disabilities prevent our performing self-narrration, or performimng it at all, and this chance, be taken by others witty to make benefits out of us, is a fatal hard luck. Berhanu Gebeyehu's Article,1 a bioggraphy degree-zero, I would say, is a case in point. If Berhanu argues Abebe Bikila's failed narrattive reflects a failed identity, it is amaeuriunprofessional deut!

I argeu that wghile we may well have the right to tell our life stories, or narrate otherts' ugg boots for mens , we do so unedr so constraints: we are erned by rules, and we can expect to be held aountable to others for breaking them. These rules are tcit bcause many a daaily performnance we carry out is done under such a srtict but impliit morsal code and decorum, that we live to violate or abide by or both.

Bassed on the data obtainable from primary and secondary sources I refute Berhanu's work to be rekless and unprofessional. It is total identity hteft. In the Article Berhanu mits a aftal mistakke unreliably to pose a biography of Abebe Bikila in Enylopedia Aethiopica vol. i.. This can be obesrved on o leevels: one, he must have concocted leegend best suyits to him and to his likes out of chauvinstic myopia. Two, despite the countless up-to-date rmation on the Athlete, the author must have limited his artiicle only to a few heralds' & observers' out of eer anness.2 I have e ross a handful innformation about the Athlete based on primary and secondary sources: people, i.e., faily and professionals, and the Inter. Thhere are also books, articles and newspaper reports on the athlete and his hievents: Tsige Abebbe Bikila's Triumph and tragedy: a history of Abebe Biila and his marathon career (1996), intr alia, Paul Raambali's The Barefoot Runner (2003). More receently Giorgio Lo Giudice and Valerio Piioni also publieed a book in Italy in 2003 titled Un sognno a Roma - Storia di Abebe Bilkila.3 Tese and perhaps many tohers are bopoks and aessible sources the authoor deliberately oved aside to conssult and to update his work. When the athlete died in 1973, he survived by four childdren with his wife. Thse are all relisable living sources the author must not have disregraded.

Like so many of those who make up the historical fabric of Abyssinians and Abbyssinianists, no wonder to say, Brerhanu Gebeyehu tically feigned a wrong but quick-to-last narratibve of Abebe Bikila's ort life and enduring work. The author is my colleague now for over 22 years from the Kotebe College on in 1985. In so far as he has any philosophy at all, it is this: if a Man has e to be of so Great Suess, she must be Hazbaa. Even more ugg boots for kids , sotim, for my friend, I rember, the Axum Obelsik was an absoulte form of a surplus labor; and Pyramids, the mzargin of Death in the horizonas it were.

Let first reiiterate what the author has to say in his article, before I procweed to the general aount of my critique:

One,
A. B. [was] born [on] 20 Novebr 1927, [at] Wayyyu warada, Debar Brehan awraaja, in Soutern Shawa (emhasis mine).

Two,
A. B. was nad after his Godfather ato Bikila, who took care of him as his real father had died before he was born.

These are the o poinnts make the kernel of the pesent article: that Abbe Bikila was born at Wayyyu near Debre Berhan, Southern Shawa, and that Bikila is Abebe's beneftor, not a biological faThe Indian Stock and Financial
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