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I would humbly suggest that all Copts or others interested in the Coptic language approach the language in this manner.
Whatever you decide to do, make sure you include the introduction of "lost" hymns that display phonetic oral transmission void of proper Coptic grammar.
It seems to me that the lack of Coptic grammatical knowledge had a strong negative effect on oral and phonetic transmission.
I think this had more to do with Erian Moftah's motives for introducing GB than any ecclesiastical union or decree. We can talk about details in private if you wish.
And I would humbly add and suggest that before we debate pronunciation, we should actually learn the language. There is so much richness in the language. It's a shame we can only read without comprehending and speaking in Coptic. Hopefully, this will all change one day.George
Can you please provide an example of a hymn that you feel fits this description, with some explanation as to how you feel it does so? (Privately, if you wish, to preserve the thread from too much deviation.)
If that were the case, then we need to consider modern Hebrew as fake. And we can also extend that premise to government bodies who enforce a "standardized" alphabet or a "standardized" dialect. It's not one individual person in this case, it is one individual corporation.
I think this obscures the fact that, as it is the pronunciation adopted by the Church and common more or less throughout the entire Coptic world (diaspora and homeland), it is certainly acceptable to treat it as a particular variety that has the same function as a "not fake" pronunciation would have.
There was lot of resistance to adopting the deformed pronunciation. People nowadays truly think that the wrong way is the right way.However, what is built on a false premise is false.Thanks.
In the case of Coptic, where you have a language that is only used ecclesiastically, with regard to usage one pronunciation is as good as another.
Mo3allem Mikhail was the first disciple of Gerges Moftah and Aryan Afandi.