Tigre language is one of the Semitic languages spoken in Eritrea. It is the second most spoken language (following Tigrigna) in the country. However, its speakers are widely distributed over the country. They are found in both the western and eastern lowlands, northern parts of Eritrea and eastern regions of the Sudan. We also find them in the highlands of Eritrea in places like Dirfo, the environs of Rebto (Irra, Me’aldi and Wara), the environs of Hazemo, Alla (Bellesto), Ubel, Seb’o and various other places.

 

Since it is widely distributed, Tigre borders many other peoples and languages. Bordering with one another does also necessitate influencing one another. In such a situation, we could raise a question, “Has Tigre language was influenced more than it has influenced others?” Although answering this question needs to be supported by research, this language has enriched itself by adapting some dancing styles and musical beats into its original ones. This is in addition to what the other languages could borrow from it.

 

Many of the societies that live neighbouring or mixed with Tigre speaking people have fluency in Tigre language. Even some of them are part of the efforts concerted towards the development of that language. Putting this into consideration, no other language in Eritrea could compete with Tigre language mainly in its distribution.

 

This being the truth, what are the problems that have been roadblocks in the development of Tigre language? This article will try to discuss, in short, the efforts that have been exerted for the development of the language and their outcomes. These include the conference on standard usage of Tigre language in mass media that was held in August 2007 and the symposium under the theme “Quality Art Work: a Society’s Guide” held in December 2008.

 

One can’t blame everything on colonization in raising the question, “Why hasn’t Tigre language developed?” As we can see in different aspects of it, at certain eras of colonization, Tigre language had had a better chance to develop. So as to get a clear picture in answering this and other questions, it would be necessary to look, briefly, into the experiences the language went through in various fields and times.

 

Tigre Language in Education and Writing

 

A book titled “Jah” quotes various texts and elders that the first book to be written about Tigre language is “Vocabularire de la Langue” published at Burney in French by Warner Munzinger in 1863. It is stated that around the same time, another book had also followed by the same writer in the same language. Also in 1868, an English-Tigre dictionary was also published in London. Similarly, a grammar book of this language was also published in the languages of Tigre, Arabic, English and German.

 

All the books stated above were written using Latin scripts. It is easy to realize how hard it could be to find and understand them at this time. Therefore, when did the works written in Geez script start?

 

It is indicated that a book titled “Ktab Fidel Weqran” (An Alphabet and Reading Book) written by two priests – Qeshi Dawit Amanuel and Qeshi Tewelde-Medhin Ghebre-Medhin – is the first book to be written in Geez script. It came out in 1889 and was published at Em-Kulu (the environs of Massawa) known to be the first printing press in the Horn of Africa. This book was later improved and was reprinted as “Ktab Agazot Weqran” by Memhir Musa Aaron in 1957.

 

Even after this, writing Tigre in Latin script didn’t stop. For instance, a Tigre grammar book in Italian and Tigre in 1894, a similar work in German language in 1897, and a book of Mensa’e and Maria genealogy by Carlo Conti Rossini – an Italian researcher – in 1901 were published. It is indicated that the same researcher, after two years of the work stated above, had written in Tigre language using Geez script on the history and culture of the clans of Sobderat and Algedien from the Beni-Amer tribe. This is according to the book titled “Jah”.

 

Books written in Tigre, English and German languages by a German professor of Semitic languages Enno Littman assisted by an Eritrean Nefa’e Ethman followed in 1910 and 1913. These books are, at this moment, ready for reprinting with some improvements under a title ‘mieras’. The books include 717 songs (known as Hilay in Tigre). The songs touch on various aspects of the society’s culture and were prepared with profound research and utmost care. Littman with the cooperation of Maria Hoffner also prepared another English-Tigre-German dictionary published in 1962.

 

This being the progress Tigre language showed in writings, following will be the development that the language showed in education.

 

The first objective of the Swedish missionaries that set foot at Massawa port in 1866 was to expand spiritual (religious) teachings. To do so, they found out that it was helpful to give modern education along with it. Therefore, they established a school that taught in Tigre language in Ailet (in the environs of Mai-W‘ui) in 1871.

 

The missionaries moved this school to Em-Kulu and changed it into a boarding school in 1877. It is indicated that another boarding school was also set up in Gheleb in 1874. Both of the two boarding schools taught in Tigre language to Eritreans who came from different parts of the country. It is noted that they were schools that produced Eritreans such as Mr. Weldeab Weldemariam who played important role in the political struggle and in raising general consciousness of the people of Eritrea. The above mentioned two Eritrean scholars Qeshi Dawit and Qeshi Teweldemedhin were also students of this school.

 

It is understood that it was important for the missionaries to instil spiritual teachings through the secular one. To implement this, they used to produce books in Tigre language that could serve for both purposes. The Gospel of Mark had already been translated into Tigre by these two priests – Keshi Dawit and Keshi Tewelde-Medhn – and was published at Em-Kulu printing press. Similarly, science, geography, mathematics and other text books were also published. It is indicated that the missionaries had written books on customs and traditions of Tigre but did not get the chance to be published.

 

There was a missionary priest named Karl Gustav Rudien who was stationed at Gheleb and he looked after the publishing works. This Swedish cleric was very fluent in Tigre language. It is noted that he with the cooperation of another Swedish colleague prepared two books: “Digm Qdus Ktab” (The Story of Holy Bible) and “Fitih Mehari We’adotat”, a book on customary law, which was published in 1913.

 

At that time, the beginning of Tigre language, especially in writing, was very impressive. However, it didn’t fully develop as it should have. This good beginning was nipped in the bud for various reasons. Succeeding this, there had been no work accomplished that deserve a mention here. Except the radio broadcast (Seni Masiyam) that began at the end of 1960s and continued till 1991, and the nine papers presented at a workshop conducted under the umbrella of University of Asmara to evaluate the radio broadcast, it appears that there were no other efforts exerted.

 

Here, the endeavours during armed struggle and individual contributions by Memhr Mussa Aaron should be recalled and given credit.

 

Tigre Language during armed struggle

 

It is inevitable that policies drafted would have both positive and negative influences. During Eritrea’s federation with Ethiopia, a question: “Which languages should be official language of Eritrea?” was raised. It is a recent history that small numbers of people opted for Tigre language to be an official language. However, whatever the reason might be, the suggestion did not succeed.

 

Although it could be stated that the language was reborn during the struggle period, it doesn’t mean that there weren’t some facts negatively recorded in the history of the language. The offence especially committed by ELF in Homib (Barka) in 1976 deserves mention here but its analysis should be left to history.

 

On the other hand, at the same time, there was an important measure taken by EPLF. It started to use Tigre language as a medium of instruction in Zerro (Sahel).  It is the students who went to this school, and who in their turn worked whom we consider to have brought the language to a stage of “strong base for bright future”.

 

After the establishment of this school, in 1977-78, about 40 books in Tigre language meant for students, teachers and adult education were produced, according to a paper presented by martyr Nigusse Weldu in the first conference of Eritrean languages in 1996. The same work indicates that another 39 books with similar purposes were published in Tigre language from 1982 to 1984.

 

Moreover, EPLF established a radio station broadcasting in Tigre language (known as ‘Kirn Gebil’ (Voice of the Broad Masses)) in the liberated areas in 18-08-1979. This has served as a major source of information and awareness, especially to the illiterate sector of the society, for a very long time. The role it played in creating a standard language that different dialects could understand can’t be taken lightly.

 

It is indicated that ELF had tried a radio broadcast in Tigre language stationed at Homib in November 1980, although it did not last long

 

 

Tigre Language in Literature

 

I don’t think the books written in Tigre about hundred years ago produced any works that could be considered as a body of literature. They should only be regarded as writings. If we agree upon this, we could say Tigre language was written in a form of literature for the first time in the 3^rd Literature Competition held on the occasion of March 8, 1987.

 

In this competition, from the works presented we could mention two: “Hatr Fda Adu” (A Hero for His Country) by Mohammed Idris Mohammed and “Min Midrna Tewez Y’enbil!” (We’ll Never Budge from Our Land!) by Ali Abe Mohammed. As the latter was awarded first prize, it was selected for publication. As far as I know, it became the first fictional work embodied with characters to be published in Tigre during the struggle period. Therefore, Ali Abe Mohammed has taken a special place in the history of Tigre language for being the first writer to publish a fictional work in this language.

 

Ali Abe also has a novel titled “Atrayemet Gebeyom” (Their Journey Has Been Extended) published in 1994 to his name. He has also published recently a third novel titled “Leshirun Shef” (The Mad Battle). He is a Tigre language author who was brought up in the armed struggle. He is well-known for his good knowledge of the language and profound understanding of his society.

 

Another novel titled “Emenini” that touches on various aspects of the armed struggle was published by Mohammed Ali Ibrahim in 2007. Similarly, this writer is also a product of the armed struggle; he has contributed various published and unpublished works on culture. In the same year, a collection of poems titled “Tinker” (Flow) by Mohammed-Said Osman followed.

 

There are also a number of fiction works that didn’t get the chance of being published but aired on the Voice of the Broad Masses (Tigre service). These are a few to mention from the works produced: “Echet Hina” by veteran journalist Mussa Mohammed Adem (Wed-Mender), “Arwahat Min Qebir” and “Seles Gebey” by Ibrahim Idris (Kirbit), “Edam Embel Jerimet” by Hamid Abdella Adem (Albasat), “Sahel Midir Mihierbet” by journalist Mohammed Idris Mohammed….

 

However, it appears that the works haven’t yet received feedback from the public. Of course, as the society had been restricted to oral stories for many years, reading habit could not be expected to spread overnight. Even that is a fact, it is not reasonable to complain saying there is nothing to be read while what have already been produced haven’t still found readers. As change is usually gradual, it could only be reached after an inevitable waiting.

 

Stage dramas could not be treated separately from literary products. There are various eventful stories in Tigre society that could be useful resources for dramas, feature and series films. Such works shown during National Festival and Independence Day celebrations, we could mention the following: “Dingier”, “Wed-Amir”, “Wed-Basheqhir”, “Zemat Wed-Ukud”, “Arem Lega”, “Em-Kulu” and others. Although there are comments that such works are presented to audience with shallow treatment and without developing the stories fully, Abot Drama Group has to be praised for doing its best in such works.

 

In addition, there was a feature film titled “Emb’e Dib Edra” which received negative criticisms more than acclaim for different reasons. Previously, there was another film titled “Halib Btuk”; however, it did not have sound and picture clarity.

 

There are also criticisms that the dramas were intended purely for campaign purposes. Even though the dramas may appear like that, we find highly elevated reflections of culture, tradition and language. For instance, there was a radio drama sponsored by the Ministry of Health titled “Gebey Dehan Hol Gisa” by Mohammed Abdella Saleh and Mohammed Assenai. This drama, aired for more than a year, dealt with the health issues along with the traditional methods of treating diseases; and it is a good reflection of the traditions and culture of the society. We could also take feature films “Bana Lb” – on girls’ education – written by Ibrahim Hussien and “Emb’e Dib Edra” as examples of such kind of works.

 

And after these works, the soap opera titled “Biet Min Arish” followed. This work received critical acclaims and wide acceptance. It was acclaimed by all, whether they spoke the language or not. It also proved that Tigre language could be employed in various forms of literary works if enough endeavours are put towards it.