Actually, as Saleh feared, to discuss about the development of one’s own language, even at this trying time, is not really to obsess about less important matters. As already said, "Language is the very basis of thought, which is the basis of action," and that is why I am starting my comments by commending Saleh. Sometimes we need a break – just a break; take a break and think about other equally exigent issues. We might not obsess ourselves about purely "romantic" issues or pure issues of entertainment. Actually, from my own perspective, addressing the plight of our languages is not a matter of untimely obsession; "not bit trifle, not misdirection" at all. Saleh has helped us to move to another equally important stride. Saleh was criticising Tigrigna Sewra. There are certain points with which I agree and others with which I don’t. "All controversial, and all worthy of debating" is also my belief. It is from this perspective that I jot down the following observations.

When saying "literalism is just a cross-eyed view of languages," I assume that Saleh is not contending that direct literal translation is always a sign of laziness. If he does so, then I would disagree. I hope such is not his contention. Let me give some examples elaborating on the positive aspects of direct literal translation.

There are several new Tigrigna words or terms coined before and after independence and which are now commonly used in everyday language, such as dirb melekEtat for double standards, dHre-bayta for background, tHte-Qrtsi for infrastructure, tetsabatsabnet for accountability, etc. Most of all, I like mesel adam for human rights; but don’t tell me I am biased. Some of the above words and terms are now commonly used and to my understanding they are also commonsensical and expressive, albeit direct translations. I find it hard to dissuade their usage. If we are allowed to borrow directly from other languages (such as arebia jebeli, cucinete, karrosa, makina and others), so why don’t we translate some terms literally if direct literal translation is found to be commonsensical and expressive?

The example of Saleh on the usage of casual footers by the new generation is something with which I find myself in complete agreement. That is not the only concern, however. These days people mostly use emails and with this conventional letter writing is threatened to extinction not only in the Eritrean case but even globally. Sometimes, I feel like I am talking to a machine (literally) when I write emails. By the way, I was surprised to know lately that many Eritreans, especially those at home, know much about yahoo messenger but little or nothing about yahoo mail. Paradoxical as it may sound, my friend was telling me the other day that his relative, who recently arrived here via Sudan, used to send him only "off line messages" from Eritrea. He never used emails. Asked as to why he was not sending emails, the guy said: "kem’u Ke alo dyu wedey?"

Some comments of Saleh on ERI-TV have won my support. A working paper is equivalent to other documents such as a discussion paper or a proposal. Therefore, it would have been sensible to call such a document wereqet zete or nay zete wereqet, emame or something like that.

I can’t help but laugh at the following example Saleh offered about Isaias: ‘… shigir yelen, ab-zKone gzie"— literally, "no problem, anytime!"’ It has been a while since the man has changed into something else. But I always appreciated his "calibre" when it comes to coinage of words and terms, even those attributable to direct literal translation. The example mentioned by Saleh must be some of the exceptions in his Tigrigna proficiency. I say this, however, without forgetting that every other aspect of the man has now become an exception. I dare say that the only asset he is left with is his Tigrigna proficiency. I am not sure about his Arabic proficiency as I don’t hear, speak, read and write Arabic. Yet, his Tigrigna proficiency has also fallen prey to his dominant rudeness and impolite manners as demonstrated several times.

The claim that Isaias thinks in English and speaks in Tigrigna is less convincing. By this, I mean that as far as Tigrigna remains his mother tongue, medium of daily communication, working and undeclared official language, he can’t really think in English and speak in Tigrigna. In his position, it is easier to either think and speak in Tigrigna or think in Tigrigna and speak in English, as is the case with many Eritreans. The vice versa would only be possible for someone who possesses native-level English proficiency. Although Isaias does communicate in English, I doubt that he has a native-level English proficiency to enable him to think in English and speak in Tigrigna. Somebody who has been living in an entirely English speaking country (such as USA or UK), say for 10 years or so, may fittingly think in English and speak in Tigrigna, but surely not somebody in the position of Isaias.

Here is a story of a late friend of my friend who was said to have been a fan of translating words and terms for joke. He translated scientific calculator as: sne-flTetawit tetsabatsabit. This is a joke. Let me mention a real example.

This reminds me what the shikorinatat deqi erey used to say when asking for somebody’s phone number: namber telefonka eba habeni. In Tigrigna, "number/qutsri" comes before "telephone/slki." So, it is common to say: qutsri slkiKa habeni. If someone prefers to use the English version of qutsri slki, the proper way of saying it would be: telefon numberka eba habeni. This is a different sort of it; literally translating from Tigrigna to English, which is different from our current discussion. Either way, this is the type of literalism I don’t excuse. We can now appropriately claim that our shikorinatat are thinking in Tigrigna and trying to speak in English which unfortunately turns to be either Engrigna or Tigrilish. It has been several years since I heard from our shikorinatat and I don’t have any clue as to what they say now, apart from the little updates I recently got from Kuana – the one time ERI-TV soap. Does somebody remember the TigrHargna of Tsigereda Gebreamlak from the old good days, from which I have imitated the above two terms – Engrigna and Tigrilish?

Coinage is one of the most important factors in the development of a given language. I wouldn’t dissuade the invention of new terms such as mblkan (for balkanisation). As Saleh argued, other alternatives, such as mbt’tan, may not to be suitable to express balkanisation. The equivalent English term for mbt’tan is disintegration. Disintegration is something different from balkanisation as the later typically describes a situation of breakdown akin to that which took place in the Balkan Peninsula. So to speak, mbt’tan might not be as expressive as it should be when referring to balkanisation. However, I would definitely agree that mblkan should only be used to denote balkanisation and not disintegrating which according to my understanding are two different terms.

That coinage should not be whimsical is indubitable. To allow for harmonisation, coinage should only be done via an institutionalised process approved by, for example, a competent language institute or some other mechanism – something acutely lacking in our situation. For example, the term meTlE can be mentioned here as a typical example of coinage. The term was coined during the armed struggle and is now included in the Tigrigna-Tigrigna Dictionary of Tekie Tesfay (1999) and acknowledged as such. It is the equivalent to the English word "switch" and was derived from the two words: mewel’E and meTf’e. In contrast, the observation of Saleh on the usage of nefTeNa is in its logical order. I question, however, his question whether mesqelawi mengedi is a proper Tigrigna term. It is a proper Tigrigna term, as defined by the Tigrigna-Tigrigna Dictionary of Tekie Tesfay but it might not be proper as used in the example Saleh mentioned; it may lead to wrong interpretations. In that case, qarana would have been more suitable.

In some cases, Saleh didn’t offer us alternatives, as for example, for hzbawi megoAzia. Well, this term is something which has been used so widely since independence and as such it has now become a sort of conventional term denoting public transport; because of this some people may even find it difficult to cease utilisation of the word. The same is true about the other direct literal translations I have mentioned above.

One of my last points is this. The issue raised by Saleh is vitally important for the development of our local languages. Sadly, it was not written in the language at issue. Following the original comment, I had to respond in English but surely on issues such this I prefer to use Tigrigna.

This thing always surprises me. How is tgrgna spelled in English? I suppose it should be spelled as "Tigrigna" or "Tgrgna." But I don’t understand why Microsoft or anyone who has done it initially has programmed it as "Tigrinya." You can notice this when you ask your PC to spell check a Microsoft Word document in which the word "Tigrigna" is written. But in the language subdirectory, it is programmed as "Tigrigna."

Although not a linguist or an etymologist, I have tried to share my little knowledge and experience and I hope by doing so I am contributing something to the development of Tigrigna. I am truly sorry for not being able to comment on aspects of the Tigre language as I don’t hear, speak, read and write that language. Yet, I do share the popular claim among Tigrigna speakers that Tigre is truly so sweet to the ears.

P.S.

May I humbly use this forum to congratulate the following bravery: Well-done ASPER and friends and good luck in your March to Freedom. If everyone takes his/her share of proportion, the torch of freedom will be set on fire very soon. Let us support them. And, Frajat.com, thumbs up for the commendable initiative of the database on Eritrean prisoners. Last but not least, happy 9^th Anniversary to Asmarino.com, albeit belatedly.