By Tego Wolasa
Music has long been a powerful tool for language learning, immersing learners in the natural rhythm and flow of speech. However, the use of musical instruments (“ghinaa”) often presents a religious obstacle, particularly within Islam.
Fortunately, poetry offers a viable solution. By removing musical instrumentation, music essentially transforms into poetry. As long as the message conveyed is virtuous and aligns with religious principles, poetry remains an acceptable and even encouraged form of artistic expression.
This presents a unique opportunity for Burji language revitalization. But where are the poets who can capture the essence of contemporary Burji culture? Where are the verses that celebrate our vibrant commerce, where are the chants for our merchants?
Where are the poets who will document the challenges and triumphs of the meat business, chronicle the arduous journeys of long-distance truckers, depict the intricacies of cross-border trade, and reflect the complexities of modern Burji politics?
Where are rousing poems about our places of worship, our high-rises in Nairobi, and the rising success of our professionals? Which poet will rise and rhyme about our aiding fundraisers – these are our current culture. Stories that need to be told, by the old.
My own journey with the Burji language serves as a testament to the power of music and its inherent connection to poetry. Growing up, I was exposed to the music of Uta Oche, a neighbor whose melodies enriched my understanding of the language. The influence of my late uncle, Oche Hasses, a true linguistic genius, further deepened my appreciation for the nuances and intricacies of Burji.
Have I mentioned Burji cultural dances, especially during national celebrations and the three consecutive days after Eid in Marsabit? The strict adherence to the Burji language within my home, coupled with the predominantly Burji-speaking environment of Marsabit in the 1980s and 1990s, provided a strong foundation for my linguistic development.
I encountered phrases, vocabulary, and sentence structures that have since faded from common usage, remnants of a richer, more vibrant linguistic past.
To effectively preserve, revive, and nurture the Burji language, I believe poetry holds the key. This approach, when combined with online learning platforms, readily available language learning materials, consistent practice, and regular visits to Burji-speaking regions, can significantly contribute to the language’s continued vitality.
Ultimately, the most crucial factor remains the commitment to using Burji within the home, passing it down through generations, and integrating it into the curriculum of schools and colleges.
By embracing poetry as a vehicle for cultural expression and linguistic preservation, we can ensure that the vibrant tapestry of the Burji language continues to flourish for generations to come.