Naya is a simple language constructed from what was originally a basic substitution cipher of Kendane͡ivash.
350 EYBT
The substitution cipher was used back when the tensions between the Nayabaru and kavkema were better described as an actual war. A cluster of kavkema suffering social and military isolation from the 'main forces' tried to exchange tactical information. They chose a basic substitution ciphertext that preserved the ability to pronounce the resulting words and phrases, following the (initially correct) assumption was that the Nayabaru would not be able to determine the meaning of the messages, but the kavkema would recognise and be able to reverse the basic pattern.
0 EYAT
The substitution cipher did not see much kavkem use, overall, but when Terenyira entered the picture (and Ysikary as a Kendane͡ivash influence necessarily disappeared), she felt it right to educate the Nayabaru about the cipher to eradicate the last vestiges of its usefulness, resulting in the Nayabaru typically fluent in both Kendane͡ivash and the cipher language about five thousand years into her existence.
7 000 EYAT
The conflict was essentially resolved at this point and a situation along the lines of the current status quo began to settle on Nekenalos. Culturally, the Nayabaru lay claim to the cipher amongst a search for a new cultural identity, emotionally considering it distinct from Kendane͡ivash, which had politically come to signify the kavkema, and it began to evolve as its own language: Naya.
18 000 EYAT
Naya grammar had evolved to present form, pruning from the original template language various constructs unnecessary for Nayabaru culture (such as a simple grammatical 'I' rather than its use as a degenerate 'we'). Naya words can no longer be easily mapped to Kendane͡ivash, having condensed syllables by packing consonants together in a way better suited for Nayabaru vocalisations than to those of the kavkema.
The global nature of Naya is maintained by the Karesejat, although regional dialects have taken hold regardless - the Karesejat's sole concern is in ensuring that the dialects do not hamper communication between groups of Nayabaru, she is not a purist about the details as for example the kavkema are with Kendane͡ivash.
Much of the substitution cipher was a simple pronunciation shift away from the common intonations for glyphs toward intonations usually used for other glyphs. These were not always reversible - sometimes more than one source glyph/sound would be mapped into the same destination glyph/sound, and sometimes there were more than one destination glyph/sound to optionally map a source glyph/sound to.
a͡u | a | a | e | aa | a | a͡i | e͡i | e | e͡i |
---|---|---|---|---|---|---|---|---|---|
e͡i | a͡i | e͡u | y | i | i | i͡y | i | o | a͡u |
o͡i | y | o͡u | o | u | o | uu | u | u͡i | u |
y | u | y | tsh | y͡i | i͡u | b | p | b | b |
d | t | g | tk | h1) | j | g | j | h | |
j | tsh | ja | pe | k | g | l | r | l | l |
m | n | n | m | p | b | q | k | r | l |
r | r | s | sh | s | s | t | d | th | sh |
th | t | v | ph | z | s |
Later alterations added the following drifts and conventions:
The Nayabaru know many more consonant digraphs than the kavkema (although they are not digraphs when written in the Naya alphabet, where they have their own glyph), which is a point of (mostly subconscious) pride, and part of what fuels their opinion of kavkema as a bit dimwitted.
Ironically, the Naya language simplifies some parts of Kendane͡ivash, by tightening the incidental correspondence of certain suffixes to certain types of words into strict rules:
Suffix | Meaning | Example |
---|---|---|
o | noun, person | chrefenno (master) |
i | adjective | tkesiri (powerful) |
et | verbs | chabret (to respect) |
Pronoun | Meaning |
---|---|
segt | we, of our profession |
sefl | we, of our community |
setke- | we, pursuant of the goal …, e.g. setkena͡imel 'we who seek guidance' |
se | we, not further qualified |
kegt | they, of their profession |
kefl | they, of their community |
ketke- | they, pursuant of the goal …, e.g. ketkena͡imel 'they who seek guidance' |
ke | they, not further qualified. |
negt | you (plural), of your profession |
nefl | you (plural), of your community |
netke- | you (plural), pursuant of the goal …, e.g. netkena͡imel 'you who seek guidance' |
ne | you (plural), not further qualified. |
Singular pronouns don't formally exist (although verbs may clarify). Nayabaru often simply talk about groups of one as they would talk about a larger group.
This means there is no “I” in Naya. There is the unqualified “we”, which is used with caution, or the ability to refer to oneself in third person, usually by name. In some dialects, there are degenerate forms of 'we' (e.g. sel
is used in Lower Cetaros) or third person pronouns that usually immediately imply the speaker (e.g. felke
, literally not-they, used in parts of Vatenas, or re
, widely understood in Tabraan). The Nayabaru do have a sense of individual identity, but they only value it so much.
There is no pronoun for things. The pronoun is simply omitted. Whether omission of the pronoun fully implies 'thingness' is dependent on region and context.
There are many ways to use the Nayabaru system for insults or slights:
Using the example of tna͡uchet - to strike.
Present tense:
Future tense:
Hypothetical future tense:
Requested future tense (used when requesting a future action from someone, the English “would you x?” becomes “you x?”):
Past tense (archaic - effectively absent in modern Naya, where past tense is replaced with observations on present consequences):
Plural forms are generally preferred unless it creates ambiguity. First person singular, when circumstance force a Nayabaru's hand, is often denoted by prepending she͡i' to a “we” or “it” form verb. The prefix is a derivate of the Kendane͡ivash sa pronoun.
The glyphs that the Nayabaru use to write are based on a simple shape in turn based on a tree:
Cursive exists for the glyphs, but as it is quite difficult to get a hang of, it is almost never used - even in handwriting, Nayabaru tend to use the straight-edged glyphs. Note that letter order in the Naya glyph alphabet is the same as in the Nayabaru tattoo alphabet. The J glyph is often omitted when teaching - Naya itself knows no J, but some Nayabaru titles (most notably, Karesejat) still require it.