Our nsyilxcən Language
“As Okanagan people, we refer to ourselves as Syilx or people who are ‘nsyilxcen’ – who ‘have Syilx in their mouth’.”
– excerpt from affidavit of lax̌lax̌tkʷ (Jeanette Armstrong)
As Syilx people we are united through our common culture, customs, and language – nsyilxcən. Our language is steeped in thousands of years of knowledge of this land and contains teachings about natural laws.
Our language was given to us by kʷuləncutn (Creator) from the land and all the living things that were here before us. When we were created, a covenant was made that we would act as caretakers of nxʷəlxʷəltantət (that which gives us life). Our language gives us the right and responsibility to be here.
We acknowledge the tmxʷulaxʷ (land), siwlɬkʷ (water) and tmixʷ (all living beings); for without each, the nsyilxcən language would not have its full, deep-rooted worldview.
nsyilxcən is part of the Salish language family and is notably different from Salish neighbors, such as the Nlaka’pamux and the Secwepemc. The nsyilxcən language distinguishes the Syilx communities from other Indigenous peoples.
The variations in the nsyilxcən (also known as nsyilxcn, nsyilxčn̓, nsəl̓xčin̓, nqilxʷcn) language arises from the fact that the language is primarily oral, with a relatively recent development of standardized written forms. Between the regions of Syilx territory, such as sməlqmix (Similkameen) and sʔuknaqínx (Okanagan), there may be minor variations and spelling differences within the language. The ONA strives to ensure that spellings are accurate and consistent; however, they may differ from other spellings you might encounter.
History
The Indian residential school system was introduced to fulfill settler-colonial assimilation efforts by indoctrinating Indigenous children into the Euro-Canadian culture. Within these institutions, children were severely punished when speaking their Native languages. Since these generations were forced to speak English, or in some cases French, this resulted in a severe loss of language within Indigenous communities
Loss of language has profound implications for Syilx culture, identity, and well-being. nsyilxcən is the foundation of Syilx culture, carrying ancestral knowledge, stories, songs, and traditional practices. Its erosion disrupts the transmission of this vital cultural knowledge to future generations and weakens the connection to our past. The loss of our nsyilxcən language also affected the sense of identity and belonging among Syilx peoples, which can result in feelings of isolation and disconnection from our rich cultural heritage.
We acknowledge and honour our Elders and language speakers who have kept our language alive.
My voice, my language goes right across this country like the breeze
– late Elder, Joey Pierre
Insights into Okanagan Language Structure and Unique Linguistic Perspectives
Throughout history, the Syilx (Okanagan) community has primarily transmitted knowledge orally, using their language – nsyilxcən. It wasn’t until the late 19th century that a written alphabet was devised to aid European documentation efforts. This alphabet was tailored to accommodate the intricate prefixes and affix morphemes of the Syilx language. When engaging with nsyilxcən, it’s important to consider certain factors.
The nsyilxcən written alphabet diverges from the English phonetic system, incorporating sounds not found in the English alphabet. The nsyilxcən language primarily consists of verbs that convey actions, occurrences, and states of being. This linguistic emphasis on verbs instills a grammar rooted in animacy, where imagery and language intertwine. Through the foundation of motion and action in words, nsyilxcən speakers engage in attentive listening practices. For example, fluent speakers often liken listening to a story in nsyilxcən to watching a movie unfold in their minds. Speaking is seen as creating imagery, while repetition involves recreating those mental images. The substantial differences between Indigenous and Indo-European languages make direct translation impractical.
Consider the concept of snow; in English, ‘snow’ is treated as a noun, while in the nsyilxcən language, snow is often conveyed in terms of its actions or occurrences. For instance, smik’ʷt describes “snow on the ground,” and smqʷaqʷ refers to “snow falling.” Therefore, when hearing a story recounted and encountering the term smqʷaqʷ, listeners instinctively visualize ‘snow falling’ rather than a static object, fostering a more dynamic mental imagery.
Common nsyilxcən Phrases
| way’ | Hello / Goodbye |
| way’ x̌ast sx̌l̓x̌ʕal̓t | Hello, good day |
| way̓ p‿isnəqsílxʷ | Hello, my relatives |
| way p cyʕap | Welcome |
| puti kʷu‿alaʔ | We are still here |
| niʔʕayp kus alaʔx | We have always been here |
| əts ha̓ stim iʔ scəcmalaʔ | Every child matters |
Note: The variations in the nsyilxcən (nsyilxcən̓, nsyilxcn, nsyilxčn̓, nsəl̓xčin̓) language arises from the fact that the language is primarily oral, with a relatively recent development of standardized written forms. There are minor variations and spelling differences within the language family, between the regions of Syilx territory. As a result, the ONA strives to ensure that spellings are accurate and consistent; however, they may differ from other spellings you might encounter.
See Also
Suggested Resources
Our Traditional Way of Life
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