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The Humpty Dumpty Dictum:
With Alice in Language Wonderland

T. SHER SINGH

"When I use a word," Humpty Dumpty said to Alice, in rather a scornful tone, "it means just what I choose it to mean -- neither more nor less."  [Lewis Carroll, “Through the Looking Glass”]



While we strive to convey our stories in an articulate and accurate form, we must also be on the lookout for another trap: the temptation to translate the untranslatable.

A rabbi is a rabbi. The single word communicates to us all we need to know about what it seeks to imply: a priest of the Jewish faith. Using another word instead of ’rabbi’ carries the risk of distorting the meaning, or distracting us from the context in which it is being used.

Therefore, no matter which language one is communicating in, the word ’rabbi’ can remain unchanged and do the job.

The same goes with ’synagogue’, to take another example. It is used freely and never fails to convey the meaning intended -- a Jewish place of worship. You ply the word and carry on with whatever you want to say.

Why, then, do we trip on central and seminal concepts of our own by tying ourselves in knots in attempts to translate words that needn’t be translated.

The ’kirpan’ is an example that comes to mind immediately.

A kirpan is a kirpan is a kirpan.

Just like a rose is a rose is a rose.

No, it is not a knife. Nor is it a sword. Or a weapon.

It is …a kirpan.

The word is unique to Sikh usage and clearly represents a specific item which is more than a mere object: it carries an idea, a concept, a philosophy.

Just like the Christian term, ’crucifix’.

You and I would never refer to a crucifix as a ’Roman torture device’, which it is if you approach it out of context. Calling it anything but a ’crucifix’ robs it of its mysticism, its poetry, its history, its inspiration, its beauty.

The same goes with replacing the word ’kirpan’ with any other word, if you are referring to the Sikh article of faith.

We should not shy away from being steadfast in using the term unwaveringly, with no apologies.

The moment we wobble and waffle, we create problems for ourselves.

The instant we ourselves, in a lapse of carelessness or laziness, take the ’easy’ route and refer to it as a sword or a knife, we create problems for ourselves … and, at the same time, arm our detractors.

The popular argument by those who are ignorant about the kirpan’s spiritual significance (or would seemingly remain so), wielded deftly in opposing our right to wear one as required by our faith, is that it is a weapon and a danger to the public.

Yes, as a sword or a knife, that presumption carries a prima facie validity.

As a ’kirpan’, it doesn’t.

Let me explain.

A crucifix is openly displayed in children’s classrooms, in churches, in public places. Sometimes, with a human form (of Christ) in the process of extreme, Guantanamo-like torture. Nails are shown embedded in bone and flesh and blood is depicting dripping off the open wounds.

As a ‘medieval torture device’, no civilized person or body in the land, any land, would allow such a display.

As a ’crucifix’, it instantly loses all of its horror, and assumes an aura of piety.

Such examples of language usage abound.

Alcohol served in a Christian church passes off easily when described as ‘Christ’s Blood‘.

The Jewish and Muslim circumcision raises no eyebrows as long as we don’t call it a ‘forced bodily mutilation of a non-consenting infant child‘. 

It’s the same with the kirpan.

Our opponents -- and the good Lord knows we have our fair share, as does anybody else in this world -- love to derail us by constantly referring to the kirpan as a sword or a knife.

It is imperative, therefore, that we never refer to it as anything but a kirpan.

And never give license to others to refer to it as anything but a kirpan, if they are talking about the Sikh article of faith. Exactly in the way you and I would never tolerate a crucifix to be mis-described as a medieval torture device.

If we get stuck in this language trap, we never get past to explain to the world that the kirpan is our ’siri sahib’, an icon that represents God, the Lord of all creation, of all faiths, of all peoples. Its steel strength, its sharp edge, represents one of the many qualities we ascribe to God in our humble attempt to comprehend Him -  the sword of justice which cleaves truth from falsehood.

A novel Sikh concept?

Yes … and no.

Yes, it is unique to Sikhs because it is the central icon we use in visualizing our remembrance of God.

No, its not novel nor is it barbaric because every other faith -- Christianity, Judaism, Islam, etc. -- refers to the very same blade in their respective scriptures as being symbolic of God!

Therefore, it is imperative that we, like Humpty Dumpty, use the word to mean “just what I choose it to mean -- neither more nor less."

Once we do it, others will follow. They will have no choice. But if we falter, then we are doomed to face the consequences.

*   *   *   *   *

The same goes with ’gurdwara’ and ’guru' and ‘langar’ and ‘chardi kalaa,’ to take four more examples.

A caveat, though. There are but a very few, a mere handful of terms, that deserve such guarding. If we go overboard and use this rule willy nilly, then it not only defeats the purpose but also takes us down the garden path to the other language trap -- of becoming unintelligible.

Punj Pyarey. Chaali muktey. Punj Kakkaar. And the like. We need to find perfect translations for them so that everybody understands the rich history and meanings they invoke.

We need to work on these details ... so that our humpty dumptys don’t fall when they perch themselves on high walls. 

April 26, 2013

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