I just want to thank you very much for your addition to the Neo-Khuzdul list of Personal Pronouns for Non-Binary folk like myself! Until now I've been referring to my character as Zigilhû, using the hû to refer to them as an it, and I was more than happy enough to work with that. But the addition of khi has made me absolutely ecstatic. I'm perhaps feeling entirely too emotional for this, but thank you so very much for your consideration, you wonderful person!
Your message truly warmed this old scholar’s heart. Thank you so much for your kind words — and please know: you are not “too emotional” for feeling seen. Language, after all, is not just about structure and grammar — it’s also about identity, recognition, and belonging. If the addition of “khi” brought that feeling a little closer to home for you, then I am both honoured and humbled.
Your use of hû in the past makes perfect sense — and indeed, in most cases, it’s the correct form when referring to objects or concepts that are grammatically gender-free in Neo-Khuzdul. For example:
“The fabric’s colour is red. Red is its colour.”
Neked ankhâdhu baraz. Baraz ankhâdhu.
In such instances, where we’re referring to something that is neither gendered nor personified, hû remains the right choice. But what about when the reference is not to an object, but to a person whose gender is not specified — or deliberately not assigned?
That’s precisely where khi steps in.
⚙️ On the Creation of “Khi”
Neo-Khuzdul, like many conlangs built on Semitic roots, often lacked overt gendering outside of clear male/female distinctions. Tolkien himself didn’t assign grammatical gender to Khuzdul nouns (even the Elvish languages do not have a grammatical gender, i.e. there is for example no gender agreement between noun and adjective or definite article and noun), and I’ve followed that principle closely — deliberately avoiding the addition of gender markers unless absolutely necessary.
You might be surprised to hear that Neo-Khuzdul includes 136 distinct pronoun forms (though granted, many similar or near-identical ones) — and at first glance, that number might seem excessive. But in truth, it’s quite natural for a well-developed language. Even English, which often seems simpler, has dozens of pronoun forms once you account for cases (subjective, objective, possessive), number (singular/plural), gender, and reflexivity — not to mention formal or informal tone. Neo-Khuzdul simply makes these distinctions more explicit and organized, especially across levels of respect, gender, and grammatical roles. Once you understand the system, it becomes remarkably consistent.
Overview of all Neo-Khuzdul Pronouns
However, I also recognized that language needs to evolve to meet the needs of its speakers — fictional or otherwise. And so “khi” was introduced years ago as a third-person singular pronoun that could be used in situations where:
The person’s gender is unknown
The person’s gender is irrelevant
The person’s gender is non-binary
Or when one wishes to speak inclusively (e.g. in laws, oaths, or ceremonial speech)
It parallels the English “one” or “they,” but without the formality often associated with “one” in modern English. In fact, I encourage users to think of it as equivalent to “his/her” or “a person’s” rather than overthinking its tone.
“A trader must polish his/her items.”
Usjar tabtisi mat fakâtkhi.
In the sentence above, usjar (trader) is gender-free, and khi comfortably occupies the same role as “his/her” — without implying either.
🧭 What About a Gender-Neutral 2nd Person?
For second-person non-binary reference, Neo-Khuzdul uses za. It follows the same case logic as other 2nd person pronouns — with full declension visible in the reference chart:
za – nominative/accusative
-za – genitive determiner (your)
aza – genitive pronoun (yours)
zefsa – reflexive (yourself)
duza – lative (to you / you have)
So if you’re ever referring to yourself or another person in the second person, za and its forms are your go-to.
🔁 When to Use Khi, Hû, or Za
🔧 A Work in Progress — But A Work for All
It’s important to note that gender-neutral forms in Neo-Khuzdul are not an afterthought. They are part of a living structure, built to support anyone who wants to engage with the language and culture of the Dwarves. You — and everyone like you — belong in these halls of stone.
Thank you again, truly. If this project has offered even a small sense of representation, then it’s done something worthwhile. I’m thrilled that “khi” found its place not just in the language, but with you.
Ever at your service,
The Dwarrow Scholar
