Preface
Recently, my wife and I had a baby. When were
we in the maternity hospital for a During the pre-delivery check-up, some of
the hospital staff used to ask what the baby's name was. We simply answered
them; we don't have a name decided yet. Some of them react as follows:
"Why are you unhappy with your child?" That made me wonder. Because
generally, we give a after the child's birth, there is a ritual for birth
pollution purification and child naming. After that, I started selecting a
name, and there were some name recommendations from friends and family. I was
looking for something but wasn't sure what. What am I looking for? Then I
listed some names and translated them into the mother's language (Limbu). I
found that Sakthim means cultural or ritual pride in the Limbu language, and it
also sounds good. So I and my wife decided to name our child Sakthim Limbu.
Generally, the Nepali full name signifies the
combination of three sub-names: first, middle (optional), and surname. For
instance, if there is a full name, Birkha Bahadur Limbu - Birkha is the
first name, Bahadur is the middle name, and Limbu is the surname. The naming
in
Onomastic originates from the Greek word
onomastickos, which means of or belonging to naming. Anthronomastics is the
study of personal names. Onomastics can be helpful in data mining, with
applications such as named-entity recognition or the recognition of the origin
of names. The U.N. Convention addresses the fundamental rights of the child. The
newborn babies should have a unique name as an identity (Convention on the
Child's Rights, 1990). In
According to Evans-Pritchard (1964),
patronyms come after Nuer birth names (or true names). Matronyms, teknomyms,
clan praise names, ox-names, and dance names. Similarly, Renato Rosaldo's
(1984) discussion of Ilongot naming practises includes birth-order names,
childhood names, friendship names, nicknames, teknonyms, and necronyms (Bruck
and Bodenhorn, 2006). Joao de Pina-Cabral (2015) classifies the names as
functional names, collective naming, life course names with nicknames, home
names, little names, homononymy, and birth-order names (Pina-Cabal, 2015).
To have a name is the fundamental right of a
child; the selection of the name is influenced by the time, environmental
surroundings, education, economic, political, and religious cultural belongings
of the family. The selection of the name itself is a challenging job, as is the
satisfaction of giving a good or acceptable name to their child. An Indian
motivational speaker, Sadhguru, advises that parents should give their children
a good name. A good name promotes the child's positive psychological
development, whereas a bad name or one with a negative meaning may promote the
child's negative psychological development. Because others will use the name to
address the person, it should sound good (Sadhguru, 2014; 2017; 2019; 2020a;
2020b).
Levy-Bruhl (1926) assumes that the thing-like
quality of names is a function of non-western thinking. We reject such
dichotomies. J. S. Mill (1843) is often invoked as the philosopher who defined
names as "meaningless markers," the name leaving the person
"behind the mask." Derrida (1995) insists that we are not our names
or titles and that the named may break free from their received names. You
might have given X a name. Still, X may do very well without you and deprive
you of the profit from your narcissism (Bruck and Bodenhorn, 2006).
Derrida discusses "onomastic
politics," which has two motifs: one aimed at marginalization, control,
and enslavement, and one relating to the "embrace" of friendship,
mutual recognition, and commemoration through names (Moraru, 2000:51). Studying
names and naming, I found some of the names were legally banned by a specific
country. Some of the names are banned globally and partially by some countries.
i.e., Nutella, Akuma, Anal, Gesher, Osama bin Laden, Robocop, Chief Maximus, @,
Circumcision, Harriet, Metallica, Chowtow, Linda, Sex Fruit, Monkey, Venerdi,
Nirvana, Fraise, "." (Full Stop), Sarah, Prince William, Mini Cooper,
Ikea, Hermione, Fish and Chips, Spinach, Cyanide, 007, Griezmann, Mbappe,
Messi, Ambre, III, Blu, etc. (Debaczak, 2017)
A. Ritual Naming in
Nepalese Naming Rituals Despite Hindu
ideological dominance in power and politics,
The high-caste Hindu worldview follows birth,
creating severe pollution. The formal period of birth pollution (sutak) starts
when the cord is cut and lasts until the next morning, the eleventh day after
delivery. During this period, patrilineal relatives within five generations may
not worship their household gods, participate in rituals honouring the lineage
gods, or perform any other religious ceremonies. The name is the first formal
rite in a child's life. The name-giving ceremony (Nuharan), which is performed
on the morning of the eleventh day, The family priest gives the infant's name
according to an astrological match with the birth time and place of the child.
The child's father will give his Thar and Gotra (family and clan names) to the
child, thereby accepting the child into the father's caste and patriline. The
Nahuran ends (Bennett, 1983:52–55).
The Newars follow the birth pollution (Sutak)
for six days from the day of the child's birth. the first child, and it has to
count only four days in the case of the second, and so on. The Newars don't
have a special ceremony for the name-giving of the newborn child; it comes
through the birth rituals. Most often, Newars have two names: the ritual priest
gives the first one according to astrology, and the other is the home name or
nickname—the home name used to be offered by the martial aunt. Twins and more
than one childbirth are considered unnatural. If this occurs, same-sex twins
are considered positive, while separate sex twins are considered negative for
the family.In the different sexes In twins, the girl child should be born first
and then the boy. According to folklore, if a boy is born, the children will be
husband and wife.In a previous life, or Sati (a widow sacrifices herself by
sitting atop her deceased husband's funeral pyre), they were born together. The
different-sexed twins should perform mock marriages for each other. The Newars
family would keep it secret if the boy child was born first, and they told her
that the girl was the first, and they organised a mock marriage in secret
(Nepali, 2015: Ch. III).
An ethnic Thami community doesn't have a
specific ritual for naming the newborn child, but Thami people copy the Hindu.
Thami performs the Sutak pollution purification three or five times. days from
childbirth. The religious priest performs the ritual and gives the newborn baby
a name. The priest uses it to recite the forefathers from the family tree in
public and make an announcement because they have a new descendant
(Shneiderman, 2015: Ch. 7).
The Sherpa community's name is part of a
person's full nomenclature. The Sherpa The ethnic name or family name comes
after the first name, whether it be the given name or the personal name. There
are five different ways to name the Sherpas of the region. They are the
"Mingdou system." naming ceremony; b. the phoming system (also known
as the "womb naming system"); c. the siming system, the
"inauspicious naming system"; d. the taptse bulue system, "hair
shaving and offering to the god." e. Middle naming system: "to
identify the gender of the child." The Mingduo system name is kept in the
naming ceremony, which the Lama celebrates within three to seven days. In the
Sherpa culture, people are mostly named after the days of the week. Ngimaa on
Sunday, Daawaa on Monday, Mingmaa (r) on Wednesday, and Phurba on Thursday, for
example. Thursday, Friday, and Saturday in Paasaang, and Saturday in
Cleaning the house is part of an ethnic Meche
community's birth pollution purification rites. courtyard and kitchen with a
mixture of cow dung and water. The baby and mother are sprinkled with holy
water by elder men and women reciting, "There was birth pollution."
From today on, you have been purified. Hello baby! Whoever you were in the past
Whether you were a Christian, a Santhal, a bird, an insect, or something else
You came as a Nepali. You came from
Another ethnic Limbu community follows birth
pollution for three days for the girl and four for the boy. days for the boy
child. The name is derived from the "Yandang Phongma" giving ritual.
The ritual is performed by cleaning the house early in the morning and
fetching holy water from the seven spring sprinkle in and out of the house. The
mother and child take a bath, and for the first time, the baby shows in the
sunlight. Limbu people believe that the "Tagera Ninwphuma" writes the
destiny of the newborn baby on the day of Yandang Phongma. Phedangma The Limbu
priest names the infant child (Limbu, 2010; Limbu, 2019).
The Thakali people perform the birth
pollution purification on the third day following the birth of a child, the odd
number of days since birth. On the day of the purification, in the early
morning, a woman from the household brings water and some white stones from the
Kali Gandaki river. The stones are heated in the fireplace, placed on the tray
with incense, and sprinkled with water. Household members and others present
during the delivery purify themselves in the smoke and drink water from the
An ethnic Tarali Magar community performs the
"Sadar Pokkema San" ritual to purify birth pollution on the child's
birth date. Lama (the ritual priest) hosts the ritual and then writes the
child's name and the names of the parents on blank paper. Lame gives a name
according to the Tibetan calendar. Female relatives from the woman's natal
family bring 7/9/11 in the odd number of red roosters, buckwheat, rice, and
local beer to see a newborn child and its mother. Generally, Tarali Magars have
two names: one that Lama gives them and another that they use at home or in
official documents. (Budha, 2019)
Another Magar community is to blame for
Magarland's eighteen Magars' pollution during birth. On days three or five
after giving birth, or on days with an odd number, purification rituals are
done. A senior member of the family or village who knows about worshipping
"Bajuparangi" would host the ritual worshipping Bajuparangi. The
Bajuparangi was regarded as a supernatural force. makes a child smile, speak,
and feel the human sense in the child. The ritual's host, Bajuparangi, saves
the child from rock cliffs, fire, water, and other perils. Jaisi names the
child based on the date and time of birth (ritual priest). Jaisi's fortunes,
according to astrology, match the date and time of her birth (pun, 2020:
364–366).
An ethnic Oraon community performs a
purification rite, "Chatiyari," and a naming ceremony on the sixth
day of the child's birth. On the day, the family member cleans the house with a
mixture of clay and cow dung. The mother and the baby wear new clothes after taking
a bath. People offer dubo (a species of grass), paddy, incense, vermilion,
powder, and the like. After performing the Chatiyari rite, the new mother can
come out of the house, but she must carry a sickle or a Khukuri (a special
knife) when she comes out. They believed that having a weapon frightened evil
spirits and made the invisible soul happy.
Generally, Oraon chooses a personal name
based on the day or month of his or her birth, the names of the new child, and
the names of his or her maternal grandparents. They also use the birth season
to name the child, for instance, Jhadiya for the son born during the monsoon.
But nowadays, because of their long social interaction with the Hindus, people
are also adopting Hindu names. (Rai and Oraon, 2014:33–35)
The western hills are only formed by the
jungle-dwelling Raute community. For nine days after birth, the newborn baby
and mothers must stay in a separate hut.On the ninth day, they perform the
naming ceremony and welcome the child into the Raute community. Raute
community, they don't have the tradition to keep a record of the child's birth
date and time. Raute priest Jaisi offers a name to "Masto," and he
announces that, with the blessing of the Mosto god, the child gets Bagdhaya,
Kadaya, Dhaya, etc., for the girl. Raute's girl doesn't use the surname. They
have the colloquial proverb, "Bread doesn't have the head, and women don't
have the surname" (Luitel, 1998:78–79).
B. Full name (formal name)
The full name of the person signifies the
formal name of the person, which is written on his or her official documents
and an identity card. Generally, the Nepali full name contains three elements:
the name or person name, the middle name (optional), and the surname or
patrilineal or matrilineal family name. For instance, Mohan Bahadur Limbu is
the full name by which Mohan is named. (first name), Bahadur is the middle
name, and Limbu is the surname or patrilineal family name. The formal name can
be used as it was given to him/her at the naming ceremony, or it can be changed
to reflect their choice. Generally, name selection for children derives from
the following:
a) Religion: picking a name from the Bible is
a common way to show that you are religious.
b). Historical or charismatic legend naming:
selecting a name from historical or folk legends and local folklore is also
common in
c) Nature: It is common to choose a name for
a child from something in nature, like Surya. Chandra, Himal, Sikhar, Jharana,
Yamuna,
d). Political orientation: naming may be
influenced by political orientation. Families such as Kranti, Balidan, Mao,
Lenin, etc. may be chosen if the family has a communist political orientation.
e) One of the most important factors to
consider when naming a child is the child's birth year. If Sandhya was born in
the morning, they might name him Pravat, Kiran, Ujjeli, or Bihani. according to
seasons like Sarad, Barsha, Sisir, Basanta, etc.
f). Contemporary social or natural events:
naming may influence recent social events or human-made events like big
ceremonies, festivals, etc., i.e., Pribartan, Safal, Aviyan, Janagadana,
Prajatantra, etc.
g). The day of birth is one of the critical
features of selecting a name for the child. It is more prevalent in the
Buddhist community and, more or less, in the Hindu community too. such as Aita,
Som, Mangal, Pasang, Dawa, Nima, etc.
h). Metaphor and Rewards: Parents take their
child as a reward or blessing from God or supernatural power. They anticipate
that their child will be well-known and popular in his community. lifespan.
This kind of naming is more prevalent in an educated or well-off family than in
a political portrait or a working-class family, i.e., Prajjwal, Prabal,
Prashiddhi, Supriya, Sukanya, Tej, Ajay, Amar, Bardan, Dhakshina, Asish,
Prasad, etc.
i). Other: People may select the names of
passion, dreams, and contemporary surroundings.
i.e., Rahar, Ichha, Chahana, Tek, Deg, Tak,
Chhitiz, Akas, Badal, Barsha, Samsung, Sony, Pabi, etc.
C. Home Name
such as a home name, nickname, little name,
etc. The connotation of a home name is based on the body. colour, height,
characteristics, habits of the person, pet names, joking names, teasing
nicknames, etc.
a). body color/structure: Kale/li/lu,
Gore/ri, Pokche/chi, Dalle/li, Punte/ti, Bhunte/ti, etc.
b). pet names: Kalu, Sanu, Puku, Nanu, Janu,
Maya, Baba, Nani, etc.
c). short forms of the full name: K.B., K.P.,
J.P., etc.
d) Names in the following order: Jetho/thi,
Mailo/li, Sailo/li, Kailo/li, Antare/ri, Jantare/ri, Mantare/ri,
Panimantare/ri, Lakhantare/ri, Kanchho/chhi, etc.
e). relation: Kaka, Kaki, Baje, Baju, Daju,
Vai, Didi, Bahini, Fupu, etc.
f) Names used to joke or tease: Kale, Sane,
Mote, Kumbhakarne, Ghoiro, Andho, Lathyabro, Lovi, Fattauri, Pyarpyare,
D. Special Nicknames
name used for the particular purpose A person
can use a unique name with his or her In Nepal, formal names and anonymous
nicknames are both acceptable. These are different from home names, jokes, and
teasing nicknames. For instance, in the Maoist insurgency, the militia must
adopt unique nicknames with something revolutionary, i.e., Jwala, Karnti, Agni,
Raktim, Prachanda, Kiran, etc. This is also popular in Nepali literature; the
writer prefers to adopt a symbolic nickname, i.e., Parijat, B.P., Chandani,
Ghayal, Pyasi, Devdas, Ekanta, Sisir, Bulbul, Takmebudha, Kaulibudhi, Fulendeko
Bau, etc.
E. Teknonyms
Naming someone concerning someone or
something is a common practise in
a). referencing a family member: Bhunteka Ba
(Bhunte's father), Saneka Ama, Kaleko Baje, Gofleko Nati (the grandson of
Gofle), Bhakteko Chhora (the son of Bhakte), etc.
b). referencing objects: Dharapani Jetha
(first child of Near Water, the Spring family), Khola Pari Birkhe (Birkhe from
another side of the river), Chiuribote (man who lives near the Chiuri tree),
Danda Pari Fupu (aunt from the other side of the hill), etc. There is a
positive and negative impact on the person with teknonyms; some find it easy
and others find it difficult to quickly identify themselves. Some feel
humiliated because the acronyms overshadow their personal identity.
F. Profession as a name
Caste is a social division in Hindu life. The
work is divided according to the respective caste associations. Brahman: ritual
priest; Kshetri: warrior and ruler; Baisya: Sudra-Lowcaste (associated with
locksmiths, butchers, artisans, singers, etc.); musician, dancer, entertainer,
etc. Caste discrimination was abolished and made illegal in 1963 (Muluki-Ain,
1963:221). However, the caste-based profession somehow exists in Nepali
society, for instance, in leathersmiths (Kami, Shaki), musicians (Damai), leatherworkers
(Shaki), and the like. Calling a person by his or her professional title is
also practised in
G. Middle name
Generally, the middle name in the Nepali full
name is optional, but the importance of the middle name varies according to the
cultural context. Common Nepali middle names are Nath, Hari, Ram, Pati, Prasad,
Jang, Kaji, Sing, Nayak, Bahadur, Bhai, Jan, etc., for males, and Devi, Kumari,
Maya, Lata, etc., for females. Bahadur's middle name was more romanticized
after the Gorkha Army's recruitment by the East India Company. Some of the
cultural practises have significant meanings for the middle name, such as in
the Buddhist Sherpa community's widespread naming practice. According to the
date of birth, their first name is almost the same for all genders. The middle name
is significant in determining their gender, i.e., Ngima Rita/Dorjee Sherpa—for
male; Ngima Lhaki/Chhoki Sherpa—for female (Yonjan-Tamang, 2015). I found some
exciting features of the Nepali middle name. One of the informants said that
"Brahramans prefer their middle names, like Nath, Pati, Prasad, Ram, Hari,
Shwor, etc., the words associated with Hindu gods, and Kshetri prefers warrior
or bravery." terms like Kaji, Janga, Bahadur, etc. During the time when
the caste system was prevalent, low-caste people were not permitted to use a
middle name that was reserved for the upper caste. Brahmans have names like
Devi, Nath, Hari, Pati, and so on.
The
final form of a Nepali name is the family name or surname. Generally, in
I. Naming and life course
Individuals typically follow a broadly
recognisable pattern throughout their life course within each specific
socio-cultural context. They are prone to changing status at various points in
their lives and are extremely volatile. Often, this change corresponds to
recognised changes in naming (Pina-Cabral, 2015). We see sporadic practises of
male surname change in general. Some low-caste people were enticed to adopt a
high-caste surname. In a female's case, Conventionally, the female surname
changes into the husband's surname after marriage. The dynamics of changing female
surnames are legally permissible. They can now continue with a last name that
comes from the original family name or with the last name of the husband. Tara
Devi Limbu, for example, is married to Rai, so Tara Devi Rai/Tara Devi Limbu
(Rai) Aside from that, some of the children lost grandparents or children.
Suffering from a fatal illness during a child's early childhood can be
devastating. After a certain period of time, the caste status of the low-caste
person is restored to the family.
Discussion
The name identifies a specific person and
differentiates that person from other groups' members, such as a family or
clan, with whom that person shares a common surname. The term "given
name" refers to the fact that the name is bestowed upon or given to children,
usually by their parents, family members, or priests at the time of birth or in
the naming ceremony. This contrasts with a surname, traditionally inherited and
shared with other members of the child's immediate family or clan
(Yonjan-Tamang, 2015). to have a name Identification is one of the fundamental
rights of a child. Names and naming rites vary according to the family's
cultural identity. Naming a child or selecting a name for the baby depends on
the ecological context, religious orientation, economic status, political
orientation, and educational awareness of the family. Because
State power and politics, person naming
influence through "onomastic politics" (Derrida, 1995), One of the
sources said, "Many Nepalese names have become Hinduized over the course
of the country's history." of the Shahada rulers. They Hinduized the
ethnic person's name and place names. So the history of personal naming should
be researched, beginning with the Prithbi Narayan period. A religious priest
unifies
Rituals they perform with the headman,
relatives, the martial uncle, the son-in-law, etc. Relation There are also
cultural taboos against calling someone's name. calling my name to the senior
People are considered undisciplined according to social norms. In a traditional
family, a wife can't reach her husband by name or the senior members of her
husband's family. She has to address him as "Hajur" (a respective
form of you), or after having a child, she can use Bhunteka Ba (Bhutto's
father), and others are examples of teknonyms. "Name Kadnu" Another
social rule is "calling by name," which usually adds an "e"
or "i" to the end of the name. after the name is "Name Kadnu."
i.e., Ram and Kishor are named, and "Name Kadnu" happens like Ram and
Kishore.
Home names and nicknames are widely used in
day-to-day life, within the family, in the village, within the friend circle,
etc. Some of the village people have to vary the rare use of their formal name
because they live a more autonomous life and don't have as much interaction.
The older generation does not have easy access to education because of
government offices. and they may not be able to read or write; they may not
know that what is written is a name in the documents—a national identity card,
property ownership, and the like. I have had several experiences during my
research fieldwork, sometimes identifying the person with a The process of
finding their formal name is more complicated, and we have to find their home name,
synonyms, or nicknames to identify them.
Decastification is one of the most exciting
and unique practises in
According to historical context, the general
naming trend can be classified into three sections: the first is a religious
trend; until 1951, person names were used to find more religious The selection
of gods was commonly based on orientation, god name, and mythical hero name.
The second is the political awareness period (1951–1991), the period of
politically Socio-cultural norms and values are vibrant and changing. The end
of the Rana regime brings several social changes in the public sphere, such as
excess education, the exercise of political rights, and so on. That alters the
reflex on a person's name, making it more revolutionary. selection, political
awareness, and freedom to select a name. The monarch-panchayat system adopted
the "one nation" policy. People have two choices: glorifying the
monarchy or remaining neutral. strategies for selecting names like natural
things (a mountain, a river, etc.), hope, dream, passion, etc. The third is the
identity trend of naming a child, which started after 1990. People began to
name their children after mythical legends from their mother tongue. belonging,
sacred places, and the like. In 1951, Nepali society was filled with hope and
social preparation for democracy.Excessive education and political awareness
made it possible to have more interactions with public and government
bureaucracies. Nowadays, parents prefer to wait until after delivery in the
hospital to register their child and get a birth certificate; the child has to
go to school and, like that, make frequent use of and attachment to the formal
name. Political awareness and activism made it possible to establish and
address rights such as the choice of the female surname and personal freedom to
choose a surname other than the father's side, mother's side, or both.
Conclusion
Nepali full names contain three elements:
name, middle name, and surname. Naming happens during the purification rituals
for birth pollution. The naming ritual varies according to the cultural
affiliation of the family and the geographic location of the settlement. Naming
The family's social and cultural background and where they live have an effect
on connotation. environment, education, political, and economic status of the
family. Because the person had a rare interaction with bureaucratic apparatus,
literacy, and subsistence, the formal name was less functional in Nepali
society.agriculture, and unawareness of political rights. Since the
establishment of democracy in 1951, people have had an abundance of
educational, political, and economic opportunities.
Interfacing requests with bureaucratic
machinery is part of reformation.The use of the formal name became the person's
primary identity in day-to-day life. Generally, a name has a meaning that
exposes the family's religious orientation, educational, political, and
economic ambitions. Hinduism's Rama/Gita; education's Acharya/Shashtri;
Mao/Lenin/Kranti political ambitions; Sulav/Dhanalaxmi economic ambitions, and
so on. The older generation is more familiar with the home name, teknonyms, and
nicknames than the formal name.
***
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Ethnicity:Thangmi Identities Between
The
Children-2075-2018.pdf
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