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| Author: Kishor Subba Limbu |
In 2021, my wife and I had a baby. When we were in the maternity hospital for a During the pre-delivery check-up, a nurse asked us in a casual talk that "what is your baby name ?" We simply answered them; "we don't have a name decided yet". The nurse reacted as: "Why are you unhappy with your child?" That made me wonder. Because generally, we give a name 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, 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 Nepal, ceremony is one of the most important aspects of a person's life, and it must take place on the specified date of childbirth within one year. The naming ceremony varies according to the family belong to the community and the believe system they are following, geographic location, and religious affiliation. The ritual host should be a religious priest or an aunt from either parent's side, or an elderly person presented in the ceremony. "Name annusar ko kam" literally meaning that the name should match the person's characteristics.
Rare/less Intensive studies happened/published about the name and naming parctices in Nepal. The researchers and writers present it in a few paragraphs about naming rituals in lifecycle rituals. I investigated some previous works on name and naming, and I conducted Kuragraphy using digital media based on name and naming practises with different castes or indigenous groups. In this essay, I will present a brief account of the names and naming practises in Nepal.
Onomastic originates from the Greek word onomastickos, which means of or belonging to naming. Anthronomastics is the study of human beings 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 Germany, newborns must be named within a month; in England and Portugal, a child has to register with a name within 20 days (Bruck and Bodenhorn, 2006; Instituto dos Resistos e do Notariado). Similarly, in Nepal, Childbirth registration should begin within 35 days of childbirth, according to the 1977 Registration Rules. (The Nepal Gazette, 1977) The Act Relating to Children (2018), Article 4, states that every child has the right to have both a name with their own identification and birth registration. After birth, the father or mother of the child must choose a name and register it in accordance with the applicable laws. The mother of a child born from rape or incest that is punishable by the prevailing laws shall register his or her birth by mentioning only the mother's name if she so wishes. Every child after birth, he or she may use the surname given to him or her by mutual consent of his or her parents, If consent is not available, he or she may use the surname of his or her father after his or her name (www.lawcommission.gov.np).
According to Evans-Pritchard (1964), the practice of the patronyms come after Nuer birth names (or true names). He was mentioned other names like Matronyms, teknomyms, clan praise names, ox-names, and dance names in Nuer community. 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 Nepal
Nepalese Naming Rituals Despite Hindu ideological dominance in power and politics, Nepal is a multicultural foreground of indigenous groups, traditional nature worshipers, Hindus, Tibetans, Buddhists, Muslims, and Christians in terms of culture, social relations, and assimilation. The significance and performance of name-giving or naming ceremony rituals differ depending on cultural and cosmological orientation.
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 Pemba. These are the most common personal names. for both the male and female In the Sherpa family, the middle name denotes gender, i.e., Ngima Rita/Dorjee Sherpa, for male, and Ngima Lhaaki/Chhoki Sherpa, for female. Phoning system: the rempoche, or "incarnated Lama," gives the name "womb" on the written form when the child is in the womb. These names are based on the blessing. i.e., Tsering, Dolmaa, Ngaawaang, Tsewaang, etc. sizing system; "unlucky naming" if the first child perishes The second child is named as badly as possible, i.e., Kami and Saarki. This kind of inauspicious name is given to a child by their parents. Taaptse Bulue System: A hair offering to the gods It is a religious name incredibly blessed by the Lama Guru. When a person recovers from a fatal disease or accident, he or she is given a new name. These names are taken as the blessing of the Lama, i.e., Tshewwan, Ngaawaang, Thaarwa, Woshaar, Tshoki, etc. (Yonjan-Tamang, 2015).
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 Georgia. You arrived as a ro-Bhutanese; you have become a dom-Bengali. Bodo as of today: "Purified! Purified! Then on the same day, the birth of a boy is honoured by sacrificing a cock, whereas the birth of a girl is honoured by sacrificing a hen at the main door of the household. The name-giving sets up the child as a member of its father's patriline because the child must take the father's clan and indicate the patriline's continuity. If there is a continuous loss of the child after birth, then the child's name is given as an outcaste (a general name, i.e., lowest in the caste system), such as damai, sarki, chamar, darji, and so on (Meche, 2015:65–71).
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 Kali Gandaki River. The ritual a specialist blessed the child and tied a woollen string around its wrist. Only after this is the child allowed to wear his or her clothes during the ceremony. After the purification ceremony, a specialist in Tibetan astrology prepares the child's horoscope, which is written down and kept for future use. The astrologer also identifies a suitable name for the child—usually the name of the day on which the baby was born, e.g., pasang, or Friday. Formerly, parents also gave the child a name. The Thakali used Tibetan names (like Tshering and Sonam), but nowadays, Nepali names, like Bhim Prasad, Bal Bahadur, and Maya, have taken their place. Kumari etc.). The parent would make special arrangements to protect their newborn baby if they had previously lost a child or children. The parents take the baby and a cock to a blacksmith, who sacrifices the cock and gives the baby some iron and copper bangles. A child who has been Through this ceremony, the blacksmith is called "Kami" (Vinding, 1998).
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. Nepal. They can choose one of the gods or goddesses according to their religious affiliation. the family. For instance, a Hindu family can adopt a name like Ram, Krishna, Bishnu, Saraswati, Laxmi, etc. The Buddhist family can adopt a name like Siddhartha, Gautam, Sange, Gyalgen, etc. Sumnima is a name used by indigenous nature-worshipping communities. Paruhang, Mukulung, etc. The Muslim family may adopt a name like Adulha, Rahaman, Fatima, Sarin, etc. The Christian family may adopt a name like Adam, Eva, etc. Religious Until the restoration of democracy in 1990, naming was more popular.
b). Historical or charismatic legend naming: selecting a name from historical or folk legends and local folklore is also common in Nepal. I.e., Yalamber, the king of Kiranti, Janak, the famous king of ancient Janakpur, Rajkura, the charismatic prince in a popular folktale, etc.
c) Nature: It is common to choose a name for a child from something in nature, like Surya. Chandra, Himal, Sikhar, Jharana, Yamuna, Ganga, etc. Selecting a name for mountains: Makalu, Kanchan, Shikar; rivers: Hewa, Koshi, Arun, Barun, Seti, Yamuna, Jamuna, Ganga; flowers: Makhamali, Sayapatri, Guransh, Lili, Beli, Chameli, Puspa, Latika, Lata; the solar system: Surya, Chandra, Buhda, Yam, Sukra, Sani, Mangal, etc.
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, Kano, Bhakbhake, Turture, Runche, Ghose, Akalkante, Adhabesro, Kuje, etc.
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 Nepal. A reference could be someone in the family, or it could be a geographical or social marker. mapping, and the like. There are some social norms for specific relationships that prohibit taking the other person's name. For instance, juniors calling the names of seniors and a wife taking her husband's name are considered undisciplined according to social norms. In this situation, we To address him or her, you must use a relationship name or a teknonym.
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 Nepal. i.e., the individual who intends to hire foreign labour (especially to India): Rikute, Doctor; Dakdar, Headman of the Village Committee; Pradhan, Polish head constables (Haldar) and inspectors (Subedar); contractors (Thekedar); parliamentarians (Mananiya), and so on. These names were used as honorifics, and they were transferable to his son, grandson, or everyday use of teknonyms like Subedhar ko chhoro (son of a sub-inspector), Adhaksyeko Nani (grandson of the president), etc.
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 Nepal, children receive their surname from their father's side. The family name signifies the patrilineal family tree, community, and religious belongings of the person. The dynamics of the family The name is given in the form of a legal choice between patrilineal and matrilineal families. name. The unique feature of the Nepali surname is that some surnames can be figured out. the person's geographic settlement, for instance: Sherpas are from the Himalayan region, and Tharu and Chaudhary are from the Terai. Limbu, Rai, Dhimal, etc., are from the eastern part of Nepal; Dhami, Bum, Mahara, Badhi, etc., are from the western part of Nepal. On a smaller scale, intra-subfamily names; for example, Limbu has several intra-subfamily names like Angbo, Maden, Chemjong, Nalbo, and so on. Maden, Taplejun District, Chemjong Dhankuta District, Tumbahamphe-Tehrathum District, Lawati-Pachthar District, Nembang Sikkim-Ilam District, and so on are some of the subfamily names.
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 Nepal is culturally diverse, naming rituals and choosing a name, as well as the name's rules, values, and meaning, are different in different religious communities. Mauss (1985) recognises that names may simultaneously identify individuals and classify them. The cultural significance of a person's name Pasang/Dawa = Buddhist; Ram/Laxman/Sita = Hindu; Yalamber/Sumnima/Paruhang = Kirati, etc. The geographical location determines the caste distribution, i.e., Dawa/Tsering = Himalayan hill dwellers; Yalamber/Sumnima/Yehang/Ganesh/Ram Ramjan; Kamlesh; Dulhari; Terai dwellers; and the like.
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 Nepal, and non-professional village headmen, a senior member in Nepal, matrilineal and patrilineal uncles and aunts are common.Generally, ethnic communities hold naming ceremonies with non-professionals, such as other citizens.
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 Nepal. These rituals are performed by parents to protect their children from deadly disease, evil, decastification rituals, and low-caste naming.Unnatural death and the soul The child has to pass a certain period (normally twelve years) with the low-caste association. Decastification rituals are performed by local loathsomes. He worships Bishowkarma gods, other gods, and evil souls. Then he presents security bangles made of iron, copper, silver, gold, and brass on their hands and feet.
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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