A bad name is an omen: Stigmatising names amongst the Basotho

Possa-Mogoera, Rethabile

doi:10.4102/lit.v41i1.1710

Cited by 6 publications

(1 citation statement)

References 8 publications

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“…Though such information appeared insightful, a major limitation of the study is that I have not dealt with name-bearers' opinions and perspectives regarding their death-prevention names, given the limited scope of this study. Future studies, therefore, could interrogate how bearers of death-prevention names may either appreciate their names or regret having been given such names, since a 'bad name' stigmatises and can also lead to low self-esteem and harm to the bearer, as Possa-Mogoera (2020 mentions.…”

Section: Discussion Of Findings Conclusion and Future Directionmentioning

confidence: 99%

‘Refuse Dump, Hurry Up!’: A Cognitive Onomastic and Cultural Metaphor Perspective of Nzema Death-Prevention Names

Yakub

2024

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African personal names have communicative contents that reflect the experiences and expectations of the name-giver as well as the bearer. Death-prevention names, for instance, provide some assurance and security that are vital for a child’s survival, given the implicit assumption that certain spiritual forces are at work. The bestowal of despicable and ‘ugly’ names on children whose preceding siblings died shortly after birth is also a common practice among the Nzema, aiming at preventing succeeding children from death. This study examines cultural conceptions and metaphorical correlations in Nzema death-prevention names. Using 42 death-prevention names obtained through interviews, the study discusses the implications of the names and their metaphoric connections with the objects used to identify this category of people. The study reveals that features of entities such as ɛkpɔtɛ ‘vulture’, nrɛzenra ‘housefly’, kɛndɛne ‘basket’, and fovolɛ ‘refuse dump’ are attributed to these children to make them seem ‘unpleasant’ to the ancestral spirits who are believed to have been snatching them after birth. Other ‘long-lasting’ entities like nyevile ‘sea’, bolɛ ‘rock’, and kpɔma ‘walking stick’ are used metaphorically to refer to a child with the belief that they would survive right from birth and live long on the earth.

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Section: Discussion Of Findings Conclusion and Future Directionmentioning

confidence: 99%