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European Journal of Social Sciences - Volume 2, Number 1 (2006) shows how people live. This is true for Xhosas as well. The data collected revealed that Xhosas have various reasons for which they give names to their children. One observation made was that Xhosas find and give names to retain the name of the prominent figures in the clan either the father, paternal grandfather or forefather. Such naming practises are common amongst the royal families or clans. For example Zwangendaba* of the Hlubis, Madzikane* of the Bacas and Sakhile where the father’s name is Sakhiwo and because the daughtersin-law (oomakoti) are not allowed to call the names of their brothers-in-law the child had to be named as such so as to retain the father’s name. The subjects indicated that it is only the grandfathers who can give such names and also that such names can only be given to male children, as they are the ones who will remain in the family for the rest of their lives. Thus Xhosa names also reflect cultural attitudes within the social context on the paternal. Another observation that was made was that Xhosa first names reflect the quality of “ubuntu” that is practised in the family. Ubuntu is characterized by respect, discipline, patience, giving compassion, caring, cultural awareness etc. Names in this category include [Tembeka (Thembekile), Zoliswa (Zola, Zolani),Lulama] (for both sexes) and Thobela]*. With the names in this category it is important to note that a single name can be given to both sexes. The only difference will be in the pronunciation. In some instances the change would be in the last syllable. Another set of names indicated that where children are born before marriage, their names would be an embodiment of a wish that the grandmother had for the child. In all such cases the grandmother named such children. The reason given for the fact that only grandmothers gave names to such children was that amongst the Xhosas it used to be a taboo for girls to have sex before marriage, let alone having children. However, when it has happened the grandparents have nothing else to do but accept the child and then instead name him accordingly.. Names in this category included [Xolisa, Luncedo, Sixolise, Samkelo, and Yamkela]*. Thus these children were either seen as tokens of peace or hope. Xhosas belong to a patriarchal family system. This was revealed by who named the children in the fourth category of names that came out of the data. These are those who are born of married couples. This set indicated that names were given either to express satisfaction or gratitude, or to announce the arrival of a son/daughter to add on to the existing number in the family. What is interesting to note here is that, unlike the illegal children, here the paternal extended family members would give a name to the child. As a result one will notice that it is common for such Xhosa children to have more than one first names. Examples in this category include: Koliwe* (where the father in law was satisfied with the daughter-in-law that was brought home by the son), Azile, Afikile, Akhona, Andisiwe]* (where either the father, grandfather or aunt was glad that there was an addition of either a boy or a girl in the family, Thabile (because there was this child, a boy again and Pumeza* where the wish of the parents was fulfilled (that of having a child). It also came out from the data that another reason for giving certain names to “second born” children were the events that occurred before the birth of that child. For example Vuyolwethu, Sinovuyo and Nobubele]* are all second (third) born in their families but because the real second born passed away at a very early age. The arrival of the child would therefore be seen as God’s response to ease the pain experienced by the parents due to the loss of the other child. Brender as cited by Smith, E.C.(1967) indicates that another naming pattern that refers to personalities of the parents is the use of names of popular society figures at the time of birth of the child . Such names include Brenda, Anita and Dan. The first two are related to the singers Brenda Fassie and Anita Baker whilst the owner of the last one was born at the time when “Iyakwa nguDan” was shown on SABC 1 at that time. Although the focus of this paper was not to look at who names the child, it is, perhaps, important to mention that amongst the Xhosas child naming is not everybody’s privilege. Where children are born of married couples, only the paternal grand parents or father would be the first one to 102
International Research Journal of Finance and Economics – Volume 2, Number I (2006) give the child a name. Other members of the paternal extended family would follow and give the child a name. Thus the reasons given for Xhosas to give their children certain names included an embodiment of the cultural values, wishes, prayers, feelings, requests, happenings before or after and even during the birth of the child and also to retain the names of prominent figures in the family. What became clear was that Xhosas do not just give names for the sake of giving names but do so for a number of special and specific reasons as mentioned above. It is the researcher’s hope that the above information may kindle some interest in this area of research. Appendix I CATEGORY A : NAMES GIVEN TO RETAIN THE PARTENAL PROMINENT FIGURES IN THE CLAN/FAMILY ZWANGENDABA Was the chief of the Hlubis MADZIKANE This was the Baca Chief who ran from Tshaka SAKHILE The father is Sakhiwo but because the daughters-in-law would not call their brother-in-law’s name the child was called Sakhile CATEGORY B: NAMES GIVEN TO PROMOTE THE C<strong>ON</strong>CEPT <strong>OF</strong> UBUNTU. Thembekile Thembeka Be trustworthy Thobeka Be humble Thobekile Be humble Thobela Respect elders/ elderly people Thozama Not to be arrogant Zola Be cool and humble Lulama Be meek 103
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OL AOLUWA IWO Component Scores EJIG
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References [1] Abiodun J.O. (1981)
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