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Yicala elikhulu elalimlahla umuntu qede ahlawuliswe ngeshumi
lawopondo. Kwakunjalo ukungcofa igama lomuntu. Nanamuhla
kuselicala elikhulu ukujivaza igama lomuntu ngokuhamba
njengehansi utshela abantu ukuthi usobanibani ugile umkhuba
omubi. Alisagezwa-ke ngeshumi lawopondo igama
elinukubeziwe. Umninilo usekungenela kUbammeli, akudle adle
ngisho inkukhu ethi kwe egcekeni lakho.
(Ntuli naNtuli, 1995:106).
Nangabe Iigama lesintfu Iibaluleke kangaka kuma-Afrika kumele kuke
kuphenyisiswe kutsi kungani loku kunjena. Kumele kuke kubukwe kutsi yini
leyentekako nakwetsiwa bantfwana emagama kute kutfolakale sitfombe
lesiphelele. Kumele kubukwe kutsi yini ndzaba bantfu bakhetse Iigama lelitsite
nabetsa umntfwanabo. Kwetsa umntfwana yintfo lechubekako lengemi
ndzawonye. Nicolaisen, (1976) ukubeka kucace loku nangemavi akhe atsi:
The naming process is a continuum that has never
been
interrupted since it first began. In fact, naming is so
intimately linked with the history of the human race
and its mastery over the world by which it is
surrounded, that ultimately the history of
naming may be said to be the same as the history
of the human spirit, or, putting it in a proverbial
nutshell,
man always has been, and still is, a naming animal.
(Nicolaisen,1976:143).
Ucinisile Nicolaisen kwetsa umntfwana ligama utawudzimate ahlukaniswe nalo kufa.
Ubuye atsi eveni akekho lovunyelwe kungabi nalo ligama. Sampson abhalela
Iiphephandzaba i-Saturday Star lamhlaka 24 kuMabasa 1999, ukuchubela embili loku
lokushiwo nguNicolaisen uma ngemagama atsi:
Names have to be strong, memorable and capable of
standing the test of time. And they should not mean
something rude in any language.
(Sampson,1999:14).
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