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A Study of Tshivenḓa Personal Names

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A Study of Tshivenḓa Personal Names A STUDY OF TSHIVENḒA PERSONAL NAMES by ITANI PETER MANDENDE submitted in accordance with the requirements for the degree of DOCTOR OF LITERATURE AND PHILOSOPHY in the subject of AFRICAN LANGUAGES at the UNIVERSITY OF SOUTH AFRICA PROMOTER: DR BA MEIRING CO-PROMOTER: PROF. MJ MAFELA JUNE 2009 DECLARATION I, Itani Peter Mandende, hereby declare that this thesis, A study of Tshivenḓa Personal Names, is my own work, and the sources used have been duly acknowledged by means of references in the body of the study. Signed: __________________________________ Date: ___________________________________ i ACKNOWLEDGEMENTS Completing a study such as this successfully, requires much consultation and assistance from people who speak the language and have in-depth experience of the Tshivenḓa culture and social issues. I therefore wish to acknowledge the assistance I received from various people during this study. I particularly wish to thank the following: my promoters, Dr Meiring and Prof. Mafela, for their untiring support and guidance throughout my research. They were always available to provide encouragement even when things were tough. Their combined insightful understanding of the theory and cultural values, and of onomastics and the Tshivenḓa culture, helped in shaping this research. The late Mrs. Grace Raṋenyeni, Mbulaheni Ramavhoya, John Mamafha, Magic Rabumbulu, Lyborn Mudau, Shadrack Thenga, Judy Rasila, Khadzi Vho-Tshifaro Muṱhige, Mrs. Rabothata, vhamusanda Vho-Ramugondo, vhamusanda Vho-TN Makuya, vhamusanda Vho-Nṱhaḓuleni Mashau: thank you for organizing meetings with some of the traditional experts on the issues of name-giving ceremonies, U thusa ṅwana. It is not easy to get people to share knowledge of their culture with strangers, but through the help of this team it was made possible. My colleagues in the Department of African Languages, Dr Sengani, Professor Kosch, Dr Molefe, Ms Ladzani, Messrs Nkuna and Ndlovu, for their words of encouragement. Their comments helped me more in understanding the work I was doing. ii My colleagues in the Department Learner Support and Student Affairs, Unisa: Johannesburg Regional Service Centre, Mrs. Caroline Dayel, Mr. Bongile Mnguni and Mrs. Mamokete Makoti, for their insightful explanations of the isiXhosa examples. Traditional doctors who agreed to share their knowledge of the reasons a child must go through muthuso, and who shared their expertise on the purpose of naming ceremonies. And Mrs.Evelyn Levitz, who agreed to do the final proof-reading. Finally, my family, for giving me time to concentrate on my research without complaining that I was not available when they needed me. Muḓuhulu wa Vhambedzi vha ha Muleka munaka u ya u vhuya ndi mitsutsu. iii SUMMARY The Vhavenḓa are a conservative society and although they admire and follow other people’s cultures, they do not do this at the expense of their own traditions. Most Vhavenḓa are found in the far north of South Africa. The second largest group of Vhavenḓa is found in Gauteng Province. Vhavenḓa first met with the Europeans in the 19th century. The greatest influence on Tshivenḓa culture was brought about by the missionaries, who came with the aim of colonizing Africa and discouraging Africans from following their own culture and traditions, which the missionaries regarded as paganism. They forced Africans to change their African personal names and replace them with European ones, especially if they wanted to attend mission schools or when they sought employment. Traditionally, Tshivenḓa personal names were chosen by the male grandparent or another senior male person, or the role was played by the father of the child. The mother of the child did not have any say in the selection or bestowal of a personal name (Herbert, 1986; Moyo, 1996; Nkumane, 1999; Ndimande, 1998). Whenever Africans choose a personal name, it bears a particular meaning or it is the name of a deceased member of the family (Raper, 1983; Stayt, 1931; Thipa, 1986; Yanga, 1978). They do this in order to pacify the deceased. Africans believe that there are always connections between the living and the dead and that the dead have great influence on the lives of the living. Vhavenḓa practice teknonymy. The parents and the grandparents are addressed by iv the personal names of their children and grandchildren respectively. The name that is commonly used in this instance is the name of the firstborn. It happens that at times the personal names of the parents and grandparents are never used: some members of the community might never know these people by their real names (Arensen, 1988; Thipa, 1987). African personal names should all have meanings. They are used as a short history of the family or the community. Whenever personal names are used in communication, friction between people is minimized. Morphologically, Tshivenḓa personal names are derived from various Tshivenḓa word categories. They are formed using different morphemes that are available in the language. These morphemes assign meaning to the personal name. v TABLE OF CONTENTS Declaration ................................................................................................................... i Acknowledgements ..................................................................................................... ii Summary .................................................................................................................... iv CHAPTER ONE INTRODUCTION ......................................................................................................... 1 1.1 Statement of the problem .................................................................................. 1 1.2 Aim of the research ........................................................................................... 2 1.3 Literature review ............................................................................................... 3 1.4 Research Methods .......................................................................................... 11 1.5 Background of the Vhavenḓa .......................................................................... 13 1.6 The Arrival of Europeans in Venḓa ................................................................. 15 1.7 Organization of the study ................................................................................ 18 CHAPTER TWO THEORETICAL BACKGROUND TO PERSONAL NAMING ................................... 21 2.1 Introduction ..................................................................................................... 21 2.2 Personal Naming Patterns .............................................................................. 22 2.2.1 Traditional belief ................................... 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Bookmark not defined. 2.2.2 Meaning ............................................................................................. 27 2.2.3 Cultural variety ................................................................................... 30 2.2.4 Ancestral names, reincarnation and commemoration ........................ 34 2.2.5 Derogatory names .............................................................................. 37 2.2.6 Changing / replacing names .............................................................. 38 vi 2.3 Name-givers ................................................................................................... 39 2.4 The purpose of marriage ................................................................................. 44 2.5 Time of name-giving ....................................................................................... 46 2.6 Name-giving ceremonies ................................................................................ 49 2.7 Teknonymy ..................................................................................................... 53 2.8 Conclusion ...................................................................................................... 56 CHAPTER THREE NAMING PROCEDURES AND MEANING OF PERSONAL NAMES ...................... 58 3.1 Introduction ..................................................................................................... 58 3.2 Name Categories ............................................................................................ 60 3.2.1 Birth names ........................................................................................ 61 3.2.2 School/Christian names ..................................................................... 61 3.2.3 Initiation school names ....................................................................... 63 3.2.4 Marriage names ................................................................................. 65 3.2.5 Traditional leaders’ names ................................................................. 68 3.2.6 Teknonymy......................................................................................... 69 3.3 Naming Procedures ........................................................................................ 70 3.3.1 Naming Ceremony ............................................................................. 73 3.3.2 Name-givers ....................................................................................... 80 3.4 Meaning of Personal Names ........................................................................... 83 3.4.1 Emotion-related names ...................................................................... 90 3.4.2 Ancestors’ names ..............................................................................
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