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A JOURNAL of ONOMASTICS Thilagavathi Shanmuganathan, Et Al

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A JOURNAL of ONOMASTICS Thilagavathi Shanmuganathan, Et Al Names and Naming Practices of the Telugu in Malaysia Thilagavathi Shanmuganathan Universiti Malaya, MALAYSIA Malarvizhi Sinayah Universiti Malaya, MALAYSIA Selvajothi Ramalingam Universiti Malaya, MALAYSIA Thanalachime Perumal Universiti Malaya, MALAYSIA ans-names.pitt.edu ISSN: 0027-7738 (print) 1756-2279 (web) Vol. 69, Issue 2, Spring 2021 DOI 10.5195/names.2021.2277 Articles in this journal are licensed under a Creative Commons Attribution 4.0 International License. This journal is published by the University Library System of the University of Pittsburgh as part of its D-Scribe Digital Publishing Program and is cosponsored by the University of Pittsburgh Press. 34 NAMES: A JOURNAL OF ONOMASTICS Thilagavathi Shanmuganathan, et al. Abstract Names and naming practices reflect the socio-cultural background of a community. The giving of names is therefore not merely an act of labelling but represents constructs of identity that reflect the collective self-representation of a community and its worldviews. This study examines the naming practices of the Telugu in Malaysia and investigates the morphological structure and the semantic properties of Telugu names. To accomplish those research goals, survey interviews were conducted with 288 respondents in four different Malaysian states. Using descriptive statistics, a narrative analysis of the survey responses was used. Six experts in the Telugu culture were then invited for a focus group discussion. Before the results of this analysis are presented, detailed information about the Telugu and their naming traditions are provided. As will be shown here, among the Telugu, name-giving is a sacred act that is performed during a traditional naming ceremony called the Barasala. During this ancient oral onomastic tradition, names are passed on from one generation to the next and ancestral blessings are bestowed. As this study reveals, the structure of the patronymic names given during this ceremony reflect the religious beliefs and cultural identity of the Telugu. Keywords: identity, Malaysia, morphology, naming ceremony, patronymy, Telugu Background about the Telugu in Malaysia Names and naming practices are constructs of identity that reflect not only the collective self-representation of a community, but also the cultural conceptualisations associated with a community’s worldviews, socio-cultural background, and belief systems (Lu 2017; Ngubane 2013). The study of a community’s naming practices can therefore reveal important information about deeply held identity constructs. Moreover, an examination of the morphological and semantic elements of a community’s onomasticon can provide important insights into cultural norms (Mackenzie 2018). It is with this framework that the current investigation of Telugu names and naming practices was conducted. The Telugu were originally Indian labourers who were brought to the Peninsula or West Malaysia states of Perak, Johor, Selangor, and Kedah during the period of British colonialism (Jain 1993). According to the Telugu Association of Malaysia, as of 2019, there were 500,000 Telugu in Malaysia, of which the majority were still concentrated in the four above-mentioned states. Thanks to a combination of exogamous marriage, the socioeconomic advantages of adopting the national language Malay, and continued discrimination by the ruling British Malaya, the Telugu had little choice but to socially accommodate and linguistically assimilate to the norms of the local dominant culture (Fakuade et al. 2018). As a result, the Telugu language was largely confined within their community. Nevertheless, the Telugu in Malaysia were able to maintain their religion. As a group, the Telugu are mostly Hindu who pray to Lord Vishnu as their main deity and his consort Goddess Lakshmi. Vishnu devotees belong to the Vaishnavaite (Neeraj 2010) and pray to several Hindu deities mentioned in the epics and Puranas, the ancient Hindu mythology (Sukdaven 2012). A multilingual and multicultural nation, Malaysia is primarily comprised of the Malay, Chinese, and Indian ethnic groups. Each of these groups observes their own cultural practices in giving personal names (Cheng 2008; Lie & Bailey 2017). For instance, in the Chinese culture of Malaysia, the family name comes first and is followed by two given names. Take the name Lee Wee Kit. This name contains the family name or surname Lee as well as the individual’s two given names Wee Kit (Milne 2019). By comparison, a traditional Malay name consists of a personal name, followed by a patronym. For this reason, most Malays do not have family names or surnames. The Malay naming system also often involves the titular prefixes bin- or binti- that are affixed to patronyms and mean ‘son of’ or ‘daughter of,’ respectively (Cheng 2008; Lim 2017; Milne 2019). These titles are also used to indicate the legitimacy of the child’s birth (Lim 2017). Indian names in Malaysia are similar to Malay patronyms. Traditionally, Indian names are used to indicate an individual’s caste, culture, ancestry, locality, and/or deities (Cheng 2008). Like the other groups mentioned, the Telugu community, as a sub-minority of the Indian ethnic group, also observes its own naming practices. The Telugu community places great importance on birth -rituals which festively announce the arrival of a new family member. These rituals not only preserve the community conceptualisations of given names in their unique forms and meanings, they also serve as communal markers of adulthood, parenthood, paternal lineage, and the continuation of the family line. Given this importance, it may come as little surprise that members of the Telugu community frequently negotiate the shared knowledge and understanding of onomastic forms and meanings across generations. By examining the cultural context within which names are derived and negotiated, it is possible to gain insight into the cultural cognitions of the community that extend beyond the level of an individual name-giver’s thought processes (Sharifian 2017; Wilson 2005). To do this, however, it is first necessary to examine the nexus between the semantic structure of personal names and the cultural schemas of the Telugu naming practices. In the past, studies of indigenous naming have tended to focus on the implications of names and naming practices with regard to other issues. These include language planning and language shift (Florey & Bolton 1997; Makoni et al. 2007), family naming practices (Becker 2009), kinship and individuality (Finch 2008; Roopnarine & Güven 2015; Smith 1985), kinship terms and its association with power or status (Lie & Bailey 2017), and cultural attitude towards personal names (Akinnaso 1981), and recently corpus-based name studies (Motschenbacher 2020). To the authors’ knowledge, however, the association of name and naming practices to cultural schemas has not been as widely studied. Thus, this study aims to address this deficit by examining the Telugu naming practices and linguistic properties of Telugu names. Background Information on Telugu Naming Practices and Names As stated above, name-giving is considered sacred by the Telugu. Traditionally, names are given during a special ceremony called the Barasala. The Barasala plays a significant role in the realization of the Telugu patriarchal system. The Barasala Samskara is a ritual that involves the father selecting a name for his child that he believes will be pleasing to the Brahma (God or Universal Self). During another ritual, the Medhajanana Samskara, the father gives his blessings to his newborn. The child’s name is uttered during a blessing to pray for the infant’s longevity and intelligence. To explain the structure and meaning of a Telugu name, it is first necessary to present the sub-schemas embedded within the Barasala. These sub-schemas are represented in Figure 1. ans-names.pitt.edu DOI 10.5195/names.2021.2277 Vol. 69, Issue 2, Spring 2021 ISSN: 0027-7738 (print) 1756-2279 (web) NAMES: A JOURNAL OF ONOMASTICS Names and Naming Practices of the Telugu in Malaysia Figure 1: Barasala Schema and the Embedded Subschemas BARASALA Religion Beliefs Astrology Destiny Celestial Numerology Beings Identity Ceremony Culture Ritual Language Names Sound Structure Inti pēru Caste In the first few days after the birth of a child, in accordance with Vedic Astrology, a birth chart is plotted for the infant name- bearer by coordinating the time and place of birth. This chart is used by astrologers to select the initial syllable of the child’s name. Once determined, this syllable is used by the child’s parents to select or construct their newborn’s name (Gatrad et al. 2004). On their own, these syllables do not carry any meaning. However, the name that is based upon these syllables has significant lexico-semantic meaning. The following sections provide detailed information about the investigation used to explore these meanings as well as the structure and form of Telugu personal names given during the Barasala. Methodology A total of 288 respondents participated in this research. Between January 2017 and November 2018, the study participants were recruited from four different states in West Malaysia: Perak (128), Selangor (60), Johor (63), and Kedah (37). The significant numerical imbalance in the sub-samples of respondents from each state was due to two factors. Firstly, the data was collected through the snowball sampling method. Consequently, the differing respondent samples sizes varied with the number of respondents found who were willing to participate.
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