RETHINKING THE ETHNOLOGY OF NAMES AS COMMUNICATION CHANNELS IN NIGERIA Amadi, Richard Nlemanya, Efetobor O. Elijah & Nwaubeta, Nnennaya Grace
International Journal of
Research and Development Studies
Volume 8, Number 1, 2017
ISSN: 2056 – 2121
© 2017 McEvans Publishing
Company
RETHINKING THE ETHNOLOGY OF NAMES AS
COMMUNICATION CHANNELS IN NIGERIA
1Amadi, Richard Nlemanya, 2Efetobor O. Elijah and 3Nwaubeta,
Nnennaya Grace
1Department of Mass Communication, Rivers State University of
Science and Technology, Port Harcourt, Rivers State, Nigeria. 2Department
of Mass Communication, Joseph Boakai College of Social and Management Sciences,
Gregory University, Uturu, Abia State, Nigeria, 3Port-Harcourt
Polytechnic, Rumuola, Rivers State, Nigeria
ABSTRACT
Traditional
channels of communication represent the most potent mechanism for communication
among the various peoples of Africa. In Nigeria, names are channels of
communication. Names are what people are known with and are called. From
culture
to culture, names communicate and tell stories about people and
events/occurrences at the time of christening. The extent to which names are
still appreciated in Africa as channels of communication in an era of
westernization and globalization that has threatened this Afro-communication
channel prompted this research. This study was tailored towards evaluating the
exogenous and endogenous forces affecting names as ethnological communication
mode, while using the study to descriptively bring this mode of communication
to the fore in the face of westernization and modernity. Survey methodological
approach was adopted. The study population was taken from six randomly selected
states from the six geopolitical zones (Delta, Abia, Ekiti, Kaduna, Bauchi and
Benue) which is 24,278,873 as obtained from the National Population
Commission’s official website. The researchers used questionnaire in collecting
of primary data. Representative sample of 278 was scientifically determined.
Six research volunteers were trained and deployed to each of the six
geopolitical zones. Evidence from research data reveals that Name as a
veritable mode of communication in Africa, Nigeria in particular is grossly
being cannibalized and is on the verge of dying. It was concluded that Despite
the central place of African ethnocommunication in the perpetuation of African
cultures, native or traditional names that should be an integral aspect of
communication studies has been neglected by communication scholars. It was
recommended amongst others that Nigerians must as a matter of necessity and
urgency, identify themselves greatly with African traditional names, by being
proud of their native names which serves as cultural heritage and identity.
Key Words: Exogenous, Endogenous,
Rethinking, Name, Communication and Ethnology.
INTRODUCTION
No doubt, name is an integral
channel of communication in Africa, Nigeria in particular. In Africa, in spite
of their great linguistic, ethnic and cultural diversity, people have been
communicating among themselves in a variety of ways for a long time. A look
into the reality of the existence of indigenous communication systems in
Nigeria shows that before the advent of modern means of communication, there
were traditional means in Nigeria by which people communicate names inclusive. It
is obvious that a variety of traditional communication channels like NAMES
existed in Africa, particularly in Nigeria before the introduction of the
modern mass media systems. Unfortunately, conventionalism has threatened this
unique means of communication. Communication system in the view of Wilson
(1982), which does not take into account the traditional, social and cultural
dynamics of society, will only succeed in alienating the highly placed from the
majority of the people in the rural areas. This statement summarizes the effect
of negligence in the study of our indigenous sources of communication such as
names. According to Ibagere (1994), Western education is the bane of these, as
it has made people to continue regarding African communication systems with
contempt. Again, Ibagere (1994, p.96) opines: The modern mass media, however,
cannot serve, fully, the communication needs of Africa, unless they
International Journal of
Research and Development Studies
Volume 8, Number 1, 2017
are combined with the traditional
modes of communication. Therefore, rather than supplanting these traditional
modes, efforts should be geared towards harnessing and developing them to serve
our information needs in general. Furthermore, Ugboajah (1972) cited in Wilson
and Unoh (1991, p.28) stated, “The most important thing about Africa’s
traditional communication is that the audience has learnt to attach great
significance to it. Traditional media has force and credibility. They put
stability into African’s indigenous institutions.”
One can therefore, argue like Opubor
(1975) that African traditional channels of communication represent the most
potent mechanism for communication among the various peoples of Africa.
Notwithstanding the flaws that may be inherent in the traditional channels of
communication in Africa, the fact remains as Hatchen (1971, p.15) pointed out,
“the sheer range and variety of traditional communication offer a challenge to
contemporary African communication scholars”. Before now, people pride
themselves with native names.
In Africa, names are channels of
communication. Names are what people are known with and are called. From
society to society in Africa, particularly in Nigeria, names communicate and
tell stories about people and events/occurrences at the time of christening. In
fact, it is a pointed application of African communication to the situation and
circumstance, especially during the period that the child is born. This is in
fact the cultural dimension to naming. In Africa, once a child is born, the
child is christened, which is referred to in Africa, as naming. It usually
involves a ceremony; hence, Africans hold naming ceremonies, which in fact
originated from the Bible. It is a common knowledge that in human history,
human beings start using a name after christening. But today, it is either the
parents give their children foreign names in the guise of baptismal names or
the children at the teenage years prefer to change their names to reflect
modernity and open-eye.
Statement
of the problem
The cultural diversity of Africa and
indeed Nigeria is indeed their strength. Various people of Africa had ways of
communication that were as effective as modern day media of communication.
Names remain one of such modes over the years. However, the era of
westernization and globalization has consequently threatened this
Afro-communication channel. However, the extent to which names are still
appreciated in Africa as channels of communication, as well at the exogenous
and endogenous cannibals to this unique more of communication prompted this
research.
Research
Objectives
The researchers intend to evaluate
the Exogenous and Endogenous Influences on Names as a Channel of Communication
in Nigeria. However, the following specific objectives define the research
process:
1. To ascertain the extent to which
people see names as channel of African communication.
2. To check if people still identify
with African traditional names in our contemporary society.
3. To check if contemporary names do
perform communication functions.
4. To evaluate the exogenous and
endogenous factors affecting names as channels of communication.
Research
Questions
The following Research Questions
were framed to guide the study:
1. To what extent do people see
names as channel of African communication?
2. Do people still identify with
African traditional names in our contemporary society?
3. Do contemporary names still
perform communication functions?
4. What exogenous and endogenous
factors affect names as channels of communication?
Rethinking the
Ethnology of Names as Amadi, R. N., Efetobor O. E. and
Nwaubeta, N. G.
Communication
Channels in Nigeria
Contribution
to Literature
We hope to contribute to
literature through
1. Theoretical study: to present the
concept of NAMES as a potent channel for African communication, while exploring
ways of entrenching this mode of communication in Africa, particularly in
Nigeria.
2. Explorative Study: This is
addressed through an inquiry into the exogenous and endogenous forces that have
affected names as veritable channels of traditional communication and defining
ways of reviving this unique mode of communication.
Study Plan
First, the literature on African
communication, particularly name is reviewed. Then, a quantitative and
qualitative data collected from questionnaire and interviews on Names and its
changing faces within the Nigerian context in accordance with the research
objectives.
LITERATURE
REVIEW
The
Concept of Communication
Communication in general terms can
be described as the act of sending and receiving messages from a source through
a medium. Communication is a process by which a sender passes information to
the decoder or receiver. It involves contacting, relaying and transferring of
ideas, news, secrets, messages, orders and information from people, groups and
communities to others.
MacBride et al (1981) define
communication not just as the exchange of news and messages but as an
individual and collective activity embracing all transmissions and sharing of
ideas, facts and data. So, communication may be looked at as a system or
process. However, Okunna (1999, p.6) contend that communication is a complex
process. Because the communication process is an exchange or sharing of
information or a message, it requires certain basic component. These include
the source from whom the message originates; the medium through which the
message is conveyed; the audience who receives the message; and the feedback
which is the reaction of the receiver to the message.
Functions
of Communication
Every society has evolved ways of
transmitting information from one person to another and Nigeria is not an
exception. In African, communication systems apart from transmitting
information which includes the news function and other announcements,
entertains, persuades, and also is used for social exchanges (Doob, 1966).
MacBride et al
(1981) identified some specific functions of communication as:
a. Information: the collection,
storage, processing and dissemination of news, data, pictures etc required for
everyday life.
b. Socialisation: the provision of a
common fund of knowledge which enables people to operate as effective members
of the society in which they live.
c. Entertainment: the diffusion
through signs, symbols, sounds and images for personal and collective
recreation and enjoyment.
d. Motivation: the fostering of
individual or community activities, geared to the pursuit of agreed goals.
e. Education: the transmission of
knowledge so as to foster intellectual development, character formation and
acquisition of skills.
f.
Cultural promotion: the dissemination of cultural and artistic
products for the purpose of preserving the heritage of the past.
African
Communication Systems
Traditional communication is a
complex system of communication, which pervades all aspects of rural African
life. Olulade (1998) stated that traditional communication as used in Africa is
an
International Journal of
Research and Development Studies
Volume 8, Number 1, 2017
admixture of social conventions and
practice that have becomes blended into veritable communication modes and
systems which have almost become standard practices for society. According to
Denga (1988) cited in Mede (1998), it has varied characteristics which include
dynamism and the fact of its being a multi-media and multi-channel system. It
is perhaps the most important way by which the ruralites communicate among
themselves and with others. Hoever, despite the advent of the modern day media
in Africa, the use of traditional cues and materials such as NAMES is still very
much common and adaptable, acceptable and recognizable by African.
History of Naming: The Etymology
Naming is what the westerners refer
to as christening. It is old as the history of creation, probably extending
into pre-historic era. The Holy Bible accounts for the etymology of naming when
God told Adam to name all the creatures. According to Adeboye (2006) in
Genesis 2:19-20; God organised a great naming ceremony. He created animals
and brought them to Adam to name. This means that the creatures had no
individual identities until they received impartation from Adam and became what
he said each should be.
Upon child-birth, some families
organise naming where friends and well- wishers are invited to celebrate with
them for the new born. Although all cultures in Nigeria bear and use names,
naming vary from people to people. In some cases, elaborate parties are thrown,
while in others, simple parties are held depending on;
a. The circumstances of a child’s
birth
b. Social life of the parents of the
child
c. Their level of income
d. Family tradition
e. Religious beliefs
Paradoxically, the level of income
is arguably inconsequential as some people who can barely feed even throw
elaborate naming. Some even borrow money to organise naming, Ogwezzy et al
(2006)
Uniqueness of Traditional
Communication Systems
Ours is a unique culture and
tradition. Ogwezzy et al (2009) itemizes some of the uniques aspects of the
communication system of people in Africa:
i. It is understood by members of a
community
ii. It readily appeals and connects
with the people’s language, culture, belief, myth, legend and customs which
enhances effectiveness of communication (relates to values, norms, ethos and
culture of Africans)
iii. Uses symbols, values and
indigenous institutions, which enhance messages’ effectiveness
iiii. Projects African historical
past (traditions)
v. Derived from the culture,
beliefs, and the way of life of Africans
vi. Rooted among the local people
and respected by the people, especially the ruralites
vii. Embedded in the culture of the
people, which is the driving force
viii. Relies on indigenous
technology, employs values and symbols that the people identify with
From a general viewpoint, African ethno
communication is seen as a traditional or indigenous mode of communication.
Name within the Nigerian context is an indigenous mode of communication as you
move from one culture to the other. Indigenous communication is steeped in the
culture and traditional of the people.
Types
of Names
Across board, particularly within
the ambit of Nigerian sociology, there are basically three types of names-
Family, Personal and Creative Names (Ogwezzy et al, 2006). Family Name: Family
name serves as family identity. It is what the West refers to as surname and in
other situations, it is called last name. In Africa, specifically in Nigeria, a
woman drops the family name when she is married and does a change of name to
reflect the new family to which she has been married. If a woman does a change
of name after marriage, the family/surname/last name that she dropped is
Rethinking the
Ethnology of Names as
Amadi, R. N., Efetobor O. E. and Nwaubeta, N. G.
Communication
Channels in Nigeria
normally referred to as a maiden
name. The people who argue that a woman should change her name after marriage
believe that it is for the woman to identify with her marital family. On the
other hand, the priest who argues from a spiritual perspective believes that it
is for the woman to take on the destiny of her husband. That is, for them to
have a common destiny as the two have become one.
However, many women, who have made
marks in their professions before marriage, do not find it easy to change names
as they have been known in their careers by their maiden names. Also, there are
those whose maiden names give additional advantage in the public sphere because
of their fathers’ exploits in the public sphere. Such women either continue to
use their maiden names in the public sphere or add their husbands’ surnames to
their maiden names to form compound surnames.
Personal Name: This is the identity
of a particular person. A personal name is what belongs to a person. There are
mainly two types of personal names – first name, the name by which a person is
commonly called; and second/other name(s), the name(s) apart from the first
name.
Creative name: This is name by which
a person is popularly called. It is not family or “personal”, but a name coined
from a person’s personal or family name, exploits and/or character. It is what
the person is popularly referred to as. If care is not taken, people may think
it is the person’s personal name. It is the guy-name of a person or a pet name.
It could be what a husband calls the wife, parents call their children, peers
call peers. They could be derived from personal names or made up by combining
people’s initials. For instance, Zik from Isaac, Chuks from Chukwuka, Tega from
Oghenetega, O’yoma from Ogheneyoma, Bola from Adebola, Abdul from Abdullahi and
many more. Within the African precincts, some names have been so transformed
creatively to the extent that they have become anglicised and almost lost the
meanings/origin.
Religious Naming
A religious name is a name given to
a child based on the religion or faith of the parents. Essentially, it signifies
family identity with a religion. For instance, a child born into a Christian or
Muslim family is expected to be given a Christian or Muslim name based on
religion or faith of the parents. This also applies to those who practice
African traditional religion (ATR). However, if people convert to any religion,
they normally adopt a name to reflect their new religion/faith.
Christianity being a religion based
on the teachings of Jesus Christ, parent Christians normally choose a day to
name their children. In Nigeria, some are done after the seventh, eighth or
ninth day depending on the culture of the ethnic group of the parents. Once a
date has been chosen and agreed upon by the parents of the new born, priest,
normally the pastor of the parents is communicated and invited. On the day,
songs of worship and praise are rendered in an atmosphere of celebration. The
pastor prays for the child and pronounces the name(s) of the child. Normally,
the ceremony is characterised by eating, drinking and dancing.
The names given could be from the
dictionary of Christian names, the Holy Bible or coined from the parents’
knowledge of the Bible and/or level of faith. Those from the Holy Bible and in
most cases are of Jewish and Hebrew Origin. Such are names of great men/women,
Jesus’ disciples, prophets, and even kings. For instance, Abigail is a Hebrew
name meaning the joy of the father, Ogwezzy et al (2006).
Other examples of Christian names
include:
➢ Amos:Burden bearer
➢ Barnabas:Son of consolation
➢ Christiana:Christ-bearer
➢ Daniel:God is my judge
➢ Elijah:Jehovah is God
➢ Emmanuel:God with us
➢ Isaac:Laughter
➢ Jacob:Supplanted
➢ Naomi:My delight
International Journal of
Research and Development Studies
Volume 8, Number 1, 2017
➢ Ruth:Beautiful and compassionate
➢ Zacharias:Remember
The first stage in the naming of a
child according to the Islamic faith, based on the teachings of Prophet
Mohammed, is call to prayer “into the baby’s ears” – Adhan. During this stage,
the child is exposed to Islamic call to prayer in the first moments of his/her
life and a declaration of faith that “no one is to be worshipped except Allah”.
Ordinarily, this should be
immediately after birth before the ears of the child hears anything. After
which the news of the birth of the baby is disseminated to all. This is
followed by supplication for the newborn. The next stage, according to Ogwezzy
et al (2006) is shaving the baby’s hair on the seventh day after birth as
prescribed for welcoming new babies by Prophet Muhammad saying Salalahu Alahi
Wasalam (SAW) meaning “May the peace and blessing of Allah be upon you”.
Shaving the hair is a form of cleansing to remove the dirt the baby brought
from the mother’s womb. During the naming rite, the sacrifice –Aqueeqah, which
involves slaughtering of two sheep for a baby boy and one sheep for a baby girl
is performed. This is also done on the seventh day, when the child is named.
A child can be given a name
indicating servitude to Allah by calling him Abdul Fatai (meaning servant of
Allah who opens the door of blessings; Subuhanohu Wa Tahala (SWT), praise be to
almighty Allah the highest; Abdullahi, the slave of Allah; Ar-Raheem, the most
merciful and Abdul Rahaman, the most gracious as shown by the Hadith, Ogwezzy et
al (2006).
Generally, Islamic names are derived
from the teachings, life, birth and events that surround the birth of Prophet
Mohammed and are mainly from Islamic laws and doctrine.
Other examples of Islamic names
include:
➢ Aayan:Gift of Allah
➢ AbdulKabir:The greatest slave of
Allah
➢ Abdulazeez:The famous Allah
➢ Abdullahi:The slave of Allah
➢ Abdulrasaq:The blessing of Allah
➢ Hamudalat:Glory be to almighty
Allah
➢ Jubril:Archangel
➢ Nasiru:Be patient with almighty
Allah
➢ Sikirulahi:Remembrance of Allah
➢ Sukurat:Praise Allah
➢ Umar:lifetime
In African traditional religion,
parents give names to their new born babies based on their cultural beliefs or
affiliation to a particular cult group or deities as worshipped by the family.
Children are often given such names either as a symbol of appreciation to the
deities or as a mark of dedication of such children to the gods.
In Nigeria, some are done after the
seventh, eighth or ninth day depending on the culture of the ethnic group of
the parents. Examples of such names are:
➢ Ogunmakin:the god of iron takes
victory
➢ Ogunmakinde:the god of iron has
brought the brave one
➢ Sangobiyi:a child given by the
deity Sango (god of thunder)
➢ Oyagbemi:Oya, the goddess has
rewarded me
➢ Chima:God knows
➢ Oluchi:God’s work
➢ Kasarachi:Tell it to God
➢ Ugochi:God’s glory
Names as Communication Channels
In looking at a name as a channel of
communication in Africa, Nigeria in particular, it is trite to state
categorically that names function as means of identification. Several
authorities such as Akpabio (2003); Olusanya and Olurode (1994); and Doob
(1966) agree with this view. They argue
Rethinking the
Ethnology of Names as
Amadi, R. N., Efetobor O. E. and Nwaubeta, N. G.
Communication
Channels in Nigeria
that more than identification, names
communicate and provide a lot of information about their owners such as the
bearer’s position in the family; the circumstances surrounding the birth of the
bearer; parental /family situation; family hopes, desires, expectations and
aspirations; financial situation; links with departed family member ancestors
and a way of keeping records (i.e. historical accounts). Essentially, names
tell stories about people and reveal a person’s place of origin, i.e. the part
of Nigeria/Africa the person originates. For example, Abdullahi Jibia is the
name of a man that comes from Jibia (a town in Katsina state); and Sada Mashi
is the name of a man that comes from Mashi (a town also in Katsina state).
Apart from these, names could show
the day the child was born, e.g. market days such as Nkwo, Eke, Orie and Afor
(local week days), which can be likened to such English names that people bear
in Africa (Monday, Tuesday, Wednesday, Thursday, Friday, Saturday and Sunday)
to reflect in English the day the child was born. Even, in Yoruba Land, a girl
child born on a Sunday is referred to as Abosede. Names are also given to show
whether the child was born during harvest time, planting season and war times
amongst others.
Others reflect the birth order of a
newborn child. The name Obianuju and Obianibeli names from the eastern part of
Nigeria, which means a child that was born in the midst of plenty and a child
that has come to enjoy wealth respectively. Again, apart from the main function
of identification, it is the evidence of the origin of a person; most times
name tells the circumstances surrounding the birth and it could imply the type
of trade by which the family is known. For instance, in Ondo State, most names
start with the prefix “Akin-“ (which means bravery) because they are believed
to be very brave and “Ogun-“ (the god of iron), which depicts reverence for a
deity associated with the Ondos and Ekitis. Olusanya and Olurode (1994) further
add that apart from the identification function of names, they serve as links
with departed members of the family and a system of record keeping. For
instance, Yetunde among the Yorubas mean dead mother has come back again; while
Doob (1966, p.191) stated that “It may suggest circumstances relating to the
child’s birth or appearance; it may express a hope concerning parental
disappointment; it may reflect feelings of the mother; or it may even be a
brief adage”.
The
Spiritual Implications of Names
It has been argued especially, by
spiritual heads that names have implications for what the bearer would become
or behave. In Nigeria today, people believe that one’s name could have very
negative or positive implications for the bearer. While people have attributed
successes of those who have been successful in life to their names, others
believe their wretchedness is a product of their names. Hence, people midways
decide to change their names, particularly when they believe their names could
spell negative spiritual implications for their lives. Names can also reveal
the source(s) of their bearers. For instance, in Yorubaland Esubiyi means satan
has given birth to this one (child). Also, Ogunbiyi and Ifabiyi mean Ogun and
Ifa have given birth to these ones respectively. That probably explains why
some Christians, who become aware of the spiritual implications of these names
(i.e. attachment to idols), change them to Oluwabiyi or Olubiyi, for short,
meaning God has given birth to this one.In all the cases above, the names (i.e.
Esubiyi, Ogunbiyi and Ifabiyi) reveal the idols that were consulted before the
bearers were born.
The Neglect of African
Ethnocommunication
Names, which has over the years been
a potent means of cultural identity and communication has been grossly abused
if not murdered. According to Ibagere (1994, pp.81-82),”Civilization, which has
brought about modernization, has compelled the African to cannibalize some of
the names that serve as traditional modes of communication”. The direction of modernization
which has tilted strongly in favour of Westernization has dislocated almost all
the modes, particularly names of people in the urban areas and supplanted them
with westernized names.
Names as traditional modes of
communication have continued to exist sparingly, even in the face of near
extinction by the exogenous (outside) influences from the western media.
International Journal of
Research and Development Studies
Volume 8, Number 1, 2017
Today, foreign names are taking the central
stage in the scheme of things. There have been various comments about
traditional names like being ancient, barbaric, satanic, evil or deceptive. No
matter how one sees it, traditional names remains an integral culture of
Nigerians in their various individual cultures and serves as channels of
traditional communication. Foreign media contents and influence are the
exogenous factors that have collectively tried the wipe off traditional names
from the face of Africa, Nigeria in particular.
Examples of Names and Their Meanings
Examples of Names in Some African
Cultures and their meanings
Efik and Ibibio Names
NamesMeanings
1. EdiekanVictory
2. Utibe-Abasi God’s Wonders
3. Mma-Efiok Woman with wisdom
4. UfehFavour from God
5. Ukeh Gift
6. Obong AmaGod’s Love
Kalabari/Bonny/Ahoada Names (Bayelsa
&Rivers States)
NamesMeanings
1. AyenateI have got my heart’s
desire
2. PrekunomaaGod’s resources are
limitless
3. Belema Love
4. Tamunosaki God’s Time
5. NimisoyeWisdom is more
profitable
6. Idowari My father’s House
7. Ba so eneTomorrow is another
day/There is another opportunity
8. Eneibi Day of glad
tidings/goodness
Itsekiri Names (Delta State)
NamesMeanings
1. Ofe-oritse Gift of God
2. BoritseteThe will of God
3. AminoritseNobody knows the mind
of God
4. Aninoritse God of mercy
5. Eyewumi I prefer life to death
6. Amajuoritse Nobody knows more
than God
7. EguoritseThe beauty of God
8. Eyituoyo This is joy
Yoruba Names (Ekiti, Osun, Ogun, Oyo
and Lagos States)
NamesMeanings
1. OluwasegunGod conquers
2. Ibukun Blessing
3. Oluwaseun Thank God
4. Ikudaisi Death preserves this
person
5. AdegbesanThe crown revenges
6. Oluwatobi God is great
7. OlamideMy wealth has come
Names from Edo State
NamesMeanings
1. OzikenoyaGod gives gift
2. OmogbaiGreat child/son
3. OsazeeGod’s chosen one
4. OsasumweGod is with me
5. OmosighoChild brings wealth
6. EgheosaoseGod’s time is the
best
Rethinking the
Ethnology of Names as
Amadi, R. N., Efetobor O. E. and Nwaubeta, N. G.
Communication
Channels in Nigeria
Isoko Names (Delta State)
NamesMeanings
1. OghenevwigbaroboGod has won the
battle
2. EjuvokuogheneLeave it all for
God
3. Oboakponaroro The way the world
thinks
4. OghenevegbaThe power of God
(God is the owner of power)
5. OghenenierovwoGod answers
prayer
6. Ojiyovwi It is still good
South East Names (Abia, Anambra and
Imo States)
NamesMeanings
1. Chukwu Emeka God has done it
well
2. Igwe bu ike My strength is in
the multitude.
3. Osita din ma From today things
have become better.
4. Okwu uche My mind has spoken.
5. Osade bem He has answered all
my critics.
6. Anya nsi agwu The eyes of a
divination deity that sees evil.
7. Uwa laka The world will
continue to say what they want to say.
No doubt, names as channels of
communication have been grossly neglected. Today, people see traditional names
as unattractive and outdated; hence they prefer westernized names that do not
communicate anything. The heavy exposures of children, adolescence and
teenagers to the western media, with the attractively meaningless names have
continued to be the exogenous forces that have cannibalized traditional names
in Nigeria.
Contemporary Names
1. Mario
2. Quincy
3. Trump
4. Donald
5. Fredrick
6. Bishop
7. Teddy
Meanings of these contemporary names
cannot be ascertained by any standard, either religiously, culturally,
traditionally or otherwise.
Theoretical Framework
Agenda Setting Theory as advanced by
Mccombs and Shaw is considered appropriate in anchoring this research paper.
This theory will be further explored to unveil its basic tenets and relevance
to the subject matter. The theory posits that the mass media determines the
issues that are regarded as important at a given time in a given society. That
means that the press is significantly more than a purveyor of information and
opinion; and though it may not be able to tell its readers what it thinks, it
does successfully tell them what to think about. In other words, our perception
of the world is dependent not only on our personal interests, but also on the
map that is drawn for us by the media.
Maxwell McCombs and Donald Shaw
(1972) corroborate the agenda setting theory by their research. They posit
that:
In choosing and displaying news,
editors, newsroom staff, and broadcasters play an important part in shaping
political reality. Readers learn not only about a given issue, but how much
importance to attach to that issue from the amount of information in a news
story and its position …The mass media may well determine the important issues-
that is, the media set the ‘agenda’ of the campaign. (p.176)
The elements involved in agenda
setting include:
i. The quality or frequency of
reporting
ii. Prominence given to the reports
– headlines display, layout, timing on radio and TV set
International Journal of
Research and Development Studies
Volume 8, Number 1, 2017
iii. The degree of conflict
generated in the reports
iiii. Cumulative media-specific
effects over time
Theory that argues that media may
not tell us what to think but that media tell us what to think about. This
theory describes a very powerful influence of the media ability to tell us what
issues are important. This implies that the mass media pre-determine what
issues are regarded as important at a given time in a given society. The media
can do this by constant hitting and pounding. This theory puts forth the
ability of the media to influence the significance of events in the public's
mind. The media set the agenda for the audience's discussion and mentally order
and organize their world.
The import of the theory in relation
to this research is that names must be brought to the fore and redefined as a
channel of African communication. The attention so given to it as the way
people will see names as channels of communication will equally depend on how
communication scholars raise the issue above the bar. Such agenda may be set
through academic research or scholarly research paper like this.
Research
Design and Methodology
This research adopted the
descriptive research design. The study population was taken from the six
geopolitical zones in Nigeria (Abia, Delta, Ekiti, Kaduna, Bauchi and Benue)
which is 24,278,873, according to the 2006 census result.
Table I:
Population and Research Sample of Randomly Selected States
State Population Sample Percentage
Delta 4,098,391 47 17%
Abia 2,833,999 32 12%
Ekiti 2,384,212 27 10%
Kaduna 6,066,562 70 25%
Bauchi 4,676,465 54 19%
Benue 4,219,244 48 17%
Total 24,278,873 278 100%
Source: National Population
Commission official website
The researcher purposively selected
the state capitals of the randomly selected states from the six geopolitical zones
of this country. The rationale for the selection was based on the fact that the
state capitals have the most educated people that can respond to the
questionnaire. Questionnaire was used in the collection of data. The
questionnaire was considered because the respondents were scattered in the
sampled location (Six geopolitical zones of Nigeria). The researcher engaged
the services of six research volunteers who were trained with the nuances of
these research objectives. Data were collected with the use of a questionnaire,
which contained fifteen items structured in closed-ended format with just one
open ended question. The items were structured on differing point scales.
Data
Analysis
Collected data were analyzed using
frequencies and simple percentage interpretational analysis. Out of the 278
questionnaires administered across the six selected states in all the six
geopolitical zones, all the copies were returned. However, 2 representing 0.7%
were not properly filled. Hence, data collected from 276 or 99.3% were
analyzed. The statistics are hereunder presented.
Rethinking the
Ethnology of Names as
Amadi, R. N., Efetobor O. E. and Nwaubeta, N. G.
Communication
Channels in Nigeria
Research Question
1: To what extent do people see names as channel of African
communication?
DATA TESTED: Data generated from
question 8 was used in analyzing this research question.
Table II: Actually Seeing
Names as Channel of African Communication
Variable No of Respondents Percentage
Yes 71 25.7%
No 205 74.3%
Total 276 100%
Source: Field Data, 2016
Presentation of research data on
Table II shows that 71 or 25.7% of the respondents actually see names as
channel of African communication; however, 205 representing 74.3% of them do
not actually see names as channel of African communication. By implication, the
people in our contemporary society do not see names as channel of African
communication.
Research Question 2:
Do people still identify with African
traditional names in our contemporary society?
DATA TESTED: Data generated from
question 11 was used in analyzing this research question.
Table
III: If Respondents Still Like Their Native Names in Our
Contemporary Society
Variable No of Respondents Percentage
Yes 34 12.3%
No 121 43.8%
Somehow 94 34.1%
Can’t say 27 9.8%
Total 276 100%
Source: Field Data, 2016
Presentation of research data on
Table III shows that 34 or 12.3% of the respondents still liked their native
names even in our contemporary society; 121 representing 43.8% of them
differed; 94 representing 34.1% of them said they still liked their native
names somehow even in our contemporary society. However, 27 representing 9.8%
of the respondents were undecided. By implication, the people in our today
Nigeria do not identify so much with African traditional names.
Research Question 3: Do contemporary
names still perform communication functions?
DATA TESTED: Data generated from
question 13 was used in analyzing this research question.
Table IV: If Respondents
Actually Draw Meanings from Their Other Names
Variable No of Respondents Percentage
Sure 81 29.3%
No 64 23.2%
Somehow 101 36.6%
Can’t say 30 10.9%
Total 276 100%
Source: Field Data, 2016
International Journal of
Research and Development Studies
Volume 8, Number 1, 2017
Research data as presented on Table
IV shows that 81 or 29.3% of the respondents actually draw meanings from their
names that are not traditional; 64 or 23.2% of them differed; 101 representing
36.6% of them said they somehow draw meanings from their names that are not
traditional. However, 30 representing 10.9% of the respondents were undecided.
Impliedly, contemporary names do not perform communication functions. Such
names as drawn from research data are: Jonzy, Marycee, Lemony, Stuart, Sporty
etc.
Research Question 4: What
exogenous and endogenous factors affect names as channels communication?
DATA TESTED: Data generated from
question 16 was used in analyzing this research question.
Table V: Factors That
Influenced Respondents’ Name Change Factors
No of Respondents Exogenous
204 Religion
196 Mass Media
221 Spirituality
65 Endogenous Modernity
210 Education
85 Peer Imitation
79 Culture
Source: Field Data, 2016
Presentation of Research data on
Table V shows religion, mass media (books and films) and spirituality are the
exogenous or external factors influencing name change and by extension,
affecting its communicative functions in our today society. On the other hand,
modernity, education, peer imitation and culture are the endogenous or internal
factors influencing name change and by extension, affecting the communicative
functions of names in our today society. These factors are further explained in
Table VI below.
Table
V: Explanation of Exogenous (External) Endogenous (Internal)
Factors
Influencing Name Change
Religion
People changing their names to fit
their new religion, particularly those that converted to a new religion.
Mass Media
Constant exposure to television
viewing and reading of print media like book influenced name change.
Spirituality
The need to be spiritually connected
with the Supreme Being, and attract spiritual favour from the Supreme Being
also influence name change among people.
Modernity
The urge to identify with
conventionalism makes people change their name.
Education
The level of education of an
individual could lead to name change, particularly those who want to bear the
name of successful men in the world of education.
Peer Imitation
People join the band wagon by
imitating the names of peer group members and friend. People change names to
fit that of their friends.
Culture
Rethinking the
Ethnology of Names as
Amadi, R. N., Efetobor O. E. and Nwaubeta, N. G.
Communication
Channels in Nigeria
People change their names to fit the
culture to which they belong.
Findings
Premised on evidences from research
data, the following findings are hereunder stated:
1. Name as a veritable mode of
communication in Africa, Nigeria in particular is grossly being cannibalized
and is on the verge of dying.
2. Evidences from research data
indicate that the people in our contemporary society do not see names as
channel of African communication.
3. Research data shows that the
people in our today Nigeria do not identify so much with African traditional
names.
4. Contemporary names such as Jonzy,
Marycee, Lemony, Stuart, and Sporty do not perform communication functions.
5. Most Nigerians, based on
evidences from research data, have other names like English names in addition
to their native name.
6. Based on research data, most Nigerians
are in agreement that native names do carry meanings unlike the westernized
names. However, other names are bereft of communication functions.
7. At one point or the other, people
changed their names. The change of names is usually due to some exogenous and
endogenous factors.
8. Research data shows that
religion, mass media (books and films) and spirituality are the exogenous or
external factors influencing name change and by extension, affecting its
communicative functions in our today society. While modernity, education, peer
imitation and culture are the endogenous or internal factors influencing name
change and by extension, affecting the communicative functions of names in our
today society.
Recommendations
Based on the findings of this
research, the following recommendations were made.
a. As name being a veritable mode of
communication in Nigeria is grossly being cannibalized and is on the verge of
dying, something urgent must be done to address this anomaly. The communication
media must brace up to this challenge to set agenda in this regard.
b. Development scholars, NGOs and
civil society must raise the bar and help educate Nigerians on the need to see
native names as channels of communication.
c. Nigerians must as a matter of
necessity and urgency, identify themselves greatly with African traditional
names. They must be proud of their native names as it serves as cultural
heritage and identity.
d. Contemporary names such as Jonzy,
Marycee, Lemony, Stuart, Sporty that do not perform communication functions
must be discouraged and dropped outrightly. Parents and soon-to-be parents must
checkmate this trend to safeguard our cultural identity and heritage.
e. Change of name at one point or
the other is good. However, such a change must conform with communicative
ideals of native names and not necessarily premised on identified exogenous
(religion, mass media and spirituality) and endogenous (modernity, education,
peer imitation and culture) factors.
CONCLUSION
The researchers conclude based on empirical
evidence that the findings of this research are in perfect agreement with the
objectives earlier stated in this study. It is also concluded that names
communicate and that there is a correlation between the name given to a child
and that of child’s soul/destiny. Hence, the saying, that when a name is given
to a child, the child’s soul or spirit must give assent by saying “yes” to the
name. Despite the central place of ethnological communication in Nigeria, the
perpetuation of cultural, native or traditional names that should be an
integral aspect of communication studies have been neglected by communication scholars.
Future Direction
As future study, researchers can
investigate Names and its socio-cultural and religious implications on the
bearer within the framework of African culture and tradition.
International Journal of
Research and Development Studies
Volume 8, Number 1, 2017
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