아프리카계 미국노예들의 이름 짓기 문화
Names and Naming of African American Slaves.
0
조회
0
다운로드
1
인용
0
참고문헌
키워드
초록
From the moment of leaving the west coast of Africa for North America, the slaves became nameless. It was only when they were sold to masters in America that they obtained new names. The masters gave them names which were originated in the Bible, Greek-Roman classics and others. Some of the slaves refused to be re-named and were successful to hold their original African names probably by pretending to forget the newly given names. An overwhelming majority of the slaves, however, adopted themselves to the new names. Being allowed to name their children, the slaves utilized various sources of names around them. First, some of the slaves gave African names to their sons and daughters according to African customs of naming. Even though many of the original meanings came to fade out over time, the slaves continued to use the African names in shorter, simpler forms. Second, the slaves also turned to Western names, the same kinds that their masters gave them. They included big names in the classics as well as those of the Founding Fathers and statesmen of America. The slaves might not have known who the names were originally for. But they chose those names for their own reasons, far different from those of the masters. Slaves expressed their aspirations for their children in names. Among many figures in the Bible, the slaves tended to favor those who led the Israelites out of bondage or sufferings. They also converted some English adjectives and even abstract nouns to names, hoping their children realize the meanings in their lives. They even used some materialistic words and titles of high status. Unconventional to the eye of white American masters, naming of African American slaves was not just simple resistance nor mere assimilation. It was a distinctive, creative process of acculturation on the part of the slaves who were once portrayed passive victims.
Abstract
From the moment of leaving the west coast of Africa for North America, the slaves became nameless. It was only when they were sold to masters in America that they obtained new names. The masters gave them names which were originated in the Bible, Greek-Roman classics and others. Some of the slaves refused to be re-named and were successful to hold their original African names probably by pretending to forget the newly given names. An overwhelming majority of the slaves, however, adopted themselves to the new names. Being allowed to name their children, the slaves utilized various sources of names around them. First, some of the slaves gave African names to their sons and daughters according to African customs of naming. Even though many of the original meanings came to fade out over time, the slaves continued to use the African names in shorter, simpler forms. Second, the slaves also turned to Western names, the same kinds that their masters gave them. They included big names in the classics as well as those of the Founding Fathers and statesmen of America. The slaves might not have known who the names were originally for. But they chose those names for their own reasons, far different from those of the masters. Slaves expressed their aspirations for their children in names. Among many figures in the Bible, the slaves tended to favor those who led the Israelites out of bondage or sufferings. They also converted some English adjectives and even abstract nouns to names, hoping their children realize the meanings in their lives. They even used some materialistic words and titles of high status. Unconventional to the eye of white American masters, naming of African American slaves was not just simple resistance nor mere assimilation. It was a distinctive, creative process of acculturation on the part of the slaves who were once portrayed passive victims.
참고문헌 (34)
- Armstrong, Orland K, "Old Massa’s People: The Old Slaves Tell Their Story" (1931), Bobbs-Merrill
- Bassett,John S, "The Southern Plantation Overseer as Revealed in His Letters" (1925), Smith College
- Blassingame, John W, "Slave Tesimony: Two Centuries of Letters, Speeches, Interviews, and Autobiographies" (1977), Louisiana State University Press
- Carroway, Gertrude S, "Many Oddities in Tar Heel Names. Greensboro Daily News.", ~ (1938)
- Chappell, Naomi C, "Negro Names", American Speech, (66), pp.265~284 (1929)
- Clodd, Edward, "Magic in Names and in Other Things" (1920), Chapman and Hall
- Collins, Bruce, "White Society in the Antebellum South" (1985), Longman
- DeCamp, David, "African Day Names in Jamaica", Language, (43), pp.139~149 (1967)
- Dillard, Joey L, "Black English: Its History and Usage in the United States" (1972), Random House
- Donnan, Elizabeth, "Documents Illustrative of the History of the Slave Trade to America" (1969), Octagon Books
- Elkins, Stanley M, "The Negro Family in the United States" (1959), University of Chicago Press
- Foster, Herbert J, "African Patterns in the Afro-American Family", Journal of Black Studies, 14(2), pp.201~232 (1983)
- Franklin, John Hope, "In Search of the Promised Land: A Slave Family in the Old South" (2006), Oxford University Press
- Frazier, Franklin E, "The Negro Slave Family", Journal of Negro History, (15), pp.198~225 (1939)
- Frazier, Franklin E, "The Negro Family in the United States" (1948), University of Chicago Press
- Fox-Genovese, Elizabeth, "Within the Plantation Household: Black and White Women of the Old South" (1988), University of North Carolina Press
- Genovese, Eugene D, "Roll, Jordan, Roll: The World the Slaves Made" (1974), Vintage Books.
- Gutman, Herbert G, "The Black Family in Slavery and Freedom, 1750-1925" (1925), Vintage Books
- Handler, Jerome S, "Slave Names and Naming in Barbados, 1650-1830", William and Mary Quarterly, 53(4), pp.685~728 (1996)
- Herskovits, Melville J, "The New World Negro" (1966), Indiana University Press
- Hudson, Larry E, "To Have and to Hold: Slave Work and Family Life in Antebellum South Carolina" (1997), University of Georgia Press
- Inscoe, John C, "Carolina Slave Names: An Index to Acculturation", Journal of Southern History, 49(4), pp.527~554 (1983)
- Malone, Ann Patton, "Sweet Chariot: Slave Family and Household Structure in Nineteenth-Century Louisiana" (1992), University of North Carolina Press
- Miller, Nathan, "Some Aspects of the Name in Culture-History", American Journal of Sociology, (32), pp.585~600 (1927)
- Pearson, Elizabeth W, "Letters from Port Royal Written at the Time of the Civil War" (1906), W.B. Clarke
- Puckett, Newbell N, "Black Names in America: Origins and Usage" (1975), G.K. Hall
- Raboteau, Alter J, "Slave Religion: The ‘Invisible Institution’ in the Antebellum South" (1978), Oxford University Press
- Rainwater, Lee, "The Moynihan Report and the Politics of Controversy. Cambridge, Mass." (1967), Massachusetts Institute of Technology Press
- Rawick, George P, "The American Slave: A Composite Autobiography. Westport, Conn" (1972), Greenwood Press
- Schweninger, Loren, "A Slave Family in the Antebellum South", Journal of Negro History, 60(1), pp.29~44 (1975)
- Taylor, William R, "Cavalier and Yankee: The Old South and American National Character" (1957), Doubleday and Company
- Wade, Richard C, "Slavery in the Cities: The South, 1820-1860" (1860), Oxford University Press
- Wood, Peter H, "Black Majority: Negroes in Colonial South Carolina from 1670 through the Stono Rebellion" (1974), W.W. Norton.
- Yetman, Norman R, "Life under the “Peculiar Institution”: Selections from the Slave Narrative Collection" (1970), Holt, Rinehart and Winston