Trapped between Languages?: Naming among Contemporary Maronites in Lebanon
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In Lebanon, when a first name is given, one can surmise the name holder’s religion or sometimes even the exact Ta’ifah, or religious sect, with relative ease. When the family name is added, the person’s sect and even the home town becomes discernable in many cases. In other words, to give one’s name(s) in Lebanon means to reveal a large part of one’s origin and identity. Wardini points out that in Lebanon ‘when one knows the other’s religion or sect from the name, one tries either not to be offensive or is guarded in conversation’ (Wardini 2007, 70), reflecting the sore experiences of the civil wars in which violent conflicts were reflected in sectarian lines. A name in Lebanon informs and recalls the name holder’s family history, social status, political stance, and possible enmity toward a specific family or sect. A name—first name and/or family name—is an instant tool to demarcate us/other lines and functions as one of the salient group markers in this consociational or confessional society where political power is distributed to each of eighteen religious sects in accordance with their demographic composition. Catholic Maronites are the largest body of Christians in Lebanon and, when compared with other Christian communities in the region, they exercise significant political and economic power. This paper firstly examines the naming behavior of Maronites in Lebanon. For contemporary Maronite names, 220 adult names which were collected in 2008 with snowball sampling method from sixteen different areas were used.1) Then the paper moves on to a socio-historical analysis of Maronite naming to understand current characteristics.
Abstract
In Lebanon, when a first name is given, one can surmise the name holder’s religion or sometimes even the exact Ta’ifah, or religious sect, with relative ease. When the family name is added, the person’s sect and even the home town becomes discernable in many cases. In other words, to give one’s name(s) in Lebanon means to reveal a large part of one’s origin and identity. Wardini points out that in Lebanon ‘when one knows the other’s religion or sect from the name, one tries either not to be offensive or is guarded in conversation’ (Wardini 2007, 70), reflecting the sore experiences of the civil wars in which violent conflicts were reflected in sectarian lines. A name in Lebanon informs and recalls the name holder’s family history, social status, political stance, and possible enmity toward a specific family or sect. A name—first name and/or family name—is an instant tool to demarcate us/other lines and functions as one of the salient group markers in this consociational or confessional society where political power is distributed to each of eighteen religious sects in accordance with their demographic composition. Catholic Maronites are the largest body of Christians in Lebanon and, when compared with other Christian communities in the region, they exercise significant political and economic power. This paper firstly examines the naming behavior of Maronites in Lebanon. For contemporary Maronite names, 220 adult names which were collected in 2008 with snowball sampling method from sixteen different areas were used.1) Then the paper moves on to a socio-historical analysis of Maronite naming to understand current characteristics.
참고문헌 (22)
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