Naming rules
The Nu people are named according to gender and ranking. ?
Among the Aaron people, boys' names are arranged in the following order: the eldest is called "Peng Gou", the second is called "Jinduli", the third is called "Kun", and the fourth is called "Zeng" ", the fifth child is called "Dian", the sixth child is called "Ran", the seventh child is called "Lan", and the eighth child is called "Baliyi"; the girls' names are arranged in the following order: the eldest child is called "Nakele", the second child is called "Baliyi". He was called "Ni Tai", the third child was called "Jiang Le", the fourth child was called "Na", the fifth child was called "Nian Guo", the sixth child was called "Ran Luo", the seventh child was called "Dahn" and the eighth child was called " Britain". Regardless of whether the children of men or women are named after the eighth child, they are generally named after their parents' favorite items. ?
The Rouruoren nomenclature is based on the child’s birth time, living environment, ranking, appearance, physical characteristics, etc. At the same time, metaphorical and bionic words are also used in children's names. If the child is sick or misbehaved, he or she should recognize the godfather. Ruorou people usually name their babies when the baby is full moon, and some even treat them to guests. The names chosen are based on their birth date, environment, appearance, weight, worship, and evil spirits, and try to avoid names that are the same or similar to those of the previous generation. The eldest child is called "Ah Ma", the second child is called "A'De", the third child is called "Abo", the fourth child is called "Ala", the fifth child is called "A Nong", the sixth child is called "A Yi", and the seventh child is called "Ah Yi". Call it "Atang"; then add "Shi" after the boy's name and "Niu" after the girl's name. ?
The naming ranking of the Anu people: the eldest boy is called "Apu", the second child is called "Adeng", the third child is called "Akai", and the fourth child is called "Ayu"; the eldest girl is called "Ayu" "Ana", the second child is called "Ani", the third child is called "Aqia", and the fourth child is called "Adu". This naming custom has also been absorbed and widely used by the Lisu people in Fugong area.
In the Nusu branch, men's names are generally preceded by "La", such as La Ge, La Hua, La Jia, etc.; women's names are generally preceded by "Ya", such as Yana, Yasha, Yashuang and so on. According to research, this nomenclature originated from the clan totem of the ancient Nusu people. "La" and "Ya" refer to tiger and chicken respectively in Nusu language. They are the names and symbols of two clans that intermarry with each other in ancient Nu people. They are also the totems of these two clans. The Nusu people's names are gender-neutral. The eldest child is called "Ran Meng", the second child is called "Ran La", and the third child is called "Ran Tong"; from now on, the third child is only called the fifth, sixth and so on.
Anunusudo implements the father-son naming system. They are generally named three times in their lives. They believe that a child should be named immediately after birth. The first name must be an ugly monster, otherwise the ghost will take away the child's soul. When children reach the age of thirteen or fourteen and are old enough to make friends, peers or lovers will give themselves "youth names." This name can only be used among peers and lovers, otherwise, it will be regarded as ignorant. After marriage, the first-married man will be named by his father in the name of father and son. The method is to add the last word or two words of the father's name before the name of the offspring. Currently, the father-son naming system of the Bee clan in Pihenusu has reached 66 generations.
After 1949, the Nu people gradually changed their Chinese names. The names are mostly given by teachers or educated parents. However, the naming is very arbitrary, and some siblings use three, four or even five or six surnames.
Nu father-son joint naming system
Every Nu man in Pihe and Luobendo Townships, Fugong County, is named three times in his life: the first time is to correct his name, and after birth After that, the father, grandfather, or uncle will name it. The name does not necessarily have a special meaning, but it will be a name that will be used for life. The second time is the youth name. When the boy reaches the age of love, he will be named by young friends and lovers of the same generation. The youth name can only be called among young men and women of the same generation, and is not allowed to be called at home or in front of elders. The second naming was made jointly for the father and son at the time of marriage. That is, when a young man gets married, he is named by his father, and the last word or two words of the father's name are added to the son's name. From then on, he can enjoy certain property inheritance rights from his parents and bear the responsibility of inheriting the lineage. Task.
In Pihe and Luobendo townships, the father-son joint system originated from a different female ancestor "Mao Yingchong", and there is a different legend of clan totem worship: in In the ancient Ming Dynasty, swarms of bees descended from the sky and rested in Lajiadi Village on the bank of the Nu River. Later, the bees mated with snakes and gave birth to Mao Yingchong, the female ancestor of the Nu people. When Mao Yingchong grew up, she had sex with tigers, bees, snakes, When animals such as muntjac and red deer mate, the offspring will multiply and become the bee clan, tiger clan, snake clan, muntjac clan, and red deer clan, and Mao Yingchong becomes the common ancestor of each different totem clan. .
The 64-generation family tree of the Feng clan in Pule Village is approximately 1,600 years old, counting each generation at 25 years. The excerpt of its genealogy is as follows: 1. Mao Yingchong 2. Enough people 3. Abduldu 4. Dushabu 5. Shabubi 6. Binasha 7. Nasha Yi 8. Enabi 9. Nabihuan10. Huanmizi...
From the pedigree excerpted above, it can be seen that most fathers and sons jointly name the father with a single syllable name and the son with a double syllable name, and the father with a double syllable name and the son with a single syllable. , well-proportioned, it is the easiest to remember the joint name of father and son.
This phenomenon is also very prominent in the ancestral pedigree of Bieaqi, the Bee clan to which Douhuo phratry belongs, such as: 1. Mao Yingchong 2. Chongluo and 3. Those who merge 4． Zhemaote 5. Maute stretch 6. Bong Xiyao 7. Xi Yaowei 8. Viquvi9. Qu Weineng10. Nengbochi...
The ancestral pedigree of the Nu people is a symbol that directly expresses lineage inheritance and property inheritance. In modern times, due to the differentiation of families, the loosening of family blood ties, and the popularization of Han culture, the father-son joint name system based on blood inheritance has gradually deformed. Nowadays, few people have joint names.
In Nusu language, the father is called "Aopu", and all the brothers who belong to the father also have the same name as the father, and are collectively called "Aopu". Although special names such as "Pu Mao" (eldest father), "Pu La" (middle father), and "Pu Tong" (younger father) have appeared in the later period, people still customarily refer to uncles and uncles collectively as "Aopu". Obviously, this title comes from the "fathers" during the ancient group marriage system, and is inseparable from the later house transfer system of "marriage between wives and brothers". As for the husband of his father's sister generation, he borrowed the Bai language "kuλmat", which means "uncle", which is obviously different from "Aopu". ?
The mother is called "Omi" in Nusu language. , all the wives of the father's brothers and the mothers' sisters are collectively called "Omi". This title also originates from the phenomenon of sister-wife marriage in ancient group marriages. Correspondingly, the husbands of mothers and sisters are also collectively referred to as "Aopu", which is obviously a characteristic of pair marriage in ancient times. ?
In Nusu language, uncle is called "Aopo", which is the most respected title in Nu society. All the mother's brothers are called "Aopo". There is a proverb from the Nu people that "the longest road in the world is the road, and the biggest thing in the world is Opo". This high respect for the authority of the uncle is obviously inseparable from the high status of women in social life in the matriarchal era.
In Nusu, brothers and sisters call each other "zairuo" (szeλidzoj) or "jiwu", which means "born from the same umbilical cord". Brothers and sisters of the first generation of the same grandparent can also call each other "Zai Ruo" or "Ji Wu", and they can call each other "Zi Ruo" or "Ji Wu" with the same name as their siblings. However, cousins ??and uncles cannot call each other "Zai Ruo" or "Ji Wu". ” commensurate because they do not belong to “the same umbilical cord.” This also reflects the influence of patriarchal methods of calculating descent.