This research established several factors that influence name choices among the Zezuru as shown in table 5:10in chapter five. These factors include gender, religion, family experiences, historical events, celebrities, globalisation and technology. Gender was found to be influencing all the other factors in one way or another. This consequently means that everything the Zezuru society does is gendered in some respect. The results from the research however point to the fact that gender alone is the major determining factorthat influences name choice among the Zezuru. During the data collection process, gender and sex were loosely taken to mean the same although they are different – the former being a social construction while the latter is biologically determined. As was indicated in most of the questionnaire responses, other factors like historical events, circumstances surrounding the birth of the child, and religious beliefs were found to be influential in name choices among the Zezuru of Buhera South District.
However, although these factors influence name choices, this research has established that gender plays an equally important role even to the extent of influencing these other factors as well.
6.3.1 GENDER
This research has established that gender influences name choice among the Zezuru people in Buhera South.This was reflected by its higher percentage in the responses fromthe data gathering techniques. The responses indicated that there are gender specific names and that the
162 gender status of a newborn is a major determining factor in the choice of a name among the Zezuru. Kwattsha (2009:56) states that:
“Gender identity means to feel like a female or a male.This refers to an individual’s own feelings of whether she or he is a woman or a man, or girl or a boy.”
Biyela (2013) explains that children normally receive gender-specific names with the occasional exceptions of neutral or unisex names. It must be clarified that for this present research, the word gender is often used interchangeably with the word sex though the two terms are slightly different. Gender can be regarded as those character traits expected of a certain gender group and it is often confused with sex.Yorburg (1974) in Jones and Olson (1991:202) states that “all women are brought up from the very earliest years in the belief that their ideal character is the very opposite to that of men.” Certain personal names given to men and women are meant to tame them to behave to the dictates of their respective gender group. Mazrui (1993) states that the socialization of the female is observably inculcated through the culture of naming. Mazrui gives examples from the Igbo society where names such as ‘Nwanyibuife’
(woman is something) and‘Nwanyibuego’ (woman is wealth) do not extol womanhood as is implied in the names, but rather they objectify women and hint at female commodification while at the same time underscoring marriage as the ultimate goalfor women.
These gender attributes are often reflected in the personal names which are given to individuals among the Zezuru people of Buhera South. In patriarchal societies, women are regardedas inferior to men. Papanek in Tinker (1990:180) says:
“…though these conviction seeds of inequality are planted deep in the consciousness of women and men, often by other women, who perceive their self interest to lie in the hands of men rather than other women. But since inequality depends on social learning in the first place, it can also be unlearned.”
Rubaya and Viriri (2012) express that through socialisation, children grow up and accept their gender prescribed roles and that naming is one of the agents of socialisation. Lott (1991:6) defines socialisation as “the process of learning those behaviours that are appropriate for members of a particular group distinguished from others on the basis of certain ascribed and/or achieved status.” It is apparent that socialisation distinguishes the dos and don’ts between male and female children. Rubaya and Viriri (2012) also add that socialisation is a powerful tool in entrenching gender conformity. Certain personal names which are gendered will condition
163 children to socially prescribed gender roles and they will be ready to act out these social roles unconsciously, without even noticing the attendant oppression that accompanies that conformity.This research has observed that personal names are gendered in nature. Gender specific names were found to be rampant among the Zezuru people of Buhera South and respondents highlighted that these names are feminine and have docile connotations which make women appear weak.
6.3.2 HISTORICAL EVENTS
Although the historical armed struggle for independence in Zimbabwe was fought by both genders, it appeared to be much more gendered towards the men and this was reflected in the naming as well. Evidence fromthe school registers, questionnaire responses, interviews, and the focus group discussions indicated that most pupils, especially boys, were named after certain male icons of the liberation struggle and very few if any were named after prominent female guerillas. The reason might be because female guerillas usually retained their conventional personal names (Pfukwa, 2007).
When the country attained independence in 1980, many newborns were named after prominent personalities of the struggle for independence. The personalities were mostly men and their names were given to boy children. Very few girls if any were named after the liberation icons even though women participated in the struggle as well. Lyons (2002) states:
“During the 1970s, Zimbabwean women guerrilla fighters were hailed internationally as women who rose above traditionally subordinate gender positions in order to fight equally with men in the struggle for national independence.”
Lyons (2002) quotes Robert Mugabe, who by then was the president of the Zimbabwe African National Union (ZANU), and who stressed the importance of women in the struggle by saying
“I learned through the liberation struggle that success and power are possible when men and women are united as equals.” On the other hand, Nhongo-Simbanegavi (2000) says that the armed struggle was gendered and that women’s participation in the guerrilla war did not change gender inequalities in society. Nhongo-Simbanegavi (2000:19) says that the popular slogan for women during the war was “Forward with the cooking stick!” along with other sayings which continued to enshrine the nurturing or material roles of women during the liberation war.
164 McCintock (1991a) says that all nationalisms were gendered and dangerous because they represented relations to political power and in doing so legitimized and limited women’s access to rights and resources. The war of liberation in Zimbabwe greatly influenced the naming pattern in the country; although the names which were adopted and celebrated most were of the male soldiers, and this was reflected by their high frequency in school registers than the names of their female counterparts.
Upon attaining independence in 1980, there were a lot of disparities between men and women in terms of opportunities in Zimbabwe and the government found that if these disparities were allowed to continue, they were going to pose a serious impediment to sustainable development and the attainment of equality and equity between men and women. Gender equity, being a core development issue and a development objective in its own right, was seen to be one of the new government’s priorities. According to the gender policy, women in Zimbabwe by 1980 constituted over 52% of the total population and their participation in the economy was confined largely to subsistence agricultural production, and domestic roles which were labour intensive and essential for household survival such as child bearing and rearing, as well as fetching water and firewood. Women were also a source of solace for men who usually spent most of their time in industries, farms and mines. These roles were stereotypical for Zezuru women and their position was fostered through the gendered personal names which were given to girls, and these names acted as socialisation agents which channelled girls to accept their gender specified roles. Examples of names which were found to be common for girls include Rindai (look after), Tsitsi (mercy), Tsungai (persevere) and other names which portray women as docile and patient in the family and society at large. On the other hand, men were dominating in the major economic sectors of the society at the expense of their female counterparts, and this was enhanced by their names which actively socialise them to dominate women in every respect in the economic and political sphere. Boys’ names such as Tungamirai (lead us), Tongai (rule), and Simukai (prosper) were very common in school registers and they reflect men as having leadership qualities which cannot be found in women. The fact that historical events do influence name choice concurs with Neethling (1995) who notes that name giving among the Bantu cultures reflects the social-cultural and historical circumstances of the group or clan. In this case, the choices of names for the children were influenced by the historical circumstances which happened in their environment. From this research, the findings from the questionnaires and interview responses show that historical events are one of the factors which influence name choice among the Zezuru.
165 6.3.3 RELIGION
Religion was also noted as one of the major influences in name choice among the Zezuru, as was reflected in the responses from the questionnaires and the interviews. The names from the school registers which exhibited religious influence were also a testimony of the influence of religion in personal name choice. Thus, this research established an increase in Zezuru personal names which are linked to religion, especially Christian names such as Tadiwanashe (we have been loved by the Lord), Tsitsidzashe (the mercy of the Lord), and Mutsawashe (Lord’s mercy) for girls. The stereotypical characteristics of women are still contained in the names but the idea of praising the Lord is reflected with the use of the word “ishe” (Lord) at the end of every name. Boys’ Christian names included Tafadzwanashe (the lord has made us proud), Tatendaishe (give praise to the Lord), and Isheanesu (The Lord is with us). A closer look at the meaning of the names shows that there is a lot of praising in the names of boys suggesting that they are regarded more highly than girls. There are connotations of bias in names given to boys which points to the fact that boys hold a higher social position among the Zezuru. This research found that religious beliefs do influence name choice among the Zezuru just like in any society world over. Religious influence was evidenced by the high frequency of Christian oriented names found in the responses from the questionnaires and from the school registers.
People adopted the naming trends from the Bible. Names such as Nyashadzashe (mercy of the Lord) for boys and Rudorwashe (love of the lord) for girls were very common in the school registers. Makondo (2009) states that most Christians and non-Christians alike derive their names from Jewish, Hebrew, Greek and Canaanite cultures among others as most biblical stories revolved around these communities. Like other African communities, the Zezuruwere influenced in their naming patterns by the new religious beliefs, but in doing so the element of gender sensitivity in their naming practices can easily be identified. Mbiti (1970) states that Africans are notoriously religious in whatever they do and through giving their children personal names which reflect their religious orientation, the Zezuru people can express their religious and social ideologies which entail gender connotations as well. Thus, gender influence can be noted in these religious names. The Zezuru praise the Lord when a baby boy is born in the family. This was evidenced by the high frequency of the name Faraimunashe (Rejoice in the Lord) for baby boys; as they are regarded highly among the patriarchal Zezuru society which believes that family continuity lies in boys (Sue and Telles 2007).
166 6.3.4GLOBALISATION
The last three factors which include celebrities and technology can best be discussed under globalisation. It is worth noting that these factors have a passive influence on naming choices as is reflected by their low percentages in table (5.10.1) of chapter five. Giddens and Sutton (2013) define globalisation as the increasing interconnectedness of the globe to become a global village where territorial boundaries are bridged through technology and social media.
Sue and Telles (2007:1412) highlightthat with the increasing interconnectedness of culture through technology, popular American girls’ names are now a common feature and the exposure to the English language through mass media is influencing naming patterns. This observation by Sue and Telles (2007) also applies with the naming of Zezuru girls who were found to have western names more than boys. Though their influence is minimal, the major factor gender is also seen influencing these smaller factors. Now that the world has become a village because of modern technology, the Zezuru have greater access to names from across the world, and as such they adopt these names but also make sure that they maintain the gender pattern of the names. Thus, names which are common to men are given to boys and those of women are given to girls. In most instances, the Zezuru name their children after prominent personalities like sports persons and musicians. On very few occasions do we find names for boys given to girls or vice-versa; such a choice will only bring ridicule to the name bearer in society.