Naming Ceremony Research Articles

Examining the Contribution of Selected African Novels to the Naming Rites

In the African context, a new-born baby receives his or her names during the naming ceremony. After receiving all the names, these names play a very important role in the existence of an African family. But with colonization, the way Africans received names has drastically changed because of the interference of the new cultures that were brought by the colonizers. One of the main factors that are part of the changes is Christianity. It is this regard that African writers in the quest of African dignity try to depict through the various novels in this article in which circumstances names are given, and how the naming ceremonies are affected with colonization until in this era of Globalization. These naming ceremonies have great importance in the existence of Africans and that is why they have been painted vividly in African literature.

Gbobalɔi and the Language of Naming: A Study of Revenant Children in Ga Communities in Ghana

This ethnographic study examines the naming practices of revenant children otherwise known as gbobalɔi, in the Ga communities of Ghana. It delves into the cultural beliefs associated with these children, the rituals performed during their naming ceremonies, and the implications of their unique names. Focusing on the Osu traditional area within the Greater Accra Region, the research utilised an explorative and descriptive approach. The sample comprised five elderly individuals, three men and two women chosen for their deep knowledge of local cultural practices related to gbobalɔi naming. Data was collected through interviews with strict adherence to ethical considerations like informed consent and confidentiality. The study finds that gbobalɔi are perceived as reincarnated spirits necessitating specific rituals and names for community integration. The names given often carry negative connotations or reflect the circumstances of their birth, intended to dissuade spiritual forces from claiming them. The research also addresses the challenges of preserving these traditions amidst modern influences. Overall, the study enhances understanding of naming practices in African societies and emphasises the role of names as crucial markers of identity and social roles.

Keluarga Golongan Bangsawan (Kamokole’a) Rumbia Moronene 1948-2012

This study aims to describe (1) The origin and history of the Moronene nobility. (2) The characteristics of the Moronene Rumbia nobility. (3) The role of the family in maintaining social status. In this study, the method used is the historical method, which consists of five stages of research, namely: (a) Topic Selection, (b) Source Heuristics, (c) Source Criticism, (d) Source Interpretation, and (e) Historiography. The results of this study indicate that: (1) The origin of the Moronene nobility can be seen in Kada, an oral literature in the form of a long epic containing origins or events. One of the central figures in Kada is "Dendengi," titled "Tongki Mpu'u Wonua Tamanao Moronene." Dendengi is believed to be the first leader (Apua) of the Moronene tribe who gave birth to a leader or king in Wonua I Bombana Wita I Moronene. (2.) The characteristics of the Moronene nobility can be seen from the way they speak, dress, behavior, manners of entertaining guests, naming, social stratification, and death ceremonies; (3) The role of the noble family in maintaining their social status, including through marriage and education. To continue the throne, a prospective King/Mokole must marry another Moronene noble so that the blood of nobility is purer; meanwhile, through education, on average, descendants of the Mokole Munara receive an education.

Ритуал имянаречения в шорских героических сказаниях

В данной статье на примерах шорских сказаний, в основном еще не опубликованных, описывается общее место имянаречение алыпа, являющееся важным мифопоэтическим мотивом, связанным с инициацией ребенка. Дескриптивными и сравнительно-сопоставительными методами исследования была выявлена структура обряда имянаречения, его лингвистические репрезентации, варьирование обряда в зависимости от пола алыпа и его роли в сказании, проанализирован внешний облик человека, дающего имя, а также показана его скрытая божественная сущность, описана структура высказывания, провозглашающего богатырское имя и содержащего, помимо самого акта наименования, благопожелания герою и его главному помощнику – коню. The article deals with the naming ritual in the epic tales of Shors recorded by N. P. Dyrenkova, A. I. Chudojakov, L. N. Arbachakova, and Shors' narrators; some have not been published yet. The naming ceremony is one of the most important poetic and mythological motifs in all traditional oral cultures; it is associated with initiation. In folklore, it is treated as one of the so-called "epic formulas" or “commonplaces” as a standardized form of expression for folkloric motifs. Using descriptive and comparative methods, we have shown the general structure of the naming ceremony and its variability depending on the gender of the epic character and its role in the epic narrative. The article also describes the manifestations of naming an epic hero and his inner divine status. Special attention was paid to the linguistic representation of the naming ceremony and the epic formulas used. In the heroic stories of the Shors, the name of an epic hero has a great symbolic effect; the one who gives him a name is highly respected and honored. An epic hero is born miraculously. The boy (rarely a girl) grows very fast and gains all his power in just a few hours or days after an epic sleep. When he awakens, his parents or other close relatives send him to the coast or a mountain's steps to receive a name. They give him a drink to take to the person who will do the naming. Only if he has a heroic name can he fight the invaders, perform other glorious deeds or find a bride. The naming ceremony of the Shors consists of several parts: The child leaves the parental palace and goes to the place of the ceremony, he calls for a person who will give him a name, the name-giver comes, receives the drinks brought by the boy, announces the name and the blessing, the name-giver disappears and returns to his palace. During the naming ceremony, the name is first given to the epic hero's horse and only then to himself, followed by blessings and good wishes for him and his horse to be invincible and overcome all obstacles.

Thoughts of Shaykh Adam Abdullahi Al-Ilorī (1917-1992) on Islam and Cultural Practices among Yoruba Muslims in Nigeria

The practice of Islam in Yorubaland has posed serious challenges to many Muslims who find navigating between Islamic rules and Yoruba customary practices difficult. It has led many to Shirk (polytheism), Bidcah (heretical innovation), and Takhlīṭ (syncretism) among others with perilous effects in Islam. Unfortunately, many Muslims are unaware of these but adopted a free attitude to Islam. Shaykh Adam is one of the foremost scholars whose views are sought and relied upon by either Yoruba Muslims in their practice of Islam or by researchers who intend an assessment of the practice of Islam in Yorubaland, thus the crux of this paper is to examine his views on selected areas that are paramount to caqīdah (creed) and the general practice of Islam. Historical and exegetical methods are adopted in achieving the objectives of this paper. The former enabled the paper to assess historical facts that are related to the personality that the paper focused on, while the exegetical allowed the interpretation of relevant texts to the discourse of the paper. It is discovered that the interaction between Islam and culture in Yorubaland has necessitated both fine-tuning and abandonment of some customs. Social events like the naming ceremony, Islamic titles, and burial among others are fine-tuned, while magic, Ifa divination, bending or kneeling while greeting and a host of others are condemned and to be abandoned. The paper, therefore, concluded that Shaykh Adam remains a prominent personality whose views are driven by scholarship to liberate Muslims from the shackle of ignorance and perdition.

Alcohol abuse in African traditional religion: Education and enlightenment as panacea for integration and development

Alcoholism is endemic in Nigeria’s traditional religion and society. This abuse is especially common at New Yam festivals, Ekpe, Ekpo and Nmanwu masquerades festivals, burial rituals, birth, marriage and naming ceremonies. Some claim that this is driven by specific beliefs and activities in African culture, such as beliefs in ancestors, libation, hospitality and entertaining guests and strangers and the desire to maintain the cultural traditions of the ancestors. Alcohol abuse has generated major health and social issues for abusers, their families and society, plunging families, towns and tribes into crises and conflicts that bring economic and political retrogression. This research studied how the African traditional religion encourages alcohol misuse and how to decrease it for national development. This study was on Nigeria’s South-South region. The study uses qualitative and ethnographic research methodologies, including key informants, in-depth and focus group interviews and the reward deficiency syndrome as a theoretical framework. Although African Traditional Religion (ATR) supports alcohol usage, greed, a lack of self-control, peer pressure, indiscipline and lack of moral upbringing led to alcohol misuse, which harms the person, family, community and country as a whole. Education and enlightenment are a remedy to free alcoholics and utilise them for national integration and development.Contribution: Some say Africans drink a lot because their religious heritage promotes drinking, leading to abuse. However, peer pressure, selfishness, a lack of self-control, bad parenting and not religion push persons with reward deficiency syndrome into alcoholism, according to this research.

THE VALUES OF RELIGIOUS MODERATION IN THE TAMPUNG TAWAR TRADITION IN THE DAYAK TRIBE

Tampung tawar is a tradition that is still maintained from generation to generation and is united with the religious teachings adopted by the local community. Tampung tawartradition has relevance to religious moderation which can be actualized in the life of the Dayak people. Tampung tawar of the Dayak tribe still involves the surrounding community in the implementation process, when splashing water on the person to be accommodated, it is not only the family who does this but the people who are present also take part. Thus the importance of religious moderation for people who still carry out local traditions, so as not to cause conflict. The purpose of this study is to describe the values ​​of religious moderation in the tradition of tamping tawar in the Dayak Tribe. This study uses a qualitative descriptive method with data sources from three families in Central Kalimantan. The results of this study indicate that the tradition of tamping tawar is one of the efforts to maintain harmony between religious communities. The traditional tamping tawar approach can be the key to building a paradigm and attitude of religious moderation. Tampung tawar in the DayakTribe is a tradition that is still preserved today, as is the case with naming ceremonies or circumcisions to give thanks, hope for good, and reject bad luck or calamity. This is very important in social life because it contains positive values ​​to achieve blessings, safety, and happiness. On the other hand, there are values ​​of religious moderation that emerge, such as being centered, tolerant, loving the homeland, and being culturally friendly. In this way, the tradition of tamping tawar can deliver an inclusive and tolerant attitude toward diversity and create a peaceful, dynamic, and lively atmosphere of religious and cultural life.

KEEPING THE COMMUNITY TOGETHER IN ONE UNIT: A STUDY OF IRONY AS COMMUNICATIVE TOOL IN SELECTED SISAALA PERSONAL NAMES

This paper discusses the relevance of irony as a conduit for social commentary in selected traditional personal names in Sissalaland in Ghana. The research is motivated by the fact that names, apart from their communicative functions, are also intricate layers of verbal aesthetics all over the world. This article investigates, using the theory of ethnopoetics, the concepts of irony and culture, the ability of selected traditional personal names to comment effectively on attitudes, utterances or certain postures among the Sissalas in Ghana due to the irony embedded in them. By collecting a number of names purposively from Sissala land, and by using methods such as structured interviews, observation, and participating in five naming ceremonies, the researchers are able to subject selected ironic names to a critical analysis. The findings reveal that due to the verbal art embedded in these names, they constitute a unique platform for contributing sound advice, warnings, observations, and social commentary which are all conduits of communication that keep the community functioning as a unit. The names are able to function in this way due to the role and aesthetic quality of irony.

Makna Simbolik Dan Nilai-Nilai Buddhis Pada Tradisi Pemberian Nama Orang Jawa (Suatu Tinjauan Semiotik)

<p><em>This study aims to: (1) To describe the Njengakno ritual tradition in Tunahan Village, Keling District, Jepara Regency (2) To find out the symbolic meaning contained in the Njengakno ritual tradition in Tunahan </em>Village<em>, Keling District, Jepara Regency (3) To describe the Buddhist values that contained in the ritual tradition of Njengakno in Tunahan Village, Keling District, Jepara Regency This research model uses a qualitative descriptive research method using a semiotic analysis approach. Data collection techniques in this study used participatory observation, in-depth interviews with elders, religious leaders and actors involved in the naming ceremony (Njengakno). The instrument of this research was the researcher himself with interview notes, photos and writing instruments. Data analysis used is continuous categorization and comparison. The validity of the data was obtained through triangulation of sources and methods. The results of this study indicate that (1) the symbolic meaning contained in the Njengakno ritual tradition in Tunahan Village, Keling District, Jepara Regency, is the meaning of each offering presented in the njegakno ceremony, the offerings are: a) Snacks market with the meaning of fortune, health , safety to always accompany, b) white porridge and brother porridge have the meaning marked as the birth of a child, c) Kupat lepet its symbolic meaning is the philosophy of always admitting mistakes (Lepat) While lepet covers mistakes that have been forgiven, d) Wedhang buthek (Coffee) and Wedhang clear (white water) Its symbolic meaning is a symbol of a brotherhood e) Bananas have a symbolic meaning giving the meaning that all those who guard (pamomong) protect and sustain life, f) Candles, Its symbolic meaning is as a light in a life, g) Incense, The symbolic meaning of humans can give a fragrance, conditioning and give good advice good, h) Kembang (flower) The symbolic meaning of the flower is that the baby's name and family remain fragrant, i) Dekem (ingkung) the symbolic meaning of a baby who is still clean and pure as an attitude of surrender and surrender to the power of God Almighty. (3) The Buddhist values contained in the Njengakno ritual </em>tradition<em> in Tunahan Village, Keling District, Jepara Regency explain that Buddhist values in the njengakno ceremony tradition can be interpreted as having a positive impact, on the other hand as a form of our devotion to our ancestors in accordance with Parrita Tirokuda sutta</em></p>

Rituals and Embodied Cultural Practices at the Beginning of Life: African Perspectives

Cultural beliefs and practices find expression through rituals. Rites of initiation or passage are some of the most common rituals among the indigenous African societies. Pregnancy and Childbirth are not only biological events, but also socially and culturally constructed with associated symbols that represent the social identities and cultural values of Africans. Birth is a rite of passage, and children are perceived as special gifts from the Supreme Being. As such, pregnancy and childbirth are special events cherished and celebrated through varied rituals. Drawing on empirical literature and relevant commentaries, this paper aims to discuss selected rituals and embodied practices surrounding the start of life (pregnancy, birth, and early motherhood). The paper will specifically focus on the following aspects: pregnancy rituals; birth songs and dancing; the omugwo (care after birth); the cord and placenta rituals; and the naming ceremony. Some of the pregnancy rituals are purificatory in nature and therefore beneficial for maternal and infant health. The celebrations surrounding the birth of a child are community events, marked with singing and dancing. Following childbirth, the new mothers are not expected to participate in house chores to allow them time to recuperate. In all, discourses concerning the beginning of life, i.e., pregnancy and the periods surrounding it, are filled with rituals which are embodiments or expressions of cultural values, customs, and beliefs.

Names and Naming Practices of the Telugu in Malaysia

Names and naming practices reflect the socio-cultural background of a community. The giving of names is therefore not merely an act of labelling but represents constructs of identity that reflect the collective self-representation of a community and its worldviews. This study examines the naming practices of the Telugu in Malaysia and investigates the morphological structure and the semantic properties of Telugu names. To accomplish those research goals, survey interviews were conducted with 288 respondents in four different Malaysian states. Using descriptive statistics, a narrative analysis of the survey responses was used. Six experts in the Telugu culture were then invited for a focus group discussion. Before the results of this analysis are presented, detailed information about the Telugu and their naming traditions are provided. As will be shown here, among the Telugu, name-giving is a sacred act that is performed during a traditional naming ceremony called the Barasala. During this ancient oral onomastic tradition, names are passed on from one generation to the next and ancestral blessings are bestowed. As this study reveals, the structure of the patronymic names given during this ceremony reflect the religious beliefs and cultural identity of the Telugu.

ON THE QUESTION OF ETHNO-LINGUISTIC CONTACTS OF MOUNTAIN JEWS WITH THE PEOPLES OF THE NORTH CAUCASUS (BASED ON ANTHROPONYMIC MATERIALS)

The purpose of our research is to study the specifics of ethnolanguage contacts between mountain Jews and the peoples of the North Caucasus, which allows us to trace the ethnocultural Parallels that existed in the past between them. As you know, language is an important historical source, and since language communication involves interaction between members of an ethnic group, ethnographic group, or subethnos, it can be stated that each language is characterized by the totality of all forms of its existence: a spoken language with its division into territorial dialects, a literary language in oral and written varieties, a special cult language, etc. Accordingly, studies on the language contacts of mountain Jews with the peoples of the North Caucasus (of course, structurally diverse and genetically unrelated peoples) are of great value from the point of view of not only linguistics, but also history and Ethnography. The study of the anthroponic Fund of the North Caucasian mountain Jews is also of great interest in this regard. Anthroponymy, due to its special functional nature, is subject to rapid changes, and its composition is heterogeneous. The mountain Jews of the North Caucasus attached special importance to the naming ceremony. In the second half of the XIX – early XX century, the anthroponymicon of mountain Jews was dominated by Jewish names, but in addition to them, there was also a significant layer of names of Persian and Turkic origin, as well as names that arose on the mountain-Jewish soil proper. During the Soviet period, borrowed names (of Latin, Greek, and Slavic origin) became the predominant foreign-language names among the mountain Jews of the North Caucasus, which is typical for almost all the Caucasian peoples of the Caucasus.

Naming Ceremony

Naming Ceremony Mona Susan Power (bio) Click for larger view View full resolution Photo by Melanie Tata [End Page 76] It's the spring of 1968 here in Chicago, and Mama says Old Mayor Daley has his big fists wrapped around our necks. She says he doesn't care about brown people like us. "If this city had a proper name, it would be 'Prejudiced, Illinois,'" Mama tells me while she braids my hair. [End Page 77] I'm in the second grade at school, so I know what that word is all about. It's a mean word that says we can't eat in just any restaurant, even if my parents have enough money, and we can't move into just any neighborhood. If I got to name our city, I'd call it "Happy," because sometimes you have to be nice to people and places and dolls if you want them to be nice back. I almost forget what my real name is. I have so many names. When Mama's in a good mood, she calls me Sissy or Sissygirl or Prunella—after one of Cinderella's wicked stepsisters. I think she's the sister whose knee cracks. Mine doesn't. They play the Cinderella show on TV every year, and one year Mama promised we were gonna watch it together. "It's a big musical," she said. "You'll love it!" She forgot I'd already seen it and knew all the songs by heart. But when I spilled a glass of milk at the dinner table—my hand knocked it over since I can be clumsy like that—Mama said, "No TV!" She said I had to learn to be more careful but changed her mind later when Dad asked her to let me watch. I only missed a little bit, the opening number. I feel funny when I hear new songs, almost like I forget to breathe. Can you walk inside a song? I think I do. ________ Mama says I have a "Christian name," though we left the church in a huff a few months back, when Mama shared in confession that she never felt the presence of God except at the Dakota Sun Dance we go to when we visit her brothers and sisters in North Dakota. Dad said she was looking for trouble to say such things to old Father Weasel (his name isn't really Weasel). Mama gave him a look, and he went quiet. I know what he was trying to say. Sometimes Mama's in a mood she can't keep all to herself; she has to spread it around. She'll pick a fight with anyone, and it's no use tiptoeing, being sweet and well behaved, because she'll get you on that, ask why everyone walks on eggshells near her like she's a crazy person. Then you're in the doghouse. She spread her mood on Father Weasel during her last confession. She even pushed up the sleeve of her nice gray going-to-church dress to show the priest her scars from a flesh sacrifice, though he probably couldn't see much through the screen that separates him from us. And when Father Weasel told her the Sun Dance is the Devil's work, she said Jesus made his own Sun Dance at the end, if you think about it. Father Weasel lost his head and told Mama she was beyond penance. I heard him, since I was in a nearby pew saying five Hail Marys and two Our Fathers for confessing that I was sometimes angry with Mama in my [End Page 78] thoughts. Mama grabbed my arm and dragged me out of church, and I never finished saying penance, so I guess I'm still carrying around that sin of anger inside me, with nowhere to let it out. ________ Mama reminds me that I have a Dakota name, too, on top of the Christian one. She says Grandma gave it to me in a ceremony the year she lived with us. I wish she was still here, with her soft hands and smiles and nice back rubs when I...

Ritualizing Pregnancy and Childbirth in Secular Societies: Exploring Embodied Spirituality at the Start of Life

Birth is the beginning of a new life and therefore a unique life event. In this paper, I want to study birth as a fundamental human transition in relation to existential and spiritual questions. Birth takes place within a social and cultural context. A new member of society is entering the community, which also leads to feelings of ambiguity and uncertainty. Rituals are traditionally ways of giving structure to important life events, but in contemporary Western, secular contexts, traditional birth rituals have been decreasing. In this article, I will theoretically explore the meaning of birth from the perspectives of philosophy, religious and ritual studies. New ritual fields will serve as concrete examples. What kind of meanings and notions of spirituality can be discovered in emerging rituals, such as mother’s blessings or humanist naming ceremonies? Ritualizing pregnancy and birth in contemporary, secular society shows that the coming of a new life is related to embodied, social and cultural negotiations of meaning making. More attention is needed in the study of ritualizing pregnancy and birth as they reveal pluralistic spiritualities within secular contexts, as well as deeper cultural issues surrounding these strategies of meaning making.

Potential of Climate Smart Agriculture in Preventing Post Harvest Loses: Instant Fufu Powder Production among Rural Women in Oyo State, Nigeria

This study focused on creation of market opportunities of instant fufu powder for smallholder women farmers in Oriire local government, Oyo state, Nigeria. The purpose of the project at the rural level was to ensure creation and encouragement of more of off-farm activities like processing, storage and marketing. A multistage random sampling technique was adopted to select 240 farmers/processors involved in development of value chains for Cassava flour to improve their livelihoods and incomes as direct beneficiaries. Demonstration /training were done with the assistance of trained personnel for better understanding. Physical and live practices were used for the demonstration. The data were analyzed by using descriptive statistics.
 The result of the study showed that 90.8% of the farmers take their products to the market with the enthusiasm of selling all, but often these products are not fully sold due to higher supply of the same products with lower demand in the market places. The adoption of fufu powder processing by the rural women did not result in acquisition of new assets although 88% of the beneficiaries reported increase in their capability to meet expenditure on food, children education, and meeting social obligations like naming ceremonies. Currently a 1 kg of mechanically processed odourless powder ‘fufu’ retails for N250 in Nigeria.
 The study concluded that, the powdered cassava ‘flour’ packaging business is a potentially acceptable business that prevents post-harvest losses. It is still calling for massive investment by aspiring entrepreneurs. This will ensure capabilities to meet food requirements of a growing population by eliminating losses, making more nutritive food items from raw commodities.

The Missing Women of Sande: A Necessary Exercise in Museum Decolonization

The Missing Women of Sande: A Necessary Exercise in Museum Decolonization

Study of cord blood albumin as a predictor of neonatal jaundice

Background: Neonatal jaundice is a commonly encountered condition in the neonates during first week of life. Early discharge of healthy term newborns is a common practice, because of the risk of nosocomial infections, social causes like in early naming ceremony, and also due to economical constrains. In significant number of newborns, neonatal hyperbilirubinemiais the most common cause for readmission. There is concern regarding early discharge of healthy term newborns due to reports of bilirubin induced brain damage resulting in sequel like kernicterus .There are reports of bilirubin induced brain damage which occurred in healthy term neonates even without hemolysis and the clinical outcome could be serious. The need for early detection of hyperbilirubinemia in the newborns is therefore important.
 Aims and Objective: The objective of the study was to find whether cord blood albumin can be considered as a predictor of neonatal jaundice. The study also explored for any possible associations of different factors like gender, birth weight and mode of delivery with the occurrence of neonatal jaundice.
 Materials and Methods: The hospital based cross sectional study enrolled 100 healthy term newborns from August 2016-July 2017. Cord blood was sent for albumin level and blood group estimation. All babies were assessed for clinical jaundice using Krammer criteria and confirmed by estimation of total serum bilirubin level on the fourth day of life.
 Results: Correlation of cord blood albumin with the fourth day bilirubin level revealed negative correlation (r value of - 0.455) with p value of 0.000 which was highly significant. However, there was no correlation between cord blood albumin level with total serum bilirubin level of more than 17mg/dl (neonatal hyperbilirubinemia) that required phototherapy or exchange transfusion (p value of >0.005). Similarly, the study found no statistically significant association of neonatal jaundice with gender, weight and mode of delivery of the neonates.
 Conclusion: Cord blood albumin can be a risk factor rather than a diagnostic tool which can give a clue to possibility of high bilirubin level during neonatal period. There was no statistical significance seen between cord blood albumin level with total serum bilirubin level of ≥ 17mg/dl (neonatal hyperbilirubinemia) that required phototherapy or exchange transfusion.

Обрядовая лексика как отражение духовной культуры татар (на примере лексики имянаречения)

The aim of the research is to study the Tatar vocabulary relating to the naming ceremony. The study is novel in that it uncovers the linguocultural potential of the reviewed lexical-thematic group within the Tatar national language’s vocabulary. The collected lexical material is organised as lexical sets. By employing the method of linguocultural analysis it was possible to identify the cognitive peculiarities of the linguistic units’ functioning. The attained results showed that the lexical units pertaining to the naming ceremony are rich in content, which includes national and religious worldviews. The existing synonymic chain of the basic notions is attributed to the antiquity of the ceremony and its prevalence among various Tatar ethnic groups.

Diagnosis as a Naming Ceremony: Caution Warranted in Use of the DSM-IV with Canadian Aboriginal Peoples

The Diagnostic and Statistical Manual of Mental Disorders, 4th is the primary tool for diagnosis of mental disorders used in the field of mental health. Despite the widespread use of the DSM-IV there are limits to its applications, particularly with Canadian Aboriginal people. This paper draws parallels between the process of diagnosis and an Aboriginal naming ceremony used by the Coast-Salish people in British Columbia. Caution is suggested when applying Western based diagnoses to Aboriginal people due to the lack of cultural relevance and recommendations are made for appropriate use. Edition (DSM-IV; APA, 1994)

Ritual Contingency: Teasing and the Politics of Participation

This article analyzes the naming ceremony of a young girl in a village in southeastern Senegal to show how kola nuts distributed during the course of such rituals provide material channels through which individuals managed inclusion across participation frameworks. Even for those not in attendance, distributed kola co‐constituted states of participation and witnessing, in which recipients could subsequently report about such events as ratified authorities. After being excluded from this naming ceremony, a woman performed a teasing nickname of the child to be named, which was subsequently voiced throughout the community as a form of dissent. Such routines of teasing offer forms of value transformation in which individuals could redirect and recontextualize material objects, and in so doing, articulate claims to community inclusion and participation. Lifetime events offer contexts in which increasingly dispersed social networks evaluate participation and community membership. Although teasing has often been offered in general terms as a form of resistance, an interdiscursive, material analysis has the capacity to show how it serves as a form of social power and value transformation.