A young boy in Nigeria was born into a Muslim home. At the age of twelve, he was told by his father that he will be made the real son of his father through initiation into a deadly secret cult. It was the family way of life. He got initiated and joined to fight the infidels in the country. When he gained admission into the university, he met some Christian friends, who influenced him positively, and he gave his life to Christ. Since then, his family and the members of the secret cult set out on the search to eliminate him. In the process, many innocent people lost their lives. Luckily, he escaped from Nigeria to take refuge in France.

A young boy in Nigeria was born into a Muslim home. At the age of twelve, he was told by his father that he will be made the real son of his father through initiation into a deadly secret cult. It was the family way of life. He got initiated and joined to fight the infidels in the country. When he gained admission into the university, he met some Christian friends, who influenced him positively, and he gave his life to Christ. Since then, his family and the members of the secret cult set out on the search to eliminate him. In the process, many innocent people lost their lives. Luckily, he escaped from Nigeria to take refuge in France.

This book looks into the different aspects of Islam and culture, and how culture rather than Islam is affecting Muslims, today.� It will examine the conflict between Islamic values, and social and culture ones.� How Islam has always seen as a religion of oppression and terrorism through the Western eyes, this book will illustrates the factors which created those stereotypes and impression about it.� The book, frankly explores the events and life in the Islamic world, Kuwaiti society and the wrongdoings of Muslims.� It also finds out how Muslims are influenced by the surrounding circumstance and the folklore of their ancestors whether living amongst their compatriots or expatriates. The book refers to some practices of Muslims briefly by extracting religious texts: The Quran, The Sunnah, and the Sharia, and explaining the misconception of those referred texts by fanatics and very conservative Muslims.� The book compiled information and references about different Islamic topics such as social relationships, jurisprudence, and Islam and the modern world.� It also explores how Islam is compatible with the past, present and future.

The Intertwined Conflict: The reason I chose this title for my book �The Intertwined Conflict� is because of the conflict most of Arab countries have when it comes to culture, tradition and religion. Everything is embedded with Islam when it has nothing to do with it. It�s all about making Islam seem to be the problem when it�s all about culture, tradition and the wrong doings of the real means of Islam. People take Islam as an excuse to cover up what they believe in and what they think is right so they relate it to Islam. Fanatics mostly misunderstand Islam, the Quran and the Sunnah and tend to decipher things according to their preference.

�

Matrimony and divorce vs. Islam: Marriage is the most complicated issue which is affected by traditions of the country in where one lives. Different countries have different interpretations of Islam and marriage. Different tribes, ethnic groups and races in a country have different interpretations of marriage. In terms of marriage, In Islam, the conjugal right is as much a woman�s right as it is a man�s right because one of the purposes of marriage is to protect the chastity of both men and women. This right is also based on the fact that if woman does not have the right to sexual intercourse, it would not have been mandatory in Islamic law for both spouses to insure the maximum possible self-fulfillment for each other.

�

Racism and Islam: Racism in Islam is forbidden and in the sight of Allah no man is superior to another by color, race, class or ethnicity. Indeed, all human beings� are equal to Allah and what distinguishes them from another is their good deeds, religious commitments, good manners and following and obeying the Quran and the Sunnah. Equality is one part of the targets of Islam and one of its fundamental bricks. Equality is embedded in most of the Islamic manners and rules.

�

Women, their role and Property Owning: Women in Islam have the full right to own property and possessions, money in whatever manner they prefer. They do not transfer their possessions to their husbands once they get married. They get to keep their money and belongings, and the husband still has to pay for her trivial expenses, such as the household, her children and whatever she needs as a woman, not extravagantly but fairly.��

�

Islam and Neighborhood: Neighborhood is one of the important things that Islam exhorted us to pay attention to. It is one of the things that we should not neglect. Taking care of your neighbor urges peace, love and tolerance. Not only Islam exhorts it, but also Prophet Mohammed (pbuh) he was a good example to all of us Muslims in all matters and this matter too. He used to take care of his neighbors no matter who they are, where they come from, or what religion do they believe in. Respect comes above everything. To him; the more you respect those who oppose you, the more tolerance you urge. Both men and women have the same right toward their neighbors whether they are Muslims or not.

Jihad and violence and its concept in Islam: Jihad is a very strong word; it�s basically sacrificing for your religion, country or even belief.� Jihad is in the present time is always being associated with physical violence, which is why it has a strong sense, and so many people fear.� Jihad is also associated with Islam, but Islam and terrorism are two different poles.� Islam promotes jihad but is against terrorism; the jihad to which Islam invites is the one that is based on defense; defending your country or even your religion once someone attacks one of them.

Inheritance-Its concept in Islam: When one talks about the inheritance part family-wise, one would think about siblings and what revolves around of legitimate first-degree relatives.� First-degree relatives are siblings, uncles, aunts, grandmothers, grandfathers and couples.� Of course in Islam the children were first to be involved in inheritance, however, it gives males the bigger amount of property then females for so many reasons.�

Islam and the Modern World: When we talk about Islam and the modern world, we can talk about a huge selection of topics related to modernity in Islam.� Very few people would believe how up to date Islam is and how Islam can adhere to the changes the world goes through.� Islam and the Quran are made for the past, present, and the future. The Quran itself is a miracle, which will make its reader astonished by the ubiquity and sustainability of the Quran and the fact that it was never distorted by human beings.� Allah saved the Quran from distortion to be sustainable for every time and every place, and it does not allocate a certain era or nation in history.�� It was made for everyone to understand it and read it.� There are so many people who think that the Quran is only for Muslims and it would be an assault if non-Muslims read it.

�

�

�

This book looks into the different aspects of Islam and culture, and how culture rather than Islam is affecting Muslims, today.� It will examine the conflict between Islamic values, and social and culture ones.� How Islam has always seen as a religion of oppression and terrorism through the Western eyes, this book will illustrates the factors which created those stereotypes and impression about it.� The book, frankly explores the events and life in the Islamic world, Kuwaiti society and the wrongdoings of Muslims.� It also finds out how Muslims are influenced by the surrounding circumstance and the folklore of their ancestors whether living amongst their compatriots or expatriates. The book refers to some practices of Muslims briefly by extracting religious texts: The Quran, The Sunnah, and the Sharia, and explaining the misconception of those referred texts by fanatics and very conservative Muslims.� The book compiled information and references about different Islamic topics such as social relationships, jurisprudence, and Islam and the modern world.� It also explores how Islam is compatible with the past, present and future.

The Intertwined Conflict: The reason I chose this title for my book �The Intertwined Conflict� is because of the conflict most of Arab countries have when it comes to culture, tradition and religion. Everything is embedded with Islam when it has nothing to do with it. It�s all about making Islam seem to be the problem when it�s all about culture, tradition and the wrong doings of the real means of Islam. People take Islam as an excuse to cover up what they believe in and what they think is right so they relate it to Islam. Fanatics mostly misunderstand Islam, the Quran and the Sunnah and tend to decipher things according to their preference.

�

Matrimony and divorce vs. Islam: Marriage is the most complicated issue which is affected by traditions of the country in where one lives. Different countries have different interpretations of Islam and marriage. Different tribes, ethnic groups and races in a country have different interpretations of marriage. In terms of marriage, In Islam, the conjugal right is as much a woman�s right as it is a man�s right because one of the purposes of marriage is to protect the chastity of both men and women. This right is also based on the fact that if woman does not have the right to sexual intercourse, it would not have been mandatory in Islamic law for both spouses to insure the maximum possible self-fulfillment for each other.

�

Racism and Islam: Racism in Islam is forbidden and in the sight of Allah no man is superior to another by color, race, class or ethnicity. Indeed, all human beings� are equal to Allah and what distinguishes them from another is their good deeds, religious commitments, good manners and following and obeying the Quran and the Sunnah. Equality is one part of the targets of Islam and one of its fundamental bricks. Equality is embedded in most of the Islamic manners and rules.

�

Women, their role and Property Owning: Women in Islam have the full right to own property and possessions, money in whatever manner they prefer. They do not transfer their possessions to their husbands once they get married. They get to keep their money and belongings, and the husband still has to pay for her trivial expenses, such as the household, her children and whatever she needs as a woman, not extravagantly but fairly.��

�

Islam and Neighborhood: Neighborhood is one of the important things that Islam exhorted us to pay attention to. It is one of the things that we should not neglect. Taking care of your neighbor urges peace, love and tolerance. Not only Islam exhorts it, but also Prophet Mohammed (pbuh) he was a good example to all of us Muslims in all matters and this matter too. He used to take care of his neighbors no matter who they are, where they come from, or what religion do they believe in. Respect comes above everything. To him; the more you respect those who oppose you, the more tolerance you urge. Both men and women have the same right toward their neighbors whether they are Muslims or not.

Jihad and violence and its concept in Islam: Jihad is a very strong word; it�s basically sacrificing for your religion, country or even belief.� Jihad is in the present time is always being associated with physical violence, which is why it has a strong sense, and so many people fear.� Jihad is also associated with Islam, but Islam and terrorism are two different poles.� Islam promotes jihad but is against terrorism; the jihad to which Islam invites is the one that is based on defense; defending your country or even your religion once someone attacks one of them.

Inheritance-Its concept in Islam: When one talks about the inheritance part family-wise, one would think about siblings and what revolves around of legitimate first-degree relatives.� First-degree relatives are siblings, uncles, aunts, grandmothers, grandfathers and couples.� Of course in Islam the children were first to be involved in inheritance, however, it gives males the bigger amount of property then females for so many reasons.�

Islam and the Modern World: When we talk about Islam and the modern world, we can talk about a huge selection of topics related to modernity in Islam.� Very few people would believe how up to date Islam is and how Islam can adhere to the changes the world goes through.� Islam and the Quran are made for the past, present, and the future. The Quran itself is a miracle, which will make its reader astonished by the ubiquity and sustainability of the Quran and the fact that it was never distorted by human beings.� Allah saved the Quran from distortion to be sustainable for every time and every place, and it does not allocate a certain era or nation in history.�� It was made for everyone to understand it and read it.� There are so many people who think that the Quran is only for Muslims and it would be an assault if non-Muslims read it.

�

�

�

This book looks into the different aspects of Islam and culture, and how culture rather than Islam is affecting Muslims, today.� It will examine the conflict between Islamic values, and social and culture ones.� How Islam has always seen as a religion of oppression and terrorism through the Western eyes, this book will illustrates the factors which created those stereotypes and impression about it.� The book, frankly explores the events and life in the Islamic world, Kuwaiti society and the wrongdoings of Muslims.� It also finds out how Muslims are influenced by the surrounding circumstance and the folklore of their ancestors whether living amongst their compatriots or expatriates. The book refers to some practices of Muslims briefly by extracting religious texts: The Quran, The Sunnah, and the Sharia, and explaining the misconception of those referred texts by fanatics and very conservative Muslims.� The book compiled information and references about different Islamic topics such as social relationships, jurisprudence, and Islam and the modern world.� It also explores how Islam is compatible with the past, present and future.

The Intertwined Conflict: The reason I chose this title for my book �The Intertwined Conflict� is because of the conflict most of Arab countries have when it comes to culture, tradition and religion. Everything is embedded with Islam when it has nothing to do with it. It�s all about making Islam seem to be the problem when it�s all about culture, tradition and the wrong doings of the real means of Islam. People take Islam as an excuse to cover up what they believe in and what they think is right so they relate it to Islam. Fanatics mostly misunderstand Islam, the Quran and the Sunnah and tend to decipher things according to their preference.

�

Matrimony and divorce vs. Islam: Marriage is the most complicated issue which is affected by traditions of the country in where one lives. Different countries have different interpretations of Islam and marriage. Different tribes, ethnic groups and races in a country have different interpretations of marriage. In terms of marriage, In Islam, the conjugal right is as much a woman�s right as it is a man�s right because one of the purposes of marriage is to protect the chastity of both men and women. This right is also based on the fact that if woman does not have the right to sexual intercourse, it would not have been mandatory in Islamic law for both spouses to insure the maximum possible self-fulfillment for each other.

�

Racism and Islam: Racism in Islam is forbidden and in the sight of Allah no man is superior to another by color, race, class or ethnicity. Indeed, all human beings� are equal to Allah and what distinguishes them from another is their good deeds, religious commitments, good manners and following and obeying the Quran and the Sunnah. Equality is one part of the targets of Islam and one of its fundamental bricks. Equality is embedded in most of the Islamic manners and rules.

�

Women, their role and Property Owning: Women in Islam have the full right to own property and possessions, money in whatever manner they prefer. They do not transfer their possessions to their husbands once they get married. They get to keep their money and belongings, and the husband still has to pay for her trivial expenses, such as the household, her children and whatever she needs as a woman, not extravagantly but fairly.��

�

Islam and Neighborhood: Neighborhood is one of the important things that Islam exhorted us to pay attention to. It is one of the things that we should not neglect. Taking care of your neighbor urges peace, love and tolerance. Not only Islam exhorts it, but also Prophet Mohammed (pbuh) he was a good example to all of us Muslims in all matters and this matter too. He used to take care of his neighbors no matter who they are, where they come from, or what religion do they believe in. Respect comes above everything. To him; the more you respect those who oppose you, the more tolerance you urge. Both men and women have the same right toward their neighbors whether they are Muslims or not.

Jihad and violence and its concept in Islam: Jihad is a very strong word; it�s basically sacrificing for your religion, country or even belief.� Jihad is in the present time is always being associated with physical violence, which is why it has a strong sense, and so many people fear.� Jihad is also associated with Islam, but Islam and terrorism are two different poles.� Islam promotes jihad but is against terrorism; the jihad to which Islam invites is the one that is based on defense; defending your country or even your religion once someone attacks one of them.

Inheritance-Its concept in Islam: When one talks about the inheritance part family-wise, one would think about siblings and what revolves around of legitimate first-degree relatives.� First-degree relatives are siblings, uncles, aunts, grandmothers, grandfathers and couples.� Of course in Islam the children were first to be involved in inheritance, however, it gives males the bigger amount of property then females for so many reasons.�

Islam and the Modern World: When we talk about Islam and the modern world, we can talk about a huge selection of topics related to modernity in Islam.� Very few people would believe how up to date Islam is and how Islam can adhere to the changes the world goes through.� Islam and the Quran are made for the past, present, and the future. The Quran itself is a miracle, which will make its reader astonished by the ubiquity and sustainability of the Quran and the fact that it was never distorted by human beings.� Allah saved the Quran from distortion to be sustainable for every time and every place, and it does not allocate a certain era or nation in history.�� It was made for everyone to understand it and read it.� There are so many people who think that the Quran is only for Muslims and it would be an assault if non-Muslims read it.

�

�

�

INTRODUCTION Personal name is a vital aspect of cultural identity. As a child, you may have loved or hated your name. But you were rarely indifferent to it. �What�s in a name?� Shakespeare asked. �That which we call a rose by any other name would smell as sweet�, he explained. Perhaps in England or somewhere else in Europe, but not in Africa. Personal names in African have meanings, can affect personality, hinder or enhance life initiatives. They serve to establish a connection between name and cultural background, and thus, provide some information about cultural affinity and more, such as express one�s spirituality, philosophy of life, political or socio-economic status as defined by a given ethnic cleavage. African names tell stories, convert abstract ideas to stories, and tell story of the story about different aspects of one�s life. They commemorate any unusual circumstance the family or community once experienced, or world event that took place around the time of a child�s birth. Outside a given cultural environment, names boost and nurture cultural pride and identity, showcase a people�s appreciation of their culture and their readiness to defend and live their culture with pride and dignity. Naming practices that tell histories behind the names were the norms in Nigeria-Ibibio, and in fact, in Africa, until the encroachment of two historical forces in Africans� affairs. Christianization and colonization, more than any other forces in history, shattered the connection between personal name and cultural affinity, and have ever-since contributed to the gradual erosion of African culture of names. On the continent, the combined efforts of their human agents - the missionaries and British colonial personnel, directly and indirectly, through their policies and practices, caused African- Nigerians to give up their culture relevant names in favor of foreign ones. Apart from direct erosion of culture of names, �colonial administration� (a term I use mostly to refer to the combined efforts of the missionaries and British colonial personnel) in Nigeria abrogated many religious, socio-economic and political traditions which were intimately intertwined with the people�s naming practices. Their attempt to replace African traditions with European ones through coercing Africans to accept Western values and beliefs consequently disabled many desirable African traditional structures, including authentic African naming practices, and caused some to fall into disuse. A third force was early European-African trade. Although the impact of the presence of European merchants in Nigeria was minimal in this regard, some of their activities have also left a dent on African naming practices by introducing foreign bodies into the people�s names database. Even though these alien forces invaded and injected foreign values into Africa over a century ago, their impact on naming practices continues to be felt by Africans. European intrusion in relation to African naming practices did not end on the continent. The Trans- Atlantic Trade on human cargo was another major historical event that did not only forcefully disconnect many Africans from their cultural root and natural habitat, but also mutilated authentic African naming practices among them. Consequently, Africans in Diaspora had European names imposed upon them by their slave masters. Today, many Africans on the continent and in Diaspora continue to carry names which are foreign, names whose meanings they do not know, names the bearers can not even pronounce correctly in some ethnic contexts, and names which have no relevance to nor any form of link with the bearers� cultural background. In effect, culture of names, as many other African customary practices, has lost its savor. Some peoples of African descent still cherish these colonized names. Some do not, and are making practical efforts to reclaim authentic African culture of names that brings them pride, dignity and psychological healing in some situations. In their struggles for individual cultural identity, parents of African descent are increasingly giving their children desirable, meaningful, culture relevant names, while adults who grew up with non-African or unfavorable names are changing to desirable African ones. Some of those continental Africans who blame their forebears for giving up their ethnic names during colonial times even in their homeland, have turned around and dropped off their ethnic names and adopted foreign ones on becoming naturalized citizens of foreign countries, thus, consciously doing the same thing for which they criticize their great grandparents. Continuing to cherish or reverting to increased usage of foreign names more than their ethnic ones among continental Africans has become a source of concern for contemporary African social scientists and critics. It has also caused these concerned Africans to increasingly question the meaning of �cultural uniqueness� of a people as it pertains to personal names. Taking a critical look into the issue of erosion of African culture of names and acknowledging the need to stop further denudation of desirable authentic African naming practices, these social scientists have attempted to develop ways to aid peoples of African descent to get back in some way their cultural identity that comes with bearing culture relevant names. These theoretical efforts attempt to provide a road map that complements the practical steps which ordinary citizens and political leaders in Africa have taken through personal examples and promulgation of supporting public policies to re-affirm their cultural heritage and reclaim related privileges through personal names. The purpose of this work is to explore the significance of personal name to cultural identity, various ways in which cultural identity contributes to other aspects of identity we need to function appropriately as human beings and live fulfilled lives. The argument here is that cultural identity derived from any route, in this case, from bearing culture relevant name, lays a solid and natural foundation for all other aspects of identity we later take on in life. Just as a name has various aspects, such as the social, political spiritual, professional and cultural �all of which work in unison to impact and be impacted by cultural identity, so does overall identity, personal or collective. Cultural identity, in other words, can favorably or unfavorably attract these other aspects of identity necessary for living balanced lives, depending on the meaning or connotation of the name and reason for choosing to carry ethnic name, especially in a foreign cultural environment. In this work, I particularly intend to develop structured interventions that provide peoples of African descent with a genuine theoretical blueprint on which rests an effective practical corollary for reclaiming their lost cultural rights and identity and living their culture through bearing African names with pride and dignity wherever they reside in the world. Given the fact that name can either enhance or be a barrier to experiencing dignity derived from membership in a given culture, I emphasize the major responsibility (naming their children) parents must assume to set the right stage for their children to succeed in life while on Earth. In an effort to forge a link between personal name and cultural identity so as to develop ways to stop further erosion of favorable and authentic African naming practices, I am led to ask: What role does personal name play in shaping or regaining cultural identity? Can culture relevant name enhance or be a barrier to achievement of cultural identity? In what ways can cultural identity impact overall identity? Is reclaiming cultural identity through bearing culture relevant name a necessary adjunct to decolonization movement? As I grapple with the questions posed above, I devote Chapter I to examine what I refer to as �internal sources� and their impact on Nigerian-Ibibio naming practices. This examination includes analyzing how such factors, among others, as the time, day, season or place of a child�s birth, the child�s looks and behavior at birth, and parents� life philosophy, unusual spiritual, political and socio-economic circumstances could influence parents� choice of name for their child. Major events which take place in the family, village, country or the world around the time the child is born or was in the womb could also determine a child�s name at birth if parents so desire. Here, I document also where applicable, unlike many books on African names, the histories of names derived from sources or naming practices which are intimately rooted in or interwoven with the people�s belief systems and other customary practices. This documentation is purposed to increase understanding of the interconnectedness between personal names and the deep traditional structures which are unique to Nigerian-Ibibio culture so as to promote informed and desirable naming decisions and name choices. In Chapter 2, I propose to evaluate and analyze the impact of Christian religion and colonialism on African culture of names so as to understand the specific historical circumstances which caused cultural disorientation and that led Africans in Ibibioland (located in the southeastern Nigeria) and in fact, in Nigeria as a whole, to cherish or become so �attracted� to Hebrew or other European names. In an attempt to illuminate the role of colonial government, I evaluate the part the latter played during its administration with intent to demonstrate that it was its policies and practices, more than any other factors, that accounted for the erosion of authentic naming practices in Nigerian, and thus, in African. We shall also see that the historical violence of conquest and exaction of forced labor by the government, and differential attitude of the missionaries towards non-Christians and non-school children contributed at great expense to the people�s increased desire for and preference to Hebrew names during colonial invasion and occupation. I seek in Chapter 3 to critically analyze and argue against the theoretical thrusts of Mazrui and other Africans who assume and attempt to lure Africans into accepting that indigenization which manifests in four naming methods: Christened indigenization (carrying both Hebrew and African names), Pan-Africanization (exchange of personal names among ethnic groups on the continent of Africa), ecumenicalization (swapping of names between Muslims and Christians) and androgynization (elimination of sexism in naming or promotion of gender-neutral naming practices) are the necessary and effective social movements that seriously target surmounting or repairing African culture of names. As I embark on an analysis of their assumptions, I simultaneously lead Africans to gain adequate knowledge and understanding of the dangers in using their proposals. Ecumenicalization in particular, is incapable, partly because it is at the root of the very phenomenon it struggles to redeem, while Pan-Africanization can even create more confusion for the young and future generations of Africans who seek or would honestly want to participate in this decolonization or liberation movement. I shall demonstrate that their projects can not deliver a genuine revival of African nomenclature; instead, they exacerbate the very problem of erosion they are attempting to interrogate. With the help of Mazrui, revising and building on his effort, I then develop a theoretical stance in which is rooted an effective tool �some guidelines, for naming practices that help Africans to squarely target a genuine restoration of authentic African culture of names. Diaspora Africans in Americas also have interest in regaining their cultural identity through bearing African names. An assessment of their struggles in this respect implies an evaluation of the theoretical concept � Afrocentric method propounded by Asante, and rooted in pan-Africanism and applied by him to start a conversation on how the people can use his paradigm to appropriately reconnect with their cultural root through bearing positively meaningful African names. A critical evaluation of his metaphor in this Chapter 4 reveals that any Afrocentric or any other approach dyed in Pan-Africanism can threaten, if not careful, the very legitimacy and uniqueness of individual ethnic groups in Africa we strive to preserve. It could also increase the level of cultural confusion among Diaspora Africans and thwart any genuine effort to reclaim their cultural rights and live their culture relevant names with dignity in Americas. Rejecting Asante�s method which has �slaveships and cotton fields� overtone pertaining to who should and not should engage in Afrocentric discourse, I develop a set of post-Afrocentric attributes that should qualify anyone who genuinely wants to effectively participate in related endeavor. I then modify his theoretical paradigm and appropriately apply it to create practical guidelines that lead Diaspora Africans to regain their cultural identity and reconnect with their cultural siblings as they embark on taking on African names. Since bearing ethnic names can be a source of cultural pride as well as a hindrance to positive self identity, especially outside the natural cultural context, the guidelines I have developed are intended to ease parents� efforts in aiding their children overcome political and psychological barriers that sometimes result from carrying ethnic name in alien environments. Chapter 5 looks into women�s and, in fact, both women�s and men�s dilemma in resolving the seemingly perpetual issue of name change upon marriage. The preponderance of literature devoted to the debate on whether women should keep or change their maiden surnames to husbands� demonstrates that the debate is just beginning. Here, my investigation aims at documenting men�s and women�s opinions on the issue so as to determine whether parents� name change decisions exert any impact on children�s and spouses� relationships in the family. I use this opportunity to explore why Nigerian-Ibibio traditions did not require women to change their surnames at marriage and to share personal odyssey regarding my name change efforts. With considerable documentations indicating that the issue of name change upon marriage is real and a major problem in many marriages, I offer some suggestions on effective ways for married couples to reduce or eliminate, if possible, marital problems radiating from name change. In Chapter 6, I attempt to answer the question central to this work: What role does personal name play in shaping cultural identity and one�s overall identity? The fundamental assumption here is that personal name is itself a principle of life as well as a spiritual and cultural foundation for the bearer�s life. Some tend to argue that names have no influence on personality or one�s life, and if at all, it is very minor. I contend that even the very �minorness� can make a big difference between a good and bad child, or a successful and failing business person, or a desirable and undesirable community member. As I examine the ways we should conceptualize the significance of personal name in relation to cultural identity, I ague that cultural, except the spiritual, identity is the anchor for all other identities necessary to boost one�s quality of life. I then weave together the impact of the cultural on the social, political and psychological aspects of name and demonstrate how its various faces work together to impact one�s overall identity. What is supposed to be Chapter 7 becomes Addendum and briefly touches on the name-destiny metaphor which attempts to determine possible impact of personal name on a destiny. Given the fact that the focus of this work is on the influence of name on cultural identity, and somehow on overall identity as well, I decided to treat this section which pertains mainly to the �name and destiny phenomenon� as an addendum. An in-depth exploration into this topic could be an interesting and an exciting as well as challenging one because it dabbles into the very essence of life. Here, I discuss the differences between a right and a wrong name in relation to destiny which I also define, how parents end up giving their child a wrong name, and ways to solve or prevent name-destiny problems. I emphasize also parents� responsibilities to give their children the right names and to create healthy and stable family environments so as to enhance informed name choices, and even related decisions affecting the family as a unit. One may want to know what makes my book different from other books on African names currently in circulation. Many previous works concentrate their efforts on listing African names, tabulating them into males and females names and translating them into English language, with no indications of where on the continent the names are borne. Some include the languages and pronunciations of the names, but fail to document their origins, that is, their links, where applicable, with the people�s belief system. Books on African Muslim names are particularly dangerous and confusing to those who genuinely seek to bear African name as a relic of their cultural affinity because they do not differentiate authentic African names from Muslim ones. In a few of them, names with colonial origins are mistaken for authentic African names, and information pertaining to the origins of names is either absent or scanty, and some of their spellings are inaccurate, thus changing the meanings of affected names. For example, one source listed the name, Edet, as an Ibibio name for a male born on Edet market day and Aret/Arit for a girl born on the same market day. There is no such market day in Ibibio. Ibibio people name each market day according to the market held on that particular day, as confirmed by Ekong. So, Edet and Aret/Arit are names of a male and a female born respectively on Edere Etagha or Edere Obo Ibibio market day. Another source indicated that the name, Efiom, means crocodile. This is also not quite correct. Where the name is borne, it may describe a child who was as huge as a crocodile at birth. If I say, �obiod ofiom� (obiod meaning �it is like� while �ofiom� means crocodile in Ibibio language), I am saying that the person referred to is as huge as crocodile. �Ebiod ofiom� (ebiod being the plural verb for obiod) could be used to describe how in a given context two or more real tall and huge persons take their time to move their steps as they walk majestically. So, the name, Efiom, only tells its origin rather than its meaning, and the �f� in its spelling is sometimes single or double. Recent attempts, however, have taken notice of the damaging effect or confusion perpetuated by earlier studies on this topic as well as acknowledged the need to go beyond listing and translating the names from African language to English. To eliminate the confusion and other related problems, some researchers have started to include not only the country and the ethnic group where a given name is borne and the language of the name, but also the links between the names and applicable deep and wider belief systems of a given ethnic community. Written sources, such as books and internet forums, address the psychological, numerological, political and spiritual aspects of name. But unlike this work, very few of them dare to clearly lay out the significant link between cultural aspect of name and cultural identity, and the latter�s connection with other areas of our identity that are necessary for us to live in wholeness as human beings. This book digs into the cultural and the combined impact of all the aspects of our name, including the therapeutic perspective, on our identity. It gives information or histories behind the names and attempts to situate the latter within their perspective historical contexts within a given ethnic culture. Most importantly, it provides comprehensive guidelines for creating or customizing a name that suits one�s specific circumstance. It alerts everyone about the hidden powers of name, and how it could enhance the manifestation of destiny and assist in drawing favorable energies from the name to strengthen us during our cultural, spiritual and therapeutic journey through life. The audience for this work is wide. The primary audiences are all peoples of African descent. African-centered educators whose task it is to guide African youth in choosing and internalizing positive aspects of their traditions will regard this book as an important resource for learning and understanding the relationship between name and cultural identity. For parents in all cultures, the study of this work leads to increased awareness of the important decision they have to make and the responsibility they have to undertake when naming their children and aiding them to live their ethnic names proudly in a foreign environment. Here, young women who struggle over the decision of whether or not to change their names upon marriage are redirected to the right focus for their pursuit. Anyone, who believes that there is more to a name than just for identification purposes, will find this book useful. Those who desire to understand why bearing favorable culture relevant name is necessarily healthy for cultural identity and as a way to nurture the latter in any ethnic/racial environment are also target publics for this work. Particularly, immigrants in any foreign country are well advised on how not to sell out their ethnic identity in their struggle to adjust to the host country�s culture and why. All others who voluntarily choose to bear or change to a favorable name for cultural, psychological, spiritual or/and therapeutic reasons, or seek self-fulfillment or affirmation of cultural identity through this route will find this book an indispensable resource. This book could be an important reference source for one who embarks on self-directed study as he or she seeks to understand self �the mystery of personal name and the essence of life, and how the two intertwine. It could be used as a textbook for courses in a two-year community college up to doctorate level studies. Those who are interested in cultural anthropology, African and African American studies, ethnic, women and folklore studies may find this book as a rare material they are lucky to run into. In concluding this discourse, I propound the theory that cultural identity is the core foundation for all other identities we need to live a fulfilled life. And because such theoretical thrust does not only sound radical but also seems to be a new concept, it is likely to incite unending criticisms and rebuttals. Everyone is welcomed to participate in this enlightening and liberating cultural, political and therapeutic endeavor. Importantly, adjusting personal name to reflect relevant cultural heritage does not only inaugurate positive pride and harmony into our lives, but also nurtures healthy cultural identity which forms a solid and an unshakable foundation for our overall identity.

INTRODUCTION Personal name is a vital aspect of cultural identity. As a child, you may have loved or hated your name. But you were rarely indifferent to it. �What�s in a name?� Shakespeare asked. �That which we call a rose by any other name would smell as sweet�, he explained. Perhaps in England or somewhere else in Europe, but not in Africa. Personal names in African have meanings, can affect personality, hinder or enhance life initiatives. They serve to establish a connection between name and cultural background, and thus, provide some information about cultural affinity and more, such as express one�s spirituality, philosophy of life, political or socio-economic status as defined by a given ethnic cleavage. African names tell stories, convert abstract ideas to stories, and tell story of the story about different aspects of one�s life. They commemorate any unusual circumstance the family or community once experienced, or world event that took place around the time of a child�s birth. Outside a given cultural environment, names boost and nurture cultural pride and identity, showcase a people�s appreciation of their culture and their readiness to defend and live their culture with pride and dignity. Naming practices that tell histories behind the names were the norms in Nigeria-Ibibio, and in fact, in Africa, until the encroachment of two historical forces in Africans� affairs. Christianization and colonization, more than any other forces in history, shattered the connection between personal name and cultural affinity, and have ever-since contributed to the gradual erosion of African culture of names. On the continent, the combined efforts of their human agents - the missionaries and British colonial personnel, directly and indirectly, through their policies and practices, caused African- Nigerians to give up their culture relevant names in favor of foreign ones. Apart from direct erosion of culture of names, �colonial administration� (a term I use mostly to refer to the combined efforts of the missionaries and British colonial personnel) in Nigeria abrogated many religious, socio-economic and political traditions which were intimately intertwined with the people�s naming practices. Their attempt to replace African traditions with European ones through coercing Africans to accept Western values and beliefs consequently disabled many desirable African traditional structures, including authentic African naming practices, and caused some to fall into disuse. A third force was early European-African trade. Although the impact of the presence of European merchants in Nigeria was minimal in this regard, some of their activities have also left a dent on African naming practices by introducing foreign bodies into the people�s names database. Even though these alien forces invaded and injected foreign values into Africa over a century ago, their impact on naming practices continues to be felt by Africans. European intrusion in relation to African naming practices did not end on the continent. The Trans- Atlantic Trade on human cargo was another major historical event that did not only forcefully disconnect many Africans from their cultural root and natural habitat, but also mutilated authentic African naming practices among them. Consequently, Africans in Diaspora had European names imposed upon them by their slave masters. Today, many Africans on the continent and in Diaspora continue to carry names which are foreign, names whose meanings they do not know, names the bearers can not even pronounce correctly in some ethnic contexts, and names which have no relevance to nor any form of link with the bearers� cultural background. In effect, culture of names, as many other African customary practices, has lost its savor. Some peoples of African descent still cherish these colonized names. Some do not, and are making practical efforts to reclaim authentic African culture of names that brings them pride, dignity and psychological healing in some situations. In their struggles for individual cultural identity, parents of African descent are increasingly giving their children desirable, meaningful, culture relevant names, while adults who grew up with non-African or unfavorable names are changing to desirable African ones. Some of those continental Africans who blame their forebears for giving up their ethnic names during colonial times even in their homeland, have turned around and dropped off their ethnic names and adopted foreign ones on becoming naturalized citizens of foreign countries, thus, consciously doing the same thing for which they criticize their great grandparents. Continuing to cherish or reverting to increased usage of foreign names more than their ethnic ones among continental Africans has become a source of concern for contemporary African social scientists and critics. It has also caused these concerned Africans to increasingly question the meaning of �cultural uniqueness� of a people as it pertains to personal names. Taking a critical look into the issue of erosion of African culture of names and acknowledging the need to stop further denudation of desirable authentic African naming practices, these social scientists have attempted to develop ways to aid peoples of African descent to get back in some way their cultural identity that comes with bearing culture relevant names. These theoretical efforts attempt to provide a road map that complements the practical steps which ordinary citizens and political leaders in Africa have taken through personal examples and promulgation of supporting public policies to re-affirm their cultural heritage and reclaim related privileges through personal names. The purpose of this work is to explore the significance of personal name to cultural identity, various ways in which cultural identity contributes to other aspects of identity we need to function appropriately as human beings and live fulfilled lives. The argument here is that cultural identity derived from any route, in this case, from bearing culture relevant name, lays a solid and natural foundation for all other aspects of identity we later take on in life. Just as a name has various aspects, such as the social, political spiritual, professional and cultural �all of which work in unison to impact and be impacted by cultural identity, so does overall identity, personal or collective. Cultural identity, in other words, can favorably or unfavorably attract these other aspects of identity necessary for living balanced lives, depending on the meaning or connotation of the name and reason for choosing to carry ethnic name, especially in a foreign cultural environment. In this work, I particularly intend to develop structured interventions that provide peoples of African descent with a genuine theoretical blueprint on which rests an effective practical corollary for reclaiming their lost cultural rights and identity and living their culture through bearing African names with pride and dignity wherever they reside in the world. Given the fact that name can either enhance or be a barrier to experiencing dignity derived from membership in a given culture, I emphasize the major responsibility (naming their children) parents must assume to set the right stage for their children to succeed in life while on Earth. In an effort to forge a link between personal name and cultural identity so as to develop ways to stop further erosion of favorable and authentic African naming practices, I am led to ask: What role does personal name play in shaping or regaining cultural identity? Can culture relevant name enhance or be a barrier to achievement of cultural identity? In what ways can cultural identity impact overall identity? Is reclaiming cultural identity through bearing culture relevant name a necessary adjunct to decolonization movement? As I grapple with the questions posed above, I devote Chapter I to examine what I refer to as �internal sources� and their impact on Nigerian-Ibibio naming practices. This examination includes analyzing how such factors, among others, as the time, day, season or place of a child�s birth, the child�s looks and behavior at birth, and parents� life philosophy, unusual spiritual, political and socio-economic circumstances could influence parents� choice of name for their child. Major events which take place in the family, village, country or the world around the time the child is born or was in the womb could also determine a child�s name at birth if parents so desire. Here, I document also where applicable, unlike many books on African names, the histories of names derived from sources or naming practices which are intimately rooted in or interwoven with the people�s belief systems and other customary practices. This documentation is purposed to increase understanding of the interconnectedness between personal names and the deep traditional structures which are unique to Nigerian-Ibibio culture so as to promote informed and desirable naming decisions and name choices. In Chapter 2, I propose to evaluate and analyze the impact of Christian religion and colonialism on African culture of names so as to understand the specific historical circumstances which caused cultural disorientation and that led Africans in Ibibioland (located in the southeastern Nigeria) and in fact, in Nigeria as a whole, to cherish or become so �attracted� to Hebrew or other European names. In an attempt to illuminate the role of colonial government, I evaluate the part the latter played during its administration with intent to demonstrate that it was its policies and practices, more than any other factors, that accounted for the erosion of authentic naming practices in Nigerian, and thus, in African. We shall also see that the historical violence of conquest and exaction of forced labor by the government, and differential attitude of the missionaries towards non-Christians and non-school children contributed at great expense to the people�s increased desire for and preference to Hebrew names during colonial invasion and occupation. I seek in Chapter 3 to critically analyze and argue against the theoretical thrusts of Mazrui and other Africans who assume and attempt to lure Africans into accepting that indigenization which manifests in four naming methods: Christened indigenization (carrying both Hebrew and African names), Pan-Africanization (exchange of personal names among ethnic groups on the continent of Africa), ecumenicalization (swapping of names between Muslims and Christians) and androgynization (elimination of sexism in naming or promotion of gender-neutral naming practices) are the necessary and effective social movements that seriously target surmounting or repairing African culture of names. As I embark on an analysis of their assumptions, I simultaneously lead Africans to gain adequate knowledge and understanding of the dangers in using their proposals. Ecumenicalization in particular, is incapable, partly because it is at the root of the very phenomenon it struggles to redeem, while Pan-Africanization can even create more confusion for the young and future generations of Africans who seek or would honestly want to participate in this decolonization or liberation movement. I shall demonstrate that their projects can not deliver a genuine revival of African nomenclature; instead, they exacerbate the very problem of erosion they are attempting to interrogate. With the help of Mazrui, revising and building on his effort, I then develop a theoretical stance in which is rooted an effective tool �some guidelines, for naming practices that help Africans to squarely target a genuine restoration of authentic African culture of names. Diaspora Africans in Americas also have interest in regaining their cultural identity through bearing African names. An assessment of their struggles in this respect implies an evaluation of the theoretical concept � Afrocentric method propounded by Asante, and rooted in pan-Africanism and applied by him to start a conversation on how the people can use his paradigm to appropriately reconnect with their cultural root through bearing positively meaningful African names. A critical evaluation of his metaphor in this Chapter 4 reveals that any Afrocentric or any other approach dyed in Pan-Africanism can threaten, if not careful, the very legitimacy and uniqueness of individual ethnic groups in Africa we strive to preserve. It could also increase the level of cultural confusion among Diaspora Africans and thwart any genuine effort to reclaim their cultural rights and live their culture relevant names with dignity in Americas. Rejecting Asante�s method which has �slaveships and cotton fields� overtone pertaining to who should and not should engage in Afrocentric discourse, I develop a set of post-Afrocentric attributes that should qualify anyone who genuinely wants to effectively participate in related endeavor. I then modify his theoretical paradigm and appropriately apply it to create practical guidelines that lead Diaspora Africans to regain their cultural identity and reconnect with their cultural siblings as they embark on taking on African names. Since bearing ethnic names can be a source of cultural pride as well as a hindrance to positive self identity, especially outside the natural cultural context, the guidelines I have developed are intended to ease parents� efforts in aiding their children overcome political and psychological barriers that sometimes result from carrying ethnic name in alien environments. Chapter 5 looks into women�s and, in fact, both women�s and men�s dilemma in resolving the seemingly perpetual issue of name change upon marriage. The preponderance of literature devoted to the debate on whether women should keep or change their maiden surnames to husbands� demonstrates that the debate is just beginning. Here, my investigation aims at documenting men�s and women�s opinions on the issue so as to determine whether parents� name change decisions exert any impact on children�s and spouses� relationships in the family. I use this opportunity to explore why Nigerian-Ibibio traditions did not require women to change their surnames at marriage and to share personal odyssey regarding my name change efforts. With considerable documentations indicating that the issue of name change upon marriage is real and a major problem in many marriages, I offer some suggestions on effective ways for married couples to reduce or eliminate, if possible, marital problems radiating from name change. In Chapter 6, I attempt to answer the question central to this work: What role does personal name play in shaping cultural identity and one�s overall identity? The fundamental assumption here is that personal name is itself a principle of life as well as a spiritual and cultural foundation for the bearer�s life. Some tend to argue that names have no influence on personality or one�s life, and if at all, it is very minor. I contend that even the very �minorness� can make a big difference between a good and bad child, or a successful and failing business person, or a desirable and undesirable community member. As I examine the ways we should conceptualize the significance of personal name in relation to cultural identity, I ague that cultural, except the spiritual, identity is the anchor for all other identities necessary to boost one�s quality of life. I then weave together the impact of the cultural on the social, political and psychological aspects of name and demonstrate how its various faces work together to impact one�s overall identity. What is supposed to be Chapter 7 becomes Addendum and briefly touches on the name-destiny metaphor which attempts to determine possible impact of personal name on a destiny. Given the fact that the focus of this work is on the influence of name on cultural identity, and somehow on overall identity as well, I decided to treat this section which pertains mainly to the �name and destiny phenomenon� as an addendum. An in-depth exploration into this topic could be an interesting and an exciting as well as challenging one because it dabbles into the very essence of life. Here, I discuss the differences between a right and a wrong name in relation to destiny which I also define, how parents end up giving their child a wrong name, and ways to solve or prevent name-destiny problems. I emphasize also parents� responsibilities to give their children the right names and to create healthy and stable family environments so as to enhance informed name choices, and even related decisions affecting the family as a unit. One may want to know what makes my book different from other books on African names currently in circulation. Many previous works concentrate their efforts on listing African names, tabulating them into males and females names and translating them into English language, with no indications of where on the continent the names are borne. Some include the languages and pronunciations of the names, but fail to document their origins, that is, their links, where applicable, with the people�s belief system. Books on African Muslim names are particularly dangerous and confusing to those who genuinely seek to bear African name as a relic of their cultural affinity because they do not differentiate authentic African names from Muslim ones. In a few of them, names with colonial origins are mistaken for authentic African names, and information pertaining to the origins of names is either absent or scanty, and some of their spellings are inaccurate, thus changing the meanings of affected names. For example, one source listed the name, Edet, as an Ibibio name for a male born on Edet market day and Aret/Arit for a girl born on the same market day. There is no such market day in Ibibio. Ibibio people name each market day according to the market held on that particular day, as confirmed by Ekong. So, Edet and Aret/Arit are names of a male and a female born respectively on Edere Etagha or Edere Obo Ibibio market day. Another source indicated that the name, Efiom, means crocodile. This is also not quite correct. Where the name is borne, it may describe a child who was as huge as a crocodile at birth. If I say, �obiod ofiom� (obiod meaning �it is like� while �ofiom� means crocodile in Ibibio language), I am saying that the person referred to is as huge as crocodile. �Ebiod ofiom� (ebiod being the plural verb for obiod) could be used to describe how in a given context two or more real tall and huge persons take their time to move their steps as they walk majestically. So, the name, Efiom, only tells its origin rather than its meaning, and the �f� in its spelling is sometimes single or double. Recent attempts, however, have taken notice of the damaging effect or confusion perpetuated by earlier studies on this topic as well as acknowledged the need to go beyond listing and translating the names from African language to English. To eliminate the confusion and other related problems, some researchers have started to include not only the country and the ethnic group where a given name is borne and the language of the name, but also the links between the names and applicable deep and wider belief systems of a given ethnic community. Written sources, such as books and internet forums, address the psychological, numerological, political and spiritual aspects of name. But unlike this work, very few of them dare to clearly lay out the significant link between cultural aspect of name and cultural identity, and the latter�s connection with other areas of our identity that are necessary for us to live in wholeness as human beings. This book digs into the cultural and the combined impact of all the aspects of our name, including the therapeutic perspective, on our identity. It gives information or histories behind the names and attempts to situate the latter within their perspective historical contexts within a given ethnic culture. Most importantly, it provides comprehensive guidelines for creating or customizing a name that suits one�s specific circumstance. It alerts everyone about the hidden powers of name, and how it could enhance the manifestation of destiny and assist in drawing favorable energies from the name to strengthen us during our cultural, spiritual and therapeutic journey through life. The audience for this work is wide. The primary audiences are all peoples of African descent. African-centered educators whose task it is to guide African youth in choosing and internalizing positive aspects of their traditions will regard this book as an important resource for learning and understanding the relationship between name and cultural identity. For parents in all cultures, the study of this work leads to increased awareness of the important decision they have to make and the responsibility they have to undertake when naming their children and aiding them to live their ethnic names proudly in a foreign environment. Here, young women who struggle over the decision of whether or not to change their names upon marriage are redirected to the right focus for their pursuit. Anyone, who believes that there is more to a name than just for identification purposes, will find this book useful. Those who desire to understand why bearing favorable culture relevant name is necessarily healthy for cultural identity and as a way to nurture the latter in any ethnic/racial environment are also target publics for this work. Particularly, immigrants in any foreign country are well advised on how not to sell out their ethnic identity in their struggle to adjust to the host country�s culture and why. All others who voluntarily choose to bear or change to a favorable name for cultural, psychological, spiritual or/and therapeutic reasons, or seek self-fulfillment or affirmation of cultural identity through this route will find this book an indispensable resource. This book could be an important reference source for one who embarks on self-directed study as he or she seeks to understand self �the mystery of personal name and the essence of life, and how the two intertwine. It could be used as a textbook for courses in a two-year community college up to doctorate level studies. Those who are interested in cultural anthropology, African and African American studies, ethnic, women and folklore studies may find this book as a rare material they are lucky to run into. In concluding this discourse, I propound the theory that cultural identity is the core foundation for all other identities we need to live a fulfilled life. And because such theoretical thrust does not only sound radical but also seems to be a new concept, it is likely to incite unending criticisms and rebuttals. Everyone is welcomed to participate in this enlightening and liberating cultural, political and therapeutic endeavor. Importantly, adjusting personal name to reflect relevant cultural heritage does not only inaugurate positive pride and harmony into our lives, but also nurtures healthy cultural identity which forms a solid and an unshakable foundation for our overall identity.

INTRODUCTION Personal name is a vital aspect of cultural identity. As a child, you may have loved or hated your name. But you were rarely indifferent to it. �What�s in a name?� Shakespeare asked. �That which we call a rose by any other name would smell as sweet�, he explained. Perhaps in England or somewhere else in Europe, but not in Africa. Personal names in African have meanings, can affect personality, hinder or enhance life initiatives. They serve to establish a connection between name and cultural background, and thus, provide some information about cultural affinity and more, such as express one�s spirituality, philosophy of life, political or socio-economic status as defined by a given ethnic cleavage. African names tell stories, convert abstract ideas to stories, and tell story of the story about different aspects of one�s life. They commemorate any unusual circumstance the family or community once experienced, or world event that took place around the time of a child�s birth. Outside a given cultural environment, names boost and nurture cultural pride and identity, showcase a people�s appreciation of their culture and their readiness to defend and live their culture with pride and dignity. Naming practices that tell histories behind the names were the norms in Nigeria-Ibibio, and in fact, in Africa, until the encroachment of two historical forces in Africans� affairs. Christianization and colonization, more than any other forces in history, shattered the connection between personal name and cultural affinity, and have ever-since contributed to the gradual erosion of African culture of names. On the continent, the combined efforts of their human agents - the missionaries and British colonial personnel, directly and indirectly, through their policies and practices, caused African- Nigerians to give up their culture relevant names in favor of foreign ones. Apart from direct erosion of culture of names, �colonial administration� (a term I use mostly to refer to the combined efforts of the missionaries and British colonial personnel) in Nigeria abrogated many religious, socio-economic and political traditions which were intimately intertwined with the people�s naming practices. Their attempt to replace African traditions with European ones through coercing Africans to accept Western values and beliefs consequently disabled many desirable African traditional structures, including authentic African naming practices, and caused some to fall into disuse. A third force was early European-African trade. Although the impact of the presence of European merchants in Nigeria was minimal in this regard, some of their activities have also left a dent on African naming practices by introducing foreign bodies into the people�s names database. Even though these alien forces invaded and injected foreign values into Africa over a century ago, their impact on naming practices continues to be felt by Africans. European intrusion in relation to African naming practices did not end on the continent. The Trans- Atlantic Trade on human cargo was another major historical event that did not only forcefully disconnect many Africans from their cultural root and natural habitat, but also mutilated authentic African naming practices among them. Consequently, Africans in Diaspora had European names imposed upon them by their slave masters. Today, many Africans on the continent and in Diaspora continue to carry names which are foreign, names whose meanings they do not know, names the bearers can not even pronounce correctly in some ethnic contexts, and names which have no relevance to nor any form of link with the bearers� cultural background. In effect, culture of names, as many other African customary practices, has lost its savor. Some peoples of African descent still cherish these colonized names. Some do not, and are making practical efforts to reclaim authentic African culture of names that brings them pride, dignity and psychological healing in some situations. In their struggles for individual cultural identity, parents of African descent are increasingly giving their children desirable, meaningful, culture relevant names, while adults who grew up with non-African or unfavorable names are changing to desirable African ones. Some of those continental Africans who blame their forebears for giving up their ethnic names during colonial times even in their homeland, have turned around and dropped off their ethnic names and adopted foreign ones on becoming naturalized citizens of foreign countries, thus, consciously doing the same thing for which they criticize their great grandparents. Continuing to cherish or reverting to increased usage of foreign names more than their ethnic ones among continental Africans has become a source of concern for contemporary African social scientists and critics. It has also caused these concerned Africans to increasingly question the meaning of �cultural uniqueness� of a people as it pertains to personal names. Taking a critical look into the issue of erosion of African culture of names and acknowledging the need to stop further denudation of desirable authentic African naming practices, these social scientists have attempted to develop ways to aid peoples of African descent to get back in some way their cultural identity that comes with bearing culture relevant names. These theoretical efforts attempt to provide a road map that complements the practical steps which ordinary citizens and political leaders in Africa have taken through personal examples and promulgation of supporting public policies to re-affirm their cultural heritage and reclaim related privileges through personal names. The purpose of this work is to explore the significance of personal name to cultural identity, various ways in which cultural identity contributes to other aspects of identity we need to function appropriately as human beings and live fulfilled lives. The argument here is that cultural identity derived from any route, in this case, from bearing culture relevant name, lays a solid and natural foundation for all other aspects of identity we later take on in life. Just as a name has various aspects, such as the social, political spiritual, professional and cultural �all of which work in unison to impact and be impacted by cultural identity, so does overall identity, personal or collective. Cultural identity, in other words, can favorably or unfavorably attract these other aspects of identity necessary for living balanced lives, depending on the meaning or connotation of the name and reason for choosing to carry ethnic name, especially in a foreign cultural environment. In this work, I particularly intend to develop structured interventions that provide peoples of African descent with a genuine theoretical blueprint on which rests an effective practical corollary for reclaiming their lost cultural rights and identity and living their culture through bearing African names with pride and dignity wherever they reside in the world. Given the fact that name can either enhance or be a barrier to experiencing dignity derived from membership in a given culture, I emphasize the major responsibility (naming their children) parents must assume to set the right stage for their children to succeed in life while on Earth. In an effort to forge a link between personal name and cultural identity so as to develop ways to stop further erosion of favorable and authentic African naming practices, I am led to ask: What role does personal name play in shaping or regaining cultural identity? Can culture relevant name enhance or be a barrier to achievement of cultural identity? In what ways can cultural identity impact overall identity? Is reclaiming cultural identity through bearing culture relevant name a necessary adjunct to decolonization movement? As I grapple with the questions posed above, I devote Chapter I to examine what I refer to as �internal sources� and their impact on Nigerian-Ibibio naming practices. This examination includes analyzing how such factors, among others, as the time, day, season or place of a child�s birth, the child�s looks and behavior at birth, and parents� life philosophy, unusual spiritual, political and socio-economic circumstances could influence parents� choice of name for their child. Major events which take place in the family, village, country or the world around the time the child is born or was in the womb could also determine a child�s name at birth if parents so desire. Here, I document also where applicable, unlike many books on African names, the histories of names derived from sources or naming practices which are intimately rooted in or interwoven with the people�s belief systems and other customary practices. This documentation is purposed to increase understanding of the interconnectedness between personal names and the deep traditional structures which are unique to Nigerian-Ibibio culture so as to promote informed and desirable naming decisions and name choices. In Chapter 2, I propose to evaluate and analyze the impact of Christian religion and colonialism on African culture of names so as to understand the specific historical circumstances which caused cultural disorientation and that led Africans in Ibibioland (located in the southeastern Nigeria) and in fact, in Nigeria as a whole, to cherish or become so �attracted� to Hebrew or other European names. In an attempt to illuminate the role of colonial government, I evaluate the part the latter played during its administration with intent to demonstrate that it was its policies and practices, more than any other factors, that accounted for the erosion of authentic naming practices in Nigerian, and thus, in African. We shall also see that the historical violence of conquest and exaction of forced labor by the government, and differential attitude of the missionaries towards non-Christians and non-school children contributed at great expense to the people�s increased desire for and preference to Hebrew names during colonial invasion and occupation. I seek in Chapter 3 to critically analyze and argue against the theoretical thrusts of Mazrui and other Africans who assume and attempt to lure Africans into accepting that indigenization which manifests in four naming methods: Christened indigenization (carrying both Hebrew and African names), Pan-Africanization (exchange of personal names among ethnic groups on the continent of Africa), ecumenicalization (swapping of names between Muslims and Christians) and androgynization (elimination of sexism in naming or promotion of gender-neutral naming practices) are the necessary and effective social movements that seriously target surmounting or repairing African culture of names. As I embark on an analysis of their assumptions, I simultaneously lead Africans to gain adequate knowledge and understanding of the dangers in using their proposals. Ecumenicalization in particular, is incapable, partly because it is at the root of the very phenomenon it struggles to redeem, while Pan-Africanization can even create more confusion for the young and future generations of Africans who seek or would honestly want to participate in this decolonization or liberation movement. I shall demonstrate that their projects can not deliver a genuine revival of African nomenclature; instead, they exacerbate the very problem of erosion they are attempting to interrogate. With the help of Mazrui, revising and building on his effort, I then develop a theoretical stance in which is rooted an effective tool �some guidelines, for naming practices that help Africans to squarely target a genuine restoration of authentic African culture of names. Diaspora Africans in Americas also have interest in regaining their cultural identity through bearing African names. An assessment of their struggles in this respect implies an evaluation of the theoretical concept � Afrocentric method propounded by Asante, and rooted in pan-Africanism and applied by him to start a conversation on how the people can use his paradigm to appropriately reconnect with their cultural root through bearing positively meaningful African names. A critical evaluation of his metaphor in this Chapter 4 reveals that any Afrocentric or any other approach dyed in Pan-Africanism can threaten, if not careful, the very legitimacy and uniqueness of individual ethnic groups in Africa we strive to preserve. It could also increase the level of cultural confusion among Diaspora Africans and thwart any genuine effort to reclaim their cultural rights and live their culture relevant names with dignity in Americas. Rejecting Asante�s method which has �slaveships and cotton fields� overtone pertaining to who should and not should engage in Afrocentric discourse, I develop a set of post-Afrocentric attributes that should qualify anyone who genuinely wants to effectively participate in related endeavor. I then modify his theoretical paradigm and appropriately apply it to create practical guidelines that lead Diaspora Africans to regain their cultural identity and reconnect with their cultural siblings as they embark on taking on African names. Since bearing ethnic names can be a source of cultural pride as well as a hindrance to positive self identity, especially outside the natural cultural context, the guidelines I have developed are intended to ease parents� efforts in aiding their children overcome political and psychological barriers that sometimes result from carrying ethnic name in alien environments. Chapter 5 looks into women�s and, in fact, both women�s and men�s dilemma in resolving the seemingly perpetual issue of name change upon marriage. The preponderance of literature devoted to the debate on whether women should keep or change their maiden surnames to husbands� demonstrates that the debate is just beginning. Here, my investigation aims at documenting men�s and women�s opinions on the issue so as to determine whether parents� name change decisions exert any impact on children�s and spouses� relationships in the family. I use this opportunity to explore why Nigerian-Ibibio traditions did not require women to change their surnames at marriage and to share personal odyssey regarding my name change efforts. With considerable documentations indicating that the issue of name change upon marriage is real and a major problem in many marriages, I offer some suggestions on effective ways for married couples to reduce or eliminate, if possible, marital problems radiating from name change. In Chapter 6, I attempt to answer the question central to this work: What role does personal name play in shaping cultural identity and one�s overall identity? The fundamental assumption here is that personal name is itself a principle of life as well as a spiritual and cultural foundation for the bearer�s life. Some tend to argue that names have no influence on personality or one�s life, and if at all, it is very minor. I contend that even the very �minorness� can make a big difference between a good and bad child, or a successful and failing business person, or a desirable and undesirable community member. As I examine the ways we should conceptualize the significance of personal name in relation to cultural identity, I ague that cultural, except the spiritual, identity is the anchor for all other identities necessary to boost one�s quality of life. I then weave together the impact of the cultural on the social, political and psychological aspects of name and demonstrate how its various faces work together to impact one�s overall identity. What is supposed to be Chapter 7 becomes Addendum and briefly touches on the name-destiny metaphor which attempts to determine possible impact of personal name on a destiny. Given the fact that the focus of this work is on the influence of name on cultural identity, and somehow on overall identity as well, I decided to treat this section which pertains mainly to the �name and destiny phenomenon� as an addendum. An in-depth exploration into this topic could be an interesting and an exciting as well as challenging one because it dabbles into the very essence of life. Here, I discuss the differences between a right and a wrong name in relation to destiny which I also define, how parents end up giving their child a wrong name, and ways to solve or prevent name-destiny problems. I emphasize also parents� responsibilities to give their children the right names and to create healthy and stable family environments so as to enhance informed name choices, and even related decisions affecting the family as a unit. One may want to know what makes my book different from other books on African names currently in circulation. Many previous works concentrate their efforts on listing African names, tabulating them into males and females names and translating them into English language, with no indications of where on the continent the names are borne. Some include the languages and pronunciations of the names, but fail to document their origins, that is, their links, where applicable, with the people�s belief system. Books on African Muslim names are particularly dangerous and confusing to those who genuinely seek to bear African name as a relic of their cultural affinity because they do not differentiate authentic African names from Muslim ones. In a few of them, names with colonial origins are mistaken for authentic African names, and information pertaining to the origins of names is either absent or scanty, and some of their spellings are inaccurate, thus changing the meanings of affected names. For example, one source listed the name, Edet, as an Ibibio name for a male born on Edet market day and Aret/Arit for a girl born on the same market day. There is no such market day in Ibibio. Ibibio people name each market day according to the market held on that particular day, as confirmed by Ekong. So, Edet and Aret/Arit are names of a male and a female born respectively on Edere Etagha or Edere Obo Ibibio market day. Another source indicated that the name, Efiom, means crocodile. This is also not quite correct. Where the name is borne, it may describe a child who was as huge as a crocodile at birth. If I say, �obiod ofiom� (obiod meaning �it is like� while �ofiom� means crocodile in Ibibio language), I am saying that the person referred to is as huge as crocodile. �Ebiod ofiom� (ebiod being the plural verb for obiod) could be used to describe how in a given context two or more real tall and huge persons take their time to move their steps as they walk majestically. So, the name, Efiom, only tells its origin rather than its meaning, and the �f� in its spelling is sometimes single or double. Recent attempts, however, have taken notice of the damaging effect or confusion perpetuated by earlier studies on this topic as well as acknowledged the need to go beyond listing and translating the names from African language to English. To eliminate the confusion and other related problems, some researchers have started to include not only the country and the ethnic group where a given name is borne and the language of the name, but also the links between the names and applicable deep and wider belief systems of a given ethnic community. Written sources, such as books and internet forums, address the psychological, numerological, political and spiritual aspects of name. But unlike this work, very few of them dare to clearly lay out the significant link between cultural aspect of name and cultural identity, and the latter�s connection with other areas of our identity that are necessary for us to live in wholeness as human beings. This book digs into the cultural and the combined impact of all the aspects of our name, including the therapeutic perspective, on our identity. It gives information or histories behind the names and attempts to situate the latter within their perspective historical contexts within a given ethnic culture. Most importantly, it provides comprehensive guidelines for creating or customizing a name that suits one�s specific circumstance. It alerts everyone about the hidden powers of name, and how it could enhance the manifestation of destiny and assist in drawing favorable energies from the name to strengthen us during our cultural, spiritual and therapeutic journey through life. The audience for this work is wide. The primary audiences are all peoples of African descent. African-centered educators whose task it is to guide African youth in choosing and internalizing positive aspects of their traditions will regard this book as an important resource for learning and understanding the relationship between name and cultural identity. For parents in all cultures, the study of this work leads to increased awareness of the important decision they have to make and the responsibility they have to undertake when naming their children and aiding them to live their ethnic names proudly in a foreign environment. Here, young women who struggle over the decision of whether or not to change their names upon marriage are redirected to the right focus for their pursuit. Anyone, who believes that there is more to a name than just for identification purposes, will find this book useful. Those who desire to understand why bearing favorable culture relevant name is necessarily healthy for cultural identity and as a way to nurture the latter in any ethnic/racial environment are also target publics for this work. Particularly, immigrants in any foreign country are well advised on how not to sell out their ethnic identity in their struggle to adjust to the host country�s culture and why. All others who voluntarily choose to bear or change to a favorable name for cultural, psychological, spiritual or/and therapeutic reasons, or seek self-fulfillment or affirmation of cultural identity through this route will find this book an indispensable resource. This book could be an important reference source for one who embarks on self-directed study as he or she seeks to understand self �the mystery of personal name and the essence of life, and how the two intertwine. It could be used as a textbook for courses in a two-year community college up to doctorate level studies. Those who are interested in cultural anthropology, African and African American studies, ethnic, women and folklore studies may find this book as a rare material they are lucky to run into. In concluding this discourse, I propound the theory that cultural identity is the core foundation for all other identities we need to live a fulfilled life. And because such theoretical thrust does not only sound radical but also seems to be a new concept, it is likely to incite unending criticisms and rebuttals. Everyone is welcomed to participate in this enlightening and liberating cultural, political and therapeutic endeavor. Importantly, adjusting personal name to reflect relevant cultural heritage does not only inaugurate positive pride and harmony into our lives, but also nurtures healthy cultural identity which forms a solid and an unshakable foundation for our overall identity.

Nadir shah�s name went down in history also as a great reformer of religion. It is knotwo parts; in the West the Turks of Azerbaijan were far from the Turks of the Ottomans who believed in the faith of Sunnite �Henefi of Islam, in the east from the Turks of the Middle Asia. Afterwards, Shah Ismayil�s religious reforms gave a chance to the Persian nationalists to seize the power. wn from the history that the Safavids had come to the power by preferring the ideology of Shiite. As soon as Shah Ismayil came to the power, came to the throne in Tabriz, he carried out a religious reform, and obliged the population of the provinces of Azerbaijan and Persian to adopt Shiite. Though he the big ruinous wars lasted for ten years; The cunning power centers of that time could use properly the chance of the difference of faith between the brotherly countries. He abolished Alevilik which was adopted by the dynasty of Safavids as an official religious faith, and made the faith of Jafari official. During his time Azerbaijan restored itshad established a big state, the religious reform carried out by him, divided the Turkish world into The discrimination of faith made the Turks of both Azerbaijan and Turkey, be face to face, and caused to former might again, and in the world it became the second mighty state after the state of Ottomans. But it didn�t last much. In 1747, Nadir shah was assassinated by the captain of unfortunate Motherland and the historical facts. This history has been living in the heart of any Azerbaijani and throws light on its future. Up to Yunus Oghuz�s this novel, there were written different works about Nadir shah. But except Yunus Oghuz�s novel, in none of those works Nadir shah didn�t unite the historical lands of the country, or didn�t reinstate the old Turkish traditions, and at last as a connective, and reformer. Up this time, especially, during the Soviet period, the real heroes of Azerbaijan were forgotten, they were disgraced underhis guard at the age of sixty-one. It was the beginning of the fall of the empire of Azerbaijan which could be able to last till 1925. The novel of �Nadir shah� by Yunus Oguz reflects wholly one part of the glorious history of our different � brands�, the personalities who put the foundation of the division by the policy pursued by them, were shown to the people as heroes. The name of Nadir shah Avshar was given in all the Oghuz, Nadir shah isn�t valued as an inexperienced ruler who didn�t know what the diplomacy was, like in the works written in the former times. On the contrary, in the novel it is clearly seen that Nadir shah understood the tricky policy of the neighboring states for to make Azerbaijan and Turkey become face to face, and he didn�t agree with them. In the work it has been given a broad place to Nadir shah�s religious reforms. It is true, Nadir shah wasn�t able to carry out till the end all those reforms, his policy of to put an end to the discrimination of faith, to unite all the Turkish world. Yunus Oghuz shows that Nadir shah wanted to put an end the difference of Shiite-Sunnite in the wholly Islam. But the conservative scientists, confessors, and the political circles that set up their power basing on the difference of faith, put up resistance to his plans. In the work, the death of the great Azerbaijani ruler has been written in an interesting form. The investigations of the last period show that the Russian intelligeliterature as a �blood-sucker Iranian shah� and �the cruel ruler�. Firstly, in the historical novel of � Nadir shah� written by the writer and publicist Yunus Oghuz, this mighty Azerbaijani ruler is characterized as a great statesman who lovepower after a half century after Nadir shah, were killed by the way of terror for they laid obstacles the Russians� plans. It is natural, all these d his motherland, who wished the integrity of Azerbaijan and Turkish world, as a builder of army, a warlord, conqueror. In the historical novel of Yunusnce were involved in killing of Nadir shah. When Nadir shah came to the power, and made the state gain strength, the plans of the Russian empire to conquer the Caucasus and the lands near Caspian Sea, had already been forestalled. It is supposed that both Nadir shah and Agha Mohammed shah Qajar, who came to the are still only suppositions.

Nadir shah�s name went down in history also as a great reformer of religion. It is knotwo parts; in the West the Turks of Azerbaijan were far from the Turks of the Ottomans who believed in the faith of Sunnite �Henefi of Islam, in the east from the Turks of the Middle Asia. Afterwards, Shah Ismayil�s religious reforms gave a chance to the Persian nationalists to seize the power. wn from the history that the Safavids had come to the power by preferring the ideology of Shiite. As soon as Shah Ismayil came to the power, came to the throne in Tabriz, he carried out a religious reform, and obliged the population of the provinces of Azerbaijan and Persian to adopt Shiite. Though he the big ruinous wars lasted for ten years; The cunning power centers of that time could use properly the chance of the difference of faith between the brotherly countries. He abolished Alevilik which was adopted by the dynasty of Safavids as an official religious faith, and made the faith of Jafari official. During his time Azerbaijan restored itshad established a big state, the religious reform carried out by him, divided the Turkish world into The discrimination of faith made the Turks of both Azerbaijan and Turkey, be face to face, and caused to former might again, and in the world it became the second mighty state after the state of Ottomans. But it didn�t last much. In 1747, Nadir shah was assassinated by the captain of unfortunate Motherland and the historical facts. This history has been living in the heart of any Azerbaijani and throws light on its future. Up to Yunus Oghuz�s this novel, there were written different works about Nadir shah. But except Yunus Oghuz�s novel, in none of those works Nadir shah didn�t unite the historical lands of the country, or didn�t reinstate the old Turkish traditions, and at last as a connective, and reformer. Up this time, especially, during the Soviet period, the real heroes of Azerbaijan were forgotten, they were disgraced underhis guard at the age of sixty-one. It was the beginning of the fall of the empire of Azerbaijan which could be able to last till 1925. The novel of �Nadir shah� by Yunus Oguz reflects wholly one part of the glorious history of our different � brands�, the personalities who put the foundation of the division by the policy pursued by them, were shown to the people as heroes. The name of Nadir shah Avshar was given in all the Oghuz, Nadir shah isn�t valued as an inexperienced ruler who didn�t know what the diplomacy was, like in the works written in the former times. On the contrary, in the novel it is clearly seen that Nadir shah understood the tricky policy of the neighboring states for to make Azerbaijan and Turkey become face to face, and he didn�t agree with them. In the work it has been given a broad place to Nadir shah�s religious reforms. It is true, Nadir shah wasn�t able to carry out till the end all those reforms, his policy of to put an end to the discrimination of faith, to unite all the Turkish world. Yunus Oghuz shows that Nadir shah wanted to put an end the difference of Shiite-Sunnite in the wholly Islam. But the conservative scientists, confessors, and the political circles that set up their power basing on the difference of faith, put up resistance to his plans. In the work, the death of the great Azerbaijani ruler has been written in an interesting form. The investigations of the last period show that the Russian intelligeliterature as a �blood-sucker Iranian shah� and �the cruel ruler�. Firstly, in the historical novel of � Nadir shah� written by the writer and publicist Yunus Oghuz, this mighty Azerbaijani ruler is characterized as a great statesman who lovepower after a half century after Nadir shah, were killed by the way of terror for they laid obstacles the Russians� plans. It is natural, all these d his motherland, who wished the integrity of Azerbaijan and Turkish world, as a builder of army, a warlord, conqueror. In the historical novel of Yunusnce were involved in killing of Nadir shah. When Nadir shah came to the power, and made the state gain strength, the plans of the Russian empire to conquer the Caucasus and the lands near Caspian Sea, had already been forestalled. It is supposed that both Nadir shah and Agha Mohammed shah Qajar, who came to the are still only suppositions.

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When Captain John Smith stepped ashore in the New World to found the Jamestown Settlement in 1607, the Chickahominy Indians were there. If you have wondered what life was like in the 1600�s from the perspective of the First Americans, this brief ethnohistory will tell you the truth you may not have read in your school history books. The Chickahominy Indians-Eastern Division are the 21st century ancestors of the Indians who kept the colonizers alive and showed them how to grow the tobacco that made them rich. Four hundred years later, the ancestors of those Indians live in relative obscurity in the Tidewater area of Virginia. Find out what life was like then and how the modern Indians have survived in an often hostile and unfriendly world.

When Captain John Smith stepped ashore in the New World to found the Jamestown Settlement in 1607, the Chickahominy Indians were there. If you have wondered what life was like in the 1600�s from the perspective of the First Americans, this brief ethnohistory will tell you the truth you may not have read in your school history books. The Chickahominy Indians-Eastern Division are the 21st century ancestors of the Indians who kept the colonizers alive and showed them how to grow the tobacco that made them rich. Four hundred years later, the ancestors of those Indians live in relative obscurity in the Tidewater area of Virginia. Find out what life was like then and how the modern Indians have survived in an often hostile and unfriendly world.