by Jobie Weetaluktuk

Created on: November 04, 2007   Last Updated: November 05, 2007

"Double O Seven. Double O Seven, please report to security." What are the chances of someone saying that over the public address system? Not likely. You are more like to hear "John Munro, please report to gate 37 immediately. Your flight is now boarding." Names are what you identified to, are identified by, and live by. A person is what he responds to. If you call out Betty, most people won't look up. Those that do respond will look to see if you pose a threat or have something of interest. The one called Betty is sure to look up though and with interest.

Names. A name is something you have for life. It is even something you have after death. Goliath for instance evokes a certain image in the mind. An ancient giant who lost to strapping young sheepherder. Adolph Hitler also evokes a certain image of a megalomaniac who could have ruled the world. Then there was Joseph Stalin, Idi Amin, and Saddam Hussein to name three more. All five in this paragraph are mostly regarded with derision and their names are not bestowed on lovely, sweet babies. Who would do such a thing anyway? That is how we regard names.

Names are so closely regarded to the deceased and close relatives, that Inuit (Eskimo) have a tradition of naming a child for a deceased relative. A child is named for a lost or dear relative. This child will take on the identity of the previous name bearer, that the members of the community will regard that person as the previous. Geela Mamagni Kasudluak was such a person. She was name for her great aunt, Mamagni. So she bore that name. The Mamagni of old was once married to Saumik. Both were deceased. There was a young boy named after and for Saumik and he bore that name. Geela always addressed the young boy as her husband, even though she was married to a man in her age group.

This tradition goes a long way back. Those who know of whom a child or person is named for will often acknowledge the name connection by remarking "doesn't he act just like his namesake."

The person who bears the name is expected to acknowledge the origin of his name by addressing the relatives of the previous name holder as his own. To the son of his namesake he will address "son" and be called "father" in return. All relations are acknowledged and reciprocated. These relationships addresses will go back to previous generations as long as practically possible. It is not uncommon for an Inuit man to call his own child father or grandfather.

Such naming custom helps to bind relationships. They also help keep the memory of the deceased person alive. There are some names and memories of persons that are worthy to keep in remembrance. Then there are also those whom families and nations try to forget. One way or the other, names are that important to societies.

Learn more about this author, Jobie Weetaluktuk.
Click here to send this author comments or questions.