In most Western societies the name is considered a simple identifying element: it is used to distinguish us from others, to register at the registry office or to sign a document. Yet, in numerous cultures of the world (indigenous populations of the Amazon and Australia or African societies), the “real name” continues to be guarded by a small number of people. For anthropologists, this practice cannot be dismissed as superstition. In the last thirty years, in fact, the human sciences have begun to converge on the idea that the name it is one of the main tools through which humans build identity, belonging and social relationships.
The name builds the person: new theories on identity
In recent decades, anthropology has gradually abandoned itself the idea that kinship and identity depend exclusively on biological factors, focusing instead on the processes through which people become socially recognisable. In this framework, the name takes on a central role.
The anthropologist Janet Carstenin After Kinship (2004), argues that human relationships are not simply inherited, but constructed through daily practices, shared memory and mutual recognition. The name, in this perspective, does not limit itself to identifying an individual: it helps to insert him into a network of relationships that defines who he is, where he comes from and what place he occupies in the community.
A similar reflection emerges in the work of Marshall Sahlins, What Kinship is, ans is not (2013)which introduces the concept of “mutality of being“literally “mutuality of being”. Second Sahlinspeople become part of the same family or community because they share experiences, responsibilities and daily life. The name therefore becomes one of the symbols through which this belonging is recognized and made visible. From this perspective, keeping your real name secret does not mean hiding a word, but protecting a fundamental component of your social identity.
From psychology to neuroscience: why our brain attributes so much value
Neuroscience has begun to confirm this many cultures seemed to have intuited for centuries: the name occupies a privileged position in the way in which the brain processes identity. In the volume The Brain (2015), the neuroscientist David Eagleman collects numerous studies that show how to listen to your active name Brain networks involved in self-awarenessin attention and perception of the self. The name is processed with a higher speed and priority than most other linguistic stimuli.
One of the most influential studies in this field is that of Perrin (2005), published in Nature Reviews Neurologywhich demonstrated how the brain continues to react to own name even in patients with serious alterations in their state of consciousness.
The result had important clinical implications, suggesting that the name represents one of the stimuli more deeply rooted in personal identity.
Social psychology also offers equally surprising results. The famous Name Letter Effect, described by Jozef Nuttin (1985) and confirmed by numerous subsequent research, shows that people unconsciously tend to prefer the letters present in their own namea preference that may even influence some daily choices.
Although the phenomenon is still the subject of debate, it represents one of the best known evidences of strong psychological link between the name and the sense of self.
A universal phenomenon: when it becomes cultural heritage
Contemporary research shows that the protection of name does not belong exclusively to traditional societies. In many cultures the name continues to be regulated by social norms, rituals and symbols that reflect different conceptions of identity.
Among some indigenous peoples of the Amazon and Australiathe ritual name is pronounced only during particular ceremonies, while alternative names are used in daily life. In different ones African societies the personal name can change over the course of life to mark new social responsibilities, while in some Asian traditions there are different names for the family, public and religious spheres.
According to the cognitive linguist Steven Pinkerin The Stuff of Thought (2007)proper names represent a unique linguistic category: they do not describe characteristics of a person, but allow the brain to identify her as a unique individual within a network of social relationships.
It is probably this cognitive function that explains why so many cultures attribute such a high symbolic value to the name.
From sacred names to usernames: why we continue to protect our name
If in the past the name was kept for avoid spiritual influences or ritual practicestoday its protection takes on completely new forms. Usernames, pseudonyms, nicknames, digital identities and anonymous profiles show how control of one’s name continues to be a central issue even in the Internet age.
The cultural psychologist Jerome Brunerin Act of Meaning (1990), argues that human beings construct their identities through shared narratives. The name represents the starting point of this story: it is the first symbol through which a person is recognized by others and learns to recognize himself.
In a complementary way, Michael Tomaselloin Becoming Human (2019), highlights how language has allowed humans to develop cooperation and shared intentionality. Giving a name means making someone socially recognizable, trustworthy and part of the same community.
Perhaps this is precisely the reason why the name continues to be perceived as something precious. Not because he possesses magical power, but because it encompasses reputation, memory, belonging and identity. Traditional societies protected the name to preserve the person; today we do it to protect our presence in the digital world.
They change cultural explanationsbut the principle remains surprisingly the same: guarding the name ultimately means guarding a part of who we are.
Sources
Bruner, J. (1990). “Acts of Meaning” Carsten, J. (2004). “After Kinship” Eagleman, D. (2015). “The Brain: The Story of You” Nuttin, J. M. (1985). “Narcissism Beyond Gestalt and Awareness: The Name Letter Effect.” European Journal of Social Psychology, 15(3), 353–361. Perrin, F., et al. (2005). “Brain Response to One’s Own Name in Vegetative State.” Neurology, 68(12), 895–899. Pinker, S. (2007). “The Stuff of Thought: Language as a Window into Human Nature” Sahlins, M. (2013). “What Kinship Is—And Is Not” Tomasello, M. (2019). “Becoming Human: A Theory of Ontogeny”
