Social change and its effect on the self-naming system of millennial society in Indonesia

Abstract

The self-naming system is a phenomenon of social change in society. This paper aims to explore the self-naming system as a form of social change in millennial society. This paper uses a qualitative descriptive research method and a phenomenological strategy with an analytical descriptive type. The results of the study prove that changes in the self-naming system in millennial society occur in the number of words in proper names, word order patterns, types of word classes, source language of reference, and semantic changes at the meaning level of proper names. Factors triggering changes in self-naming systems in millennial society are advances in science and technology, globalization flows, parental education, and motivation to give good, competitive, and dignified names.

Keywords:

• social change
• self-name
• society
• millennial
• social

1. Introduction

Humans, as social creatures, constantly interact, communicate, and socialize with other humans in various aspects of life. Based on human nature, they form groups that have the same interests and needs and complement each other. Because of these interactions, communication, and dependency relationships, it is impossible for a society to always be static. Changes in social groups are common. All phases of social life undergo dynamic changes. These changes take place continuously from time to time. Social changes that occur in society are inseparable from the structure of the naming system for the community in general. The naming system among Indonesian people experienced changes along with the times. In based on indigenous peoples’ tradition, the names given to children are usually names that can mark the ethnicity of the person originating. For instance, if we travel using public transportation modes such as buses, ships, trains, or others, When we greet each other, get to know the person sitting next to us, and start introducing names, what we usually hear is the name Butet, or Ucok if they are from the Batak area. Asep, Neneng, and Engkus if they are from the Sunda area. Panjul, Sarinem, and Sri are from the Java area. Daeng Ucu, Hasanuddin, or Amiruddin if from the Makassar area. Marten, Retha, and Dominggus, if they are from Ambon or Flores, At present, we rarely hear people, especially millennial children, use names as exemplified above. What is often heard are names that seem westernized, such as Agatha, Nayla, Richard, Salsa, Vallery, Kathlyn, Noela, Angely, Rahul, etc (Hasjim, 2016).

The names sound strange but are very popular among the people of Indonesia, especially the names among the military. When the Indonesian people began to embrace Islam, the influence of Muslims began to be integrated into the naming system. Thus, many names come from Arabic elements, although the pronunciation and writing system have been adjusted for the Indonesian spelling system. The intended names are Muhammad, Abdullah, Siti Zaenab, Siti Maryam, and Salim. This shows that the name of the person who functions as a marker or label for ethnic identity has changed, and it is very difficult for us to identify who and where the person came from. Thus, it is clear that social change resulting from current globalization, cultural contact with traditions of people outside Indonesia, and the orientation and paradigms of parents towards modernity have provided strong evidence that the change in the name-naming system has eliminated the ethnic identity of millennial children in Indonesia. Based on the phenomena explained above, this paper aims to describe the manifestation of the change in the name-naming system among the millennial community in Indonesia and the factors that triggered the change.

1.1. The naming concept (Onomastics)

Some references that discuss the naming problem have explained the existence of an essential aspect in the naming order, as described by Lukmana (2010) in his article: First, naming practices are considered part of language practice; second, the name functions for referral: the name as a label to identify an entity in the world that is talked about; Third, the practice of naming tends to have social nuances because it has the potential to reflect the social values that are adopted at one time and also reflects the greater social change in society. One aspect that can be an indicator of the development of the socio-cultural situation of Indonesian people is found in the practice of naming (onomastics), which reflects the psychological condition of Indonesian society at the macro level, which in turn reflects the thinking structure of its citizens.

This mindset will ultimately help to determine the socio-cultural structure of society at a more practical level. The name is a very important reference term that is often used, either by itself or with other things like the title (Ervin-Tripp, 1972; Lukmana, 2010; Murphy, 1988).

The name gives an existence because man becomes a part of his world when he is first given a name. When a baby is first given a name, that is when the baby’s socialization process in the community begins (Alford, 1987). Put forward five things that are related and must be considered when someone is named:

1. What is the significance for the community when naming a child?

2. When was the naming first done?

3. Who chooses the name?

4. What are the preferred names and their meanings?

5. Are names accompanied by rituals?

Pragmatically, the name given to a child serves to distinguish it from other children. However, we cannot ignore the social meaning that often appears behind the naming. For instance: a name that uses a pattern of kinship (legitimate parenthood-kin group). Names that use certain clans can represent their socio-cultural roles in society. Therefore, the name is not only useful to distinguish someone from others but also shows their social role in society (Christensfield et al., 1999).

1.2. Social transformation

Globalization has made it easier for people from different cultures and countries to meet and talk to each other.Thus, it accelerates the rate of social change (Sztompka, 2011). Social change not only causes gaps in various aspects of human life but also looks at the naming aspect of the human self, which in this case can be found in the form of a traditional naming system or the naming system of the millennial era as it is today. The main issue that needs attention in social change is the limitation of the definition of social change itself. Gillin and Gillin (in Abdulsyani, 1994) suggested that “social change is a variation of the accepted way of life. These changes occur either because of changes in geographical conditions, material culture, the composition of the population, ideology, or because of diffusion or discoveries in society”.

Social change can also occur because it originates outside the community, for instance, through the influence of other people’s cultures. There is a change from traditional society to modern society because it is influenced by modern culture.

Hasjim (2014) Explained that another trigger factor is the development of science and technology. The more sophisticated the development of science and technology, the more discoveries both in the field of technology and in other fields, the occurrence of a revolution, and the more modernization in various fields. In his blog, he wrote that the social conditions of society in the classical period were full of simplicity, both in social culture, social organization, and social relations. Then the condition is different from the social conditions of millennial society, which is modern life, both in structure, social organization, and modern social relations (Widodo, 2010).

1.3. Millennial society

The term millennial society is indeed familiar. On the wikipedia.com site, it is explained that the term comes from millennial, coined by two American historians and writers, William Strauss and Neil Howe, in some of their books “Millennial Generation” orY-Generation, which is also familiarly called generation me or echo boomers. There is no special demographic for determining this generation group. However, experts classify it based on the beginning and end of the year. The classification of Y-Generation is formed for those who were born in 1980–1990, early 2000, and so on. Millennials (also known as the Y-Generation, Generation Y, or Generation Z). The Millennials themselves are considered special because this generation is very different from previous generations, especially in matters relating to technology. Millennials have their characteristics because they were born when the color TV era, cell phones, and the internet were introduced. Therefore, this generation is very proficient in technology. Based on the statistical data in Indonesia for the 225 million people recorded, there are 81 million who are millennials, or aged 17–37 years old. Thus, variations in the names of Indonesian people from the millennial generation are very varied, so polarization will be formed as a result of a change in the naming system itself (Hasjim, 2014; Widodo, 2006).

2. Methodology

This researcher uses a qualitative descriptive research method to understand the phenomenon of changing naming systems in a social context from a linguistic perspective. The data consists of recorded documents sourced from identity cards (KTP) or KTP, birth certificates, inscriptions and historical documents containing the names of Indonesians born between 1993 and 2008 or aged between 15 and 30 years. In addition, data was also obtained from lists of names of junior high school, high school and several tertiary institutions in Indonesia. A total of 500 names are included as the population, selected through purposive sampling. To determine the dynamics of name changes, the study is conducted based on the conceptual insights of sociolinguistics, onomastics, anthropology, and sociology within the perspective of cultural dynamics in society.

3. Results and discussions

3.1. Changes in the practice of self-naming in millennial society in Indonesia

Based on the result of the data analysis, it can be explained that the change in the form of the self-naming system that occurred among the millennial society in Indonesia is based on the comparative method between traditional and millennial communities, as set out in the following table 2 regarding changes in the number of syllables, table 3 regarding changes in word classes that are used as references for names, and tables 4 regarding conceptual meanings contained in millennial names..

Based on the results of identification of the data collected (contained in Table 1), the changes that occur in the practice of self-naming in Indonesian society from the traditional to the millennial can be explained as follows:

Table 1. Diversifications that happen within the practice of self-naming between traditional and millennial societies in Indonesia

Indicator of difference	Self-name
	Traditional	Millennial
1. Naming process
1.1 Significance for the community when naming a child	The name as an identity as well as a label that marks who, where and what their position in society.	Names are verbal symbols that abstract oneself so that they become individuals who are different from others.
1.2 The first naming is done	7 to 40 days after birth	7 days after birth
1.3 Who chose the name	Customary holders or people who have the authority and position in the community.	Parents directly
1.4 Preferences and meaning of names that are used	Using ethnic name Has two names, namely short/little name/nick-name which then transformed into self-names. Naming a self-name has a certain systemic pattern.	No longer using the name of ethnic identifiers as the self-name Just having 1 name, that is self-name (only), Naming self-name is identified as arbitrary.
1.5 Naming is accompanied by ritual	After the child is born, a regional cultural procession is carried out. As an example in the culture of Makassar society called ‘accaru-caru’, after entering the age of seven days to a month, hairdressing and aqiqah procession was held.	After entering the age of seven days to a month, aqiqah procession was carried out for self-naming.
2. Naming ritualization	The ritual of salvation for newborns, for example in Makassar begins with the accaru-caru event, the next process is attompolo in sequence with the aqiqah process.	There are two types of rituals that are based on the results of observation: The cultural procession is sequenced with the aqiqah procession. Aqiqah procession only.
3. Naming system
3.1 The number of words	The number of words used is one word, two words, and three words in one name.	The number of words used is up to five words in one name.
3.2 Word sequence patterns	Self-name consists of one word that usually begins with a certain prefix. In Makassar, the language starts with ‘I….”, while those consisting of two or three words usually have a structured pattern of various languages and have meaning.	Self-name consists of one to three words that usually use the name of Moslem and Indonesian, no longer use the prefix ‘I…’ in front of his/her name and are usually modified from the incorporation of certain syllables from his/her parents. While those who have self-name up to five words, usually have complex formation patterns because the motivation for naming is based on hope and prayer in the form of a series of words that are full of meaning.
3.3 Types of word class	Adjective, Noun, Verb Adverb.	Adjective and Noun.
3.4 Types of language	Local language Arabic/Arabian, Sanskrit, Java, Indonesia, Europe and Japan.	Arab/Arabian Sanskrit, Java, Indonesia, India Europe Latin America
3.5 Semantic category	Has the meaning and its meaning referred to: Time of birth, Certain events, Certain meaning, Religious holidays, Influential figures, Natural events Plants. The system is from the context to text	It has the meaning but the referent is no longer refers to things as in the traditional era, but rather towards motivated and not motivated. Motivated naming systems such as naming associated with the time of birth, birth order, certain events, figures who are idolized, have certain meanings; The naming system that is not motivated The system is from the text to the context.

3.1.1. Naming process

In millennial society, they tend to adhere to individualist concepts that tend to be independent and self-oriented, rather than collective societal patterns that are more dependent and group-oriented. individualistic behavior in millennial society can be found in giving a proper name when a child is born.

From Table 1 above, it can be seen the changes that occur in the naming system of self from traditional Indonesian society to millennial society:

1. In the millennial era, the naming process is done after the baby is born. And generally, the child’s parents have prepared a name before the baby is born.

2. In the traditional period, the naming is usually done by customary holders or people who have authority in the community, such as the village head and the village priest. It is different from the millennial period or era. The parent of the child has the right to name the child.

3. If the naming in the traditional period or era uses the names of ethnic groups and Islamic names as self-names, then during the millennial period, it no longer uses the names of ethnic groups as self-names.

3.1.2. Naming ritualization

Based on Table 1 above, it can be seen that both in the traditional community naming system and the millennial period, the whole process used ritualization in the naming practice. The loss of the cultural ritual of salvation for newborn babies was the change.The case that occurred in Makassar culture is known as the accaru-caru event. In the process of ritualizing, the naming of millennial cultural events is no longer known because the entire procession of maternal care has been replaced by doctors and midwives.

In general, parents from the millennial community only carry out the aqiqah procession or a thanksgiving event for the birth of their baby by inviting family, relatives, and neighbors. Although there are also a small number of millennials who do not have the opportunity to carry out aqiqah celebration events at their homes, they only hand over their aqiqah goats (cuisine) to the orphanage.

3.1.3. Self-naming system

Based on Table 1, it can be seen that the system of naming the traditional community in terms of the number of words used in the name of oneself is one to two in one name, while the naming of the Makassar millennial society is found using five words in one name.

Table 2. The number of words within the self-name of Indonesian people

Classic (traditional) self-names		Modern (Millennial) self-names
One-word	Two-words	Three-words	Four-words	Five-words
Halimah
Zubaedah
	Syarifuddin Sulaeman
	Hafsah Talha
		Muh. Agung Nugraha
		Muhammad Sidhratul Muntaha
			Nurul Dwi Anya Sahira
			Nayla Shafira Putri Ahmad
				Muhammad Rian Dwi Saputra Adri

If we see from the types of word classes, the practice of naming things in traditional Indonesian society usually uses adjectives, nouns, verbs, and adverbs. Whereas the practice of naming millennials only uses adjectives and nouns,

Table 3. Types of word classes in the self-names of the millennial community

Types of word class	Self-name
Adjective	Rifqi (gentle), Fauzan (virtue), Lutfiah (soft/tender), Nabila (beautiful), Muthaharah(pure, purified), Rahmat (compassion, affection)
Noun	Irfan (knowledge), Rijal (Male), Talita (female), Nisa (girl), Nasir (helper), Udin (ad-Din=religion) Junaidi (soldier), Nur (light)

Observed from the semantic category, the practice of naming traditional societies has a meaning and a clear reference. The reference refers to the time of birth, certain events, certain meanings, religious holidays, influential figures, natural events, and the type of plant at the time of the season. Whereas in the practice of naming the millennial society, it is only divided into a naming system that is motivated and one that is not.

Table 4. The sample is as follows

Self-name	Meaning
Putri Salsabila Alifia Asmaradhana	A daughter from the waterhole of heaven who is healthy and full of love
Muhammad Zulhanief Matsani	The second child born in the month of Zulhijjah (Dhu’l-hijjah) who has an honest and upright nature
Isni Suryani Nurcahya Qalbi	The second child of light-hearted on a sunny morning
Robi’ah Rofifah Mulia Surya Ningsih	The fourth daughter has a good and noble character that was born on a sunny morning
Anisa Nabila Putri Maharani	A beautiful and gentle female leader

3.2. Factors that trigger changes in the self-naming system in millennial society

Socio-cultural conditions from the development and growth of a society that is so fast, and is supported by advances in technology and science that are rapidly increasing, causing the dynamics of the community to undergo many changes. This fact is certainly closely related to the existence of motivation and encouragement, thinking patterns, and new cultural responses in Indonesian society. From the data analysis, there are several reasons for the name construction change, namely:

1. There is an effort to give a good name, which is the name of the self that can keep up the times. That the hope of having the name of a healthy child is not adequately represented by the names of Waluyo, Afitayi, Salima, Widodo, Aisya or Basuki However, there is a new awareness that healthy also have prerequisites which are smart, rich and moral. Therefore, the name given must be able to accommodate various forms of articulation of thoughts and desires. Thus, new forms of names emerged, such as Brilliandi Waluyo Jati means “brilliant/smart, healthy and superior”., Ronny Wicaksana means” a wise person’, Adha MahaAdhiPrayoga means “Big, good and great”, Satria Raya Putera means “a knight the great one”, Febryana Nur Maharani means “woman was born in February, the light of the king”.

2. The encouragement to give an elegant name and have “competitiveness” with other names. For instance: Muhammad Sandy Nugroho Alfisyahri means “reliable man and advisor who is always healthy and harmonious”, Adiba Shakila Atmarini means “a beautiful woman who is knowledgeable and has a sharp life”.

3. The encouragement to give dignified names. Various forms of technical efforts are to choose words that have great meaning (Agung, Akbar, Gedhe). Great (Agung, Sakti, Wibawa), Beautiful (Ayu, Bagus, Endah), Clever/smart/brilliant (Biliiandi, Cendekia, Limpad) and other similar forms. It should be added, in the name of Indonesian people in general and Javanese in particular contained efforts to utilize language vocabulary, both Javanese vocabulary, as well as other languages such as Indonesian, Arabic, Sanskrit, Indian (Hindu)- Buddha), and various other foreign or regional languages (Widodo, 2010).

The use of ethnic language is seen in old names, such as Butet, Engkus, Panjul, Lena, Peni, Prenjak, Beja, Gesang, Nami, Setu, Pon, Sinem and new names such as Nur, Pambudi, Princess, Surya, Asma, Jihan, and Satria. On the other hand, forms of vocabulary utilization in other languages such as Hartawan means “rich”, Anggun means ‘ graceful, beautiful, authoritative, classy, elegant, Elok means “pleasing to the eye, nice to be seen, extraordinary, attractive”, Cendikia means “smart, intelligent, energetic”, Bagus means “good, exemplary”, Boiman means “real man’, Sahid means “holy”, Zulfikar means “sword”, Akbar means “big, huge, great”, Laksmi means “pretty, elegant, attractive”, Samiran means “weapon”, and various other forms.

4. Conclusion

Millennial society, whose life behavior tends to be individualistic rather than group, has provided social change in the use of proper names for newborns. From the explanation above, it can be concluded that social dynamics in society, especially in the self-naming system, can lead to people’s perception of modernity, which marks the lifestyle of millennial society. In the name of the self-contained prayer, hope, and goals of the parents, give a name that can make the child follow the meaning contained in the name of the self that he or she bears. Technological advances, faster information flow, and social interactions that are not limited by space and time but also open up the insight and understanding of parents to provide meaningful names Millennials live in a colorful, challenging, and dynamic world, so it is natural for an older person to embed a name that can become a symbol of identity as well as label the children themselves according to their times.

Disclosure statement

No potential conflict of interest was reported by the author(s).

Additional information

Funding

The work was supported by the Universitas Hasanuddin.