The Chlouvānem people have a naming tradition which strongly reflects the traditional matrilinear society and the fact that names come from a variety of sources, due to the Chlouvānem people having absorbed many other different cultures and their names being kept, sometimes regionally in the territories of the Inquisition, some other times nationwide.
All names are adapted into their language, and follow its phonological rules and nominal declensions.
Chlouvānem names are made by three different parts: the matronymic (in Chl. nāḍimāvi), the surname (lelyēmihaloe), and one or more personal (or given) names (lilahaloe, pl. lilahalenī— commonly just haloe/halenī). This is the standard for people everywhere in the Inquisition, but note that ethnic Bazá people from Tūnambasā diocese may also be called with the standard names for the Bazá people; anyway in the last two decades the Chlouvānem standard has grown from being used by 25% to 93% of all Bazá people living in Tūnambasā diocese; titular ethnicities in other ethnic dioceses follow the Chlouvānem standard.
All people, everywhere in the Inquisition, also have an unofficial but commonly used informal name (laltihaloe).
The standard format is matronymic - surname - personal name(s) ; the latter are usually romanized in italic in order to better distinguish them.
|Part of a series on|
- 1 Matronymics (nāḍimāvīye)
- 2 Surnames (lelyēmihalenī)
- 3 Personal names (lilahalenī)
- 4 Informal names (laltihalenī)
- 5 Using names
- 6 Notes
The matronymic or nāḍimāvi (from nāḍima, honorific word for "mother") are always the first part of the name and are also the simplest to form, by adding -āvi to the mother's (first) given name. For example, the children of a woman named Līṭhaljāyim will all have the matronymic Līṭhaljāyimāvi.
A few names have particular matronymics:
- Martayinām (and other rarer names compounds of -yinām) has Martayināvi
- Nouns in -ē make their matronymic in -yāvi, e.g. Lairē → Lairyāvi
- Nouns in -ca or -cha make their matronymic in -šāvi, e.g. Lañekaica → Lañekaišāvi
- The common name Kālomīyeh has Kālomitāvi.
- Lākhnī keeps the ī but shortened and therefore has Lākhniyāvi.
The surname or lelyēmihaloe (from lelyēmita "family", and haloe "name") is of newer formation when compared to the matronymic, especially in rural areas. Chlouvānem people have a huge number of surnames, and there are different possible origins. The commonly accepted proportion of Chlouvānem surnames is that about 50% of them are matronymical; 30% are toponymic; 10% are occupational; 6% are cognominal, and the rest are either clan names from other civilizations or of unknown origin (most probably either clan or given names from Chlouvānemized peoples).
Surnames derived from a given name
Chlouvānem surnames derived from a given name are almost invariably matronymical. They may be formed with the following suffixes (mostly listed in order of commonness); note that the root name may also be (and often is) currently unused, regional (i.e. from a non-Chlouvānem language), vernacular (i.e. from a Chlouvānem-descended language), or even the diminutive of a given name:
- -(y)æša (♂MAR -(y)ærās, ♂UNM -(y)æmīs) and -(y)æha (♂MAR -(y)ąrās, ♂UNM -(y)ąmīs): among the most common surname-forming suffixes. Examples include Lænkæša, Chilmukæha, Daleyæša, Lūmāvæha, Nīmulyæša, Nilāmyæša, Tainæha, Hilviyæša.
- -nāri and -nārų (invariable): originally the genitive and the ablative of the otherwise obsolete collective suffix -nāras - therefore meaning respectively "of the descent of..." and "from the descent of...". Also extremely common, e.g. Taupanāri, Hānyunāri, Dēleninārų, Håneināri, Namihūnāri, Nājalanāri, Šulaghṇārų.
- -i or -ī or -ei (invariable): simply the genitive form of a noun; e.g. Lairī, Lārti, Hånei, Dalaigani, Mæmihūmei. They are often not even declined.
- -(i)bayeh (♂MAR -(i)bairās, ♂UNM -(i)bemīs) — e.g. Naišibayeh, Bandimbayeh, Šulamibayeh, Laukimbayeh, Nainibayeh.
- -haidī (invariable): originally the genitive of a compound form with name + haidā ("clan"); especially from the Eastern Plain, but now spread nationwide, e.g. Mirayuhaidī, Darvaṃhaidī, Ħārjahaidī, Dānehaidī, Buyāṃhaidī.
- -ga (invariable): a suffixed form of the appositive particle (that formerly also had a genitive meaning): e.g. Chališirelga, Dānega, Jādāga, Lārtaga.
- -(i)taisa (♂MAR -(i)tairās, ♂UNM -(i)tamīs) — e.g. Hūmeitaisa, Kæltaisa, Læšitaisa, Hālitaisa.
Occupational surnames, being originally more informal than matronymic-derived ones, often trace their origins to non-Chlouvānem local languages. Most commonly they end in -i or -ga (or are prefixed with ga-) if they refer to a workplace, in -a otherwise. Examples include:
- Bhiti, Vaihati, Vihalga, Vīyati, Bīyati, Gavīta, Gabīhata, Bīyā — all ultimately from the Chlouvānem root vīhatam (farm).
- Andūra, Ndā, Ndarī, Andīra, Gāndārīn — from andṛ- (to build) or andarīn (builder)
- Jarin, Yarei, Jariga, Yarga (← yaryīn (brewer)); Lālta, Lānda, Lālga (← lālta (guardian)); Murdhāga, Dhāna (← Murkadhāna (inquisitor)).
Some occupational surnames are derived from tools or materials, either in direct case - e.g. Kumis (bamboo), Ṣāṭas (sword) - or from the genitive - e.g. Ṣāṭi, Dhābrami (← dhābram (hammer)).
In some cases, occupational surnames have been later extended with marriage-variable suffixes, so that forms such as Bhityæša or Ṣāṭibayeh may be found.
Toponymic surnames are mostly derived from small places and usually end either in -i (the genitive form) or -(y)ai, rarely with -ų. Examples include, from common nouns, Jāṇyai, Jāṇų, Amašai, Hali, Paɂītyai; from proper nouns, Kahašai, Pārindālyai, Nurħalini, Kārṣamūli.
Other surnames include cognominal ones (Māhāmanta "long nose", Tilipāram (← taili pārās "much hair")), Toyubeshian clan names - especially common among people from the East (e.g. Yatakoma, Līkāntām, Putahira, Tandalara, Kašiyota, Yotamyutsu), and other surnames whose origin is disputed, probably from former given names of other areas, especially from the South (e.g. Nāɂahilūma, Ñahanimeh, Hunipaira, Lameihaljheh).
As with all other types of surnames, they also may have marriage-variable suffixes added, as e.g. in Līkāntāmæha or Putahiræša.
Variable and invariable surnames
Chlouvānem surnames, regardless of origin, may be variable or invariable, with about 55% of people having a variable surname.
Variable surnames have three forms: one for all women in the family, one for married men, and one for unmarried men.
While typically it is the matronymic-derived surnames (and sometimes the placename-derived ones) that are variable, these suffixes have also been applied to other kinds of surnames - an example being the late singer-songwriter Lālašvātyāvi Kāmilñaryāh Turabayān, whose unmarried surname was Kašahitræmīs (his mother was called Šulegāvi Kašahitræša Lālašvāti), of clear Toyubeshian origin (cf. the existing, invariable modern surnames Kašahitah and Kašahitra).
In most areas of the Inquisition, men take their wife's surname (in the married male form, if variable) when they marry - so for example a hypothetical Martayināvi Lantakæmīs Kāltarvān who marries the hypothetical Namihūlšāvi Hulyāyæša Lairē will be known as Martayināvi Hulyāyærās Kāltarvān after marrying. Their son Dalaigin's full name will be Lairyāvi Hulyāyæmīs Dalaigin.
In some places, this is not the case, and the husband keeps his birth surname, but if it is variable, it will shift to the married form anyway.
Non-binary people get the option to choose either form, but once chosen it can't be changed without a long bureaucratic process.
Birth surnames of married people, if needed to be cited (such as, for example, in encyclopaedical entries), are listed after all names and followed by gṇyauyų (ablative case of gṇyauya, birth), often shortened to gṇų; taking the previous example it would be Martayināvi Hulyāyærās Kāltarvān, Lantakæmīs gṇyauyų.
Name of wife
In the past, and especially before the adoption of surnames, it was customary for husbands to add, after the matronymic, the wife's given name in dative case to show family ties. Today, this usage is not officially kept aside for temple registrations; in this system, the above-mentioned man in the example would be Martayināvi Lairyom Hulyāyærās Kāltarvān.
Monks in most monastic orders change their surname after ordination: in the majority of them, they keep the matronymic but replace their surname with the name (in exessive case) of either the current Head Monk or the Head Monk of their monastery at the time of their ordination, preceded by yamei or brausire; Head Monks of monasteries using the former system only use the matronymic and the given name. In other monasteries, monks use the genitive case of the name of their monastery as a surname; in a minority of them, monks keep their birth surname.
Personal names (lilahalenī)
Chlouvānem personal names (lilahaloe, from lila "person" and haloe "name") have a large variety of origins.
Names inherited by the Proto-Lahob culture, or the earliest Chlouvānem names, are usually made by two elements compounded together (a kind of bahuvrihi compound), like for example the male names Gāṇakvyāta "steel hero" or Hånisrajñās "friend of toucans", or the female ones Martayinām "city protector" or Ñaiṭasamin "star child". There are also names made by a single Chlouvānem word, like Lairē "sky", Yānāh “innocence” (both female) or Hånia "toucan" (unisex but mostly female).
Anyway, possibly the majority of nationwide Chlouvānem names are not inherited from Proto-Lahob, but originally from cultures of the central Nīmbaṇḍhāra plain in prehistoric times, many without a known meaning. Such names include for example the female Hæniląuya and Namihūlša or the male Lælicham and Nūkthalin. Other names with a known origin are for example the female Kūldendēla or Naryekaiṣa and the male Kāltarvān or Kāljivaṃṣān, all of Ancient Yodhvāyi origin (once spoken in the current-day dioceses of Ajāɂiljaiṭa and Yodhvāya). A few nationwide given names also have Lällshag or other origins, but they're much rarer.
Only a few nouns are unisex, for example Kailnenya (though female in the vast majority of cases), Terintān, or those ones formed with unisex names, like all of those with -samin (child). -likā or -mitā are typically used to form female names from male ones, while male ones are formed by removing the final -a of a female name (if possible) and adding -gin. There are, however, many exceptions to this rule.
Many areas of the Inquisition also have their own "local" names, taken from pre-Chlouvānem local languages; this is particularly common in the East with Toyubeshian names, which often spread outside that area. Special mention also for the Dabuke female names Amabu and Nīmulšāmi, which have spread outside the local area and are commonly given nationwide.
Most common given names at the 6422 census
The 6422 (387212) Inquisitorial census found these names as the most common among the population of the Chlouvānem Inquisition.
Common given names and their meanings
Reconstructed meanings for non-Chlouvānem names are given when known, but note that Chlouvānem people themselves usually do not know them.
|Bālagudāya||Ancient Yodhvāši||(variant of Bālagudām)|
|Bambunīkūma||Old Cambhaugrāyi||beauty of the wind|
|Bhārmamitā||Chlouvānem||lion (variant of Bhārmatah)|
|Chališiroe||Old Cambhaugrāyi||sage word, (s)he who gives advice||Unisex|
|Chilamulka||Ancient Yodhvāši||good foot|
|Chlǣvešāh||Chlouvānem||from chluvaikā (wealth), probably merged with chlǣcæm (better)|
|Chlærmitūh||Chlouvānem||body of light|
|Dāgnabhrāni||(female version of Dāgnabhrām)|
|Dalaigana||Ancient Kāṃradeši||(probably derived from Dalaigin)|
|Danaimūṣa||a Southern language||"eternal flower" or "eternal spring"|
|Daryāmitā||Ancient Yodhvāši||strong woman|
|Dēlenitā||Ancient Yodhvāši||leading woman|
|Dulmaidana||Ancient Kāṃradeši||(probably derived from Dulmadin)|
|Hālyehaika||Anc.Yodhvāši/unknown||hāly- from Anc. Yodhvāši for "reflection"; -haika unknown|
|Hālyehulca||Anc.Yodhvāši/unknown||(post-classical corruption of Hālyehaika)|
|Hānihæmma||Ancient Yodhvāši||strong reflection|
|Hānimausa||Ancient Yodhvāši||beautiful reflection|
|Hilvarjayā||Ancient Namaikehi||(variant of Hilvarghom)|
|Hulāblenīn||Chlouvānem||(s)he who makes good choices||Unisex|
|Hælahaika||Anc.Yodhvāši/unknown||(variant of Hālyehaika)|
|Hånilikā||Chlouvānem||toucan (variant of Hånya)|
|Johaikūmah||unknown, likely Near Eastern|
|Julūmausa||Ancient Yodhvāši||beautiful gold|
|Jåhaikūmai||(spelling variant of Johaikūmah)|
|Kailemūrṣa||Tamukāyi||she whose courage is told|
|Kalyahīṃsa||Tamukāyi||gifted of courage|
|Kūldendēla||Ancient Yodhvāši||beautiful flower|
|Kælidañca||Ancient Yodhvāši||great joy|
|Lākhnī||unknown, probably Near Eastern|
|Lañekaica||Ancient Yodhvāši||(variant of Lañikaiṣa)|
|Lañemulka||Ancient Yodhvāši||(variant of Lañimulca)|
|Lañikaiṣa||Ancient Yodhvāši||blessed hand|
|Lañimulca||Ancient Yodhvāši||good hand|
|Lāyašvāti||unknown, probably Near Eastern|
|Liptraišī||(female version of Liptrantas)|
|Lilemāvya||Laiputaši||shy [but/and] brave|
|Lūṣya||Lällshag||she will lead|
|Læhimausa||Tamukāyi||ray of light|
|Maibeh||Eastern Dabuke/Chlouvānem||archaic diminutive of Amabu|
|Mambapinga||Eastern Dabuke||the beautiful one|
|Mamyeh||Eastern Dabuke/Chlouvānem||archaic diminutive of Amabu|
|Martayinām||Chlouvānem||city protector||(historically unisex)|
|Mæmihomah||unknown (variant of Mæmihūmya)|
|Mæmihūmya||unknown (possibly Laiputaši)|
|Mæmijaiya||unknown (possibly Laiputaši)|
|Mæmimausa||unknown/Anc. Yodhvāši||mæmi- unknown; -mausa from the Anc. Yodhvāši word for "beautiful"|
|Mæminaiṣa||unknown (possibly Laiputaši)|
|Nājaldhīm||Aṣasṝkhami||bringer of happiness|
|Naryejūram||Ancient Yodhvāši||woman of light|
|Naryekaiṣa||Ancient Yodhvāši||blessed woman|
|Naryekayah||Ancient Yodhvāši||(variant of Naryekaiṣa)|
|Naryekūrda||Ancient Yodhvāši||woman of flowers|
|Nimahullē||Ancient Yodhvāši||smile of the stars|
|Nīmulšāmi||Eastern Dabuke||the young one|
|Nukthælikā||unknown (derived from Nukthalin)|
|Numminaiṣa||Laiputaši or Tamukāyi|
|Pirkabhrāni||(female version of Pirkabhrām)|
|Tālimausa||unknown/Anc. Yodhvāši||tāli- unknown; -mausa from the Anc. Yodhvāši word for "beautiful"|
|Vælvah||Chlouvānem||cloud||Unisex (usually female)|
|Yānāh||inherited from Proto-Lahob||great purity|
|Yārachilgēn||Ancient Yodhvāši||sky girl|
|Ārṣan||Tamukāyi||strength of the hill(s)|
|Aubakī||unknown, probably Western||Unisex (most commonly male)|
|Bālagudām||Ancient Yodhvāši||long breath (= long life)||Unisex (most commonly male)|
|Bhārahūlgin||Chl. + Old Cambhaugrāyi||bhāra- from Chl. bhārmatah (lion); -hūlgin Old Cmbh. for "man"|
|Bradhmin||Ancient Kāṃradeši||(variant of Bradhma)|
|Braivaren||Ancient Kāṃradeši||carrying great hope|
|Chališiroe||Old Cambhaugrāyi||sage word, (s)he who gives advice||Unisex|
|Chaukārī||unknown||Unisex (most commonly male)|
|Chīlgantāram||Ancient Yodhvāši||light foot|
|Dāgnabhrām||unknown, probably Near Eastern|
|Dalaigin||Ancient Kāṃradeši||having light|
|Daṃdhigūlan||Ancient Kāṃradeši||blue star|
|Dēlendarhām||Ancient Yodhvāši||strong leader|
|Dulmadin||Ancient Kāṃradeši||lucky, of a miracle|
|Egiljiṃhai||Old Cambhaugrāyi||bold, brave|
|Gārindelgīn||Old Cambhaugrāyi||good friend|
|Geñchīntāram||Ancient Yodhvāši||light blade|
|Halinurkam||unknown (variant of Halinækha)|
|Hilvarghum||Ancient Namaikehi||famous warrior|
|Hulāblenīn||Chlouvānem||(s)he who makes good choices||Unisex|
|Hūrtalgān||Ancient Yodhvāši||man of gems|
|Hūyurhūlgin||Old Cambhaugrāyi||black man|
|Hånisrajñas||Chlouvānem||friend of toucans|
|Hånigin||Chlouvānem||toucan (variant of Hånya)|
|Jalgudām||Ancient Yodhvāši||distant sight|
|Jardām||Ancient Yodhvāši||sight in the dark|
|Jīvardām||Ancient Yodhvāši||fighting word|
|Kāljivaṃṣān||Ancient Yodhvāši||sage man|
|Kāltarvān||Ancient Yodhvāši||painted man|
|Khālbayān||Ancient Yodhvāši||brown man|
|Khāltiṃhāgyan||Old Cambhaugrāyi||companion spirit|
|Klætspragis||unknown (probably from the Near East)|
|Lāyašāgin||(male version of Lāyašvāti)|
|Liptrantas||unknown, probably Near Eastern|
|Pirkabhrām||unknown, probably Near Eastern|
|Ṣastirvam||Tamukāyi||(variant of Ṣastira)|
|Ṣarṣilhāgyan||Old Cambhaugrāyi||hunting spirit|
|Ṣarṣilhūlgin||Old Cambhaugrāyi||hunting man|
|Švaragūlan||Ancient Kāṃradeši||star of the sea|
|Terintān||Ancient Yodhvāši||fast jump||Unisex|
|Turabayān||Ancient Yodhvāši||brown step|
|Turgandām||Ancient Yodhvāši||step into the dark|
|Vælvah||Chlouvānem||cloud||Unisex (usually female)|
|Yāmurtān||Ancient Yodhvāši||fast kick|
Official adaptations of other languages' names
Names of foreign people, and foreigners that become Chlouvānem citizens, always get their name converted according to the official Chlouvānem equivalent; note, though, that this mostly applies to Western and Skyrdegan people. As most names from other cultures have no Chlouvānem equivalent but may have different forms depending on the language (cf. on Earth "John, Iōannēs, João..."), there is an Inquisitorial list of Chlouvānem equivalents for most common names. (Note that sometimes the common origin of two names was not recognized - for example Cerian Imúbánidu and Holenagic Hmiurvaisd [m̥ʲurjɛʃt] have the same origin, but correspond to adapted Chlouvānem Imūbāñjus and Mūryæṣṭas respectively, with Nivarese-derived Amuvranṣus making it a triplet.)
As for adapting feminine names, most often the -n ending common to most Evandorian languages is scrapped or augmented with an -a (rarely -i); on the contrary, -s or -s may be added to male names.
The Chlouvānem versions of those names are often taken from the Auralian, Cerian, Nordulaki, or Majo-Bankravian dialects spoken in the northwest of the Inquisition; sometimes, however, they have been created ad hoc by the Inquisitorial Office for the Language. Finally, a minority is adapted from Holenagic (like Paistre [ˈpaʃtrə] → Paṣṭras).
Skyrdagor vysk- [vu͡ɯʃk-] "servant of", a component of more than half of male given names in Skyrdegan societies, is usually rendered as ūṣk-.
|Dūrkirvas||Male||Evangelic Velken Dowrkriwo > Kal. Dourkřvo|
|Imbocas||Male||Cer. Imbóčo (Ísc. Imbóscios) Nrd. Imbaskeħ, Niv. Nèbokios (ANiv. Nēbaukios), Hol. Neboais|
|Imūbāñjus||Male||Cer. Imúbánidu, Bes. Imubbanxu, Nrd. Imurbaig|
|Lātenas||Male||Cer. Ráteno, Bes. Erratteu (Ísc. Raltenus), Nrd. Ralti, Evangelic Velken Raltynjs > Kal. Ralčyn|
|Lyāni||Female||Cer. Leáni, Reáni; Nrd. Llany, Hol. Lian, Niv. Leān, Hel. Reàni|
|Lyūnocas||Male||Cer. Rúnóče, Nrd. Llinoit, Niv. Šynòtio (ANiv. Lhȳnautiōm), Evangelic Velken Ljynchrým > Kal. Ļyshým|
|Paṣṭras||Male||Cer. Pétéro, Bes. Pesteu, Nrd. Paxer, Niv. Pestéro, Hol. Paistre (Ísc., ANiv. Pestéros)|
|Ryasnas||Male||Niv. Rivàussos (ANiv. Rivaōsonos), Evangelic Velken Rjásons > Kal. Řáson|
|Tanūrēṣa||Female||Cer. Tanúréšen, Bes. Tanurexi|
|Yolkah||Female||Hol. Fiâlge, Niv. Fiòšikan (ANiv. Fiáulhikan)|
Foreigners that become Chlouvānem citizens always have a matronymic added, and the same is usually done also for and by people who have business with the Chlouvānem-speaking world or are Yunyalīlti (as, for example, the incumbent Minister of Agriculture of Holenagika, Qyqshdir Hgoabein [ˈqyqsir ˈɣɔbeɲ] is usually referred to as Yolkāvi Gåbeña Khyukṣṭih). Other people are simply known by their Chlouvānemized names but without an added matronymic - like incumbent Cerian Prime Minister Pétéro Bafín is referred to as Bapīn Paṣṭras.
Countries of the former Kaiṣamā
In the former Kaiṣamā, and for people with ancestry in those areas living in the Chlouvānem Inquisition, rules are typically less strict as the names are usually adapted as it is in their language. [TBA]
In Bronic, Fathanic, and Qualdomelic names, matronymics are already a part of the name and the structure is similar to the Chlouvānem one, so that names are only adapted to Chlouvānem phonology - unless they are already of Chlouvānem origin - and reordered (both Qualdomelic and Brono-Fathanic names follow the structure given name + surname + (son/daughter of) + mother's name). Their matronymics are cognates: jamwhaʰ "son of" and jamhniʰ "daughter of" in Qualdomelic; eimoa (aemŏ) "son of" and emine (aemń) "daughter of" in Bronic (Fathanic).
For example, the General Secretary of the Central Committee of the Qualdomelic Communist Party, Răjultiq Mittuc jamhni Whăngeă, is known in Chlouvānem as Kvalyāvi Mittuka Rayultikah.
Many people in Brono, Fathan, and Qualdomailor have also adopted the Chlouvānem marriage-dependant suffixes and added them to their surnames: their forms are -(j)ẹš (♂MAR -(j)ẹrá, ♂UNM -(j)ẹmí) in Qualdomelic; -esy (♂MAR -era, ♂UNM -emi) in Bronic; -aeš (♂MAR -araš, ♂UNM -emiš) in Fathanic. The current President of the Republic of Brono, Memioamy Antisioanesy emine Taeane, has both a Chlouvānem origin name and a Chlouvānem variable surname, and therefore she is known in Chlouvānem sources as Tahæniyāvi Antišvanæša Mæmihomah. Her husband, Oarebato Antisioanera eimoa Tregeady, is referred to as Celyajāvi Antišvanærās Varebatu.
Informal names (laltihalenī)
The Chlouvānem informal name (laltihaloe, from lalteh (friend) and haloe (name)) is the form of the given name used in many particularly informal settings. As with all things informal in the Chlouvānem-speaking world, there is no uniform rule because they are deeply influenced by the local vernacular and, more often than not, they are never even used when speaking Chlouvānem as such kind of conversations may often be exclusively in the vernacular.
However, there is a simple pattern that can be used in order to derive pan-Inquisitiorial informal names from given names: either the first or the stressed syllable of the name is taken, with optional vowel changes (usually a to æ, æ and ai to e, e to i, and often o to either a or u), and -ī for female informal names or -em for male ones. Female names often shift post-tonic velars, h, or s, to palatals. For some names, reduplicating the stressed syllable is also an option.
As different syllables may be taken, there are even for this pattern different possibilities. Some examples (usually, the more common a name is and the more informal forms it has):
- Martayinām [ˌmaˤ.ta.(j)iˈnaːm] → Mærī, Mætī, Matī, Næmī, Nāmī, Mammī
- Mæmihūmya [ˌmɛ.mʲiˈɦuː.mja] → Memī, Hūmī, Mæmī, Mæmmī
- Kælidañca [ˌkɛ.ɴ̆iˈdaɲ.c͡ɕa] → Kelī, Kælī, Dæñī, Dañī, Kækī
- Kāltarvān [ˌkaːɴ̆.taɐ̯ˈʋãː] → Kālem, Kælem, Vānem, Vænem, Kāltem, Kallem
- Khālbayān [ˌkʰaːɴ̆.baˈjãː] → Khælem, Khālem, Yænem, Yānem
- Kālomīyeh [ˌkaːɴ̆ɔˈmiːjeɦ] → Kālī, Kāmī, Kæmī, Mīyī, Mimmī
- Læhimausa [ˌɴ̆ɛ.ɦiˈmaʊ̯.sa] → Læšī, Læhī, Lešī, Maušī, Mūšī, Mūsī
→ See also: Chlouvānem morphology § Honorific titles
Chlouvānem names are rarely used alone: they are most often coupled with some kind of honorific. There is a so-called "politeness scale" for their use:
1. When speaking to someone:
- All three parts of the name are used alone in roll calls exclusively;
- The most polite form is to use the appropriate honorific title or formula plus the honorifics yamei and lāma, all applied to matronymic and given name; e.g. Martayināvi yamei murkadhāna Læhimausa lāma (something like Respectable Inquisitor, Ms. Læhimausa, daughter of Martayinām). This form is usually used at the beginning of a conversation, as subsequently the norm is to use a shorter form - in this case either yamei murkadhāna or yamei Læhimausa lāma;
- The usual polite form is simply given name plus lāma (or any other appropriate title, like e.g. kauchlærīn (professor), or suntam, tanta, lallāmaha...); e.g. Læhimausa lāma (Ms. Læhimausa), Læhimausa kauchlærī (Professor Læhimausa);
- Using any of the three parts alone (usually the name) is a moderately colloquial form, usually used between colleagues or friends with a moderate degree of acquaintance. Even between colleagues of the same age this is somewhat rude if they do not each other much, and in that case tanta or lāma should be used;
- The informal name is the form used by close friends, by siblings, partners, and towards all family members of a younger generation. It is however generally rude to use any kind of personal name towards an older family member, or a non-sibling of the same generation (brothers/sisters-in-law, unless they are close friends).
2. When speaking of someone:
- If the listener is likely to not know who the person spoken of is, the full three parts of the name are used (but sometimes the surname is omitted), usually with yamei, a title (lāma, tanta, suntam), and usually the profession too (e.g. Martayināvi yamei murkadhāna Læhimausa lāma), but no titles are used (only optionally yamei) if they're of a lower rank — for example a teacher speaking about one of his/her students to another teacher;
- If the person spoken of is respected (of higher rank), then the appropriate formula is used the first time they're mentioned, then the norm is to use a shorter form - in this case, a form like yamei Læhimausa murkadhāna is accepted, while it is not when speaking directly to that person. The higher rank that person is, usually the longer it takes to completely shift to a shorter form — e.g. while the Great Inquisitor will not be referred to every time as nanū aveṣyotāra lallāmaha Hæliyǣšāvi yamei Dhṛṣṭāvāyah Lairē camimurkadhāna lāma, it will not probably get shorter than nanū aveṣyotāra yamei lallāmaha ([Her] Respectable Most Excellent Highness) or nanū aveṣyotāra lallāmaha camimurkadhāna ([Her] Most Excellent Highness, the Great Inquisitor);
- If the person spoken of is of equal rank, in a polite context they'll be referred to with tanta (the usual title for equal grades), or lāma;
- The use of the bare given name (or matronymic or surname) and of the informal name follow the same guidelines as when talking to that person. Note that, though, in a family context it will be more common to use the names of older family members in order to disambiguate about them (e.g. Amabu ga paṣmeinā ukula Læhimausa ga paṣmeinā prišniliukula no (Grandma Amabu has spoken and Grandma Læhimausa has answered [her]).
The second- and third-person pronouns used with the various honorific styles also vary. See the respective section of the Grammar for more details.
- In the romanization used here, such monastic names have a hyphen after yamei or brausire instead of a space.
- The word dāneh means "nut" in Chlouvānem but the similarity is probably only coincidental.
- Coined in the late Third Era for the main character of a novel by writer Ñælihairāvi Kaitakalīm Lileikhura.