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Resumo

Because they are right under our nose, taken-for-granted, and essential to every person everywhere, personal names have often eluded the theoretical and analytical scrutiny they deserve. To what extent do naming practices exemplify or parallel the biopolitics of bodily inscriptions and markings such as tattoos, birthmarks, and presumed racial signatures? To what extent do names represent 'technologies of the self' (Foucault 1988) in the broadest sense, as both means of domination and empowerment, facilitating collective surveillance and subjugation, and the individual fashioning of identity and subjectivity? Partly drawing upon indigenous contexts in the North American Arctic (Inuit and Yup'ik), this commentary discusses personal names and genealogies in relation to other technologies of belonging. Practices of naming, it is argued, are not only key elements of identification and personhood, embodied in the biosocial habitus much like other biomarkers, also they situate people in genealogies, social networks, and states. Clashes, I suggest, between different traditions and practices of naming, especially in the context of slavery and empires, illuminate with striking clarity the relevance of names as technologies of exclusion, subjugation, and belonging.

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