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Generation name
Chinese name
Chinese字輩 or 班次
Hanyu Pinyinzìbèi or bāncì
Jyutpingbaan1 ci3
Hokkien POJchū-pòe or pan-chhù
Korean name
Hangul돌림자 or 항렬자
Hanja돌림字 or 行列字
Revised Romanizationdollimja, hangnyeolja
McCune–Reischauertollimcha, hangnyŏlcha

A generation name (variously zibei or banci in Chinese; tự bối, ban thứ or tên thế hệ in Vietnamese; hangnyeolja in Korea) is one of the characters in a traditional Chinese, Vietnamese and Korean given name, and is so called because each member of a generation (i.e. siblings and paternal cousins of the same generation) share that character.

Generation poem

[edit]

The sequence of generation names is typically prescribed and kept in record by a generation poem (Chinese: 班次聯 bāncì lián or Chinese: 派字歌 pàizì gē) specific to each lineage. While it may have a mnemonic function, these poems can vary in length from around a dozen characters to hundreds of characters. Each successive character becomes the generation name for successive generations.[1] After the last character of the poem is reached, the poem is usually recycled, though occasionally it may be extended.

Generation poems were usually composed by a committee of family elders whenever a new lineage was established through geographical emigration or social elevation. Thus families sharing a common generation poem are considered to also share a common ancestor and have originated from a common geographical location.

Certain groups of generation names are grouped into five characters in order to remember the generation poem in the historic past before writing was abundantly available. Each hand's five fingers therefore represent one group of generation names. Committees of Family Elders can be seen counting and pronouncing each generation name with their fingers.

Important examples are the generation poems of the descendants of the Four Sages (Confucius, Mencius, Yan Hui, Zengzi): the Kong, Meng, Yan, and Zeng families (the Four Families, 四氏). During the Ming dynasty, Emperor Jianwen respected Confucius and Mencius so much that he honored their families with generation poems. These generation poems were extended with the permission of the Chongzhen Emperor of the Ming dynasty, the Tongzhi Emperor of the Qing dynasty, and the Ministry of Interior of the Beiyang government.[2][3]

希言公彥承，宏聞貞尚衍；
興毓傳繼廣，昭憲慶繁祥；
令德維垂佑，欽紹念顯揚；
建道敦安定，懋修肇彝常；
裕文煥景瑞，永錫世緒昌。

The generation poem used by the Song dynasty House of Zhao was "若夫，元德允克、令德宜崇、師古希孟、時順光宗、良友彥士、登汝必公、不惟世子、與善之從、伯仲叔季、承嗣由同。"[4][5][6] The 42 characters were split into three groups of 14 for the offspring of Song Taizu and his two brothers.[7]

Another notable generation poem is the Nguyễn dynasty's Đế hệ thi (帝係詩 'Poem of the Generations of the Imperial Family'), created by Emperor Minh Mạng.

Practice

[edit]

Generation names may be the first or second character in a given name, and normally this position is kept consistent for the associated lineage. However some lineages alternate its position from generation to generation. This is quite common for Korean names. Sometimes lineages will also share the same radical in the non-generation name.

A related custom is the practice of naming two children from the characters of a common word. In Chinese, most words are composed of two or more characters. For example, by taking apart the word jiàn-kāng 健康 ('healthy'), the Wang family might name one son Wáng Jiàn (王健) and the other Wáng Kāng (王康). Another example would be měi-lì 美丽 ('beautiful'). Daughters of the Zhous might be named Zhōu Měi (周美) and Zhōu Lì (周丽).

Besides the Han majority, the Muslim Hui Chinese people[note 1] have also widely employed generation names, which they call lunzi paibie;[note 2] for instance, in the Na family, the five most recent generations used the characters Wan, Yu, Zhang, Dian, and Hong. This practice is slowly fading since the government began keeping public records of genealogy.[8]

The Yao people of Guangdong has also adopted the Chinese name system, albeit with extensions known as "sub-family-names" to indicate branches. Some groups have more recently (circa Song Dynasty) adopted the generation name system with little modification.[9]

Example

[edit]

The following is a fictional family to illustrate how generation names are used.

Family member Chinese form Full name
Family name Generation name Given name
Father Li Yu Feng Li Yufeng
Father's sibling Li Yu Yan Li Yuyan
Mother Wang De Mei Wang Demei
Mother's sibling Wang De Song Wang Desong
First child Li Wen Long Li Wenlong
Second child Li Wen Feng Li Wenfeng
Third child Li Wen Peng Li Wenpeng
Wang Desong
王德松		Wang Demei
王德梅		Li Yufeng
李裕峰		Li Yuyan
李裕岩
Li Wenlong
李文龍		Li Wenfeng
李文鳳		Li Wenpeng
李文鵬

Affiliation character

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In place of a biological generation, the character could be used as an indicator of seniority and peer groups in religious lineages. Thus, in the lay Buddhist circles of Song and Yuan times, it could be Dào (道 'dharma'), Zhì (智 'prajñā, wisdom'), Yuán (圓 'complete, all-embracing'[10][note 3]), Pǔ (普 'universal'[note 4]), Jué (覺 'bodhi, enlightenment'), Shàn (善 'skillful, virtuous'[11]). The characters demonstrated belonging to a devotionalist group with a social status close to the family one. The affiliation character Miào (妙 'profound, marvelous') usually was used by women, relating them to Guanyin, as Miàoshàn (妙善) was her name at birth.

In the same way, taking the monastic vows meant the break with the family lineage, which was shown by application of the Buddhist surname Shì (釋, Thích in Vietnam) in one's Dharma name, the first character of Gautama Buddha's title in Chinese: Shìjiāmóuní (釋迦牟尼, 'Śākyamuni', lit. 'Sage of the Śakyas').

Notes

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References

[edit]
[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Generation name

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from Grokipedia
A generation name (Chinese: 字輩/輩名; : zìbèi/bèimíng; Vietnamese: tự bối or ban thứ; Korean: hangnyeolja) refers to a specific Chinese character shared among the s of siblings and paternal cousins in the same generation within certain families of East Asian origin. This practice, common in traditional Chinese naming, positions the generation name—typically the second character in a three-character —between the family name and the individual , serving to denote an individual's place in the family lineage and reinforce unity. The tradition originated in during the late (206 BCE–220 CE) and matured in the (960–1279 CE), often guided by multi-generational poems (known as generation poems or 派詩/派字歌; pàishī/pàizì gē) composed by ancestors to provide a sequence of characters for successive generations. It has been adopted by families and some ethnic minorities, such as the Hui Muslims and , and extended to Vietnamese and Korean naming customs through cultural influence. While the practice has declined in modern times due to and social changes, it persists in some lineages, particularly in rural areas and among diaspora communities.

Overview and History

Definition and Purpose

A generation name, known as zibei (字輩) in Chinese, tự bối (字輩) in Vietnamese, and hangnyeolja (항렬자) in Korean, is a specific character or syllable shared among siblings and cousins of the same generational level within a family or clan lineage. In traditional Chinese naming, it marks the bearer's position in the clan's hierarchical sequence, typically forming the initial character of the given name for males. Similarly, in Vietnamese custom, it serves as a middle name to denote generational affiliation, distinguishing individuals from preceding and succeeding cohorts. In Korean practice, it functions as a reused Sino-Korean morpheme within the two-part given name to indicate generational order within the clan. The primary purpose of a generation name is to reinforce family cohesion by clearly identifying relational hierarchies, facilitating the tracking of ancestry across multiple branches, and fostering a sense of identity among kin. This system enables immediate recognition of generational ties upon hearing a name, aiding social and familial interactions in large lineages. These names are frequently selected from a pre-composed generation poem that outlines characters for successive cohorts, ensuring systematic continuity. Unlike the family , which denotes broader affiliation, the generation name occupies a dedicated position—often the first or middle element of the —to emphasize intra-family generational distinctions without altering the hereditary . This placement underscores its role in balancing individual identity with collective lineage obligations.

Historical Origins

The practice of generational naming in East Asian societies traces its roots to ancient , where it emerged during the (c. 1046–256 BCE) as a component of clan-based systems designed to organize familial hierarchies and descent lines, with early forms of generational markers appearing in elite families to denote and position within the patriline. While these early markers facilitated social and ritual roles in feudal clans, systematic generation names with shared characters developed by the late (c. 206 BCE–220 CE). By the (618–907 CE), generational naming became more formalized, incorporating poetic sequences known as shibei or generation poems to systematically assign characters across multiple generations. This standardization reflected the dynasty's cultural flourishing and emphasis on literary traditions, with clans composing verses that encoded virtues, aspirations, and lineage continuity into names. The practice, initially rooted in earlier Wei kingdom precedents (220–266 CE), evolved into a widespread tool for reinforcing family identity during Tang's cosmopolitan era. As Chinese cultural influence spread through networks, generational naming was adopted in neighboring societies, adapting to local contexts. In , the tradition developed under the influence of during periods of strong Chinese cultural adoption, such as after independence from Chinese rule, with middle names marking generations within families. Similarly, in Korea, the custom was adopted as spread among the literati, promoting patrilineal naming to signify generational rank and clan affiliation. The evolution of these practices culminated in the (960–1279 CE), when oral traditions transitioned to written genealogies called jia pu, which systematically recorded lineages and emphasized patrilineal descent. Scholars like spearheaded this revival, transforming jia pu into comprehensive documents that integrated generational names with biographical details to foster clan unity and social legitimacy. This shift marked a pivotal advancement, naming conventions within enduring textual records that preserved across centuries.

Generation Poems

Structure and Composition

Generation poems, also known as zibei or generational naming poems, form the foundational blueprint for assigning names across family lineages in traditional Chinese naming practices. These poems typically consist of 20 to 100 characters, with each character designated to represent one generation in sequence. The characters are arranged in ordered lines, often in sets of five or seven, forming rhyming verses or couplets in classical Chinese style to enhance memorability and poetic elegance. This structure ensures a systematic progression, where siblings and cousins in the same generation share the corresponding character in their given names. The composition of a generation poem is a deliberate process undertaken by family elders, scholars, or a at the establishment of a new lineage branch, such as through migration or social advancement. These poems are crafted to span multiple future generations—often enough to cover several centuries without needing revision—providing a stable framework for naming continuity. The creation emphasizes harmony in rhythm and meaning, drawing on classical poetic conventions to embed familial aspirations. Thematic elements in generation poems commonly revolve around moral virtues and aspirational ideals, such as benevolence (ren), wisdom (zhi), filial piety, and loyalty, reflecting Confucian influences on family harmony and societal roles. Natural cycles or elements, like seasons and celestial bodies, may also appear as motifs to symbolize continuity and prosperity, ensuring the poem's characters evoke positive, harmonious connotations. For example, the Mao clan poem, composed in 1737, includes characters like "Ze" (generation of Mao Zedong) emphasizing virtues such as prosperity and harmony. This poetic integration not only aids in name selection but reinforces cultural values across generations. The poem thus functions as the core reference in the selection process, where the assigned character is incorporated into individual names.

Selection Process

In traditional Chinese families, the selection of names follows a structured derived from a pre-established family poem, which provides a sequence of characters intended to span multiple generations. The character for a given is assigned sequentially from the poem, with the same character used for all descendants in that —typically brothers and patrilineal cousins—to signify their shared position in the hierarchy; in some modern or regional variations, females may also receive the same character. This fixed assignment reinforces familial unity and lineage continuity, as the father or elders select the next character in line upon the birth of children in the new . Once selected, the character is formally recorded in the genealogy, or jia pu, often during a ceremonial entry at a temple or ancestral hall, ensuring its preservation for future reference and verification of kinship ties. The complete is then formed by combining the , the character (usually as the first given character), and one or more additional personal characters chosen by the parents for their auspicious meanings, phonetic harmony, or cultural significance; within a generation, these personal characters must be unique to avoid duplication and distinguish individuals. While the process adheres strictly to sequential order without skipping characters, occasional exceptions allow adjustments to avoid taboo characters or for other cultural reasons; such deviations, when they occur, are noted in the genealogy to maintain transparency in the lineage record.

Cultural Practices

In Chinese Naming

In traditional Chinese naming conventions, generation names (zìbèi) are typically integrated as the penultimate character in a three-character given name, positioned after the surname and before the personal name. For instance, in the name Wang Jian Guo, "Jian" serves as the generation name shared among male siblings and cousins of the same lineage generation, marking their position within the family hierarchy. This structure was historically mandatory in rural and scholarly families to maintain clan continuity and distinguish generational cohorts, with female names sometimes omitting the generation character or using a variant shared among sisters. Generation names play a key role in social and familial identification, facilitating the recognition of relatives during clan gatherings, ancestral rites, and in genealogical or legal documents such as household registries. They underscore Confucian values of (xiào) by embedding respect for elders and ancestors into everyday nomenclature, thereby reinforcing the patrilineal order and ancestor worship central to systems. This practice helped preserve family unity and hierarchical relations, particularly in contexts where oral traditions and clan records were vital for tracing descent. Regional variations in the adherence to generation names reflect differences in clan organization strength. In southern , particularly provinces like and , the practice remains more rigid due to robust lineage systems historically supported by rice-based and geographic isolation, which fostered enduring villages and genealogies. In contrast, northern areas exhibit greater flexibility, with less emphasis on strict generation naming amid more centralized imperial influences and nomadic integrations that diluted structures.

In Vietnamese and Korean Naming

In Vietnamese naming practices, generation names, known as tự bối, serve as middle names that denote an individual's position within the family lineage or (dòng họ), emphasizing patrilineal and ancestral continuity. These names form part of the standard structure—surname followed by middle (generation) name and —and are selected to reflect hierarchy and generational cohort within the . Historically rooted in Confucian influences, tự bối evolved during the Lê-Nguyễn period (15th–19th centuries), when and lineage markers became standardized, allowing clans to track descent meticulously across generations. Family poems, often composed in —the classical Vietnamese script adapting for native words—guide the selection of these characters, ensuring siblings share a common element while honoring poetic traditions tied to identity. The practice persisted through the French colonial era (1887–1954), where Western influences had limited impact on core customs, but it has declined in contemporary due to , structures, and post-1975 social reforms promoting over extended ties. Today, tự bối remains more common in rural areas and among older generations, though younger urban families increasingly opt for unique given names without strict generational markers. In Korean naming, generation names, referred to as hangnyeolja (or dollimja), are Sino-Korean characters prescribed by each (bon-gwan), which traces descent to a common and is tied to a specific geographic origin. These markers are integrated into the two-syllable following the , with one or both syllables drawn from the generational sequence outlined in clan genealogies (jokbo), allowing identification of familial rank and lineage at a glance. Influenced by (), the system originated from Chinese customs but adapted to Korean contexts, where families select characters from poems or lists to ensure cohesion among siblings and cousins. The practice, once rigidly enforced for males within bon-gwan groups, became less prevalent in the 20th century following the widespread adoption of in 1948 and rapid modernization, which shifted focus toward personal expression in names. Urbanization and smaller family sizes have further eroded its use, making it optional or flexible today, though it endures in traditional rural and formal genealogical records. Both Vietnamese and Korean adaptations highlight clan (dòng họ and bon-gwan) solidarity as a core value, with generation names reinforcing collective heritage against individual identity. However, across has accelerated their decline, as younger generations prioritize modernity over ancestral prescriptions.

Examples and Applications

Family-Specific Examples

The Kong family, descendants of the philosopher , exemplifies the longstanding use of a generation poem in naming practices. Established during the for generations starting from the 56th and extended in the Qing era, the poem provides a sequence of characters beginning with "Xi" (希) and "Yan" (言), ensuring that male descendants incorporate the designated character from the sequence into their given names to denote their place in the lineage. This has been employed for over 80 generations, with the 83rd as per the 1999 revision and the direct lineage reaching the 80th as of the 2000s, continuing the tradition, as documented in the family's comprehensive spanning more than 2,500 years. In a modern hypothetical scenario, a might draw from a generation poem excerpt such as "Yong, Hui, De, Ren" (永惠德仁), assigning "De" (德) to the current generation. This would result in names like Li Dewei (李德伟) or Li Dexin (李德新) for siblings or cousins, where the shared "De" character immediately signals their generational equivalence within the structure. This reinforces familial by visually and phonetically linking individuals of the same generation, such as cousins who share the character "De," thereby denoting them as peers while distinguishing them from elders or juniors with different characters from the poem. Such practices promote and ancestral continuity, as all members in a generation are expected to adhere to the assigned character to maintain lineage clarity.

Notable Historical Instances

This tradition profoundly influenced and , as seen in Cao Xueqin's (18th century), where the fictional Jia family employs a generation poem to structure names, symbolizing familial harmony and decline while mirroring real elite practices of the era.

Variations and Modern Context

Decline and Contemporary Usage

The use of generation names in East Asian naming practices has declined significantly since the mid-20th century due to a combination of socioeconomic and policy-driven factors. , which accelerated post-1949, disrupted traditional clan structures and family ties, leading to a marked reduction in the practice as migrants moved to cities and adopted more individualistic . The implemented in from 1979 to 2015 further eroded the tradition by limiting family sizes, making it less practical to assign shared characters across siblings and diminishing the emphasis on multi-generational continuity. Western naming influences, particularly through and exposure to English-speaking cultures, have also contributed to this shift, with many families opting for unique, two-character given names that prioritize individuality over lineage markers. Surveys from the early in indicated that generation name usage had already fallen to approximately 53% among males born between 1977 and 1983, compared to over 90% in the pre-1949 era, with even lower rates among females at 24%. By the , the practice has become rare, especially in urban settings, with studies among communities reporting that a majority of young people lack generation names and view the tradition as outdated. Despite the decline, generation names persist in certain contexts, particularly in rural areas of where clan affiliations remain stronger and traditional genealogies are still consulted for naming. Among communities, the practice continues sporadically to maintain , often adapted with English equivalents or initials. In the Vietnamese diaspora, some families retain middle names denoting generations or , blending them with modern trends to honor heritage amid assimilation pressures. In Korea, similar declines have occurred due to modernization and , with dolimja (generation names from poetic cycles) now rare outside rural or traditional families. Occasional revivals occur in both regions, driven by movements that encourage consulting family genealogies for newborns. Looking ahead, the digitization of Chinese genealogies offers potential to preserve generation name traditions against globalization's homogenizing effects. Platforms like have compiled extensive digital records of jiapu (lineage books), enabling remote access and revival efforts, while recent compilations since the incorporate new generations into updated databases.

References

  1. https://www.researchgate.net/publication/268504712_Generation_Names_in_China_Past_Present_and_Future
  2. https://www.familysearch.org/en/wiki/Chinese_Naming_Customs
  3. https://www.familysearch.org/en/wiki/Vietnam_Naming_Customs
  4. https://genealogy.inje.ac.kr/eng/sub2_5.htm
  5. https://ans-names.pitt.edu/ans/article/view/1664
  6. https://cejsh.icm.edu.pl/cejsh/element/bwmeta1.element.ojs-doi-10_17651_ONOMAST_59_6/c/248-181.pdf
  7. https://www.mychinaroots.com/wiki/article/generation-poem
  8. https://asialegend.travel/blog/vietnamese-last-names-and-surnames-all-to-know
  9. https://www.familysearch.org/en/wiki/Korean_Naming_Customs
  10. https://chockchin.org/wp-content/uploads/RT3543_Chinese_Genealogy_An_Introduction_to_Jiapu.pdf
  11. https://biblioasia.nlb.gov.sg/files/pdf/vol-9/issue-4/v9-issue4_JiapuChronicles.pdf
  12. https://siyigenealogy.proboards.com/thread/99/generational-poems
  13. https://www.familysearch.org/en/chinese/research/poems
  14. https://www.reddit.com/r/namenerds/comments/w5uz2c/the_chinese_naming_culture/
  15. https://afe.easia.columbia.edu/special/china_1000bce_names.htm
  16. https://cbk.bschool.cuhk.edu.hk/chinese-clan-culture-and-its-influence-on-family-business-ownership/
  17. https://languagelog.ldc.upenn.edu/nll/?p=29111
  18. https://flexiclasses.com/korean/names/
  19. https://englishkyoto-seas.org/wp-content/uploads/SEAS1202_Ueda.pdf
  20. https://www.tctcc.taipei/zh-tw/C/sage/genealogy/2.htm?1
  21. https://www.nytimes.com/2016/09/20/arts/international/for-confucius-and-his-descendants-a-cultural-comeback.html
  22. https://read.dukeupress.edu/prism/article/20/2/297/387436/Avant-Garde-AnachronismDream-of-the-Red-Chamber-in
  23. https://chuniversiteit.nl/greater-china/chinese-names
  24. https://www.[researchgate](/page/ResearchGate).net/publication/268504712_Generation_Names_in_China_Past_Present_and_Future
  25. https://fass.nus.edu.sg/srn/2023/10/03/now-everyone-is-uncle-or-auntie-chinese-naming-tradition-showing-generational-ties-fading/
  26. https://culturalatlas.sbs.com.au/vietnamese-culture/vietnamese-culture-naming
  27. https://www.familysearch.org/en/wiki/Chinese_Compiled_Genealogies
  28. https://www.tandfonline.com/doi/full/10.1080/01615440.2024.2443087
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