Names & Greetings

Yoruba places high value on names, and strongly believes that individual name is an exact representation of his or her character, personality, and more important, a symbol of a home.

Traditionally, Yoruba names are given to a child seven days after delivery, expecting parents would have deliberated on the given-names; grandparents also contribute to names  selection.

Names are kept secret until child is born and ready to be given.

 

Yoruba names are classified into six or more categories, there are:

 

Destiny / Situational Name – these are names that parents have no control over, they become the children’s immediate names should they fall into this category.  Parents that have twins already know- that twins will bear:

Taiwo first of the twins to arrive,

Kẹhinde, second to come,

Eta-Oko, name given to the third child, after twins

Idowu- name of the child born after the twins

Alaba- name of the child after Idowu, and

Idogbe, name of a child after Alaba.

Ige, name giving to a child with legs first during delivery (child born with breech or footling presentation).

Dada, a child with dreadlock hair at birth.

Aina Orosun, a female child with cord around her neck at birth

Ojo, a male child with cord around his neck at birth.

Ọkẹ, is child that comes out with sack at delivery.

Ilọri, child conceived and born with no prior menstruation by his mother.

Ajayi (Ogidi-Olu, Olo-lo-oni-kanga-aji-pon, O bo’mi osu-ru-we-da) a child with his/her face down at birth.

Omope- a child who comes out late, stayed beyond the reugular nine-month gestation.

Salako (male), Talabi (female)- a child whose head at birth is covered with caul (the inner fetal membrane of higher vertebrates).

Olugbodi- a child with more than five fingers/toes.

Abiona- a child delivered when on a journey, or at road-side.

 

Circumstantial Names- name giving because of the preceding, or an on-going event at the time of birth. It could be a simultaneous event, these names are:

Ẹkundayọ-   it means my cry or sorrow turns into joy; maybe there was bereavement, shortly before, or at the point of delivery.

Rẹmilẹkun-A child that relieved me of sorrow

Damilẹkun-   My relief has come

 

Name by Profession, Trade, Job, Military Exploit

Some Yoruba names are associated with families’ or individuals’ job, trade, tradition or profession they practice. Names like:

Ọdẹwale- it means the “hunter returns home”, any name with the prefix of (Ọdẹ) is associated with families known for hunting. (Ọdẹwumi, Ọdẹdiran, Ọdẹfunkẹ, Ọdẹsanya, Ọdẹkunle, Ọdẹjide).

Akinpẹlu- Akin is association with gallantry, military exploit, bravery, courage, and fearless individual.  (Akinwale, Akinwunmi, Akinduro, Akinkunmi, Akintola, Akinrinu).

Ayandele- names prefixed with Ayan is associated with families skilled in drumming  and good in entertainment; individuals from these homes must be rich in proverbs, poetry, history, and be conversant with happenings in their immediate environment. (Ayangbalu, Ayankunle, Ayangbemi).

 

Name by Family Belief or Worship

Certain families may have peculiar deities they worship, for some, it could be (Oro or Egungun). Children from these homes bear names that reflect families’ beliefs. Some of the names are:
Ọyarinu, any name with Ọya prefix suggests the bearer is from the family where goddess of Ọya is worshipped. (Abọyade, Ọyafunkẹ, Ọyagbemi).

Egunjọbi- any name with Egun prefix, indicates the bearer is from Egungun household. (Abegunde, Egunwale, Egunleke, Egungbemi).

Ọsun- is the goddess of river, one of Ṣango’s wives. Names like: Osunfunke, Osunkunle, Osunbomi, Osundele, etc.

Ṣango- the god of thunder and the third Alaafin of Ọyọ, he was extra-ordinarily powerful. Sango worship is very popular in Ọyọ-Alaafin and several Yoruba towns and villages. Names like Ṣangodele, Ṣangodiji, Ṣangokunle are for  Ṣango worshippers.

Awo- means one, who comes from Ifa family. Names like Awolọwọ, Awodiya, Awopọnle, Awogbamila, Awodogan, Awofala, Awodunmiye are for Ifa worshipping families.

Ogun is the god of iron in Yoruba. Names like Ogungbemi, Ogunwale, Ogundiran, Oguntuaṣe belong to those who worship Ogun, or engage in a trade where god of iron is very much involved. Trades like blacksmithing, hunting, etc.

 

Name by Nobility/ Royalty.

Name giving to individual because of family background; it may be that of nobility, or royalty.

Ade means “crown” in Yoruba, anybody with a name having Ade as its prefix means such individual is from a royal house.[ Adewunmi, Adesanmi, Adeonipẹkun, Adeyanju, Adefẹmi].

 

Cycle of Greetings in Yoruba.

Yoruba attached great importance to greetings, every occasion, season, job, and event has appropriate greetings.  Anyone who lacks greeting courtesy is considered uncultured, and uncivilized.

Greetings by Jobs:

Ẹ  ku iṣẹ  o.

Traders/Sellers                                       “Ẹ o ta   o. Aje  a wọ  igba o,  Ẹ   ku  ọrọ   aje.”

Blacksmith                                                “Arọye   O.”

Response                                                  “Ogun a gbe Ọ.  Arọye ni t’Ogun.”

Cloth Weaver:                                         “Oju gbooro O. Ọbalufọ a gbe Ọ.”

Hair Dresser:                                           “Oju   gbooro   O.”

Response:                                                  “Oya   a ya O.”

Native Doctor:                                         “Ewe a jẹ O.”

Carver of Craftman:                                “Ẹ ku  ọna.”

Response:                                                    “Ọna  a  wọ  oju  o.”

Hunter:                                                         “A re pa ni t’ Ogun.  A re pa ni t’ asa.”

Response:                                                    “Ogun  a gbe yin o.  A dupẹ o.”

Palm Wine Tapper:                                  “Igba a rọ  ooo; Ẹmọ   sẹ  o.”

Response:                                                    “Ẹmọ sẹ ni t’ Ajao, ni t’ Adan.”

Farmer:                                                         “A ro ko, b’ ọdun de o.”
A pregnant woman: “E ku Ikunra” (ikunra in Yoruba means additional weight)
“Isokale Anfani; A o gbo ohun iya, ati omo; Afon a’ gbo ko’ to wo”
Response: “Amin.”
After child birth: “E ku owo lo’ mi”
“Omo na yoo dagba, yoo ni owo reere lehin.”
Response: “Amin o; Ire yoo ka’ri gbogbo wa.”
Child Care: “E ku oro omo; E si ku itoju omo.”

 

Greetings during Festivals/ Ceremonies.

Festive Mood:                                                 “Ẹ   ku Ọdun, ẹ ku iye dun.”

Response:                                                         “A o ṣe ọpọ ọdun la’ye.”