Asa Isomoloruko: Naming Ceremony Ritual or tradition in Yoruba Culture

The Naming Ceremony in Yoruba Culture is taken seriously because the Yorubas believe that a child eventually lives out the meaning of his or her names. A lot of thought, research, family traditions and history are considered before a name is picked for a new baby in Yoruba culture.

A child name’s is mostly derived from the family circumstances before the child is born, or at birth. Long standing family traditions, professions, or religion play a significant role in selecting names for a new baby.

The Ceremony begins with a small Prayer and the introduction of the family and the baby and the welcoming of the guests and well wishers.

Prayers and songs of praise to their ancestors and / or God welcome the new addition to the family.

The presiding elder then preside over the event with 7 symbolic items that are traditionally used to express the hope or path of a successful life.

The elder then presides over the rest of the ceremony, which involves presenting the child with seven core symbolic items. Traditionally, the items are rubbed against the child’s lips, but the modern approach to this practice involves the mother tasting the items on behalf of the child. The core items –water, salt, honey and /or sugar, palm oil, kola nut, bitter kola, pepper, and dried fish – and their symbolic significance are described below:

Water: Water is everlasting and has no enemies, since everything in life needs water to survive.

Symbolic Significance: The child will never be thirsty in life and that no enemies will slow its growth.

Palm oil (epo): Used to prevent rust, to lubricate and to massage and soothe the body.

Symbolic Significance: Given for a smooth and easy life; and living a life in love and no friction.

Bitter Kola (Orogbo): Unlike most other kola nuts, bitter kola lasts a very long time.

Symbolic Significance: Given so that the child will have a very long life.

Kola nut (obi): Kola nut is chewed and then spat out.

Symbolic Significance: Given to repel the evil in life.

Honey (Oyin): Used as a sweetener in food.

Symbolic Significance: Given for a sweet and happy life.

Pepper (Ata): Pepper has many seeds within its fruit.

Symbolic Significance: Given for a fruitful life with lots of children.

Dried Fish (Ẹja): Fish lives in water, its natural environment, and uses its head to find its way in water, no matter how rough the water may be.

Symbolic Significance: Given so that the child will remain in its natural environment (the love of its parents) and will find its way in life and never be overcome, even in tough times.

Salt (iyọ): Used to add flavor to and preserve food.

Symbolic Significance: Given so that the child’s life will not be ordinary, but filled with flavor, happiness and substance, and so that the child will preserve all that is good.”

With each of the items administered the child’s names are then given starting with the grandparents and parents, and afterward by the community. All the names of the child are called out, and repeated by the community.

The ceremony concludes with food, dancing and celebration to honour this new life.

The Holy Book and / or a pen are now sometimes added as symbolic  items as part of the traditional 7 items.

Yoruba names are traditionally classified into categories:

Destiny Names, also known as Oruko Amutorunwa, (“names assumed to be brought from heaven” or derived from a religious background). The most common are from giving birth to twins. The name Taiwo is giving to the first twin and the name Kehinde is given to the second twin. The name Idowu is given to the next child born after the twins. Another example is the name Babatunde given to a child, who was born around the passing of a family elder.

Acquired Names, (“given on earth” or granted by next of kin) also called Oruko Abiso. These include Omotayo, Ibilola, Adeyinka, Oladotun and Mojisola. An acquired name may signify the position of the family in the society (e.g. “Adewale”, a typical royal family name). It may also signify the traditional vocation of the family (e.g. “Agbede”, the blacksmith).

Panegyrics (also known as Oruko Oriki). These names include Ayinla, Ajoke, Alao, Akano, Asabi, Akanmu, Anike, Abike, Alao, Adio, Akanni,

Oriki A biku. Examples include Malomo, Kosoko, Durosinmi, Ikukoyi, Biobaku, Kokumo, Ikudaisi, Igbekoyi, Anduu, Kasimaawoo,

Alias also known as Oruko Inagije. Examples include Eyinfunjowo, Eyinafe, Ajilaran, Ajisafe, Opelenge, Arikuyeri, Agbotikuyo, Awelewa.

Another with a traditional religious example is Ifáṣolá- Ifá makes success. Likely given to a child that is to be trained as a Babalawo and the practice of Ifá will make the child wealthy and successful.

Modern Christian parents use the form of traditional names but substitute the Orisa name with Olu or Oluwa, meaning Lord or My Lord, which indicates the Christian concept of God and Jesus Christ. For example: Oluwáṣeun – (The) Lord has made it – the parents prayed for a child and were granted one by God.

Muslim parents tend to give their children Arabic names sometimes with Yoruba phonetics. Rafiah becomes Rafiatu.

References:

Wikipedia; Naming Ceremony; composition and important of names.

Hornblend. African names and naming ceremony

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