Naming

African religion is expressed in the names of people and places. Most African names of people and places have symbolic meanings that are religious in nature. Names are chosen for their special meaning, power, and source. Names are often circumstantial, and historical narratives are woven around them. Newborns are named on the basis of specific situations surrounding their birth, and the names may be related to the feeling of the parents, time of birth, description of the child, or his or her background. Naming a child is taken seriously because it is believed that a name can make or mar a person. For example, a child born outside Yorubaland, particularly abroad, is often named Tokunbo, which literally means “coming from across the seas.” A child born during festivals or holidays is called Abiodun. A name is perceived as meaningless if it conveys no concrete meaning, has no links to a spiritual source, does not evoke a narrative, and is not linked to any historical events or landmarks.

In several African societies, life cycles are essentially dotted with elaborate rituals. One of the most conspicuous transitional rites that lubricate this passage through life is the naming ritual. An individual's name represents an essential component of human spiritual anatomy and can serve as an indicator of destiny. Without a name, an individual would not exist. A name is an edifying emblem given to a child at birth by the parents. The Yoruba phrase oruko lonro ni literally translates as “names affect behavior” and symbolizes the belief that the name given to a child can influence his or her behavior. The Akan philosophical expression Onipa begyee din na wammeye bwee ara, which means “man was born to make a good name above all things,” indicates that a name becomes a religious mark of identification and a sign of honor and respect. Although the form of the rite varies from one setting to another, the symbolism bears remarkable semblance as a significant constant.

African societies follow a similar naming ritual pattern through time, although there are variations in procedure and emphasis depending on ethnic and cultural background. Generally, a child is named within 7 to 9 days of birth. Among the Yoruba and Akan people, a child is usually named on the eighth day. At the naming ritual, the child receives between 2 and 30 names depending on the occasion and birth circumstances. In the Akan indigenous context, the first name received, the kra den (“soul name”), is determined by the day of the week the child was born, as well as the divinity that governs the day. Basically, most Ghanaian personal names comprise two main parts: the kra den, indicating the particular birth date, and the agyadin, which means “the name chosen by the child's father or parents.” It is believed that Nyame (the Supreme Being) ascribed different spiritual qualities and functions to seven of His children translated as divinities. Each divinity is assigned to a day of the week. This spiritual quality of the divinities is believed to be transmitted to and carried by the soul of the child along a gender divide. A child born on Akwesida (Sunday) is associated with the divinity [Page 439]Awusi/Osi; a male child is called Kwesi/Kwasi, whereas a female child is named Akosua/Esi. The significance of the naming ritual on the eighth day lies in the spiritual connection with the divinity. The inherent power in the kra den works to align the spirit of the individual with the divinity.

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