Twins, Ibejì
The Yoruba people are one of the most deeply philosophical and culturally sophisticated ethnic groups in the world. Their worldview is shaped by a profound awareness of the spiritual, social, and historical dimensions of life, and this is reflected in many of their customs one of the most striking being the naming of children.
In Yoruba culture, a name is never just a label; it is a story, a prayer, a reflection of circumstance, lineage, or divine will. It is a cultural compass that points to the child’s origin, place in the family, and expectations for the future. Names carry meaning and memory; they serve as a living archive of family history, religious beliefs, social status, and even cosmic alignment.
Unlike in many modern societies where names are often chosen simply for their sound or popularity, the Yoruba consider a variety of significant factors when naming a child. These include, but are not limited to the nature of the child’s birth, physical traits, events surrounding the birth, family background, and even the family’s occupation or spiritual allegiance. This is why the Yoruba often say, “Ilé là ń wò kí á tó sọ ọmọ l’órúkọ” meaning, “We consider the household before naming the child.” In some cases, divination through the Ifá oracle may also guide the naming process, especially in spiritually devoted families.
Sadly, many of these traditional considerations are fading under the influence of modern religion, globalization, and changing social values. Yet, they remain an essential part of Yoruba identity and cultural continuity. This essay explores the major factors the Yoruba people traditionally consider before naming a child.
Click to read The Yorùbá Society and the Role of Nicknames in Naming Practice
1. The Type of Child Born (Gender and Birth Order)
When a child is born, the first thing the Yoruba typically consider is the type of child whether male, female, or a multiple birth such as twins (ìbejì), triplets (ìbẹ́ta), quadruplets (ìbẹ́rin), and so on. Knowing the type of child determines the day on which the child will be named. In Yoruba tradition, a baby girl is usually named on the seventh day, a baby boy on the ninth day, and twins or other multiple births on the eighth day. This is different from the practice influenced by foreign religions, which often stipulate that all children be named on the eighth day regardless of gender. Therefore, the day of birth is a significant factor the Yoruba consider when naming a child.
2. The Circumstances of the Child’s Birth
The circumstances surrounding a child’s birth also play an important role in name selection. These often relate to symbolic events or specific birth conditions. For example, twins are given special names such as “b,” “Èjìré,” “Táíwò,” and “Kẹ́hìndé” names that are not given to just any child unless the child is a twin. Children born after twins have their own unique names: “Ìdòwú” is the child born immediately after twins, followed by “Àlàbá,” then “Ìdògbé,” and then “Ìkòkò.” Other examples include:
- Ìgè – a child who comes out feet first,
- Ìlọ̀rí – a child whose mother did not menstruate before the pregnancy.
These names reflect the nature of the child’s entry into the world, and the Yoruba are attentive to these details before naming a child. However, if a child is not born under any unique circumstances, other factors are still considered before naming them.
Click to read The Yorùbá Society and the Role of Nicknames in Naming Practice
3. The Child’s Physical Appearance
The physical appearance of a child is another consideration in Yoruba naming. For instance, if a child is born with a full head of curly or thick hair, they will be given a name like “Dàda.” If the child is born with the umbilical cord wrapped around their neck, they are named “Òjó” (if male) or “Àíná” (if female). A child born still enclosed in the amniotic sac may be named “Ọ̀kẹ́.” These physical attributes are carefully observed and can directly influence the name a child receives.
4. Events Surrounding the Time of Birth
Events that occur at the time of the child’s birth are also considered in the naming process. For example:
- A child born while the parents were engaged in a serious argument may be called “Ọmọlàjà” (meaning the child reconcile us)
- A child whose mother died during childbirth may be named “Ìyárímisá” (Mother flee from me).
- A child whose father died before or during their birth may be named “Bàbárísisá.” (Father flee from me).
- A child born shortly after the death of a paternal figure may be named “Bàbátúndé” (father has returned), and similarly, “Ìyàbọ̀” or “Yètúndé” (mother has returned) for a female figure.
- A child born on the roadside may be called “Abíọ́ná.” (one who was born by the road side).
- One born overseas is “Tòkunbọ̀” (one who came from across the sea).
- A child born during rainfall might be called “Abéjídè” (one who was born during rain).
Thus, significant events around the time of birth are essential elements Yoruba people consider when naming their children.
5. Family Background or Status
Family heritage plays a vital role in Yoruba naming customs. This is why the Yoruba say: “Ilé là ń wo kí a tó sọ ọmọ ní orúkọ” “We look at the household before naming a child.” The nature of the family—whether royal, noble, or a lineage of titleholders can determine the kind of name the child will bear.
- Children from royal families often have names starting with “Adé” (crown).
- Those from titled families may bear names starting with “Ọ̀yẹ̀” (chieftaincy/title).
- Children from noble or wealthy families may have names starting with “Ọlá” (wealth/honor).
Yorùbá consider their status, lineage, and values of the family.
These occupational affiliations are often preserved through names that denote the child’s heritage and societal role.
Click to read The Yorùbá Society and the Role of Nicknames in Naming Practice
6. The Deity Worshipped in the Family
The deity worshipped in a family also plays a role in naming. For instance, a family that worships Ṣàngó, Ògún, Ọ̀ṣun, or Òrìṣà Oko may name their child in honor of that deity. Such names often begin with or include the name of the deity to reflect spiritual allegiance and ancestral legacy. For example:
- “Ọ̀ṣunṣèyí” (Ọ̀ṣun did this),
- “Ṣàngówálé” (Ṣàngó come home),
- “Ògúndélé” (Ògún has reached home),
- “Òrìṣàgbẹ́mí” (the deity has supported me).
These names reflect both religious devotion and cultural identity. The Yorùbá people put them into consideration before give their child a name
Conclusion
The Yoruba people consider many factors before naming a child. To them, a name is not chosen at random or for mere aesthetic appeal it is carefully selected based on the child’s birth circumstances, physical traits, family history, spiritual beliefs, and social events surrounding the birth. Each name carries meaning, intention, and cultural memory.
Click to read The Yorùbá Society and the Role of Nicknames in Naming Practice