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The Mythology of
Igbo names
By
Uche Nworah I am now used to getting quaint reactions from people, whenever I tell
them my name, it does not matter if they are Igbo or not, their
typical reaction is usually some kind of contorted facial
exclamation, indicating surprise that even a man will bear the
name, Uche. Their surprise may be as a result of their previous
encounters with females who also bear the name. The issue for me
has now become more interesting, especially with my partner’s
name also being Uche, such that people (non-Igbo, mostly) do
think we are joking when we both announce our names and
introduce ourselves to them.
My interest and curiosity in the name (Uche) led me to probe deeper and,
in the process, I discovered other variations. There is Uchenna,
Uchechukwu, and Uchechi -- which a man or woman can bear.
Igbo
names like most other names (non-Igbo) have symbolic meanings.
These different versions of Uche all mean the wishes or heart of
God. As some people may think, Uchenna does not mean the
wishes or heart of the father of the child; Nna, in this
sense, means God Almighty. If it meant "the father of the
child," then feminists would argue and demand for the
naming of children "Uchenne" (the wishes of the
mother). While there is no reason not to, I am yet to encounter
or hear of anybody bearing the name "Uchenne," a task
for modernists and feminists then, you may say.
My
little investigation also indicates that in Igboland, certain
names appear to be reserved only for males or females, while
some others can be given to both a male or female child.
Considering the chauvinistic nature of the Igbo society in
pre-colonial times, at a time that manhood was usually
associated with the detest for feminine characteristics in a
man, such detestation I presume may also have been directed at
men bearing women’s name (assumed female only names).
To
understand the strength and magnitude of such detestation,
recall Okonkwo’s character in Chinua Achebe’s
Things Fall Apart, how
Okonkwo drew his machete and cut off the head of
Ikemefuna, a boy that calls him father. This was despite the
warnings of the oracle. Okonkwo chose to disobey the gods
and risk a life of exile, rather than be called a weakling like
Unoka, his father.
So
it may be quite interesting to know how such males who shared
similar names with females fared at the time. Although the Igbo
society is still predominantly chauvinistic, the correctness of
giving males assumed female names and vice versa may not so much
be a big issue in modern times. This is because any such
demeaning distinctions and name calling will be against the
spirit of current global clamour for equal opportunities between
men and women, and the desire to protect both human and gender
rights, including the freedom and right to be given (by parents)
or called by whichever name one pleases, wishes, or inherits at
birth at naming ceremonies.
In
pre-colonial times, these names were favourites amongst the
fathers and heads of clans: Igwe (sky, heaven, or steel -- as
the case may be), Igwekaala (the sky that is greater than the
earth), Okonkwo (male born on Nkwo, one of the four market days)
Okoro (signifying a male), Okafor (male born on Afo market day),
Okorie or Okoye (male born on Orie or Oye market day) Oye and
Orie are the same market days but are dialectic
variations of the same word for one of the four days in an Igbo
native week.
At the time, Christianity -- which was later
introduced by the European missionaries -- hadn’t yet gained
currency, and so the practice was to eulogize the Maker (Chukwu
or Chi) by praising his works and creations through names.
It
may be, therefore, as a result of the fear that the Igbo have of
their maker or the awesomeness of his creations that informed
their need for an intermediary through which they could reach
out in thanks, praise, and worship of the Maker. They therefore
carved representative wood figures (okpesi, alusi, ogwugwu),
to which they poured libations and also sprinkled animal blood
before consuming the slain animals.
The
Igbo did also name their children after these wooden figures,
deities and gods. In today’s Igbo society, some people
still bear names such as Nwaogwugwu (son of Ogwugwu, Ogwugwu
signifying a god or deity); Nwaalusi (son of Alusi, alusi meaning
shrine a la Alusi Okija), etc.
I
do wonder, however, if present-day events, knowledge, and
religious beliefs (the Igbo are largely and predominantly
Christians) have not put into question the continued usage and
bearing of such names, even with their un-Christian denotations.
On
their part, women at the time bore names such as Agbomma
(epitome of beauty), Adaaku (a daughter born into wealth),
Obiagaeli (she or he who has come to enjoy), Ugboaku (source or
vehicle of wealth), etc. It may seem these names are also
feminine verbs and should rightly be borne only by females. This
is true to some extent especially as regards the other names I
mentioned, with the exception of Obiagaeli.
In
the Igbo language, o bia ga-eli could mean
"he or she who has come to enjoy"; but, surprisingly
the name appears to be exclusive to females, and so are the
other later-day favourites amongst women; such names as
Ifeoma (good omen), Chinyere (God’s gift), Ngozi (blessing)
and Amarachukwu (God’s grace). With these latter names, there
are still lots of controversies over who should or who should
not bear them. Current preference and practice are for women to
bear them although there are few males who bear the names; but,
rightly, there is no reason why males should not bear such
names.
There
seems therefore to be lots of unresolved discrepancies and
controversies surrounding Igbo names. These issues border
heavily on gender rights, masculinity, and femininity. At the
moment, there is no serious or concerted effort at a resolution
by Igbo scholars. This, I think, is sad as the apparent
confusion on the rightness or wrongness in a child’s name
could be carried into the next generation.
posted 15 January 2005 /
uchenworah@yahoo.com
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updated 3 November 2007
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