There is power, pace and purpose behind every name given to every Igbo. Every individual – consciously – is given a name either based on the dictates of their spirit man or circumstances of their birth. That, it has been revealed, is an ingrained sacred culture as ancient as the hills.

Two scholars, Prof Chiedozie Okoro and Prof Chigoziem Nnabuihe, vast in Igbo culture, philosophy and mythology, have been providing rare, professorial insights into Igbo pattern of naming their children. They inform that the trend perfectly aligns with the ancients’ broader worldview, which many today, never knew ever existed – and so have regrettably inadvertently jettisoned it.

Both men are leading the charge for a revival in the manner Igbo parents now name their children, warning that kids are increasingly losing touch with their spiritual connect, while also blaming the colonial master for the damage done to Igbo culture.

What is in Igbo name?

Perhaps, a vast majority of Igbo don’t understand the meaning of the name they bear. They probably don’t understand that each name has its roots in creation either.

But here, Prof Okoro, former Head of Department of Philosophy, University of Lagos (UNILAG), opens the eyes to some telling realities.

“Our ancestors’ worldview and understanding of how God created life and their appreciation of the world around them influenced the names they gave their children.

“Make no mistake about it, there is a great deal of mystery around creation. The Igbo understand the world as a mystery.

“However, it is only those with that philosophical eye that appreciate that reality the way it is. That is why real native doctors in Igbo land have this psychic vision. Call that wizardry/witchcraft if you like. But that in itself is not bad because it was our ancestors’ gateway to understanding the mysteries of this world.

“Those of them who had that understanding believed that there are two worlds: the seen and the unseen. The seen is the physical, while the unseen is the spiritual.

“Our ancestors’ understood that there are four entities in the physical realm: Eke – representing the waters and everything in the watery form and Orie – representing the wind and everything in the gaseous state. There is also Afor, representing the earth and everything in solidity. And there is Nkwo, representing fire and every other thing in the state of combustion.

“In Igbo mythology, these are the four entities that rule the material world. The spirit behind those four entities is the same. Eke captures every individual’s traits; such traits are naturally derived. Eke is the whole essence of one’s being; it emanates from God. It encapsulates every individual’s personality trait and conduct. It defines their energy, soul and spirit and interplays with one’s agwu (personal deity of fortune and misfortune) and chi (personal god).

“In Igbo calendar, four days make a week. Those who say there are seven days in a week miss the point. Those four entities, which are in the physical realm, shape Igbo calendar. Therefore, in Igbo mythology, those four entities are the fulcrum on which everything anyone does – trade and commerce, festivals, celebrations – name them – revolves. They shape lives; they mark time and seasons. So we have Eke kKwu and Eke Nta, Orie Ukwu and Orie Nta, Afo Ukwu and Afo Nta, and Nwko Ukwu and Nkwo Nta.

“The ukwu (big) in each of the entities are males in the spiritual realm, while the nta in the smaller entities are females in the physical realm.

“Both entities rule in the affairs of men and generally influence the names Igbo parents give their children.

“Therefore, Igbo give names based on the dictates of seen and unseen entities. That is why we have names that derive from Agwu – Nwagwu, Iwuagwu etc. Some derive from the individual’s Chi. Thus we see people bearing Chidiebere, Chikadidia, etc. Some names like Ekejiuba, Ekeoma are drawn from the individual’s Eke.

“On the other hand, some names are given based on the very market day an individual was born. Such individuals are called children of those days. Thus we have children/kids of Eke day. They are named Nwaeke, Okeke (males) and Mgboeke or Adaeke (females). Those born on Orie day are named Nwaorie or Nwaoyie, Okorie or Okoye (males), Adaorie and Mgborie (female). Those born on Afor day are named Okoroafor, Okafor or Nwafor (male) Mgboafor (female), while those born on Nkwo day are named Okoronkwo or Okonkwo (male) or Mgbonkwo (female).

“Other factors that influence naming are incidents and events in the life of the parents. That is why people name their children Somadina, Ahamefule, Ogugua, Adimabua, Chimamandalata.

Power in the name

Based on his explanation, Prof Okoro concluded that the power in a name rests on the philosophy or the mystery that surrounds it. He added that name-giving among the Igbo, is also shaped by the world around the giver.

While agreeing with Okoro, Prof Nnabuihe of the Department of Languages, also of UNILAG, submitted with an Igbo proverb saying: “Our people have it that ‘you first look at the child’s loins before giving them a name.’

“What that means is that if Igbo names do not stem from when a child was born, it will depend on the circumstances of their birth, or it comes through as an expression of deep feelings of the parents.”

Drawing from his personal experience, Nnabuihe an expert in Igbo Language, recalled: “Take for example, I was named Chigoziem (God bless me). But when I had my first son, I realised that my name is a plea by parents to God. So I was an answer to that plea. Therefore, I decided to name my son Chiagozielam (God has blessed me). Whoever God has blessed gives thanks. So I added Nwuria (Rejoice) to his name.”

Taking the discursion a notch further, he said: “In those days, there were names such as Ogugbuoaja. When shortened, its essence is completely lost. But it means Ogu gbuo aga, aga agahi adi ire (Justice is supreme over sacrifice). The gods must always speak in favour of the just other than he that offers him sacrifice. Those who know that meaning attest to its power. It tells us that the just must always prevail. That is why people answer Ejiofor, Ejiogu (One with justice), Oguamanam, Oguzie (On the side of justice). Justice resides with the unseen being called Arusi or Aruzinala (Stop committing evil).”

Other influences of Igbo name

Prof Okoro insisted that Igbo ancestors were clear in their ways of naming their children, but lamented that today, their vision had fallen at variance with those of their children.

“Our ancestors did not see humanity the way we do today,” he noted.

“The Caucasoid sees a human being as a biological entity. But our ancestors understood man as semi-human, semi- spirit. They saw the world also as semi-physical and semi-spiritual.”

He went on to recall how once a woman in those days conceived, the elders hurried off to a diviner to know who was coming and the spirit behind him.

“Based on that, they would give him/her a name even before his/her arrival. Or they would wait and name the child based on a peculiar incident.

“Even the Scripture has something of such: remember Ichabod, meaning ‘The glory has departed from Israel?’

Based on his argument, he further emphasised that the power and spirit behind every name depends on the reason for giving such.

“If our ancestors checked and saw that the one coming was an acknowledged great man, they might name him Oke-Orji (Great Iroko). And true to type, when he arrived, they would decipher traits of greatness in him.”

Further buttressing his claim, he said: “There is a man I know called Nwagbara. He told me how he came to realise that the Nwagbara that reincarnated in him was an ancestor down to the fourth generation. The said man was unconquerable and irrepressible in his time. Today, those traits are manifest in my friend’s life.

“Therefore, every name is spiritual; our ancestors’ understood this to be sacred. And for that reason, they never gave names the way the Caucasoid do.”

Prof Nnabuihe also agreed that in those days, Igbo ancestors always knew who was coming to reincarnate.

“Once a woman conceived,” he also recalled, “the elders always saw a diviner to tell them who was on the way. They did that to always be sure of what to appropriately name the child.”

Influence, symbolism behind names

Names, Prof Okoro agreed, have influences and symbolism that also drive the bearer.

“If one is named Ugo (Eagle) for instance, it does not mean he is a bird. Rather, it portrays him as a great man. If one is named Agu or Odum, he is projected to exhibit those traits associated with a tiger or lion. Such people don’t do half measures. They are clinical. It is the same when one is named Aguiyi (Crocodile) – king of the aquatic life.

“Also consider the name Orji (iroko) – a tree that towers above every other. The bearer is perceived as a protector of his siblings or kinsmen – someone who offers protection – a life wire to his family and people.”

Names guide the bearers, Prof Nnabuihe assures

To him, “we live in a world of conjectures. But to be sure of what they were doing, our ancestors would first find out who was coming before proposing a name.

“Names are guides. However, one thing is to give a name, but the other is for the child to live a life worthy of their name. Nevertheless, there is power in every name.”

Names are like a lamp to the bearer, Prof Okoro acknowledged, drawing parallel with his personal experience.

“I named my first daughter Ezinne (Good Mother),” he told our correspondent. “Today, truly, she acts like a real mother in my household. Neighbours attest to this fact. Once I’m going out of the house, I always charge her to take care; she never disappoints.

“I named my second daughter Munachimso (My God is always with me). Right now, she thanks me profusely for that. She tells me she feels God is with her every step of the way. She says in all she does, once she recalls that her God is with her, she strives.

“I named my son Uzozie (May the way be clear. And truly, things are going good for him.”

Hailing inspires to action

In addition to the spirit behind a name, hailing the bearer elicits greater action, both agreed, enjoining parents to inspire their children to soar.

“Hailing strikes a spiritual chord in every individual,” Okoro said. “Once an individual is hailed, they are simply charged up. Even our God, when hailed, brings down His glory,” he recalled.

“When you charge an individual’s feelings and emotions, he reacts positively, his next conduct ordered to the hailing of his name. The spirit in him is aroused to action.”

What later changed about Igbo naming pattern

Admittedly, Igbo ancestors had a clear vision of what to do when it came to giving their children names that resonated with their spiritual being.

But today, there has been a departure from that revered past.

“Things have changed with the time,” Prof Okoro recalled with a tinge of reservation in his tone. “Even our society is dynamic. The way a society understands and appreciates issues affect people’s thoughts and their worldview.

“In those days, our ancestors’ worldview and relationships shaped their concept of names.

“But today, Christianity has set in, same with Islam. Many who travelled have been influenced by other cultures. So they now imbibe alien cultures and have even internalised them – all that influences their understanding and determines their worldview. They call this social change.”

But Nnabuihe is pained by the on-going trend, berating the colonialists for what went wrong.

“Today, our culture has been distorted and bastardised,” he lamented. “Everything about us is seen as evil by the colonial masters. They regarded everything about us as Ekwensu (satanic), including our names. “But we forget that Ekwensu means I ekwe, o su (yield to Satan, get his reward.”

A return to the past”

Nnabuihe wants every Igbo parent to rethink misnaming their kids because they want to appear civilised.

He said: “We must know that whatever anyone names his dog, that will it bear.”

He went on to lament that “some people, because of religion, have thrown away their father’s ofo (staff of office). That is tragic. “Worst still, we are seeing people name their kids Sophia, Linda – names Oyibo people give to their dogs.

“Going forward, people should rethink the names they give their children. Our ancestors urged Ositadinma (let it be good going forward). We need to return to our roots – our ancestors had a better idea by doing what they did yesterday.”

In like manner, Okoro enjoined Igbo parents to do better than they are currently doing. “We need to give our children names that will influence them positively. We need to begin to give them names that will be of spiritual value to them in life.”

Kids losing to parents’ misnaming

Nnabuihe was unsparing of Igbo parents misguiding their children by giving them names that never resonate with Igbo culture.

“Anyone who cannot get to his destination must return home,” he counselled.

“Continuous emulation of the Caucasoid is both disruptive and destructive. That cannot help us,” he warned.

“They had an agenda for our people – to mislead and brainwash us and they are succeeding. Sadly, today, only a few can realise..

“They keep impressing on us that our culture is inferior. But our culture is our culture. It is supreme. Therefore, our cry going forward ought to be Okemefule (Never will my portion be lost)! (Sunday Sun)