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Yoruba name
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Yorùbá names are the given names adopted primarily by speakers of the Yoruba language and the Yoruba diaspora.
Naming ceremonies
[edit]Originally, male Yorùbá children were named on the eighth day after their birth, while the female child was named on the seventh day.[1] However, nowadays, both genders are named on the seventh day or eighth day. The names of the children are traditionally found by divination performed by a group of Babalawo – traditional Ifá priests, but in recent times names can also come from those of ranking members of the family, including the father, mother, grandparents, or next of kin. Both the mother and father and other elderly relatives can give their own favorite names to the child or children. That is why the Yorùbás usually have a long list of names. Baby names often come from the grandparents and great grandparents of the child to be named. The name traditionally divined by the Babaláwo indicates the Òrìṣà that guides the child and whether the child is a reincarnated ancestor and the destiny of the child and the spiritual entities that will assist the child in achieving it. There is first a private ceremony for just the parents where the names are given along with taboos for the child and parents and suggestions on what the child will need to be successful. Some days after that a public ceremony with feasting and entertainment is held and family and friends are all invited to celebrate the arrival of the child.
Composition and importance of names
[edit]Yorùbá names are often carefully considered during the week prior to the naming ceremony, as great care is placed upon selecting a name that would not reflect any sort of negativity or disrepute. In other words, selecting a name that previously belonged to a thief or criminal for a Yorùbá child is not considered as a wise idea, as it (according to Yorùbá philosophy) could result in the child growing up to become a thief or criminal. The Yorùbá believe that previous bearers of a name have an impact on the influence of the name in a child's life.
Yorùbá names are traditionally classified into five categories:[2]
- Orúko Àmútọ̀runwá 'Destiny Names', ("names assumed to be brought from heaven" or derived from a religious background). Examples are: Àìná, Ìgè, and Òjó.
- Orúkọ Àbísọ 'Acquired Names', (literally "given on earth" or granted by next of kin). These include: Ọmọ́táyọ̀, Ìbílọlá, and Adéyínká.
- Orúkọ Oríkì 'Panegyrical'. These names include: Àyìnlá, Àlàó, and Àjọkẹ́
- Orúkọ Àbíkú. An Àbíkú is a child who cycles repeatedly, and within a short time frame, between life and death, thereby causing grief to the parents. The Yorùbá have a corpus of special names for the Àbíkú. Some of these are appealing, while others are derogatory. Examples include: Kòsọ́kọ́, Dúrósinmí, and Ikúkọ̀yí
- Orukọ Ìnagijẹ 'epithetic names'. Examples include: Eyínfúnjowó, Ajíláràn-án, and Ajíṣafẹ́
Two of the most common destiny names among the Yoruba are Táíwò (or Táyé) and Kẹ́hìndé, which are given primarily to twins. It is believed that the first of the twins is Táíwò (or Táyé), "tọ́-ayé-wò" meaning, (One who tastes the world) whose intention in coming out first is to perceive whether or not the environment that they are about to enter is a good one for their superior to be in. When he or she is satisfied, he or she somehow informs the other twin, Kéhìndé (now anglicised to Kenny, "kẹ́hìn-dé" meaning the one who comes last) to come out.
Another with a traditional religious example is Ifáṣolá- Ifá grants wealth. Likely given to a child that is to be trained as a Babaláwo and it is predicted that the practice of Ifá will make the child wealthy and successful.
Modern Christian parents use the form of traditional names but substitute the Òrìṣà name with Olú or Olúwa, meaning Lord or My Lord, which indicates the Christian concept of God and Jesus Christ. For example: Olúwatiṣé (The Lord has done it) – the parents prayed for a child and were granted one by God, often replaces the more traditional Ifátiṣe, which recognizes the Divination system/Òrìṣà Ifá.
Muslim parents tend to give their children Islamic names. These names converted to fit into Yorùbá phonetics during pronunciation. Rofiah becomes Rafiat or Ràfíátù, Is'haq becomes Ísíákà, Usman becomes Sùnmọ́nù, Idris becomes Dìísù, Khadijah becomes Khadijat or Àdíjá, Aisha becomes Aishat, Ismail becomes Ismaila or Súnmẹ́là, Qudrah becomes Kúdírá, Kudirat, Kúdí, or Kudiratu, Imran becomes Múráínà, Dhikrullah becomes Síkírù, and so on.
An acquired name may signify the position of the family in the society (e.g. "Adéwale", a typical royal family name). It may also signify the traditional vocation of the family (e.g. "Àgbẹ̀dẹ", the blacksmith or the prefix "Ògún," the patron god of blacksmiths and hunters).
Yoruba also have Oriki, a kind of praise recital used to emphasize the achievements of the ancestors of the various families. Oriki could be a single word name like "Àdùnní", or it could be verses recounting the ancestry of the person and their feats. Though not typically part of a standard name, the Oríkì is often used alongside one and is usually generally known to a person's acquaintances. Many individuals can even be recognized by the people of another town or even clan by using the oríkì of their ancestral line.
Popular Yoruba given names
[edit]In Yorubaland, there are a series of names which are popularly given to babies during naming ceremonies by their parents. These are some of the most common names for Yoruba people.[3][4]
| Male | Female |
|---|---|
| Abiodun | Abosede |
| Adewoyin | Abimbola |
| Abioye | Abisola |
| Adebowale | Anuoluwapo |
| Oluwadamilare | Morenikeji |
| Adetokunbo | Damilola |
| Adewale | Folasade |
| Adisa | Eniola |
| Alabi | Adesewa |
| Aremu | IniOluwa |
| Ajibola | Bimpe |
| Afolabi | Adeola |
| Ayokunle | Ayodamola |
| Gbenga | Olabisi |
| Adewale | Lolade |
| Olaoluwa | Oluwatosin |
| Olalekan | Ayomide |
| Ademola | Demilade |
| Oluwole | Olubukola |
| Oladele | Oluwaseyi |
| Olawale | Olayinka |
| Olumide | Ololade |
| Adedamola | KIkelomo |
| Babatunde | Yetunde |
| Olanrewaju | Olayemi |
| Akinyele | |
| Damilare |
Yoruba name shortforms
[edit]Yoruba names are usually shortened to standard shortforms depending on the name. For example, Oluwafemi becomes Femi, Folasade becomes Sade, Olajide becomes Jide, Toluwani becomes Tolu and so on. This shortform of the names are used in the household, intimate settings as well as in professional setting if chosen.
See also
[edit]References
[edit]- ^ Bascom, William Russell (1969). The Yoruba of Southwestern Nigeria. New York: Holt, Rinehart and Winston. p. 56. ISBN 978-0-03-081249-1. OCLC 715779786.
- ^ "Yoruba Names & Meanings: Exploring the Cultural Significance of Yoruba Names". Discover Yoruba. 2024-11-03. Retrieved 2024-11-17.
- ^ Chinasa, Hannah (2018-02-22). "Beautiful modern Yoruba names for your kids". Legit.ng - Nigeria news. Retrieved 2019-11-19.
- ^ "Yoruba Names For Girls And Their Meaning". The Guardian. 2019-07-24. Retrieved 2019-11-19.
External links
[edit]Yoruba name
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Cultural and Historical Context
Origins and Evolution of Yoruba Naming
The Yoruba naming practices originated in the pre-colonial era, deeply rooted in the cultural and spiritual frameworks of the ancient Ife and Oyo empires, where names were often derived from Yoruba mythology, proverbs, and the Ifá divination system.[2] In these empires, centered around Ile-Ife as the spiritual cradle of Yoruba civilization, names served as conduits for ancestral wisdom and destiny, with Ifá consultations by babalawo priests guiding selections to align a child's ori (spiritual head) with cosmic forces.[2][4] Mythological elements, such as references to deities like Ọbàtálá or Odùduwà, and proverbial expressions encapsulating moral or social values, formed the basis of many names, emphasizing communal identity and historical continuity.[2] During the colonial period from the 19th to early 20th centuries, Yoruba naming underwent significant evolution due to British rule and the spread of Christianity and Islam, leading to the adoption of hybrid names that blended indigenous elements with foreign influences. Additionally, returnee freed slaves from the Americas in the 19th century introduced hybrid naming elements influenced by their diaspora experiences, further diversifying Yoruba nomenclature.[5] Christian converts often incorporated biblical names like David or Mary alongside Yoruba ones, while Muslim influences introduced Arabic terms such as Abdul or Fatima, resulting in compounds like Oluwafemi (God loves me) or Abdullahi (servant of God).[5] This period marked a shift from purely traditional derivations, as missionary education and colonial administration encouraged Western-style registration, prompting some families to prioritize phonetic simplicity or religious significance over lineage-based choices.[2] Post-independence from the 1960s onward, globalization and Westernization further transformed Yoruba naming, particularly in diaspora communities, where retention of traditional names coexists with adaptations to multicultural contexts. Urbanization and international migration led to names reflecting global experiences, such as Tokunbo (one born abroad), while efforts in Nigeria to reclaim cultural heritage reinforced Ifá-inspired selections amid eroding traditional practices.[2] A notable example is the transition from oríkì—elaborate praise names extolling lineage achievements—to more structured given names tied directly to birth circumstances, like Òjó (born on a special day) or Taiwo (first of twins), which streamlined identity while preserving philosophical depth.Significance in Yoruba Society and Identity
In Yoruba society, names serve as profound reflections of an individual's destiny, known as àyànmọ́, encapsulating the predetermined life path believed to be assigned by Olódùmarè, the supreme deity, at birth. These names are not mere labels but philosophical anchors that articulate the Yoruba worldview, where a person's òrìṣà (deity) influences their existence, and the name itself can invoke divine forces to shape outcomes such as success, longevity, or resilience. For instance, names derived from circumstances of birth are selected to align with and affirm this destiny, reinforcing the belief that uttering or bearing a name perpetuates its inherent power over one's trajectory.[2][6] Family history is deeply embedded in Yoruba naming, with names acting as repositories of lineage, ancestral struggles, and communal memory, thereby fostering a sense of continuity and belonging. Theophoric names, often revealed through the Ifá oracle—a divination system central to Yoruba spirituality—provide spiritual protection by invoking specific òrìṣà or ancestral guardians to shield the bearer from misfortune. This practice underscores the name's role as a spiritual contract, where the Ifá priest interprets omens to choose a name that safeguards the child's ori (inner head or personal deity) and ensures harmony with cosmic forces.[2][7][6] Socially, Yoruba names delineate roles within the community, indicating birth order, gender, or pivotal events to strengthen interpersonal bonds and social structure. For example, names associated with twins, such as Ìbejì, honor the rarity of multiple births and integrate the individuals into a revered cultural niche that promotes communal support and identity. In the African diaspora, particularly in the Americas shaped by the transatlantic slave trade, Yoruba names have become symbols of resistance against colonial imposition, preserving ethnic identity amid forced assimilation and religious conversion efforts by European powers. This retention of indigenous nomenclature asserts cultural sovereignty, countering the erasure of Yoruba heritage and enabling descendants to reclaim ancestral ties through names that echo pre-colonial philosophies.[8]Components of Yoruba Names
Structure and Composition of Given Names
Yoruba given names, known as orúkọ or orúkọ abáso, are primarily constructed from the Yoruba language's lexical, phrasal, or sentential elements, often forming compound words that embed deeper sociocultural meanings. These names typically combine prefixes denoting deities, attributes, or circumstances—such as Olú- (meaning "Lord" or "God has") or Ogún- (referring to the god of iron)—with suffixes or roots that indicate qualities, events, or aspirations, like -wá (to come) or -yemí (suits me). For instance, Olúwatáyò combines Olú- with táyò (joy has come), translating to "God has brought joy." This morphological composition allows names to function as miniature sentences or phrases, reflecting the language's agglutinative nature.[9][10] Semantically, Yoruba given names are categorized based on themes such as birth circumstances, personal virtues, and prayers or invocations to deities. Circumstance-based names often arise from events surrounding the birth, such as Adésínà (the crown has opened the way, given to a child born after infertility) or Ìgè (born feet first). Virtue-oriented names emphasize desirable traits like wisdom or strength, exemplified by Akin- prefixed names like Akíntúndé (the warrior has returned), highlighting resilience. Theophoric or prayer-based names express gratitude or supplication to divinities, such as Ògúnsinà (Ogun opens the way) or Ògúntomole (Ogun is worthy to be worshipped). These categories underscore how names serve as encapsulations of familial hopes and experiences.[2][9] As Yoruba is a tonal language with three registers—high, mid, and low—phonetic features, particularly tone placement, profoundly influence the structure and interpretation of given names, where altering tones can shift meanings entirely. For example, the cited sources discuss tonal patterns like LLH and LHH in attributive names, affecting semantics and form; elision of vowels or syllables, such as in Débáyò from Adébáyò (the crown meets joy), often accompanies compensatory tonal adjustments to maintain prosodic balance.[11][10] Gender distinctions in Yoruba given names are not rigidly binary, with many unisex options like Táíwò (first to taste the world) used for either sex, but subtle markers exist through semantics, tone patterns, and morphology. Masculine names frequently feature LLH tones and verbs connoting action or possession. Feminine names may use LLH or the marked LHH pattern with nurturing verbs, or prefixes like Adùnní (sweet to possess). Elements like Adé- (crown) appear more commonly in male-oriented royal names, such as Adéyemí (the crown suits me), though overlap persists due to cultural flexibility.[11][2]Surnames, Clan Names, and Family Lineages
In Yoruba culture, family names, known as orúkọ ìdílé, are inherited identifiers that primarily follow patrilineal lines, linking individuals to their paternal ancestors, professions, or places of origin. These surnames often consist of compound words derived from Yoruba linguistic structures, such as noun phrases referencing deities, royalty, or natural elements combined with clauses expressing attributes or events. For instance, Adeyemi, common among the Ifẹ̀ subgroup, translates to "the crown suits me," signifying royal heritage or worthiness. Similarly, Ogunleye, prevalent in Ìjẹ̀bú lineages, means "the god of iron has honor," evoking descent from warriors or ironworkers. This patrilineal transmission ensures that orúkọ ìdílé serve as enduring markers of familial identity, passed from father to children regardless of gender, though daughters may adopt their husband's surname upon marriage. Clan systems among the Yoruba are deeply intertwined with extended family structures, referred to as ebi (extended kin group) and ìdílé (homestead or lineage compound), which form the foundational social units beyond the nuclear family. The ebi encompasses multiple generations connected through blood, marriage, or adoption, often residing in a shared compound (agbọ ìlẹ́), and is headed by an olórì ẹbí who maintains order and resolves disputes. Names like Ogunleye or Ṣóyínká (meaning "the god of the farm surrounded me," linked to Ẹ̀gbá clans) reflect these ties, indicating descent from specific ancestral lines associated with professions, migrations, or totemic symbols. Such clan names reinforce collective identity and social obligations, distinguishing subgroups like Ifẹ̀, Ọ̀yọ́, or Ìjẹ̀bú through dialectal variations in surname formation. Post-colonization, Yoruba surnames in Nigeria and Benin have undergone adaptations while largely retaining their compound forms to preserve cultural essence. Colonial influences introduced Western naming conventions, leading some families—particularly Christians—to substitute pagan deity references with monotheistic terms, such as replacing Ògún with Olúwa (Lord) in names like Olúwadáre (formerly Ògúndáre, meaning "the god of iron has arrived"). In Benin Republic, where Yoruba communities like the Nago maintain strong ties to Nigerian counterparts, traditional orúkọ ìdílé persist alongside French administrative influences, but core etymologies from ancestors or clans remain intact. Unlike given names assigned at birth to commemorate personal events, surnames are typically fixed during adulthood or marriage, solidifying one's position within the family lineage.Naming Traditions and Practices
The Naming Ceremony Process
The Ìsọmọlórúkọ, or Yoruba naming ceremony, is a communal ritual that formally welcomes a newborn into the family and society, typically held between the seventh and ninth day after birth to allow time for observation of the child's health and deliberation on the name.[12] Traditionally, the ceremony occurs on the ninth day for boys and the eighth for girls, though variations exist based on regional customs or religious influences, with some communities observing it on the seventh day overall.[13] This timing symbolizes a period of protection and transition from vulnerability to social integration.[14] The ceremony begins with the gathering of extended family, elders, and community members at the family home, often adorned in traditional attire, where guests bring gifts such as cloth or money to honor the child.[15] An elder or respected family member, sometimes a babaláwo (diviner) in traditional settings, leads the proceedings, starting with invocations to ancestors through libations of palm wine or fruit juice, accompanied by prayers for the child's long life and prosperity.[15] The mother, as a central participant, presents the child, and the group recites oríkì—praise poetry that extols the child's lineage and foretells a positive future—before the selected name is announced and collectively affirmed by attendees repeating it aloud.[2] A key ritual involves presenting symbolic items to the child, which the mother or elder touches to the infant's lips or tongue while offering blessings, representing life's diverse experiences.[12] Common items include water, signifying purity and communal importance; bitter kola nuts, symbolizing the need to endure hardships; honey or sugar for sweetness and joy; salt for the value of good character; and palm oil for resilience.[15][14] Drumming and ewi (poetic chants) may accompany these acts to invoke spiritual protection, with the community responding "Aṣẹ" to seal the blessings.[15] Regional variations occur between southwestern Nigeria and the Yoruba communities in Benin Republic, where ceremonies in Benin may incorporate more Fon-influenced elements like extended drumming sequences, while Nigerian practices emphasize family oríkì recitation.[1] Religious adaptations are common: Christian families often integrate a pastor-led hymn or baptism-like anointing on the eighth day, substituting oríkì with biblical praises, whereas Muslim households hold it on the seventh day with an imam's prayers and Quranic recitations, blending traditional symbols with Islamic rituals.[2][16] Following the rituals, a feast of foods like pounded yam and goat stew is shared, marking communal celebration and the child's official recognition.[12] The name is then recorded in family lineages or oracles for posterity, ensuring the child's integration into ancestral and social networks.[15]Factors Influencing Name Selection
In Yoruba naming practices, divination through the Ifá oracle plays a central role in determining a child's name, as it is believed to reveal the child's destined identity and associated taboos. The ritual known as Esentaye or Akosejaye, performed by an Ifá priest shortly after birth, involves marking the child's feet on a divination tray to invoke an Odu (a sacred chapter of Ifá corpus), which directly inspires the selected name and outlines prohibitions to ensure the child's well-being. For instance, the Odu Okanran Oyeku may yield the name Olaifa, signifying prosperity brought by Ifá, while Osa Meji could result in Ifayemi, meaning Ifá suits me.[17] These taboos, such as avoiding certain colors like green in the case of Odu Iwori Osa or refraining from specific foods, are prescribed to avert misfortune, with historical accounts noting severe consequences, like a parent's death, for non-compliance.[17] This process underscores the Yoruba worldview that names align the individual with cosmic forces, preventing existential discord.[2] Circumstantial factors, drawn from events during pregnancy, birth, or family circumstances, heavily influence name choices to encapsulate the narrative of the child's arrival. Names often commemorate challenges overcome, such as Adesina, given to a child born after prolonged parental barrenness, or Abisogun, reflecting a birth amid wartime turmoil.[14] Birth timing or location also shapes selections, as seen in Abiodun for a child born during a festival or Bámìdelé for one delivered far from the family home.[2] Family status at the time further informs names like Ekundayo, meaning tears have turned to joy, or Ọmọtáyọ, denoting a child who brings joy to the household, capturing emotional relief after hardship.[14] These names serve as mnemonic devices, preserving the family's lived experiences and aspirations within the child's identity.[2] Familial input significantly guides name selection, with elders like grandparents often proposing options that honor lineage and reinforce kinship ties. A key consideration is the use of commemorative names for children born soon after a relative's death, reflecting beliefs in reincarnation, such as Babatunde ('the father returns') for a boy after his father's death or Yetunde ('mother returns') for a girl after her mother's death.[18] Parents typically compile a list of potential names, which is reviewed and refined by extended family members to ensure alignment with ancestral heritage, such as invoking clan praises or oríkì (lineage poetry).[2] This practice reflects broader Yoruba metaphysical views on reincarnation and the afterlife, where names carry spiritual weight.[2] Contemporary influences, particularly urbanization and globalization, have introduced hybrid naming trends that blend traditional Yoruba elements with English or Western inspirations, often prioritizing practicality in multicultural settings. In urban areas, names like Oluwaremilekun (God has dried my tears) evolve into English equivalents such as Joy or Blessing, reflecting Christian missionary impacts and the ease of pronunciation in professional contexts.[19] Post-2000s exposure to Nollywood films has further popularized creative hybrids, where characters' names inspire real-life choices, such as combining Yoruba roots with pop culture motifs to signify modernity while retaining cultural essence.[20] This shift, accelerated by migration to cities, sometimes dilutes oracle-based traditions but fosters adaptive identities amid socioeconomic changes.[21]Common and Notable Yoruba Names
Popular Given Names and Meanings
Yoruba given names are deeply meaningful, often encapsulating prayers, circumstances of birth, or invocations to deities, and they form a core part of personal identity in Yoruba culture. These names are typically selected during the eighth-day naming ceremony and reflect themes such as divine favor, family lineage, or social aspirations. Widely used examples include those prefixed with Olú- (referring to the supreme deity) or tied to birth events, which remain prevalent among Yoruba communities in Nigeria, Benin, and Togo.[22][14] Theistic names, invoking Olodumare or orishas, dominate popular choices and express supplication or gratitude. For instance, Olúwásẹ̀yí means "God has done this," a common expression of thanks for a child's arrival, while Ògúnjìmí translates to "Ogun has given me this child to nurture," referencing the orisha of iron and war for protection. These names are frequently bestowed to seek divine intervention in the child's life.[22][2] Event-based names draw from birth circumstances or family situations, providing etymological insight into the moment of arrival. Babátúndé, meaning "father has returned," is given to a male child seen as the reincarnation of a deceased paternal ancestor and ranks among the most common Yoruba names in Nigeria due to beliefs in ancestral continuity. Twin-related names like Táiwo ("the first to taste the world") for the firstborn twin and Kehíndé ("the one who comes after") for the second are culturally significant, often used in pairs to honor multiple births. Ìdòwú, for a child born immediately after twins, signifies "born after twins," tying the event to familial continuity.[14][2] Praise or aspirational names emphasize desired traits like nobility or resilience. Àdùké means "for the crown one fights," a female name evoking royal contention and beauty, while Ádésinà ("the crown clears a path") is given to a child born after prolonged infertility, symbolizing breakthrough and joy. Such names are popular for their uplifting connotations, often gender-specific with masculine forms ending in high tones.[22][14]| Name | Meaning | Theme | Gender |
|---|---|---|---|
| Babátúndé | Father has returned | Reincarnation | Male |
| Yetúndé | Mother has returned | Reincarnation | Female |
| Táiwo | First to taste the world | Birth event (twins) | Unisex (first twin) |
| Kehíndé | The one who comes after | Birth event (twins) | Unisex (second twin) |
| Ìdòwú | Born after twins | Birth event (post-twins) | Unisex |
| Ádésinà | The crown clears a path | Praise/aspiration | Unisex |
| Ògúnjìmí | Ogun has given me this child | Theistic | Male |
| Málọmọ | Do not go away again | Abiku (spirit child) | Unisex |
Prevalent Surnames and Their Etymologies
Yoruba surnames, often derived from ancestral oriki (praise poetry), proverbs, or references to deities, serve as key indicators of clan affiliation and historical identity among sub-ethnic groups such as the Ifè, Òyó, Ègbá, and Èkìtì.[23] These names typically combine a noun phrase with a verb phrase, reflecting cultural, religious, or environmental elements tied to the clan's origins or migrations.[24] For instance, prevalent surnames like Sọyínká originate from the Ègbá subgroup, etymologically meaning "the god of the farm surrounded me," linking to agricultural heritage and the deity Òrìṣà-oko.[23] Similarly, Omísákí, common among the Ifè people, translates to "the river goddess performed gallantly," evoking the clan's historical association with water bodies and the deity Yemọ.[24] Other widespread surnames trace back to specific clans or historical events. In the Òyó-Ìbàdàn region, Òkèbùkólá derives from "the hill has added to wealth," referencing the hilly terrain and prosperity motifs in Òyó migration narratives.[23] Among the Èkìtì and Ìjẹṣà, names like Olúmilúà mean "the lord has done good," often tied to ethical or behavioral proverbs emphasizing communal harmony in these eastern Yoruba groups.[23] Ògúnsà nwó, prevalent in iron-working clans across various subgroups, etymologically signifies "the god of iron paid a debt," originating from occupational guilds honoring Ògún, the deity of metallurgy and warfare.[24] These etymologies highlight how surnames encode clan histories, with patterns indicating migrations from ancient centers like Ilé-Ifè to subgroups like Òyó or Èkìtì.[23] In contemporary Nigeria, surnames such as Adebayọ (meaning "the crown meets joy") and Ajáyí (meaning "my joy has come to rest") rank among the most common Yoruba family names, with Adebayọ appearing over 405,000 times and Ajáyí over 355,000 as of circa 2020 estimates from Forebears.io.[25] Balógun ("a warrior or general"), linked to military clans in Òyó and Ègbá histories, has an incidence of about 215,000, reflecting its prevalence in southwestern states.[25] Fakúnlẹ, etymologically "wealth has grown," stems from proverbs about prosperity in merchant clans and remains common in urban Yoruba communities.[23] Abiódún ("born on a festival day"), originally a given name but adopted as a surname in some lineages, connects to celebratory events in Ìjẹbú and Èkìtì clans, with notable prevalence in the 2010s diaspora surveys.[25] Among Yoruba royalty and elite clans, certain surnames have evolved into titles denoting nobility. Prefixes like Ọba- ("king" or "ruler") in names such as Ọba tó gá, indicate descent from Odùduwà, the legendary progenitor, and signify leadership roles in kingdoms like Òyó or Bènin-influenced areas.[26] In the diaspora, particularly in the UK and US, these surnames often retain their Yoruba form but pair with anglicized spellings or English given names, such as "King Adebayo" for Ọba Adébáyọ, preserving clan ties amid migration since the 19th-century Atlantic trade. This adaptation highlights how surnames continue to mark identity across global Yoruba populations estimated at over 40 million.[25]| Surname | Etymology/Meaning | Clan Association | Example Prevalence (Nigeria) |
|---|---|---|---|
| Sọyínká | The god of the farm surrounded me | Ègbá | Common in southwestern states[23] |
| Omísákí | The river goddess performed gallantly | Ifè | Widespread in central Yoruba areas[24] |
| Òkèbùkólá | The hill has added to wealth | Òyó-Ìbàdàn | Prevalent in Oyo region[23] |
| Adebayọ | The crown meets joy | Various (e.g., Èkìtì) | 405,463 incidences (circa 2020)[25] |
| Balógun | One who wields power (warrior) | Òyó, Ègbá | 214,931 incidences (circa 2020)[25] |