Surnames as Markers of Identity among the Yorùbá Sub-Ethnic Group Members ()
1. Introduction
Yorùbá is a nomenclature that refers to the entire sub-ethnic groups that speak the Yorùbá language in Nigeria. It should be understood also that the Yorùbá language has different dialects and each dialect group forms a distinct sub-ethnic group and the different sub-ethnic groups existed as independent nations or entities before the incur- sions of the British missionaries into the South-western part of Nigeria. It was the British influence that was re- sponsible for the amalgamation of the different Yorùbá sub-ethnic groups into a single nation or entity (see Johnson, 1921; Adétúgbò, 1967; Òkédìjí & Òkédìjí, 1970; Fresco, 1970; Oyètádé, 1983; Abíọ́dún, 1992; Ọlátẹ́- jú, 1997; Ọlọ́mọ́là, 2005; Olúwátáyọ̀, 2010; Ìkọ̀tún, 2013). However, the consensus of opinion that the Yorùbá sub-ethnic groups have a common descent from Odùduwà, the progenitor of the Yorùbá nation, appears debata- ble in view of the political and ethnic boundaries which existed among the Yorùbá sub-ethnic groups before the incursions of the British missionaries into the South-western part of Nigeria. But, the linguistic, religious and cultural evidence that is available lends credence to the claim that the Yorùbá sub-ethnic groups must have had a common origin (see Johnson, 1921; Ìdòwú, 1962; Òkédìjí & Òkédìjí, 1970; Yémitàn & Ògúndélé, 1970; Vidal, 1986). Although there are Yorùbá ethnic groups in both Kwara state and the Republic of Benin, it will be re- called that the Western State created by Gen. Yakubu Gowon in 19671 is now split into Ògùn, Ọ̀yọ́, Ọ̀ṣun, Oǹdó, Èkìtì and Lagos (Èkó) states. The state creators did not ignore the fact that members of the Yorùbá ethnic groups live in Kwara, Kogi and parts of Edo states. Members of the Yorùbá ethnic groups therefore, are Ọ̀yọ́, Ìjẹ̀ṣà, Èkìtì, Ifẹ̀, Ìjẹ̀bú, Ẹ̀gbá, Lagos (Èkó), Ìlàjẹ, Àkúrẹ́, Oǹdó, Ìgbómìnà, Ọ̀wọ̀, Àkókó, Ìkálẹ̀, Owé, Yàgbà, Ìjùmú, Ìbọlọ̀ and Òǹkò (see also Adétúgbò, 1967; Abíọ́dún, 1992; Ìkọ̀tún, 2013).
However, in this paper, we are interested in the use of surnames as markers of identity among the Yorùbá people. Although attempts have been made to discuss personal names among the Yorùbá-speaking people, the studies have only focused on names generally and not on surnames that serve as markers of identity among the Yorùbá sub-ethnic group members (see Ṣówánde & Àjànàkú, 1969; Ẹkúndayọ̀, 1977; Akínnásò, 1980; Babalọlá & Àlàbá, 2003; Ajíbóyè, 2009; Ìkọ̀tún, 2010, 2013). This present work is radically different from the previous works because whereas the earlier works focused on Yorùbá personal names in general, the present work seeks to locate the Yorùbá surnames within particular sub-ethnic groups to show that though all the names described in the previous works are Yorùbá names, the previous works do not distinguish tradition-based names that are to- day surnames and also do not tell us where the names can be found within the Yorùbá sub-ethnic groups. In this paper therefore, we discuss surnames that serve as markers of identity among the Yorùbá people of South-West- ern Nigeria. We argue that although the Yorùbá people are linguistically and culturally homogeneous, Yorùbá surnames are pointers to the different sub-ethnic group entities that comprise the Yorùbá nation. This implies that upon hearing a particular name it is possible to easily identify the name with a particular Yorùbá sub-ethnic group. For example, “Ṣóyínká” (The god of the farm surrounded me) is traceable to only Ẹ̀gbá sub-ethnic group. A surname is that name by which every member of a family is known, and that puts members of the family to- gether as coming from one ancestor. Moreover, according to Turnbull (2010: p. 1503), a surname is the name that is common to a family often used with the English titles such as Mr., Ms., Mrs. or Miss. We can extend the Turnbull’s (2010: p. 1503) definition to cover names that are common to races or ethnic groups since such names are also used as surnames among members of the races or ethnic groups. So, in this paper, our pre-occu- pation is to discuss surnames as they relate to different Yorùbá sub-ethnic groups.
1General Yakubu Gowon was the Nigerian Military Head of State between 1966 and 1975. He split Nigeria into twelve states in 1967.
2Prof. Ìṣọ̀lá Ọlọ́mọ́là shed light on Yorùbá history and surnames among the Yorùbá people. Prof. Ọlọ́mọ́là was a History lecturer between 1972 and 2005 at the Ọbáfẹmi Awólọ́wọ̀ University Ilé-Ifẹ̀ in Nigeria and, at present, a professor of History at the Èkìtì State University, Ado-Èkìtì, Nigeria.
But, before we go further, it must be observed that surnames or generational names that are peculiar to a par- ticular area may be found in another area as a result of wars and business activities. It will be recalled that dur- ing the Yorùbá inter-tribal wars, before the British incursions into the Yorùbá-speaking areas of Nigeria, some Yorùbá sub-ethnic group members who sought refuge remained and died in their new homes where they had fled to for safety and their children who could not go back to their ancestral homes lay claim to where they grew up. This is the reason why we have for example Ìjẹ̀bú surnames (e.g. Odùkọ̀yà (The god of wisdom has rejected suf- fering)) in Ifẹ̀tẹ̀dó―a town in Ọ̀ṣun State2. The situation described above is also peculiar to many of those itine- rant merchants during the pre and post slave trade periods who, as a result of their business exploits, had refused to go back to their sub-ethnic towns or areas until their deaths and their children who were born and who grew up in the new towns or homes identified themselves with the new towns or homes that were not previously theirs, but retain their surnames that show Yorùbá sub-ethnic group affinities.
2. Previous Studies
Information from some religious books shows that the Yorùbá people used to worship the Supreme Being through gods or deities or divinities before the advent of Christianity in Yorùbá land (see Ìdòwú, 1962: pp. 71-106; Fábùnmi, 1969: pp. 3-13; Káyọ̀dé, 1984: pp. 32-35). Káyọ̀dé (1984: p. 32) further says that:
··· it is difficult to determine the number of these divinities, but over 400 lesser divinities and spirits are recognized by the Yorùbá, most of whom have their own priests and followers···
While we agree with Káyọ̀dé (1984: p. 32) that it is difficult to determine the number of gods among the Yo- rùbá people and that the gods have their priests and followers, we want to add that some of the gods were very prominent and known among all Yorùbá ethnic groups by their different names. Some of the gods or divinities that were very prominent among the Yorùbá sub-ethinc groups were “Ògún” (The god of Iron), “Ifá” or “Ọrúnmìlà” or “Odù” (The god of divination or oracle), “Èṣù” (The law enforcer), “Ọya” (The river goddess), “Òrìsà oko” (The god of farm), “Ọ̀sun” (Goddess of Ọ̀sun river), “Egúngún” (Masquerade), “Orò”3 (Orò cult) and “Ṣàngó” (The god of thunder).
We want to add also that the followers of the gods and their descendants were not difficult to identify because they used to adopt the names of the gods in the structure of their names (see also Adéoyè, 1972; Odùyọyè, 1972; Ẹkúndayọ̀, 1977; Akínnàsò, 1980; Babalọlá & Àlàbà, 2003). For example, Ògúnbíyìí is a popular Yorùbá sur- name which consists of the name of a god (ògún), and a verb phrase that consists of a verb (bí) and an object noun phrase (èyí). Other examples are shown below.
3Orò is a rattling Yorùbá deity believed to be worshipped at night and women are forbidden to see him.
4Essentially, there are sixteen Ifá verses called “Odù”. Hence, we have “Odù Ifá”. It is also an alternative name for Ifá. While the Ìjẹ̀bú sub- ethnic group endorses Odù as the NP of some of their names other Yorùbá sub-ethnic groups endorse Ifá. Fábùnmi (1969: p. 13) also reports that Ifạ́ is the nickname or alias of “Ọ̀rúnmìlà” which means “ọ̀run ló mọ àti là” (only heaven knows the means of salvation).
We want to observe also that some followers of some gods adopted the names of the gods as their personal names. Some examples are “Erinlẹ̀” (The god of land) and “Olókun” (Literarily, the owner of the sea but this is another name for Ifá-the god of oracle).
However, Ajíbóyè (2009) remarks that some Yorùbá Christians delete the NPs of some tradition-based Yorùbá surnames and replace them with “Olúwa” (Lord) which is the Christian “Olúwa” (Lord) or Jesus Christ. Some examples are shown below.
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Similarly, Ìkọ̀tún (2013: pp. 77-79) observes that if the Europeans who brought Christianity to Nigeria had not introduced the use of first names with surnames in formal situations such as schools, for example, the tradition- based Yorùbá personal names would have become extinct by now. This is because while most Yorùbá Christians still retain the Yorùbá gods as the NPs of their surnames, none endorses any of the gods as the NP of his or her first name. Therefore, we argue that the introduction of Western or European address forms in Yorùbá land, whe- reby the use of surnames is emphasized, has helped in preserving the Yorùbá religious thoughts and beliefs. This is because the tradition-based surnames serve as reminders or are full of reminiscences of the religious activities of the Yorùbá people before the advent of Christianity in Yorùbá land. In this paper, we show that the use of tra- dition-based Yorùbá surnames can help to distinguish one Yorùbá sub-ethnic group member from another. But we need to remind ourselves that though Ṣówánde and Àjànàkú (1969), Odùyọyè (1972), Ẹkúndayọ̀ (1977), Akínnásò (1980), Babalọlá and Àlàbá (2003), Ìkọ̀tún (2010, 2013) and many others have, in their research works, focused on Yorùbá personal names in general, the present work discusses the tradition-based names that are today surnames as well as where the surnames can be found within the Yorùbá sub-ethnic groups. But we shall focus only on Ifẹ̀, Ọ̀yọ́-Ìbàdàn, Ìjẹ̀bú, Ẹ̀gbá, Èkìtì, Ìjẹ̀ṣà, Ọ̀yọ́-Aláàfin, Oǹdó, Àkúrẹ́ and Ìlàjẹ dialect groups.
2.1. Data Collection
Studies conducted on Yorùbá personal names as well as Yorùbá people by previous researchers formed part of the data that we used in this work. The researchers are Ṣówándé and Àjànàkú (1969), Odùyọyè (1972), Adéoyè (1972), Ẹkúndayọ̀ (1977), Akínnàsò (1980), Johnson (1921), Ajíbóyè (2009) and Ìkọ̀tún (2010, 2013). In addi- tion, The Nigerian Joint Admissions and Matriculation Board’s (JAMB) lists of applicants seeking admission in- to Èkìtì State University, Ọbáfẹ́mi Awólọ́wọ̀ University, Ọlábísí Ọ̀nábánjọ University and University of Ìbàdàn were used. In the lists that were sent by the Nigerian Joint Admissions and Matriculation Board (JAMB) be- tween 2005 and 2011, first and surnames or generational names and states of origin of the candidates considered for admissions are clearly shown. We also consulted some historians who are university lecturers and some Yorùbá traditionalists on naming among the Yorùbá people. The lists of staff of Èkìtì State University, Ọbáfẹ́mi Awólọ́wọ̀ University, Ọlábísí Ọ̀nábánjọ University and University of Ìbàdàn which contain their bio-data as well as information from interviews that were conducted with some users of some Yorùbá surnames were similarly considered. It is believed that the number of students with staff of the four universities is sufficiently representa- tive of all the Yorùbá sub-ethnic groups.
2.2. Data Presentation
In this section, we present our data. The data or names are just some examples of names that were used as sur- names or generational names, and they are as follows:
1) Omíṣakin (The river goddess has performed gallantly).
2) Omírẹ̀mílẹ́kún (The river goddess consoled me).
3) Elúfidípẹ̀ (Elú5 has used this to compensate).
4) Elúfisóyè or Elúfióyè (Elú has made him a chief).
5Ifẹ̀ ethnic group is believed to have been divided into seven groups and the seventh is called “elú”. The NP “elú” can form the NP of the name of any one that comes from the seventh sub-ethnic group.
5) Ọ̀ráfidípẹ̀6 (The god has used this to compensate).
6) Ọ̀ráfidíyà (The god has given this in replacement of suffering).
7) Fádiórà (Ifá is a thing that we use money to buy).
8) Ọlágbajú (Riches are popular).
9) Ọláfaré (Riches have brought fortune).
10) Adégbajú (The crown is popular).
11) Òkèbùkọ́lá (Hills have added to honour).
12) Òkégbèmí (Hills have favoured me).
13) Ọnàbówú (Designing has met jealousy).
14) Òkúsànyà (Death has compensated for the suffering).
15) Odùkalẹ̀ (The Ifá divination has been established).
16) Ọṣìtólú7 (The god is equal with a special child/Lord).
17) Ògúnsanwó (The god of iron paid a debt/money).
18) Ògúnnáìkè (The god of iron is in the house).
19) Ògúnbádéjọ (The god of iron resembles crown).
20) Ògúnbánjọ (The god of iron assembles with me).
21) Adénúgà (A crown in the palace or a place).
22) Bámgbóṣé (Help me to carry the god of divination’s tool).
23) Ògúnbẹ̀wọ́n (The god of iron has begged them).
24) Ògúnbẹ́kùn (The god of iron has met a leopard).
25) Ògúnbánwòó (The god of iron has helped me to look after him or her).
26) Ṣóyínká (The god of farm surrounded me).
27) Ṣówùmí (I love the god of farm).
28) Ṣógúnlẹ̀ (The god of farm has landed).
29) Akíọya (The valiant of the river Niger).
30) Akínmolúsìn (The valiant knows who is a true worshipper).
31) Akínrelérẹ̀ (The valiant has returned to his house).
32) Adéfúlùúrẹ̀ (The crown loves its people or town).
33) Akín-ìnkúgbé (The valiant did not die in vain).
34) Akín-ìndùtirẹ̀ (The valiant has struggled for his/her own).
35) Akín-núbi (The valiant has removed the bad thing).
36) Akínlọsótù (The valiant went to war).
37) Awẹ́ (A praise name).
38) Òní (Literally, “Òní” means “Today” but culturally, it is a traditional name given to a child who is very small in stature at birth and who, ceaselessly, cries day and night).
39) Ọ̀la (Literally, “Ọ̀la” means “Tomorrow” but culturally, it is a name given to a child that is born after “Òní”).
40) Ọ̀túnla (Literally, “Ọ̀túnla” means “the day after tomorrow” but culturally, “Ọ̀túnla” is the younger sibling to “Ọ̀la”).
41) Ọlọ́mọ́là (Whoever has children of his/her own is wealthy).
42) Ọ̀gínní (Descriptive name).
43) Òbéḿbé (Descriptive name).
44) Olúmilúà (My special child has good behaviour).
45) Adémilúà8 (My crown has special character).
46) Ògúnjẹ́milúà (It is the god of iron that enables me to have special behaviour).
6The NP “Ọ̀rà” is taken from “Ọ̀ràmfẹ̀” who was believed to have been the highest of the deities worshipped in Ilé-Ifẹ̀ (see Fábùnmi, 1969: p. 3). However, the NP “Ọ̀rà” that carries low-low tone contour changes to “Ọ̀rá”, a low-high tone contour because the tone that follows the second low tone is mid tone.
7The segment “olú” may have two interpretations. It may, for instance, mean “olú ọmọ” (a special child). It may also be a shortened segment of “Olúwa” (Lord).
8The NP “adé” in this context does not connote crown. Rather, “adé” is used as metonymy.
47) Awóṣùsì (A traditional priest has done famously).
48) Adéparúsì (The crown has seen fame at last).
49) Eégúnlúsì (The masquerade has fame).
50) Olúwasùsì (The Lord has done famously).
51) Ẹbíbọ̀wálé (The family members have returned home).
52) Ògúngbàmi (The god of iron has delivered me (from danger)).
53) Òkunnùwà (The sea is well-behaved).
54) Ògúndèrò (The god of iron initiates an idea).
55) Ikúésàn (Death is never a good thing).
56) Ikúéjúwalọ (Death does not allow us to go).
57) Adésidà (The crown has not done wickedly/cruelly).
58) Adélẹgàn (The crown does not have disdain).
59) Adégbọ̀nmírè (The crown does not leave me).
60) Àfọ̀njá9 (A metaphorical name for a dangerous warrior).
61) Ọládìgbòlù (He/she is assaulted by wealth).
62) Gẹsindé (He/she arrives on a horse).
63) Gbádégẹsin (Somebody who splendidly rides on a horse with a crown).
64) Ṣàngódìran10 (The god of thunder is now for the whole generation).
65) Àjùwọ̀n (Praise/Descriptive name).
3. Discussion
We have shown in the introductory section of this paper that Yorùbá is a nomenclature that refers to the amal- gamation of Yorùbá sub-ethnic groups which include Ifẹ̀, Ìjẹ̀ṣà, Èkìtì, Ọ̀yọ́, Ìjẹ̀bú, Ẹ̀gbá, Àkúrẹ́, Oǹdó, and Ìlàjẹ, to mention a few. In this section, we discuss surnames that are used as markers of identity among Yorùbá sub- ethnic group members. As we have said earlier, we shall focus on Ifẹ̀, Ọ̀yọ́-Ìbàdàn, Ìjẹ̀bú, Ẹ̀gbá or Abẹ́òkúta, Oǹdó11, Ìjẹ̀ṣà, Èkìtì, Àkúrẹ́, Ìlàjẹ and Ọ̀yọ́-Aláàfin.
Among the Yorùbá people, if the NP of any Yorùbá surname or generational name is “omi” (water or river) or “elú” (family) or “ọ̀rà” (god), then, the addressee is most likely to have come from Ifẹ̀. This is because the gods or goddesses the Ifẹ̀ people worshipped before the advent of Christianity were “omi” (water or river) “ọ̀rà” (god) and “elú” (family). Some examples of such Yorùbá surnames are as follows:
NP VP
66) Omi ṣe akin-Omíṣakin (The river goddess has performed gallantly).
67) Omi rẹ̀ mí ní ẹkún-Omírẹ̀mílẹ́kún or Omírẹ̀mí (The river goddess consoled me).
68) Elú fi dí ìpẹ̀-Elúfidípẹ̀ (The god has used this to compensate).
69) Elú fi sí oyè-Elúfisóyè or Elúfióyè (The god has installed him a chief).
70) Ọ̀rà fi dí ìpẹ̀-Ọ̀ráfidípẹ̀ (The god has used this to compensate).
71) Ọ̀rà fi dí ìyà-Ọ̀ráfidíyà (The god has given this in replacement of suffering).
Similarly, if the VP of any Yorùbá surnames is any of the ones shown below, the addressee is also from Ifẹ̀ in Ọ̀ṣun State.
NP VP
72) Ifá di ó rà-Fádiórà (Ifá is a thing that we now use money to buy).
73) Ọlá gba ojú-Ọlágbajú (Riches are popular).
74) Ọlá fa iré12-Ọláfaré (Riches have brought fortune).
75) Adé gba ojú-Adégbajú (The crown is popular).
Among the Ọ̀yọ́-Ìbàdan people, the worship of “òkè” (hill) was the case before the advent of Christianity. Therefore, if any Yorùbá surname has “òkè” as its NP, the probability that it is an Ọ̀yọ́-Ìbàdàn name is high. Examples are:
NP VP
76) Òkè bùkún ọlá-Òkèbùkọ́lá (The hill has added to honour).
77) Òkè gbè mí-Òkégbèmí (The hill hasfavoured me).
There are also instances where some Yorùbá surnames have words like “odù” (another name for Ifá divination process), “ọnà” (design), “òṣì” (god) and “òkú” (death) as NPs. Such addressees are certainly from Ìjẹ̀bú, a Yorùbá sub-ethnic group from Ògùn State as well as the Ìjẹ̀bú area that is annexed to Lagos state. Some exam- ples include the following:
NP VP
78) Ọnà bí owú-Ọnàbówú (Designing has given birth to jealousy).
78) Òkú san ìyà-Òkúsànyà (Deathhas compensated for the suffering).
80) Odù ka ilẹ̀-Odùkalẹ̀ (The Ifá divination has been established).
81) Ọṣì13 tó olú-Òṣìtólú (The god is equal with a special child/Lord).
Similarly, if verb phrases like “san owó” (pay debt or money), “ní àìkè” (inside the house), “ní inú ìgà” (at palace), “gbé oṣé” (carry Ifá tool), “bẹ̀ wọ́n” (beg them), “bá ẹkùn” (meet tiger) “bá adé jọ” (resembles crown), “bá mi jọ” (assembles with me) and “bá n wò ó” (help me look after him or her) are the VPs of Yorùbá sur- names, then the addressees are also from Ìjẹ̀bú speaking area of Ògùn state as well as the Ìjẹ̀bú area that is an- nexed to Lagos state. Some examples also include the following:
NP VP
82) Ògún san owó-Ògúnsanwó (The god of iron paid a debt).
83) Ògún ní àìkè-Ògúnnáìkè (The god of iron is in the house).
84) Ògún bá adé jọ-Ògúnbádéjọ (The god of iron resembles crown).
85) Ògún bá mi jọ-Ògúnbánjọ (The god of iron assembles with me).
86) Adé ní inú ìgà-Adénúgà (The crown resides in the palace).
Bá mi gbé oṣé-Bámigbóṣé or Bámgbóṣé (Help me to carry the god of divination’s tool).
87) Ògún bẹ̀ wọ́n14-Ògúnbẹ̀wọ́n (The god of iron has begged them).
88) Ògún bá ẹkùn-Ògúnbẹ́kùn (The god of iron has met a leopard).
89) Ògún bá n wò ó-Ògúnbánwòó (The god of iron has helped me to look after him or her).
In addition, the Ẹ̀gbá people who are also in Ògùn state were worshippers of “òrìṣà oko” (The god of the land) that is called “oṣó” (seer) before the advent of Christianity. This is the reason why common surnames which dis- tinguish the Ẹ̀gbá people from any other Yorùbá person have “oṣó” (god of farm) as their NPs. For example:
NP VP
90) Oṣó yí mi ká-Ṣóyínká (The god of farm has surrounded me).
91) Oṣó wù mí-Ṣówùmí (I love the god of farm).
92) Oṣó gún ilẹ̀-Ṣógúnlẹ̀ (The god of farm has landed).
The way the word “akin” (valiant) is spelt, which may also be the NP of some Yorùbá personal names, can distinguish an Ẹ̀gbá person from another Yorùbá person who is from another Yorùbá sub-ethnic group. While other Yorùbá sub-ethnic groups endorse the form “akin” (valiant) the Ẹ̀gbá people endorse the form “aki”. For example:
NP NP
93) Akí ọya-Akíọya15 (The valiant of the river Niger).
Furthermore, the contents of the VPs of some Yorùbá personal names which are common among the Oǹdó, Ilẹ̀-Olújìí, Òkìtìpupa and Ìdànrè people which also distinguish them from other Yorùbá ethnic groups are “mọ ẹni tí ń sìn” (know who is a true worshipper), “re ilé rẹ̀” (return to his house), “fẹ́ ìlú rẹ̀” (love his people or town), “kò kú gbé” (do not die in vain), “kò du tire” (does not struggle for his/her own) “nu ibi” (remove the bad thing) and “lọ sí òtù” (go to war).
13Babalọlá and Àlàbá (2003: p. 776) report that “Ọsì” can also be written as “Ọsìn” and that it means the god of iron among the Ìjẹ̀bú people. However, some Ìjẹ̀bú people claim that the word means King and not the god of iron.
14Although the VP “bẹ̀ wọ́n” (beg them) is also used in the name “Jẹ́mibẹ̀wọ́n” (Let me beg them) which is a name peculiar to the Yorùbá in Kwara State, the name is not a real name but a nickname which later became a surname when formal education was introduced in Nigeria (see also Ìkọ̀tún, 2013: p. 69).
15Isaac Akíọya was the Chairman of the National Sports Commission during Olúṣẹ́gun Ọbásanjọ́’s regime as Military Head of State. He was formerly a goal-keeper for the Nigerian Green Eagles’ Team and he is from Abẹ́òkúta in Ogun State.
NP VP
94) Akin mọ ẹni tí ń sìn-Akínmolúsìn (The valiant knows who is a true worshipper).
95) Akin re ilé rẹ̀-Akínrelérẹ̀ (The valiant has returned to his house).
96) Adé fẹ́ ìlú rẹ̀-Adéfúlùúrẹ̀ (The crown loves his people or town).
97) Akin kò kú gbé-Akín-ìn16kúgbé (The valiant did not die in vain).
98) Akin kò dù tire-Akín-ìndùtirẹ̀ (The valiant has not struggled for his/her own).
99) Akin nu ibi-Akínnúbi (The valiant has removed the bad thing).
100) Akin lọ sí òtù-Akínlọsótù (The valiant went to war).
Among the Èkìtì and Ìjẹ̀ṣà sub-ethnic groups, the surnames with which the Èkìtì people can be identified with are also the surnames the Ìjẹ̀ṣà people can be identified with in some cases. One reason for this position is that the two sub-ethnic groups are culturally and linguistically related to a great extent. In fact, during the Yorùbá in- tra-tribal war, Èkìtì and Ìjẹ̀ṣà had a common force and they were called Èkìtì Parapọ̀ (The Èkìtì have come to- gether). Therefore, the names that are common to the two groups are:
101) Awẹ́ (A praise name).
102) Òbéḿbé (A praise name).
103) Ọ̀gínní (A praise name).
104) Òní (Literally, “Òní” means “Today” but culturally, it is a traditional name given to a child who is very small in stature at birth and who, ceaselessly, cries day and night).
105) Ọ̀la (Literally, “Ọ̀la” means “Tomorrow” but culturally, it is a name given to a child that is born after “Òní”).
106) Ọ̀túnla (Literally, “Ọ̀túnla” means “the day after tomorrow” but culturally, “Ọ̀túnla” is the younger sibl- ing to “Ọ̀la”).
107) Ọlọ́mọ́là (Whoever that has children is wealthy).
But, if the standard Yorùbá word “ìwà” (behaviour) is realized as “ùà” and it is the object of a verb in a Yorùbá sentential name, then, the addressee must be an Èkìtì person. For example:
NP VP
108) Olú mi ní ùà→ Olúmilúà (My Lord has good behaviour).
109) Adé mi ní ùà→ Adémilúà (My crown has good behaviour).
110) Ògún jẹ́ mi ní ùà→ Ògúnjẹ́milúà (The god of iron has made me to have good behaviour).
Similarly, if the standard Yorùbá word “iyì” (fame) is realized as “ùsì” and it is used as the object of a verb in a Yorùbá sentential name the addressee is also an Èkìtì person. Some examples are:
NP VP
111) Awó ṣe ùsì→ Awóṣùsì (The cult has done what is famous).
112) Adé pa rí ùsì→ Adéparúsì (The crown has seen fame at last).
113) Eégún ní ùsì→ Eégúnlúsì (The masquerade has fame).
114) Olúwa ṣe ùsì→ Olúwaṣúsì (The Lord has done what is famous).
Furthermore, the names listed below are peculiar to Àkúrẹ́ people in Òǹdó state of Nigeria.
NP VP
115) Adé kò ṣe idà→ Adéṣidà (The crown has not done badly).
116) Adé kò ní ẹ̀gàn→ Adélẹ́gàn (The crown does not have disdain).
117) Adé kò gbọ̀n mí rè→ Adéègbọ̀nmírè (The crown has not left me).
One of the reasons why these names are peculiar to Àkúrẹ́ people is that the word “ìkà” (wickedness) in stan- dard Yorùbá is “idà” in Àkúrẹ́ dialect and the standard Yorùbá verb phrase “fi mí sílẹ̀” (leave me alone) is “gbọ̀n mí rè” in Àkúrẹ́ dialect17.
The words that are common in the NPs of Yorùbá surnames among the Ìlàjẹ ethnic group members are “ikú” (death) “ẹbí” (family) and “òkun” (determination). Some examples of such names are:
NP VP
118) Ikú é sàn→ Ikúésàn (Death is not a good thing).
119) Ikú é jú walọ→ Ikúẹ́júwalọ (Death does not allow us to go).
120) Ẹbí bọ̀ wá ilé→ Ẹbíbọ̀wálé (The family members have come back home or are reunited).
121) Òkun ni ùwà→ Òkunnùwà (the sea is well-behaved).
16The consonant [k] of the negative marker “kò” is deleted and progressive assimilation occurs between the nasal vowel [ĩ] and the oral vowel [ò]. This is also the case in example 98.
17The verb phrase “gbọ̀n mí rè” (leave me alone) is also used in Èkìtì dialect but the Èkìtì people do not adopt the phrase in their surnames.
Similarly, if the VPs of Yorùbá personal names are “gbà mi” (save me) and “dá èrò” (know everything) then the addresses are Ìlàjẹ people. Some examples are:
NP VP
122) Ògún gbà mi→ Ògúngbàmi (The god of ironhas rescued me).
123) Ògún dá èrò→ Ògúndèrò (The god of iron initiates an idea).
Finally, there are surnames that also distinguish members of the Ọ̀yọ́ sub-ethnic group from other Yorùbá sub- ethnic groups. The surnames are as follows:
124) Àfọ̀njá (A metaphorical name for a dangerous warrior).
125) Ọládìgbòlù (He/she is assaulted by wealth).
126) Gẹsindé (He/she arrives on a horse).
127) Gbádégẹsin (Somebody who splendidly rides on a horse with a crown).
128) Ṣàngódìran (The god of thunder has become the generation).
129) Àjùwọ̀n18 (Praise/Descriptive name).
4. Conclusion
In this paper, we have shown that we are interested in surnames that serve as markers of identity among the Yorùbá people of South-western Nigeria. We argued that this present work is radically different from the previous works because whereas the earlier works focused on Yorùbá personal names in general, the present work locates the Yorùbá surnames within particular sub-ethnic groups to show that though all the names described in the previous works are Yorùbá names, the previous works do not distinguish tradition-based names that are today surnames and also do not tell us where the names can be found within the Yorùbá sub-ethnic groups.
We showed also that surnames which indicate Yorùbá sub-ethnic group affinities are tradition-based personal names and that each of the tradition-based surnames is structurally a combination of a noun phrase and a simple clause or a noun phrase and a simple clause. It is further shown that the noun phrases depict traditional religions or deities that were peculiar to each sub-ethnic group before the advent of Christianity while the simple clauses, in some cases, consist of lexical items that are also peculiar to each sub-ethnic group dialect. It is also argued that the introduction of Western or European address forms into Yorùbá whereby the use of surnames is empha- sized has helped in preserving the Yorùbá religious thoughts, beliefs and variation in Yorùbá dialects. This is because, in some cases, the tradition-based surnames serve as reminders or are full of reminiscences of the reli- gious activities of the Yorùbá people before the advent of Christianity in Yorùbá land.
NOTES
9Babaloḷá and Àlàbá (2003: p. 78) say, among others, that Àfọ̀njá is a metaphorical name for a dangerous warrior: a person who, when carried up by an opponent, suddenly flies off.
10According to Ladipọ (1970: p. viii), Ṣàngó was the fourth king that reigned at Ọ̀yọ́ and because of his power he became a deified god when he died.
11Oǹdó, like Ọ̀yọ́, Bauchi and Enugu, is a name of a state as well as a name of a town in Nigeria. Oǹdó as a town, almost speaks the same dialect with Ilẹ̀-Olújìí, Ìdànrè and Òkìtìpupa. So, in this paper, Oǹdó, Ilẹ̀-olújìí, Ìdànrè and Okìtìpupa are grouped together as one Yorùbá sub-ethnic group.
12The word fortune, in standard Yorùbá, is “ire” which has mid-mid tone contour whereas the Ifẹ̀ people will pronounce the word as “iré” which has mid-high tone contour.