naming – okuruka amabara

Naming (Okuruka Amabara) in Bunyoro-Kitara

 

The value of names (amabara, pl.; ibara, sing.) as a historical source has not gone unnoticed by historians of Africa. In Bunyoro-Kitara, as was the case elsewhere in Africa, names and naming bear spiritual, psychological, and physical significance. Names, naming practices, and meanings for the people shape a collective identity of the Banyakitara. Babies are given names at birth which reflect the context in which their families find themselves.

Personal names are an indicator rather than a determinant of a child’s life chances, names being more symptom than cause of the evolving racial divide. Names then can be used to link social actors, reproduce social relationships or create change. They establish order, by both categorizing and differentiating people. Through naming, people can express power over the child, within the household, or in the community.

Like most African names, Kinyoro names are actually words or phrases in the Runyoro language; and they have a meaning. Most names are based upon the prevailing circumstances, environment, family or clan at the time of the child’s birth.

The surname has always been an indigenous one, say Kinyoro, Kitooro, Kitagwenda, Kituku, or Kinyabindi name. Officially, the name is given by clan elders, but practically, the will of the parents is paramount in this decision. Like most African names, kinyoro names are actually words or phrases in the Runyoro language; and they have a meaning.

In the past, Bunyoro had an individualizing pattern of naming, where children typically had a name that was invented for them, and would disappear with them. A child was named usually by the father, though grandparents often exerted influence over the process. Often this was regarded as merely formalizing a situation which was already well known to the local community. For some people, though, the naming of a child was a means of demonstrating their awareness of neighbors’ or family members’ masked antipathy.

Traditionally, a Munyakitara – Banyoro, Batooro, Batagwenda, Batuku, Banyabindi, Basongora, Banyara, Baruuli and other people of Western Uganda (including the Hema of the Democratic Republic of Congo), among others – have at least three names. These included the surname (family name) and an empaako (name of praise), which are given to them shortly after birth.

 

NAMES IF BORN BEFORE OR AFTER NINE MONTH

There are special names given to children born post dated or prematurely.

Born after nine month

  • Male (Katuramu),
  • Female (Kakuliremu)

Born before nine month

  • Male (Mwanguhya),
  • Female (Kaizire)

NAMES FOR TWINS

There are special names given to twins and the children following twins. These names are standard.

 

  • Females Twins(Nyangoma/Nyakato),
  • Male Twins(Isingoma/Kato)
  • After Abarongo(twins): Kiiza (both sexes)
  • After Kiiza: Kaahwa (both sexes)
  • After: Kaahwa: Irumba if a boy, Nsungwa if a girl
  • then Barongo if boy or Nyamahunge if girl

 

NAMES GIVEN AS A RESULT OF INSPIRATION FROM NATURE

  1. Kanyunyuzi comes from runyunyuzi which means a star, So kakyunyuzi would mean child of a star.
  2. Runengo, Kabengo comes from enengo, enengo means canyon or gorge (a narrow valley between hills or mountains, typically with steep rocky walls and a stream running through it.
  3. Isaza comes from obusaza which means a peas, Obusaza are peas with small white flowers and long green pods containing edible green seeds
  4. Kayaga comes from omuyaga meaning windy.
  5. Ntale, Komuntale comes from entale, entale is a lion
  6. Kakwanzi comes from Enkwanzi, Enkwanzi are beads.
  7. Kawino comes from Obuwino, Obwino are red beads with a black spot/dot
  8. Musana means sun, So you can name your children Musana or Kasana
  9. Kwezi is moon, so you can name your child Kwezi, Nyakwezi
  10. Mugerwa comes from Omugera meaning river
  11. Kagoro, Kabingo comes from Orugoro/Orubingo which means reeds
  12. Iguru means Sky, so you can name your child the same
  13. Enjura means means rain, so you can name your child Kajura or Nyajura
  14. Kahangai comes from omuhangaizima which means rainbow
  15. Kyakyo is flower, so you can name your child the same
  16. Kyenkya come from Ebikenyka, Ekikenya is Pozzolan(used for tiles etc)

etc

Note: In Kitara, you can be named after any beautiful natural thing

 

NAMES FOR BABIES BORN DURING A NATURAL PHENOMENON

While almost all Kinyoro names are situational, there are some exceptions. For example, chidren born during rainfall are named accordingly: Kajura (male) or Nyanjura (female) – both meaning “of the rain”). Some are named according to natural phenomena e.g. Kwezi (male) and Nyakeezi (female) – those born at night during a moonlight; Kazooba (those born during daytime, when the sun is high in the sky, etc.

 

EMPAAKO NAMES

The commonest empaako are: Abwoli, Adyeri, Araali, Akiiki, Adyeri, Abbooki, Apuuli, Abbala, Acaali, Ateenyi and Amooti. The official empaako of the omukama (king) is always Amooti, regardless of what it used to be before he became the omukama. Some of the names, including empaako, had Luo origins.

BABIITO ROYAL NAMES

And, some of these were exclusive to members of the Babiito royal clan e.g. Duhaga, Jaasi, Oyo, Kaboyo, Olimi, Omudaya, Dwetakya, Kabigumiire, Kasami, Nyakuhya, Rwakabaale, Rwigirwa, Nyaika, Kigoye, Kamurasi. etc

 

CLAN NAMES

Kababiito, child of the babiito Clan
Byabachwezi, child of the bachwezi clan
Kazaazi, child of the  Bazaazi clan
Kabayaga, child of the bayaga clan
Kabahamba, child of the Abahamba Clan
Kahuma, little cattle keeper
Kabahuma, child of Abahuma

 

etc

Follow this Link to the clans to get your clan name

 

MEANING OF THE NAMES/AMABARA/TITLE OF KINGS

These names or titles would be given to Kings/Abakama depending on how they came to the throne

1. Chwa – Is synonyms with brutality, Chwa in itself means to cut, A brutal King was given this name/title
2. Winyi – Means Listen, Perhaps the King was good at listening to advice
3. Kyebambe – Kyebambe(usurper) is a title/name given to the King who takes power by force
4. Oyo – means path
5. Olimi – means to recieve, its a name given to someone treated with high value, (lim) also means wealth. The meaning is very diverse
6. Nyabongo – comes from Labongo meaning a child born in a foreign land and has no support from his blood brothers.
7. Nyarwa –
8. Nyaika – means spread/ multiply
9. Duhaga – Is given to a short King with anticipation that he will grow tall while in power
10. Ocaki – means to begin with or the first one, Lets Start

Follow this Link to See the Kings and thier names

NAMES GIVEN AS A STATEMENT OF PUBLIC/NEIGHBOR DISCONTENT

The naming of a child was an opportunity for fighting battles publicly while avoiding direct confrontation. There is a large repertoire of Kinyoro names which refer to hidden enemies, such as Barungindoho (they are nice to my face), Ndyanabo (I eat with evil people), Nyendwooha (who loves me? no one), and Nsekanabo (I laugh with the evil people). These names portray the sentiments of a parents very ill at ease with their neighbours.

Parents had few qualms, it seems, about giving a child a name with negative connotations. Many of these names relate to marital strife, conflicts with neighbours, changing religious beliefs, or attempts at ethnic integration. Most interesting of all, though, are those names which give an insight into parental perceptions of their demographic situation.

Individuals, as they grew up, might adopt new names, but the name which they were given as babies would remain their official title. In the past, shedding an unpleasant birth-name was seen as a mark of disrespect to parental intentions, though in recent decades it has become common for an unpleasantly named child, on reaching adolescence, to seek to adopt a more positive identity. Sources disagree on whether the formal naming ceremony occurred three to four days or months after the birth of a child, but names were in any case usually decided before that date.

 

NAMES TO IDENTIFY SOMEONE WITH THEIR PARENTS

Before the introduction of Islam and Christianity in Bunyoro, a person was given a surname but also identified by their parent’s (usually the father’s) name e.g.

 (“rwa”, “Ga” “lya” “ka” “kya”, “bwa” means “son/daughter of” /”clan of” / “belongs to”);

  1. Nyakamatura rwa Nyakatuura;
  2. Bikamba rwa Kabaale;
  3. Mwanga rwa Kanagwa;
  4. Katongole rwa Rukidi;
  5. Masura ga Materu;
  6. Mutenga rwa Ikamba;
  7. Kadyebo ka Bantaba;
  8. Mutengesa rwa Olalo;
  9. Kikukuule kya Runego;
  10. Rusebe rwa Rukumba;
  11. Kato ka Zigija;
  12. Ruburwa rwa Mirindi;
  13. Bulemu bwa Rwigi;
  14. Rukara rwa Rwamagigi;
  15. Nduru rwa Nyakairu;
  16. Ndagara rwa Rumanyweka;
  17. Rukara rwa Itegiraaha;
  18. Kangabire ka Kajura;
  19. Ireeta rwa Byangombe;
  20. Mulindwa rwa Ogati;
  21. Awich rwa Ochamo;
  22. Nyaika rwa Igabura;
  23. Anziri rwa Midiri;
  24. Kamukokoma rwa Katenyi,
  25. Rujumba rwa Salal.
  26. Rwahwire rwa Dogo.
  27. Ira lya hangi
  28. Kazooba ka hangi
  29. Masamba Ga Winyi etc

 

NAMES ACCORDING TO DIVINATION SPIRITS

In the pre-Christianity/Islam era, peoples gave their children gods names such as Byembandwa (male) or Nyakabandwa/Kembandwa (female), Kazaana (male) and Kanyabuzaana (female), Kamugasa or Mugasa (male), indicating that the birth of the child was the result of prayers to traditional spirits.

 

NAMING ACCORDING TO BACHWEZI GODS

Also, names in honour of the Bacwezi – literally people of the moon – were common. These included Ndahura (god of small pox), Mulindwa, Mugasa/Mukasa (divinity of Lake Victoria, whose shrine was on Ssese Islands), Mugenyi, Wamara (Lord of Depth), Kagoro (god of thunder and lightning), Muhingo (god of war), Mugizi (goddess of Lake Mwitanzige), Kahuka (god of cattle), Kaikara (goddess of harvest) Rubanga (god of twins and healing), Munume (god of weather), among others.

 

NAMING ASSOCIATED WITH CHRISTIANITY

However, following the introduction of Christianity, in the late 17th century, such names begin to decline in frequency, being replaced by names which thank the Christian God, like Mbabazi (God’s grace). Accordingly, a new class of name – the given (religious) name, often regarded as the first name – was created. It was the Christian name, given upon baptism. Many Banyoro took on such European names like Arthur, Baker, Charles, Hannington, Henry, Johnson, George and Stanley. Unfortunately, they mistook them for Christian names! It’s not surprising to find a Johnson (Johnson means “son of John”) whose father is Andrew, or a William Smith.

 

NAMING ASSOCIATED WITH RELIGION.

Others took Arabic/Islamic and Jewish names from the Bible and/or the Koran and indigenised them e.g. Arajabu (Rajab), Bulaimu (Ibrahim), Isimairi (Ismael), Muhamuudu (Mohamed), Matayo (Matthew), Maliza (Martha), Maliya (Mary),Yohana (John), Ndereya (Andrew), Isaka (Isaac), Isaaya (Isaiah).

 

PRAISE NAMES GIVEN TO A WIFE OR HUSBAND WHEN THEY GET MARRIED

 

This name is a praising name of the wife by her husband /and or husband’s family/clan, and in rare cases by the wife to the husband

The wife will be called by this name always by her new family (husband’s family members and their village mates).

 

  1. Nganzi – meaning “loved one”. It’s common in polygamous families, where Nganzi (or Kiringanzi) is the beloved wife.
  2. Kimuli or Keekimuli – literally “flower” .( this name is given to a woman who is as beautiful as a flower)
  3. Baingana – literally “equal” or “parity”. Baingana is given to a wife who’s equal in height or stature to her husband.
  4. Rangi (this name is given to a beautiful woman and most are a bit light skinned)
  5. Keigana – for an obese/fatty beautiful woman.
  6. Kanyunyuzi ( this means like a star)
  7. Kengozi ( this means love, this name is given to a woman who married out of love. (it used to be organized marriages)
  8. Kekisanyura (Given to a woman who is always happy?)
  9. Mbabazi ( this name is given to a kind woman, one who is very welcoming and kind always)
  10. Keenyange (beautiful like an egret – a very white, immaculate bird)
  11. Magoobe – an all-round beautiful wife; a woman with overwhelming blessings or
    talents.
  12. Kenyana or Wanyana or Ganyana – a woman who is as graceful as a calf or gazelle.
  13. Keezi or Nyakeezi – literally “full moon” – is given to a woman who got married
    during the full moon.
  14. Kakwanzi or Rukwanzi, beautiful like a bead
  15. Nyamata – Beautiful and white/light skinned Like Milk
  16. Kahunde/Ihunde. Beautiful decorated
  17. Muhunde – Handsomely decorated
  18. Birawuli – Big good looking eyes
  19. Kentugano
  20. Kenyonyozi
  21. Katutu
  22. Kogere – Literally translates to well bathed.

 

Other names include

kobuyenze,  Mbonezi-beautiful, Kempogo-stout, Ruhangire-tall, Rusungire-naughty, Bwengereire-chocolate, Kekisanyura-charming, Kenyana-nice like a calf, Nkerenge-dark-skinned, Rujumba – very light skinned

 

The Mother of Chwa II Kabaleega was called Keenyange Nyamutahingurwa Abwoli (both names signifying her unique beauty: Keenyange (like an egret – a very white, immaculate bird). Nyamutahingurwa (one who made men to turn their heads, in admiration).

 

In pre-colonial times we didn’t have birth certificates or registries so it was always easy to adopt these names and use them after marriage and through life time, they can still be adopted by couples but changing birth certificates is their choice to make.

 

NAMES ASSOCIATED WITH MONTHS OR SEASON OF THE YEAR

A parent can name thier child depending on the month the child was born. for example. A Child born in January called be called Igesa/Buswagu.

Periodicity (Calendar) of Bunyoro-Kitara
6 month season English Runyoro 3 month seasons Activity
Isambya March Ijubyamiyonga-Bwanswa itoigo – very rainy Planting
April Machanda
May Nyamujuna-Rwensisezere
June Rwenkonzi Kasambura – dry/warm harvesting
July isenyamaro
August Ikikoba-Mukonataike
Irumbi September Isiga  Itumba – rainy Planting
October Ijuba-kacungiramweru
November Rwensenene
December Nyamiganura kyanda – dry/hot harvesting
January Igesa-Buswagu
Feburary Kayaga

 

Each of the twelve month of the year has its own name, determined by the cycle of production. Example,

  1. Igesa means the period for harvesting millet and beans,
  2. Ijubyamiyonga-Bwanswa (March) signifies the month when rains begin after harvesting.
  3. Machanda (April), is the month when simsim is sown/planted;
  4. Isiga (September), when crops (e.g. millet) are sown/planted; the word Isiga means sowing.
  5. ijuba or Kacungiramweru (October) is the weeding month,
  6. Rwensenene is the month when grasshoppers are harvested.

NAMING IN BUNYORO DURING THE ERROR OF SLAVERY AND HIGH MORTALITY RATES

The re-naming of individuals in the era of slavery has been interpreted as an act of domination, through which ‘the previous social persona of the slave [was] obliterated’. The significance of names as a window into the character of a community, and its conflicts, cannot be overemphasised. Rulers and the elite of the Bunyoro-Kitara society gave themselves laudatory names, whereas the names taken by agriculturalist subjects expressed social tension and self-criticism.

 

After the defeat of Kabalega and eventual conquest of Bunyoro, the kingdom experienced high rates of infertility and mortality during the colonial period. Existing reliable data indicate that Bunyoro suffered a demographic crisis that was significantly greater than anywhere else in early colonial southern Uganda. The prevailing circumstances at the time populaised such names as Nyamayarwo (meat for Death), which implied that the parents are prepared for the worst, because many of their children have already died.

 

In Bunyoro, almost a third of the names that were given during the colonial period, especially between 1900-1950’s, were death-related, characterized by such extreme negativism. Such names could relate to parental mortality (Kasigwa: the child’s father died before it was born), to the deaths of previous children (Kalyongera: this one will also die), to the anticipated death of the recently born child (Byarufu: the child belongs to death) or to parents’ future reproductive plans (Kabainura: death forces us to stop bearing children).They also included: Nkiboinehati (I have just realised it [that this is a blessing]), and Birakurataki (it will follow others).

 

This large body of mortality-related names can be broken down into different groups. Orphan-related names like Mulekwa (male) and Kalekwa (female),which referred to the death of one or both parents, were relatively consistent through the colonial period. These included Nkasaagukaho means ‘I am the only survivor’, while Nzarabaki asks ‘why did I labour to produce these children?’ A number of other names, such as Kaijabahoire (the child was born when people are finished) and Galimaka (it was once a family), refer to non-specific family death.

Therefore, previous experience of child loss influenced many colonial-era parents’ decision to give names belonging to mortality-related category ones – those which meant either the child will die or the child might die. This is reflected in names such as Kabwijukya (it is a sad reminder), Rwesemereza (death pretends to be good), Ndoleriire (I am waiting to see what happens), Bagada (what a waste of energy) and Byakutaga (it is a hopeless attempt).

Names which anticipated the imminent death of a baby, though, also emanated from parents’ perception of the particular vulnerability of the newborn. Thus Katebaliirwe, for example, means ‘this child cannot yet be counted’, Nsimireki asks ‘why should I be grateful?’, Byeitaka states ‘the child belongs to soil’, and Kaijakwamya predicts ‘the child has come for a short while’. Karafa dispenses with euphemisms, meaning simply ‘the child will die’.

 

Names predicting ‘the child will die’ were more common than those suggesting ‘the child might die’ only in the period 1920–34, the time which followed the years of highest mortality. It seems likely that improvements in healthcare provision in Bunyoro began to increase children’s survival chances from the late 1920s. From the 1940s, religious names increased dramatically in popularity. Fertility in Bunyoro began to increase gradually during the Second World War, thus stimulating growing parental confidence in the likelihood of child survival.

Some parents gave their children names which aimed at distracting or deterring death. As death was believed to be malicious, parents might pretend indifference to the newborn, or unhappiness with an excessive number of children, so that death, unable to disappoint them, would move on. Thus names such as Kunobere (I hate this child) or Kabaingi (so many children) were quite common. Similarly, some babies were called after unpleasant or insignificant objects, such as rats, goats, insects or monkeys.

 

NAMES GIVEN AS REGARDS OPTIMISM TO LIFE

As an improved health in the 1950s led to a marked decline in the frequency of mortality-related names. People became optimistic and started giving their children good names such as: Biromumaiso (the future is bright), Mugisa (good luck), Kunihira (hope), Asiimwe (God willing), Mbabazi (mercy), Tumusiime (let’s praise God), Asingwire (s/he’s succeeded), Atuhurra (God hears our prayers), Kugonza (God’ds love), Kusemererwa (happiness), Byengozi, Kaganzi or Kengonzi (a child of love), etc. Also, there emerged a new sense of privacy, part of a self-conscious modernity. “Such names were given in the past because people had the spirit of saying let me expose to the whole world what is going on here …Today people want to cover up.”

 

In addition, a deeper belief in Christianity, the receding political discrimination, and increase in prosperity changed people’s perception, thus reducing the negativism and increased a desire to escape secular and religious marginalisation. “I cannot give my child a name such as Kabwimukya (grief will come again), Boonabaana (all are children [the child was born with a defect]), Gafabusa (waste of energy) which are bad. Instead I would give a name such as Asiimwe (thanks be to God), Kyomuhendo (it is of significance), Kunihira (hope), Kugonza (God’s love), Birungi (good),” one Munyoro said.

Whereas very many religious Banyoro parents gave their children a saint’s name and a name referring to indigenous Cwezi and embandwa spirits in the early 1900s, the gradual shift towards outward orthodoxy and, in some cases, deeper belief was marked by a new category of ultra-Christian/Islamic names.

 

NAMES INDICATING FERTILITY AND INFERTILITY LEVELS

There were also names which indicated fertility and infertility levels. Names such as Kyamuzaliire (finally we have a child) and Kanyama (the child was born after many fruitless attempts) give more of a sense of some couples’ long struggle to conceive and give birth successfully.

 

A handful of names, moreover, indicate that Bunyoro in the past had some level of control over their fertility, or at least believed that they had. Bategeka, for example, means ‘the child was planned’, while names such as Libainura (Death forces us to stop having children) and Kasigirenda (this child has left the womb empty) suggest that a small number of parents intended to cease their efforts to reproduce.

Libainura is a very rare name in itself, but it may be an explicit, extreme expression of a broader relationship between parental perceptions of the likelihood of a child dying and their reproductive decision-making. Life histories in fact indicate that very many people responded to a history of miscarriages or infant deaths not by abandoning their attempts to reproduce but by persisting. One interviewee’s parents, for example, produced seven stillborn babies before being cured of syphilis and having him, Byamaani (from strength).

 

Even with the AIDS scourge of the 1990s, the Banyoro remained positive. “People are now enlightened. We know it is God who gives and it is God who takes away. We know that death is not a strange thing. Anybody can die at any age whether young or old, boy or girl; time comes and one has to die,” a Munyoro Christian said. Another one added: “In the past we were few. For example, a lineage would have only like two men and one woman. But today you find a lineage with as many as ten men – so how do you name a child Kaijabahoire (the child was born when people are finished)? The name would not carry meaning because the brothers and sisters of the late father are still there.”

In conclusion, in Bunyoro the giving of a name is a heavily ritualized time for reflection and anticipation, an opportunity to express deeply felt emotions. Also, naming is too subjective and susceptible to external pressures to be used directly as a demographic source. However, some parents continued to give their babies names referring back to previous child loss. The case of Bunyoro, though, also shows that a society’s perception of mortality can evolve quite rapidly, partly due to variations in fertility levels, partly due to larger cultural changes.

Some names in Bunyoro-Kitara

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