Surnames as Markers of Identity among the Yorùbá Sub-Ethnic Group Members

In this paper, we examine surnames that serve as markers of identity among some Yorùbá sub-ethnic group members. We show that this present work is different from the previous works because the earlier works focused on Yorùbá personal names in general, and 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 tradi-tion-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 argue that surnames form one of the parameters that can be used to distinguish the Yorùbá sub-ethnic group members from one another. We also show 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. We further show 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. We also argue that the introduction of Western or European address forms into Yorùbá whereby the use of surnames is emphasized 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 religious activities of the Yorùbá people before the advent of Christianity in Yorùbá land.


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 incursions of the British missionaries into the South-western part of Nigeria.It was the British influence that was responsible 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; Abíọ́ dún, 1992; Ọlátẹ́jú, 1997; Ọlọ́ mọ́ là, 2005; Olúwátáyọ̀ , 2010; Ìkọ̀ tún, 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 debatable 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 recalled that the Western State created by Gen. Yakubu Gowon in 19671 is now split into Ògùn, Ò ̣ yọ́ , Ò ̣ ṣun, 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 Ò ̣ yọ́ , Ìjẹ̀ ṣà, Èkìtì, Ifẹ̀ , Ìjẹ̀ bú, È ̣ gbá, Lagos (Èkó), Ìlàjẹ, Àkúrẹ́ , Oǹdó, Ìgbómìnà, Ọ ̀wọ̀, Àkókó, Ìkálẹ ̀, Owé, Yàgbà, Ìjùmú, Ìbọlọ ̀ and Òǹkò (see also Adétúgbò, 1967;Abíọ́ dún, 1992;Ìkọ̀ tún, 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;Ìko ̣ ̀tún, 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 today 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-Western 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 E ̣ ̀gbá sub-ethnic group.A surname is that name by which every member of a family is known, and that puts members of the family together 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-occupation is to discuss surnames as they relate to different Yorùbá sub-ethnic groups.
But, before we go further, it must be observed that surnames or generational names that are peculiar to a particular area may be found in another area as a result of wars and business activities.It will be recalled that during 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 Ìjẹ̀ bú surnames (e.g.Odùkọ̀yà (The god of wisdom has rejected suffering)) in Ifẹ̀ tẹ̀ dó-a town in Ò ̣ ṣun State2 .The situation described above is also peculiar to many of those itinerant 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.

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 Yorùbá 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), "Ọ ̀sun" (Goddess of Ọ ̀sun 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 surname 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 We want to observe also that some followers of some gods adopted the names of the gods as their personal names.Some examples are "Erinlẹ ̀" (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. s.
Ògúndáre → Olúwádáre (The god of iron has judged me to be right) (The Lord has judged me to be right) t.
Fágbémiró → Olúwágbémiró (The god of oracle has uplifted me) (The Lord has uplifted me) 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 traditionbased 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, whereby 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 tradition-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), Ìko ̣ ̀tún (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 , O ̣ ̀yọ́-Ìbàdàn, Ìjẹ̀ bú, Ẹ ̀gbá, Èkìtì, Ìje ̣̀ ṣà, O ̣ ̀yọ́-Aláàfin, Oǹdó, Àkúrẹ ́ and Ìlàj ẹ dialect groups.

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 Ìkọ̀ tún (2010, 2013).In addition, The Nigerian Joint Admissions and Matriculation Board's (JAMB) lists of applicants seeking admission into Èkìtì State University, Ọbáfe ̣ ́mi Awólo ̣ ́wo ̣ ̀ University, Ọlábísí Ọ ̀nábánjọ University and University of Ìbàdàn were used.In the lists that were sent by the Nigerian Joint Admissions and Matriculation Board (JAMB) between 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, Ọbáfe ̣ ́mi Awólo ̣ ́wo ̣ ̀ University, Ọlábísí Ọ ̀nábánjọ 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 representative of all the Yorùbá sub-ethnic groups.

Data Presentation
In this section, we present our data.The data or names are just some examples of names that were used as surnames or generational names, and they are as follows: 1) Omíṣakin (The river goddess has performed gallantly).2) Omírẹ̀ mílẹ́ kún (The river goddess consoled me).

5) Ò ̣ ráfidípẹ̀ 6
(The god has used this to compensate).6) Ò ̣ ráfidíyà (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).(The valiant went to war).37) Awẹ ́ (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).

48) Adéparúsì
(The crown has seen fame at last). 6The NP "O ̣ ̀rà" is taken from "O ̣̀ ràmfe ̣̀ " who was believed to have been the highest of the deities worshipped in Ilé -Ife ̣ ̀ (see Fábùnmi, 1969: p 3).However, the NP "O ̣̀ rà" that carries low-low tone contour changes to "O ̣̀ rá", 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.

63) Gbádégẹsin
(Somebody who splendidly rides on a horse with a crown).64) Ṣàngódìran 10  (The god of thunder is now for the whole generation).65) Àjùwọ̀n (Praise/Descriptive name).
Bá mi gbé oṣé-Bámigbóṣé or Bámgbóṣé (Help me to carry the god of divination's tool).87) Ògún bẹ̀ wọ́ n 14 -Ògúnbẹ̀ wọ́ n (The god of iron has begged them).88) Ògún bá ẹkùn-Ògúnbẹ́ kùn (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 È ̣ gbá 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 distinguish the È ̣ gbá 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 È ̣ gbá 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 È ̣ gbá 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).NP VP 94) Akin mọ ẹni tí ń sìn-Akínmolúsìn (The valiant knows who is a true worshipper).
13 Babalọlá and Àlàbá (2003: p. 776) report that "Ọsì" can also be written as "Ọsìn" and that it means the god of iron among the Ìje ̣̀ bú people .However, some Ìje ̣ ̀bú people claim that the word means King and not the god of iron.14 Although the VP "be ̣ ̀ wo ̣ ́n" (beg them) is also used in the name "Je ̣́ mibe ̣ ̀wo ̣ ́n" (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 Ìko ̣̀ tún, 2013: p. 69).
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 O ̣ ̀yo ̣ ́ sub-ethnic group from other Yorùbá subethnic groups.The surnames are as follows: 124) Àfo ̣̀ njá (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) Àjùwọ̀n 18  (Praise/Descriptive name).

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 emphasized 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 religious activities of the Yorùbá people before the advent of Christianity in Yorùbá land.
).Other examples are shown below.