Naming

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 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 beeds
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

etc

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

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 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

Kahuma, little cattle keeper

Kabahuma, child of Abahuma

etc

Link to the clans to get your clan name

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. Nyakamatura rwa Nyakatuura (“rwa” means “son of”) clan); Bikamba rwa Kabaale; Mwanga rwa Kanagwa; Katongole rwa Rukidi; Masura rwa Materu; Mutenga rwa Ikamba; Kadyebo rwa Bantaba; Mutengesa rwa Olalo; Kikukuule rwa Runego; Rusebe rwa Rukumba; Kato rwa Zigija; Ruburwa rwa Mirind); Bulemu rwa Rwigi; Rukara rwa Rwamagigi; Nduru rwa Nyakairu; Ndagara rwa Rumanyweka; Rukara rwa Itegiraaha; Kangabire rwa Kajura; Ireeta rwa Byangombe; Mulindwa rwa Ogati; Awich rwa Ochamo; Nyaika rwa Igabura; Anziri rwa Midiri Kamukokoma rwa Katenyi, and Rujumba rwa Salal.

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, 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

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.