International Journal of Social Sciences: Current and Future Research Trends

(IJSSCFRT)
ISSN: 2790-4008
© International Scientific Research and Researchers Association
[Link]

Linguistic Analysis of Yorubanized Ilorin Personal

Names; A Clue from Socio-linguistic, Semantic and Syntax
Analyses

Fatima Funmilola Jaiyeolaa*, Kafayat Bukola Daramolab

a,b
Kwara State Polytechnic, P.M.B 1375, Ilorin
a
Email: fafuja@[Link]

Abstract

Scholarly works on Yoruba names in relations to society abounds, with little or none on interplay of personal
names among Yorubanized Ilorin indigenes via socio-linguistic, semantic/pragmatic and syntactic analyses en
route identity. Thus, this research was conducted to understand the meaning and context of naming, societal
perceptions and the linguistic features of personal names of Yorubanized Ilorin indigenes and their possibilities
in signaling identity. Thus, 150 questionnaires were used to elicit information on personal names from three (3)
selected tertiary institutions in Ilorin; Kwara State University, Polytechnic and University of Ilorin. The findings
indicated that Ilorin indigenes are patriarchy and give their children positive, meaningful and reason-based
names within a particular context while giving considerations to the future of the bearers. However, they avoid
gods or goddesses totally from their names possibly as a result of their Islamic faith and or modernization/
globalization. Also, their personal names do not differ from those of other Yoruba sub groups, hence, those
personal names were not exclusive to them. They are rather tags for any individual, thus signal personal and not
ethnic identity. Syntactically, PNII
adverbial noun phrase, prepositional noun phrase and noun clause. YPNII

Keywords: Identity; Language; semantic; socio-linguistic; syntax; personal names.

------------------------------------------------------------------------
* Corresponding author.

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1. Introduction

Names generally are tags for living or non living, abstract or concrete items [1]. Name is a linguistic item
classified under language and it performs communicative functions. Human names could be personal names,
given to people at birth and also known as forename or Christian/Baptismal name [1], unlike family name or
surname indicating family background. According to [2] “ f
v f f v […] ” Names are
therefore, social emblem crafted for and attached to every human no matter their creed, sex, ethnic affiliation or
nationality. Onomastics studies proper names, their origin and the changes they undergo in interacting with
language [3]. More so, proper names can be anthroponymy (study of personal names), toponymy (study of place
names), Zoonymy (proper names of animals), astronymy (names of stars), cosmonymy (names of the zones and
part of universe), theonymy (names of gods) [3]. Consequently, anthroponomastics is the branch of onomastics
which studies the names of human beings: given names, surnames, clan names, matronyms (personal name
based on the name of one's mother, grandmother, or any female ancestor), patronyms (personal name based on
the name of one's father, grandfather, or any male ancestor), teknonyms or paedonymic (practice of referring to
parents by the names of their children), nicknames, ethnonyms (names applied to a given ethnic group) [3, 4].
Although name is a universal mode of identification, it however constitutes an important aspect of African
culture.

1.1 Names and Naming Practice in Prehistoric Yorùbá

N v are
f f
individual, his relationship with and position in the family and the society. For “ ” v
f has returned home [5] I
f irth, history, family, religion. In naming a child, tradition and history
f ‟ v events surrounding his/ her birth and the sex of the child guide in naming. Hence,
Yoruba have sayings such as (A child is named based on the circumstances
surrounding the birth), ff v O
– ‟ f O – (names are
secret until given).

1.1.1 Concept of Name and Naming Practice among the Yorùbá

A name can be likened to a DNA among the Yoruba because it reveals a lot about the bearer. Yoruba names
provide clear specifics which are in marked contrast with the rather anonymous nature of English names. A
Yoruba name can identify the individual, his relationship with and position in the family and the society. For
“O ” v f O f
worshipper and has finally come back home for good [5, 6]. In other words, Yoruba names represent
circumstances of birth, history, family, religion, or some other equally significant details about the individual
bearing the name. Sowande [7] succinctly described nami : “

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therefore much more than mere identification tags, much more than mere "luggage labels"; each has a reason (a)
for being just what it is; and (b) for being given to a particular individual.” fact, in most
cases contractions of whole sentences.

Previous research findings showed that naming is an important issue among the Yorùbá and it is usually done
with fanfare [8, 9]. Although, there are similarities in the findings of the previous researchers, the researchers do
not completely present the same stories about naming among the Yorùbá . For example, [10, 11, 12] claimed
that "a male child is named on the 9th day, a female child on the 7th day and twins on the 8th day". On the other
hand, [13, 14] reported that many Yorùbá people name their children on the 8th day as a result of Christian and
Islamic influences. To Ifá priests, who are regarded as a repository of the people's culture, history, tradition and
values child naming is done on the sixth day and that is why the Yorùbá people say (Every child is a
sixth day). The Yorùbá traditionalists name their children on the sixth day with fanfare. [15] Some Yorùbá
Muslims and Christians endorse the seventh day while others adopt the eighth day [15].

Yorùbá culture places high premium on children and consequently the names they bear. Couples blessed with
children are usually much more honoured among the Yorùbá. Among the Yorùbá, apart from being a means of
identification, names can also be used as a means by which a person or something is remembered. Thus, names
are not just given arbitrarily to children as it is believed that names affect the bearers. To the Yorùbá, a name is
an edifying emblem given to a child at birth by the parents, or brought from heaven by the child during his/ her
birth. The following are considered before a child is named:

 T f ‟ v
 Events surrounding the birth of the child.
 Sex of the child.

[16] in her book The African Book of Names stated that the people of Nigeria say “W f
ff f ” U f f H v
grandparents also play an important role in bestowing a name. In fact, oftentimes it is the names given by the
grandparents and great-grandparents that are given preference. [9] studied sociolinguistic basis of Yorùbá
personal names and concluded that proper names are drawn from the home context (HC) principle that is based
on the Yorùbá proverb: (Situation in the home determines a child's name).
According to him, any personal name which invokes unpleasant connotations is obligatorily avoided because the
Yorùbá believe that a child's name play some part in the development and future career of the child. As a result,
a child may react to a name having negative social implications [19]. According to him, the practice of
eliminating socially unacceptable information from personal names is based on another Yorùbá proverb:
ro ni (A person's name directs ones actions and behaviour).

The negatively sanctioned home contexts are witchcraft, poverty, disability, diseases, epilepsies, madness and
criminality. So, only socially valued information in personal names is encouraged and used. Furthermore, [19]
postulated the guidelines in choosing Yoruba personal names. According to him, the rules are:

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Rule 1: A personal name is derived from one or more household events that satisfy the home context
requirement.

Rule 1 has the following sub-bases:

1a. the special circumstances that strictly pertain to the birth of the child or its appearance at birth- how was
the baby born? E.g. did it present its legs first rather than the head?

1b. the social, economic, political and other conditions affecting the family or lineage into which the baby
was born. E.g. was there famine, war, or economic boom?

1c. the (traditional) occupation or profession of the parents or the family line- Are they hunters, drummers,
or warriors?

1d. the religious affiliation or deity loyalty of the family i.e. which God or deity is worshipped and what is
his/her contribution to the welfare of the family?

Rule 2: All negatively valued home contexts are raised to positively valued status for the purpose of personal
name construction.

v v T ‟
life. To this end, some symbolic materials such as honey, kola nut, bitter kola, alligator pepper (atare) water,
palm oil, sugar cane, salt and hot drink (gin) are used during the naming ceremony. The materials symbolize
hope, happiness and hitch-free life. The mentality of Yorùbá is better appreciated through proverbs such as:

 Oruko omo ni ijanu omo – ‟ eck for him/her).

 Oruko ti a o so omo eni, inu eni ni ngbe – (names are secret until given).

1.2 Language and Identity

[16] “ v
imagine human life without it.” L f q
unquestionably one of the main noticeable and provable differences between humans and the rest of the animal
kingdom. The Collins Concise Dictionary fifth edition stated this within its entry for the term language itself,
f “ f ” [17]. This system of
interpersonal communication allows humans to communicate messages to others in a way that no other species
is able to do. This use of language for the communication of the content of messages to others is often thought
of by laymen as its only function. Many linguists would argue that although the fundamental function of
language is indeed that of the communication of content, that this is not, however, the only function of language.
[17] made it clear that a difference should be seen in why language developed and what language is used for
now. In response to the first question, she argued that language now has so many functions that we cannot be
sure of its original function. One main function of language, however is to convey information, whether this

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information is true or not, or is designed to be used to command, persuade or express feelings.

Furthermore, language is particularly useful for the promotion and maintenance of social contacts that is
communication of identity [17]. According to [18] language defines social situation, in making a statement
‟ f ation to the listener and to define the situation in which
language itself is being used. Similarly, [19] gave a second function of language as its use to make a social
connection with other humans. Arguably, the language we use, whether it is our mother tongue or not describes
who we are and [20] “ f f W
v f f f ”

Beyond this individual matter, [21] “ f v ” This

means that language unites people who belong to a particular speech community. This is a form of social
identity where individuals linguistic items, such as naming strategies, identify with the people they consider as
members of their group. Here, names are constant identity. Researches revealed furthermore that the language
has distinctive features associated with it regardless of the speakers. [22] in Hockett characteristics of human
language opined that human language is: learned, discrete, recombinable, unconscious/ intuitive,
interchangeable, reflexive, arbitrary, redundant, displace and productive.

L f ‟
views of them sometimes unconsciously. [23] opined that people unconsciously express their identity through
their dresses, manners, possessions and speech. Language not only signals identity, it manifests of personality
either as an individual or a member of a group, that forms social identity where for identifying with others
considered as theirs [24].

1.2.1 Concepts of Personal Identity

Ident z v ‟ ‟ f f ff I
f ‟ ‟ f q T f
intrinsic connection between naming and identity construction. [25] “
[…] ” T
question of identity is almost always tied to naming practices. [26] viewed identity as “how a person
understands his/her relationship to the world, how this relationship is constructed in time and space, and how the
f f ” [27] “ s jointly
created by interactants, rather than as a pre-determined, psychological construct that is lodged within each
v ” [28] : “[…] v f ff
salient to us in different […] I f f
v f f v ”

According to [29], researchers have pointed out that identity is dynamic and socially constructed. They have
also noted that identity is negotiated in discourse and thus influenced by language, which creates the medium for
its negotiation. [30] saw the alignment between language and identity as "complex" and "continually shifting".

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[27] opined that "language acts as a mediating tool for constructing and deconstructing individual and social
identities." As [31] ‟ f I “
v ”

1.2.2 Proper Names as Marker of Identity

Proper name is the first name of an individual. It is also known variously as forename or Christian/Baptismal
name [1]. According to [32] in Language and Symbolic Power, “ f ”
institutes an in v ‟ f v “ f
These ideas argue that the act of naming an individual is what begins the social construction of personhood
within a social matrix; as [33] put it, names turn new „ ‟ F f
that proper names reflect personal identity of the individual.

Moreover, [34] in his studies concluded that names have social functions such as power, a play on words, love,
echo, joy, disappointment, sorrow, encouragement and many other remarks. [35] ‟
humanises and socialises him/her. Naming gives an individual a distinct character and makes a person united in
one body with the society. According to [36]: “ v v
v v v :
its development and future career and consequently (ii) a child may react to a name having negative social
”S v f f f
and adopt new ones when they rediscover themselves.

1.3

„ ‟ f ent origin, being a colonial and missionary creation; the sense of kinship,
group solidarity, language, and common culture to which the term refers is a very old one. Yorùbá, a generic
word, with variety of meanings, has been used to describe a people, the Yorùbá people; their land, the
Yorùbáland; their culture, the Yorùbá culture; and their language, the Yorùbá language. As a people, Yorùbá
refers to the people living in South-western Nigeria, a people of different pre-colonial nation-states and political
groupings but with common language, customs, traditions, etc. that are mutually comprehensible in spite of
differences in dialects and other socio-cultural characteristics.

These people, the land they occupy, their culture and innateness are all described as Yorùbá. At yet another
level, the people often describe their behaviours and idiosyncrasies as being characteristically Yorùbá. When, in
a gathering, a person makes a brilliant speech or conducts him or herself in ways that are lofty and
commendable; q : “O ‟ ” (Good conduct, true-born Yorùbá).
L v q : “ „f Yorùbá
” (one has demonstrated being Yorùbá). It is this eclectic use of the term that makes it difficult to be
conceptualized. However, notwithstanding the eclectic nature of the term, this study conceptualizes Yorùbá in
the sense of a people, a language, a culture, and a land. ‟ signifies the sense of kinship, group solidarity,
language, and common culture [37]. According to [38] is a major ethnic groups of South-western

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and North-central Nigeria as well as Southern and Central Benin of West Africa. They constitute 40 million
people, most of whom are Nigerians (constituting 21% of her population). Significant population is found in
Ghana, Togo, Ivory Coast, Liberia and Sierra Leone. I N ‟ fS -
N f L O O O
K K I K f

Ilorin as a Yoruba settlement is widely believed to have been built by a hunter called Ojo who is from Gambe
near Oyo-ile. He erected a transit camp where he can sharpen his tools on rock. The rock being a good
sharpening metal was called ilo irin meaning iron sharpener which is believed to be the contracted form of Ilorin
[39]. It is also worthy of mention to note that the present day indigenized Yoruba speakers in Ilorin are a
conglomerate of many tribes among the Hausa, Fulani, Nupe, Malian and Yoruba who have lost hold on their
languages or dialects. Some of the slaves acquired from Egbira, kabba and oworo land might have been
indigenized. All these arrays of groups still make claims to such origin even when Yoruba language has
displaced their supposedly mother tongue.

Ilorin is the present capital of Kwara State. It occupies latitude 8.50° N and longitude 4.55° E. According to
Hermon-Hodge (1929), the claim to the ownership of Ilorin as a town is between Afonja (the Are Ona Kakanfo
fO O M F G T v „I
f ‟ I own of Afonja) and Ilorin Garin Alimi (Ilorin the town of Alimi) [40]. The Ilorin emirate
has since been under the ruler-ship of the two sons of Mallam Alimi, Abdusalami and Shita. It is considered to
be one of the Banza Bakwai or copycat of Hausa kingdom. Ilorin town under the Fulani headship was divided
into five wards for purposes of administration. Emir's Ward, administered by the Magaji Gari [41]. The other
four wards were placed under Baloguns, or war-lords, representing the various ethnic groups in the Ilorin
population. These are Baloguns Fulani (Fulani), Gambari (Hausa), Ajikobi (Yoruba), and Alanamu (Yoruba)
[42]. It is note worthy z conglomerates of many
tribes such as the Hausa, F N M v to
Yorùbá [40].

1.4 Justification

From time immemorial, child naming continues to outlive other cultural norms that have gone into oblivion in
Yorùbá culture. Yet there is paucity of information on Yoruba names in Ilorin- a major Yoruba speaker in North
central of Nigeria. Also, dearth of information exists on the interplay of names with identity and their linguistic
features since names are communicated through language in depicting individual or group characteristics.

1.5 Scope of the Study

Although naming is universal, the functions it performs and its importance differ from one nation, culture and
society to another. The origin, purpose, significance and meanings attached to names vary from culture to
culture. The present study seeks to limit itself to the meaning and socio context of Yorùbá names as applicable
to Yorùbá speaking people in Ilorin. The study was limited to Ilorin youth in tertiary institutions within Ilorin

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metropolis. Also our analysis of data will draw insight from socio-linguistics and hence depict their linguistic
features.

Scholarly works have been done on the compilation of dictionary [43] the structure [44] the sociolinguistics and
pragma-sociolinguistics [45, 46, 47] f
v N T -
f f f v
marking.

1.6 Research Questions

a. In what context do name their children?

W I

c. What are the synta f f I

f I v

Hence, the aim of this research is to:

f heir children and classify

the names;

f f

iii f f

iv. to x-ray the uniqueness and exclusivity of such personal

1.7 Hypotheses

H01: Yorubanised Ilorin people name their children in similar context as other Yorubas.

H02: Personal names of Yorubanised Ilorin people have similar semantic and usage like other Yoruba
personal names.

H03: Yorubanised Ilorin personal names have similar morphological features like other Yoruba personal
names.

H04: Personal names of Yorubanised Ilorin people are not exclusive to Yoruba Ilorin Indigenes.

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2. Methodology

2.1 Theoretical Framework

This study was rooted on speech act theory, now communication accommodation theory (CAT). It
accommodates linguistic features such as socio-linguistic, semantic and syntactic in language use and
communication.

2.2 Research Tools

2.2.1 Data gathering on personal names

O ff q I f
K S U v KW SU K S P
(Kwara Poly) and Univer f UNILO IN [46].

2.2.2 Analytical Procedure

Demographic data were analyzed using statistical package for the social sciences (SPSS). Socio- linguistic
features were depicted through percentages, pie charts and tables. Popular usage was used in semantic analysis
and syntax was based on standard English usage. Proper name repeated were considered just once.

3. Results and discussion

3.1 Demographic Data of the Respondents on Personal Names through Questionnaires

The sexes and age groups of the respondents on personal names have been previously described by [46] and are
presented below:

Figure 1: Sex of respondents

Figure 1 showed that the respontents were mostly female constituting 60% of the population.

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Figure 2: Age Group of respondents.

Figure 2 showed the age group of the respondents. All the respondents were youth. Majority (70%) of them fall
between 21-25 years, the average age of students in tertiary institute in Nigeria.

Figure 3: P f f .

F f f f
f know the meaning of their names
[34].

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Figure 4: .

F f 71%) names the child. It

also showed that clerics and relatives can also decide the name a child bears.

3.2 -

F fv v
Table 1) and are sure that they are neither named based on family trade nor deity but partly on circumstance of
their parents or birth (see Figure 5).

Table 1: P f .

S/N ELICITOR YES NO NOT SURE

1. My name inspires me 134 0 12
2. I was named based on my family trade 0 120 25
3. I was named based on family deity 12 110 23
4. I was named based on the circumstance of my parents 74 36 20
5. I was named before i was born 14 40 83
6. I was named on the day i was born 56 60 30
7. Is it necessary that your name have meaning? 120 0 27
8. Do names have influence on the destiny of the bearers 76 14 53

Figure 5: Chart showing percentage named after family deity.

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Though they agreed that they were not named before they were born, they however differ on whether they were
T v ff ‟
destiny (see Figures 6 and 7). This conforms with previous findings of [36, 43]. They were also not named after
family deity (figure 8). Thus, the researcher concluded that f v
futuristic expectations [36, 43] and are not linked with gods and goddesses
[34].

Figure 6: Percentage showing that names should be meaningful.

Figure 7: Chart showing percentage who believe names affect destiny.

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Figure 8 : Chart showing percentage named after family deity.

3.3

PNII
v f T PNII ff f
Appendix 1 showed the YPNII and they can be classified as follow:

1. :T v v v I v
f ‟ :

a. K :T f s to arrive
b. :T f f f
c. :S f f
d. :M
e. :F

2. N v f f :T personal names that praise or thank

the divine being-God. It is used to express the gratitude of the giver(s) of the name to God. Examples:

a. : M f
b. T T :T G
c. T :G hy of praise
d. M :I G

3. N f :T f f v f
f f v ff v „ ‟ „O ‟ f
Examples:

a. Ade :O f

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b. :O
c. :

T ff v ff „ ‟ „ ‟ :

a. O : v
b. O :I ve money
c. :T
d. O :G
e. :M

4. Names reflecting mercy, joy and love: These names expressed state of the mind of the giver(s). Examples:

a. :G ‟
b. :M
c. T :M
d. T :F v

5. N f :T f v „ ‟
that fill the vacuum intended by the giver(s). Example:

a. : f
b. :T f
c. : q v
d. :I v
e. :

6. f - v O : T ames given in addition to other personal names.

Examples:

a. :O f
b. :
c. Ayoka: one who is joyful

7. Victory-indicating names: These names are usually given after mishaps to the parent(s) or close relatives.
Examples

a. O :G v
b. O :G v v
c. O :G

8. Festivity associated names: These are names given to children given birth at festive periods. Examples:

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a. : v ing festive season especially first of January.

b. :T f v

The above categorization is in accordance with [48] grouping except that YPNII are not professional and deity
based. They are rather God and children adoring and victory vindicating. This is however not limited to YPNII.

9. ‟ : 2 v f
birth or before puberty. These names could be:
a. „ ‟ -stay with me till night (old age)

VP

V NP

Semantics=
-
Follow me till night (old age)

b. „ ‟- bush dog.

NP

N N

Semantics= Dog bush

c. T „K ‟- There is no hoe (to (dig your grave) should you die).

NP

Pronoun N

K
Semantics= There is no hoe

d. Frustration- „J - (You) give me peace.

VP

V VP

Je kin simi
Semantics= (You), give me peace

T „ ‟ ‟ v ff f
in slimily optimistic manner [46].

Names a „ ‟ v
are usually meaning [48].

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Hypotheses testing

H01: Yorubanised Ilorin people name their children in similar context as other Yorubas.

From the foreg PNII are meaningful

and indicate the period of birth, circumstances, status and the state of mind (joy, love) of the giver [36,43, 49].
Names portending negativity were avoided ev f „ ‟ Therefore,
Yorubanised Ilorin people name their children in similar context as other Yoruba groups. Consequently, H01 is
accepted

3.4 enes YPNII

T f PNII T
1 showed proper names collected via questionnaires and the structures are as
follow:

a. Noun phrase (NP): These names are a combination of nouns or a noun and a verbal phrase [5, ]
:
NP

N N

Wealth festival

NP

N VP

V Pronoun

Thankfulness fits me
b. v NP : T f v v V N
:T T
ANP

P NP

V N

T
Forever is my thanks
c. Prepositional noun phrase (PP): These
:T T

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PP

P NP

V N

T
Mine turns to joy
d. N N : T NP v : O
O

NP VP

V NP

pronoun N

O
God grants me wealth

Hypotheses testing

H02: Personal names of Yorubanised Ilorin people have similar semantic and usage like other Yoruba personal
names.

The f f PNII f
makes the researcher acceded to the presupposition that v
usage in the society irrespective of the b ‟ I
researcher accepts [Link] is in conformity with previous findings of [5, 34].

Hypotheses testing

H03: Yorubanised Ilorin personal names have similar morphological features like other Yoruba personal
names.

Furthermore, the syntax of personal names of Ilorin indigenes were noun phrase; clause, Adverbial and
prepositional noun phrases in conformity with other T f
H03.

Hypotheses testing

H04: Personal names of Yorubanised Ilorin people are not exclusive to Yoruba Ilorin Indigenes.

The personal names collected via questionnaires were exactly the T

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are not unique to Ilorin indigenes hence, they do not signify ethnic identity but identifies the bearers denoting
personal identity [32, 33]. Hence, the researcher concluded that q
sub ethnic group, thus accepts H04.

4. Conclusions

1. Ilorin indigenes of Yoruba origin like other Yorubas give their children positive, meaningful and
reason-based names within a particular context while giving considerations to future of the bearers.
2. Unlike most other Yorubas, gods or goddesses are totally avoided as affixe z
‟ f I f z z
3. f 71%) names the child.
4. v
bearers but only signify personal identity- means of identifying the bearers as most other yorubas bear
such names too. Hence, personal names does not signify ethnic identity among Ilorin indigenes of
Yoruba origin.
5. Lexically, based on syntax, YPNII can be as simple as a noun phrase, Adverbial noun phrase,
Prepositional noun phrase (PP), and Noun clause (NC).
6. personal f

7. PNII v f
or thankfulness, names reflecting nobility, royalty or wealth, Names reflecting mercy, joy and love,
name f f - v O v -
indicating names and festivity associated names.
8. „ ‟ s can be appealing, rebuking, threatening, frustration-indicating.

Further research should accommodate Ilorin youth in the informal sectors and trade since they are in majority, as
the present study focused on Ilorin youth in the tertiary institutions with Ilorin town.

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Appendix 1

Table2 : List of Ilorin Yoruba Proper Names, their Meanings and Reasons for Naming.

S/N Proper names Meaning Reasons for naming

1. Mine is worthy of praise Unknown
2. Child is wealth Unknown
3. N Wealth Religious believe
4. O God is worthy of thanks Family divine favour
5. Wealth owner has arrived ‟ f v
6. O God supports me Religious believe
7. Wealth gave birth to more First born
8. Crown pampers this together Unknown
9. Opener to male-bearing First male child after bearing females
10. O God granted me wealth Unknown
11. Wealth gave birth to more Birth day
12. I Unknown
13. Eager to be pampered one Unknown
14. Festival of wealth Period of birth
15. My joy has come P ‟ v
16. T Endless joy Unknown
17. My wealth has come Optimism for improved wealth
18. One born into wealth Delivered to wealth
19. T To God be the glory Only female and last born
20. Ayoka One joyful Unknown
21. F Relax on wealth Time of birth
22. Wealth increased by one Another male added to the family
23. O God granted me wealth F ‟ f
24. O God has done great things for me G ‟
seunbabarafunmi
25. Child worths adoring Family fortune
26. M I have seen joy again Family fortune
27. T Mine has turn to joy Named after daddy
28. P Highway of wealth Unknown
29. K One who come last Twins
30. Mine is worthy of thanks Unknown
31. One who brings wealth Daddy got new appointed
32. K Drop honey in wealth Only girl child
33. One who has money at home To reincarnate late cousin
34. Akainji (sikiru) Unkown Unknown
35. O Consoler has come Appearance at birth
36. O Honey mixed with wealth Joy felt at birth
37. O God gave me First child of family
38. f
39. T Mine worths thankfulness Family depressed
40. M I thank God
41. Ajadi Unknown
42. M I woke up with wealth
43. One called to be cared for Unknown
44. O God is worthy of praise First male child
45. Father has come again Born after the demise of granddad
46. O God is worthy of praise First child
47. O Honey mixed with wealth Joy felt at birth
48. Mother has come again Born after the demise of grandma
49. Wealth progresses ‟
50. Father has come again Born after the demise of granddad

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51. Born after a set of twins Born after a set of twins

52. O God completes me First born and born when desired
(Robiat)
53. O God vindicates me Born after parents beingcalled impotent
54. My wealth increased by one Unknown
55. Child who is sought for
56. Second child born after a set of twins Second child born after a set of twins
57. Crown meets joy Unknown
58. Person of wealth Unknown
59. Crown surrounds me Family status
60. Wealth move nearer to touch me Unknown
61. Child who worths pampering Smiling face at birth
62. O God grants victory A male child after the demise of a son
63. One who woke into wealth Period of birth
64. Grant me wealth Family status
65. G Take me to wealth Family status
66. Crown Family status
67. My joy has come First born
68. Joy fill my home Family status
69. Born into chieftaincy Royal house
70. Born in festive period Time of bith
71. Stay with me till night ‟
72. Child meets wealth at home Family status
73. One who wakes up to royalty Royal house
74. G ‟ Child seen as a blessing
75. f
76. Joyous wealth Named after daddy
77. Wealth has come again Unknown
78. Child who brought joy Mummy secured job prior to his birth
79. Adio
80. Bush dog ‟
81. Dupe Thankful Family situation
82. I am surrounded by wealth Family status
83. O f God loves me First born
84. Crown met joy
85. O Honey owner Family trade
86. Wealth increased by one Family status
87. Wealth festival Given birth to on first day of the year
88. Child(ren) love(s) me Unknown
89. O God is worthy of praise
90. Born after a set of twins Born after a set of twins
91. I Unknown Nil
92. T Endless thanks Last born
93. Mine is worthy of thanks Joyous mode
94. T Mine is worthy of thanks Unknown
95. Father has come again f ‟
96. O God has given me wealth Family background
97. O Thank God Another male child after a male
98. O we gave birth to money Family status
99. O I love money Family status
100. S Named after his father Nil

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Appendix 2

Table 3 : z f „ ‟.

Appealing/ appeasing Rebuking Threatening Frustration-indicating

1. I M I Aja, K Jensimi,
J K Ogbanje, Aja
igbe

Source: [20]

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