
































Sociolinguistic Significance of Names in Igbo Culture: The Umuchu Example

Afam Ezechukwu

Abstract

In Nigeria, the Igbo people of the South East have unique names. Umuchu is one of the towns in
Igbo Land. The indigenous or people of Umuchu believe that a name has more than the attitude of
‘What-Is-In-A-Name’ that has destroyed that heritage through modernization and globalization.
Names to Umuchu people are an embodiment of their mentality and life style which symbolically
reveals their culture and sentiments, aspirations, beliefs, hopes, fortunes and values. This study
examines Umuchu names from ancient to present to ascertain the extent the names have changed
because of Western or European influence. This study also examines the naming conventions,
values of life and love of life in comparison with the present trend of ‘Modern’ names. It reveals
that names are not ordinary tags or labels in Umuchu but are tied to the bearer for life. The research
method used in this study is the descriptive and survey approach using interviews. The findings of
the research reveal that up until today, names in Umuchu still have their original ideas and
meanings hence they are much more than mere tags or labels or means of identification. It is
recommended that parents and guardians should continue to give children names that are of great
values because they have powers to ward off negative spiritual forces. Finally, traditional names
and naming in Umuchu is a priceless heritage which is done according to the thoughts, beliefs,
experiences and philosophy which guard and guide the name- bearer to a successful life.

Key words: sociolinguistic significance of names; psychological effects of name on the bearer and
spiritual effects of name on the bearer.

Introduction

The history, philosophy and ideology of the Igbo people are encapsulated in the name they bear
which Umuchu town is not exempted. A typical Igbo name is not just seen as emblems or
compulsory badges every person is expected to bear for identification. A name is as important as
people’s history and Umuchu people take pride in their history, culture and ancestry. According to
Umuchu people, names are used to examine the way Igbo people view life in its completeness as
they concern personal, family and general life experiences which most of the times have cultural
and philosophical undertones.

Child naming is one of the important rites in African societies and Umuchu in particular.
Names have meanings and may well identify the social, cultural, political, professional and
religious background of the person bearing it as well as the person giving the name. Names are not



arbitrarily given but are socio- cultural tags that function as communication tools which carry a
variety of meanings. Personal names are not just empty labels but are interpretations that parents,
the extended family as well as the society give to their people.

In support of this opinion, Banki (1987) observesthat in many African languages, personal
names have a strongopinion:

“In many African languages, personal name have a strong, socio-cultural and ethno-pragmatic
bearing that go beyond mere identity or preferentiality… what is obvious is that African names
have strikingly semantic and semeiotic load. In other words, they have communicative functions.
Personal names in Nigeria are multifunctional despite their mono-referential status” (p. 46).

The branch of onomastics that deals with the study of personal names including their
etymology, root meaning and forms is anthroponomy. Anthroponomy identifies, specifies and
differentiates between names of members of a group of individuals. It defines a name as a word by
which an entity is identified, designated and distinguished from another, Agyekum(2006pp.206-
235). According to Ubahakwe (1981,p.27) ‘an indigenous African name of the whole personifies
the individual, tells some story about the parents and or the family of the bearer, and in a more
general sense points to the value of the society into which the individual is born.

Previous Studies on names

Based on available literature, a number of studies have been conducted on Igbo anthropomyms.
They include Ubahakwe (1981and 1982), Ezenwa-Ohaeto (2021) and Onukawa(1982), which also
form part of Igbo name. A close look at first names in Igboand Umuchu in particular indicates that
every personal name is motivated by one situation or another which point to the meaning of the
names. Hence, names and naming has come to stay as far as there is birth.

Though so many have studied names in different shades as already seen but none covered
the area under study, therefore, this study is novel because it has given attention on sociolinguistic
significance of names in Igbo culture: An Umuchu example. This study hopes to cover a significant
gap and contribute to knowledge as it will complement available studies on Igbo names in Nigeria
and Umuchu in particular.

The sociolinguistic significance of names will be studied under the following subheadings:
psychological effects of a name on the bearer, spiritual effects of a name on the bearer, relationship
between name and language and socio-cultural analysis of names.

Is there any Relationship between Names and Languages?

There is a relationship between Igbo names and Igbo language. This is because names are
expressed through spoken and sign languages, which Igbo people use for the expression of their
thoughts, beliefs and daily practices as well as experiences that have their philosophy and culture.



Names are the vehicle which carries the weight of their cultural linguistic burden. The meanings of
Igbo names are reflected in the culture of the Igbo people which makes the names to be appreciated.
According to Mcphenon (2009, p. 532)“…when names are not used properly, language will not be
used effectively, when language is not used effectively matters will not be taken care of…. Thus,
when the exemplary person puts a name to something it can certainly be spoken, and when spoken
it can certainly be acted upon”.

This shows a shift connection between names, language and the people’s culture. Names
perform the role of vehicle which carries the weight of their culture- linguistic burden of the people.
It carries meaningful language of the people which itsmeaning is mainly derived from linguistic
rules governing the use of words. Owing to the fact that Igbo names are inherently meaningful,
most of them turn to be complete sentences in themselves, thus:

1. Ihedikachukwuadighi – There is none like God.

2. Kwenyerechukwu – Believe God / Agree with God

3. Marachukwu – Know God.

4. Febechukwu – Worship God.

5. So Chukwu k’anyi ma – Only God we know

6. Chim-bu-odogwu – My God is a warrior.

7. Chimzuruoke – My God is complete.

8. Chimemezugo – My God has completed it.

Religious and Cultural Identity of Umuchu

The people of Umuchu believe in the existence of a supernatural force controlled by good and bad
spirits. Like in most religions, their belief system is equally hinged on superstition which is often
seen in good and bad omens. There was also the existence of ancestral worship which was a
traditional religious practice that involved the worship of the dead relatives.

In social science, identity is seen as the way that individuals label themselves as members
of a particular group. Therefore identity simply mean who, you are, a condition of being a certain
person from a certain area. It is who you are, if a person asked you who are you, definitely, what
comes to mind is that the person wants to know the name and other variables that will identify you.

Culture reflects the identity of a people, the people, values and beliefs. It influences the
nature, values and beliefs. It is the foundation of each specific ethnic group which the specific
value and beliefs from previous generation will pass to the subsequent ones like in the area under
study. It is not only encompasses the external aspects of a person’s life but also influences beliefs
as well as the shared value of (Umuchu people) that shapes the way a person thinks, behaves and
views the world. It is people’s way of life that incorporates the totality of what they are. Naming is
a vital aspect of people’s cultureUmuchu inclusive. Naming is what identifies an individual from
Umuchu and makes him outstanding among others. In other words, it is a person’s identity.



Socio-Political Significance of Ancestor Worship in Umuchu

The people of Umuchu believe that death does not separate the dead from the living. The dead are
believed to live in communities in a sub-terrain region which is the counterpart of their earthly
abode. From there, they communicate with their earthly relations and interceded on their behalf
against the wrath of the gods. The living reciprocates by making sacrifices of food and drinks to
those ancestral spirits. Umuchu people believe that ancestors oversee the conduct of the living and
it made them abstain from some negative behaviour for fear of incurring their wraths. This link
between the living and the dead further explains the people’s belief in reincarnation.

Socio-linguistic Significance of Names

The school of thought that believes that a name is just a name which William Shakespeare belongs,
maintain that there is nothing special in a name, but the first piece of information we have about a
person is his name. It’s often the first thing you learn about someone with which we form
judgments about people very rapidly. This first information is very important in such a way that it
can lead one in a positive or negative direction, which can also set the stage for future interactions.

Also, there is this expression that says: your name is you. Your name speaks for you. This
expression means that a name an important part of a person. Umuchu people express their
experiences: fear, anticipation, joy, terror, belief and unbelief of frustration, disaster, and anguish
about life through names. Through names, Igbo people expose the state of their inner selves, Igbo
names are characteristically contextual, ideological and historical. They represent significant
element of a person and or family and serves as a perpetual mark in the history of the house,
(Ezenwa- Ohaeto, 2021,p.14).

Igbo names are used as pointers, labels, that designate the bearers and there are also some
relationship between some Igbo names and reputation. Above all, the fact remains that names have
meanings amongst the Umuchu people and names are used as storehouse of experiences and belief.
In Umuchu, parent or name giver gives names to his child to reply his or her neighbour’s mockery.
Such naming has allusive connotation. For example; ‘Chinasaramokwu’- God replies my mockers.
This may be from a motherwho has a delay in child birthfor a long period after her marriage, which
her follow women kept mocking her until the baby girl arrived to her mother’s relief. Others are:
‘Emeremgini’- what have I done?; ‘Emereuwaonu’- do not boast over good fate of the world;
‘Obumnaeke’- Am I the creator?; ‘Obumneme’- Am I the doer?

Parents or name givers also give names that are ego boosting in recognition of the incomparable
gains of kinship hence, ‘Izukammananneji’- No relationship/bond is stronger than that of siblings;
‘Somadina’- may I not live alone or I am not alone.

Psychological effect of a name on the bearer:

There is a deep psychological effect of names on the bearer which could either be positive or
negative. A person’s name according to Deluzain (1996) has an impact in building his or her self



image or concept. According to psychologists, names determine the messages name givers send to
the child. They go further to explain that these messages are very subtle, but sometimes they take
the form of jokes, teasing and even ridicule especially within the peer group. At best, the joking
and teasing can make the child’s self conscious about their names and reluctant to have any contact
with other children out of fear of being cajoled. At worst, especially when insensitive adults think
the joke and nicknames are funny and actually use them too, it can undermine healthy personalities.

If a child had a name that encourages his peers to jeer at him or her, makes his peers jeer or
like him or her, it will make the child build a negative or positive self concept.In support of the
above, Seeman(1980,p.129 asserts that“Ethnic tradition, religion and ancestry, gender, social class,
birth other; physical appearance, time and place of birth, rearing all contribute to a sense of identity.
Although identity is a complex concept… many of its attributes can be telescoped into a single
morpheme-the name given to a child at birth”.

Spiritual Effect of a Name on the Bearer

The spirit behind a name follows the bearer. Names do not only possess unseen powers; they also
behave like words of power used to influence the mind, body and spirit according to school of
thought. Another school of thought believes that ‘a good name can bring a harmonies flow of
sound current or word of powerto our professional and personal life and simultaneously inviting
the inflow and outflow of God’s bounty/blessing. With a full understanding of the power of the
spoken words, name givers can choose names that will bring or attract blessings to the bearer.

Furthermore, because the spirit behind a name follows the bearer, therefore name givers
should always give names that should be beneficial to them, The syllables of a person’s name do
not only hold a reinforcement of sound that is sweet to the ear only but also has a meaning that
defines one also. As surname remarks heredity, proper name is a stamp of identity. Name contains
treasure and that treasure is in its meaning asUmuchu people believe.

Theoretical Framework

The theoretical framework of this study is anchored on John Staurt Mill’s (1964) distinction
between denotation and connotation, which was endorsed by mostly Western onomastcians that
have approved Mill’s terminology by shifting from the connotation and denotation distinction to an
opposition between two categories of meaning thus; the lexical meaning and the onomastic
meaning- meaning of names. In turn, this opposition is dependent upon the division between the
two dimensions of language: the body of proper names and the body of words that constitutes the
rest of the language. This classification is of the opinion that proper names are typically devoid of
any lexical meaning. Even when a lexical meaning of a name is acknowledged, it is done as the
onomastician’s construct rather than the actual property of the name.

According to Botman (2006) ‘the meaning of African names is summarized in a cluster of
three categories of meaning, the lexical meaning, the onomastic meaning which is anchored on
each tradition of naming practices and the socio-pragmatic that is centred on the cultural



knowledge of the onomastic code of conduct.The interpersonal relationship partners of the
onomastic communication, and the situational contexts that generate communication.Names are not
just ordinary lexical label rather of more importance is the use of their meaning in day to day
practices.

Methodology

Data for the study were randomly selected from different families in Umuchu through interviews
and observations.

Sociocultural Analysis of the Umuchu Names:

Umuchu names are unique and different in their sound, structure, forms and meaning. This section
is on the breakdown of the nature of Umuchu names. The names discussed in this section are
traditional and contemporary Umuchu names and will be discussed under the following sub-
headings:

- Circumstantial names

- Theophoric names

- Fate- tied name

- Social circumstance

- Temporonym

Circumstantial Names

These are names based on circumstances surrounding the birth of a child. Examples are:

i. Ahamefuna: May I not lose my name:

Interpretation: Prayer from parents that have suffered or experienced delayed child birth.

ii. Chukwudumogu: God leads me in battles or fight.

Interpretation: Parents naming their child after a long fight against lack of conception was finally
won with God’s help.

iii. Ekpereka: Prayer is greater

iv. Interpretation: Parents who suffered severe difficulties before conception/ delivery
which was won through prayers.



v. Chikaodiri: It is left for God :

Interpretation: The circumstance that surrounds the conception of the child is only left in God’s
hand.

vi. Ogechukwu: God’s time:

Interpretation: God’s time is the best, after all struggles it finally happened at God’s own time.

vii. Obioha: The heart of the people/ people’s need

Interpretation: Many people willed and desired that the child should come and eventually it
happened.

viii. Maduonaenye: If it were up to man to give kids…

Interpretation: Childlessness makes parents give this name that if humans give children, no one
would have.

ix. Chimaobim: God knows my mind:

Interpretation: Family saying out of circumstances that surround the child’s birth that it is only
God that knows the heart not man.

x. Chinazaekpere: God answers prayers:

Interpretation: A child conceived/born as a result of answered prayer.

xi. Okwudirichukwu: Leave every dispute for God.

Interpretation: After experiencing mockery from friends and family members.

xii. Chimzurum: My God is sufficient for me.

Interpretation: After several horrible experiences such as confusion of hidden pregnancy, missing
items/ utensils.



xiii. Uzoma: Good way:

Interpretation: From parents that have experienced difficulties in their journey of life and now
have a better life.

xiv. Rapuruchukwu: Leave everything to God

Interpretation: From parents that have beenmocked, cajoledand accused of many ills.

xv. Nzubechukwu: God’s will

Interpretation: Parents accepting the gift ofa child as the total will of God for them against their
own wish or choice.

xvi. Ngozichukwuka: God’s blessings are greater

Interpretation: Blessings from God are the greatest, and, the child should also be a blessing to
them and the world.

Theopheric Names

These are those names given to children to reflect the religious belief of the parents or the name
giver, faith of a people is enshrined in the name they give their children in Umuchu. It may either
be faith in God or deity they ran to during their period of agony.

a. Anaelechukwu: Looking unto God:

Interpretation: Looking unto God for solution to life’s problem.

b. Onyedikachukwu: Who is like God?

Interpretation: Parents showing their faith in God and expressing that nobody is like him.

c. Echezonachukwu: Never forget God:

Parents showing their total commitment toGod and promising not to forget Him

d. Ikemdinachukwu: My strength is in God:

Interpretation: Parents showing their source of strength in God alone.



e. Chinedum: God leads me

Interpretation: Through the name a family shows that God leads them.

f. Chidinma: God is good

Interpretation: An expression of the goodness of God

g. Mmesomachukwu: God’s kind/ good gesture:

Interpretation: Family expressing the goodness of God to them in all odds.

h. Ekenedirichukwu: Thanks be to God

Interpretation: Name giving to appreciate God for His benevolence to the parents of the child.

i. Oluomachukwu: God’s good work

Interpretation:It is only God who does good work.

j. Jesunaachi: Jesus is the king/ Ruler

Interpretation: Parents stressing on the kingship of God as the supreme God.

k. Chukwudalu: God, thank you/ Thank you, Lord

Interpretation: Family expressing their gratitude to God for the gift of a child.

l. Eberechukwu: God’s mercy

Interpretation: Parents showing that this gift shows God’s mercy towards them not that they
merited it.

m. Ochezechukwu: God’s throne



Interpretation: This child should endeavour to be righteous because she is God’s seat/ dwelling
place.

n. Oluebubechukwu: Wonderful work of God

Interpretation: Parents showing that this gift is God’s miracle.

o. Sochukwuma: Only God knows/ Only God understands how the child was born:

Interpretation: Parents saying that their faith is in God alone and only He knows about them.

p. Chukwunenye: God gives

Interpretation: Children are gift from God.

Fate-tied names:

These are names that were given according to the fate of the parent for the child:

a. Ifeoma-Iheoma: Good/Beautiful things

Interpretation: Usually a female name showing that the child is a good thing.

b. Nkiruka: The future will be better/best

Interpretation: Family saying, no matter the present circumstances, tomorrow or the future will be
better.

c. Ogoamaka: Generosity is good

Interpretation: Encouraging to continue being generous..

d. Akuabata: Wealth has come

Interpretation: From a father who welcomes his first daughter.

Adaeze: Princess: Often to a first daughter of a king.



e. Chibuuzo: God first/God is the head

Interpretation: Parents pointing that it is God who leads.

f. Onyemaechi: Who knows tomorrow, it is fate-tied.

g. Obioma: Kindheart

Interpretation: Parents showing that it is God’s kindness that pays and as such telling the bearer
to be always kind.

h. Chekwubechukwu: Hope in God

Interpretation: Parents saying that their only hope is in God.

i. Okwuchukwu: God’s word/ Prophecy

Interpretation: Parents showing their dependence on God’s word and telling the bearer of the
name to live by the word of God.

j. Febechi: Continue to worship God

Interpretation: Parents telling the child to continue to worship God that he /she came through the
worship of God.

k. Daberechi: Depend on God

Interpretation: Parents disclosing their total dependence on God who gave them victory.

Social Circumstances

These are names given to a child to mark social circumstances of one’s personality or achievements.
These are some of the social circumstances of naming in Umuchu:

Ego booster, supremacy of child over other things, supremacy of kinship, supremacy of gender and
others

1. In Umuchu parents give some names as ego bolster to assert their intellectual higher social
class which they enjoy over their rivals examples:



Ugooji: An iroko tree that stands out.

Agunaechemba: A lion that guides a town.

2. Another social circumstance that manifest in Umuchu names is supremacy of Child over
any other thing, in which children enjoy wealth as in the following:

Onweremadu: He that has people is more than riches.

Madukaejiaka: It is in people that one is greater.

Madukaku: people are more than riches/wealth.

3. Another is recognizing the incomparable benefits of kinship through children, thus:

Somadina: May I not live alone.

Ikwuka: Kinship is supreme.

Other names given according to social circumstances in Umuchu are:

a. Nneka: Motherhood is supreme

Interpretation: Pointing to the greatness of a mother and showing her importance in a family.

b. Omumuamaka: Children are good

Interpretation: Parent showing their pride in their children as important/ integral part of their
well- being.

c. Omekannaya: One who behaves like the father

Interpretation: A father showing his strength in his child and sees himself in the child.

d. Ikemefuna: May my strength not get lost

Interpretation: From parent praying that their effort should not get lost.

e. Ihunanya: Love

Interpretation: It is true love of God that one survives not by strength or struggle.

f. Ikenna: Father’s strength/wealth



Interpretation: Parents telling the child that he is a son of their youthfulness.

g. Nkemdirim: Let mine remain for me

Interpretation: Parents telling fate to leave theirs for them usually after experiencing great losses/
setbacks.

Temporonym:

These are names given in reference to the period of birth, or an event of the community or
family.

a. Obiageriaku: Whoever comes/is born will enjoy wealth

Interpretation: Parents insinuating that the child that came during the time of affluence.

b. Obiarananma: One who arrived at the right time

Interpretation: The child came at the appropriate time when everything is right.

c. Obianuju: A child that came in the midst of plenty /came in the

midst of plenty

Interpretation: That one who came in the midst of plenty at the pick of their high social status.

d. Aghaegbunam: May the battle of life not kill me

Interpretation: Telling the child that he was born in the midst of war but he survived.

In Umuchu, some names reflect social, political and religious circumstances that surround one’s
birth. Some of the names are:

Ndukwe or Ndudi: If life permits. These names demonstrate that life determines whatever a man
does.

Ndukaku: Life is worth more than wealth: precious of all riches to be possessed by man. This
does not mean that the Igbo (Umuchu) people do not search or struggle for wealth, but the point is



any pursuit of wealth that puts life in danger is totally discouraged because Nduadighiabuo – life
has no duplicate.

Onwubiko/ Onwuhara: Death, please: it is a kind of prayer and request for death to spare
someone’s life. For a family that has sadly witnessed the death of a number of her children such a
name is for any subsequent surviving child. It demonstrates also a kind of disgust over the painful
effect of death.

Ozoemena: May it not happen again:

It has almost the same meaning/ implication as Onwubiko; a prayer that death may not
strike again because life is preferred to death.

Onwudiwe: Death is wicked, merciless/wrathful

If death is so, then life is therefore seen as kind, good, lovable and to be desired above all.

For the people of Umuchu, good life must be loved and death dreaded. However, in as much as
they manifest value for life through their names, the sight of the fact that life is absolutely a gift
from God is never lost. That is why they have such names as:

Chinenyendu: God gives life

God is seen as the source and giver of life and no other.

Chinwendu: God owns life and not man. He gives at will to whom He wills.

Chikwendu: God permits life. If God permits we shall live and achieve our goal.

Ndudinakachukwu: Life is in the hands of God and never in men or riches. It is often shortened
as “Nakachi”

Chibundu: God is life; an identification and personification of God with and as life, hence, the
need for complete respect for life.



Tochi, Kelechi: Praise God/ thank God for the gift of life, praise Him for same.

Conclusion:

From the above, the researcher concludes that Igbo names in Umuchu are not merely nominal.
They contain and convey values. Therefore, to the people of Umuchu names are the epitome of the
bearer or family’s genealogy which mirrors the values of the society as well as the attatchment to
the bearer.

It serves the purpose of preserving and maintaining the historical event, a link between the
past in relation to the present and possibly helping in the future action of the bearer. The researcher
finds that names children bear are as a reflection of their parents’ thought and life’s pains.

A good name is of great value to Umuchu people, they are not collected from a book. They
are from imagination of the heart and are created from events and situations. Hence, they are
innumerable.A good name has great powers to fight all negative forces that surround the bearer
every day because name follows the bearer, therefore, the force of a good Umuchu name is more
powerful and prevailing than negative force, Umuchu people should continue to make good use of
them and refuse to allow the changing world around steal their priceless heritage in naming (their)
children according to belief, experience and philosophy, which have powers to ward off negative
force.

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