A name bestowed on an African child can traditionally depend on birth order in the family, and the occupation the family is associated with. The name can reflect names of deities and other religious entities in the culture. A name can also reflect praise or expectations of the child. Many African names reflect circumstances at birth that can include praise or negative opinion of neighbors or other family members.
Many African names reflect the composition of the family. Hence, they can reflect discontentment over gender imbalances among family offspring, family ancestry, and the family in extended form.
Children are named after their forefathers so as to appease the ancestral spirits, given that dead ancestors of good reputation are believed to have become spirits who protect their descendants. The ancestral spirits are also said to be mediators, whereby they plead to God for protection and mercy toward their descendants. Because ancestral spirits protect their living descendants, they are carefully appeased through carrying out the proper observances and referring to them with respect. In many of the ethnic groups of the Bantu African mega group, the first-born male is named after his paternal grandfather, the second-born is named after his father, and those who follow in birth-order are less specifically named, but are many are named after a variety of forefathers and forefathers' brothers and their other relatives. This allows for ancestors to be retained in history, given that they are mentioned in everyday speech. It is also believed that the spirits of ancestors watch over their namesakes. Many names that are associated with clans are often descendent from ancestors of good reputation or status. Many of the children of the same family line are given names of such ancestors.
Among the Nuba of southern Kordofan in Sudan, the first-born son is called Kuku, the second is Kafi, the third is Tia, the fourth-born son is given the female name Tia in case a daughter has not been born, and the fifth son is named Nalu. Regarding girls, if a daughter is born first she is called Kaka, the second-born is Toto, the third is named Koshe, the fourth is Kiki (or Ngori, or Kikingori), and the fifth-born (regardless of gender) is named Nalu (Seligman 1932: 386-387). Giving a boy a female name, or vice versa, is a displaying of gender preference. A first-born child who is female can thus be given a male name, though she would be given a proper female name upon the birth of a male sibling. Names can therefore also exhibit quantity of births in the family, as well as progeny sequence of birth.
Names have numerous origins. Many began as nicknames, many as proverbial names. Many are derived from occupations and their implements, many are adapted from neighbors' and foreigners' names, while many reflect natural phenomena. It is also common for a child to be given the name of a renowned person who is not related to the family. It was very common, in the past for people to take on names of their neighbors through a variety of assimilation processes. These included conquest and capture, blood-brotherhood rituals, merging of clans into one, marriage, and long-term residence in a clan village.
Names can corroborate the spiritual or religious backdrop of the child. A name can, therefore, reflect gratitude towards the Supernatural for the birth of the child. Among the Baganda of Uganda, despite the extensive conversions to Christianity and Islam from the nineteenth century, the names of the native deities are still honored and they still serve as popular personal names. Names of the Goddesses of the Baganda include Nakayaga, Nalwoga, Nagaddya (Nagajja), Nanziri, and Namirembe. The Gods include Sserwanga (Lwanga), Mukasa, Kyobe Kibuuka, Kiwanuka, Musisi, Musoke, Muwanga, and Kitinda. Names that express gratitude to supernatural agencies for the birth of the child given the name, are common. The Zulu use the names Bonginkosi 'thank the Lord,' Sipho 'gift (from God),' Thembinkosi 'trust the Lord,' Sibongile 'we are grateful,' and Bongani 'be ye grateful' (Koopman 1987: 148-149).
Names can also promulgate an opinion of negative or positive bearing that the namer may direct to neighbors, family and kin, enemies, the newborn itself, or even to ancestral spirits and Gods. The Shona of central and southern Africa have such names as Ruvengo 'hatred,' Hamundidi 'you do not love me,' Vengwa 'the hated one,' Masemani 'you despised me,' Ibvai 'get away,' Mativengerei 'why have you been hating us?' and Chomunorwa 'what is all the fighting about?' (Jackson 1957: 116-117).
A name that embodies the expectations the parents have of their child is intended to serve as inspiration for the youngster. The Xhosa of southern Africa employ such names as Khokela 'guide,' Mxolisi 'peacemaker,' Malusi 'shepherd,' Solomzi 'eye of the home,' Thembeka 'be faithful,' Thozama 'be meek,' Mcebisi 'counselor,' and Monde 'perseverance' (Thipa: 1987: 116-117).
Noleen Turner assembles an impressive field survey collection of names of the Zulu of southern Africa. Tuner points out that many African names have psychological functions, they can express discontentment and censuring within the societal and domestic setting within which the names operate (1992: 42). On the same page, Turner continues about Zulu names.
"...social function in working out stress situations, minimizing friction and providing a means of acceptance or indirect comment in a situation where direct confrontation or even accusation is unacceptable."
Turner(1992: 55-56) summarizes that African names can "express dissatisfaction or vent frustration," and "cast suspicion or level accusation." The names can function to "ridicule, mock, or warn against an unacceptable mode of behavior," and can function to "challenge a person who by virtue of his or her position, precludes normal channels of criticism and censure." Turner also finds that African names can portray the disputing of allegations that were made, as well as informing the party that "has made the allegations, that the namer is well aware of the situation."
Though by and large, one or both of the parents have the precedence in the naming, in many societies the extended family tremendously influences this process which can involve extensive discussion and debate. There are cases, for example, where the combination of the mother, the traditional midwife (during and after the delivery of the child), and the child's paternal grandmother have exclusive powers in the naming. One can therefore imagine why in many African societies, there exists a breadth of names that openly portray negative and even derogatory remarks about one or both of the parents. The African naming ceremonies vary, from society to society.
References
Koopman, Adrian. "Zulu Names and Other Modes of Address." Nomina Africana 1, no. 1 (1987): 136-164.
Musere, Jonathan. African Names and Naming. Los Angeles, CA: Ariko, 2000.
Seligman, C.G. and Brenda G. Seligman. Pagan Tribes of the Nilotic Sudan. London, England: George Routledge and Sons, 1932.
Thipa, H.M. "What Shall We Name Him?" Nomina Africana 1, no. 2 (1987): 107-117.
Turner, Noleen S. "Zulu Names as Echoes of Censure, Discontent, and Disapproval Within the Domestic Environment." Nomina Africana 6, no. 2 (1992): 42-56.
Jonathan Musere
Showing posts with label Personal names. Show all posts
Showing posts with label Personal names. Show all posts
Thursday, August 5, 2010
Tuesday, May 4, 2010
Personal Names and the Basoga of Uganda--Compiled by E. Joyce Matama Bakibinga
The Basoga (Soga) of Uganda live in a surrounding between the northern shores of Lake Victoria and southern shores of Lake Kyoga, an area that is generally known as Busoga. The listing is of some of the personal names they use. Many of the names are associated with proverbs.
Babalanda (m) [bah-bah-lahn-tdh-ah] "They reckon (or count) the womb"; this name is associated with the proverb, "People count (or reckon) those of their womb," implying that people tend to be overly concerned about their progeny, their siblings, or close kin, as synonymous with, "Blood is thicker than water."
Babi (m) [bah-bih] "The bad (people)"; this name is sometimes associated with the proverb, "A mass of people (or crowd) looks bad when it comes to sharing and eating food, but looks good when it comes to allotting work" implying that practically in either situation the food and the work gets finished quickly, but though with the food there will likely be friction over the sharing, in the case of the work the synonym, "Many hands make light work," will likely apply--human relationships therefore depend on circumstances that are rarely or are never unconditional.
Babiwemba ( f ) [bah-bih-wehm-bah] "They (people) cover the words up"; this name is associated with the idiom, "People cover up the words as they maintain quietness about them," which name sends a message of awareness people are concealing secrets by keeping their mouths about them.
Babuzanga (m) [bah-buh-uh-zahn-gah] "They ask around"; this name is associated with the proverb, "They ask around, then they disclose," meaning people often ask questions for the sake of negative gossiping and even harming.
Babyerabira ( f ) [bah-yeh-rah-birah] "They forget the issues."
Bafumba (m) [bah-fuhm-bah] "They cook (or boil up, or devise)."
Bagalana (m) [bah-gah-lah-nah] "They like (or love) each other"; this name is associated with the proverb, "Those who are rich, like (or love) each other."
Bageyana ( f ) [bah-geh-yah-nah] "They backbite each other"; this name is associated with the proverb, "Idle people backbite each other," which exemplifies that people tend to overlook or not their weaknesses, but they do find and point out weaknesses in others, as synonymous with the biblical proverb of one pinpointing the spec in the other's eye without noticing the log in his.
Baisi (m) [bahy-sih] "They are killers"; this name is originally associated with the saying, "People are killers," which deplores the murderous nature of many people, despite the prevailing humaneness.
Bakaira (m) [bah-ah-kahy-rah] "They (people) have recently come back"; this name is originally associated with the returning home of folks who had migrated far away from home, many years ago and settled in new territory or abroad, but have recently returned home. The name can hence be given to a child born around the time of returning home of a person or persons who had lived and settled away from home from their native territory for a considerably long period of time.
Bakulimya ( f ) [bah-kuh-lih-mjah] "They cause you to cultivate/ dig."
Baleke (m) [bah-leh-keh] "Leave them alone"; "allow them"; this name is associated with the idiom, "Leave them alone to talk, they will get tired of it," implying that gossipers and backbiters eventually get weary of their negative ranting so, they will ultimately stop it, hence the targeted persons ought not be overly concerned.
Balikowa (m) [bah-lih-koh-oh-wah] "They will get tired"; "they will become fatigued"; "they will become weary"; "they will get fed up"; this name is associated with the idiom, "Leave them alone to talk, they will get tired of it," implying that gossipers and backbiters eventually get weary of their negative ranting so, they will ultimately stop it, hence the targeted people should not be overly concerned.
Baliraine (m) [bah-lih-ih-rahy-neh] "The people live in adjacent neighborliness"; this name is prevalently associated with the proverb, "People who are neighbors in proximity, are not neighbors in the heart (or in the soul, or in friendliness, ideas, or beliefs)," meaning that it is quite common for people who have lived or worked closely which each other to vary in belief, behavior, and opinion, and even to be dangerously negative to each other.
Balyanabaisi (m) [bah-lyah-nah-bahy-sih] "They eat with killers"; this name is originally associated with the saying, "People eat with killers," which implies that neighbors, close associates, or even family that one may seem to be quite close and friendly with can still harbor intentions to kill the person they closely interact with.
Balyanango (m) [bah-lyah-nahn-goh] "They (people) eat with leopards"; this name is originally associated with the saying, "People eat with leopards," which implies that neighbors, close associates, or even family that one may seem to be quite close and friendly with, can still harbor or develop hatred and even predatory intentions to kill the person they are close to that are likened to the nature of the stealthy leopard.
Basalirwa (f/m) [bah-sah-ah-lih-rwah] "They are disappointed (or regretful)"; this name is associated with the idiom, "People become disappointed about what others have," which decries the prevalence of jealousy and envy in society.
Baseka (m/f) [bah-seh-kah] "They laugh"; this name is sometimes associated with the idiom, "Those who laugh, are laughing at the children."
Basirika ( f ) [bah-sih-rih-kah] "They (people) become quiet/ silent"; this name is prevalently associated with the idiom, "They become quiet, they do not speak," which can relate to situations of people being secretive or tight-lipped about issues that are significant.
Batambuze (m) [bah-tahm-buh-zeh] Travelers; this name is associated with the proverb, "When travelers tire, they rest."
Bateeze (m) [bah-teh-eh-zeh] "They (i.e., people) are ambushing"; "they are lying in wait for"; "they are on the watch out for; they are hexing (or bewitching."
Bateganya (m) [bah-teh-gah-ndjh-ah] "They (i.e., children, or people) are problematic (or troublesome)"; ones (i.e., people, or children) who are annoying (or give trouble, or cause to take pains, or who are disturbing).
Batuuse (m) [bah-tuuh-seh] "They have arrived"; this is originally a raiding and combat name associated with the idiom, "The warriors have arrived."
Baweza (f/m) [bah-weh-zah] "They amass a reasonable (or considerable) amount
Bazawa/ Bazaawa (m) [bah-zah-ah-wah] "They get lost/ disappear"; this name is associated with people who left their home locales many years ago, and more or less permanently settled in the foreign environment.
Bogere (m) [boh-oh-geh-reh] "Let them talk/ gossip"; this name is associated with the idiom, "Leave them alone to talk, they will get tired of it," implying that gossipers and backbiters eventually get weary of their negative ranting so, they will ultimately stop it, hence the targeted one(s) should not be overly concerned.
Bukusuba (m) [buh-kuh-suh-bah] "You miss out on"; this name is associated with the proverb, "When visiting, the most important thing is to get to see your host even if you miss out on the host treating you to a meal." Traditionally, a visitor is offered food by the host, but circumstances such as the visitor arriving late or after food has been served may not make the food readily available. But the friendship meeting and interaction between the visitor and the host is, after all, the most important aspect of the visitation. The visitation becomes much more worthy than the food.
Buteraba (m) [buh-teh-eh-rah-bah] One who little cares about his/ her appearance or mannerism; sloppiness; this name is prevalently associated with the proverb, "Not checking yourself makes you insult (or blame, or underestimate) one who is superior to you," which proverb encourages people to be moral, disciplined and respectful.
Byobona ( f ) [byoh-boh-nah] "What you see"; this name is associated with the proverb, "What you see is not what tell," which urges people to be cautious about uttering about what they have noticed or witnessed.
Ekinataama (m) [eh-tch-ih-nah-tah-ah-mah] "That which will get out of control (or become violently angry, or grow fierce)"; this name is prevalently associated with the proverb, "That which will get out of control is not counteracted by medicine," implying that how significantly violent an impact or happening will be, will be displayed by its early aggressiveness and the inability for it to be stopped, just like an aggressive terminal disease cannot be controlled by medicine.
Galubaale/ Galubale (m) [gah-luh-bah-ah-leh] "That (water) of the rock"; this proverb is prevalently associated with the proverb, "The water on the rock does not cause you to quarrel (or is not quarreled over)," meaning that because water lying on a rock is usually little and will quickly dry up, it is not worth fussing over--therefore people ought to be more concerned with things that are significant and worthwhile, and also share these things other than be selfish.
Ibembe (m) [ih-behm-meh] This name is originally associated with a child born in the gardening field during which the coarse grass known as "olubembe" (or "ibembe") was being dug out and cleared out to allow for crops to be planted. In the past it was not unusual for women to give birth when they had gone out to dig in the field.
Kanakulya (m) [kah-nah-kuh-ljah] "That which will eat you up."
Katono (f/m) [kah-toh-noh] "A small thing"; this name is sometimes associated with the proverb, "That which is small is eaten (or is to be shared) by those who are dear to each other," implying that it is easy to share things that may appear small and insignificant (such as portions of food) with those who are close and dear to each other, such as sibling children.
Kibikyo (m [tch-ih-bih-ih-tch-oh] "The bad one that is yours"; this name is prevalently associated with the proverb, "That which is bad but is yours, is of much more worth to you than that which is good but belongs to your neighbor," which encourages people to properly count their blessings such as a woman appreciating the fulfillment of having given birth to a healthy, though unattractive, child.
Kirikuwiine ( f ) [tch-ih-rih-kuh-wih-ih-neh] "It is on (or depends on) his/her colleague (or friend)."
Kiriwaigulu (m) [tch-ih-rih-wahy-guh-luh] "That which is up above in the sky," this name is associated with the proverb, "That which is up above in the sky, you trap from the ground."
Kyakuwa ( f ) [tch-ah-kuh-wah] "That which (God) gives you"; this name is associated with the proverb, What God gives you cannot be bad," implying that though in different ways and measures, God confers attributes to everyone; such that whatever the situation, everyone ought to be satisfied with what he or she is endowed with.
Kyamwine ( f ) [tch-ah-ahm-wih-ih-neh] "It (or that which) belongs to his/her colleague (or friend)."
Lubaale/ Lubale (m) [luh-bah-ah-leh] God; this name is prevalently associated with the proverb, "'God help me!'--just so long as I am putting forth the running effort!" which is synonymous with, "God helps those who help themselves."
Lufu (m) [luh-fuh] Fog; mist; this name is associated with the saying, "the fog has descended."
Mpakibi ( f ) [mpah-kih-bih] "Give me the bad thing."
Mubi (m) [muh-bih] "The bad (person)"; this name is associated with the proverb, "The bad one (blood-relative) who is alive is worth more than the one who died," which implies living kin are important and special even if they do not appear to be worthy.
Mubialiwo (m) [muh-bjah-ah-lih-woh] The bad (person) who is present; this name is associated with the proverb, "The bad one (blood-relative) who is alive is worth more than the one who died," which implies living kin are important and special even if they do not appear to be worthy.
Musana (m) [muh-sah-nah] Sun; this name is sometimes associated with the proverb, "Times of misery are like the beam of the sun: it does not scorch only one person," implying that everyone, time and again, is afflicted by suffering and misfortune.
Musere (m) [muh-seh-reh] This name is originally associated with "bukaala" small seeds which are notorious for their coarse-textured outer shelling which enables them to easily stick onto clothes, just like Velcro fabric. In the distant past when it was common for births to take place in the field, a child who was born in a grassy area with many of these "bukaala" seeds would be given this name.
Mwogeza (m) [mwoh-geh-zah] One who causes to speak (or talk, or say); one who stimulates talk; one who speaks with.
Mwogeza-Idembe (m) [mwoh-geh-zah-ih-dehm-beh] One who speaks softly and quietly.
Mwogezi (m) [mwoh-geh-zih] Spokesman; speaker, talker; gossiper; this name is sometimes associated with the proverb, "A shrewd and smooth talker should not cause you to drop (or lose) what you have," meaning that one should always stand firm and be weary of quick and opportunistic tricksters who tend to be convincing with their words.
Ndizairayo (m) [ndth-ih-zahy-rah-yoh] "I will get lost/ disappear over there"; this name is associated with person who left his/her home area many years ago, and more or less permanently settled in the foreign environment.
Ndizaawa/ Ndizawa (m) [ndth-ih-zah-ah-wah] "I will get lost/ disappear"; this name is associated with person who left his/her home area many years ago, and more or less permanently settled in the foreign environment.
Tagaba ( f ) [tah-gah-bah] "He/ she does not give away (or give as a preset, or divide, or distribute, or apportion)."
Tibafanwa ( f ) [tih-bah-fah-ahn-wah] "They cannot be exchanged"; this name is associated with the proverb, "Offspring cannot be exchanged," which implies that offspring, regardless of their quality, are permanently biological products of the parents and therefore they cannot be exchanged like goods and services.
Tiberowoza ( f ) [tih-beh-roh-woh-oh-zah] "They do not reflect on themselves"; this name is associated with a tattletale who habitually and carelessly gossips, and hardly takes into consideration that the consequences of the gossiping could involve harm to him/her.
Wotali ( f ) [woh-tah-lih] "Where you are not"; this name is associated with the proverb, "Where you are not, is where you call good," which implies that grass tends to seem "greener on the other side."
Other names of the Basoga include Babireba, Babyekangaba, Badeebye, Kakira, Mpatalyona, and Tigawalana.
Jonathan Musere
Babalanda (m) [bah-bah-lahn-tdh-ah] "They reckon (or count) the womb"; this name is associated with the proverb, "People count (or reckon) those of their womb," implying that people tend to be overly concerned about their progeny, their siblings, or close kin, as synonymous with, "Blood is thicker than water."
Babi (m) [bah-bih] "The bad (people)"; this name is sometimes associated with the proverb, "A mass of people (or crowd) looks bad when it comes to sharing and eating food, but looks good when it comes to allotting work" implying that practically in either situation the food and the work gets finished quickly, but though with the food there will likely be friction over the sharing, in the case of the work the synonym, "Many hands make light work," will likely apply--human relationships therefore depend on circumstances that are rarely or are never unconditional.
Babiwemba ( f ) [bah-bih-wehm-bah] "They (people) cover the words up"; this name is associated with the idiom, "People cover up the words as they maintain quietness about them," which name sends a message of awareness people are concealing secrets by keeping their mouths about them.
Babuzanga (m) [bah-buh-uh-zahn-gah] "They ask around"; this name is associated with the proverb, "They ask around, then they disclose," meaning people often ask questions for the sake of negative gossiping and even harming.
Babyerabira ( f ) [bah-yeh-rah-birah] "They forget the issues."
Bafumba (m) [bah-fuhm-bah] "They cook (or boil up, or devise)."
Bagalana (m) [bah-gah-lah-nah] "They like (or love) each other"; this name is associated with the proverb, "Those who are rich, like (or love) each other."
Bageyana ( f ) [bah-geh-yah-nah] "They backbite each other"; this name is associated with the proverb, "Idle people backbite each other," which exemplifies that people tend to overlook or not their weaknesses, but they do find and point out weaknesses in others, as synonymous with the biblical proverb of one pinpointing the spec in the other's eye without noticing the log in his.
Baisi (m) [bahy-sih] "They are killers"; this name is originally associated with the saying, "People are killers," which deplores the murderous nature of many people, despite the prevailing humaneness.
Bakaira (m) [bah-ah-kahy-rah] "They (people) have recently come back"; this name is originally associated with the returning home of folks who had migrated far away from home, many years ago and settled in new territory or abroad, but have recently returned home. The name can hence be given to a child born around the time of returning home of a person or persons who had lived and settled away from home from their native territory for a considerably long period of time.
Bakulimya ( f ) [bah-kuh-lih-mjah] "They cause you to cultivate/ dig."
Baleke (m) [bah-leh-keh] "Leave them alone"; "allow them"; this name is associated with the idiom, "Leave them alone to talk, they will get tired of it," implying that gossipers and backbiters eventually get weary of their negative ranting so, they will ultimately stop it, hence the targeted persons ought not be overly concerned.
Balikowa (m) [bah-lih-koh-oh-wah] "They will get tired"; "they will become fatigued"; "they will become weary"; "they will get fed up"; this name is associated with the idiom, "Leave them alone to talk, they will get tired of it," implying that gossipers and backbiters eventually get weary of their negative ranting so, they will ultimately stop it, hence the targeted people should not be overly concerned.
Baliraine (m) [bah-lih-ih-rahy-neh] "The people live in adjacent neighborliness"; this name is prevalently associated with the proverb, "People who are neighbors in proximity, are not neighbors in the heart (or in the soul, or in friendliness, ideas, or beliefs)," meaning that it is quite common for people who have lived or worked closely which each other to vary in belief, behavior, and opinion, and even to be dangerously negative to each other.
Balyanabaisi (m) [bah-lyah-nah-bahy-sih] "They eat with killers"; this name is originally associated with the saying, "People eat with killers," which implies that neighbors, close associates, or even family that one may seem to be quite close and friendly with can still harbor intentions to kill the person they closely interact with.
Balyanango (m) [bah-lyah-nahn-goh] "They (people) eat with leopards"; this name is originally associated with the saying, "People eat with leopards," which implies that neighbors, close associates, or even family that one may seem to be quite close and friendly with, can still harbor or develop hatred and even predatory intentions to kill the person they are close to that are likened to the nature of the stealthy leopard.
Basalirwa (f/m) [bah-sah-ah-lih-rwah] "They are disappointed (or regretful)"; this name is associated with the idiom, "People become disappointed about what others have," which decries the prevalence of jealousy and envy in society.
Baseka (m/f) [bah-seh-kah] "They laugh"; this name is sometimes associated with the idiom, "Those who laugh, are laughing at the children."
Basirika ( f ) [bah-sih-rih-kah] "They (people) become quiet/ silent"; this name is prevalently associated with the idiom, "They become quiet, they do not speak," which can relate to situations of people being secretive or tight-lipped about issues that are significant.
Batambuze (m) [bah-tahm-buh-zeh] Travelers; this name is associated with the proverb, "When travelers tire, they rest."
Bateeze (m) [bah-teh-eh-zeh] "They (i.e., people) are ambushing"; "they are lying in wait for"; "they are on the watch out for; they are hexing (or bewitching."
Bateganya (m) [bah-teh-gah-ndjh-ah] "They (i.e., children, or people) are problematic (or troublesome)"; ones (i.e., people, or children) who are annoying (or give trouble, or cause to take pains, or who are disturbing).
Batuuse (m) [bah-tuuh-seh] "They have arrived"; this is originally a raiding and combat name associated with the idiom, "The warriors have arrived."
Baweza (f/m) [bah-weh-zah] "They amass a reasonable (or considerable) amount
Bazawa/ Bazaawa (m) [bah-zah-ah-wah] "They get lost/ disappear"; this name is associated with people who left their home locales many years ago, and more or less permanently settled in the foreign environment.
Bogere (m) [boh-oh-geh-reh] "Let them talk/ gossip"; this name is associated with the idiom, "Leave them alone to talk, they will get tired of it," implying that gossipers and backbiters eventually get weary of their negative ranting so, they will ultimately stop it, hence the targeted one(s) should not be overly concerned.
Bukusuba (m) [buh-kuh-suh-bah] "You miss out on"; this name is associated with the proverb, "When visiting, the most important thing is to get to see your host even if you miss out on the host treating you to a meal." Traditionally, a visitor is offered food by the host, but circumstances such as the visitor arriving late or after food has been served may not make the food readily available. But the friendship meeting and interaction between the visitor and the host is, after all, the most important aspect of the visitation. The visitation becomes much more worthy than the food.
Buteraba (m) [buh-teh-eh-rah-bah] One who little cares about his/ her appearance or mannerism; sloppiness; this name is prevalently associated with the proverb, "Not checking yourself makes you insult (or blame, or underestimate) one who is superior to you," which proverb encourages people to be moral, disciplined and respectful.
Byobona ( f ) [byoh-boh-nah] "What you see"; this name is associated with the proverb, "What you see is not what tell," which urges people to be cautious about uttering about what they have noticed or witnessed.
Ekinataama (m) [eh-tch-ih-nah-tah-ah-mah] "That which will get out of control (or become violently angry, or grow fierce)"; this name is prevalently associated with the proverb, "That which will get out of control is not counteracted by medicine," implying that how significantly violent an impact or happening will be, will be displayed by its early aggressiveness and the inability for it to be stopped, just like an aggressive terminal disease cannot be controlled by medicine.
Galubaale/ Galubale (m) [gah-luh-bah-ah-leh] "That (water) of the rock"; this proverb is prevalently associated with the proverb, "The water on the rock does not cause you to quarrel (or is not quarreled over)," meaning that because water lying on a rock is usually little and will quickly dry up, it is not worth fussing over--therefore people ought to be more concerned with things that are significant and worthwhile, and also share these things other than be selfish.
Ibembe (m) [ih-behm-meh] This name is originally associated with a child born in the gardening field during which the coarse grass known as "olubembe" (or "ibembe") was being dug out and cleared out to allow for crops to be planted. In the past it was not unusual for women to give birth when they had gone out to dig in the field.
Kanakulya (m) [kah-nah-kuh-ljah] "That which will eat you up."
Katono (f/m) [kah-toh-noh] "A small thing"; this name is sometimes associated with the proverb, "That which is small is eaten (or is to be shared) by those who are dear to each other," implying that it is easy to share things that may appear small and insignificant (such as portions of food) with those who are close and dear to each other, such as sibling children.
Kibikyo (m [tch-ih-bih-ih-tch-oh] "The bad one that is yours"; this name is prevalently associated with the proverb, "That which is bad but is yours, is of much more worth to you than that which is good but belongs to your neighbor," which encourages people to properly count their blessings such as a woman appreciating the fulfillment of having given birth to a healthy, though unattractive, child.
Kirikuwiine ( f ) [tch-ih-rih-kuh-wih-ih-neh] "It is on (or depends on) his/her colleague (or friend)."
Kiriwaigulu (m) [tch-ih-rih-wahy-guh-luh] "That which is up above in the sky," this name is associated with the proverb, "That which is up above in the sky, you trap from the ground."
Kyakuwa ( f ) [tch-ah-kuh-wah] "That which (God) gives you"; this name is associated with the proverb, What God gives you cannot be bad," implying that though in different ways and measures, God confers attributes to everyone; such that whatever the situation, everyone ought to be satisfied with what he or she is endowed with.
Kyamwine ( f ) [tch-ah-ahm-wih-ih-neh] "It (or that which) belongs to his/her colleague (or friend)."
Lubaale/ Lubale (m) [luh-bah-ah-leh] God; this name is prevalently associated with the proverb, "'God help me!'--just so long as I am putting forth the running effort!" which is synonymous with, "God helps those who help themselves."
Lufu (m) [luh-fuh] Fog; mist; this name is associated with the saying, "the fog has descended."
Mpakibi ( f ) [mpah-kih-bih] "Give me the bad thing."
Mubi (m) [muh-bih] "The bad (person)"; this name is associated with the proverb, "The bad one (blood-relative) who is alive is worth more than the one who died," which implies living kin are important and special even if they do not appear to be worthy.
Mubialiwo (m) [muh-bjah-ah-lih-woh] The bad (person) who is present; this name is associated with the proverb, "The bad one (blood-relative) who is alive is worth more than the one who died," which implies living kin are important and special even if they do not appear to be worthy.
Musana (m) [muh-sah-nah] Sun; this name is sometimes associated with the proverb, "Times of misery are like the beam of the sun: it does not scorch only one person," implying that everyone, time and again, is afflicted by suffering and misfortune.
Musere (m) [muh-seh-reh] This name is originally associated with "bukaala" small seeds which are notorious for their coarse-textured outer shelling which enables them to easily stick onto clothes, just like Velcro fabric. In the distant past when it was common for births to take place in the field, a child who was born in a grassy area with many of these "bukaala" seeds would be given this name.
Mwogeza (m) [mwoh-geh-zah] One who causes to speak (or talk, or say); one who stimulates talk; one who speaks with.
Mwogeza-Idembe (m) [mwoh-geh-zah-ih-dehm-beh] One who speaks softly and quietly.
Mwogezi (m) [mwoh-geh-zih] Spokesman; speaker, talker; gossiper; this name is sometimes associated with the proverb, "A shrewd and smooth talker should not cause you to drop (or lose) what you have," meaning that one should always stand firm and be weary of quick and opportunistic tricksters who tend to be convincing with their words.
Ndizairayo (m) [ndth-ih-zahy-rah-yoh] "I will get lost/ disappear over there"; this name is associated with person who left his/her home area many years ago, and more or less permanently settled in the foreign environment.
Ndizaawa/ Ndizawa (m) [ndth-ih-zah-ah-wah] "I will get lost/ disappear"; this name is associated with person who left his/her home area many years ago, and more or less permanently settled in the foreign environment.
Tagaba ( f ) [tah-gah-bah] "He/ she does not give away (or give as a preset, or divide, or distribute, or apportion)."
Tibafanwa ( f ) [tih-bah-fah-ahn-wah] "They cannot be exchanged"; this name is associated with the proverb, "Offspring cannot be exchanged," which implies that offspring, regardless of their quality, are permanently biological products of the parents and therefore they cannot be exchanged like goods and services.
Tiberowoza ( f ) [tih-beh-roh-woh-oh-zah] "They do not reflect on themselves"; this name is associated with a tattletale who habitually and carelessly gossips, and hardly takes into consideration that the consequences of the gossiping could involve harm to him/her.
Wotali ( f ) [woh-tah-lih] "Where you are not"; this name is associated with the proverb, "Where you are not, is where you call good," which implies that grass tends to seem "greener on the other side."
Other names of the Basoga include Babireba, Babyekangaba, Badeebye, Kakira, Mpatalyona, and Tigawalana.
Jonathan Musere
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