This appellation is referred to as Oruko Amutorunwa (either preordained or generic). The specific names in yorubaland bestowed upon individuals are influenced by traditions, the deities and gods revered by the household or lineage, as well as distinctive family traits.
In Yorubaland, members of the drumming clan might be given names like “AYANdoyin” or “AYANdolu,” while those from the lineage of “IFA” worshippers may bear names such as ‘IFAgbemi’ or ‘IFAjimi.’ Children in the “Ogun” worshippers’ clan may be named “OGUNjimi” or “OGUNyemi.”
In cases where a woman experiences menstrual cycles during pregnancy, the resulting children are named “Ilori.”
Regarding specific birth circumstances in Yorubaland:
A child born with the umbilical cord wrapped around the neck is named “Ojo” if male and “Aina” if female.
“Dada” denotes a child born with long, thick, and uncuttable hair, also known as Dada awuru or olowo ori, believed to be strong and stubborn.
“Oke” signifies a child born with unruptured membranes covering the body.
“Omope” designates a child born after the normal gestation period.
“Ajayi” refers to a child born face downwards, also called Ogidi olu.
“Salako” (male) or “Talabi” (female) describes a child born with ruptured membranes covering the body.
“Olugbodi” characterizes a child born with supernumerary digits (six fingers).
“Ige” indicates a child born with a breech or footing presentation, emerging with the legs first.
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“Abiona” marks a child born on a pathway, usually when the mother is on a journey.
“Abiodun” represents a child born during festive periods.
“Jo‘hojo” is used for a child whose mother died during labor.
“Oni” refers to a neurotic child who cries incessantly day and night after birth.
Some children are named to symbolize the return of deceased relatives, including names like ‘Yetunde,’ ‘Iyabo,’ and ‘Babatunde.’
Twins are commonly referred to as “Taye and Kehinde,” and the siblings born after twins are sequentially named “Idowu,” “Alaba,” and “Idogbe.”
