One of the funny claims in Kperogi’s car crash of an article is the one about names and how Muslim Yorubas shy away from using their “Islamic” names because they want to “reassure” their brethren that they are Yoruba.
One, he clearly is one of many who cannot differentiate between what is “Islamic” and what is “Arabic”. What he terms “Islamic” names are nothing but Arabic names. Out there in Arabia and the wider Middle East, Muslim and non-Muslim Arabs use most of these same names. The Allah in Arabic is God in English and Oluwa in Yoruba. An Arab Christian will use Allah when praying.
However, largely because many equate everything Arab with Islam, we have ended up with folks who think a Muslim is less than a Muslim if he is not identified with an Arabic name. The ability to distinguish between both is a height beyond the mental reach of many. The same is true for Christians who think that their English/Latin names are exclusive to Christians – when they clearly are not.
Second, Yorubas have historically been very proud of their heritage. Nowhere is this more emphasized than in naming a child. The day of a child’s naming ceremony is one of the highlights of a parent’s life, one that is celebrated by all in the community. In the process, just about everyone gets an opportunity to give the child a name – from the village head to the grandparents to uncles to aunties and neighbours.
Take my case. As a child and right into my teen years, I was called by different names by different grandparents, uncles and aunties. Add “Oriki” (praise names) and there’s really no limit.
Third, take his examples. One of which was that Femi Gbajabiamila did not identify as a Muslim until he needed votes from the North to become Speaker of the House. One would expect an academic to actually find it repugnant – the idea that anyone’s religion is relevant in their selection or election for high office.
Out amongst the Yorubas, it was never relevant. Hence Gbaja never needed to throw it in anyone’s face to win votes amongst his people. In the Western Region of the early 1960s, Awo’s choice to lead the AG was Alhaji Adegbenro (a Muslim) over Akintola (a Christian). No one cared. What of MKO, a Muslim? It speaks volumes about other Nigerian tribes that the religion of anyone is important in considering them for office. Hopefully it’s not something that takes hold amongst the Yorubas.
Another example of his was Bola Ajibola who never needed anyone to know that he’s Muslim. Our friend decided it was because the eminent jurist was too afraid to use his Muslim name. We might want to remind him that Taslim Elias, who reached heights that Ajibola did not, used his Muslim name and it never hindered his progress. It was Infact the death of Elias that opened the door for Ajibola to become a Judge of the World Court. Another great legal mind, Rotimi Williams, kept his “Frederick” name from the rest of the world. Adisa Akinloye was, properly, Augustus Meredith Adisa Akinloye. How many knew these? How many Yorubas cared?
I have had cause to lead the burial of two of my Uncles, at different times, in the past 5 years. It was during the preparations that it turned out they had baptismal names. Infact, for one of them, an argument ensued over what his real baptismal name was. Their Yoruba names were more than enough. They are rich with meanings, meanings that we can relate to irrespective of their religion.
I remember meeting someone from Ogori some years ago. I happily told him I have a friend from the same place. He asked for the name and I said Petra. It didn’t register to him, so I dragged out my phone, opened Facebook and showed him her picture. Hear him: “Ah! That’s Iyabo now. Who gave her Petra?”.
Petra’s case is not much different from mine. There’s no one, absolutely no one, in my long extended family that calls me Chris. Most don’t even know the name is mine, given to me when I was baptized in the Anglican Church (rather than at the more elaborate naming ceremony). My reality is replicated by Muslim relatives, many of whom use their Muslim names for official purposes but are never called by these names at home.
The broad point is clear – an academic from the North who has not taken the pains to study, deeply, the sociological and cultural make up of the Yorubas should learn to focus his pen on matters that he knows well enough. There should be limits to intellectual projections!!
