On the Origin of Names (V)

There is a place on one of the major islands in Lagos called “Sandfill”, a place that most likely has never always been called that (since it might not even have existed before it was created out of the Lagos Lagoon). It was most likely called Sandfill because a large part of it was reclaimed from the waters through the process of sand-filling. Many parts of the Lagos islands are currently undergoing that kind of creative enlargement through reclamation from the water. However, take any public transport in Lagos today (especially ones run by the largely uneducated bus drivers and conductors), and what you would hear as they call passengers going to this direction is not “Sandfill” at all, but “San’ field” (or “Sand-filled”, or “Sandfield”).

IMG_8065I have long wondered about this process of organic nomenclative (if the word exists) behaviour. In my many walks around the world of visiting places of significance, the process of naming – and the etymology of words over time – has always held a tremendous fascination. A place in Southern Illinois, a few miles from where I lived for a few years, was called “Effingham“, a name that meant nothing much to many of my friends until I asked whether it was a purified version of something more risque from an earlier time. Then it made sense. When I moved to Lagos, I heard about another place also a few miles from where I now live, called “Olókó nla”. Like Effingham, I broke into a giggle the first time I heard it, half thinking it was a mistake, and that no one would dare name their place “The Owner of a Big Penis”. The case for ambiguity is plenty. After all, one of the mischiefs we indulged in in primary school was forcing our classmates to repeat “My Father Has a Big Farm” in Yoruba, with a view to leading them into the wrong pronunciation of “Oko” (farm) so that it sounded like “Okó” (penis), and get a big laugh from the class. The only way “Olókó nla” would make sense is if it were originally “Olóko nlá” (The Owner of a Big Farm) before mispronunciations (perhaps due to the multi-ethnic mix of the Lagos metropolis), mischief, perhaps illiteracy, and/or the convenience of colloquialism, dispensed with the old, original pronunciation, and left the world with the latter. I have been in public transportation many times in which young or old women tried to tell the driver where to let them out by yelling “Olókó nla”. It has always been hard to suppress a giggle.

The transformation of “Sandfill” into “San’field” or a variation of it is a problem mostly of illiteracy (and an interesting phonological phenomenon). The bus transport workers most likely are unaware of the reason for the name. A similar problem of contact between people of different languages gave us “Oke Sapati” and “Oke Paadi” in Ibadan, where “Sapati” is a bastardized form of “Shepherd Hills” as the colonial officers once called it, and “Padi” is the Yorubized form of “Padre”. A similar simplification has changed people originally called “Mohammed” to Momodu, “Abubakar” to Bakare, “Isaac” to Isiaka, “Badmos” to Badamosi  and a number of many names that have now become decidedly Yoruba as a result of appropriation, and inadvertent imposition of the Yoruba phonological pattern on the imported word. Yoruba does not take consonant clusters, so any imported word must decidedly take on a new vowel whereever a cluster once existed. So “bread” becomes buredi, “brush” becomes buroshi, “brother” becomes buroda, and an easy one “handset”, when imported, becomes han’seti, among many others.

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The pleasure of names and nomenclature are open to those interested in their exploration, as I have found. To many to whom names are just pointers to direction and nothing more however, it won’t matter one bit if Alausa was originally “The place for Hausas”, or “The place for walnuts”. Yet as history shows us, the etymology of a word/place plays a significant role in the historical understanding of that place. A few years ago, the Oba of Benin wrote a book in which he claimed that rather than the other way around, it was actually a man from Benin who migrated to found Ife and become their king long after the successful expansion of the Benin kingdom. To support his point, a number of linguist friends pointed to the cognate possibilities of Ooni (the name of the Ife king’s title) being descended from Ogene, and not the other way around. Language, after all, always tended towards simplification, and a word once called Ogene (high chief) is more likely to have simplified to become Ooni over time. The Ife history tells a different story however, claiming that Ooni is a simplified form of Owoni.

There is not much to end this with as lesson other than submit to the dynamism of the process of naming. In cases like Olókó nla, it might lead to legitimately fun anecdotes. By some luck, when signposts spring up in Lagos in the future that point to that place as “San’Field”, or maybe even “Sanfeld”, some people would still be alive who would remember how the original name first came about. Like Nigeria from “the Niger Area” as Lord Lugard’s wife first thought it, it would have been worth the birth of just another word in the language.

On the Origin Of Names (IV)

I came upon an interesting realization today that the Yoruba cultural system has solved for the world long before now, one of the most pressing issues of predestination. I should preface this, perhaps, with a disclosure that my undergraduate university project was called The Multimedia Dictionary of Yoruba Names. I have been fascinated with the concept of naming and the thinking processes that go into them since a very long time. According to the Yoruba belief system, a child is named usually with a view in his/her potentials as well as the conditions surrounding his birth. Read more here.

The Western world, however, is a different case entirely, depending on a totally arbitrary system of child-naming. Not only is there no special day when the name of the child is declared to the world, it is perfectly acceptable to call someone Lemon or Bush, or Focker, Iron or Stone. I mean, what were the parents thinking? A few months ago, Congressman Anthony Weiner became a news item not just for what he did wrong, but for how his name had not served as a warning to anyone around him since he was a kid. A last comment on strange associations will go to the strangeness of calling people who practise same sex associations fruits. I’ve never understood why this is the case, but when CNN’s first openly gay man happens to bear the name of a real fruit, it makes one take a second look at serendipity. (No slight intended here, seriously).

I do not want to cheapen this subject so I’ll stop here. But let’s hear what George Carlin has to say: “Soft names make soft people. I’ll bet you anything, that ten times out of ten, (guys named) Nicky, Vinnie, and Tony would beat the shit out of Todd, Kyle, and Tucker.” I return to Yoruba roots where everything has already been patiently explained. Ile la n wo k’a to so omo loruko. A name is not just a name. A rose called by any other name might not always smell as sweet, so if you are naming one, be careful not to name it after a killer bee or a poisonous cantaloupe.

(The three previous precursors to this post are also worth checking out. Check the “related post” section down below.)

On The Origin of Names (III)

Two days ago at the office, a faculty member and I sat by the computer in the language lab to put in names of students billed to take the SOPI test next week. The SOPI is a Simulated Oral Proficiency Interview that is meant to test the proficiency of said students in a language in question, this time Spanish. All, or most, of the students were Americans. To save time, I volunteered to type in the names and generate a username and password for the students while she wrote down the passwords against the names of the students so that when the time came for them to take the test, all they’d need to do would be to log in and begin.

The problem began when she started calling the names. I – a sometimes overconfident believer in my own ability to pronounce and spell any name as long as it is pronounced correctly – stared however into the screen confused each time I wrote out what I heard of a name, and my colleague told me that I’d written a totally different thing from what is correct. First there was Shawn which I thought was “Sean”, then Tiffannie which in my mind could only have been “Tiffany”. When she called “Lindsi”, I thought she meant Lindsay, and I wrote it, only to be corrected once again that the name is written just as it pronounced, and not Lindsay. And there came the others: Kathryn, Catherine, Kathrine, Brittney, Brittany, Lindsey, Devan, Devon, Kaitlyn, Cathlyn, Caitlin, Katelynn, Elisabeth, Elizabeth, Ashlee, Ashley, Megan, Meagan, Staci, Stacy, Alexandre, Alexander, Kelli, Kelly, Halle, Haley, Jasmyne, and Jasmin. Of course, before we finished typing in all the names, I’d simply given up on trying to type them from sounds. I would listen, and then peep into the student register myself in order to see how the names are spelt.

The occasion reminded me of so many instances in which my name is misspelt by many people who one would expect to know better. I remember very many exasperating moments in school in Nigeria where an overzealous teacher or secretary would insist on putting another “n” somewhere in-between my last name just because some other variation exist with that kind of spelling. A few months ago – last year – when I returned to my home university in Ibadan to pick up my long overdue certificate, I found out that they had written my last name on it with their own spelling in mind, and they had kept it for me since 2005, waiting for me to come pick it up. Since the document itself had started to look aged from dust and poor keeping, it was very convenient for me to complain as loudly as possible that the name written on it actually doesn’t belong to me. When I was in Kenya in early 2005, I remember having a similar discussion with a friend of mine, co-traveller from Nigeria, whose last name was Olarewaju but who had almost always had to deal with people who (by their own assumption of correctness) always insisted on writing it as Olanrewaju, the most conventional spelling.

So, here I am in America – the land of the free, with liberty and a thousand name variations. It used to be hard enough to accept people’s inherent laziness to even try to pronounce one’s name as soon as they just see that it is a foreign one – even if that name is “Amory”, as my room mate from Philippines said to me a few weeks ago. All they have to know is that you are a foreigner and your name suddenly assumes a certain difficulty to pronounce that wasn’t there before. I have always attributed it to laziness and an inability to even make an effort. It’s not as if the letters of said names were brought out from the sky. I understand not being able to write down a name you hear because of ambiguities that I myself have acknowledged above, but not being able to pronounce ones already written must require a certain level of intellectual laziness.

To encounter names and variations from this new angle of spelling, for me, makes for an interesting humbling, and a realization that in the end, man’s need to confound himself with his quest for identity really transcends geographical or linguistic boundaries. This explains why, sometimes in December, the editor of a Faculty publication insisted over our email conversations that instead of writing my name as simply Kola Tubosun as I had advised, she would write it in full along with the tone marks. She was afraid that, by asking her to write my name without the marks, I was compromising the integrity of a meaningful name for the convenience of American pronunciation. We eventually settled on a compromise: “Kola Tubosun, born Kóláwọlé…” and that was how it appeared in the publication. Her insistence touched me and I’ve been thinking about it ever since.

Now, having been on the many sides of this naming experience, I don’t know how to conclude. Maybe there’s not even a nice summary to it, except that when next I meet someone whose name is Chris, it might be better to ask him first if his begins with a “C” or a “K”.

On The Origin of Names

What do the word “simian” and the name “Simeon” have in common, aside from a similar pronunciation? You guessed it – nothing at all, unless Simeon lives in the cage in a zoo or on a display plinth in a museum of extinct apes. If I were named Simeon, I would be very sad indeed if anyone were to laugh out loud every time they mentioned my name, especially if the person is a native speaker of English.

I remember my Kenya days, reclining under the mango trees on the grass lawns around the Margaret Thatcher Library on the campus of Moi University, Eldoret, discussing words and languages. All of us were guys, men, so the topic inevitably led to the risqué. All I wanted really was a chance to gather knowledge about the Kiswahili language to add to my vocabulary, and until then, everything was going smoothly. I would come out in the morning, lay on the grass while my informant, Ng’ash, a photographer (whose name also rhymed with nyash) did his work and dealt with my endless list of questions at the same time. After going through a list of over four hundred words in Kiswahili with him and his other equally fascinating and mischievous co-photographers in that spot of the campus, I found that ngozi meant “skin”, pole pole meant the same as pele pele (go gently), kiboko meant “buffalo” whose skin is used to make what we called koboko (the whip), Mungu meant “God” and jana meant the same as àná (Yoruba for “yesterday”), among many other amazing similarities. I also found out that kuma meant “vagina”, and that moto meant “hot”. The joke Ng’ash liked to make was that the first time a Kenyan found himself in Japan, he could not get his mind off the fact that the institution he was enrolled in was called the Kumamoto University. Kuma in Japanese is a popular name for children, meaning “bear”.

And so in Washington DC in December, I found myself on a dinner table with half a dozen Tanzanians who dared me to prove to them how much of Swahili I spoke. I did, starting with the everyday ordinary words. But they kept egging me on and I told them that I had actually learnt the private words first while I was in Kenya, and that I still remembered them even though I found a dinner table the least appropriate place to discuss such things. They would have none of it so I said, “I know that mbooro is for penis. Do you believe me now? I know that one for females but the point is proven, no?” The boys looked surprised, and the girls kept giggling mischievously, now resolved not to let me off until I gave voice to their body parts as well. It was an embarrassing almost awkward moment. But I did, and then shared the joke about the Japanese University. What else I found out afterwards was how easier to mention the word for privates in another person’s language. When asked to tell them what they were in my language, I could only tell them the word for penis. For vagina, I referred them to the Nigerian women in the hall, and as I correctly guessed, none of them took up the challenge to ask.

What I also learnt at the table was that the Nigerian name “Uche” in Tanzanian Swahili also meant the same as kuma, and that every time they heard the Nigerian name while watching a soccer game, they were giggling aloud not for the style of his dribble or the grace of his feet. Since I found out in Kenya in 2005 that Titi means breasts (as in matiti in Swahili), and “titties” in American English, I’ve always wondered what my name means in all the languages of the world if there was a way I could go on and find out. In American English, it means “a dark carbonated drink with a secret formula bottled in cans and bottles.” Not bad. What does it mean in Chinese, Malay, Emai, Nepali, Farsi, Akan, Ikaan, Uwu or Arabic? Maybe I should ask Reham about the Arabic part. I hope the meaning would not be too x-rated for her to tell me. I also remember one of my class sessions last semester when we were discussing colours. I had written the Yoruba ways of expressing colour on the board, and it included pupa for “red”, bulu for “blue”, funfun for “white” and dudu for “black” among many others.  By the end of the class, I was told by the students why of all the colours we learnt that day, they would most likely remember dudu for a longer time to come. In American English (slangs), the word doo-doo refers to excreta, they said. Talking with my Swahili friend recently about these, she told me that dudu in Swahili also means “a large insect”, in addition to being the word now used to refer to the HIV/AIDS virus. Very nice. So now, although eniyan means “person” in Yoruba, all of a sudden, I am never going to refer to myself as an eniyan dudu ever again! Not in America, and definitely not in Kenya.