NAMING CEREMONY AMONG FRAFRAS & AKUAPEMS

NAMING CEREMONY AMONG FRAFRAS & AKUAPEMS

Naming ceremonies are conducted in Ghana for newborn babies to usher them into the families they were born into. It gives them some form of identity and recognition in their family. Without a naming ceremony, a child cannot be recognised as a member of a family. Children who are named are seen as bastards by people.

Generally, when a child is born, after a week, the parents introduce it to the community, and community members celebrate with the family.

From tribe to tribe, every Ghanaian home has a unique way of organising the ceremony to name their newborns.

The ceremony is organised with relatives and close friends attending. The ceremony affords the parents an opportunity to show the baby off for the first time, and the baby is seen outside the home.

In the past, custom did not allow parents to bring out their newborn babies until they are a week old and ready to be named. Reasons assigned to this include witchcraft, spell, and other bad practices that could be attached to the child.

The 8th day is when the child is named and in doing so, one family head who is highly respected and with no evil deeds is the one who is allowed to put libation to seek the favour of God and the ancestors over the child.

Depending on the tribe the child belongs to, it is given a second name aside from that of the day names. The second names are usually given to them to honour maybe a respected person in the family, a dead relative who has contributed immensely to the family ore even a sister, brother and even an uncle to the child.

The act to name the child after another comes with the hope that they may bear the good qualities of that individual. Culture is said to be the way of life of a group of people. Children in the Frafra setting are given names as an element of their culture.

The frafras organize their naming ceremonies for their female children on the fourth day after birth whereas boys are given names on the third day after birth.

Some fascinating names of this tribe are Abaama- Dog’s mother, Atampugre- Rubbish Dump, Atiamah- Tree’s Mother, Adukoma- Pot’s mother and Atangama- Rock’s mother.

The Frafra are a subset of Gurunsi people living in northern Ghana. The preferred name for the group is Fare-Fare but the adopted name Frafra is corruption from colonial times of the greeting "Ya fara-fara?" which means "How is your suffering [work]?"

For the Akuapems, after a baby is born, he or she is kept indoors for eight days.

The eighth day is the day of the naming ceremony, din to.

The first name the child receives is the kra din (krah-deen’) or "soul name", and is determined by the day of the week that the child was born.

This is attributed to Nyame and Nyamewaa. These are Great God and the Great Goddess respectively, Whom Together constitute the Supreme Being in Akan culture, placed eleven of Their Children over the seven days of the week (https://www.odwirafo.com/Dinto.pdf).

The naming ceremony begins and ends before sunrise. The father of the child is the one with the sole responsibility of naming the child, thus the family comes together in the early morning at the father's house.

It is also the responsibility of the elders to invoke the presence of the Supreme Being and p0our libation to Asaase Afua (Earth Mother/Goddess also called Asaase Yaa) the Abosom (Divinities, Forces of Nature) and the Nananom Nsamanfo.

According to Odwirafo.com, ''There are two cups ritually utilized during the ceremony. One cup contains water and the other nsa (strong drink). The Elder dips his index finger into the water and places it on the mouth of the infant saying, "When you say it is water, it is water." He dips his index finger into the nsa and places it on the mouth of the infant saying, "When you say it is nsa, it is nsa." This is repeated three times. This is done to instill within the infant a consciousness of morality--the necessity of always living in harmony with the truth for all of her/his life.''

By: DCS 20740

THE NAMING CEREMONY AMONGST THE DANGME ETHNIC GROUP IN GHANA

THE NAMING CEREMONY AMONGST THE DANGME ETHNIC GROUP IN GHANA
Introduction
One of the most important things in the life of anything that exist under the sun is a name. It is said that; "Anything that does not exist, doesn’t have a name either." This is to mean that; anything that exists has or must have a name.
It is believed mostly by the Christians that, the power of naming was given to man by the creator. According to them, after the creation, the Almighty God brought all that He had created to man to give them names. Adam gave each of them names as he wanted those things to be called and whatever name he gave them, that is how they are called till today. In view of this, everything that exists under the sun has names given to them by human beings; whether those things were created by man or by the Almighty Creator.
Word or combination of words that are given to human beings, animals, places or things is what is refers to as names. (Www.dictionary. com).
Naming ceremonies are done all over the world in different ways and forms depending on the cultural practices and belief of the people of such areas. In Ghana, which is also part of Africa, there are different ethnic groups such as the Akans, the Dagombas, the Ga-Adangmes among others. Each of these ethnic groups has their various ways of naming their babies which is commonly known as “Naming Ceremony”.
The Naming Ceremony among the Dangme ethnic group is called 'Bi Kpojiem/Bierwom' which is similar to that of the Gas (Ga people).

Procedure
Early in morning on a week after a new baby is born, the parents together with the external family members would meet together at an appropriate venue; preferably, their family house to do the Naming Ceremony.
The father of the baby would take the baby from the mother and give it to the Family Head. He would then carry the baby which is well rapped in a soft white cloth very gentle. He would then send the baby to cross a road/foot path outside the house three times with the baby still in his arms. This is to signify that, the baby is expected to go out and return home safely when it grow.
Upon their return to the house, when the family members and other relatives are seated, the family Head would make libation, thanking the Almighty God and the ancestors for such a divine gift and also to ask for their blesses upon the baby.
Prior to the occasion, it is the duty of the father of the baby to consult the Family Head through his father or mother about the appropriate name that should be given to the child. Then, the Head of family would suggest about three preferable names for the father of the baby to choose one from among them. Nevertheless, there are some names that are automatically inherited due to the day of birth, the gender of the baby and the birth position of the baby. Some of the names that are given to babies based on their days of birth and positions are:             
Day of Birth
Male name         
Female name   

Birth Position
Male name         
Female name   


Sunday
Kuesi                 
Awisi

First
Tettey       
Dede


Monday
Kujo/Kuajo     

Adjo
Second
Tetteh     

Korkor

Tuesday
Korbla 
Abla
Third
Teye
Yomle

Wednesday
Kuerku             
Aku
Fourth
Narh             
Maku

Thusday
Yaw
Soyo/Yaa
Fifth
Narteh
Ladjeh

Friday
Kofi
Afi
Sixfth
Keney
Namo

Saturday
Kuami
Ami
Seventh
Kenetey
Namoki

         

     
   
                           
               


Some of the special names that must need the consultation of the elders include: Djangmah, Amanor, Adamtey, Nuertey, Tamatey, Korle/Korletey, Saki/Sakitey among others for the male children and Narki, Teiko, Nako, Kosi, Nuerki, Larko among others for the female children.  There are some other names that are given to babies due situations/circumstances. Some of these situational names include; Sehenge, Maunyenoh, Nyengor, Maulerde and so on for the girls. To the boys, we have; Maupiorga, Buawolor, Mausane, Balorbe and so on.
The chosen name would then be pronounced onto the baby for example; Tettey Kuojo Mausane (male) or Dade Korleki Sehenge. The pronouzation of the name goes together with some drops water into the baby's mouth as well as drink. By so doing, they are trying to demonstrate to the baby the difference between good and bad.
After that, the baby would then be thrown into the air and catch three times by way of welcoming it into the world and also to expose it to the difference between the light and the dark nature of the world. Then a particular band called 'Lah' would be tie around the baby's wrist. This wrist band is made up of three different pieces of beads: the black is called 'tovi', the white is called 'nyori' and the normal bead is also called 'mueh/korli'. The black bead represent lie/ falsehood, the white also represent truth and the other one present freedom; that is to mean that the baby is a freed child and not a slave child.
After that is done, the father would be the first person to confirm/endorse the name by offering a gift to the baby. The token of gift must be a full men's cloth that the father is still using together with an amount of money. This used cloth of the father, is said to be used as a pillow to the baby due to its softness nature and also for the baby to experience comfortability and fatherly care.  Then the audience would also join in offering their gifts such as cash, or items which may include; baby soaps, powders, pomades, dresses, among others to baby and its mother. This is by way of endorsing the name and also to demonstrate their love to the parents and the baby. 
Conclusion
From this point, then begins the celebration of the baby with sharing of drink, singing and dancing the traditional music called 'klama' to crown up the occasion.
This ends the traditional naming ceremony of the Dangme people of Ghana. However, if the parents are Christians, then either their Pastor would be invited to bless the baby in their house during the ceremony or a special date would be fixed for the baby to be sent to the church for God's blessing and also to receive gifts from the church members.

Written by: Djangmah Ebenezer Boawolor 
DCS 20706
GHANA INSTITUDE OF JOURNALISM   
1st April, 2020.

Naming Ceremony Among The Akan Tribe

HOW NAMING CEREMONY IS DONE IN THE AKAN TRIBE

STORY FILE BY STEPHEN MARVIN COBBINAH DCS 20701


Naming ceremony is an occasion at which a new born baby or babies are assigned or given names. It is also a celebration of family and life, which offers the chance to celebrate a new addition to the family. Various tribes and ethnic groups engage in this practice with their process differing over religion and culture.

The naming ceremony among the AKAN TRIBE is called Dzinto or Abadinto. This ceremony is performed early in the morning on the eighth day according to research. The person chosen to perform the rite according to the Akan tribe must be of a good moral standard, the culture underpinning is that, if the person chosen has a low moral character by performing at the rite, he can affect the baby with such low character.

The person officiating the rite puts the child on his lap, he then asks for the name of the child and announces it. Libation is then poured by the person performing the rite during which he prays for prosperity for the child and ask he is blessed with many children.

He then dips his right forefinger into a water and wet the child's lips with the water 3 times. During this moment, he mention the child's name each time saying for instance, "Yaw Preko, wose nsu a, nsu a" meaning Yaw Preko, when you say water, it must be water. The person performing the rite does same with palm wine or schnapps and says, "Yaw Preko wose nsa a, nsa a" meaning when you say palm wine, it must be palm wine and then adds, "wose tuntum a tuntum, wose fitaa a fitaa" meaning when you say it black, it must be black and if you say white, it must be white.

The significance and belief of the saying is the child should be truthful or should know the difference between good and evil. Gifts are then offered to the child and the mother by the father or husband, relatives and friends at the ceremony. The person the child is also named after present a gift to the child. This ceremony in Akan is also seen as a honoring day where the father names his child after his relative or someone the father want to honor. For example Grandma or Grandpa, father-in-law or mother-in-law.

The Akan tribe have various ways of giving a name to a child. The child is given the name of the day in which he or she was born. This becomes his first name. For example, if a person is born on Thursday, he will be called Yaw or Ekow, if he is a boy and Yaa or Aba, if she is a girl. Another way is the order in which the children are born. For instance, if the person is the first born of the family, they will be called Opiesie or Baakan. If second born, Manu, if he is a boy and Manubea, if she is a girl. If third born, Mensa, if he is a boy and Mansa, if she is a girl. If fourth born, Anan or Anane, if he is a boy and Maanan, if she is a girl.

Another culture importance of a naming ceremony in Akan tribe is  a child who is born in answer to a request made from the gods or shrine. During the ceremony, the child is named after the gods or shrine. Example, Tano, Densu, Pra etc. Other names shows the circumstances in which the child is born. For instance, Afrieyie, meaning someone born at a good time. Antobam,  meaning a child whose father died before he or she was born. For twins of different sexes, the elder is called Ata for male and Ataa for female. In the case of male twins, the elder is called Ata Panyin and the younger is Ata Kakra. For female twins, the elder is called Ataa Panyin and the younger is Ataa Kakra.

Naming Ceremony Among The People Of Denkyira

HOW NAMING CEREMONY IS DONE IN THE LAND OF DENKYIRA (WHICH IS KNOW IN LAND AS BADINTO)
 In the society of Denkyira any child receives their "kra din" (soul name) according to the day of the week they are born into the world, some of these names are Kwabena, Kofi, Kwasi, Adjoa, Amma, Afia etc. Formal name "din pa" is also given to them on the eighth day.
On the eighth day both families meet at the residence of the parents of the child to perform a naming ceremony for the new born which is called 'badinto'. This ceremony begins and ends before sunrise.
Some other names can be given to the child depending on the occurrence during and after his/her birth. For example if a child's father die before he/she is born they can name him Anto also if he is the first born he can be named Piesie and if he is a last born he can also be named Kakyire.
On the day of the ceremony a mat is spread on the floor and the child is lifted three times, placed on the mat naked and a broom is put in her hand and she is covered with the calabash, after a second or more, the calabash is removed if she is a girl.
This process stands for the symbol of hard work preserving a house hold and working complementarily with her husband once married.
If he is a boy, cutlass is also placed in his hand; it also symbolizes hard work. Providing for and protecting his family, and working complementarily with his wife once married.
A final libation is poured to consecrate the ceremony and blessings for the child and his or her family is requested a long requests the child to be an obedient, truthful, and righteous member of the community. Next, the child is addressed by their name. Songs of praise can be sung to the child. After that the person whom the child is named after gives the child a gift after that gifts from the audience and some family members also follows. The ceremony officially ends by feasting and dancing.

By Asomaning Richmond
DCS 20678

Naming Ceremony Among The Ewes

HOW NAMING CEREMONY IS DONE IN THE EWE LAND (THAT’S PEOPLE FROM THE VOLTA REGION IN GHANA) .
IT IS ALSO KNOWN IN THEIR LOCAL LANGUAGE AS “VIHEHEDEGO”.
The people of Volta Region in Ghana do their naming ceremony on the 8th day after the baby is born.
They do this on the 8th day. Because, when a new baby is born, they believe the baby is a stranger and the child may decide to return  to wherever child is coming from. The 8th day will fall on the exact day the child was born. So if up to that day the child is still alive then, that day will be the child first name. eg. When the child is born on Friday and he is a boy, his first name is Kofi, and if she is girl she will be called Afi or Afua. On this day, early morning the elderly members of both family, that is the father and mother side of the baby will come together to name the child. It is done early morning on the said day, that is around 5:30am to 6am. During this period, the child will be brought out from the room for the first time without any dress. It is like that because they believe the child is a stranger, so they don’t need to put dress on him or her since the child was born, according to their tradition. Because the baby is a stranger, they don’t need to treat the new born as one of them.  And before the child will be brought out, the elders first pour libation to ask for  ancestral gods protection for the child and the parent. After the libation the child is brought out  ramped in cloth for the first time.  Next  the one who poured the libations will take the child and place the child on ground naked at the entrance of the room, under the roof on the bear floor and pour water on the roof top for it to drop on the baby on the floor to teaches the child when he goes out and there is  rain he or she should not be afraid of it, It is normal with life so one of the elderly women will run  and  pick up the baby after the water has fallen on baby. There after, the father of the baby will mentioned the name of the child to the elderly person performing the ceremony with a bottle of local gine. The elderly person will pour libations with some of the drink again and mention the child’s name three times to the gathering.  The elder then dipped his fourth finger into the drink and put into the mouth of the child for three times and  after that he will do the same thing to the with water too. This is done to let the distinguish between good and bad or truth and lairs. Everybody will be saved with the drink and the child name will be mentioned to them individually. After this the father will come with his present to the baby and the mother and it contains pan, bucket, sponge, towel, pomade, powder comb, Beas and dressers for the baby, half piece of cloth for the mother and two yards of cloth for the baby the one they will used to carry him or her at back. After the fathers presentation, the mother in law that is the grandmother of the child (father’s  mother) will also bring her gifts to the baby, that is beags and two yards pieces of kente cloth to be used for carrying the baby at back. So after all this, then the baby will be taken back to the room and dressed up before bringing him  out again. And for now the loved ones and well wishes can come in with gifts and some merry making will go on in the house.
        It is written by Dzreh E. A. M. Epiphania

Naming Ceremony Among The Krobos

On the second week after the birth of every child is the Naming Ceremony. The naming ceremony is done by both the families of the child parents.
The child is brought out by an elderly woman from the mother’s family at early hours of 4am in the morning to cross a street three times and also walked around until is 6am by which both parents are seated in the child mother’s family house for commencement of the naming ceremony. The ceremony is mostly done in the family house of the child’s mother.
When the families are seated, the father of the child will present to the head of the mother’s family what we called the local names or the family name for the child to be named, this is mostly done by few members of both families after which the Christian name will be give to the child again by the father after which a prayer would be said for the child.
The names also comes along with items like powder, cream, clothes, white clay and beeds from the father's family all put together in a small basin to the mother.
After the names have been giving to the child, a bowel is place on top of a table of which the father will be the first person to put money in it and later followed by all the family members, this money is raised and given to the mother as a care taken seed of the child. Drinks are later serve to families for the closure of the ceremony.

Compiled and Produced by:
Collins K. Asante.

Naming Ceremony Among The Gas

Ghana is blessed with several cultural  practices that distinguishes her from other countries. Among these practices are festivals, funerals, marriage ceremonies, naming ceremonies among others. Even though all the various ethnic groups perform these rights, there are some slight differences that makes every tribe stands out unique. Naming ceremony which is referred to as Kpodziemo among the Gas is a ceremony held to usser a newly born baby in to the society.
For them as soon as a child is born, the husband and his family are informed so that they may go and congratulate the mother and the baby. The husband then sends gift to all those who assisted at the birth. On the eight day , exactly the day on which the child is born, the child is taken out publicly and presented to families of both mother and father as well as friends. It is normally held at the paternal grandfather’s house where all other families have access to. Here the  child is taken from the mother’s home (where the parents do not live in the same house) usually by a relative and transported to the grandfather’s house where other relatives and friends are seated waiting. On arrival with the child, a person known to be of a good character and reputation is asked to hold the child in his arms , hold it up and bring it down for tree Times on the floor gently, sprinkle water on it three times and after, the father’s family names the child with a family name.The oldest person in the house after the naming, says a prayer for the child and asks God’s blessings for the family.
Tsua, tsua, tsua. Omanye aba.
Tsua, tsua. Omanye aba.
Tsua Omanye aba
Osoro ahatiri, obu ahatiri, wobole kutu wokpe, wojebu wojenu woye wonu ni wokojii ajo wo, gbo ni eba le Etse yin ana wala , Enye yin ana wala, Esee tuu, Ehie faan, Eyin abagbo dzen, wekumei wona faa ni wofale, Ebatsu eha wo ni woye, Eko atashi ni eko aba, Ganyoo bi le koyoo tsua dani ewieo,
Tsua,Tsua, Tsua, Omanye aba!
To this prayers, all the others respond Yao!, which means, may it come to pass. Family and friends then present gifts to the child in the form of money, received by a volunteer who announces the person’s name and the amount given before putting it in a collection bowl. After, food and drinks are served to everyone at the ceremony.
COMPILED AND PRODUCED BY: EMMANUEL LARTEY