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The Yoruba have a large population in West Africa and broad dispersion through enslavement in the Americas. [ 1 ] The Republic of Benin and Nigeria contain the highest concentrations of Yoruba people and Yoruba faiths in all of Africa .
The Yorùbá believe that previous bearers of a name have an impact on the influence of the name in a child's life. Yorùbá names are traditionally classified into five categories: [2] Orúko Àmútọ̀runwá 'Destiny Names', ("names assumed to be brought from heaven" or derived from a religious background). Examples are: Àìná, Ìgè, and ...
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It featured names from the Sabe group of Yoruba speakers in the country. [15] The blog post, written by Dr. Moufoutaou Adjeran, a sociolinguistics lecturer at Abomey-Calavi University (Republic of Benin), was the first indication of the presence of Yoruba names from Benin Republic in the Yoruba Name Dictionary project, curated by Laila le Guen.
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From the Yoruba language, Olorun's name is a contraction of the words oní (which denotes ownership or rulership) and ọ̀run (which means the Heavens, abode of the spirits). Another name, Olodumare, comes from the phrase "O ní odù mà rè" meaning "the owner of the source of creation that does not become empty," "or the All Sufficient".
Elements of Yoruba mythology overlaps with Yoruba religion and include the Orisha, a pantheon of gods who are also venerated in the Candomble, Santeria, and Haitian Vodou religions in the African diaspora. Another category of supernatural entity in Yoruban mythology is the Abiku, children from the spirit world who die before reaching puberty.
Her name is a contraction of the Yoruba words Iye, a dialect variant of "ìyá" meaning "mother"; ọmọ, meaning "child"; and ẹja, meaning "fish"; roughly translated the term means "mother of fish children". This represents the vastness of her motherhood, her fecundity, and her reign over all living things.