Research on Humanities and Social Sciences www.iiste.

org
ISSN (Paper)2224-5766 ISSN (Online)2225-0484 (Online)
Vol.7, No.5, 2017

An Investigation into the Patterns and Mechanisms of Naming in

Afan Oromo: Focus on Personal Naming
Ayele Gizaw Gemechu Wondimu Tegegne
Wolayita Soddo University

ABSTRACT
This study was conducted to describe the patterns and mechanism of naming in Afan Oromo by focusing on
personal names. Descriptive research design was used to conducted this study as it is helpful to gather data in
particular time with intension of describing the variables under study. In this study both primary and secondary
data were collected via interview and document analysis. Interview guideline was prepared and used to collect
data from the selected informants. Besides, relevant documents that were written on this issue were also referred
to achieve the purpose of this study. To analyze the data collected through the above instruments, qualitative
method of data analysis was used. The result of the data analysis shows that during the pre-modern Ethiopia
state building(before 1885) Oromo people had been giving Afan Oromo names to their children in the way that
the names were meaningful in the cultural, linguistic and socio-economic context of Oromo. The mechanism of
naming that had been used before 1885 was coinage. During Imperial and Socialist Regimes of Ethiopia( 1886-
1991) Oromo people were forced to name their children in Amharic. This kind of naming is borrowing. After the
coming to power of EPRDF in 1991, Oromo people started to re-use Oromo Cultural Names to name their
children.. Besides, Oromo adolescents who have an access to education and affected by globalization name their
children in the way that the names are meaningful locally and globally. In addition, Oromo people are providing
new names for their kids by combing two or more Afan Oromo words together. In short, the study revealed that
the there are different naming mechanisms and patterns of personal naming in Afan Oromo. Besides, the major
mechanisms of naming in Afan Oromo are coinage, borrowing, compounding, blending, etc. It also appears that
the patterns and mechanisms of naming in Afan Oromo has been profoundly affected by various socio-cultural,
religious and political factors. For this reasons, the patterns and mechanisms of naming in Afan Oromo can be
well understood by dividing into different historical times.
Keywords:Afan Oromo, Mechanism, Naming, Oromo ,Patterns, word formation

1. BACKGROUND OF THE STUDY

Morphology is a branch of linguistics that studies about the patterns of word formation. According to Anderson
(1992) morphology in linguistics is the study of the form of words and the way in which words are related to
other words. It serves a variety of purposes from the creation of new lexical items to the indications of
grammatical structure ( Anderson, 1992). One of the issues that is studied in morphology is naming and its
patterns. Name is what person, place, things idea, etc a called by(represented with). In other words, name
represents person, place, materials, idea,etc. With this regard, our names distinguish us from billions of people in
this world. Hence, names are the most fundamental part of human being that are used to identity an individual
in a given society. According to Tsehay Demoze (2003) naming in Ethiopia is different from other countries.
That means the use of first name and family name is unknown in Ethiopia. Everyone has his/her own name and
also uses his/her father’s name which comes after the personal name. Occasionally, the paternal grandfather’s
name can be added if needed. When we came to Oromo society, the names given depend on different
background such as culture, political and norms of the society (Tesfaye Gudeta, 2003) In this study, an attempt
is made to describe the mechanism and patterns of naming in Afan Oromo. Having brief information about Afan
Oromo and its speaker is believed to facilitate the understanding of the issues explored in this study. Thus, the
next section provides background information about these issues.
Oromiya is one of the Regional States in the current Federal Government of Ethiopia that is mainly
inhabited by Oromo People. Oromo People speak their own native language known as Afan Oromo. Afan
Oromo, Oromo Language, is an Afro-Asiatic language, and the most widely spoken of the Cushitic family. It is
one of the major indigenous African languages that is widely spoken and used in most parts of Ethiopia and
some parts of the neighboring countries (Mekuria, 1994). Afan Oromo is spoken by 40 percent of Ethiopian
population (Kebede, 2009). In Ethiopia, Afan Oromo is spoken as a lingua franca by other people who are in
contact with Oromo people. According to Mekuria (1994) and Feyisa (1996), Afan Oromo is used by different
nationalities such as Harari, Sidama, Anuak, Gurage, Amhara, Koma, Kulo and Kaficho as a means of
communication and trade with their neighboring Oromo people. In connection to this, Amanuel and Samuel
(2012:32) stated that “It [Afan Oromo] is also used as a language of inter-group communication in several parts
of Ethiopia.”
Besides, outside Ethiopia, Afan Oromo is spoken in Kenya, Somalia, Sudan and Tanzania (Tilahun,
1993). These make Afan Oromo one of the most widely spoken languages in Africa (Bender, 1976). Afan

1
Research on Humanities and Social Sciences www.iiste.org
ISSN (Paper)2224-5766 ISSN (Online)2225-0484 (Online)
Vol.7, No.5, 2017

Oromo has an officially decided writing script known as Qubee, which is based on the Latin orthography (Girma,
2001). Furthermore, it is spoken in a vast territory of Ethiopia ranging from Tigray in the North to the Central
Kenya in the South, and from Wallagga in the West to Harar in the East. In these areas, it is spoken with several
dialects (Ali and Zaborski, 1990). The Oromo people are found all over the country predominantly in Wollaga,
Shawa, Illu Ababa Bora, Jimma, Arsi, Bale, Hararghe,Wollo, Borena and Guji. This research was conducted to
identify the patters and mechanisms of Naming in Afan Oromo.

1.2. Research Questions

Specifically, this research was intended to answers the following research questions.
• What are the common patterns of naming in Afan Oromo?
• What are the major mechanisms of naming are used in Afan Oromo?
• What are factors that influence the patterns and mechanisms of naming in Afan Oromo?

1.3. Objectives of the study

The general objective of the study is to describe the mechanisms and patterns of naming in Afan Oromo. The
specific objectives of the study were:
• To describe the common patterns of naming in Afan Oromo.
• To identify the major mechanisms of naming in Afan Oromo
• To assess the factors that influence the mechanisms and patterns of naming in Afan Oromo

2. REVIEW OF RELATED LITERATURE

2.1. General Overview of Word Formation and Naming of Person
Morphology is a branch of linguistics that studies about patterns of word formation. According Anderson (1992)
morphology in linguistics is the study of the form of words and the way in which words are related to other
words. It serves a variety of purposes from the creation of new lexical items to the indications of grammatical
structure( Anderson, 1992). Thus, morphology deals word formation. In linguistics, word formation is the
creation of the new word. Word formation is a process by which new words are formed out of words or
morphemes. There are many different ways to create new words from existing ones by affixational, non-
affixational and compounding. All regular word-formation processes are word-based. Applying a regular rule to
single already existing word forms a new word processes. According to Handumod Bussmann (1996) word
formation is sometimes contrasted with semantic change which is change in a single words meaning. The
boundary between word formation and semantic change can be difficult to define (Zuckermannn,2003).
One of the issues that is studied in morphology is naming and its patterns. Name is what person, place,
things idea, etc a called by(represented with). Thus, naming a person is a process of giving a name to newly born
baby. Naming in Ethiopia is different form naming in other country (Tsahay Demoz, 2003). According to Tsehay,
(2003), the use of the first name and family name is unknown in Ethiopia. Very one has his/her own name also
use his/her father name which comes after personal name.

2.2. Types of Word Formation

Word formation is a process by which new words are formed out of words or morphemes by means of affixation
or compounding. There are several types of word formation. Some of the common ones are:
2.2.1. Coinage (Noun Formation)
Coinage is a morphological process by which a language user deliberately invents or uses a particular word in
particular context to name a person or a thing. According Halliday M. K. A. (1985), if a speaker does not
remember an exact word that can really express his /her taught he/she coins alternative word that is known as
announce form.
2. 2.2. Borrowing Names
Borrowing involves taking lexical items form one language to another. According to E. Ka. D.(1994) borrowed
words are known as loam words and which also made to adopt to the phonological structure of a new language.
For example, there are different borrowed words in English such as, restaurant form French, Mosquito form
Spanish and etc. There are various reasons for borrowing words from other language. In this connection, a
language may possess words for which there are no equivalents in the other language( Rondom House, 1982).
There may be words for objectives, social, political, and cultural institutions and events or abstract concepts
which are not found in the culture of the other language. The socio-political situation of a country may also lead
to borrowing. These reasons will make the native speakers to borrow words and names from other language.
2.2.3. Compounding
Compounding is the process by which a morphologically complex word can be constructed out of two or more
unbound morphemes. Compounding is defined as a process of forming new words by combining different
lexical categories . Compounding involves the combination of two words or more words (Chomsky, 1986).

2
Research on Humanities and Social Sciences www.iiste.org
ISSN (Paper)2224-5766 ISSN (Online)2225-0484 (Online)
Vol.7, No.5, 2017

Similarly, Radford (1997:499) defines “a compound word as word built up out of two (or more) other words.
See following illustrations from Afan Oromo as an example of forming compounding names :
Combined Words Formed Compound names
Naafi + Yaadii Naafyaad
Lolii+ Booni Loliiboon
Horree+Nuus Horrenuus
Ofii+ Ijaan OfIjaan
The examples shows that how two or more Afan Oromo words are combined together to form compound names.
Regarding the classification of compounds, different scholars have suggested different systems. According
Chomskyim (1986) there are three types of writing compound forms namily: solid compounds, hyphen
compound and two word compound. For example, 'Nimoonaa’, is a compound Afan Oromo that can be written
in three different forms: Ni-moonaa’, Nimoonaa’ and Nimoonaa’
2.2.4 Blending
Another type of word formation that is described in terms of prosodic categories is blends. Blends are words that
combine two (rarely three or more) words into one, deleting material from one or both of the source words. In
blending two words are brought together to form a new words(Adjebis, 1999). It is a process that involve
collapsing one form in to the other. Below are the examples of Blending in English Language.
breakfast + lunch → brunch
channel + tunnel → chunnel
compressor + expander → compander
guess + estimate → guesstimate
modulator + demodulator → modem
sheep + goat → shoat
smoke + fog → smog
Blending is also common used in Afan Oromo. According to Tasfaye Gudet (2003), in the last 10 years, different
words were blended and used to name person in Oromo society. For example, there is a name called "Singitan"
that is used by Oromo Family to name their children. The word “Singitan” blended form ‘sitti _hin’ _ gitan’
by deletion of some sounds.

2.3 Factors influencing Patterns of Naming in Afan Oromo

A. Religions Factors
A religious family usually names their child from their own religious perspective. According Adler (2002), a
Christian family may either give a baptismal name after people in the Bible while Muslim people give name
from Holy Quran perspective. Each family needs to assert that the child belongs to their respective religion.
Forexample, there are many names which are emanated from religious book like Abraham, Dawit, Aster are the
names taken from Holly Bible and names as Ali, Mohammed, Ramahatu, Fatuma, are the names taken from
Quran. This clearly illustrates the influence of religion on naming.
B. Influence of Famous People on Naming Children
In this modern world. media and literature play important role in choosing a names to name children. According
Taylor (2012), the more medias cover about models, artists, strong rulers, influential people, the more became
familiar with those names and the more people become inspired by them. For this reason, people will name their
children by taking the famus people. Historically since Oromo people have been denied any government key
positions and since the Oromo literature have been weakened purposely by government, it has been a big
challenges for Oromo names to get promotion opportunities through Ethiopian Media in the past(Hawi Chala,
2012).
2.3.2. Influence of Ruling System in the Past
The socio-political situation of a country can also affect naming. The previous governments of Ethiopia declared
Amharic to be the only official language and LOI, although there were above 80 languages in the country. In spite
of this fact, the previous governments of Ethiopia declared Amharic to be the only official language and
LOI(Feyisa, 1996). This kind of policy forced the other languages in Ethiopia to be ignored and lost any
recognition (Shimelis, 2006). For example, for a century(1886-1991), Afan Oromo was dominated by Amharic
and was excluded from public and formal communication. According to Tesfaye Gudeta (2003), due to this
influence and domination, Oromo people started naming their children in Amharic, but the naming is
contextualized to pronunciation of Afan Oromo. For example, the name Abebe’ in native speakers of Amahric
pronounced in Afan Oromo as “Abbabaa”. After the coming to power of the current government,EPRDF (19991)
the use of Afan Oromo in public as allowed and people are naming their children based on their own culture and
language( Tesfaye Gudetea, 2003).

3
Research on Humanities and Social Sciences www.iiste.org
ISSN (Paper)2224-5766 ISSN (Online)2225-0484 (Online)
Vol.7, No.5, 2017

3. Research Design And Methodology

3.1. Research Deign
The general objective of the study is to describe the patterns of naming in Afan Oromo. This involves description
of the patterns and mechanism of naming. Thus, descriptive research design was used to conducted this study
because it help us to gather information or data in particular time with intension of describing. According to
Babson (1993), descriptive research is a study deign to depict the participants in accurate way. Hence, the use of
descriptive research design enable us to describe the view of the participants.

3.2. Sources of Data

In this study, both primary and secondary sources of data were used. The primary source of data were Oromo
students in Woialta Sodo University who came from West Shawa and South West Shawa zone. Interview
guideline was prepared and used to collect data from the primary source. The secondary sources of data were
relevant documents that were written on this issues such as research written by Tesfaye Gudeta (2003), “the
Oromo cultural profile book”, language policy of Ethiopia and other materials from different websites were
referred The documents were analyzed according to specific guidelines and criteria that were set before hand.

3.3. Instruments of Data Collection

To achieve the basic purpose of this study, data were collected by using two tools namely; interview and
document analysis.
A. Interview
As Rangit (19996:115) shows that in situation where in depth information is required, interviewing is the
preferred method of data collections depending on the nature of the study and the degree of control. Accordingly,
the researchers has conducted semi structured interview with 10 individuals( 4 females and 6 males).
Unstructured interview guideline was prepared and used to collect data from the selected students. The interview
was prepared and conducted in Afan Oromo. The selected individuals were interviewed on various issues such as
the patterns, mechanisms of naming in Afan Oromo and the factors that affect naming in Afan Oromo.
B. Document Analysis
Document analysis was used as a secondary source of data. Relevant documents were selected and their
contents were analyzed to identify and describe the patterns and mechanisms of naming in Afan Oromo and to
identify the factors that affect naming in Afan Oromo. This data gathering tool was used to relate the idea that
was stored about Oromo society and pattern of naming in the society.

3.4. Methods of Data Analysis

To analyze the data collected through the above instruments, qualitative method of data analysis was used. The
data collected through interviews was first transcribed and transformed into textual form. Next, the responses
were read and codes were given to the data after the content was understood. Then, the codes was categorized
into related themes. Finally, the categorized theme were interpreted. The data gathered from the documents were
analyzed by using Content Analysis Method.

4. Data Analysis and Interpretation

4.0.Introduction
The major objective of this study was to describe the common patterns and mechanisms of naming in Afan
Oromo. To achieve this purpos, different documents were analyzed and pertinent individuals were interviewed.
From the analysis of documents and interview data, it can be understood that there are different mechanisms and
patterns of naming in Afan Oromo. It also appears that naming in Afan Oromo has been profoundly affected by
various socio-cultural, religious and political factors. For this reason, the patterns and mechanisms of naming
can be well understood by dividing it into different historical times.

4.1. The Patterns and Mechanisms of Afan Oromo Naming before Pre- Modern Ethiopia State
Building(Before 1885)
There are different cultural, ethnic and linguistic groups that live in Ethiopia-One of which is Oromo. The
Oromo are the largest single ethnic group in East Africa, (Jeylan, 2004). Oromo are Cushitic people who live in
different parts of Africa, mainly in Ethiopia, Kenya and Somalia. However, the great majority of Oromo live in
different parts of Ethiopia. As compared to other ethnic groups, the Oromo forms majority of Ethiopian
population comprising 40% out of the total population. The Oromo have their own heritage including culture,
history, political institutions, religion, legal institution, language and other social framework (Qajela, 1993).
One the common features shared by Oromo People is Afan Oromo. Before 1885 Oromo people were
administered by their own Gadaa. During their long history, the Oromo developed their own cultural, social and
political system known as the Gadaa system. It is a uniquely democratic political and social institution that

4
Research on Humanities and Social Sciences www.iiste.org
ISSN (Paper)2224-5766 ISSN (Online)2225-0484 (Online)
Vol.7, No.5, 2017

governed the life of every individual in the society from birth to death.
During those bygone times Afan Oromo was used as a medium by Gadaa Leaders to host meeting with the
Oromo People. Children also learn the values, culture and norms from elders in Afan Oromo. Besides, Oromo
elders settle conflicts created between individuals or groups using Afan Oromo. Furthermore, Oromo people had
been giving Afan Oromo names to their children in the way that the names are meaningful in the cultural,
linguistic and socio-economic context of Oromo. For examples, the following names were commonly used to
name Oromo pre 1885:
Table 1: Afan Oromo Names before 1885(Ethiopian Calendar)
NO Afan Oromo Names Sex English Meaning of the Names
1. Abdi Male Wish
2. Hawwii Female Hope
3. Gammachuu Male Happy
Gammadee Female Happy
4. Rabbirraa Male From God
5. Tolasaa Male His will
Tolashii Female Her will
6. Warrihoo Male Evening
Warritee Female Evening
7. Wayyeessaa Male The Improver
8. Fayyisaa Male Healer
9. Fayyiftuu Female Healer
10. ‘Boontuu’ Female Proud
11. Boonaa Male Proud
12. Galanaa Male The Sea
13. Galanee Female The Sea
14. Soreesa Male Rich
These names are meaningful in Afan Oromo and Oromo Cultural context. They were often given other
personal “Love names,” by family members. Their second name is the main name of their father. A third name is
usually the name of their paternal grandfather. Traditionally, the father picks Oromo children’s names but the
mother has great influence in naming the daughter of the family it must be said that Oromo names have
meanings as they convey wishes of success, wisdom, prosperity, etc. The popular and original Oromo names
are meaningful in Afan Oromo as the following examples reveals:
o Ibsaa’ (for males)
o ‘Ibsituu (for females)
*Both meaning light
o ‘Guddataa’ (for males)
o Guddattuu’ (for female)
*Both meaning Growth and show biological mental, economical advancement.
o Ayyaanaa’ for males
o Ayyaantuu’ of females
Both meaning spiritual person
The mechanism of naming that was used before 1885 was coinage. Coinage is a morphological process by which
a language user deliberately invents or uses a particular word in particular context. This patterns and manner of
naming was changed during Imperial and Socialist Regimes of Ethiopia( 1886-1991) as the following discussion
illustrates.

4.2. Patterns and Mechanisms of Naming in Afan Oromo During Imperial and Socialist Regimes of
Ethiopia( 1886-1991)
After 1886, Oromo people were incorporated into Ethiopian Empire estate. Then, the consecutive regimes
systematically developed and implemented a policy that was intended to replace Oromo language and culture by
Amhara language and culture. For example, McNab(1989:86-89) noted that :
The Imperial Government attempted to tackle the language aspect of these
goals[centralization, modernization and integration] by single mindedly promoting a policy
of unity based on Amharization. Amharic became one of the most important symbols of, and
also the means of achieving national integrity and shared culture.----Amharic language and
culture was treated by the government as being synonymous with Ethiopian language and
culture.
The quotation indicates that Ethiopian rulers designed the policy of Amharization, where all ethnic groups in the

5
Research on Humanities and Social Sciences www.iiste.org
ISSN (Paper)2224-5766 ISSN (Online)2225-0484 (Online)
Vol.7, No.5, 2017

country were obligated to abandon their own language and culture and forcefully made to accept the culture and
language of the Amhara. Thus, the close examination of the language policy followed by the consecutive
Ethiopian regimes from 1900-1991 indicates that the past regimes of Ethiopia attempted to replace Afan Oromo
by Amharic (McNab,1989). Using mainly Amharic for education and governmental works has hindered the
development of Afan Oromo and other languages. This kind of policy produces assimilationist policy forcing
other languages to be ignored and lost any recognition (Shimelis, 2006).
During Imperial and Socialist Regimes of Ethiopia( 1886-1991) Oromo people were forced to use
Amharic for several functional purposes. Afan Oromo names were replaced by Amharic names. Oromo people
forced to name their children in Amharic instead of Afan Oromo names. Hence, between 1886-1991 various
Amharic Names were used to name Oromo children. Not only naming their children in Amharic but most of
Oromo people who already named by Afaan Oromo also forced to change or translate their former name to
Amharic. It is the period of Amharic name baptismal.
The respondents also said that there is a great difference between the naming of their people from time
to time. For example, the naming of the people of the past and of this time are different. In other words, starting
from 1991, Afan Oromo became official language of Oromia region; therefore people started naming their
children depending on their culture. For example, “Nimoonaa", “Caalaa;” “Keebeekibooni”, “Beckaam” etc
are commonly used name Oromo child in the contemporary time. According to the respondents, Oromo peoples
in the past name their offspring by the borrowed names. Because, in the past times Oromo people were forced to
use Amharic names to name their own off spring. The following table shows
Table 2: Afan Oromo Names During Imperial and Socialist Regimes of Ethiopia( 1886-1991)
Amharic names Afan Oromo pronunciations English Meaning of
pronunciations the Names
Abebe ‘Abbabaa’ Flower
Niguse ‘Nugusee’ My King
Tadesse ‘Taddassaa Renewed
Tegegn ‘Taganyee’ Found
Mengistu 'Mangistuu' Government
Teshome 'Tashomaa' Appointed
As stated in the forgoing discussion, after modern Ethiopia building (1995-1991) for a century Afan
Oromo was dominated by Amharic and excluded from public and formal communication. Then Oromo people
started naming their children in Amharic, but the naming was contextualized to the pronunciation of Afan
Oromo. The pronunciation of one word of any language is differently pronounced according to native speakers
and those who talk the language as the second language. Accordingly, Oromo society pronounces the names of
Amharic based on the linguistic properties of Afan Oromo dialect. For instance, the name ‘Abebe” in Amharic is
pronounced as “ Abbabaa” in Afan Oromo. In this case the sound ‘e’ is changed to “a'’ in Afan Oromo. Also
Someone who is called ‘Niguese’ by Amharic speakers is pronounced as “Nugusee” in Oromo society. Here the
sound “i’ is changed to ‘u’ in Afan Oromo pronunciation. This kind of naming is borrowing and
contextualization. That is several Amharic names were borrowed and used to name Oromo children.
C. The Patterns and Mechanisms of Naming in Afan Oromo Post 1991 until the Present(2016).
In 1991 a new government called Federal Democratic Republic of Ethiopia (FDRE) come to power . The FDRE
followed a more flexible official approach which takes into consideration the rich linguistic and cultural diversity of
Ethiopian peoples (Gfeller, 1999). To address linguistic diversity in education, the government declared that each
region has the right to use its own language for instruction until the end of primary education (grade 8). The
government also designed Educational and Training Policy (ETP) in 1994. In the policy, recognizing the rights of
nations and nationalities to learn in their language is indicated as one of the specific objectives. In addition, Ethiopian
languages are given protection in the constitution of FDRE. For example, Article 5 of the constitution declares that
all Ethiopian languages enjoy equal state of recognition. Article 39 also states that every nation, nationality and
people has the right to speak, to write and develop its own language, to express, to develop and to promote its culture
and history.
The practice of multilingual policy has a great value in fostering the development of languages.
Languages which were denied in previous times, are given the right to be used in governmental works, media,
education, judiciary, etc. Specifically, languages that were limited to home use are now being used in public for
different purposes. It is by using this fertile ground that Oromo people started to name their children in Afan
Oromo. The naming pattern in Afan Oromo since 1991 can be seen in three different category:
I. Re-use of Oromo Cultural Names
After the coming to power of EFDR, Oromo people started to give Oromo cultural names to their children in the
way that the names are meaningful in the cultural, linguistic and socio-economic context of Oromo. This means
Oromo start to re-use of Oromo Cultural Names to name their children. Below are some of the examples:

6
Research on Humanities and Social Sciences www.iiste.org
ISSN (Paper)2224-5766 ISSN (Online)2225-0484 (Online)
Vol.7, No.5, 2017

Table 3: The Re-Use of Afan Oromo Named Post 1991

Afan Oromo Names English Meaning of the Names
Dhabaa The Planter
Hawwii Wishes
Eebbissaa The man who bless
Eebbissee The lady who bless
Caalaa The great man
Calltuu The great female
Araarsaa Negotiator
Araarsituu Negotiator
Lataa Buds
II. Use of Global Names as Afan Oromo Names
After 1991, adolescents who have an access to education and affected by globalization name their children in the
way that the names are meaningful locally and globally. For instance, names such as ‘Beekam’, ‘Feenaan’
‘Firaanoli’, 'Fira'ol' ‘Ginenuus’, ‘Jajineet’, ‘Naa’ol’ and ‘Roobeera’ are meaningful in Afan Oromo. In
addition, the names are related to the name of foreigners and thus can have meaning out of the cultural context.
In this way ‘Beekam’ is related to the well know football player of England , ‘Feenaan’ is related to South
African football player, ‘Jinenuus’ is related to the English word genius , ‘Jajineet’ is related the name Janet
Jackson and ‘Roobeera’ is related to Italian name. This mechanism of naming is borrowing and
contextualization.
III. Compounding and blending Afan Oromo Names and use it as a new name
In addition, Oromo people are currently giving names to their children which are uncommon in the
culture but meaningful in Afan Oromo. They name their offspring by combining two or more Afan Oromo
words that may indicate their inclination to foreign names and their nationalistic awareness. For example, Naafi
+ Yaadii are combined into Naafyaad and Olii+ Biraa+-tti are combined into Olibiraatti and are used to name
Oromo baby. See the following illustrations as an example :
NO Root Words Formed Names Sex English Meaning of the Names
1. Anaa + Tolii Anatoli M Be Nice to me
2. Faruu+ Isaa+-fi Farruuisaaf F Praise to him
3. Fedhaa + Waqaa Fedhawaaqi M The will God(Waqaa)
4. Feenee+ Nutuu Feenetu F We want?
5. Fira+ Oli Firaol M/F Greater than Relatives
6. Horree+Nuus Horrenuus F We also ----
7. Ifaa-itti+Isaan Iftisan M brightness will be by him
8. Kee +Beekii+Boonii Keebekiboon M/F Proud knowing your own
9. Lolii + Baasii Loliibaas M Fight and drive away
10. Lolii+ Booni Loliiboon M Fight and be proud
11. Naafi + Yaadii Naafyaad F Think for me
12. Olii+ Biraa+-tti Olibiraatti M He is from up
13. Robsee+ Inni Robseenni M He made the rain
14. Sii+Yaadee Siyade F I think of you
15. Yommii+-iyyuu Yommiyyuu M When ever
16. Hunda+ fi+ Giftii Hundaafgiftii F Queen for all
17. Seenaa + Tari Seenatar Pass the History
18. Siif + Ani Siifan You and Me
19. Abdi + Borii Abdibori Hope for tomorrow
As the examples show, Oromo people are providing new names for their kids by combing words
together using the different types of word formation techniques. The above names show double needs of the
adolescents. On one hand, they need to make their children’s name modern (new) and on the other hand, they
need to keep their own culture by making the names to be meaningful in their own language. These mechanism
of naming are compounding and blending.
D. Use of foreign Names as Oromo Names
Furthermore, some Oromo are currently giving names which are totally absent in their culture and meaningless
in their own culture. Currently, they are calling their kids by the name of well known celebrity in the world
whom they admire. One can find names such as Sagna, Mandela, Obama, Robiniho, Rolando, Rooney and
Fabrigas as the name kids in some parts of Oromiya, even though they are not common in Afan Oromo. This
kind of naming is borrowing. Some foreign names were browed from different languages and used to name the
newly born of Oromo baby.

7
Research on Humanities and Social Sciences www.iiste.org
ISSN (Paper)2224-5766 ISSN (Online)2225-0484 (Online)
Vol.7, No.5, 2017

E. Use of Religious Names to Name Oromo Child

As stated above, the educational policy and the constitution recognized linguistic, religious and ethnic diversity
and allowed the practice of these diversity in various aspects of daily life. In line with this fertile ground, various
religions started to flourish . People started to join the religion they are interested in. As the result, some of
Oromo family started to name their child according to their own religion dogma. Others name their child with
the names in different holy books such as Quran and Bible.
Example of names from religious books:
- Mohomed
- Ali These the names are from Quran
- Zara
- Jibiril
- Fatuma
-
- Abraham
- Aster These are names form Bible
- Dawit
- Pha'uloos
- Laqaas

This kind of naming is borrowing. Several names were browed from the religious books and used to
name Oromo child.

5. Conclusions
In this study, an attempt was made to describe the mechanisms and patterns of naming in Afan Oromo. To
achieve this purposes different documents were analyzed and pertinent individuals were interviewed. The study
revealed that the patterns and mechanisms of Afan Oromo naming during the pre-modern Ethiopia state
building(before 1885) was based on the cultural and historical circumstances of Oromo people. During those
time Oromo people had been giving Afan Oromo names to their children in the way that the names are
meaningful in the cultural, linguistic and socio-economic context of Oromo. The mechanism of naming that had
been used before 1885 was coinage. During Imperial and Socialist Regimes of Ethiopia( 1886-1991) Oromo
people were forced to use Amharic for several functional purposes. Afan Oromo names were replaced by
Amharic names. Oromo people forced to name their children in Amharic instead of Afan Oromo names. Hence,
between 1886-1991 various Amharic names were used to name Oromo children. For examples, the names such
as Ababaa, Ayalaa, Tagagnee Kabadaa, Kasahuun,etc were the borrowed names form Amharic. But their
pronunciations were contextualized in to the linguistic properties of Afan Oromo. This kind of naming is
borrowing and contextualization.
The naming pattern in Afan Oromo since 1991 can be seen under various category. After the coming to
power of EPRDF in 1991, Oromo people started to give Afan Oromo names to their children in the way that the
names are meaningful in the cultural, linguistic and socio-economic context of Oromo. This means Oromo start
to re-use of Oromo Cultural Names to name their children. Generally, the names which are said to be origin to
Afan Oromo like: Ibsaa, Ibsituu, Guddataa, Guddattuu, Ayyaanaa, Tolasaa, Tolashii, Ayyanatuu, Eebbisaa,
Eebbisee and the like are given to Oromo children. Besides, adolescents who have an access to education and
affected by globalization name their children in the way that the names are meaningful locally and globally. For
instance, names such as ‘Beekam’, ‘Feenaan’ ‘Firaanoli’, 'Fira'ol' ‘Ginenuus’, ‘Jajineet’, ‘Naa’ol’ and
‘Roobeera’ are meaningful in Afan Oromo. Inaddition, Oromo people are providing new names for their kids by
combing two or more Afan Oromo words together. For example, Naafi + Yaadii are combined into Naafyaad
and Olii+ Biraa+-tti are combined into Olibiraatti and are used to name Oromo baby.
The above analysis divulged that there are different naming mechanisms and patterns in Afan Oromo. It also
appears that naming in Afan Oromo has been profoundly affected by various socio-cultural, religious and
political factors. For this reason, the patterns and mechanisms of naming can be well understood by dividing it
into three historical times. However, this study is not broad and detail. It is advisable to conduct detailed research
on origins, types, meanings, mechanisms and patterns of naming in Afan Oromo.

6. References
Adlerpet R., (2002). Beyond Cultural Identity: Reflections on Multiculturalism. Pepperdine University,;School
of Law USA,
Ali, M. and Zaborski, A. (1990). Handbook of the Oromo Language. Wroclaw: Maria Kowalska Stanis
Amanuel Raga1 and Samuel Adola (2012) “Homonymy as a barrier to mutual intelligibility among speakers of
various dialects of Afan Oromo” on Journal of Language and Culture: Vol. 3(2), pp. 32-43.

8
Research on Humanities and Social Sciences www.iiste.org
ISSN (Paper)2224-5766 ISSN (Online)2225-0484 (Online)
Vol.7, No.5, 2017

Benedicta, W.(2012). Names and Personal Identity in Literal Context, Oslo Studies in anguae Vol. 14, No.
2(2012), Olso Norway.
Chomsky, N (1986), Knowledge of Language, New York: Palger Publisher
Feyisa Demie (1996). Historical challenges in the development of the Oromo Language and some agenda for
future research. Journal of Oromo Studies, 3(1 and 2), 18-27.
Girma Mammo. (2001).Language standardization significance: With particular reference to Afan Oromo.
Wiirtuu Jildii 9,187-216.
Gregs, G, and Cusa B. (1982). Oromo Dictionary. Michigan State University, Published by African Students’
Center.
Halliday, M. A. K. (1985), An Introduction to Functional Grammar. Londo: Edward Arnold.
Hawi Chala (2013) Names and Identify: The Case of Oromo names Cultural Genocide. Abab University, School
of Law, Addis Ababa
Kebede Hordofa (2009). Towards genetic classification of the Afan Oromo dialects (Unpublished PhD
Dissertation). The University of Oslo: Sweden.
Mekuria Bulcha (1994). The language policies of Ethiopian Regimes and the history of written Afan Oromo:
1844-1994. Journal of Oromo Studies, 1(2), 91-116.
Random House 91982), W. F. Bolton, a Living Language: The History and Structure of English.
Susan (1994), Oromo Cultural Profile.
Tasfaye Gudeta (20140). Oromo Naming Practice: Oromo Personal Names, School of Foreign Language
Studies College of Social Science, Haramaya University: International of Science: Basic and Applied
Research: (IISBAR): Vol. 19, No. 2(2015).
Tilahun Gamta (1993). Qube Afan Oromo: Reasons for choosing the Latin script for developing an Oromo
alphabet. Journal of Oromo Studies,1(1),36-41.
Tsehay Demoze (2000), Adoration among Rural Women in North Ethiopia. Int is Gynaecol Obstet, 71(3), 265 –
266).
Yaylor, eta al,(2012), When Labels don’t Fit! Hispanics and their views of identity: Pew Research Center’s
Hispanic Trends Project, USA