Naming Ceremony in Gambian Societies

In other words, parents are happy when they bring a child into this world. However, the child’s date with the outside world is delayed till certain rituals are fulfilled. At least it is so in The Gambian culture. The child is supposed to have a name, an identity.  

In this edition, we learn about naming ceremonies and how important they are in our society. Special thanks go to the NCAC and Ellen Ndure for assisting with the research.

The naming ceremony occupies an important place in the life cycle of ceremonies of the Gambia known as ‘kunliyo’ in Mandinka,’ pembugal’ in Fula and ‘Ngenteh’ in Wollof.  It is the observance of a fundamental obligation for babies to be given names. Among Muslims, this process takes place on the eight day after the baby is born and in most cases, it is the same with Christians especially those with African roots. Some Christians choose names as soon as the baby is born.

Among all the ethnic groups influenced by Islam, the ceremony follows a similar pattern, though the rituals vary among the ethnic groups. For example, some groups prefer holding their naming ceremonies early in the morning while others prefer to do so late in the afternoon.

In traditional Gambia, a newborn baby is welcomed with joy and happiness by all family members especially the grandparents. When a baby is born, the mother is confined for a week and during this period, known as ‘jiba bungo’ in Mandinka and ‘neegu wosin bi’ in Wolof. All ethnic groups observe this period with great care. Some traditions even seek the assistance of the supernatural powers to protect both mother and the child. The Mandinka, Jola and Wollof would usually place a branch from a tree or plant called ‘kipapano’ (Sodom apple) in Mandinka or ‘xobi poftan ‘in Wollof over the door where the mother and child are secluded. It is common for people to place a piece of charcoal and a knife under the child’s pillow for protection. Some Christians even engage in this practice, because it is more of a traditional culture than of religion. Nevertheless, some Christians place a copy of the Bible in absence of the above mentioned traditional practices.

The branches of the plant are meant to protect the mother and child from evil spirits and witches; as our African society still harbours supernatural beliefs. The charcoal and knife also drive away evil spirits, bad dreams and witches.

The husband brings a cock to be cooked for the baby’s mother, and it becomes his responsibility also to provide firewood, a chore left especially to the husband’s nephews. In traditional Gambia, the first nephew of the husband to bring firewood to the compound would tie a cotton string on the baby’s hand if it is a girl. This symbolic gesture serves as a pre-marriage arrangement between the newly born girl and the nephew.  In most cases, when the girl grows up, she ends up marrying the nephew who tied her hand.  This practice however is not akin with all ethnic groups. It is mainly found within the Fula culture, and then again, not all Fulas engage in it. In the past, men from the husband’s ward would accompany him to gather the firewood and to serve the wife and the people from her compound.

Towards the end of the confinement period, word is sent around the community that the new baby is going to be named. The message is passed around by the’ jongo’ or ‘jamm’ or child’s father or mother. The christening takes place on the eight day after the child’s birth.

SHAVING OF THE HEAD

The shaving of the head is mainly restricted to the Muslim community, irrespective of any ethnic affiliation. The Christian also have their way of doing things which is altogether different from the Muslim counterparts.

The naming ritual commences with the baby being brought out by the baby’s aunt. In some instances the baby is taken-out by elderly women, relatives of the mother. The woman who brings out the baby would hold the baby on her lap whilst the baby’s head is shaved by an Imam. A clutch of the baby’s hair is removed and kept by the parents. Before the hair is removed, a bowl of water containing kola nuts, a bit of coos, rice and a bud of cotton is placed in front of the Imam. According to custom, the hair and the cotton are used to prepare protective charms (juju) for the baby. The coos and rice are symbols of fertility.

In Muslim society and according to ‘Sunna’ the child’s father provides a sheep or goat or a chicken to be slaughtered for the baby. The idea is to spill blood for the baby, which is a recommended in Islam.

During the ritual, the father provides a certain quantity of Kola nut for the attendants. In the past, munko, tiny balls made of rice, flour or coos, is distributed among the guests. Munko is usually distributed from a winnowing tray, a large round basket made of Bamboo. Munko is no longer common. People now use bread, biscuits, pancakes or even mint. The Imam recites Quranic verses and whispers prayers in the right ear, and the baby’s own name in the left ear. He will then whisper the name to the announcer who is usually a griot who will publicly pronounce the name for all to hear.

The griot here performs his own ritual by withholding the name and refusing to tell until he receives some gifts of money from the father and his friends. The procedure is known as “ding too kumakarano” in Mandinka. Prayers will then be offered and the sheep, goat or chicken is slaughtered. The sheep or animal slaughtered is known as ‘Tamiso’ in Mandinka and Gata in Wollof.

In most cases, where the father cannot provide the Tamiso the naming ceremony is adjourned. Since the slaughtering of the animal is obligatory, ‘Sunna’ requires that the father provide it even in as late as in the child’s teenage years.

In the case of Christians, it is an entirely different affair.  There is no slaughtering of sheep, goat or chicken.  In Christian society, especially within the Roman catholic setup it enfolds thus:- on the morning of the event, the baby’s aunt (father’s sister, but preferably elder sister) carries the child from the in and out of the compound. This is done a different number of times depending on the baby’s sex. If it is male then four times and then if it is female three times. The baby’s aunt is escorted by other female members of the family. This ritual however is accompanied by another sub-ritual.  Pancakes made of flour and or coos, plus seven kola nuts split in the middle are put on the tray and accompany the entourage as the ritual is carried out. The pancakes are also fourteen number as the kolanuts. After each exit and entrance of the compound gate, the kola nuts and pancakes are served. After the ritual is completed depending on the sex of the child, it is then taken back to the house.  The child is then carried to its mother who is anxiously sitting on the bed waiting.  The child’s aunt then asks the child’s mother to stretch her hands, and then she holds out the child and says ‘daama jay doom’  ( I am selling a child ) two times, whilst placing the child on the outstretched arms of the mother without letting her hold the child.

 

The mother then replies ‘iisil ma jaiinda’ (bring let me buy). After the second time, she finally takes the child, holds it close to her shoulders and kisses it. The child is then taken in some cases by the aunt or priest and then its name is whispered in each ear. Thereafter, the name is announced, and the child finally becomes part of the society.

THE NAMING FEAST

The naming ceremony though not mandatory, is always a celebration. This form varies according to the social position of the couple, in terms of wealth. It also varies depending on whether or not the woman was having a baby for the first time. The pomp of the ceremony also varies depending on whether it takes place in the rural or urban area.

After the baby’s hair is shaved, the family offers lunch to the guests. The family is assisted by the jam or jongo whose obligation it is to prepare the food and serve the guests. Some of the meat from the Tamiso is cooked of the lunch and the rest is given out as charity.

Activities such as preparation of breakfast and lunch are entirely duties of elderly women. However, a more elaborate dish is usually planned in the evening by the younger people. If the baby is the first child of the couple, the ceremony is marked with a big feast. It is also customary for friends and relatives to give gifts to the couple. Griots and Jaams also receive money for praise singing and other services.

In modern settings, such ceremonies can become lavish. For example, some would hire musical bands to perform. During the performances musicians and singers are given money by guests. Some pin money to their clothes whilst others prefer to put money on the ground or in a container. The mother usually wears an expensive dress.

The naming ritual marks an important link to the ancestral lineage in the family. The name given is essential, as it identifies one within a group. Before the advent of Islam and Christianity, people in The Gambia gave names that reflected their ancestry and contributions to society. For instance, names such as Keletigi, Kelefa and Gelewar, names in Wollof used to be common, tracing the baby’s line among the warriors, the kings or the learned.

However with the establishment of Christian and Islamic jurisdictions, babies are given names that reflect those religions. For example, Hawa, Musa, Muhammad, Fatoumatta, Abubacarr are all Arab/Muslim names. Likewise Christians would give Anglo-Catholic names such as David, Peter, Michael, Edward, Elizabeth, Anna and Rose.

Nevertheless it is noticeable that a lot of change is taking place in the way in which people give names. It is common for people to name their babies after friends, parents and prosperous individuals. This is known as Turandorr in Wollof, Tomma in Mandinka and namesake in English. In the event the baby is named after a friend, prosperous individual or parent, it becomes obligatory for such individuals to support the child by providing the child with clothes, especially during festive occasions.  Having namesakes also fosters a common understanding between families and friends.