Indigenous Names of Tooro & their Meanings

Traditionally, each Mutooro child has three names: –

• The Family Name. This is naturally adopted from the father of the child
• The Pet Name. This is a special name of endearment, respect, praise, etc., known as empaako. 
• The Personal Name. This is unique to the child and is normally related to the circumstances under which the child was born. There are two types, and a child can be given any or both: –
  • Given Names
  • Clan Specific Names: Below is a list of Tooro Clans. Embedded within are the traditional names specific to the clan.
    
    Abaami, Abaana, Ababeeru, Ababiito, Ababoopi, Abacaaki, Abachwezi, Abacwa, Abacwamba, Abagahi, Abaganda, Abagaya, Abagombe, Abagorongwa, Abagumba, Abagweri, Abaisanza, Abajagara, Abajimu, Abakoransi, Abakurungu, Abaliisa, Abalinda, Abamooli, Abanekera, Abangobyerya, Abarebeki, Abarisanza, Abarungu, Abarunzi, Abasangwa, Abasonga, Abasenja, Abasingo, Abasita, Abasonde, Abasumbi, Abayisikatwa, Abayitira, Abazigaba, Abazira, Abeevi, Abefurumbogo, Abinyenza, Akasambu, Nubians, West Nile

Pet Names

Empaako is a naming system practised by the Batooro, Banyoro, Batuku, Batagwenda and Banyabindi, whereby children are given one of twelve names shared across the communities in addition to their given and family names. These are: Abbala, Abbooki, Abwooli, Acaali, Adyeeri, Akiiki, Amooti, Apuuli, Araali, Ateenyi, Atwooki; and Okaali which is reserved only for the Omukama (king). 

Okaali is very special in that it is not for everyday use to greet the Omukama. It is used on occasions when tradition elevates the Omukama to the rank of the gods. The Omukama is the only mutooro with two empaako names. Upon becoming the Omukama, no matter what his empaako was before, he takes the empaako, Amooti. This is the one used to greet him on a daily basis. During special, traditional ceremonies and rituals, the Omukama is greeted as Okaali.

Addressing a person by her or his Empaako name is a positive affirmation of social ties. It can be used as a greeting or a declaration of affection, respect, honour or love. Use of Empaako can defuse tension or anger and sends a strong message about social identity and unity, peace and reconciliation. Empaako is given at a naming ceremony performed in the home and presided over by the clan head.

These pet names are of Luo origin; from the word ‘pako’, which means praise. The use of empaako emerged following the Biito (an aristocratic Luo clan) conquest of the Bunyoro-Kitara Kingdom around the 14^th or 15^th century. They have since been assimilated among the Batooro and Banyoro.

LUO NAME	ENGLISH TRANSLATION	CORRESPONDING EMPAAKO
Abwol	I deceive you	Abwooli
Amot	I greet you	Amooti
Abok	I have narrated to you	Abbooki
Acal	I resemble you	Acaali
Adyero	I have sacrificed it	Adyeri
Atenyo	I have left it	Ateenyi
Abalo	I have spoilt it	Bbala
Okal	He/she has jumped over you	Okaali

Luo name forms, meanings, and corresponding empaako (adapted from Byakutaaga, 1990: 53)

They are twelve (12) in number. Only eight of them have similar forms in Luo. See Table 1. The remaining four (4), Apuuli, Araali, Akiiki, and Atwoki are of Bunyoro origin.

Apuuli	Means one who has powers, abilities and skills to attract other people.
Araali	One who saves other people.
Akiiki	One who upholds others’ interests with great love, care, kindness, honesty.
Atwoki	One who embraces or punishes other people either physically or spiritually.

It is important to note that there is no empaako exclusively reserved for women, while four – Araali, Apuuli, Acaali and Abbala are exclusively for men; save for Okali which is only for kings.

The empaako is used for respect, praise and love. Children never call their parents by their real name; they use the empaako. Calling one’s parents by their “real” names is considered a sign of disrespect, even poor upbringing.

The Batooro people are proud of their kingdom and everyone has a got a petty name called Empaako, the young female children are called Abwooli whilst the young male children whose Empaako is not known is called Apuuli. Other Empaako names include; Abbooki, Acaali, Akiiki, Araali, Atwooki, Abbooki, Abbala, Atwooki among others.  Every Empaako name has got its secret precious meaning.

Empaako is a sign of social identity. Empaako are special names of praise, endearment, and respect given to the Batooro and those who are associated with Tooro.

The Empaako Naming Ceremony

a) When does the Empaako naming ceremony take place? The nine months period of pregnancy of a mother prepares the extended family for an impending Empaako naming ceremony in the affected home. As time draws closer for an expecting mother, the affected relatives begin planning a journey to the affected home, organize the gifts to offer the newly born and essentials for the ceremony like food, tools and dress are assembled, cleaned and organized ready for the ceremony. In all Empaako communities, the naming ceremony takes place after three days of birth for a baby girl and after four days for a baby boy. The number three for a female and four for a male apply on all ritual actions among the Empaako communities. For instance when a person dies, rituals called Kuturukya orufu are performed three days after burial for a female and others called “Kuhenda Ekimasa” after three months while in the case of a male, the same rituals are done after four days and four months respectively. The traditional blessing (kubukara) by sitting on the lap of an elder, is three times for a female and four times for a male. And so many other ritual actions observe the same numbering. The origin and basis of this number three for females and four for males in all rituals actions on a person, is not clear but some traditional explanation exists which link this numbering to the period and interval difference between a male and female in realization of changes in human body, both in composition and decomposition. The changes that take three months to occur in a female, the same require four months in a male counterpart. In several communities the ceremony takes place in the evening at sunset. The cultural reason for that particular time is that it is believed many changes about life of a human being speed up and intensify at night. The body growth speed up at night, conception mainly takes place a night, pain as a result of sickness intensity at night and most deaths are likely to occur at night. A section of the Banyoro community emphasizes critical naming ritual to take place between mid day and one O’clock. This originated from the context of practicing traditional religions where it is believed that around mid day is time when the spirits are active and accessible to be invoked to grace the ceremony. This is a group which fuses naming ceremonies with the spiritual and religious practices. In this case it is believed that it is the family gods (Embandwa) which actually gives Empaako to a child and the ceremony is highly a spiritual and religious discourse.

b) Who is involved in the Empaako naming ceremony? The ceremony generally attracts the participation of the members of the extended family and the home neighbors and family friends. In particular certain categories of people must attend and have specific roles. These include the mother and father of the newly born child, the paternal grandfather who represents the clan and is the main authority in the ceremony. He presides over the ceremony, guiding and directing all the rituals and he rules on debates and issues. He makes all important declarations in the proceedings of the ceremony. Another important category are paternal aunties of the baby headed by the chief aunt. The critical role of these aunties in the whole ceremony, among others, is to examine the physical features of the baby and confirm that it truly belongs to the family. The final critical category is the young children and the boys and girls from the extended family. These are meant to observe and witness the details of the rituals and spice up the ceremony with entertainment especially at the ritual which involves generating loud and collective laughters in chorus. Among the Banyabindi community the children actually have got a specific ritual they perform exclusively called “Ekiisubuurro.”

c) Essential tools and materials for the Empaako naming ceremony. There are specific tools and materials which must be used for the Empaako naming ceremony. These include the following;

1. Ekikaransi (Traditional ceremonial stool) This is a traditional stool curved from wood and used as a seat of authority during all rituals and cultural ceremonies among the Empaako communities. It is where the head of the family as a presiding authority in the ceremony sits.
2. Omukeeka, Enkeeto n’eteete (Mat, Animal hides & lemon grass) These are a traditional mat, a dry hide and skin of a cow or goat and grass be longing to the class of lemon. Any one or two of these are used as carpets on the floor in the room where the rituals are taking place and traditionally all of participating people sit on these, except the presiding head who sits on a stool. But today some people especially men may sit on different types of chairs.
3. Endiiro n’Ekibindi (Traditional food basket and clay sauce dish) This is a basket from traditional handcraft (Endiiro) and traditional sauce dish made from clay (Ekibindi). This is where the ritual meal of millet and smoked beef or cow ghee sauce (Batuku) or ground nuts sauce (Banyoro) is served and all participating people partake of from the one same basket and dish.
4. Ekiibo kikooto (Big basket) This an open big basket from the traditional handcraft and used for collecting gifts like money for the newly born baby.
5.  Oburo n’Omukubi – Omukaro, Ebinyebwa rundi Amagita (Millet and appropriate sauce) This is a traditional meal of food made of millet flour mixed with cassava flour and the appropriate traditional sauce differing according to community. This is official and central in all ceremonies and hospitality among Empaako communities.
6. Ekicweka ky’omutoma n’Ekyana ky’Etooke ebyokubyaara (Banana sucker and stem of Sicus spp tree). These are the banana sucker and stem of Sicus spp tree for planting as part of the ceremony in several communities. A Sicus ssp (Mutoma) tree which is planted for the male child during the Empaako naming Ceremony
7. Embuzi Y’okubaaga (Animal for meat – goat) Among the Banyoro and Banyabindi they must slaughter an animal (a he-goat or she-goat) as an important aspect of the ceremony. However today, availability of animals for meat is optional for those who can afford. Getting any amount of meat in the butchery or elsewhere can serve the purpose. Ceremonies and practices associated with Empaako naming system.
8. Enyungu (Traditional pot for mingling millet flour) This is a traditional pot made from clay from which millet flour is mingled into millet food.

d) The process of preparing the millet meal for the Empaako naming ceremony.

• Step 1: Grinding millet and pounding dry cassava.
  Millet fingers are picked from the granary, put in the sun to dry and squeezed using the feet or pounding mortar (Ensekuro) and pounding stick (Ekyaana ky’en- Ceremonies and practices associated with Empaako naming system to separate the grains from its fingers and husks. The grains are then fried a little and mixed with dry cassava particles and ground to generate flour that is a mixture of millet and a bit of cassava. More cassava flour is processed and further mixed with millet flour that was generated with a mixture of a bit of cassava until the required balance is realized. Millet is ground using a traditional grinding stone (orubengo) although today milling machine can be used. Dry millet stored in a granary is got, ladies pound, winnow, roast and later grind it using a grinding stone (Orubeengo) to turn into flour that is later mixed with processed cassava flour.
• Step 2: Processing the sauce (smoked beef, cow ghee or ground nuts)
  A traditional sauce made of smoked beef, accompanied by mushrooms and spiced with cow ghee is prepared in a traditional pot (akasoha) and served in a traditional sauce dish (Ekibindi). Among the Batuku the sauce is made from cow ghee alone and among the Banyoro it is made from groundnuts. The traditional tools and utensils are required for the validity of the ceremony. They cannot be replaced by the modern ones that are imported from the technology which is not indigenous. Cow ghee is boiled to turn into liquid form that is used in the preparation of the sauce made of smoked meat. Ceremonies and practices associated with Empaako naming system.
• Step 3: Boiling water and mingling.
  Water is boiled in a traditional pot (Enyungu) and on a traditional stove which is constructed by three stones and fire wood entered through the gaps between the stones. Some little millet flour is sprinkled on top of the water as it begins to get hot (Kunina). This is meant to make the water boil as fast as possible because the little flour create a layer to reduce evaporation and then maximize the effect of heat. When water boils, some of it, is removed using a cup before flour is powered in and mingling starts. The reserved water is meant for keeping the balance between flour and water as the mingling process progresses. The final food product of the process is then served in a basket (Endiiro) which is a handcraft made from the stems of millet plant. Water is induced to boil faster by pouring litte flour on the top, thereafter sizable flour is mixed, mingled and served in millet basckets.

e) The dress code for Empaako naming ceremony. Strictly traditional. All people dress in official and ceremonial way according to the traditions of the particular community. Any dress style which is not indigenous or attire which is not made of local material and indigenous technology in the community is discouraged for those participating in the central rituals.

f) What determines the particular Empaako to give a baby?

• The twins’ traditions Ceremonies and practices associated with Empaako naming system. 37 Chapter Four In Empaako communities, the twins are born with pre-determined surnames and Empaako as follows; The first to be born if is a male is called Isingoma or Nyangoma if is a female and for both Empaako is pre-determined as Amooti. The second to be born if is a male is Kato and if is a female is Nyakato and in both cases Empaako is predetermined as Abbooki. The child who immediately follows the twins is called Kiiza whether is a male or female and his or her Empaako is pre-determined as Amooti although there are some families that give Akiiki. The child who follows Kiiza, whether a male or female is called Kahwa and Empaako is pre-determined as Abbooki. A child who follows Kaahwa if is a boy is called Irumba and Empaako predetermined as Ateenyii or Abbooki but also some families give Amooti. And if is a girl is called Nyamahunde and Empaako predetermined as Ateenyi or Adyeri. The subsequent borns following twins are not considered only in the nuclear family where the twins are born but the paternal extended family. This means these subsequent borns can be paternal cousins of the twins if there are new borns in the extended family, before the immediate and biological father produces the subsequent child in the pattern. In this case of the twins and their subsequent borns in the pattern, Empaako naming rituals don’t take place because they are believed to be born already with their surnames and the Empaako. However many rituals related to the traditions of twins are performed. The situation of a mother giving birth to more than two children in one pregnancy is considered abnormal but if it occurs, the subsequent children in the order they leave the mother’s womb, would be treated as the subsequent borns after the twins (the first two) as discussed above.
• The Bacwezi traditions If a family, because of religious or inheritance reasons, decides to give a baby the name of the former Bacwezi rulers who were elevated to demi-gods, those names have pre-determined corresponding Empaako. These Bacwezi names with their corresponding pre-determined Empaako include Kaikara (female) or Rwakaikara (male) _ Adyeri, Nyinamwiru – Adyeri, Mulindwa-Abwoli, Ndahura-Atwoki and Wamara-Atwoki.
• Inheritance interests
  • General belief in immortality of families This is the most common factor in deciding which surname and Empaako to give a baby. The communities strongly believe in immorality and continuity of people, families and clans through inheritance systems and succession mechanisms.
  • Pre-determined Empaako inheritance In some Empaako communities, parent elder receive slots of the offsprings who must inherit their surnames and Empaako. For instance among the Basongora community, the first son of a family automatically takes the surname and Empaako of his paternal grandfather while the first daughter takes the surname and Empaako of the paternal grandmother.
  • Inheritance issues which are raised in naming session In most families and communities inheritance issues are raised in the naming session and they dominate the discussions. When debating the name and Empaako during the naming ceremony, participants raise proposed surname and Empaako around the following grounds;
    • The baby has resembled a particular relative and therefore the basis that he/ she takes the Empaako of that relative.
    • There is a dead or living relative who has outstanding qualities so the baby should inherit the Empaako of that person as a way of reclaiming and transmitting those qualities to the next generation. * Conditions, circumstances and the social political context of birth of the baby can be considered to determine the surname but not Empaako of the baby as a way of describing and putting those conditions on record through the naming of the child.
  • Open preferences The naming congregation is also free to propose Empaako and argue around casual factors, like “I just like that particular Empaako,” “there is someone I admire who has that Empaako,” “we have not had that particular Empaako in our family” etc.
• Determining Empaako for an outsider who is being received in the community
  Empaako is a tool of social integration and an indispensable means of social interaction. So an outsider who comes to visit or stay in the community must be given Empaako in a simple ceremony. The factors for determining the Empaako to give such a person are casual like the qualities which the host community wants that person to have and then link them to associated characteristics of some Empaako. Some Empaako have been loosely associated to some social qualities like Abwoli (tenderness, innocence, young woman), Apuuli (young nice boy), Amooti (highly respected person), Akiiki (liberator) etc.

Source of Content in this Section: CEREMONIES AND PRACTICES ASSOCIATED WITH EMPAAKO NAMING SYSTEM. 2019. Produced and Printed with support from UNESCO. Edited by: Atwoki Rwagweri

Naming Twins

There are standard names for twins and the children following those twins. The names are chosen by the family elders who sit around a good meal, sipping some local brew, and informally choose a name for the new baby.

This takes place when the baby is four days old in the case of males, and at three days old, in the case of females.

While the tribal name is always in the tribal language, the religious name may be an Arabic name for Muslims, an English or French name for Christians. Bible names are very popular with Christians. Since circumstances and events are ever changing and not the same for every child, it would be erroneous to give an umbrella “family” name to all the children born into a family.

Our Western friends may ask, “How does one know one’s blood relations?” The answer is simple; through one’s clan. The clan system is what lays out our lineage and establishes our blood relationships. This is very important and taken very seriously to avoid inbreeding. It is taboo for a mutooro to marry someone from his/her clan or that of his/her mother’s clan.

This taboo applies even to distant cousins several times removed. An exception to this taboo has traditionally been granted to our royal family, who, in an effort to maintain their true blue blood lines, have been known to break with tradition and marry within their own or their mother’s clans. Every mutooro child born takes his/her father’s clan. When “girl meets boy”, they must disclose their clans and those of their mothers at the very outset, to avoid violating a taboo.