Documente Academic
Documente Profesional
Documente Cultură
Achebe’s Things Fall Apart and Odili Ujubuonu’s Pregnancy of the Gods.
M.A Programme
Supervisor:
Prof. Ifejirika, Echezona
April, 2018.
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Abstract
When we look at named, we begin to see some of the beliefs that are placed on
individual’s lives. Names are identities that are placed on individual’s lives; through
about life. This is part of the Igbo culture which takes place after a child’s birth,
welcomed to a family and community that have one ancestral root. This study looked at
names, their philosophical implications and the importance attached to them by the
people. The study made use of realism as the best approach to study names in African
novels like Chinua Achebe’s Things Fall Apart and Odili Ujubuonu The Pregnancy of
the Gods. The paper demonstrated the importance, belief and circumstances that lead to
names. It concluded that most names come with fortunes or misfortunes according to the
interpretation of the Igbo worldview. With this, there is general knowledge that names
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Introduction
Anything that has no name is lifeless. God from creation day showed his
sovereignty by creating everything with names and each name has a philosophical
Looking at the philosophical interpretations of this stanza, one can see that the
brightness and beauty of any creature lies in the name it bears. For examples: ‘Onwa’ is
moon, gold, ‘olaedo’, star ‘kpakpando’, beauty ‘mma’, etc. From these examples we can
see that names have philosophical attributes to everything about life and also
communicate messages about life, behaviour and circumstance. Again, the greatness and
smallness of anything lies in names as we have in mountain ‘ugwu’, Elephant ‘Enyi’, ant
‘ahuhu’, small ‘obere’. We can see that these names show the real nature of these
mentioned, even without being seen. Their names have communicated the message on
how their natures are. Finally in the third line of the poem we can see that through names,
we can comprehend and have knowledge of what is wise or wonderful. There is no need
telling someone that ‘Arusi’ which is Oracle means something bad or evil. Looking at the
name ‘Arusi’ which simply means an object of worship by the traditional Africa,
represents something evil. ‘Aru’ which is an abomination is an evil act and ‘nsi’ which is
poison leads to abomination. From the name, its evil nature is conveyed. The same thing
goes with death which is ‘onwu’. ‘Amamihe’ ‘wisdom’, ‘Nghota’ Knowledge, ‘Nzuzu’
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‘Ebube’ Glory, ‘Akpataoyi’ goose-pimples, ‘Odiegwu’ wonderful, etc. Through names,
one can imagine what is wise and wonderful. Again through names, one can equally
‘Ogbanje’ evil rounds of birth and death, ‘Muoonwu’ spirit of death as some call it
‘Mmaonwu’ which is beauty of death. All these mean masquerade. Therefore, a name is
like a message used to pass knowledge across about life and beyond.
Everything that has life has name. A name is like a symbol that conveys either
philosophical, natural and or spiritual meanings of something. This tells that names have
something they represent. It can also be seen as the root through which life of any thing
can exist or a shadow that reflects everything about life. Nwadike Uzoma in his
This is supported by a great Igbo novelist Tony Ubesie in his classic Ukpana
okpoko buru where he narrates the importance of a name as it goes thus; “He says instead
he will lose his name, let him lose his life” (13).
The importance of a name is seen in some of the names Igbo people answer.
lost’. This may support the idea that sometimes the totality of one’s life anchors on one’s
name. That is, any name one bears must have an implication on one’s life. Here, names
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serve as mirrors or lenses through which one can see everything about life and in
A name is an identity that tells what something is. It also differentiates something
from the other. In Igbo traditional setting, naming as a part of culture is a traditional feast
that mark the arrival of a child. It is a traditional rite through which a name is given to a
child. And through this rite, a child is fully welcomed both in the family and traditional
society. This tells that through naming both the family and the traditional society have
accepted and embraced a child to become part of them. Through this, identity is given to
that child. Again, through a name; power, authority and right of life, living, associating
and succeeding are also given to a child. The above idea made Basden George to opine
that;
for one of the elder relatives. It is a time of great rejoicing and feasting,
occasion (60).
Such feast according to Nwabanne Okechi comes after birth as he writes: “After
childbirth comes naming at an appropriate time in accordance with our culture”. (2)
Ogbalu confirms this when he writes: “It is a day that marks the end of omugwo that
name is given to a child” (24). These tell that names come after the birth of a child. This
is so because mothers do not know what they would have at birth, unless through Afa
(divination). Even if a seer could tell the gender of the child before birth and she
proposely gives it a name before delivery. The incident that may occur before the birth or
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after the birth may go contrary to the fate of that child. The catholic Bishop, Ezeanya in
Nwabanne Okechi affirms this thus: “But by far the most frequent source of name which
was given, was circumstance at the time of the birth of a child (18). Again it is Igbo
traditional culture that a child must be named after birth. The above mentioned scholar
confirmed thus: “Naming takes place among the Hebrew and Igbo not before but after
circumcision” (23).
This tells naming as one of the feasts in Igbo traditional community comes after
which means AFA and AFA OTUTU… is limited to the name which a
This tells that name is what is given to somebody or something through which one
Ekwealor in defining name as part of feast in Igbo traditional culture writes: “This
means a name given to a new born child” (22). This tells that a new born child must be
given a name and through that name; mark of life and living are given to the child.
Ogbalu in this writes: “It is clear that Igbo people try to give names that are
meaningful which show what parents and well-wishers have in mind on the birth of a
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What Ogbalu tries to convey here is that Igbo people do not just give names. They
give names looking at the circumstances which may occur before birth, at birth or after
birth of a child. These names have philosophical meanings and implications. Through
names, beliefs and philosophy of one’s life are seen. Sometimes names Igbo people
worldview names serve as reasons, beliefs and circumstances attached to one’s life
through which fate and destiny of a person could be seen. Ogbalu summed this up:
who is not in good terms with others may give a child names like:
wishes (25).
This tells that names are identities that may possess or picture destiny, fate and
happenings that surround one’s life. That is Igbo traditional society gives names on what
surrounds one’s life, what happens in one’s life and what may likely happen in one’s life.
It is the totality of life experience both the bearer, the family members and society one
lives in. Looking at names, it is clear that Igbo traditional society, philosophically looks
around to see what life is all about, what life may have as meaning or meant to someone
or society before giving out a name. Nwabanne Okechi confirms this as it goes:
The base or the root of the name that a person answers is emblematic of
the perception of those who gave him the name, their belief, their
conception, their relationship with others. Their cultural origin and the
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This supports the idea that a name given to a child anchors on the belief and
knowledge of things about life. The perception and conception of life are what parents
Two or more names may be given, the first almost invariably taking the form
Nwa (child, in combination with the name of the day on which the child was
From the above view, one can see that two or more names could be given to a
child after birth. Again, the circumstances behind the birth is also considered while
naming a child. With this, one can believe the idea that a person or a person’s life could
be traced through a name. Ekwealor summed this up: “Name is used to trace someone. A
name given to any child in Igbo land has something it signifies. The first name given to a
child tells the day the child is born like Okeke/Nweke, Okoye/Nwoye, Okafor/Nwafor,
Okonkwo/Nwankwo, etc”. (23). This is so because; Afor, Nkwo, Eke and Orie (Oye) in
A close interview with some elders on names provides a lot of interpretations and
meanings of names. Generally, one can say that name is a philosophy or ideology about
one’s birth or life. Ifejirika explored this using his name ‘Ifejirika’ which he stated that
the name is a symbol that tells the importance of male child in a family especially in Igbo
greater is a child not children which he says; ‘nwakaumu’, a child greater than children.
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From the critic’s idea, we observe that in Igbo philosophical worldview what makes one
greater than the other is not wealth, or any other thing rather ‘child’. That’s why Igbo
people have names like: Nwakego, Nwabuike, Nwabuonu, Nwaakolom, Nwabuihe, etc.
Ekwelor supported this when he writes: “child is greater than everything. Such belief
makes the Igbo give names like: Nwaakasi, Maduka, Nwakaego, Nwaamaka, Ginikanwa,
etc” (23).
Asika in his own view pointed out the full meaning of his name, ‘Asika’, which is
‘Asikadiadi’, meaning; ‘if we agree to live, we live’. This tells that names go with
meanings. The meaning attached to this tells the importance of unity. Such name
according to Ogbalu is given to a child whose parents were not in good relationship with
others especially the kinsmen or clans men. Other names which may come up in such
what happened before the birth of a child. It could be a good thing like one
who has just finished building one’s house. A child born during this
From Asika’s view we can see that most names we answer are cut short from the
way they are pronounced. The reason is because such names are too long. There is no
doubt that most of Igbo names are sentences in nature and to shorten them into words for
easy calling, made some part to be taken out as we have in: Ifeka which in full is
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supreme, Onwuachusim death-don’t-come-after-me, Onwuegbulem; death-don’t-kill-me,
Other names Igbo people answer are Azubike/Azuka such names tell the
importance of child which in Igbo cosmology believe will replace or represents their
parents in order to continue their family linage, once they face their backs to earth and
forward on the journey of no return. This shows the importance of child. Here ‘Azu’ does
not mean back, rather ‘child’.Therefore, the two names mean posterity- is- supreme.
vividly support the Igbo adage; “He whose ‘chi’ does not kill nothing kills him”.
person to give to the other sometimes, it won’t reach to everybody; especially the poor.
not-get-lost. Ujowundu fear- is- life. Each of these names have philosophy attached to
them. They have meanings and something they represent or talk about life. This is what
most Reverend Dr. Stephen Ezeanya the former Arch- Bishop of Onitsha confirms;
Now most of the Igbo names are really very good and interesting from the
religious and social points of view. These names cover a whole range of
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faith, gratitude, hope, fear, humility, joy, reverence and repentance. These
are sentiments spontaneously coming from the heart of the parents who
This tells that names represent the whole thing about life. Again, it shows that
name is sacred, it is ritual and religious; therefore names must be respected. This is
because names do not come ordinarily. They cannot just come either, there must be
circumstance that must bring them out. Ekwealor supported the above view as it goes
thus:
In summary, we will see that a name given to any one in Igbo society has a
mystery it represents. Again, the Igbo society believe that any name given
to one goes after one. This means that a person lives his or her life
depending on how his or her name goes. Because of this, it is often thought
very well before a name is given to someone to avoid bringing ill luck on
From Ekwealor’s view we can see that there are names that bring fortune or
success to the bearer. And there are ones that bring misfortune, ill- luck or bad omen to
one who answers it. That is why before a name is given to a child, the parents must first
think about it, knowing its significance to the life of the child and also knowing both
bringing curse upon the bearer. Such names include: ‘Ibekwe’ If-kinsmen-agree. There is
a force behind this name. It tells that progress, success and everything good about the
bearer could be determine by his kinsmen. Here, there is a reason that man becomes ‘chi’
to his fellow man and can determine success or failure to one in life. If for instance he
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disagrees as the name bears, no matter how the bearer struggles, he won’t meet up with
achievements or any good thing in life. The same thing applies with ‘Umunnakwe’. The
kinsmen or kinsfolk. A name like this can affects one’s life because it is assume that
one’s destiny and fate are to be determined by his kinsmen. No wonder the Igbo have a
about name is; it goes with belief. Such belief that a fellow or kinsmen have power over
one and it works for them. After all there is a saying that “when one says yes one’s chi
affirms”. Again in Igbo cosmology, there is a belief which appears in a saying that ‘Aha
People are not answering names just because they want. There is always a
circumstance that leads to any name one answers. Still on this, we should also note that
there are names that bring fortune, favour or success to the bearer. Such names include:
abundance, etc.
Other ways by which one can be given a name or derived name from are:
i. Market: Market names are the four traditional markets in Igbo society. Most
often, people answer these names because they are born on the days which
these markets are observed. Market names like: Nwafor, Nwankwo, Nwoye
and Nweke. Ogbalu in support of this says as it goes thus: “Some answers
Nweke, Nwoye, Nwafor, Nwankwo, as names of their market which was the
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ii. Animals like: Ezeugo, Egbe, Agu, Odum, Enyi, etc.
iii. From traditional title or chieftaincy title like: Nze or Ozo, etc. Such names tell
the behaviour of the bearer and what the bearer is capable of doing. It brings
respect and dignity to the bearer. Such names like: Ogbuonyiriagu killing-
others.
Women who have traditional title like Lolo or Iyom have names like:
iv. Name as one’s choice: This is mostly found among the young men, married
women and some men who have no title. Such names are: Ntu nail, Ukpaka
judgment-that-defeats-truth.
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The overall view is supported by Ogbalu as he writes:
Names like these are called nicknames. Young men often answer these
than the madiens. Most often, young men answer names that signifies
what they are capable of doing. Some answers: Isiakwu (because it is said
that palm head can never be put under the armpit) Dimkpa, Ochiogba, etc.
When a person meets his fellow, he calls him by his nick name. Some
result of his great deed especially when he kills animal like lion he answers Ogbuagu.
Again, one’s richness, good or open minded heart and extended hands with good will,
There are feast names or festive names people answer. This shows that they are
born on such feast days like: Njoku, Ezeji, Nwarieji, Ikeji, etc. Ogbalu summed this up:
“Sometimes a child born on a feast day is named after the feast which he was born like:
Njoku; a person born on the feast of Njoku is named after Njoku” (25).
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From reasons behind names, one can equally accept the idea that names of towns
and villages in traditional Igbo society have traditional and historical roots on their
existence. Just like other names which must come with something or events. Village
names do not come ordinarily. There must be a circumstance that leads to them. It is
often tied to history through which the indigenes see the existence of their life, culture,
belief, tradition etc. Looking at the most of village names in Igbo traditional society and
their philosophical implications, one will believe that names of villages and towns are
derived from the circumstances that surround the life of their patriarchs or ancestors,
whose experiences on events and happenings around the lands and environment they
earlier found themselves; gave them names which they answer today.
Some of the beliefs the Igbo traditional society observe in giving names are:
i. They belief that God lives that’s why they answer names like: Chukwudi; God-
ii. They belief that life is precious: Igbo traditional society belief that there is
nothing greater than life; that is life surpasses all things. That’s why they answer
supreme etc.
iii. They belief on death: Igbo people belief so much on death. They take death and
funerals as one of their cultures. Their belief on this appears in the adage which
they often say; “Ihe ana amaghi ka aga esi mee bu onwu”. It is only death that has
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no solution. On this belief, they give names like: Onwubiko Death-please,
iv. They believe that a child does not belong to one person. In this they give names
v. They believe that a child surpasses all things. There is nothing to compare with a
child in Igbo society; that’s why they give names like: Ginikanwa what-is-greater-
Names give reasons to both things and life. It is through names that Africans are
able to correct some of the white man’s ideologies over Africa such ideologies that Africa
is a place of darkness, so barbaric, null and void, a lifeless and cultureless society.
Through philosophical implications of Igbo names, Africans are able to see the real
image of themselves, good pictures about themselves, their belief, culture and religion.
Through names a clear view is given to the white man that all his ideas, perceptions,
thoughts and narratives about African are lies. It is also through names that the
derogatory pictures which the white man has given to Africa were changed, and real
pictures about Africa were placed. Their notions about Africa which was constructed
i. They said that Africans are fetish people, unreligious people who do not know
God. But some of the names the Igbo traditional society gives to their children
say no to such conception and tell them that before their religion; Africa had
already known God and equally have religion. Names which prove these are:
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Ekpereamaka Prayer-is-good, Tochukwu Praise-God, Sopuruchukwu respect-
God, etc. These tell that Africans have knowledge about God and
ii. They believe that Africa have no culture but with some Igbo names prove that
Africa have culture. Names like: Njoku, Diji, Ezeji, Nwarieji (for the feast of
iii. They are of the view that Africa have no philosophy but names like Uchebuba
iv. They also said that Africa have no civilization but names like: Eze, Igwe
man (for justice and law). These names tell that civilization has been in Africa
Chimnuolumogu Achebe was born in 1930 in Ogidi Eastern part of Anambra state,
Nigeria. Things Fall Apart was his first novel in 1958 which made it one of the earliest
pre-colonial novels. It is generally accepted that through Things Fall Apart, Achebe gives
answers to some of the notions the white-man have againt Africa. Through names also,
he gives a beautiful picture about African life, culture and belief which stand against the
derogatory pictures the white-man have given to Africa, especially, Joseph Conrad’s
“Heart of Darkness” and Joyce Carey’s “Mr. Johnson”. This in no doubt seen through
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names like: ‘Mgba’ wrestling, ‘Chi’ gods, ‘Ogwugwu’ deity, ‘Ogbanje’ the-evil-rounds-
settings, characters, themes and subject matter through which Achebe gives good
Okonkwo: This is the chief character of the novel. Through him, Achebe drives home
point on existence of days and markets in Africa. From Okonkwo, Achebe explores the
ideology that there are men who made their achievements by their own strength. And
again, there are men who made their failure by their own making. The life of Okonkwo is
clear to the readers that everything about life is determined by fate and destiny.
cosmology, these markets are Angel deities which God sent to institute markets. They
are: Eke, Orie (Oye), Afo and Nkwo. ‘Nkwo’ though the youngest but strongest and is a
female oracle. From the knowledge on name; there is no doubt that Okonkwo was born
on Nkwo market day of Umuofia which made his father, Unoka gave him such name.
throughout Olu and Igbo. This is so because of the belief that Nkwo is a great market.
Such belief is seen in the life of Okonkwo as the author avers: “Okonkwo was well
known throughout the nine villages and even beyond... Okonkwo’s fame had grown like
The ‘Oko’ which somehow can be seen as ‘Nwa’ child, or someone related to
something ‘Onye’, tells that he related to Nkwo as such greatness seen in Nkwo is also
seen in him, because he belongs to Nkwo. The author writes: “…he was treated with
great honor and respect” (12).This tells that the follows him.
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Ikemefuna: This is a pathos character in the novel. A child from Mbaino who came to
Umuofia as a compensation and atonement for peace over the murder of Ogbuefi Udo’s
only son of his father. Such name in Igbo community is given to a male child especially
the first or only male child in the family through whom the father believes that his
strength (remembrance) would remain in sands of time. The author confirms he is the
only son as it goes thus: “Once or twice he tried to run away, but he did not know where
to begin. He thought of his mother and his three- year-old sister and wept bitterly” (25).
The author also adds; “He still thought about his mother and his three-year-old sister, and
With a psychological view, Ikemefuna who always remembers no other person except his
mother and his three-year-old sister tells he is the only son. If not so, the skill, wisdom
and knowledge in him would not have allowed his father to give him out. Achebe
approves this:
Ikemefuna had an endless stock of folk tales. Even those which Nwoye
knew already were told with a new freshness and the local flavor of a
different clan... Ikemefuna told him that the proper name for a corn-cob
old woman… in the end he decided that Nnadi must live in that land of
Ikemefuna’s favorite story where the ant holds his court in splendor and
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The coming of Ikemefuna to Okonkwo’s household had a great effect in the life
and character of Nwoye. Achebe confirms this: “Okonkwo was inwardly pleased at his
Ikemefuna’s name follows him even to his death, his strength did not get lost. It
tormented Okonkwo who killed him. The author narrates the life of Okonkwo after the
death of Ikemefuna:
Okonkwo did not taste any food for two days after the death of Ikemefuna.
He drank wine from morning till night and his eyes were red and fierce
like the eyes of a rat when it was caught by the tail and dashed against the
floor…He did not sleep at night. He tried not to think about Ikemefuna,
but the more he tried the more he thought about him. Once he got up from
the bed and walked about his compound. But he was so weak that his legs
could hardly carry him, his feet like a drunken giant walking with the
limbs of a mosquito. Now and then a cold shiver descended on his head
Okonkwo the fearless warrior suddenly becomes afraid after the death of
Ikemefuna. The author writes: “His mind went back to Ikemefuna and he shivered” (58).
Okownkwo was so afraid that he could not stay alone and wanted somebody to be with
him as it goes in the novel: “He called his son Nwoye, to sit with him in his Obi” (57).
The worst is that the killing of Ikemefuna makes Nwoye to be afraid of his father. The
novel reveals this: “But the boy was afraid of him and slipped out of the hut as soon as he
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Though Ikemefuna had died, yet his strength (spirit) bearing his name still lives. It
takes revenge on Okonkwo that Okonkwo the Ebube-dike of Umuofia suddenly becomes
‘When did you become a shivering old woman’, Okonkwo asked himself, ‘you,
who are known in all the nine villages for your valor in war? How can a man who
has killed five men in battle fall to pieces because he has added a boy to their
The circumstances that surround the life of Okonkwo after the death of Ikemefuna
even till his death comes from the belief on the name, Ikemefuna. Though he had died
Unoka which is house-is-supreme is the father of Okonkwo. His name has great
effect in his life that he prefers staying at home than going to farm. To him, staying at
home and merriments are best way to live a life. The author writes: “If any money came
his way, and it seldom did, he immediately bought gourds of palm-wine, called around
his neighbors and made merry” (4). This made him not strong in farm. And he hates
The author confirms his weakness in things that make one a man. He writes:
“Unoka was never happy when it came to war. He was in fact a coward and could not
A coward who could not go to war always sits at home and such relates to the
name Unoka. It is the same home he would stay to make war an interesting story. Most
often a such person would be the one to tell others about a brave man who had once lived
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The laziness of Unoka lies on the belief that follows his name because he who prefers
staying at home is often seen as a lazy man. The novelist narrates his laziness as it runs:
When your neighbors go out with their axe to cut down virgin forests, you
sow your yams on exhausted farms that take no labour to clear. They cross
seven rivers to make their farms; you stay at home and offer sacrifice to a
The half percent of misfortune that followed Unoka was as a result of his name.
The author confirms this: “Unoka was an ill-fated man, he had a bad chi or personal god”
(16). ‘Chi’ is one’s guiding spirit; it could be seen through one’s name. Its existence in
one’s life is manifested in circumstances that surround one’s life which obviously appears
in one’s names. The misfortune that followed Unoka made him have no grave. Again; the
way he was taken out and died in the evil forest proved that home is supreme. The author
avers: “…an evil fortune followed him to the grave…for he had no grave… he was not
allowed to die in the house. He was carried to Evil Forest and left there to die” (17).
This was the circumstance that followed his death. Looking at such with the belief
that surrounds his name; proves the saying “No place like home”.
is one the African novelists whose work reveals the rich culture, tradition and heritage of
Africa. . This tells that he is one of the African novelists who have seen the need to
protect and project the image of Africa. Just like Achebe, he tries to create fascinating
pictures about Africa. This he does through names he gives to his characters, settings and
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Udo: This is the chief character of the novel. Udo means peace. Such name is given to a
child who is born in a family or society at a time when there was no peace. Such a child
always comes with peace to the family. And once he arrives, peace takes place. This as a
result of fate and belief that follows the name, Udoka which is peace-is-supreme.
From the story line, the fate that follows the name and the family which Udo
comes from; a royal household of Osondu and extended Okike family, would make one
imagine that Udo was born at a time when there was family or societal conflict, which
earned him such a name that tells the importance of peace. Again, the name stands as a
symbol that Africa as seen in Mbaozo is a peaceful society. Udo is simple and peace
loving man. This name follows him as it appears both in his character and behaviour in
the novel. Udo as his name goes always strives for peace. This is seen when in his
attempt of giving her sister, Egondu peace of mind in her marriage which the family is
against. And at the same time, tries to keep the dignity and the sacredness of his royal
family. The novelist summed this up: ‘This is a very difficult decision to take. If I say
‘no’, I would be hurting you forever, but if I say ‘yes’, I would be facing a wrath I cannot
describe’ (25).
Here Udo tries to support his sister in her choice of marriage as to enable her have
a happy life.And at same time trying to maintain peace in his royal family who see such
choice of marrying an Osu, an abominable act. The author writes: “Udo to allow his sister
marry an Osu against the broad refusal of Osondu clan. To Ochendo, that was an affront
on the god, an abomination; a desecration of what his fore fathers held so dear and so
chaste” (69).
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This brings conflict between him and Ochendo who sees him as that proverbial
stupid child who knows that her mother’s farm abhors basket and yet brings mush room
to plant in it. Udo’s support to his only sister to marry an Osu appears to be a traditional
or rather royal betrayal. This made Ochendo insulted him with much hatred but Udo
could do nothing than to keep silent in other to maintain peace. Odili summed this up:
You fool just thank your chi that you were allowed into this compound.
What yam do you want to plant and on what land? He queried, bitterly.
Go, for I shall not have you and your in-laws desecrate the family land
with your soiled hands and yams. You stubborn fly that follows the corpse
into the grave. He spat out in disgust, as Udo walked out of the large
In all these, Udo still maintained his name. He could not react, though he was
striving to get his right; his own portion of land. He went out with no violence bearing his
name which means peace. It is as a result of this also that made him not to fight with
Adiabou, his best friend, who challenged him a second time after he had disgraced him in
a wrestling contest, which made him lose the girl he loved. The author writes “Udo
incidentally, never agreed to fight him again because for a long time he carried guilt of
The peace found in Udo’s character is vividly approved by his wife as she
confirms that her husband is a peace loving man. The novelist writes: “…your brother
was a good man to me. He was the kindest I knew” (38). This tells that Ekemma found
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It was after marrying Udo ten years before his death that her lacking ceased.
He gave her a home, clothes, food, laughter, hope, love and his constant
These are what every woman needs. Udo gives all to his wife and she has a
peaceful home. To conclude that Udo is a symbol of peace, he never quarreled with his
wife or attempted blaming her over her barrenness. He peacefully endures this and
faithfully accepts her with all care. The novelist summed this up: “I failed him. I failed to
give him the fruit of his labour. I denied him an heir. Now that he has gone, who will
Unlike other men with African philosophy on child. Udo does not look into this.
He loves his wife and gives her peace. That is what his name means and he stands for it.
Ekemma is the wife of Udo. Her name means beauty. From the name, one can
imagine that she was born on Eke day which gave her the name as it means ‘beauty of
She believed that the gods favoured Ekemma with beauty. Her nose stood
straight, her eyes were as clear as the morning spring and she had that set
of teeth every little girl losing her milk teeth, prayed for. Her neck also
reminded her of ele, the deer that is so beautiful and calm that the people
This narrates how beautiful Ekemma is. It also appears that her name follows her.
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Egondu is another character in the novel. A sister to Udo and lovely sister in-law
to Ekemma. Egondu which is living-money has two meanings attached to it. Firstly it
means life. This tells that life is precious than anything money can buy. Secondly, it
means that money is life to man. That’s why the Igbo have a saying: “money goes with
This tells that life cannot go without money. The both walk like the proverbial yam and
oil in Igbo cosmology. Such is vividly seen in Egondu’s behaviour. She is attached to his
brother, Udo, the way money is attached to life. The novelist confirms: “Egondu was
hardly seen without her brother beside her. They did most things together…” (21). This
tells how close Egondu and her brother, Udo are. She became life to her brother when
their parents died. As it goes thus: “When her parents died, she became both parents to
Udo. She shared everything with him and was ready to go hungry so that he would not”
(21). This really proves that she stands like money to Udo’s life. This is vividly seen after
the death of Udo. She gives all love, care and comfort to her sister in-law, Ekemma. To
conclude that life is nothing without money ,the novelist narrates how Egondu’s life was
would neither be there to advise her to be patient with life, nor would he
ever again play the father by filling a long basket with yams for her to take
home (20).
This supports the belief that follows her name. looking at this name with a
philosophical eye view, ‘money’ here is not ordinarily a paper-money or material things.
Rather, it means human companionship, assistance, love and peace. All this goes with
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life. It also means that human being is a living money. This is so because human beings
can buy anything which ‘paper money’ cannot buy like: love, caring and peace. From this
point we can see the importance of man to his fellow man. The name also stands as a
symbol that represents ‘human being’. It also tells the different relationships between
man and man, and man with money; driving home point that man is a living money
which means more than paper money. This is what Egondu shows to her brother and his
wife, Ekemma.
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Conclusion
Life is meaningless without name. It is name that gives meaning to life and also
govern everything about life. Before a name is given, there must be a circumstance
surrounding the life of a bearer, either before or after his birth. Names are like mirrors
through which life, belief and circumstance attached to one’s life are seen. It normally
takes place as soon as the mother of the child comes out from ‘Omugwo’. It calls for a
feast which involves ritual and religious rites. Each name has meaning and philosophical
implications tie to it. Looking at names in Chinua Achebe’s Things Fall Apart and Odili
Ujubuonu’s The Pregnancy of the Gods; it is clear that names go with belief. Name of
each character used in this paper stands as symbol that signifies life. The philosophy
about life is also seen through them. Today, one can answer different names, example;
the name one given to one by one’s parents, the name one gives to oneself and name
acquired through chieftaincy title. This is called ‘Afaotutu’. The paper educates that
names are identities to individual lives. It creates a unique knowledge for readers to
search for meanings and philosophies of their names. Again,to see if they have
implications in their lives. The paper is also of the view that there are names that bring
fortunes and misfortunes. It concludes that the entire philosophy about life are seen
through names.
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Works Cited
Baseden, George. Among the Ibos of Nigeria. Onitsha: University Publishing, 1982.
Ekwealor, C.C. Omenala Na Ewumemu Ndi Igbo. Onitsha: Palma Publishing, 1998.
Monk, W.H. Ancient and Modern. London: William Clowes and Sons, 1916.
Nwadike, Uzoma. Echiche Miri Emi. Onitsha: Kawuriz and Manilas Publishers, 2004.
Okechi, Nwabanne. Name: Afa, Afa Otutu the Heritage of Igbo from Hebrew. Onitsha:
Goodmark Prints, 2006.
Ubesie, Tony. Ukpana Okpoko Buuru. Ibadan: Oxford University Press, 1975.
Ujubuonu, Odili. Pregnancy of the Gods. Lagos: Jalaa Writers’ Collective, 2013.
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