African (Yorùbá) names belong to the African (Yorùbá) language tradition. This collection contains 147 African (Yorùbá) names with their meanings, cultural backgrounds, and pronunciation guides. You'll find 44 names traditionally given to boys and 62 names for girls, reflecting naming patterns from regions where African (Yorùbá) is spoken. These names carry the linguistic heritage and cultural values of African (Yorùbá)-speaking communities. Common themes include strength, divine, life, showing what African (Yorùbá) cultures have valued across generations.
born feet first
Olu is a short form of several Nigerian names beginning with the element “Olú / Olú-Ọ̀rún,” meaning “our God.” Olòrún is the Yorùbá name given to one of the three manifestations of the Supreme God in the Yoruba pantheon. Olorun is the owner of the heavens and is commonly associated with the Sun. The vital energy of Olorun manifests in humans as Ashé, which is the life force that runs through all living things.
This name is composed of two African (Yorùbá) elements: “Olú / Olú-Ọ̀rún,” meaning (ruler, God) plus “wọle,” meaning (enter, entered). The name means “God has come home; God has entered; wealth has come home.” Olòrún is the Yorùbá name given to one of the three manifestations of the Supreme God in the Yoruba pantheon. Olorun is the owner of the heavens and is commonly associated with the Sun. The vital energy of Olorun manifests in humans as Ashé, which is the life force that runs through all living things.
This name derives from the African (Yorùbá) “Djimon,” meaning “strong blood or powerful blood.”
This name derives from the African (Yorùbá) “Oni,” meaning “born in a sacred abode.”
This name is composed of two African (Yorùbá) elements: “Olú / Olú-Ọ̀rún,” meaning (ruler, God) plus “wọle,” meaning (enter, entered). The name means “God has come home; God has entered; wealth has come home.” Olòrún is the Yorùbá name given to one of the three manifestations of the Supreme God in the Yoruba pantheon. Olorun is the owner of the heavens and is commonly associated with the Sun. The vital energy of Olorun manifests in humans as Ashé, which is the life force that runs through all living things.
This name is composed of two African (Yorùbá) elements: “Olú / Olú-Ọ̀rún,” meaning (ruler, God) plus “wọle,” meaning (enter, entered). The name means “God has come home; God has entered; wealth has come home.” Olòrún is the Yorùbá name given to one of the three manifestations of the Supreme God in the Yoruba pantheon. Olorun is the owner of the heavens and is commonly associated with the Sun. The vital energy of Olorun manifests in humans as Ashé, which is the life force that runs through all living things.
This name derives from the African (Yorùbá) “Oluwa-Seyi,” meaning “God made this.” The main body of the name is composed of “Olú / Olú-Ọ̀rún” (God, master, lord, our God). Olú or Olòrún is the Yorùbá name given to one of the three manifestations of the Supreme God in the Yoruba pantheon. Olorun is the owner of the heavens and is commonly associated with the Sun. The vital energy of Olorun manifests in humans as Ashé, which is the life force that runs through all living things.
The name means “God gives me joy and happiness.” This name is of African (Yorùbá) origin, composed of three elements: “Olú / Olú-Ọ̀rún” (God, master, lord, our God), “fun mi” (‘give’ to me) plus “ayọ” (gladness, joy). Olú or Olòrún is the Yorùbá name given to one of the three manifestations of the Supreme God in the Yoruba pantheon. Olorun is the owner of the heavens and is commonly associated with the Sun. The vital energy of Olorun manifests in humans as Ashé, which is the life force that runs through all living things.
This name derives from the African (Yorùbá) name “Bolanle,” composed of three elements: “bo” (come, coming) plus “ǫlà” (riches, wealth) plus “ilé” (home). In turn, the name means “finds wealth at home, meets wealth at home.”
This name derives from the African (Yorùbá) “Oluwafemi,” meaning “God loves me.” The main body of the name is composed of: “Olú / Olú-Ọ̀rún” (God, master, lord, our God) plus “fẹ” (love desire). Olú or Olòrún is the Yorùbá name given to one of the three manifestations of the Supreme God in the Yoruba pantheon. Olorun is the owner of the heavens and is commonly associated with the Sun. The vital energy of Olorun manifests in humans as Ashé, which is the life force that runs through all living things.
This name derives from the African (Yorùbá), meaning “curly hair.”
This name derives from the African (Yorùbá) “Taiwo,” meaning “have the first taste of the world.” Two of the most common destiny names among the Yorùbá are Taiwo (or Taiye) and Kehinde, which are given primarily to twins. It is believed that the first of the twins is Taiwo (or Taiye), whose intention in coming out first is to perceive whether or not the environment that they are about to enter is a good one for his or her superior to be in.
This name derives from the African (Yorùbá) “Taiwo,” meaning “have the first taste of the world.” Two of the most common destiny names among the Yorùbá are Taiwo (or Taiye) and Kehinde, which are given primarily to twins. It is believed that the first of the twins is Taiwo (or Taiye), whose intention in coming out first is to perceive whether or not the environment that they are about to enter is a good one for his or her superior to be in.
joy arrives
This name derives from the African (Yorùbá) name “Oluwaseun,” composed of three elements: “Olú / Olú-Ọ̀rún” (God, master, lord, our God) plus “wa” (our, we) plus “esán” (payment). In turn, the name means “we thank God, God we give thanks.” Olú or Olòrún is the Yorùbá name given to one of the three manifestations of the Supreme God in the Yoruba pantheon. Olorun is the owner of the heavens and is commonly associated with the Sun. The vital energy of Olorun manifests in humans as Ashé, which is the life force that runs through all living things.
This name derives from the African (Yorùbá) “Adebowale,” composed of three elements: “Adé” (crown) plus “bo” (come, coming) plus “ilé” (home). In turn, the name means “my crown has come home.”
second child after twins
This name derives from the African (Yorùbá) “Taiwo,” meaning “have the first taste of the world.” Two of the most common destiny names among the Yorùbá are Taiwo (or Taiye) and Kehinde, which are given primarily to twins. It is believed that the first of the twins is Taiwo (or Taiye), whose intention in coming out first is to perceive whether or not the environment that they are about to enter is a good one for his or her superior to be in.
This name derives from the African (Yorùbá) “Taiwo,” meaning “have the first taste of the world.” Two of the most common destiny names among the Yorùbá are Taiwo (or Taiye) and Kehinde, which are given primarily to twins. It is believed that the first of the twins is Taiwo (or Taiye), whose intention in coming out first is to perceive whether or not the environment that they are about to enter is a good one for his or her superior to be in.
one who is clear
This name derives from the African (Yorùbá) “Taiwo,” meaning “have the first taste of the world.” Two of the most common destiny names among the Yorùbá are Taiwo (or Taiye) and Kehinde, which are given primarily to twins. It is believed that the first of the twins is Taiwo (or Taiye), whose intention in coming out first is to perceive whether or not the environment that they are about to enter is a good one for his or her superior to be in.
This name derives from the African (Yorùbá) language “Kayin,” meaning “a long-awaited child, celebrated child.” A second meaning is given in the United States as “silky,” probably from the word “Qiana,” a silky nylon fiber developed in 1962 at the DuPont Experimental Station by Stanley Brooke Speck.
This name means “destined to die at birth” in African (Yorùbá) language.
This name derives from the African (Yorùbá) “Taiwo,” meaning “have the first taste of the world.” Two of the most common destiny names among the Yorùbá are Taiwo (or Taiye) and Kehinde, which are given primarily to twins. It is believed that the first of the twins is Taiwo (or Taiye), whose intention in coming out first is to perceive whether or not the environment that they are about to enter is a good one for his or her superior to be in.
In Yorùbá mythology, Yemoja is a mother goddess; patron deity of women, especially pregnant women; and the Ogun river, She is the ocean, the essence of motherhood, and a protector of children. Yemaja is an Orisha, originally of the Yorùbá religion, who has become prominent in many Afro-American religions.
my wealth is increased
This name derives from the African (Yorùbá) “Õlà Nrewaju”, meaning “my wealth is the future, my wealth is moving forward”.
This name derives from the Persian (Fārsi) “dara,” meaning “wealthy, prosperous.” It is also the name of a male doll, and Dara and Sara are sold as “Iran’s alternative to Ken and Barbie.”
This name derives from the Persian (Fārsi) “dara,” meaning “wealthy, prosperous.” It is also the name of a male doll, and Dara and Sara are sold as “Iran’s alternative to Ken and Barbie.”
The name means “God gives me joy and happiness.” This name is of African (Yorùbá) origin, composed of three elements: “Olú / Olú-Ọ̀rún” (God, master, lord, our God), “fun mi” (‘give’ to me) plus “ayọ” (gladness, joy). Olú or Olòrún is the Yorùbá name given to one of the three manifestations of the Supreme God in the Yoruba pantheon. Olorun is the owner of the heavens and is commonly associated with the Sun. The vital energy of Olorun manifests in humans as Ashé, which is the life force that runs through all living things.
This name derives from the African (Yorùbá) “ido wú,” meaning “born after twins.” The more literal meaning may be “addition” or “increase,” from wú “to increase, to swell.”
This name derives from the African (Yorùbá) language “Kayin,” meaning “a long-awaited child, celebrated child.” A second meaning is given in the United States as “silky,” probably from the word “Qiana,” a silky nylon fiber developed in 1962 at the DuPont Experimental Station by Stanley Brooke Speck.
the name Means "we asked for her, and behold, now she is ours" in AFRICAN (Yorùbá).
This name derives from the African (Yorùbá) language “Kayin,” meaning “a long-awaited child, celebrated child.” A second meaning is given in the United States as “silky,” probably from the word “Qiana,” a silky nylon fiber developed in 1962 at the DuPont Experimental Station by Stanley Brooke Speck.
This name derives from the African (Yorùbá) language “Kayin,” meaning “a long-awaited child, celebrated child.” A second meaning is given in the United States as “silky,” probably from the word “Qiana,” a silky nylon fiber developed in 1962 at the DuPont Experimental Station by Stanley Brooke Speck.
This name derives from the African (Yorùbá) language “Kayin,” meaning “a long-awaited child, celebrated child.” A second meaning is given in the United States as “silky,” probably from the word “Qiana,” a silky nylon fiber developed in 1962 at the DuPont Experimental Station by Stanley Brooke Speck.
This name derives from the African (Yorùbá) language “Kayin,” meaning “a long-awaited child, celebrated child.” A second meaning is given in the United States as “silky,” probably from the word “Qiana,” a silky nylon fiber developed in 1962 at the DuPont Experimental Station by Stanley Brooke Speck.
image of the mother
This name derives from the African (Yorùbá) language “Kayin,” meaning “a long-awaited child, celebrated child.” A second meaning is given in the United States as “silky,” probably from the word “Qiana,” a silky nylon fiber developed in 1962 at the DuPont Experimental Station by Stanley Brooke Speck.
This name derives from the African (Yorùbá) “Olú kun Oyin ọlà,” meaning “God has added honey to my wealth (the arrival of a child into this family has brought sweetness into the existing wealth).” The name is composed of: “Olú / Olú-Ọ̀rún” (God, master, lord, our God) plus “kun” (added) plus “Oyin” (honey) plus “ọlà” (wealth, prosperity). Olú or Olòrún is the Yorùbá name given to one of the three manifestations of the Supreme God in the Yoruba pantheon. Olorun is the owner of the heavens and is commonly associated with the Sun. The vital energy of Olorun manifests in humans as Ashé, which is the life force that runs through all living things.
This name derives from the African (Yorùbá) language “Kayin,” meaning “a long-awaited child, celebrated child.” A second meaning is given in the United States as “silky,” probably from the word “Qiana,” a silky nylon fiber developed in 1962 at the DuPont Experimental Station by Stanley Brooke Speck.
This name derives from the African (Yorùbá) name “Abioye,” composed of two elements: “abí” (an existence, a being) plus “òyè” (a title of honor, office). In turn, the name means “born during the coronation, born into royalty.”
This name derives from the African (Tiv) and African (Yorùbá) “bo ọṣẹ dé,” meaning “born on Sunday.”
This name derives from the African (Yorùbá) language “Kayin,” meaning “a long-awaited child, celebrated child.” A second meaning is given in the United States as “silky,” probably from the word “Qiana,” a silky nylon fiber developed in 1962 at the DuPont Experimental Station by Stanley Brooke Speck.
This name derives from the African (Yorùbá) language “Kayin,” meaning “a long-awaited child, celebrated child.” A second meaning is given in the United States as “silky,” probably from the word “Qiana,” a silky nylon fiber developed in 1962 at the DuPont Experimental Station by Stanley Brooke Speck.
This name derives from the African (Yorùbá) language “Kayin,” meaning “a long-awaited child, celebrated child.” A second meaning is given in the United States as “silky,” probably from the word “Qiana,” a silky nylon fiber developed in 1962 at the DuPont Experimental Station by Stanley Brooke Speck.
In Yorùbá mythology, Yemoja is a mother goddess; patron deity of women, especially pregnant women; and the Ogun river, She is the ocean, the essence of motherhood, and a protector of children. Yemaja is an Orisha, originally of the Yorùbá religion, who has become prominent in many Afro-American religions.
In Yorùbá mythology, Yemoja is a mother goddess; patron deity of women, especially pregnant women; and the Ogun river, She is the ocean, the essence of motherhood, and a protector of children. Yemaja is an Orisha, originally of the Yorùbá religion, who has become prominent in many Afro-American religions.
This name derives from the African (Yorùbá) “Djimon,” meaning “strong blood or powerful blood.”
In Yorùbá mythology, Yemoja is a mother goddess; patron deity of women, especially pregnant women; and the Ogun river, She is the ocean, the essence of motherhood, and a protector of children. Yemaja is an Orisha, originally of the Yorùbá religion, who has become prominent in many Afro-American religions.
This name means “person of wealth” in African (Yorùbá) language.
This name means “person of story” in African (Yorùbá) language.
This name means “respect and honour me” in African (Yorùbá) language.
he brought joy
In Yorùbá mythology, Yemoja is a mother goddess; patron deity of women, especially pregnant women; and the Ogun river, She is the ocean, the essence of motherhood, and a protector of children. Yemaja is an Orisha, originally of the Yorùbá religion, who has become prominent in many Afro-American religions.
This name derives from the African (Yorùbá) “Oluwagbenga,” meaning “Gog has raised me up.” The main body of the name is composed of “Olú-Ọ̀rún” (God, master, lord, our God) plus “gbé” (raise, revive). Olú or Olòrún is the Yorùbá name given to one of the three manifestations of the Supreme God in the Yoruba pantheon. Olorun is the owner of the heavens, commonly associated with the Sun. The vital energy of Olorun manifests in humans as Ashé, which is the life force that runs through all living things.
This name derives from the African (Yorùbá) “Oluwayemisi,” meaning “God honors me, God cherishes me.” The main body of the name is composed of “Olú / Olú-Ọ̀rún” (God, master, lord, our God). Olú or Olòrún is the Yorùbá name given to one of the three manifestations of the Supreme God in the Yoruba pantheon. Olorun is the owner of the heavens and is commonly associated with the Sun. The vital energy of Olorun manifests in humans as Ashé, which is the life force that runs through all living things.
This name derives from the African (Yorùbá) “Olujimi,” meaning “given by God.” The main body of the name is composed of “Olú-Ọ̀rún” (God, master, lord, our God). Olú or Olòrún is the Yorùbá name given to one of the three manifestations of the Supreme God in the Yoruba pantheon. Olorun is the owner of the heavens and is commonly associated with the Sun. The vital energy of Olorun manifests in humans as Ashé, which is the life force that runs through all living things.
This name derives from the African (Yorùbá) “Adebowale,” composed of three elements: “Adé” (crown) plus “bo” (come, coming) plus “ilé” (home). In turn, the name means “my crown has come home.”
This name derives from the African (Yorùbá) “Õlà Milekan,” meaning “my wealth is increased.”
This name derives from the African (Yorùbá) name “Adenike,” composed of two elements: “Adé” (crown) plus “nifẹ” (dear, beloved). In turn, the name means “the crown cherished, a crown is cared for; she is loving.”
This name derives from the African (Yorùbá) name “Ayomide,” composed of two elements: “ayọ” (joy, happiness) plus “dé” (reach, arrive). In turn, the name means “my joy has arrived.”
This name derives from the African (Yorùbá) “oluwasola,” meaning “God made my wealth; God has given me wealth.” The main body of the name is composed of: “Olú / Olú-Ọ̀rún” (God, master, lord, our God). Olú or Olòrún is the Yorùbá name given to one of the three manifestations of the Supreme God in the Yoruba pantheon. Olorun is the owner of the heavens and is commonly associated with the Sun. The vital energy of Olorun manifests in humans as Ashé, which is the life force that runs through all living things.
This name derives from the African (Yorùbá) “Oluremi,” meaning “God brings Comfort; God comforts me.” The main body of the name is composed of: “Olú / Olú-Ọ̀rún” (God, master, lord, our God). Olú or Olòrún is the Yorùbá name given to one of the three manifestations of the Supreme God in the Yoruba pantheon. Olorun is the owner of the heavens and is commonly associated with the Sun. The vital energy of Olorun manifests in humans as Ashé, which is the life force that runs through all living things.
This name derives from the African (Yorùbá) name “Bolanle,” composed of three elements: “bo” (come, coming) plus “ǫlà” (riches, wealth) plus “ilé” (home). In turn, the name means “finds wealth at home, meets wealth at home.”
This name derives from the African (Yorùbá) “Olamide,” meaning “my wealth has arrived.”
This name is composed of two African (Yorùbá) elements: “Olú / Olú-Ọ̀rún,” meaning (ruler, God) plus “wọle,” meaning (enter, entered). The name means “God has come home; God has entered; wealth has come home.” Olòrún is the Yorùbá name given to one of the three manifestations of the Supreme God in the Yoruba pantheon. Olorun is the owner of the heavens and is commonly associated with the Sun. The vital energy of Olorun manifests in humans as Ashé, which is the life force that runs through all living things.
This name is composed of two African (Yorùbá) elements: “Olú / Olú-Ọ̀rún,” meaning (ruler, God) plus “wọle,” meaning (enter, entered). The name means “God has come home; God has entered; wealth has come home.” Olòrún is the Yorùbá name given to one of the three manifestations of the Supreme God in the Yoruba pantheon. Olorun is the owner of the heavens and is commonly associated with the Sun. The vital energy of Olorun manifests in humans as Ashé, which is the life force that runs through all living things.
This name is composed of two African (Yorùbá) elements: “Olú / Olú-Ọ̀rún,” meaning (ruler, God) plus “wọle,” meaning (enter, entered). The name means “God has come home; God has entered; wealth has come home.” Olòrún is the Yorùbá name given to one of the three manifestations of the Supreme God in the Yoruba pantheon. Olorun is the owner of the heavens and is commonly associated with the Sun. The vital energy of Olorun manifests in humans as Ashé, which is the life force that runs through all living things.
mother has returned
This name derives from the African (Yorùbá) language “Kayin,” meaning “a long-awaited child, celebrated child.” A second meaning is given in the United States as “silky,” probably from the word “Qiana,” a silky nylon fiber developed in 1962 at the DuPont Experimental Station by Stanley Brooke Speck.
This name derives from the African (Yorùbá) language “Kayin,” meaning “a long-awaited child, celebrated child.” A second meaning is given in the United States as “silky,” probably from the word “Qiana,” a silky nylon fiber developed in 1962 at the DuPont Experimental Station by Stanley Brooke Speck.
This name derives from the African (Yorùbá) language “Kayin,” meaning “a long-awaited child, celebrated child.” A second meaning is given in the United States as “silky,” probably from the word “Qiana,” a silky nylon fiber developed in 1962 at the DuPont Experimental Station by Stanley Brooke Speck.
This name derives from the African (Yorùbá) language “Kayin,” meaning “a long-awaited child, celebrated child.” A second meaning is given in the United States as “silky,” probably from the word “Qiana,” a silky nylon fiber developed in 1962 at the DuPont Experimental Station by Stanley Brooke Speck.
This name derives from the African (Yorùbá) language “Kayin,” meaning “a long-awaited child, celebrated child.” A second meaning is given in the United States as “silky,” probably from the word “Qiana,” a silky nylon fiber developed in 1962 at the DuPont Experimental Station by Stanley Brooke Speck.
This name derives from the African (Yorùbá) language “Kayin,” meaning “a long-awaited child, celebrated child.” A second meaning is given in the United States as “silky,” probably from the word “Qiana,” a silky nylon fiber developed in 1962 at the DuPont Experimental Station by Stanley Brooke Speck.
This name derives from the African (Yorùbá) language “Kayin,” meaning “a long-awaited child, celebrated child.” A second meaning is given in the United States as “silky,” probably from the word “Qiana,” a silky nylon fiber developed in 1962 at the DuPont Experimental Station by Stanley Brooke Speck.
This name derives from the African (Yorùbá) name “Abidemi,” composed of three elements: “abí” (an existence, a being) plus “i-dá,” plus “emi” (me). In turn, the name means “I am Father reborn, born during their father’s absence.”
In Yorùbá mythology, Yemoja is a mother goddess; patron deity of women, especially pregnant women; and the Ogun river, She is the ocean, the essence of motherhood, and a protector of children. Yemaja is an Orisha, originally of the Yorùbá religion, who has become prominent in many Afro-American religions.
In Yorùbá mythology, Yemoja is a mother goddess; patron deity of women, especially pregnant women; and the Ogun river, She is the ocean, the essence of motherhood, and a protector of children. Yemaja is an Orisha, originally of the Yorùbá religion, who has become prominent in many Afro-American religions.
Bankole is a West African given name and surname of Yoruba origin, meaning “build my house for me; help us build a home, house builder.”
This name derives from the African (Yorùbá) name “Adegoke,” composed of two elements: “Adé” (crown) plus “gòke” (to ascend, go up, mount). In turn, the name means “crown-ascending, the crown has been exalted.”
born into wealth
This name derives from the African (Yorùbá) name “Ayodele,” composed of two elements: “ayọ” (joy, happiness) plus “ilé” (home). In turn, the name means “joy has come home.”
This name means “born on a festival” in African (Yorùbá) language.
In Yorùbá mythology, Yemoja is a mother goddess; patron deity of women, especially pregnant women; and the Ogun river, She is the ocean, the essence of motherhood, and a protector of children. Yemaja is an Orisha, originally of the Yorùbá religion, who has become prominent in many Afro-American religions.
In Yorùbá mythology, Yemoja is a mother goddess; patron deity of women, especially pregnant women; and the Ogun river, She is the ocean, the essence of motherhood, and a protector of children. Yemaja is an Orisha, originally of the Yorùbá religion, who has become prominent in many Afro-American religions.
In Yorùbá mythology, Yemoja is a mother goddess; patron deity of women, especially pregnant women; and the Ogun river, She is the ocean, the essence of motherhood, and a protector of children. Yemaja is an Orisha, originally of the Yorùbá religion, who has become prominent in many Afro-American religions.
In Yorùbá mythology, Yemoja is a mother goddess; patron deity of women, especially pregnant women; and the Ogun river, She is the ocean, the essence of motherhood, and a protector of children. Yemaja is an Orisha, originally of the Yorùbá religion, who has become prominent in many Afro-American religions.
This name derives from the African (Yorùbá) “Opeyemi”, meaning “I should give praise”.
This name derives from the African (Yorùbá) “Oluwafemi,” meaning “God loves me.” The main body of the name is composed of: “Olú / Olú-Ọ̀rún” (God, master, lord, our God) plus “fẹ” (love desire). Olú or Olòrún is the Yorùbá name given to one of the three manifestations of the Supreme God in the Yoruba pantheon. Olorun is the owner of the heavens and is commonly associated with the Sun. The vital energy of Olorun manifests in humans as Ashé, which is the life force that runs through all living things.
This name derives from the African (Yorùbá) “Olabode”, meaning “wealth returns, prosperity returning”.
This name derives from the African (Yorùbá) “Olumide,” meaning “God has come.” The main body of the name is composed of “Olú-Ọ̀rún” (God, master, lord, our God). Olú or Olòrún is the Yorùbá name given to one of the three manifestations of the Supreme God in the Yoruba pantheon. Olorun is the owner of the heavens and is commonly associated with the Sun. The vital energy of Olorun manifests in humans as Ashé, which is the life force that runs through all living things.
This name means “sorrow becomes joy” in African (Yorùbá) language.
This name derives from the African (Yorùbá) “oluwasola,” meaning “God made my wealth; God has given me wealth.” The main body of the name is composed of: “Olú / Olú-Ọ̀rún” (God, master, lord, our God). Olú or Olòrún is the Yorùbá name given to one of the three manifestations of the Supreme God in the Yoruba pantheon. Olorun is the owner of the heavens and is commonly associated with the Sun. The vital energy of Olorun manifests in humans as Ashé, which is the life force that runs through all living things.
This name derives from the African (Yorùbá) “Olatunde”, meaning “salvation has returned”. Main body of the name is composed of “õlà” (that which saves, salvation, cause of salvation) plus “adżinde” (a rising up, the resurrection).
This name means “enough to give thanks” in African (Yorùbá) language.
This name derives from the African (Yorùbá) “Olufunke,” meaning “God has cared for, given by God to be loved.” The main body of the name is composed of: “Olú / Olú-Ọ̀rún” (God, master, lord, our God) plus “Fun” (given). Olú or Olòrún is the Yorùbá name given to one of the three manifestations of the Supreme God in the Yoruba pantheon. Olorun is the owner of the heavens and is commonly associated with the Sun. The vital energy of Olorun manifests in humans as Ashé, which is the life force that runs through all living things.
This name derives from the African (Yorùbá) name “Ayotunde,” composed of two elements: “ayọ” (joy, happiness) plus “adżinde” (a rising up, resurrection). In turn, the name means “joy has returned.”
African (Yorùbá) names developed within the African (Yorùbá) language tradition. The naming traditions from regions where African (Yorùbá) is spoken have evolved over centuries, shaped by migration, trade, religion, and cultural exchange. Today's African (Yorùbá) names carry this history.
African (Yorùbá) naming traditions reflect the values and beliefs of regions where African (Yorùbá) is spoken. Names served multiple purposes: identifying individuals, honoring ancestors, expressing hopes for a child's future, and marking religious or cultural affiliation. These functions shaped which names became popular and how they were used.
Today, African (Yorùbá) names appear far beyond regions where African (Yorùbá) is spoken. Immigration, global media, and cultural exchange have made many African (Yorùbá) names familiar worldwide. Parents choose these names to honor heritage, appreciate their meanings, or simply because they like how they sound. The 147 names in this collection range from ancient choices still popular today to names that have fallen out of use but retain historical interest.
African (Yorùbá) naming traditions have developed their own patterns and preferences. Names may honor family members, reflect religious beliefs, describe hoped-for qualities, or commemorate significant events. These patterns explain which names stayed popular.
These traditional patterns still matter, but modern parents also mix things up. Some combine traditional and contemporary elements, pick names from other cultures, or create unique variations of classic names.
This collection breaks down to 30% masculine names (44) and 42% feminine names (62). About 28% (41) work as gender-neutral or unisex options.
African (Yorùbá) names follow the phonetic rules of their language of origin. English speakers may need to adjust their pronunciation for sounds that don't exist in English. Each name page includes a pronunciation guide to help.
When in doubt about pronunciation, listening to native speakers helps more than reading transliterations. Each name page has a pronunciation guide. If you're considering a African (Yorùbá) name for your child, say it out loud and think about how others in your community will pronounce it.
Our collection includes 147 African (Yorùbá) names. While some are common choices, others are rare finds that could give a child a distinctive name with authentic cultural roots.
The collection offers balanced options for both genders, with 44 names for boys and 62 for girls.
Current naming trends show renewed interest in heritage names, with parents seeking meaningful connections to cultural roots. Some African (Yorùbá) names have crossed over to mainstream use, while others remain specific to African (Yorùbá)-speaking communities.
Popular African (Yorùbá) names for boys include Ige, Olu, Oye, Dji, Oni. Our database contains 44 African (Yorùbá) names traditionally given to boys, ranging from classic choices to unique options.
Our collection includes 62 African (Yorùbá) names for girls. Popular choices blend traditional sounds with meaningful origins. Use the feminine tab to explore options organized by popularity.
African (Yorùbá) names carry meanings from the African (Yorùbá) language tradition. Common themes in African (Yorùbá) names include strength, divine, life, joy. Each name in our database includes its specific meaning and cultural context.
African (Yorùbá) names follow the phonetic rules of their language. Each name page includes a pronunciation guide. When uncertain, listening to native speakers provides the most accurate reference.
This database contains 147 African (Yorùbá) names: 44 for boys and 62 for girls. This represents documented names that have been used historically or are in current use. The actual number of African (Yorùbá) names ever used is certainly higher.
Spelling difficulty depends on the specific name and your familiarity with African (Yorùbá) phonetics. Some African (Yorùbá) names have been adapted to English spelling conventions, making them straightforward. Others retain original spellings that may be unfamiliar. Consider how important easy spelling is to you when choosing a name.