Nigeria, a nation celebrated for its rich linguistic diversity, boasts a vibrant tapestry of languages and dialects. Among these, Nigerian Pidgin serves as a unifying force, a common tongue that transcends ethnic and social barriers. However, within this linguistic landscape, certain words and phrases carry complex connotations, often reflecting underlying cultural and social dynamics.
One such word is "Omo," a Yoruba term that has permeated Nigerian slang, acquiring a range of meanings and implications. While seemingly innocuous on the surface, "Omo" can be a loaded term, carrying the weight of ethnic stereotypes and historical tensions.
To fully grasp the significance of "Omo," it's crucial to delve into its origins and evolution within Nigerian culture.
The Etymology and Cultural Significance of "Omo"
In the Yoruba language, "Omo" translates directly to "child." However, its meaning extends beyond this literal definition, encompassing concepts of lineage, origin, and belonging. The Yorubas, deeply rooted in their cultural heritage, view children as a source of immense pride and honor.
This reverence for children is reflected in Yoruba cosmology, where "Omo" is often used as a prefix in names, bestowing a sense of dignity and worth. Names like "Omolara" (child is worth), "Omobolanle" (child walks with honor), and "Omowunmi" (I desire a child) exemplify the profound significance of children in Yoruba culture.
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Consider this excerpt from General Prince Adekunle's 1975 song "Omo Niyì Omo Nide":
"Omo ni’yì, omo ni’de, omo là sèìndè tó bá da lé…á kì’n ró’mo lójà ba se n rí’su rà lójà, orí fún wa ló’mo Àmín…tó’n bá rí e lóde won ò ní bèrè aso, won ò ní bèrè owó, won á ní aya rè n kó, won á ní omo rè n kó…omo lèrè ayé wa sé’mò, sé’gbó…eni tó ló’wó ló’wó tí ko bí’mo kádàrá ti è ni…"
In English, he was saying:
"A child is honourable, a child is like bronze, a child returns to you in old age…a child cannot be bought like yams in the market, God give us children, Amen…when people see you at social functions, they won’t ask you for money, rather they will ask about your wife and kids…children are the gift of life hope you know…the person who has money but has no child has met his destiny…"
The singer was singing home a vital cosmological point: having a child is central to the Yoruba sense of worth, and to the Yorubas, no amount of wealth can override the dignity that a child brings to their parent.
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King Sunny Ade, another musician who belongs to the pantheon of Juju music legends, concurs. In “Omo Wunmi”, a track off his 1990 album “King Sunny Ade & His African Beats”, the Grammy award nominee sang in his princely Ondo voice:
Omó wùnmí, omó yemí, omó ya ilé mi, Èdùmàré fún wa ló’mo ògá ògo…
Literally: I desire a child, I am worthy of a child, I pray a child comes to my house. God give us children as the king of glory...
The track continues with other sultry epigrams about how you can’t send another person’s child on an errand and how children are the ones who fittingly bury their parents.
Thus, from the sayings in songs from some of the most iconic Yoruba musicians, it is patently clear that children are very, very precious to the Yorubas and they are central to the Yoruba view of communal and personal success. Little wonder the word “omo” is a popular prefix in many Yoruba names, making up profound names like “omoloro”, “omobolanle”, “omowunmi”, “omolola”, “omorinsola”, “omotanwa”, “omotayo”, “omosalewa”, “omolara”, “omotolani” etc.
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Over time, the meaning of "Omo" has expanded to encompass various categories and identities. It is used to denote origin or affiliation, extending beyond literal offspring. For instance, "Omo Igbo" refers to a person of Igbo descent, while "Omo onile" signifies someone with traditional land ownership.
Here's a table summarizing the diverse usages of "Omo":
| Phrase | Meaning |
|---|---|
| Omo Igbo | Person of Igbo descent |
| Omo onile | Traditional landowner |
| Omo pupa | Fair-skinned person |
| Omo oge/Omoge | Beautiful woman |
The evolution of "Omo" into a prefix for various categories reflects its adaptability and widespread usage within Nigerian society. However, this widespread usage also carries the potential for misuse and misinterpretation.
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The Dark Side of "Omo": Tribalism and Stereotyping
While "Omo" can be used innocently as an identifier, it often carries a negative connotation, particularly when used in the context of ethnic tensions. In a society grappling with tribalism and prejudice, "Omo" can become a tool for division and discrimination.
The phrase "Omo Igbo," in particular, has been weaponized as a tribal slur, encompassing negative stereotypes and fueling animosity towards people of Igbo descent. It becomes an "all-encompassing basket" into which prejudiced notions are dropped.
Consider the experiences of individuals like Benjamin, who, despite being born and raised in Lagos, has always felt like an outsider when called "Omo Igbo." He recounts an incident in school where his classmates taunted him with the phrase "Omo Igbo ti de" (the Igbo boy has come), highlighting the alienating and demeaning nature of such labels.
Similarly, Chizaram, who grew up in Lagos, shares his experience of being called "Omo Igbo" as a way to identify or even deride him. He recalls a specific instance where, after falling into a gutter, Yoruba women responded with laughter and the slur "Omo Igbo," emphasizing the potential for the term to be used in a demeaning and discriminatory manner.
Mary, an Igbo student in Ife, Osun State, recounts hearing derogatory remarks about an Igbo presidential candidate, who was labeled an "Omo Igbo Oloriburuku" (bad Igbo person) who would exploit the Yorubas if elected. Such instances demonstrate how "Omo Igbo" can be used to stoke ethnic tensions and incite prejudice.
These experiences highlight the harmful impact of using "Omo" as a tribal slur, reinforcing negative stereotypes and perpetuating divisions within Nigerian society.
Beyond "Omo": A Broader Examination of Divisive Language
The issue of divisive language extends beyond "Omo," encompassing other terms that perpetuate stereotypes and fuel animosity between different ethnic groups in Nigeria. One such word is "Aboki," a Hausa term for "friend" that is often used derogatorily by Southerners to refer to people of northern extraction.
Another example is "ndi ofe mmanu," an Igbo phrase for the Yoruba people, which translates to "People of oily soup." This term stems from the Igbo perception that Yoruba soups are cooked with excessive oil, highlighting how even seemingly innocuous culinary preferences can become fodder for ethnic stereotyping.
The use of such language can have serious consequences, sometimes triggering offline violence. For example, in a Lagos community, suspected political thugs attacked non-indigenes for voting against the incumbent party during the general elections, demonstrating the real-world impact of divisive rhetoric.
Moving Forward: Fostering Understanding and Empathy
To combat the harmful effects of divisive language, it's crucial to cultivate understanding and empathy for those different from us. People who use words like "Omo Igbo" don’t get to decide whether it is offensive, instead they should look to understand how such terms are used to reinforce negative stereotypes.
"Omo Igbo" is not just an innocent label; it is evident that it reinforces harmful stereotypes and promotes divisions. These negative stereotypes only serve to perpetuate the cycle of hate and violence.
By recognizing the power of language and its potential to both unite and divide, we can work towards building a more inclusive and harmonious society.
If you are visiting Nigeria, don't be daunted by the 520 languages in our repertoire. Just remember to add a little bit of pidgin to yours and you will be fine. Here are some popular slangs:
- Trafficate: This simply means ‘use your indicators’ to show your intended change of direction, whether turning left or right or moving out into traffic.
- Drop: This has two meanings, it means hailing a cab and riding in it alone to your destination. It also means alighting from a bus or cab.
- Go Slow: This means ‘cars going slow’ and it’s how some Nigerians say they’re stuck in a traffic jam.
- Reverse Back: This is Nigerian for ’reverse’.
- Cut Your Hand: This is just Nigerian for “turn your steering wheel.”
- Omo Iya Mi: This is Yoruba for ‘child of my mother”.
- Gbera: Gbera means ‘be on the move’.
- Gbe Bodi E: This means ‘move your body’. Another phrase for this is ‘comot for road’.
- Horning: The use of a car’s horn to produce a sound has become ‘horning’ in Nigeria. It is a mistranslation of the verb ‘honking’ which means blaring the horns of a vehicle.
Nigerians have incorporated these phrases into their everyday speech. It doesn’t seem like anyone will stop saying these phrases anytime soon. In fact, new phrases come up every day. It’s about time for a roadside slang dictionary!
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