A naming ceremony in Ghana is the short rite in which a family gives a new-born child its name before relatives and elders. It is often joined to the outdooring ceremony[1]and is usually performed early in the morning on the eighth day after birth[2]. Generous food and drink follow.
Updated October 2026
Below is the timing, the order of the morning, the local names used by different language groups, and what a guest is expected to do.
What is a naming ceremony in Ghana?
The naming ceremony is the moment a family formally gives a new-born child its name in front of relatives and elders. In many homes it does not stand alone, because it is often joined to the outdooring ceremony[1].
Names are not chosen casually. Among the Akan, a child’s first name is the day name, called kradin or soul name, which is fixed by the weekday of birth[3]. Custom adds at least a second name, often that of a respected relative, living or dead, which helps trace the family line[1]. This family name is given by the father, who is expected to discuss it with his own parents[3].
Akan day names by day of birth
These are the Akan day names, with common Twi and Fante forms[3]. Spellings vary by dialect and family, and other ethnic groups in Ghana have their own naming systems.
| Day of birth | Boy (Twi) | Boy (Fante) | Girl (Twi) | Girl (Fante) |
|---|---|---|---|---|
| Sunday (Kwasiada) | Kwasi / Akwasi | Kwesi | Akosua | Esi, Akosua |
| Monday (Dwoada) | Kwadwo | Kojo, Jojo | Adwoa | Adwoa |
| Tuesday (Benada) | Kwabena | Kobina, Ebo | Abena | Araba, Abena |
| Wednesday (Wukuada) | Kwaku | Kweku, Kuuku | Akua | Ekua, Kuukua |
| Thursday (Yawoada) | Yaw | Ekow | Yaa | Aba |
| Friday (Fiada) | Kofi | Kofi, Fiifi | Afua | Efua |
| Saturday (Memeneda) | Kwame | Kwamina, Ato | Ama | Ama |
The local word for the rite changes with the language. Among the Akan it is called dinto or ebadinto, among the Ewes vihehedego[4], and among the Ga, Kpodziemo[2]. Akan families themselves live across the Eastern, Ashanti, Western, Central, Bono and Ahafo regions[2], so a household in Kumasi and a Fanti household on the coast will not run the morning in exactly the same way.
How does outdooring differ from the naming ceremony?
This is the question families ask most, and the two words are often used as if they mean one thing. They are two ideas that are performed together more often than apart.
| Feature | Outdooring | Naming ceremony |
|---|---|---|
| Main purpose | Bringing the child out before family, elders and the wider community | Giving the child its name, including the second name beyond the day name[1] |
| Can it stand alone? | Yes, and the naming is frequently added to it[1] | Yes, though it is often joined to the outdooring[1] |
| Timing | Usually the 8th day after birth, according to Ghana Info[1] | Early in the morning on the eighth day, according to GBC Ghana Online[2] |
| Who attends | Relatives, mostly sisters and friends of the child’s father[1] | The same gathering when the two rites are held together |
| Length | Short and simple, with the reception taking most of the day[1] | Brief: a libation, the name, a blessing |
| Who leads | A family elder, with one of the respectable people present pouring libation[1] | Among the Akan, the father gives the family name after discussing it with his parents[3] |
In practice the family decides. If relatives are travelling in from other regions or from abroad, joining both into one morning saves a second trip. If the father’s side wants a bigger community event, the naming stays small and the outdooring becomes the occasion.
When can a naming ceremony be done?
The eighth day is the anchor, and two reasons are given for it. Ghana Info says outdooring usually takes place on the 8th day after birth, when it is thought that enough time has elapsed for the child to prove that it is healthy and has the will to continue living[1]. GBC Ghana Online says the rite is performed early in the morning on the eighth day, and that waiting seven days is meant to be sure the child has come to stay on earth, Asase Yaa, and will not prematurely return to Asamando[2].
Families count that day differently. Some treat the day of birth as day one, others begin counting the day after, and the difference moves your gathering by twenty four hours. Settle the count with the elder who will officiate before you print invitations or pay a caterer.
A countdown to day eight
Say a child is born on a Monday and the elder counts the birth day as day one. Monday + 7 days = the following Monday, so that Monday is day eight. If the elder starts from the day after birth, the rite lands on the Tuesday instead.
- Days one to two: agree the counting method and fix the date with the person who will officiate.
- Days two to four: choose who pours libation and invite relatives, mostly the father’s sisters and friends[1].
- Days four to six: order the food and drink, because a generous spread is expected after the rite[1].
- Days six to seven: arrange traditional cloth, drumming or music, seating and photography.
- Day eight, early morning: the rite, then the reception.
Traditional cloth, drumming groups and cultural event help are the hardest items to arrange at short notice, so start with the arts, culture and crafts listings while the date is still a week away.
Who is invited and what happens on the morning?
Relatives, mostly sisters and friends of the child’s father, are invited for the ceremony[1]. That emphasis on the paternal side matters, because in many homes it is the father’s family that brings the name and takes the lead in presenting the child.
The rite itself is brief. One of the respectable people present is called upon to pour libation to God through the gods and dead ancestors, thanking them for their protection and benevolence[1]. The child is then named, the elders bless the child, and the formal part closes. Both the outdooring and naming ceremonies are relatively short and simple, but what follows is lavish: sumptuous food is served and there is usually more than enough to drink[1].
So the real planning load is not the ritual. It is catering, seating, cloth and music for a crowd that may double on the day, which is where event planning companies and events and entertainment listings can help.
What are five factors to consider when naming a child in Ghana?
- The day of birth. Among Akan families, day names such as Kobina (Tuesday), Kojo (Monday), Kofi (Friday) and Ama (Saturday) come straight from the weekday of birth, as the table above shows[3].
- A respected relative. Custom requires at least a second name beside the day name, and families commonly take it from a grandparent or an honoured relative so the line is traceable.
- Meaning. The Akan are particular about names, and naming ceremonies carry tradition and symbolism that families use to pass their values to the next generation.
- Faith. Many households add a Christian or Muslim name alongside the traditional one, so the child carries both without replacing either.
- Paperwork. Agree the exact spelling and the order of names before the birth record and school forms are filled in, because correcting them later is far harder.
What should a guest wear, bring and avoid?
Practice varies by ethnic group and family, so treat these as common courtesies and ask the host family about any house rules.
- Arrive early. The rite starts early in the morning, and latecomers miss it entirely.
- Dress in your best, in traditional cloth if you have it.
- Bring a present for mother and child, or give money, which is normal and welcome.
- Stand still and stay silent during the libation, which is a prayer through the ancestors[1].
- Do not expect to see or photograph the baby before the family brings the child out.
- Do not speak over the elder naming the child or offer a name of your own.
- Stay for the food if you can; the reception is a central part of the day.
Who is this for, and what can go wrong?
It is for parents planning a first ceremony, for Ghanaians abroad flying in with a narrow window of days, and for friends invited to one for the first time. It is not a ritual manual for a particular shrine or lineage, and practice varies by ethnic group, town and family, so your elders settle the details.
Two things derail ceremonies. The first is a date argument over how the eighth day is counted. The second is treating the traditional naming as the end of the matter: the name on the official birth record is a separate administrative step, so confirm the current requirement with the registration office covering the place of birth.
Try this today
Make one call to the elder who will officiate and close three questions in that conversation: whether the birth day counts as day one, who will pour libation, and the exact second name to sit beside the day name[1]. Then send the agreed date and the full spelling to both sides of the family in writing the same day.
Frequently asked questions
What does dinto mean, and what do Ewe and Ga families call the ceremony?
Dinto, also given as ebadinto, is the Akan term for the naming ceremony. Ewe families call it vihehedego[4] and Ga families call it Kpodziemo[2]. The words differ, and so do the details. In the Ewe community of Torgorme, for example, water is sprinkled on the newly named child, who is then given water and alcohol to taste as a lesson in telling good from evil[4]. What the groups broadly share is a morning rite around the eighth day in which the child is named before relatives, followed by food, drink and music. Ask your own family which term they use.
Who is allowed to pour the libation?
Custom gives the role to a senior, well regarded person at the gathering. One of the respectable people present is called upon to pour libation to God through the gods and dead ancestors, thanking them for their protection and benevolence[1]. Who that is depends on the family and lineage, which is why the choice is agreed in advance rather than settled on the morning itself.
Is the traditional naming enough, or must the birth be registered?
They are separate matters. The ceremony gives the child the name the family will use, including the second name required beyond the day name[1], but it does not create the official record. Registration is an administrative step handled by the registration office covering the place of birth. Confirm the current documents and deadline with that office, and make sure the spelling matches what the family agreed.
Can a church or mosque naming replace the traditional rite?
In many households they sit together rather than compete. Families often add a Christian or Muslim name alongside the traditional one, and the religious service and the family rite can both take place. The traditional elements that the custom emphasises are the naming itself and the presentation of the child. If your family wants only a church or mosque naming, discuss it with the elders early.
Which parts of Ghana do Akan naming customs come from?
Akan families live across the Eastern, Ashanti, Western, Central, Bono and Ahafo regions of Ghana[2]. Within that spread, wording, dress and the order of the morning vary from town to town and from one lineage to another. Treat anything you read as the general pattern and let the elder who will officiate confirm what your own family does.
How much should a family budget for the ceremony?
There is no published price for a Ghanaian naming ceremony, because the rite itself costs almost nothing and the reception sets the budget. Both the outdooring and naming ceremonies are short and simple, but sumptuous food is served and there is usually more than enough to drink[1]. Price catering, drinks, cloth and music for your expected guest numbers, then add a margin for arrivals you did not count.
Sources
- Ghanainfo – Outdooring and naming
- Gbcghanaonline – Heritage Month: Naming ceremonies, names and hidden meanings (28 Mar 2024)
- Kofi Agyekum, The Sociolinguistic of Akan Personal Names, Nordic Journal of African Studies 15(2), 2006
- Graphic Online – Vihehedego naming ceremony attracts foreigners (22 Jun 2018)
