Tribal Markings

Practiced for a variety of reasons ranging from tribal identification to protection from evil spirits, the culture of facial and bodily scarification, or ‘tribal makings’- a term loosely but popularly used by many Africans in reference to various forms of tattooing or body mutilation, has been a part of many African societies for generations. And it is still widely practiced till this day.

Nearly all of Africa’s ancient kingdoms had scarification traditions as evidenced by archaeological finds of realistic sculptures bearing intricately-etched facial marks.

The fact that such traditions had survived for millennia along with their accompanying rituals and ceremonies, has led many to believe that the tradition may be as old as man himself.

 Ancient Greeks and Egyptian text also reveal that the practice of facial and /or bodily scarification was by no means restricted to the African continent alone; though the classic form of the practice has all but disappeared in other parts of the globe today.

Scarification generally involves making incisions on the surface of the skin using sharp knives or razor blades and staining such cuts with dyes or irritants in the hope of leaving a permanent scar.

While the most common types are done on the face, it is also fairly common in parts of Nigeria to have traditional markings along the neck, chest, back, arms, and other parts of the body.

The Yoruba tribal markings

The Yoruba tribal marks are scarification's which are specific identification and beautification marks designed on the face or body of the Yoruba people. The tribal marks are part of the Yoruba culture and are usually inscribed on the body by burning or cutting of the skin during childhood.

 The primary function of the tribal marks is for identification of a person's tribe, family or patrilineal heritage. Other secondary functions of the marks are symbols of beauty, Yoruba creativity and keeping mischievous children alive (ila Abiku). 

This practice was popular among Yoruba people of Nigeria, Benin, and Togo. During the trans-Atlantic slave trade, tribal identification and facial stripes became important.  Some repatriated slaves later reunited with their communities by looking at facial stripes.

 

However, the use of tribal marks is fading in Yoruba land. The use of tribal marks as a means of identification and beautification among the Yoruba tribe is no longer a norm and some Yoruba states have enacted certain laws that prohibit the use of the marks.

 

Violators of the law are liable to fines or imprisonment (or both). In Oyo State, south west of Nigeria for example, the prohibition of tribal marks is an integral part of the state Child Rights Law, a law that imposes a fine or one-month imprisonment or both for violation. According to the law "No person shall tattoo or make a skin mark or cause any tattoo or skin mark to be made on a child".  

The Ashanti tribal markings

Ashanti also known as Asante, are part of the Akan ethnic group and are native to the Ashanti Region of modern-day Ghana. The Asante speak the Twi language. The Twi language is spoken by over nine million Asante people as a first or second language.

Some Ashanti people have tribal marks on their faces. It is a voluntary traditional custom that is currently not as prevalent as in earlier times, although some Ashanti families choose to use traditional facial marks on their children. 

There are basically three types of Ashanti tribal marking, the first of which is a single mark on the cheeks and can be either deep or superficial. The second type consists of multiple cuts which traditionally reflect, on the child's face, the number of miscarriages and early infant deaths in the immediate family. The third type incorporates a series of cuts called "donkor" on the child's face which are intended to keep evil spirits at bay.

 

The choice of using and selecting marks depends on the extended Ghanaian family of the children. 

The Pulaar tribal markings

Pulaar is a Fula language spoken primarily as a first language by the Fula and Toucouleur peoples in the Senegal River valley area traditionally known as Futa Tooro and further south and east. Pulaar speakers, known as Haalpulaar'en live in Senegal, Mauritania, the Gambia, and western Mali.

In Pulaar communities in Senegal, it is believed that the scars open your eyes to see the true world, a third eye. In addition to beautification, scarification and facial tattooing is also believed to increase fertility and to ward off bad spirits. 

The process begins with two deep cuts made next to your eyes. Charcoal powder or ink is then placed inside the cut to intensify the wound.This slows the healing process to leave a more distinctive mark. 

As a result of civilization, the younger generation is no longer interested in the practice. Many fear possible infection while others think the procedure is to painful to bear.

Tribal markings and scarification is gradually fading away from the African society, as a result of Rural-Urban drift and the reducing attention paid to the African culture and heritage.