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Tag: tribal marks

  • Significance of tribal marks and tattoos

    Significance of tribal marks and tattoos

    • From Funmiluyi Olaitan Christianah

    Body adornment is a significant cultural activity that is common among several ethnic groups in Nigeria. This practice is to enhance the beauty of the body and make it attractive, using ornamental accessories and embellishments.

    It serves social, political and religious purposes. A body adorned with jewelries/ornaments, paintings, tattoos, tribal traditional identification marks, decorative cuts, hairstyles body designs distinguishes an individual or ethnic groups. Body adornment could be temporary or permanent and can also be ornamental.

    Some common types of body adornment include tribal marks, beads and jewelries, henna and tattoos, adire and batik indigo.

    Other types of tribal marks found are facial marks, body marks and tattoos. Examples of facial marks are tribal scars: – cut marks on the cheeks, forehead or chin.

    Facial tattoos: – permanent designs on the face.

    Scarification: – intricate patterns or designs cut into the skin, typically on the cheeks or forehead.

    Examples of Body Marks

    Waist Marks: scarifications or tattoos around the waist, indicating marital status or fertility.

    Arm and Leg marks: – scarifications or tattoos on the arms and legs signifying strength, beauty or spiritual beliefs.

    Chest marks: – scarifications or tattoos on the chest, often indicating status, wealth, or spiritual beliefs.

    Traditional tattoos are permanent designs made with natural ink, while modern tattoos are contemporary designs made with modern tattoo machines, often for personal expression or fashion.

    Henna tattoos are temporary designs made with henna paste, often for personal occasions or celebrations.

    Tattooing was widespread in Northern and Southwestern Nigeria and involved piercing the skin with a small scalpel or needle and rubbing charcoal, soot or indigo into incisions to leave indelible marks on the skin. This was done by male specialists whose principal clients were women requesting tattoos to enhance their beauty. The designs may be in animal forms or man-made objects.

    Nomadic Fulani women are still heavily tattooed by Hausa specialists. An elderly Yoruba lady born in the early years of the twentieth century recalled that, in the days of her youth, all young girls opted for tattoos. The Edo of Benin used to bear body tattoos which were indelible emblems of identity known as “iiou”. Those who did not have the “iiou” tattoos were regarded as aliens and denied the privilege of Benin citizens.

    Some specific examples of tribal marks in Nigeria includes Yoruba facial scars (e.g. Abe’be’, pe’le’), arm and leg marks (ke’ke’, gbe’de’).

    In this case of the Yoruba, facial scarification is carried out by a specialist (who also performed circumcision) when the individual is still an infant. The facial marks are horizontal or vertical lines or a combination of both. Permanent marks are given when a child is young, generally while still an infant and not sensitive to pain. Conditions under which the marking was done were far from ideal and some children died as a result. This naturally discouraged the practice of markings.

    Read Also: ‘Davido owes tribal marks model nothing if no contract’, internet user fires Adetutu

    There are marks known as “keloids” Mbubu keloids were suffered by young igbo boys. Those important marks are cut in three rows of small keloids down the chest and around the waist. There are others which serves magical purposes. “Abiku” marks are this type. They are tiny cuts made in one or two parallel line (s) over the back and shoulder. They are rubbed in with “medicinal” spices especially compounded to prevent the Abiku-child from being snatched away to the spirit world. Body-cuts used in Benin was recorded by travelers centuries ago that in Benin, infants had their bodies covered with marks in Benin, especially the females. Women were given tea long-cicatrizations on their bodies, reaching from beneath the armpit to the groin. These marks are known as the royal marks of Benin.

    Though the Islamic religion strictly prohibits the mutilations of the skin, the Hausa men have a facial marking which is made up of many rows of diagonally placed parallel lines forming a pattern. Kanuri youths and girls may be seen with large vertical gashes, similar to shua Arab marks. The Fulani uses facial marks and plenty of tattooing.

    Significance of tribal marks and tattoos

    Tribal marks and tattoos hold significant cultural, spiritual and social meanings in Nigerian societies. Here are some of them:

    Identity: tribal marks and tattoos indicate an individual’s ethnic group, family or clan affiliation.

    Status: they signify social status, wealth or position within the community.

    Spiritual Beliefs: many tribal marks and tattoos represents spiritual beliefs, protection, or connection to ancestors or deities.

    Beauty and Aesthetics: they are considered beautiful and enhances an individual’s physical appearance.

    Initiation and Rites of Passage: they are often acquired during initiation ceremonies, marking an individual’s transition from one life stage to another (e.g. childhood to adulthood).

    Marriage and Fertility: some indicate marital status and fertility.

    Courage and Strength: they require endurance and courage, signifying an individual’s strength and resilience.

    Cultural Heritage: they serve as a connection to one’s cultural heritage and traditional practices.

    Spiritual Protection: some are believed to offer spiritual protection or ward off evil.

    Personal Expression: modern tattoos in particular have become a means of personal expression and individuality.

    The significance of tribal marks and tattoos varies across different ethnic groups and regions and it’s essential to approach each with respect and understanding.

    • Mrs. Funmiluyi is Assistant Director, (Education) National Museum, Lagos.

  • Tribal marks, stretch marks, blemishes and scars on the skin

    As I was writing this series on skin care, a reader kept calling me to ask about how to remove tribal marks.  I did not have an answer but he kept pestering for help for his brother.  Finally, I gathered that the tribal marks were disturbing his brother’s life.  He was being taunted everywhere even in Church.  He wanted to go and study abroad but the scaring was a hindrance to his every move.  He was at a standstill in life and had to get the marks removed.

    Tribal marks and tattoos can be done as a matter of choice and pride.  My father, who wanted us his children, to be identified with the Oyo Royal Family, brought home a traditional medicine man who was  an expert in doing tribal marks.  We rebelled and the man left with his blade and powder.  As an adult living in California, I submitted myself for a tattoo which I like very much.  Tattoos can be beautiful artwork done for cosmetic or sentimental reasons.  Many people get tattoos but they may face a situation where they need to remove the tattoo.  Some work environments forbid tattoos, therefore if one wants to get a job in such an environment one may opt to get any visible tattoo removed.  Many people who now wear tribal marks actually had no say in it when the scarification was being done.  The choice was made in their childhood by some adults, usually parents or Ifa priests.  For some, tribal  marks are beautifully done and become an identity stamp worn with pride.  For others, tribal marks are other than beauty or pride.  My reader who called for help actually claimed that the tribal marks he wants to get removed were done out of malice to make sure the person will not make progress in life.  That is some curse was sealed in those marks and the curse will be broken if the marks are removed.  Some tattoos are done out of fetish beliefs or to identify with occult groups.  Therefore tribal marks and tattoos are done, it seems, for every reason under the sun.

    Marks, scars, and blemishes can make one stand out.  One can become as insecure as a person of interest that is always surrounded by unwanted attention or curiosity.  One can be discriminated against, excluded, persecuted, and even continuously be inadvertently punished by ignorant persons and busybodies. One might continually curse his or her parents or whoever did the scaring.

    Scars can be formed on the skin from accidents or diseases.  Such scars on the face or on visible parts of the body may be embarrassing and one may wish to have them removed.   Another reader has called me asking about stretch marks.  Some women are left with stretch marks after pregnancy or scars after a cesarean session. People are left with stretch marks after a weight loss session.  Many people are bothered about ugly stretch marks.  Perhaps, only one’s spouse gets to see them but still this can be embarrassing and a source of insecurity.  Some refrain from going to swim in public places or doing sports because they do not want to expose their stretch marks.  Many are looking for ways to get stretch marks removed.

    Facial scars are especially bothersome as people may be paying attention to the scars rather than listening to the bearer.  Oily skin sometimes develops pimples and over time, the skin becomes scarred from pimples. Some drugs may cause this side effect.  Many young people wanting to date or marry are troubled by such skin problems.  Everyone wants to have good facial looks and be attractive.  Some have sunken into depression or other psychotic states because of skin problems and insecurity with their looks.

    We shall discuss scars and the possibility of reversing certain types of scars.  Some blemishes, marks, or scars may be easily reversed or improved.  Others may be impossible to remove altogether without damaging effects.  We can try home remedies or buy scientifically tested products or even go for surgery, depending on what we can afford and the type of skin problem we want to erase. To be continued.

    Dr. Theresa Adebola John is a lecturer at Lagos State University College of Medicine (LASUCOM) and an affiliated researcher at the College of Medicine, University of Tennessee, Memphis.  For any comments or questions on this column, please email bolajohnwritings@yahoo.com or call 08160944635

     

  • Tribal marks; The Nigerian tattoo

    Tribal marks; The Nigerian tattoo

    “Not many people know that I have three identity cards. The first is the International Passport; the second is the National Identity Card and the third is my tribal marks” – Obasanjo.

    Beauty and Relevance, just like a lot of other words, are words whose pertinence are quite restricted to particular persons, environment, location, culture, age, educational level or even, a particular generation. Over the years, a lot of things have been considered beautiful and relevant and whose features are not so appealing to a lay man. A small Nokia phone would be beautiful and quite relevant to a village kid, but it’s quite unalluring to an urban youth. Gone were the days when Dansiki, Iro and Buba, Abeti Aja (All Yoruba traditional attires) were the order of the day, today’s youths find it uninteresting and unappealing. However, we would have made a great mistake criticizing those who find these seemingly outdated cultures pleasurable and satisfactory. We all have our freedom to like what we like.

    “Títa ríro là ńko ilà; Tó bá jiná tán, àà doge”

    (The process of getting a tribal mark is quite painful and achy; but it becomes a beauty to behold when healed)

    The adage above could be said to have sprung out of the painful process of getting the supposed beauty scar on one’s face. According to oral history, the wife of Sango, a great Oyo king, decided to punish her adulterous slave by giving her scars to make her ugly, but she turned out more beautiful. Hence, the popularity of the marks. Tell me, who wouldn’t want to be more beautiful? Though the truthfulness of the story cannot be ascertained, it sure proves one thing. It was considered beautiful! They loved and adored it the way we love and adore Henna designs and Tattoos today. “How could they love that?”, you might ask. Well, I wouldn’t be surprised to hear the next forty generations say that about our precious IPhone 8.

    “Mi ò lè wá omo tí ò ko ìlà”

    (I can’t search for a person without tribal marks)

    A Yoruba man would have heard that adage tons of times. It is used to say you cannot stress yourself. This saying outstretched from the times of slavery and wars in the Yoruba empire; times when people would be taken forcefully out of their family, tribes and scattered abroad in and out of Nigeria. Tribal marks were given as a you-belong-here stamp, so people could be easily recognised as a part of the family, whenever their generations meet in the future. You see the sign, and you’re like, “Behold, an Egba man in Europe!”. This signifies how relevant tribal marks were in those days.

    Why have they now gone so outdated? The beauty and the relevance doesn’t appeal to this generation anymore. The marks are considered abusive, the carriers lose self confidence, the process is considered forceful, the tools, barbaric and the eventual outcome, ugly. It might be considered that this generation lost the beauty of its culture, but if the reasons stated above brought about it, maybe the marks have fulfilled their purpose.

    In March, a bill was sponsored by Senator Dino Melaye against tribal marks, saying “These tribal marks have become emblems of disfiguration and have hindered many situations of life. Some have developed low self-esteem, they are most times treated with scorn and ridicule…many innocent people, mostly children…had inadvertently been infected with the deadly HIV virus. Sharp instruments used by the locales to inscribe the tribal marks were not sterilized, thus exposing kids, even adults, to the risk of HIV/ AIDS,”.

    All being said and done, here comes my humble view. As outdated as some cultures or practices may be, they still remain admirable to some particular persons, and these persons have a freedom to like what they like. So, in a bid to control this “self esteem damaging” and the health challenges surrounding the situation, a person should be left to decide whether or not they want it. If they do, they should go to a nice hospital to get it done. Whatever springs out of it would have been their choice and theirs only.

    Tattoos and Henna designs are left to the bearer’s choice. It is not coerced nor enforced. Tribal marks could be our Nigerian Tattoos too.

  • IBEJU RELEASES THIRD ALBUM, ‘TRIBAL MARKS’

    Charismatic and soulful singer, Ibejii, last Thursday, September 20, at the Jazz hole, Ikoyi, Lagos. Ibejii hit the global music sphere with his third offering in just over a year.

    Titled ‘Tribal Marks’, the artistes said that with the new album, he is locked and loaded to serve up some more delightful tunes seamlessly woven with classic jazz.

    The avant-garde crooner who has since become a mainstay in the alternative music sphere once again proves the range of his talents and vocal prowess.

    ‘Tribal Marks’, he said, represents another dimension to a remarkably talented mind as he flawlessly waltzes into the jazz genre. The album continues Ibejii’s the trademark storytelling adored by his fans using sweet melodies, captivating metaphors and traditional folklore.  The 11-track album delves deep into Ibejii’s mind on the subjects of humanity, politics and love.

    Ibejii has been described as a titillating new artiste who seeks to paint pictures, tell stories and drive action with the power of his music. Armed with folklore and metaphor all delivered in his native tongue, IBEJII is a storyteller whose music is delivered in an emphatic yet sensitive fashion.

    He says that he seeks to explore, traditional Yoruba folk, Jazz, Dance, R&B, Juju among other genres.

  • Bill to prohibit tribal marks passes second reading in Senate

    Bill to prohibit tribal marks passes second reading in Senate

    A Bill for an Act to provide for the Prohibition of Facial Mutilation, Offences, Prosecution and Punishment of Offenders on Tuesday passed second reading in the Senate.

    The Bill is also for the Protection of victims under threat of facial mutilation and other related Matters.

    Sen. Dino Melaye (APC-Kogi), who sponsored the bill, said that there was no doubt that Africans of old used tribal marks as a means of proper identification.

    Leading debate on the bill, Melaye said in those days, members of the same village, tribe or lineage had the same tribal marks.

    Melaye said that the hometown and lineage of a child or anyone with tribal marks were immediately identified, while outsiders who did not have such marks were also spotted.

    He further explained that parents also used tribal marks to lay credence to the legitimacy of their children.

    However, the lawmaker said “all these reasons cannot be scientifically proven, and hence cannot enjoy the support for this harmful practice’’.

    “The irony of these marks is that it makes victims subjects of mockery by friends. Imagine someone being called a tiger simply because of the thick cheeks resulting from facial marks.

    “ These people have been subjected to different reactions. Some have lamented the marks that are bequeathed on them as generational inheritance.

    “ Many have cursed the day which this dastardly act was performed on them.

    “Many of the grown adults have confessed that the most terrific debacle of their lives is their tribal marks. Some have become eunuchs because of this stigma.

    “Imagine a boy in the class of 25 pupils carrying a tribal mark. His mates will call him the boy with the railway line. They are emblems of disfiguration.

    “Some of them have developed low self-esteem and most times treated with scorn and ridicule including rejection by the female folks.

    “The reactions of people who interact with them say it dampens and lowers their spirit,’’ he said.

    Melaye stated that besides the health implication of the practice, it was an infringement on the rights of children, adding that every Nigerian child deserved the right to live.

    According to him, it is time a law is enacted to stop the dastardly act, as the popularity and acceptance of facial marks are waning.

    “People now prefer that their identity cards remain in their pockets not faces anymore.

    “Long before the awareness programme on Acquired Immune Deficiency Syndrome (AIDS), many people, mostly children who were subjected to tribal marks had inadvertently been infected with infectious diseases.

    “Sharp instruments used by locals were not sterilised leading to risk of AIDS, including Hepatitis B and C,” Malaye added.

    Melaye said the bill, when passed into law would help to check the act, which was a sign of man’s inhumanity to man in a country as great as Nigeria.

    He called on his colleagues to support the passage of the bill.

    Contributing to the debate, the Chief Whip, Sen. Olusola Adeyeye commended Melaye for coming up with such an important bill.

    According to him, many children have suffered stigmatisation as a result of the practice.

    Adeyeye described the act as evil, adding that if it was for the purpose of identification, there was no way any parent would not identify their children without tribal marks.

    “In the 21st century, there is no need to argue that either because of religion or custom someone would use sharp object on their children just for identification.

    “The Constitution provides that the primary function of government is protection of lives.

    “It is disheartening to note that children who have not been tested to know if they are short of blood are being made to lose blood.

    “In the 21st century, not only this chamber but every chamber in Africa should rise up to this occasion to stop the pains being inflicted on our children,” he said.

    The Chief Whip called for stiff penalty to deter others, adding “our generation must permanently stop that reproach’’.

    “ I pray no child will have the kind of mark I have on my hands. This should be banned and we will proscribe severe penalties for both the parents and the so called surgeons,” he added.

    The Minority Leader, Sen. Godswill Akpabio equally supported the bill, saying it was a welcome development.

    “In those days, people wanted it because they were from royal homes, but these days it is no longer in vogue.

    “The international community will be happy we rose to this occasion, so I support this with all my heart.

    “It is a violation of the rights of children. The child has no option and can’t fight back. Outside the infection, pain can generate something else and lead to insanity.

    “If we have a law already in existence, we should merge the bill with that of female genital mutilation because they are similar,’’ he said.

    He also called for stiff penalties for offenders to serve as deterrent to others.

    The Deputy President of the Senate, Ike Ekweremadu, who presided over plenary, said the bill was commendable in view of what children from some parts of the country were being subjected to.

    “I am aware that under our constitution, especially Section 34 (1) forbids torture in humans and degrading treatment.

    “This is no doubt inhuman, and it is our responsibility as lawmakers to add flesh to the bones of our constitution.

    “On a day like this, I am proud of the senate and I believe that when it goes through the second reading it will go to the committee and return as quickly as possible.

    “This is so that we pass it and ensure that it is implemented as quickly as possible to save our children from this inhuman degrading treatment,’’ he said.

    The bill was subsequently referred to the Senate Committee on Judiciary, Human Rights and Legal Matters to be returned to senate in four weeks.

  • Obasanjo: why I didn’t know my father had tribal marks

    Former President, Chief Olusegun Obasanjo, yesterday broke his silence on his late father, saying for many years he could neither tell how the man looked nor did he know that his father had the Owu “tribal marks” on both cheeks.

    Obasanjo, who attributed the phenomenon to some of the inhibiting African cultural practices, which present the youth as people that should be seen and not heard, said he could not look at his father in the face when growing up because African culture made him to turn his face downward whenever his father was talking.

    The Balogun of Owu Kingdom, who spoke at the Olusegun Obasanjo Presidential Library (OOPL), Abeokuta, the Ogun State capital, during a Regional Summit on ‘Women and Youth in the Promotion of Cultural Security and Development in Africa’, added that he “suffered” for many years on account of the restrictive cultural practices.