Scars can tell a story: about where we’ve been and our past experiences. In some cases, scars can reveal our identity; tribal markings, in particular, are indications of these. The Yoruba tribal marks are scarifications which are specific identification and beautification marks designed on the face or body of the Yoruba people.
In this article, we will explore the significance of scarification in the Yoruba culture and tradition.
What are Yoruba Tribal Marks?
Tribal marks are specific identification and beautification marks designed on the face or body of the Yoruba people from western Nigeria. The Yoruba people are an ethnic group predominantly found in the Southwestern region of Nigeria and the art of scarification for this ethnic group isn’t called such, but instead are identified as tribal markings or more specifically "Ila" or "Gèlèdé" marks.
In Yoruba culture, tribal marks are inscribed on the body by burning or cutting the skin during infancy. The “ila” for the Yoruba people were made with the use of razor blades or sharp knifes to cut skin and then native dye, or black paste, usually ground charcoal, can be applied to the injury to stain the marks and staunch the flow of blood. The marks may be etched on the arm, chest, or stomach, but they are usually on the face.
These marks serve primarily as a sign of beauty and a means of identifying a person's tribe, family, or patrilineal heritage. 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 (ilà Àbíkú). This practice was popular among Yoruba people of Nigeria, Benin, and Togo.
Read also: The Meaning of Piercings in African Tribes
These marks were usually installed since childbirth but sometimes, were done later in life on completion of a feat of strength or bravery. They also varied in manner based on gender with men going for more prominent and extensive markings while women typically went for more subtle and delicate patterns.
YORUBA CULTURE ON WHY THEY DID TRIBAL MARKS
The Origin of Yoruba Tribal Markings
The art of scarification is one which can be traced to the most ancient times of human history. It is a process which involves the use of hot or sharp objects to superficially either scratch, brand or etch designs, words or pictures into the topmost layer of the skin and create permanent decorative or symbolic scars.
The history and origin of tribal markings is one that lies in murky waters, but it is said that the practice was adopted when several African kings from different regions began to attack their other monarchs for their lands and resources, and the invaders would mark themselves and their families to differentiate themselves from the captured and enslaved people.
For the Yoruba people, the tale of a certain king, Sango was told. It is said that Sango had employed two slaves to embark on an important mission to faraway lands. On their return, the monarch had realized that one of his slaves had successfully accomplished his mission, while the other had had nothing to show for the journey. Sango had then rewarded the first slave bountifully and honorably and had commanded that the second received one hundred and twenty-two razor cuts on every part of his body.
Read also: The cultural significance of African Tribal Artwork
The punishment was meant to be severe and a form of humiliation but as the scars healed, they gave the slave an impressive appearance which in turn caught the eyes of Sango’s wives. The king filled with jealousy had therefore decided that cuts should in future be given, not as a form of reprimand, but as a sign of royalty. He had also decided to at once place himself in the hands of the markers. However, the pain was entirely unbearable and he could only bear two cuts. Thus came the tradition of delegating two cuts on the arm to only those in royal positions, alternatively other various markings came to signify the identity of different tribes.
The Yoruba people are also of the opinion that tribal marks came into Nigeria during the colonial era. They were used as a form of identification when the colonial masters were capturing slaves and trading them into foreign countries. The people had then started to give identification marks to their family members as a way to locate them if they ever suffered the fate of estrangement.
These permanent marks became a surefire means of identification passed on from family to family, members of the same village, identification of royal lineage, and people from the same hometowns. Certain tribal marks would be passed down to the family of the Oba (king or chief) to symbolize that the person is coming from royalty. Tribal marks were to used to identity one’s kingdom during the wars.
Variations of Tribal Markings
Although the practice is speedily being swept away in the wake of modernization and due to extant laws and international campaigns, the “Ila” is an interesting aspect of the Yoruba physical appearance.
The “Ila” were mainly used to identify the various subgroups of the Yoruba ethnic group, and as such they vary in styles and placements and also hold different meanings and different names. Some markings go on different parts of the body, ranging from marks placed on the forehead to those placed on the cheeks, temple, and even under the chin. The “Ila” also can be placed in either vertical, horizontal, slanted, or even a tantalizing cocktail of all three lines on both cheeks, the marks can either be wide or thin, and the most consistent aspect of the markings is that they are usually parallel.
Read also: Women in African Tribes
Here are some popular examples of the different variations of the Yoruba tribal markings:
- Gombo or Keke: These markings are native to the Yoruba people of Ogbomoso descent, the “Ila” comprises of curved and straight lines inscribed on both cheeks. The thin vertical lines reach from the head across the temple. The placement is such that they occupy the space between the auricle and the cheekbone; three small perpendicular lines are placed on the horizontal lines on both cheeks. These markings are also called Keke when the lines are wide and bold.
- Abaja: The Abaja markings come in the form of four, three, or two sets of three horizontal stripes on the cheeks. The markings are mostly unique for the Oyo people of Yoruba land, although there are eight other variations of the markings, and they are mostly split amongst the various other subgroups of the Yoruba people like; Owu, Egba, Egbado, Osun, and Ofa. The Abaja marks once distinguished the noble families of Oyo. But these days, they’ve been adopted by many Oyo-oriented groups.
- Pele: This comes in a four-horizontal line; an inch-long mark made on the cheeks on both sides of the mouth. The Pele markings come in three different variants namely; Pele Ife, particular to the Ile-Ife people of Yoruba land, Pele Ijebu, and Pele Ijesha, both of which are three short vertical lines inscribed on the cheeks. Pele is a generic tribal mark in Yorubaland. It varies in size and number of strokes according to tribe.
- Eyo: The Eyo mark was popular amongst Oyo slaves who were born within the palace or people who had close familial ties to the Royal family. The markings were drawn along the length of the bearer’s arms and legs and were reserved majorly for members of the royal family, but since the decline of slavery and the reduced importance of the royal family, the markings have slowly faded into obscurity.
- Soju and Jaju: The Soju markings are half-an-inch-vertical lines on both sides of the nose down to the mouth, the marks are intentionally made thick and long and are used to identify people from Ondo land. Soju marks are single vertical lines on both sides of the cheek. This is another tribal mark common among people from Ondo state. The Jaju markings boast just a single horizontal line on both sides of the face as well.
There are several other Yoruba tribal markings some of which include; Ture, Mande, Bamu, and Jamgbadi.
| Tribal Mark | Description | Origin |
|---|---|---|
| Gombo/Keke | Curved and straight lines on cheeks | Ogbomoso |
| Abaja | Horizontal stripes on cheeks (2-4 sets of 3) | Oyo (also Owu, Egba, Egbado, Osun, Ofa) |
| Pele | Horizontal line on cheeks | Generic across Yorubaland (Ife, Ijebu, Ijesha variants) |
| Eyo | Lines along arms and legs | Oyo (Royal family/palace slaves) |
| Soju | Vertical lines from nose to mouth | Ondo |
| Jaju | Horizontal line on face | Ondo |
Heritage and Significance
As earlier stated, tribal markings were a form of identification and beautification and their significance had existed such that a person could trace their roots just by looking into a mirror. In traditional Yoruba societies, every child is born into a patrilineal clan called idile baba in Yoruba language. The clan share clan names (orile), poetry (oriki), taboos (eewo) and facial marks (ila). The facial marks on the child assigns the child full clan membership rights. The children with facial marks are called Okola. Families or individuals lacking the normal features consistent with the tribe are not considered as acquiring full standing as agents in Yoruba society.
Unfortunately with Westernization, these markings can only usually be found on the older generation, and the youths who sported the marks are never regarded as a sign of the enduring spirit of the Yoruba people, instead, they are looked upon with derision and pity. Tribal marks has one hidden secret that many Yoruba’s don’t know about. Ok, back to the secret, when Europeans came into Nigeria and gathered up the Yoruba people and took them away to different places across the world.
Whilst modernization has slowly decimated the cultural system of markings and scarification, this age-old tradition has been shoved into the background and has been distinctly outlawed as a form of mutilation. Inside the Yoruba tribe there are many different subsections of Yorubas’ called kingdoms. Oyo, Benin, Ife, Ondo, Ibadan, and Egba, there’s actually many more kingdoms inside the Yoruba tribe.
Though the practice of inscribing marks on people in early childhood became a vital feature after the end of the slave trade as a means of tracing your roots, it is fast fading out in contemporary Nigerian culture. The bad news about tribal marks is that it’s quickly disappearing from the Yoruba culture. The reason why is because of laws and an international campaign by European countries to outlaw it.
In Oyo State, a region in Nigeria, 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. Section 24 of this law clearly states; “No person shall tattoo or make a skin mark or cause any tattoo or skin mark to be made on a child”.
One can agree that the art is almost barbaric in that it is inflicted on a child with knowledge of how the markings may affect them, but it is also safe to commend the generations past who had seen it as a thing of pride to have been inscribed with their lineage markings. It is even commendable still to watch the younger generations hold their heads up with pride with the history of their people proudly displayed on their persons.
Even if modern Yoruba people choose not to undergo the traditional markings due to changing perceptions and preferences, the Yoruba tribal markings continue to be an essential aspect of the cultural system and heritage of the people.
Since it’s no longer a common practice, those left with the marks can easily be discriminated against and mocked. Nonetheless, some are learning to love and accept their unique appearance. However, the very reality is that flawlessness is impossible. People should be inspired and supported to accept themselves - flaws and all. In order to support clearly distinctive and alternative appearances in the fashion and beauty sector, the inclusion of people with tribal marks in initiatives and campaigns is necessary.
Popular articles:
tags:
