Tattoos, body art, and various forms of body modification and beautification have been practiced for generations across different cultures. These practices often hold significant meanings, representing identity, social status, beautification, or other cultural values. In the present day, people inscribe words, names, pictures, and other symbols on their bodies to express creativity or personal identity.
In Sub-Saharan Africa, body art, particularly scarification, has a sculptural quality and embodies meanings that go beyond Western concepts of art. This article delves into tattooing practices throughout Sub-Saharan Africa, with a focus on the Yoruba people of Nigeria.
The Yoruba People and Their Traditional Markings
The Yoruba people, predominantly found in southwestern Nigeria, identify the art of scarification as tribal markings, specifically "Ila" or "Gèlèdé" marks. These marks are created using razor blades or sharp knives to cut the skin, with native dye or black paste (usually ground charcoal) applied to stain the marks and stop bleeding.
Tribal markings were common in the past and held several significances, primarily for identifying a person's tribe, family, or lineage. Secondary functions included beautification and keeping spirit children (“Abiku”) alive. These marks were typically applied at birth but sometimes later in life to signify bravery or achievement.
The Origin of Yoruba Tribal Markings
The origin of tribal markings is somewhat unclear, but it is believed that the practice began when African kings started attacking other monarchs for land and resources. Invaders would mark themselves and their families to distinguish themselves from the captured and enslaved people.
Read also: Decoding "Oloribu Omo Ofo Yoruba"
Another tale involves King Sango, who punished a slave by inflicting numerous razor cuts on his body. As the scars healed, they gave the slave an impressive appearance, which caught the attention of Sango’s wives. The king, filled with jealousy, decreed that cuts should be a sign of royalty, though he could only bear two cuts himself. This led to the tradition of delegating two cuts on the arm to those in royal positions, while other markings signified different tribes.
The Yoruba people also believe that tribal marks were used during the colonial era to identify family members who might be captured and enslaved, ensuring they could be located if estranged.
The True Story Behind My Tribal Marks
Variations of Tribal Markings
The "Ila" marks vary in styles and placements, identifying different subgroups of the Yoruba ethnic group. Markings can be placed on the forehead, cheeks, temple, or under the chin, and can be vertical, horizontal, or slanted. The most consistent aspect is that they are usually parallel.
Popular Examples of Yoruba Tribal Markings:
- Gombo or Keke: Native to the Ogbomoso people, these markings consist of curved and straight lines on both cheeks.
- Abaja: Typically found among the Oyo people, these markings come in sets of two, three, or four horizontal stripes on the cheeks.
- Pele: These are four horizontal lines on the cheeks, with variants like Pele Ife, Pele Ijebu, and Pele Ijesha.
- Eyo: Popular among Oyo slaves born within the palace or those with close ties to the royal family, these markings were drawn along the arms and legs.
- Soju and Jaju: Soju markings are half-an-inch vertical lines on both sides of the nose, while Jaju markings are single horizontal lines on each side of the face.
| Marking Type | Description | Associated Group |
|---|---|---|
| Gombo/Keke | Curved and straight lines on cheeks | Ogbomoso people |
| Abaja | Horizontal stripes (2-4) on cheeks | Oyo people |
| Pele Ife | Three vertical lines on cheeks | Ile-Ife people |
| Eyo | Lines along arms and legs | Oyo Royal Family |
| Soju | Vertical lines on sides of nose | Ondo people |
Other Yoruba tribal markings include Ture, Mande, Bamu, and Jamgbadi.
Read also: Cultural Wedding Traditions: Yoruba
Heritage and Significance
Tribal markings served as a form of identification and beautification, allowing individuals to trace their roots. However, with Westernization, these markings are now primarily seen on older generations and are often viewed negatively by the youth. Modernization has led to the decline of this cultural system, and it has been outlawed as a form of mutilation.
In Oyo State, the prohibition of tribal marks is part of the Child Rights Law, imposing fines or imprisonment for violations. Section 24 of this law states, “No person shall tattoo or make a skin mark or cause any tattoo/skin mark to be made on a child.”
Despite changing perceptions, Yoruba tribal markings remain an essential aspect of the cultural system and heritage of the Yoruba people. While modern Yoruba may choose not to undergo traditional markings, the history and pride associated with these inscriptions endure.
Read also: "Ire": A Deep Dive into Yoruba Meaning
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