The Once Popular “Facial Scarification” Across Nigeria

History indicates that some regions of Africa were particularly unusual in their use of facial scarification (facial markings) for various causes. There appears to be a pre-colonial face mark tradition shared by all African nations. For example, face markings were seen as a rite of passage for males in Sudan and Ethiopia as they entered maturity. In some parts of the world, people put marks on their faces for spiritual reasons, to make themselves look better, or to identify and distinguish between and within ethnic groups.

Facial scarification happens when the body is cut into, then a dry or wet potent is applied over the cut till it eventually scars. These markers have been present in Nigeria since before the arrival of the first European settlers, and they serve the same function today as they did then. It was, and still is, one of the many practices used by the populace to distinguish between freeborn, members of the royal family, and slaves. Some individuals also view it as a way to enhance their physical appearance.

Akwa and Agwu residents all have facial markings on their faces known as Ichi. The Ndri and Agbaja patterns, which are etched on the Ichi, both signify that the wearer has completed initiation into the Ozo, the greatest society for men. Facial marks were used by the Hausa and Yoruba to identify the wearer’s lineage and for spiritual reasons in addition to identification. The Hausa marks are commonly referred to as Zani and are divided into various designs, such as the bille, which is a side stroke; the kalangu, which is a side tattoo; the passion goshi, which is a straight side stroke; and the yam ba (i) ki, which are lines of three to nine at the side of the mouth, among others. A few examples of Yoruba facial scarification are abaja, gombo (or Keke), ture, and mande. The Abaja are a series of three or four horizontal, parallel lines that can be drawn in one or two places on each cheek, with each line measuring between 0.5 and 1 inch long. The Gombo fills the entire space between the outside part of the ear and the cheekbone and is made up of four or five horizontal, perpendicular lines that are angled and placed on each cheek. The horizontal lines on both cheekbones can be modified by adding three more tiny perpendicular lines. The mark is known as Keke when the lines are prominent and Gombo when the lines are delicate and faint. The Keke or Gombo are typical tribal symbols of the Qyo and Egbado.

Children are frequently marked in Nigeria among the Yoruba, Igbo, Hausa, and some other ethnic groups to keep them alive and ward off bad spirits known as the ogbanje (in Igbo) and abiku (in Yoruba). Usually, the scars can be found on any portion of the body. The abiku child is known as one who passes away before reaching adolescence and is repeatedly born to tease the parents. According to Yoruba belief, an abiku child is a member of a “cult” in the world of the unborn, and if the child has scars, the members of the cult will reject and deny the child.

From pre-colonial times to the present, there has been a long trajectory of history. Facial marks served as an essential tool for locating kidnapped family members during the Trans-Atlantic slave trade, and now residents of Oyotunji Village, a Yoruba village in South Carolina, view facial marks as an integral part of their cultural past and a form of identification. However, because so many Nigerians view scarification as savage and primitive, this practice is slowly dying off. International campaigns, awareness initiatives, and outright condemnation of scarification have all taken place over the years. Even now, the cutting of tribal insignia is illegal in several Yoruba states. Anyone who incises the skin is subject to a fine, jail term, or both under the Child Rights Law of the states of Oyo, Ekiti, and Osun.

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Despite the significant prevalence of Christianity and Islam in Nigeria, the majority of the population still values its traditions, customs, and culture. Even though scarification has been superseded by tattoos as a form of body art, some people still maintain facial scars for identification and spiritual reasons in modern society, hanging on to their ingrained socio-cultural beliefs. Because of this, the practice of scarification can not disappear. One example is that scarification is still regarded as the best treatment for the abiku phenomena. Again, despite the protests and campaigns against this practice, some Nigerians still believe it to be a tradition that shouldn’t disappear.

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