Tribal marks are specific traditional marks called Ila in Yoruba language, they have been around for about 200years when they became the vogue. They were used primarily for beautifying the face and body, there is this saying “tita riro lan’ko ila, toba jina tan adi oge” (Translated as the process of having a tribal mark is arduous but when it heals, it becomes fashion).
Ila was also used for societal norms and identification during the slave trade era where it was used for identifying persons, families, lineages, and sub-ethnic groups.
It is crafted on the cheek while some are crafted on other parts of the body particularly the abdomen, arm or the back.
Some Ilas are drawn out of religious reasons and purposes and are called ‘Gbere’, some as ancestral marks whereby, humans were purportedly believed to have spiritual links with the dead once they wear a certain mark.
It is crafted on the cheek while some are crafted on other parts of the body particularly the abdomen, arm or the back.
Some Ilas are drawn out of religious reasons and purposes and are called ‘Gbere’, some as ancestral marks whereby, humans were purportedly believed to have spiritual links with the dead once they wear a certain mark.
Different patterns are accustomed with different sub-ethnic groups in Yorubaland.
How It All Started
No one can specifically say when the art of tribal marks began among the Yoruba. However, according to the Johnson school of thoughts (1921:149-150), Sango (one of the past kings of Old Oyo) wanted to worship at the burial ground of his mother and he could no longer remember her name because she died when he was a baby. His mother was the daughter of Elempe, a Nupe king, who formed an alliance with Oranyan by giving him his daughter as a wife and Sango was the result of the union. Sango commissioned a Tetu (a sheriff or king executioner) and a slave to proceed to his mother's hometown to help him with the process of discovering his mother's name and for this purpose he gave them a horse and a cow for sacrifice and instructed the duo to listen attentively to the first name to be uttered during the invocation which would be the name of his mother.
How It All Started
No one can specifically say when the art of tribal marks began among the Yoruba. However, according to the Johnson school of thoughts (1921:149-150), Sango (one of the past kings of Old Oyo) wanted to worship at the burial ground of his mother and he could no longer remember her name because she died when he was a baby. His mother was the daughter of Elempe, a Nupe king, who formed an alliance with Oranyan by giving him his daughter as a wife and Sango was the result of the union. Sango commissioned a Tetu (a sheriff or king executioner) and a slave to proceed to his mother's hometown to help him with the process of discovering his mother's name and for this purpose he gave them a horse and a cow for sacrifice and instructed the duo to listen attentively to the first name to be uttered during the invocation which would be the name of his mother.
When Sango's grandfather i.e. Elempe saw them, he entertained so well that the slave became drunk but the Tetu was very careful.
At the time of the invocation, the priest who performed the sacrifice said; “Torosi, mother gbodo, listen to us thy son Sango is come to worship thee”.
The slave who was blind drunk was not conscious when the name was called but the Tetu who was cautious heard the name and memorized it.
The slave who was blind drunk was not conscious when the name was called but the Tetu who was cautious heard the name and memorized it.
On getting to Oyo, the Tetu who was faithful with the assignment was abundantly rewarded while the slave was given one hundred and twenty-two (122) razor cuts all over his body in order to serve as a deterrent to others in future.
After the healing of the scars, the slave appeared more handsome than before and this caught the fancy of the king’s wives who suggested that such marks should not be made on slaves but on the royal family as distinctive marks of royalty. Sango followed the advice of his wives and submitted himself for tribal marks too but could only stand two cuts on his two arms and he prevented them from making more marks on him.
This is what is called Eyo marks and are reserved solely for the royal family of Oyo and for this reason, members of the royal family are called Akeyo.
Types of Tribal Marks
Generally, the tribal marks of the Yoruba's are usually vertical and/or horizontal lines concentrated on the face from the cheek bone to the jaw. Depending on the marker and the face pattern in question, the marks could either be thin or wide, but most times, they are wide.
ABAJA (Tribal Mark)
ABAJA is one of the most popular facial marks among the Yoruba. There are about eight types of this and they are common among the Oyo, Owu, Egba, Egbado, Osun and Ofa. It may consist of three or two sets of three (i.e. six) horizontal marks. These are called Abaja Omo Oba (Abaja of the Prince of Oyo) or Abaja mefa-mefa (Abaja of a six horizontal strokes).
There is the one which is made up four or two sets of four (i.e. eight horizontal marks) These are known as Abaja merin-merin (Abaja of four horizontal strokes) or Abaja mejo mejo (Abaja of eight horizontal strokes)
ABAJA OLOWU (Tribal Mark)
Abaja Olowu (Abaja of six strokes) are three vertical marks which are made on top of three or four horizontal ones, or above a set of two three (i.e. six) or a set of two four (i.e. eight) horizontal marks).
Abaja Olowu is also known as Abaja mefa mefa.
Acknowledgment: DAWN Commission
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