Facial scarring: the violent practice of people who are seen in Africa as a symbol of organ and beauty

As well as the fact that they currently carry facial marks of the last generation: their rays are as varied as the many ethnic groups that live in Nigeria.

The 15 tracks in the Inaolaji Akeem (arriba) rostrum identify you as the owner of the Owu region, in the Ogun state, in the south of Nigeria.

Akeem nació en la realeza, por lo que tiene rayas largas en la cara.

“It’s like a football shirt”, bromea, and aggregate that are popular hiccups in the local market.

Hablando in serious, Akeem says that considering that his scars are sagratas and not cree that the people deban mark their only rostro for embellishment.

It is not necessary to identify the traces of facial marks embodied in the north of Nigeria, especially in the town of Gobir, in the state of Sokoto.

The antecedents of Ibrahim Makkuwana, pastors of Gubur in the actual Sokoto, have only facial marks. Pero, dijo, mientras se trasladaban en busca de tierras de cultivo, “pelearon muchas batallas y conquistaron muchos lugares”.

“It simply came to our notice then.

“Ese fue el origen de nustras marcas”, le dice a la BBC.

Pero también has a distance between the gobirawas.

Those who have scars in a mail and sieten in other tienen ambos pads of the reality. Those who have their own brands in their shoes are the only ones in the real family.

Luego are the shades of carniers, with new cicatrices in one oil and 11 in the other, mintras that los que tienen cinco and their brands in each lado remontan su linaj a los cazadores.

With the exception of pescadores, there are several distinctive brands that have the same hours.

Mantras tanto, entre los yorubas e igbos del sur Nigeria, algunas marcas are vinculadas a la vida or la muerte.

In all communities there is the creation that some people establish themselves destined to die before puberty.

Conocidos like Abiku and Ogbanje respectively by the ethnic groups, the Yoruba created that they are claiming to be an acre of demons that live in great iroko irons and baobabs.

Era com que las mujeres perdieran varios hijos a edad temprana en suceóón, y se pensaba que era el mismo hijo, reparaciendë un y otra vez para asormentar a su madre.

Luego, se marcaba a esos niños para hacerlos irreconocibles para sus compañeros esíritus, para mantenerlos con vida.

Now that there are so many infant deaths caused by anemia of falciform cells, a hereditary trachea comes in between black breed persons.

Yakub Lawal in Ibadan, at the highest point of Oyo State, marked as Abiku.

“It’s not my first stop in the Tierra, it’s here I am,” he says.

“Mor ve tres veces, y en mi quartet regreso me hicieron estas marcas para evitar que volviera al mundo de los espiritus”, agrega.

Stretching in relation to the stories of Abiku and Ogbanje are many brands that are in memory of a bankrupt family or someone who is “renacido”.

The four horizontal strokes and the three vertical ones of Olawale Fatunbi are heated by the water, which means that there is a reincarnation of their diffuse space, which are only basic scars.

Pero Fatunbi desearía no tenerlas.

“In fact, I do not like it because it is like child abuse, because it is our culture,” he says.

With 16 stamps in its rostrum, it is different for Khafiat Adeleke. Aín mís difícil de pasar por alto’s elorme letrero en su tinda en Ibadan, que dice Mejo Mejo (Ocho Ocho), para representing la cicatrices en sus mejillas.

“La gente me llama Mejo Mejo desde aquí hasta Lagos”.

“Me las hizo mi abuela porque soy hija única”, dice.

Algunas cicatrices are hechas for aesthetic motives.

Foluke Akinyemi fue marcada cuando era niña. A deep incision is made in the supervisory sphere by means of the handles of a local circulator, which are fitted with facial scars.

“My father made the decision of hacerme one stamps by the simple hacho of hacerlo and porcelain pens that era hermoso”.

“Me hace destacar y agradezco a mis padres por habérmelas hecho”, dice ella.

Akinyemi’s story is similar to that of Ramatu Ishyaku de Bauchi in northern Nigeria, who had bigoted lacerations in the shape of bottles.

“Es por que son bellas”, dice, y agrega que también se tatuó la cara casi al mismo tiempo.

When the wind blows, the stamps and tattoos in the form of bigots are popular among the people and their friends have the local hair before the hicieran, aggregate.

The stamps on the Taiwan’s face are now unseen, but the back of which the stamp is used.

Sitting on her sister gemela wall in the small semen of her niece, Taiwan’s nurse and a traditional curandome recommending marcarle la cara para evitar que se unier a su gemela.

Ella mejoró a los pocos días de la escarification, dice, pero eso no hacho que ame las marcas en su rostro.

“Te hace ver diferente a cualquier otra persona, prefiero no tener ninguna marca en la cara”, dice.

There are some people like Murtala Mohammed in Abuja who do not know the history of other brands.

“Casi todos en mi pueblo in the Niger stage only one, as nunca me molesté en preguntar”, says.

Facial marks are eran hechas on local and hairdressers like Umar Wanzam, using afiladas stoves.

Lal las describe how a painful experience is performed under anesthesia.

Much of those who, like Akeem, put markers when they are young, are accustomed to doing the right thing to get facial escalation.

It does not transmit tradition to all its members, except those that produce fire.

“Me encantan las marcas, pero pertenecen a un epoca diferente”, dice.

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