Residents differ on cultural significance of tribal marks
By Agnes Bature
A cross section of Nigerians in the Federal Capital Territory (FCT) have expressed divergent views on the cultural significance of tribal marks.
While some described them as enduring symbols of identity and heritage, others said the practice was gradually fading due to modernisation, religion, and changing social values.
The respondents shared their views in separate interviews with the News Agency of Nigeria (NAN) on Monday in Abuja.
They said that although the practice of facial scarification had declined significantly in recent times, debates surrounding its cultural relevance continued to resonate across generations.
They noted that tribal marks, once widely used to identify families, ethnic groups, and communities, now attract mixed reactions as younger generations embrace changing lifestyles and global cultural influences.
Dr Wale Sadeeq, Head of Politics Desk at NAN, said tribal marks had been part of Nigerian tradition for a long time, dating back to before the Second World War.
According to him, in the past, tribal marks were seen as fashionable and a sign of wealth, showing that one came from a rich family.
He, however, noted that culture must be dynamic, and with civilisation and changing values, practices like tribal marking were no longer fashionable.
“Among all my siblings, I am the only one with tribal marks. I was given them at the insistence of my aunt. My mother did not support it but could not challenge tradition,’’ he said.
Sadeeq described the psychological and emotional impact of having tribal marks, adding that it was capable of destroying a person’s self-esteem.
“I was the only student with marks at the Nigerian Institute of Journalism in Lagos and was nicknamed `Baba Oyo.’
“Because of the stigma, teasing, and effect on self-esteem, I chose to `forget about it’ and focus on relating with people as equals,’’ he said.
Sadeeq said such traditions should be done away with, pointing out that it was now legally wrong to mark a child and that it could lead to parents being sued.
“In my opinion, while tribal marks were once meaningful, they are no longer relevant in contemporary Nigeria,” he said.
Also speaking, Dr James Danladi, a Family Doctor, said every tribal mark pattern carried historical significance, adding that some represented royalty, bravery, family heritage, or spiritual protection.
“Our forefathers believed tribal marks told stories about families and communities. Some were regarded as symbols of honour and courage, while others reflected traditional beliefs about protection from harm.
“Traditional rulers and cultural custodians still believe such history should be preserved, even if the physical practice continues to decline,” he said.
He added that for some families, tribal marks symbolised continuity between generations and served as a reminder of ancestral heritage.
Mrs Aisha Musa, a petty trader, said the spread of Christianity and Islam had contributed significantly to the decline in the practice.
Musa said many religious teachings discouraged permanent body modification, prompting families to abandon the tradition.
“In addition, the Child Rights Act and sustained campaigns against harmful traditional practices have discouraged facial scarification, especially among minors,” she said.
She, however, said preserving culture should not come at the expense of children’s rights or personal choice.
Mr Joshua Kayode, a mechanic at Wuse Zone 3, attributed the steady decline in the practice to Western education, urbanisation, and changing standards of beauty.
According to Kayode, facial scarification is no longer regarded as a social advantage in many settings.
“Clean, unmarked skin has increasingly become associated with modernity in schools, workplaces, and the media.
“Many people with tribal marks have experienced ridicule, discrimination, and even bias in employment opportunities.
“As a result, many parents have decided not to give their children tribal marks to spare them such experiences,” he said.
He said the shift did not necessarily diminish the cultural value of tribal marks but reflected changing societal realities.
Mr Andrew Bulus, a commercial driver, said evolving beauty standards had also influenced public perception of tribal marks.
“Today’s fashion, entertainment, and beauty industries largely favour unmarked faces.
Many young people believe tribal marks may reduce opportunities in modelling, public life, or even marriage prospects,” Bulus said.
He added that increasing migration from rural communities to urban centres had further reduced the practice, as families became more exposed to different cultures and lifestyles.
Ms Isubuella Agbusin, a student, described tribal marks as important symbols of identity that once played significant social and cultural roles.
“For ethnic groups such as the Yoruba and Hausa, tribal marks served as identifiers of family lineage, clan, and community.
“They helped people recognise where individuals came from long before modern means of identification,” Agbusin said.
According to her, many elders still regard tribal marks as proof of ancestry and belonging.
She added that some young Nigerians were beginning to reinterpret tribal marks as cultural art rather than merely facial scarification.
“Some believe that abandoning tribal marks completely amounts to erasing part of their history.
“Although very few people now undergo permanent scarification, cultural exhibitions, photography, and temporary artistic designs are helping to revive interest in the tradition,” she said.
Mrs Hope Ayobami, a tomato seller at Orange Market, FCT, said perceptions of beauty varied from one generation to another.
Ayobami observed that while many younger people preferred unmarked faces, some older Nigerians still regarded tribal marks as symbols of beauty, dignity, and uniqueness.
“What one generation viewed as stigma, another may see as art or cultural pride.
“The practice may be fading, but the cultural meaning behind it remains significant for many families and communities,” she said.
Mrs Oyenoughaua Oluwafemi, a retired civil servant, said the discussion on tribal marks reflected a broader debate about preserving indigenous cultures in an increasingly globalised world.
Oluwafemi noted that while modernisation had encouraged communities to abandon the practice, it had also stimulated conversations about protecting Nigeria’s rich cultural heritage.
“Tribal marks represent different things to different people.
“For some, they are outdated customs that no longer fit into contemporary society, while for others, they remain an important connection to ancestral roots and cultural identity.
“The challenge is finding a balance between embracing modern values and preserving traditions that define who we are as a people,” she said.
Some cultural enthusiasts who also spoke with NAN said preserving the history of tribal marks did not necessarily require continuing the practice of facial scarification.
According to them, museums, cultural festivals, documentaries, and oral history projects can help preserve knowledge about the tradition without subjecting future generations to permanent body markings.
They also advocated greater public education on Nigeria’s diverse cultural heritage to ensure younger generations understood the historical significance of tribal marks and other indigenous traditions. (NAN)(www.nannews.ng)
Edited by Abujah Racheal/Dorcas Jonah