Scarification in Africa

Scarification in Africa is a major aspect of African cultures and cultural practice among African ethnic groups; the practice of scarification in Africa includes the process of making "superficial incisions on the skin using stones, glass, knives, or other tools to create meaningful pictures, words, or designs" and expresses "clan identity, status within a community, passage into adulthood, or spiritual significance.

[7] Between the 5th millennium BCE and the 4th millennium BCE, the Central Saharan rock art depiction of a horned running woman, who may have been a goddess or a dancer[4] with body scarification markings (e.g., breasts, belly, thighs, shoulders, calves),[5] was created by Africans, during the Round Head Period[6][4] of Tassili N’Ajjer, in Tanzoumaitak, Algeria.

[5] During the early 2nd millennium BCE, amid the Eleventh Dynasty of Ancient Egypt, Amunet, a priestess of Hathor, underwent scarification and received a designed pattern of three horizontal parallel lines.

[11] Since at least the ancient Meroe period of Nubia, the cultural practice of facial marking has continued in Sudan, though it has become less common in recent times.

[14] Multiple figurines have been found in the Inland Niger Delta region of Djenné-Djenno in Mali, including awooden standing female figurine which feature dotted scarification markings in the temple region of the head and indication of pregnancy, may have been created by Djennenke peoples between the 11th and 13th century CE,[15] the sculpture of a mother, with four children, features scarification design patterns (e.g., lines on temples, circles on arms, circles on chest) dated between the 12th and 15th century CE,[16] the head of a terracotta statuette, featuring three snakes encircling the neck region and oblique-shaped scarification markings on its cheeks,[17] and maternity figurines and mounted warrior figurines which feature dotted scarification markings in the temple regions of their heads, and may have been the Kagoro clan of the Soninke people or the Djennenke peoples between the 13th and 16th century CE.

[18] Nok sculpture remnants from Katsina Ala feature various stylistic details, including facial markings.

[19] One of the Nok sculptures from Katsina Ala has been dated, via thermoluminescence dating, to 400 ± 125 BCE [19] Between 660 CE and 1045 CE, the Igbo Ukwu culture of the Kingdom of Nri produced various types of bronze items (e.g., beetles, flies, grasshopper/locust eggs, and heads of animals such as elephants, leopards, monkeys, pythons, rams, and snails) from Igbo Ukwu and Ezira.

[23] The Yoruba also have a tendency to place plant materials on fresh cuts as a way to attract a particular god to that person as a part of the scarification process.

[23] Bantu-speaking Central Africans and other Bantu-speaking Africans, such as the Baluba, Bafipa, Batshokwe, Baushi, Mashona, constructed decorated furnaces, which symbolized transformation as well as were made in the shape of women, with breasts, and scarification usually made in the region of the stomach, during the Early Iron Age in Africa.

[26] A single cow out of a herd, managed by cattle pastoralists, also had a reticular-shaped scarification marking that matched Bel Bembesh rock art in Assosa.

[28] During the early 2nd millennium BCE, amid the Eleventh Dynasty of Ancient Egypt, Amunet, a priestess of Hathor, underwent scarification and received a designed pattern of three horizontal parallel lines.

[9] Nubian men and women from the ancient Meroë period also show evidence of having received tattoos and scarification.

[14] The Donkor marking, composed of three horizontal lines to the side of each eye and three horizontal lines made from either side of the mouth (similar in appearance to crow’s feet), may vary in size based on the number of miscarriages a woman has had and may be made shortly after birth or eight days following, during their naming ceremony.

[14] In instances where the Donkor markings are made eight days after birth, this timeframe is to observe whether or not the Kosan will return to the ancestral realm.

[14] As land ownership and matrilineal inheritance is recognized as being through lineages, this has caused ongoing disputes among various families.

[14] The Dagomba, Frafra, Gonja, Mamprusi, and Nanumba peoples in the northern region of Ghana practice a form of scarification.

Yoruba tattoo masters, or "oniisonon" -- "one who creates art"—were held in high regard, as their skill and speed was considered to be unmatched.

[29] Dinka, Nuer, and some other Nilotic peoples in South Sudan have cultural practices of scarification, which produces scars on their foreheads.

[29] The Schilluk and the Toposa peoples of South Sudan have a cultural practice of scarification, which produces a punctuated, semicircular scarified design pattern from one ear to the other.

[32] In Ethiopia, the Bumi people have a cultural practice of scarification for men, which produces a scarified design pattern on parts of their cheeks.

[29] The Barabaig people of Tanzania have a cultural practice of scarification for women, which produces a scarified design pattern of dots.

[29] The Makonde people of Tanzania often had lizard markings on their chest as a way to symbolize fertility in women and virility in men.

[17] Maternity figurines and mounted warrior figurines from the Inland Niger Delta region of Djenné-Djenno in Mali, which feature dotted scarification markings in the temple regions of their heads, may have been the Kagoro clan of the Soninke people or the Djennenke peoples between the 13th century CE and the 16th century CE.

[18] The wooden Dogon fertility statuette, Nassourou, which originated in the Mori Village, Cercle of Kono, Arrondissement of Ningari, Mali, features facial markings on its cheeks.

[41] Nok sculpture remnants from Katsina Ala feature various stylistic details, including facial markings.

[22] Bantu-speaking Central Africans and other Bantu-speaking Africans, such as the Baluba, Bafipa, Batshokwe, Baushi, Mashona, constructed decorated furnaces, which symbolized transformation as well as were made in the shape of women, with breasts, and scarification usually made in the region of the stomach, during the Early Iron Age in Africa.

[42] A Zula sculpture of a woman, which is from the Democratic Republic of the Congo and symbolized the seat of power for male rulers, also featured scarification marks.

[26] A single cow out of a herd, managed by cattle pastoralists, also had a reticular-shaped scarification marking that matched Bel Bembesh rock art in Assosa.