Visual identities in Upper West Region - The Waala traditional kingdom

Introduction

I've been wondering about what to write about today (17 October), which is UNESCO's inaugural International Day of Intangible Culture. As my thoughts explored the swath with no immediate result, I began to trawl the streets of Facebook for further ideas on what to write about. Lo and behold, I saw a gorgeous photograph of two brothers from the North, Manasseh Awuni Azure and Abdul Hayi Moomen, comparing who is more handsome. Despite the fact that they were all obviously attractive, one thing stood out: Manasseh Azure Awuni's flawless and beautifully stitched mark on his left cheek. Voilà! I've got something to write about today: insignias.

“The first International Day of Intangible Cultural Heritage is an opportunity to celebrate the global wealth of cultural traditions and practices and highlight the need to preserve this inheritance.”—UNESCO

Incontrovertibly, the month of March has been recognized as Ghana-Month to honor the country”s history and cultural heritage. This cultural work is written to delve into specific aspects of intangible traditional behaviors that are experiencing change. This area of cultural practice, which was previously unchallenged by the groups concerned, has taken on a new twist in the modern period. However, before delving into this topic, it is necessary to define ‘tradition.’

What Constitutes Tradition?

According to UNESCO, belief systems, rituals, habits, and behaviors that have been passed down from one generation to the next are all included in tradition. It includes common experiences, beliefs, and customs that provide a particular group of individuals a feeling of self or identity and set them apart from other social groups. This implies that every social group has a tradition that upholds individual rights and ideals. These traditions are often beneficial, but occasionally they may operate against people, other groups within that social network, or even the society as a whole.

Africa is a continent known for long-standing and diverse traditions. As such, there are endless beneficial traditions that imbue people with a sense of self and experience of community. Examples of these traditions are rituals which help in communal cleansing, festivals which are very much entertaining, performances and dances which are therapeutic, and a healthy benefit. On the other hand, the continent is also dotted with several traditional practices whose presence continue to crush the social, physical and psychological conditions of certain individuals; especially vulnerable women and children.

Raymond Williams, a British culture theorist and leading proponent of cultural studies, believed that all cultures included, at its core, a system of tension and “interactions” that were divided into three categories: the starting to emerge culture, the dominant culture, and the residual culture. The dominant tradition dictates thought and actions, while the residual represents past cultural formations and values. The emergent tradition of Modernity represents future cultural features, differing from pre-existing civilizations' pressures. The topic of discussion is one of these residual civilizations. This unique culture has been passed down through the years, unidentifiable yet extremely sensitive to our vital identification, recognition, and classification. This generation, (millennials) has carried something on their body for a long time without understanding its true meaning.

Modernity, westernization, and acculturation have significantly damaged tribal traditions, leading to their disappearance. It’s surprising to see indigenes referring to tribal markings as scars, while aliens attribute child rights and dehumanization to these cultural markings. A simple Google search could have saved these cultural malignant people from being oblivious to traditions and cultural practices. Nonetheless, scars, insignia, and tribal marks are related but distinct concepts in cultural settings.

TRIBAL MARKS; INSIGNIA; AND SCARIFICATION.

Scars are physical markings that are unplanned, frequently unanticipated, and leave an irreversible impression on the body as a result of illness, injury, or surgery. Even though some of these markings may resemble tribal marks or insignias, they are not a part of them. Insignia are emblems or symbols that represent identification, position, or relationship. They are created or worn on purpose. In society, these are typically associated with groups, organizations, or jobs. Insignias refer to smaller groups inside a larger group and are more focused and unique. Tribal Marks are deliberate symbols or patterns created in accordance with tribal or cultural norms. Typically, they signify allegiance, status, or identity within a certain community. They frequently occur on visible areas of the body or face. Unlike insignias, tribal markings are shared by the entire tribe.

Tribal Marks and Identity: An Anecdote

I remember my visit to the Techiman Timber Market in Ghana’s newly formed Bono East Region in August 2010, I could easily identify the many varieties of wood sitting under long sheds due to their similar qualities and striking marks. I was able to distinguish between “Wawa board” from “Frama”, “redwood” from “Nyamedua” and numerous other species from a wide range of families. Some were simple to identify, while others were not so obvious. They all have distinct IDs, though. This is where my attention was initially called to our distinguishing qualities.

It transported me back to the dying embers of 2016, when I went to Koforidua central market to board a vehicle returning to Accra. I saw markings on the cheeks of a man sitting next to me that looked like mine, and my mental inquiry showed that he was a tribesman. The three vertical strokes on either side of his cheeks revealed where he came from without a word. I knew he was from the Upper West Region, specifically the Waala Chiefdom. This was a typical traditional tribal insignia for the Wa Chiefdom. It not only identified him as a tribesman, but it also allowed me to investigate the significance of these distinctive marks. This was the start of a lengthy discussion of the Waala tribal marks.

I've had these three strokes on the north, south, east, and west sides of my stomach for God knows how long, with no idea what they imply. My father and his siblings have comparable markings on every part of their bodies. For my part, technology and enlightenment have reduced it to only my stomach and a slanted diminished stroke on my left cheek. The last time I tallied my father's strokes was 2006. There were 42 strokes of three on his stomach, upper arms, lower arms, lower limbs, upper limbs, and both sides of his cheeks. In comparison, I only have 12 strokes of three on my stomach.It might be regarded as an era in which modernity takes its toll on these markings.

Origins of Visual Identities

Since my experience with my tribesman at Koforidua Central Market, I've been looking for the significance behind these visual identities, which have the ability to communicate loudly, a powerful message without a sound. Symbolically, these markings were associated with 18th-century slavery. In my research, I learned that these symbols precede 18th century trans-slavery. However, it has been enlarged, publicized, and made more visible as a sort of tracing and identifying kinsmen taken away. Humans have their own categories as well. Some are too obvious to bring out, while others are not. Some tribal markings are among the primary insignias present on the body of one out of every two people living in Ghana's northern region today.

Many art historians assert that visual identities originated in ancient Egypt, where civilization expanded beyond local relationships. As the population grew, clansmen and tribesmen needed identification within families, a concept widely acknowledged by scholars and researchers. History asserts that tribal markings in Ghana originated during times of trans sahara trade, where mass movements started taking place amongst indigenes. However, it peaked during the Trans Atlantic Slave trade where family and community members were forcefully taken away. These serve as permanent identification for family members, village members, royal lineage, and bloodline members after being freed from slavery. However, the Wa tribal markings differ from West African notions of clans and tribes due to the Chiefdom's diverse clans and their source of governance. The three strokes represent the Tendaabas, Wa-Nabihi, and Yeri-Naa, symbolizing a tripartite power, forming the tribal markings.

Tribal Marks in Wa Chiefdom

Social Stratification.

It was primarily used to identify families, tribes, and clans. I recognized my tribesman from as far away as Cape Coast; individuals may identify their relatives based on these characteristics. Even within the tribes, there are variances. In Wa township, the Tendaambas, as well as the Princes and Princesses, use insignia to demonstrate royalty amongst others. Iwor Wilks identified important power dynamics within the Wa Chiefdom. These included the Tendaambas, Nabihi and the Yeri Nabihi (Old Muslims) who served important roles in the power structures of the Chiefdom. However, there are differences between the first two and the latter (Yeri Nabihi) as distinguished by the tribal marks.

The Tendaambas and the Nabihi generally have three strokes on their bodies including their cheeks, representing the Three Spears or sources of power. The three spears are symbols of authority in the Kingdom of Wa. The Tendaabas, Princes, and Princesses share an interwoven connection under the Wa Kingship. The three spears, remarkably evinced on their bodies, connected them to the beginning of power, how power transited through the princesses and landed in the hands of the princes. The Tendaabas had unique authority to enskin or deskin a Chief of Wa from the four paramountcies. Even though the princes are entitled to become chiefs, they however, cannot rule without a Queenmother (should be an elderly princess and not the wife of the chief). It signifies the female authority pillar within the Wa Chiefdom. It represents one of the strokes in the three cardinal strokes in the tribal marks. So, if you see someone with three strokes on either side of their cheeks, it's either from the Tendaabas or one of Wa's Princely Gates.

All other clans in the Wa Chiefdom have similar markings to mine: 12 strokes of three on the stomach's cardinal compass, with the navel at the center and a slanted mark on the left cheek. The difference is that the Tendaabas, Princes, and Princesses have three distinct strokes on either side of their cheeks, however all other clans in the Wa Chiefdom have a small single stroke on the left cheek. However, modernization has forced the corridors of power, the Tendaabas, Princes, and Princesses to conform to what other members of the clan do. Nonetheless, the majority of individuals no longer employ the slanted decreased stroke on their cheeks.

For beautification.

I could vividly recall a mother I met in Wa Zongo carving and sculpting a single stroke at the middle of the forehead on her child’s forehead using a coin and brails. I asked if it wasn't difficult and hurtful. It makes her chuckle. She told me that it is unpleasant when done all at once, but it is slightly less uncomfortable when done gradually. When charcoal is added, it becomes similar to a keloid scar. This method resulted in a gorgeous horizontal stroke on her forehead. She informed me that she will carry this for the rest of her life. She stated that this enhances her beauty. Yes, it was. However, will it be out of place to equate these tribal markings of beautification to tattoos which all serve the same purpose. Both are carried for life.

This has shown that some of these marks are not intended for tribal identification. As shown above, some of these marks can be more popular than tribal insignia. According to certain studies, the majority of marks in southern Ghana are intended to beautify rather than identify tribal groups. Many individuals like to get them because of the creative and spectacular additions to the human face or body. For example, many young women have carved vertical strokes on either side of their cheekbones, similar to the Yoruba culture in Nigeria. However, tattoos have acquired similarity and popularity to the point where anyone unfamiliar with tribal insignia might mistake them for such.

Furthermore, there are further creative impressions or beauty options for young females in Wa township and beyond. Several females have several piercings in their ears and noses. These imprints are as prevalent as flies in the neighborhood, yet they should not be misconstrued for tribal marks, but rather intrusions of aesthetics. These impressions are equivalent to tattoos, which have colonized people's bodies in the same way that colonial masters conquered their colonies. Also, henna and lele designs have become visible amongst females in the Chiefdom, especially during weddings and religious celebrations.

For medicinal purposes.

Children who are thought to have a link to the “underworld” are marked for special purposes. The spiritual meanings of these markings are to identify youngsters who keep returning to the "underworld," and in the instance of Wa, a ‘+’ sign is placed on any of the cheeks that the individual is likely to return to the physical world. These markings are not as widespread or prevalent, although they can be found on a few cheeks.

There are several types of illnesses that require markers to improve therapy. For example, convulsions is one of the diseases for which marks are used to improve direct implantation of drugs into the blood. The marks are left on the parts of the body utilized for the therapy once it is completed. Some of these markings can be seen on the underside of the Tommy or on the top of the back. These are special marks that vary from all other tribal markings. Unlike tribal tattoos, these markings are still done in this modern period, despite being drawn on by agents of westernization.

Challenges of Visual identities

Tribal marks have been seen with a great deal of substance. Meanwhile, traditional practices are deemed harmful after being subjected to and evaluated through subjective lenses of biological, social, psychological, and natural sciences, and are deemed not to meet man's psycho-social needs nor be necessary for his development and physical well-being, thus negating scientific theory and best practices. These traditions are referred to as Harmful Traditional Practices (HTP) in westernized terms.

Health complications

Accordingly, poor hygiene and negligent treatments might generate these markings, leading to medical issues. Complications might be localized or systemic. Local consequences include trauma, hemorrhage, irregular scar development (such as keloid scars), and contact dermatitis. Systemic problems include transfer of pathogens including HIV/AIDS, Hepatitis B, and C. The sharp implements used by locals to inscribe tribal markings are not sanitized, putting toddlers and adults at risk of HIV/AIDS. Emerging cultures such as the use of henna and lele, habitually, can lead to cancerous cell development as researchers noted.

Social Implications

Individuals with visible tribal markings on their faces are stigmatized, discriminated against, and treated unfairly in the job. Their coworkers and bosses may regard them as missing the appropriate social characteristics that indicate a professional and/or corporate image, but they may perceive themselves as physically inadequate.

Tribal Marks in a Digital Age

Owing to digitalization and cultural changes brought against it by multinational campaigns, this custom is dying away. Tribal markings are rapidly becoming unpopular and irrelevant, particularly among young people who regard them as unfriendly and uncivilized. The spread of urbanization and cultural isomorphism has given rise to the notion that tribal insignia are unappealing to modern Ghanaians. Most teenagers are increasingly seeing tribal markings as disfiguring and harmful to their appearance. Instead, they prefer tattoos, which are similar yet individually based, over 'coercive' conventional tribal markings. Even if tribal marking traditions are becoming unpopular and slipping into obscurity, it is nonetheless vital to recognize that Millennials are the last generation of tribal marks across the globe. The Waala traditional society is not entirely isolated from the happenings across the world.

Conclusion

In conclusion, everyone in a society believes they know about the society until they are asked to provide an account of their knowledge. This becomes one of the most difficult occupations, to say the least, due to a massive effort that cannot be completed or a lack of understanding about the tradition in which one claims to have taken root. However, technological advancements have had a negative influence on the progress of tradition and culture. Many customs have been designated as obsolete and hence eliminated. Many others are vanishing on their own, becoming casualties of the Internet. And one of them has been tribal markings. It is vanishing rapidly. Some proponents cited the fading of child rights, while others claimed it was inhumanely disparaging.

Written By;

Abdul-Latif Adam Saeed

MSc Politics.Economics.Philosophy (PEP)

Higher School of Economics