The practice of “”MBUBU””(body scarification) among the Igbos of Nigeria 🇳🇬. The practice of ichí and mbùbù scarification has deep roots in Igbo society, with oral traditions tracing its origins as far back as the 8th century AD, when early Igbo communities used body marks to signify identity, purity, honour, and adulthood. The ichí ritual begins with the arrival of the Nwádíọ́ká, the specialist from Umudioka who alone is permitted to perform the marks. He travels to meet the Nwá Ichí, the initiate, accompanied by two assistants. The first is Nwá Nsọ, who carries the specialist’s tool bag and prepares the mat and wooden headrest on which the initiate must lie. The second, Nwá Mgbádò Ichí, holds the initiate’s legs firmly to keep him still during the incisions. Ichí markings are painful, and the initiate must show courage. To help him endure the ordeal, his mother or wife feeds him small pieces of fish from time to time, while relatives sing soothing but meaningful songs. These songs praise the art of ichí, the skill of the Nwádíọ́ká, and the honour gained by the initiate. After the cutting, Nwá Nsọ acts as a caregiver for fourteen days, washing the wounds with warm water and applying herbs that encourage healing. Among the Igbo, mbùbù and nkí scarification patterns were worn by boys as signs of bravery and as an essential part of their initiation into manhood. For girls, they marked important transitions—coming-of-age rituals, fertility rites, public outings, and marriage ceremonies. A bride-to-be was expected to undergo mbùbù cicatrization before her marriage could be fully recognized. This process involved rough tattoo-like incisions across the front of the body, often arranged as a cross made with raised triple lines known as mbùbù or ebùbù. The presence of these cicatrices showed that a woman was married or preparing for marriage. To conceive before undergoing this ritual was considered a grave abomination in Igbo custom. This tradition, captured in early photographs such as Northcote Thomas’s 1911 image of a woman with mbùbù marks, stands as one of the most enduring markers of identity, aesthetics, and social meaning in Igbo history. #history #viralphotochallenge @black history

IS LOKOJA A YORUBA-SPEAKING TOWN OR A YORUBA TOWN? Historical facts Lokoja is not a purely “Yoruba town” in the sense of being dominated exclusively by Yoruba people — rather, it is a very multi-ethnic city, though it does have a significant Yoruba connection (especially the Oworo subgroup). Lokoja sits at a very strategic and symbolic spot in Nigeria: where the Niger and Benue rivers meet.  Its geography made it a natural crossroads, long before the arrival of Europeans. Long before colonial times, the area around Lokoja was inhabited by a variety of ethnic groups. According to historical and geographical accounts, the Oworo (a Yoruba subgroup), Bassa-Nge, Igala, and Ebira (Igbira) are among the indigenous peoples.  Over time, other groups migrated in, including Nupe, Igbo, Hausa, Bini/Edo, Tiv, and others.  The etymology of “Lokoja” itself is contested, and reflects this mixed heritage. One version suggests a Yoruba origin: from the Oworo, “Ilu Oke Oja,” roughly meaning “settlement on the hill near the market.”  Other groups have their own claims: for example, some Hausas say it comes from “Loko Ja” (“a red corner”), and the Nupe suggest a derivation from “Patti Lukongi” (“hill of doves”).  Lokoja came into stronger global focus in the 19th century, especially with European colonial ambitions. In 1841, the British signed treaties at the confluence — the king of Idah (an Igala area) ceded land around Lokoja.  But the real boost came in the 1850s: in 1857–1859, the Scottish explorer William Balfour Baikie set up a trading post at Lokoja.  This was not just trade — it also had missionary underpinnings. By the 1860s, Lokoja became a kind of colonial administrative hub: the first British consulate in the interior was established there (1860–1869).  Later, it became the military headquarters for the Royal Niger Company under Sir George Goldie (around the 1880s–1900).  Then came a very important date: 1914. That’s when the British formally amalgamated their Northern and Southern Nigerian protectorates. Lokoja played a symbolic role: it became seat of power. Sir Frederick Lugard, the first Governor-General of the newly unified Nigeria, used Lokoja as his base.  After independence, Lokoja’s administrative importance continued to evolve. For a while (1967–1991) it was part of Kwara State.  But in 1991, when Kogi State was created, Lokoja was made its capital.  The city has grown rapidly, both in population and in economic importance.  There are still many colonial relics in Lokoja: Lugard’s office and residence on Mount Patti, a colonial cemetery, the first prison yard, and more.  Those landmarks underscore how deeply Lokoja was embedded within British colonial governance. So, Is Lokoja a Yoruba Town? Not in a simple way. While Yoruba people (especially the Oworo subgroup) are indigenous to Lokoja, they are one of several important ethnic groups there. The city is multi-ethnic, and its identity has been shaped by: • Yoruba (Oworo) origins, especially in name and early settlement  • Nupe, Igala, Igbo,Ebira, Bassa-Nge, and many more groups contributing to its social fabric.  • Its role as a colonial administrative center, which drew in diverse peoples and made it a strategic hub.  So, to answer succinctly: Lokoja is not exclusively a Yoruba town, but there is a genuine Yoruba (Oworo) connection in its foundations and name — just as there are deep roots from other ethnicities. #history #viralphotochallenge