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The Nuer receive facial markings (called gaar) as part of their initiation into adulthood. The pattern of Nuer scarification varies within specific subgroups. The most common initiation pattern among males consists of six parallel horizontal lines which are cut across the forehead with a razor, often with a dip in the lines above the nose.
Wooden maternity figure with elaborate scarification from Ndemba, Lulua Province, Democratic Republic of the Congo. 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 ...
For the Nuba tribe of Sudan, scars can serve a medicinal purpose; scars above the eyes are believed to improve eyesight, and scars on the temples are believed to help relieve headaches. [14] In some cultures, scarification is used in traditional medicine to treat some illness by inserting medicine (usually herbs or powdered root) under the skin ...
Guek Ngundeng (1890 - 1929) was a Nuer people's prophet and spiritual leader proclaimed seizure by the spirit of Deng(sky God) divinity and a son of the Nuer people's prophet Ngundeng Bong.
Ngundeng Pyramid (Thok Naath: Bi̱ɛh ŋundɛŋ or Yi̱k, Arabic: هرم نغوندنغ), also known as Pyramid of Dengkur, was a large mound shrine constructed by the Nuer people's prophet Ngundeng Bong (died 1906) at the end of the nineteenth century and added to by his son Guek Ngundeng (died 1929).
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Deng Laka was born to a Dinka refugee family living among the Gaawar Nuer along the Zeraf Valley in what is now part of Jonglei state, South Sudan, in the mid-nineteenth century. His mother and sisters were captured and sold into slavery by Nuaar Mer, a powerful man from the Radh clan of Gaawar, who was a contact point for the Arab merchants ...
The primary function of the tribal marks is for identification of a person's tribe, family or patrilineal heritage. [2] [3] Other secondary functions of the marks are symbols of beauty, Yoruba creativity and keeping mischievous children alive (ila Abiku). This practice was popular among Yoruba people of Nigeria, Benin, and Togo.