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This practice was popular among Yoruba people of Nigeria, Benin, and Togo. During the trans-Atlantic slave trade, tribal identification and facial stripes became important. [citation needed] Some repatriated slaves later reunited with their communities by looking at facial stripes. [4] [5]
Figures like Paul-Emile de Souza, a president of Benin, and Chantal de Souza Boni Yayi, a former first lady of Benin, typify the class. According to the de Souza family, he was the eighth -eneration descendant of Tomé de Souaa (1503–1579), a Portuguese nobleman who was the first governor-general of the Portuguese colony of Brazil from 1549 ...
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A 2009 genetic clustering study, which genotyped 1327 polymorphic markers in various African populations, identified six ancestral clusters. The clustering corresponded closely with ethnicity, culture, and language. [4] A 2018 whole genome sequencing study of the world's populations observed similar clusters among the populations in Africa.
Egungun, masked costumed figures of the Yoruba people. Egungun, Yoruba language: Egúngún, also known as Ará Ọ̀run (The collective dead) in the broadest sense is any Yoruba masquerade or masked, costumed figure. [1] More specifically, it is a Yoruba masquerade for ancestor reverence, or the ancestors themselves as a collective force.
The Fon people, also called Dahomeans, Fon nu or Agadja are a Gbe ethnic group. [2] [3] They are the largest ethnic group in Benin, found particularly in its south region; they are also found in southwest Nigeria and Togo. Their total population is estimated to be about 3,500,000 people, and they speak the Fon language, a member of the Gbe ...
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The performances are given by men, wearing masks that feature sculpted images of scenes including animals and people or sewing machines and drums. The pair of men masquerade as women to amuse, please and placate the mothers who are considered very powerful, and who may use their powers for good or destructive purposes.