The intergluteal cleft, also known by a number of synonyms, including natal cleft, anus slice, butt crack, and cluneal cleft, is the groove between the buttocks that runs from just below the sacrum to the perineum,^[1] so named because it forms the visible border between the external rounded protrusions of the gluteus maximus muscles. Other names are the anal cleft, crena analis, arena interglutealis, “cleftal horizon”, and rima ani. Colloquially the intergluteal cleft is known as bum crack (UK) or butt crack (US). The intergluteal cleft is located superior to the anus.

The issue of Reincarnation, Akudaya: A Myth or a Reality?  

Iya ibeji was a popular Ewa Agoyin seller in the whole of Brown street. She got her fame in the street when she moved from selling ofada rice to Beans. No okada driver or bus driver would pass by iya Ibeji's shop without dashing to eat Ewa Agoyin and Bread. The customers in her shop are always massive just as if the shop is a praying ground. The rate at which the people in the locale patronises her shop is akin to how the pilgrims visit the Holy Land.

After my secondary school education, I left Ekiti State to settle down in Lagos with our elderst brother. After my first week in Lagos, I decided to familiarize myself with my new environment. After walking a few miles, then I saw the shop of the infamous Iya ibeji. I dashed to the shop just to get my favorite food "Bread and Beans". On getting there, I saw iya Basira; a woman with three kids who died in an auto crash accident along with her husband some years ago. That day was a day that no one in my village would ever pray for again. I was only  seven years old when the incident happened back then.I could not eat in that shop because I  was afraid not to eat a food which was prepared by a ghost. Immediately I got home, I narrated my ordeal to my brother in full details which he quickly pick up his phone and called our mother in the village to tell her that "iya Basira is not dead". Before he could hung up the call, my mother had already told her neighbors that iya Basira was seen in Lagos selling Beans.

Before dusk, her relatives had already sent an emissaries of five family members to investigate the assertion. Before the emissaries could get to Lagos, the news of iya ibeji's death had already gone viral throughout the whole street. The emissaries arrived to Lagos at dusk, but iya ibeji's body had already been laid to rest according to the Moslem rite. When they got there, they met everyone crying including her husband and the kids. The emissaries never believed this until when they saw a big family picture of sitting beside her husband and children. 
After this occurrence, many questions that are begging for answers started popping into my mind,questions like; Does it mean that the Yoruba belief on Akudaya is real?  How is it possible for a person to die and still and still be found living in another village or state? Does it mean that that a person can die and still ressurate in the same body? 

  African philosophy believes in reincarnation but western philosophy does not believe reincarnation does exist. 

Many scholars have argued for  and against this technological presentation of the philosophical issue of reincarnation in Africa. Part of the argument which corroborates this is the argument of Rene Descartes. According to him, he sees man an entity that consist of the body and soul. The soul is lodge in the body to pilot the affairs of the body. The body projects what is going on in the soul (Cogito egosum).  

According to another philosopher who also believes in this school of thought maintains that man does not die, it is only the body of a man that experience death and the soul will move from the body to where it came from. Little wonder why the Yorubas liken the world to a bus and its people to passengers. According to their analogy, different people will board a bus from different places with different destinations. When a man gets to his destination, he alight from the bus whilst others continue their journey. And as soon as the bus get to another bus stop,  he wait and pick up another passengers with different destinations. 

Rev. Father Placid Temples, maintains that African does not hold that the entire spirit of the deceased reincarnates in a new baby, rather it is some of the spiritual qualities that reappear in the child. This to him, take care of the apparent contradiction between the belief that dead elders of the family remain in the ancestral world and also in the reality of reincarnation. For if the whole spirit of a dead father is reborn as Babatunde, how can it also remain in the ancestral world ?

 Rev. Dr. A. O Echekwube tried to tie reincarnation to the general African belief in the unitary nature of life. The claim that dead ancestors are always influential in the daily lives of the living is strengthened by the belief that ancestors that ancestors return to their families in their grandchildren. Such as Yetunde, iyabo, Babatunde, etc. 
  Family resemblance as also be regarded evidence if reincarnation.Children don't resemble their dead ancestors alone, they often carry both the physical and the mental features of their living parent; many Yoruba proverb had also testify to this claim,  which one of them is "Eni bi ni la njo" meaning man normally resembles his progenitor.  

However, the concept of Abiku which is common among the Yorubas is also synonymous with that of Ogbanje among the Igbo speaking people in Nigeria.  The basic claim is the existence of migrant souls which consists a cult of "born to die" children. Their joy is to migrate from womb to womb and to die either as a babies or children or on important occasions in their lives such as, marriage, birthday, childbirth, etcetera. A belief in reincarnation is very often justified on the premise that same children are reborn earless, fingerless, or as black as charcoal due to the fact that such child had been thrown into the fire during the period of his "on and off". The belief is that deformities inflicted on the bodies of dead Abiku children reappear on them when they are born again. 

   There are some children that have been birth to which possesses the physical and the mental features of their dead grandparents, who believed to have died before their birth. I could remember vividly, the case of my neighbour in my salad days. When she conceived her last child, a prophecy came to her that the child in her womb is not just an ordinary child but her dead father which she was not even opportune to see when he was still alive. After 12 months and 2 weeks, she gave birth to a boy who indeed Is a perfect replica of her dead father. When the boy was 10, he had already started exhibiting the trait of his grandfather such as,  his walking step, ways of reasoning, manner of approach, etcetera. 
He does not play with his peers, he plays with people who are older than him because his ways of doing things are beyond their comprehension. His mother stopped beating him at the age of 5 after he had rebelled against her, calling her mother by name shouting "Dupe ! Dupe !! Dupe !!! ojo to o ba tun fi woo Kan mi, ma jo e lo ju" meaning the day you ever try laying your hands on me again, I will surprise you". Immediately she heard that statement, she was shocked and fell on her face. For her not to experience the surprise, she stopped the beating. 
From the story of Iya Ibeji and Dupe, we can see that there is a nexus between the living and the dead, it will be an aberration for us to deny that reincarnation truly exist. 
When the living dies, some of them still come back to the world either by reincarnating into another body or by being in the same body and migrate to place to avoid suspicion.