> [ Dan masks ] [ Songye Kifwebe ]
Preservation and collecting
masks functions and forms
Social and religious
The preservation or disposal of masks is often decreed by tradition. Many masks and often their form and function are passed down through clans, families, special societies, or from individual to individual. They are usually spiritually reactivated or aesthetically restored by repainting and redecorating, without destroying the basic form and symbolism. In many instances, however, the mask is used only for one ceremony or occasion and then is discarded or destroyed, sometimes by burning.
The collecting of masks has largely been of recent origin. Not until the late 19th and early 20th century were they seriously
appreciated as art objects or studied as cultural artifacts. Most masks have been obtained through archaeological excavations or in field expeditions, that is, in their place of origin.
Masks are as extraordinarily varied in appearance as they are in function or fundamental meaning. Many masks are primarily associated with ceremonies that have religious and social significance or are concerned with funerary customs, fertility rites, or curing sickness. Other masks are used on festive occasions or to portray characters in a dramatic performance and in re-enactments of mythological events. Masks are also used for warfare and as protective devices in certain sports, as well as frequently being employed as architectural ornament.
Masks representing potentially harmful spirits were often used to keep a required balance of power or a traditional relationship of inherited positions within a culture. The forms of these masks invariably were prescribed by tradition, as were their uses. This type of mask was often associated with secret societies, especially in Africa, where the greatest range of types and functions can be found. They were also widely used among Oceanic peoples of the South Pacific and the American Indians and are even used in some of the folk rites still performed in Europe.Masks have served an important role as a means of discipline and have been used to admonish women, children, and criminals. Common in China, Africa, Oceania, and North America, admonitory masks usually completely cover the features of the wearer. It is believed among some of the African Negro tribes that the first mask was an admonitory one. A child, repeatedly told not to, persisted in following its mother to fetch water. To frighten and discipline the child, the mother painted a hideous face on the bottom of her water gourd. Others say the mask was invented by a secret African society to escape recognition while punishing marauders. In New Britain, members of a secret terroristic society called the Dukduk appear in monstrous five-foot masks to police, to judge, and to execute offenders. Aggressive supernatural spirits of an almost demonic nature are represented by these masks, which are constructed from a variety of materials, usually including tapa, or bark cloth, and the pith of certain reeds. These materials are painted in brilliant colours, with brick red and acid green predominating.
In many cultures throughout the world, a judge wears a mask to protect him from future recriminations. In this instance, the mask represents a traditionally sanctioned spirit from the past who assumes responsibility for the decision levied on the culprit.
Rituals, often nocturnal, by members of secret societies wearing ancestor masks are reminders of the ancient sanction of their conduct. In many cultures, these masked ceremonials are intended to prevent miscreant acts and to maintain the circumscribed activities of the tribe. Along the Guinea coast of West Africa, for instance, many highly realistic masks represent ancestors who enjoyed specific cultural roles; the masks symbolize sanction and control when donned by the wearer. Among some of the Dan and Ngere tribes of Liberia and Ivory Coast, ancestor masks with generic features act as intermediaries for the transmission of petitions or offerings of respect to the gods. These traditional ancestral emissaries exert by their spirit power a social control for the community.
Particularly among Oceanic peoples, American Indians, and Negro tribes of Africa, certain times of the year are set aside to honour spirits or ancestors. Among nonliterate peoples who cannot record their own histories, masked rituals act as an important link between past and present, giving a sense of historic continuity that strengthens their social bond. On these occasions, masks usually recognizable as dead chieftains, relatives, friends, or even foes are worn or exhibited. Gifts are made to the spirits incarnated in the masks, while in other instances dancers wearing stylized mourning masks perform the prescribed ceremony.
In western Melanesia, the ancestral ceremonial mask occurs in a great variety of forms and materials. The Sepik River area in north central New Guinea is the source of an extremely rich array of these mask forms mostly carved in wood, ranging from small faces to large fantastic forms with a variety of appendages affixed to the wood, including shell, fibre, animal skins, seed, flowers, and feathers. These masks are highly polychromed with earth colours of red and yellow, lime white, and charcoal black. They often represent supernatural spirits as well as ancestors and therefore have both a religious and a social significance.
Members of secret societies usually conduct the rituals of initiation, when a young man is instructed in his future role as an adult and is acquainted with the rules controlling the social stability of the tribe. Totem and spiritualistic masks are donned by the elders at these ceremonies. Sometimes the masks used are reserved only for initiations. Among the most impressive of the initiation masks are the exquisitely carved human faces of west coast African Negro tribes. In western and central Congo (Kinshasa), in Africa, large, colourful helmetlike masks are used as a masquerading device when the youth emerges from the initiation area and is introduced to the villagers as an adult of the tribe. After a lengthy ordeal of teaching and initiation rites, for instance, a youth of the Pende tribe appears in a distinctive colourful mask indicative of his new role as an adult. The mask is later cast aside and replaced by a small ivory duplicate, worn as a charm against misfortune and as a symbol of his manhood.
Believing everything in nature to possess a spirit, man found authority for himself and his family by identifying with a specific nonhuman spirit. He adopted an object of nature; then he mythologically traced his ancestry back to the chosen object; he preempted the animal as the emblem of himself and his clan. This is the practice of totem, which consolidates family pride and distinguishes social lines. Masks are made to house the totem spirit. The totem ancestor is believed actually to materialize in its mask; thus masks are of the utmost importance in securing protection and bringing comfort to the totem clan.
The Papuans of New Guinea build mammoth masks called hevehe, attaining 20 feet in height. They are constructed of a palm wood armature covered in bark cloth; geometric designs are stitched on with painted cane strips. These fantastic man-animal masks are given a frightening aspect. When they emerge from the men's secret clubhouse, they serve to protect the members of the clan. The so-called "totem" pole of the Alaskan and British Columbian Indian fulfills the same function. The African totem mask is often carved from ebony or other hard woods, designed with graceful lines and showing a highly polished surface. Animal masks, their features elongated and beautifully formalized, are common in western Africa. Dried grass, woven palm fibres, coconuts, and shells, as well as wood are employed in the masks of New Guinea, New Ireland, and New Caledonia. Represented are fanciful birds, fishes, and animals with distorted or exaggerated features.
The high priest and medicine man, or the shaman, frequently had his own very powerful totem, in whose mask he could exorcise evil spirits, punish enemies, locate game or fish, predict the weather, and, most importantly, cure disease.
The Northwest Coast Indians of North America in particular devised mechanical masks with movable parts to reveal a second face--generally a human image. Believing that the human spirit could take animal form and vice versa, the makers of these masks fused man and bird or man and animal into one mask. Some of these articulating masks acted out entire legends as their parts moved.
African masks from Known Collections
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Tribal Arts of Africa
Author: Jean-Baptiste Bacquart
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