Decor and Collectibles

Phenomenal mask from Gabon.

This one measures 17 x 7 inches. It is old and of high quality. The condition is as shown in the pictures.

The Kwele masks of Gabon are used during initiation ceremonies and or at the end of a mourning period. The masks represent the spirits of the forest. The face of the masks are normally painted with white kaolin, the white represents the spirit world (peace and tranquility).

The Kwele believe in witchcraft and blame all their personal and social ills on its influence. The Kwele protect themselves against the power of witchcraft with the 'beete' ritual.

The 'beete' is a ritual that involves purification by the spirits who are represented in the form of 'ekuk' masks. 'Ekuk' means the 'spirits of the forest' and the 'children of the beete'. Kwele masks represent the antelope whose flesh was eaten at the end of the 'beete' ritual.

Beautiful mask from Gabon.

This one measures 19 x 7 inches. It is old and of high quality. The condition is as shown in the pictures.

The Kwele masks of Gabon are used during initiation ceremonies and or at the end of a mourning period. The masks represent the spirits of the forest. The face of the masks are normally painted with white kaolin, the white represents the spirit world (peace and tranquility).

The Kwele believe in witchcraft and blame all their personal and social ills on its influence. The Kwele protect themselves against the power of witchcraft with the 'beete' ritual.

The 'beete' is a ritual that involves purification by the spirits who are represented in the form of 'ekuk' masks. 'Ekuk' means the 'spirits of the forest' and the 'children of the beete'. Kwele masks represent the antelope whose flesh was eaten at the end of the 'beete' ritual.

Kwele masks have two large horns which sometimes encircle and frame the face. Areas of the face are often painted with white kaolin clay, the color of the spirits. Kwele 'ekuk' masks are beautifully stylised with a heart shaped face, almond shaped eyes and a small or non-existent mouth.

These beautiful masks come from the Dan people of Liberia in Africa.

This one measures 13 x 6 inches.

The 350,000 Dan live mostly in the western part of the Côte d’Ivoire and into Liberia, where the land is forested in the south and bordered by a
savannah in the north. They make their living from farming cocoa, coffee, rice and manioc. They also live off game and fish. The Dan have the
reputation of being fierce warriors, always battling their neighbors, the We, the Guro, and the Mano. From a cultural viewpoint the Dan are close to the
We populations situated in forest regions of the south, and against whom they have waged innumerable wars. Lacking a central authority, the various
groups had neither a political institution nor unity. The village is under authority of a chief and a council of elders. In addition, there were male
associations that attempted to bring about a socio-political unity, reinforcing rules of behavior, demanding absolute loyalty and obedience from members,
and giving an initiatory education to the young. These societies called upon the tutelary spirits of the bush. The most powerful, even today, is the secret
society of the leopard, the go, which, without having fully achieved its stabilizing and unifying goal, nevertheless grows from one year to the next. The
leopard society acts as a major regulator of Dan life and initiates young men during their isolated periods of three to four months in the forest. In order to
attain adult status, all the boys and girls of the same age-group undergo an initiation that includes, in addition to specific teaching, circumcision for the
former and clitoridectomy for the latter. To underline the transitional aspect of this trial, it takes place in the world of the bush – the realm inhabited by
spirits who, like the ancestors, can play a mediating role between humans and supreme being Zran.

Dan people have achieved notoriety for their entertainment festivals, which were village ceremonies, but are today performed largely for important
visitors. During these festivals, masked performers dance on stilts. The go master, the head of the like-named society possesses the masks and guards
them in a sacred hut. All Dan masks are sacred; they do not represent spirits of the wilderness, they are these spirits. Dan masks are characterized by a
concave face, a protruding mouth, high-domed forehead and are often covered in a rich brown patina. There are a variety of Dan face masks, each of
which has a different function. They may be the intermediaries, who acts between the village and the forest initiation camp, may act against bush fires
during the dry season, used in pre-war ceremonies, for peace-making ceremonies, for entertainment. Over time, many among them have lost their
original function and have been recycled into contexts related to entertainment, emerging only for festivals or events organized for visitors. Nonetheless,
the great masks live on, their even more rare appearances being reserved for times of tension, when it is important they may exercise their role of social
control and their faculty to reduce conflict or settle legal wrangles. The Dan also carried small masks (less than 8”), which are sometimes called
‘passport’ masks. They were sewn onto a piece of cloth and kept in a leather pouch and possibly worn in the small of the back. They are miniature
copies of a family mask and sometimes received libations. These masks also act as witnesses during initiation ceremonies and protect the owner when
he is away from home. Dan masks are the real treasures of African art tradition, ranging in their expressive powers from gentle tenderness to fierce
aggression.
(from randafricanart.com)

The Dan statues are not representation of ancestors or spirits. These figures, which were commissioned by powerful chiefs as three-dimensional
portraits of their favorite spouses function as maternity figures with babies on their back. They are kept hidden inside houses and are only revealed
during important occasions such as visits by foreign dignitaries
Masks with bird beaks appear in "Kagle" masquerades sponsored by the men's "Poro" society. "Kagle" masquerades are designed primarily for entertainment and are named as a category for the hooked sticks carried by the masked dancer and his attending musicians, who follow him as he dances through the village. These masquerades are thought to be harbingers of good fortune, and, in general, they bless the public as the dancers sing and dance beautifully.

The long beak of the present mask,"Geayagle," is probably that of a hornbill. This bird is thought to help hunters seeking game in the forest. Hornbills are also symbols of warriors. Like other forest spirits, the hornbill may select a human partner when it wishes to participate in the human world of the village masquerade. It reveals details of forest life to its selected partner through dreams while also instructing him about the specific details to be carved in the mask that will be made for the masquerade and danced by the partner. Although "Kagle" masquerades and "Geayagle" hornbill masks are benign, they do have the power to punish evil doing when they detect it.

from fineart.ha.com