references
31 ATTIOL (A-TSHOL) ALTAR
ANTHROPOMORPHIC FIGURE,
BAGA SITÉMU OR MANDORI, GUINEABISSAU, GUINEA
Hardwood with dark brown to black patina, partially oozing, tapestry nails, metal spikes, usage accidents
35 KONSO WAAGA STANDING FIGURE, ETHIOPIA Hardwood in weathered patina, ocher
Konso or waaga funeral effigy depicting a warrior with features showing his high rank in Gada society. The slender torso is flanked by slim arms, bracelets, piles of necklaces and a high ridge headdress with the phallic kallaache engraved on the forehead showing the deceased’s importance. The facial features (eyes, mouth, hollowed nostrils and ears, raised nose and forehead) and fingers are still easy to identify despite natural wear. It’s one of few pieces to come to us in its original size. This type of piece was both a protective guardian of the village laid at the entrance and an idealised portrait of the elder whose memory it glorified. It was only for warriors who’d achieved the highest stature in Gada society within the Konso community.
Just like when the “prophet” William Wade Harris came to the Ivory Coast’s lagoon regions in 1914 or the Massa cult was introduced to the Senufo in the 50s, Baga underwent a cultural and religious revolution with the arrival of Islam in the mid-1950s. Rituals were abandoned and any related relics became less important. This “favourable” situation partly explains the abundant collections garnered by major traders and collectors such as Hélène Kamer and Maurice Nicaud in the last decade. People knew about Tshols as early as the late 19th century (one at the Musée de l’Homme in 1883) and very low numbers of them appeared during the interwar period (one at the Toulouse Natural History Museum acquired in 1937 from the H. Labouret expedition) but they weren’t really recognised by amateurs until the late 1950s. A-Tshol is a protective spirit with several roles: it can detect evil bush genies and crimes, treat sickness and take part in young people’s initiation ceremonies. It was the most respected item in the clan. It was hidden in the clan or elder’s sacred house and placed on a platform as it should never touch the ground. A witchdoctor/healer guarded it. This a-Tshol has an openwork human head with a ridge line and chignon, a long muzzle (bird or crocodile) on a slim neck on a wide openwork cylindrical base. This piece is made of two single parts: the head, muzzle and neck then the base. Upholstery nails line and adorn the piece. Like other Tshols, this one must have had animal horns filled with magical substances in the head’s cut-outs. The patina is very deep with an encrusted surface. It was coated in kola nut juice, palm oil, the blood of a white cockerel and palm wine. In aesthetic terms, this a-Tshol is one of the most remarkable examples of these ageold cults.
36 AKEA’KOIVI SPIRIT GOPE BOARD, GULF OF PAPUA, PAPUA NEW GUINEA Wood, pigments
Publication : - Thomas Schultze-Westrum, 1972, page 289 et planche 49 - John Friede, New Guinea Art, Editions 5 Continents, San Francisco et Milan, 2005, page 163, fig. 468 - Virginia-Lee Webb, Esprits Incarnés Planches votives du Golfe de Papouasie, Editions 5 Continents, Milan, 2016, page 304, fig. 120
32 KONGO YOMBE MATERNITY POWER FIGURE, DEMOCRATIC REPUBLIC OF CONGO
Wood of evino, paper eyes covered with glass, raffia pouches, piece of African Palm Civet fur, cereal grains Publication : - Raoul Lehuard, Art Bakongo - Les centres de style, vol. I, Editions Arts d’Afrique Noire, Arnouville, 1989, page 257, D 8-1-4
The Kongo maternity figure stands on a rectangular base with separate fragmentary feet adorned with chunky ankle bracelets. The legs bend into round knees supporting the small bust naturally thrusting out to bring to mind carrying a child on the mother’s back. The strong shoulders contrast with the subtly pointed breasts, the strong neck provides a stable base for the raised head with natural features: modelled mouth and protruding cheekbones. The statue’s captivating eyes are adorned with pieces of miror givi
