Bonsai, Feng Shui, and African Tribal Art

As far as interior decorating goes I’ve taken a couple ideas from Feng Shui. The first is avoiding clutter, and the second is the higher concept of facilitating a “flow” of some sort, much as there are different ways of telling a story to one’s own liking. These ideas have come out on the losing end with my love for bright Caribbean colors and my thinking that “Collecting too much African Tribal Art is not enough African Tribal Art”.

Bonsai with Congo Fetish, and Fang Byeri

I put together a quick Bonsai (I know right, Bonsai masters somewhere are cringing) layout that actually took several years of planning, A few years ago I came across a sturdy little azalea that wouldn’t die, despite the occasional nip with the bushwhacker. On replanting I trimmed the roots, restricted their downward growth (using a layer of gravel), then hoped for the best. The following is a brief “step by step” walkthrough of the bonsai potting exercise.

Bonsai pot with guaze and anchor wires

The bonsai pot is fitted with gauze and wire anchors. There is very little science to this.

Bonsai pot with wire anchors – Bottom view

Add some gravel to facilitate drainage.

Bonsai drainage layer

Keep bonsai specimen safe (somewhere)!

Bonsai (Azalea) – note shallow root ball.

Anchor root ball and/or trunk as necessary, add filler dirt as required, water, and position between African Art.

Bonsai with African Tribal Art – Fang, Bwa, Bambara, Kota, Kongo, Kurumba, Igbo, Songye, and Yombe.

Kick back, pop a can, and enjoy the fruits of your labor!!

Bacchanalism, Christianity, the Confusist, and Carnival

Unlike Confucianism which promotes humanism[1], the Confusist has no such restrictions. His role is simply to ask and unmask in equal portion. On the rare occasion however when the Confusist plays the Devil’s Advocate for the Christian right there should be some measure of concern.

That the Christian right in Trinidad & Tobago failed to promote the slightest material opposition to the firestorm of “Bacchanal” which swept the Carnival 2012 celebrations is telling. Where are the defenders of the faith, and more importantly “what exactly do they stand to lose” by specifically speaking out against the concept of a “Bacchanalian” carnival, and educating the partying public to the line that separates a unique cultural festival from borderline hedonism and idolatry. (note: given that Easter celebrations may be similarly linked to the worship of Eostre, a goddess of Germanic paganism, the reluctance may be understandable).

The Catechism of the Catholic Church states: “Idolatry not only refers to false pagan worship…Man commits idolatry whenever he honors and reveres a creature in place of God, whether this be gods or demons (for example satanism), power, pleasure, race, ancestors, the state, money etc.” [2]

 

The song “Bacchanalist” explicitly refers to the freedoms associated with T&T carnivals, as in the catchy lyric, “this foot is mine.., and you can’t tell me what to do”; it  also promotes the 3D concept of Dancing, Drinking, and Debauchery. This is typical of most years, but the difference this year is that the term “Bacchanal” has roots to the Roman God Bacchus…. also known as the Liberator,

“whose wine, music and ecstatic dance frees his followers from self-conscious fear and care, and subverts the oppressive restraints of the powerful.”[3]

Without reaching across the pulpit, one may argue that Trinidadians understand the difference between substance and form. Yet there exist standards, and benchmarks that are sometimes unclear. A hedonist for example does not differentiate between deriving one’s pleasure from serving God or mammon, arguing that “pleasure is the only intrinsic good.”[4]

In times past there was a clear line of demarcation between Christmas, Carnival, and Lent.  While the celebrations have retained historical borders, the spirit and substance of Carnival has infused the Christmas celebrations, and threaten the Lenten season as well. One can ask the question, for example, who is the true alcoholic?

a) One who loves to drink, but is seldom seen drunk in public,

b) One who drinks occasionally but when he does usually ends up drunk,

c) The teetotaler who sacrifices life and limb for the occasional drink (think abstaining from antibiotics during Carnival week).

Point being that there are many flavors of celebration and one should always question the alignment with one’s philosophy, (given that one does indeed have a philosophy (Epicurean, Hedonistic, Christian etc,,) to begin with).

2012 Carnival Revellers/"Bacchanalists"

The problem in a nutshell is that someone needs to take a stance, albeit balanced. The Catholic Church and Christian community doesn’t get to take a “pass on this one”, or defer arguments to the post-Carnival period. Society always needs balance, and guidance. For all the beauty of carnival there are stories of excessive drinking, juvenile stabbings, car accidents, and economic opportunity costs. What one may view as collateral damage is not necessarily the norm. Carnival is not for everyone!

In true Confusist fashion one need not necessarily pay heed to an argument…. one simply requires that the argument be articulated, and that all proponents have their day in the sun…. some people need perspective.

Disclaimer: Carnival 2012 was a blast!!

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[1] http://en.wikipedia.org/wiki/Dionysus

[2] http://en.wikipedia.org/wiki/Hedonism

[3] http://en.wikipedia.org/wiki/Confucianism

[4] http://en.wikipedia.org/wiki/Idolatry

Capitalism, Democracy and Dichotomies.

The general rule of thumb in polite conversation (even in an election year?), is “never bring up race, politics, and religion”.  There is good reason for this since these issues hint at the utility of our past, present, and future circumstance, while apparently offering some measure of keen insight to our understanding of the same. It seems that the layman however remains in an abyss of bewilderment, while in the aggregate political scientists continue unabated to classify hegemonies and flavors of social governance.

In short Capitalism represents the interests of the market economy (think Wall Street, Goldman Sachs).  “There is general agreement that elements of capitalism include private ownership of the means of production, creation of goods or services for profit or income, the accumulation of capital, competitive markets, voluntary exchange and wage labor.”[1]

 Many people use the term “democracy” as shorthand for liberal democracy, which may include elements such as political pluralism; equality before the law; the right to petition elected officials for redress of grievances; due process; civil liberties; human rights; and elements of civil society outside the government.[2]

Several interesting dichotomies were outlined by Francis Fukuyama.[3]

“Middle class people do not necessarily support democracy in principle: like everyone else, they are self-interested actors who want to protect their property and position. In countries such as China and Thailand, many middle-class people feel threatened by the redistributive demands of the poor and lined up in support of authoritarian governments that protect their class interests”.

In the US although “the Tea Party is anti-elitist in its rhetoric, it’s members vote for conservative politicians who serve the interests of precisely those financiers and corporate elites they claim to despise… (reasons being) a deeply embedded belief in equality of opportunity rather than equality of outcome, and the fact that cultural issues, such as abortion and gun rights, crosscut economic ones.”

From a cautionary perspective, “over the last two generations, the mainstream left has followed a social democratic program that centers on the state provision of … pensions, health care, and education… welfare states have become big, bureaucratic, and inflexible… and most important, they are fiscally unsustainable given the aging of populations”.

The real issue lies in the inflexibility inherent in these systems of social governance. A simple example would be to consider the early development of an area rich in natural resources. A capitalist model may offer early gains all around, but with subsequent wealth distribution, and an increase in living standards/education the onus may shift towards increased regulatory control, class segmentation, external market and internal social protections (welfare, progressive tax system). While the ideal model is inflexible the external environment is not. Competition, dwindling resources, and substitutes will place a strain on profits as other areas play catch-up.

“Left to itself, capitalism produced long term aggregate benefits along with great volatility and inequality…”, but what exists today is a hybrid system of capitalism “tempered and limited by the power of the democratic state and often made subservient to the goals of social stability and solidarity, rather than the other way around”.[4]

Yet it is clear that the American system today is no social panacea, since with increased globalization and developments in China (state capitalism), India, and Brazil, the deficiencies of the system are becoming more apparent. These developing nations are reaping the benefits of a global market, being uniquely positioned to take advantage of the increased flow of natural resources, labor, technology, and capital. The American system of the 21^st century  is characterized by the numbing balancing act of their leadership.

“Many people currently admire the Chinese system not just for its economic record but also because it can make large, complex decisions quickly, compared with the agonizing policy paralysis that has struck both the US and Europe…”[5]

While Democrats and Republicans fight (think stagnate), over who gets the bone the irony is that by the time the smoke clears the “bone” will be resting comfortably in an upscale Shenzhen suburb, or rocking in downtown Sao Paulo.

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[1] http://en.wikipedia.org/wiki/Capitalism

[2] http://en.wikipedia.org/wiki/Democracy

[3] The Future of History, Francis Fukuyama ; Foreign Affairs, Jan/Feb 2012, vol 91 #1 p.53

[4] Making Modernity Work: The reconciliation of Capitalism and Democracy, Gideon Rose ; Foreign Affairs, Jan/Feb 2012, vol 91 #1  p.3

[5] The Future of History, Francis Fukuyama ; Foreign Affairs, Jan/Feb 2012, vol 91 #1 p.57

Democracy, Negro Spirituals, & Roland Martin

Gay Tagging police and Roland Martin are going to develop a made for TV mutual admiration sideshow….. violence against gays (especially kids) is a serious issue, but there is a fuzzy area where overreach comes into question…. this may be close to one of them ….. or at the very least there should be a mulligan of sorts for a stupid play, but we are at the cusp of morphing into a zero tolerance society where any reference to violence ends in (u guessed it) punishment, with the attendant innocent victims, and missed opportunities for real dialog.

When Roland Martin tweeted  “If a dude at your Super Bowl party is hyped about David Beckham’s H&M underwear ad, smack the ish out of him.”[1] during SuperBowl XLVI, GLAAD – Gay and Lesbian Alliance Against Defamation said the remark advocated violence against gays. CNN subsequently placed him under suspension.

If Giselle Bundchen (wife of Tom Brady), made a Victoria Secrets ad sans wings, and the same comment was made with reference to married men, the tweet would not even have been a footnote ….. anywhere in cyberspace.

The question begs to be asked…. who exactly died and made GLAAD the new keepers of the Kark Rove playbook for connecting the gay dots. Even if one stretched the comment to include gays it seems that there is sufficient reasonable doubt that they were not the only possible target segment. David Beckham has enough of a rabid soccer following, and female audience (think jealous male), to warrant the remark, and if that were not enough it also brings to question whether or not another ‘straight’ guy can admire a male physique without being labeled “gay”…. which would put GLAAD in the unenviable spot of ‘gay tagging’ most guys who buy “Muscle and Fitness”, and “Men’s Health” magazines…. as Wendy Williams would say, “How U doing”.

That was actually the less SERIOUS part (did anyone catch that if I used “funny” instead of “less serious”, then GLAAD could come after me as well)…. It gets a lot tougher from here on in, but there are two decent points.

Martin Luther King Jr. (E1)

First, the Negro Spirituals were a fascinating part of the culture of passive resistance adopted during slavery. The admirable takeaway is that even under the worse of times the African American spirit has endured and found ways to thrive, prosper, and survive. This is no small feat, and though some point to the welfare system as being a bedrock for African American advancement, the fact is that the African American came out of slavery with nothing more positive than the scars on his/her back. Welfare, as much as a progressive tax system, acting at both ends of the economic continuum, stabilizes the economy through good and bad periods. (Society benefits, and of the 40 million Americans in poverty, approximately 10 million are African American and 20 million are White.)[2] These processes are crucial programs in linking, and tempering the needs of a capitalist system with a liberal democratic system. This is the umbrella under which American society provides recourse for the minorities, but a working democracy of this scale is as undefined, unmanaged, and untested as any other ideology in history. It is imperative that minorities continue to be unbiased supporters, and advocates for the clear, and unequivocal development of individual rights.

Through the (say) two hundred years of American slavery (1865), and the 100 more years to the civil rights movement of the 1960s it seems odd that any African American has not learned the lesson that he has not earned the right to offend ANYONE, (although some groups have earned the right to fire everyone, or be recognized as sovereign entities[3]). After arguably being subjected to the worst example of human degradation, evil, and humiliation, devised by a society of any life form known to man, the empathy for marginalized groups, and minorities should be embedded in the DNA of the black diaspora everywhere. If anything, in an ideal world we should all aspire to be drum majors “for justice, peace and righteousness,”.[4]

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[1] http://www.newsday.com/news/cnn-suspends-martin-for-offensive-comments-1.3514394

[2] http://sm76626.wordpress.com/2010/09/16/re-framing-the-african-american-poverty-picture/

[3] http://www.narf.org/pubs/misc/faqs.html

[4] http://www.washingtonpost.com/opinions/mlk-memorials-drum-major-quote-will-be-corrected-interior-secretary-says/2012/01/13/gIQAnjYvwP_story.html

[E1] Photo Credit – Nikitta Mullings

VNRP, NPJN, and Per Plurima Plura

Of  all the varied Cultural  Grails of  American Capitalism, none is more poignant, and consistently heartbreaking, than watching the elusive quest of “e pluribus, unum” morph into “per plurima, plura”.

Many African tribes have used initiation through “secret” societies as a cultural tool in developing a Value, Norm, Ritual, and Punishment system. This system however runs into differences due to scale, environment, wealth, and religious differences. In a nutshell therefore, after some analysis, one can only surmise that “e pluribus, unum” can only really succeed on a psychological level where the following (somewhat adjusted), popular quote holds,

“We hold this truth to be self-evident, that all men are created equal”…

Beyond this simple phrase one may easily disenfranchise atheists, homosexuals, and /or agnostics.  We may be reaching for too much, and it never worked in the fable titled “the dog and the bone”. In this story a dog with a bone in his mouth, caught a glimpse of his reflection in the water. In an attempt to get what he perceived to be the bigger bone he lost the very bone he possessed!!

But I digress…. I came across the amazing procession of the Filipino religious procession of the Black Nazarene ….. an extreme example of a culture dialed in to a VNRP system.

E1 The Black Nazarene

The Black Nazarene, known to devotees in Spanish as Nuestro Padre Jesús Nazareno (abbreviated as NPJN, Filipino: Mahal na Itim na Nazareno, English: Our Father Jesus Nazarene) is a life-sized, dark-coloured, wooden sculpture of Jesus Christ carrying the cross, believed to be miraculous by many Filipino Catholics. Originally fair or light-complexioned, it turned dark after it was exposed to fire on its arrival from Mexico. The image is currently in the Minor Basilica of the Black Nazarene in Quiapo, Manila, Philippines, where it is venerated with the weekly Friday Novena Masses and several annual processions. The most famous of these is on January 9, celebrating its transfer (Traslación) and enshrinement in the Basilica, and is attended by several million devotees.^[1]

E2 The Black Nazarene Procession 2012

 

 

[1] http://en.wikipedia.org/wiki/Black_Nazarene

E1 http://en.wikipedia.org/wiki/Black_Nazarene

E2 (AP Photo/Aaron Favila) 010912

Collector’s Log : Star Date 12/07/11 3:00am

I purchased a BandSaw in the summer of 2011; actually I purchased a couple (both used), just a day apart. The first was a neat little Delta 1/5 HP piece of delicate machinery, a woodworking dilettante as it were, which I quickly figured was simply a life-lesson in bad spend. The second (at half the price of the first) is a Sears 1HP pugilist which has proven it can go the distance, while at the same time not requiring a PHD thesis to understand. The more astute craigslist reader would recognize the implication of referring to one saw using ‘was’ versus ‘is’.

The first eureka moment was being jolted awake with the realization that I could possibly create the mounting bases which I absolutely admire, (say eight degree bevel), by using the tilt head capability on the band saw. Now, while this leap of architectural creativity may seem miniscule to some, one should keep in mind that my workaround was to have a straight edge base with a beveled top edge, (yes, I had purchased a router with attendant tips). This is where the Mangbetu came in.

Mangbetu : Off-center beveled,mount

Having received several pieces of African Tribal Art and Statuary the prior week, it seemed strange that two pieces were (disconcertingly) not centered. My first idea of course was to cut (surgical gene, using the newly “discovered” technique) the offending side of the mount, sand, repaint, and gloss. Unfortunately the piece would then lose some character. The base itself showed some age, and wear, which I preferred to retain. The next option was to move the mounting pin a half-inch to the right, a simple but effective alternative. Truth be told I would have cut the base, but there are rules when living in an apartment building, and revving up the band saw at 3:30 am is never a good idea.

Mangbetu Statue : Female

Fortunately I did spend some time looking over, and cleaning the Mangbetu. I discovered a couple filled-in spots, which were fine, not detracting from the general appearance. What was surprising was that I began to tick off a couple “art appreciation” points. To be brief, the feet, calves, and legs are thick in the cubist style, nice mature figure and stomach, broadening of the upper arms and shoulders, thick neck, contoured chin, proud uplifted heaven directed stance. The other main observation was that most of the extensive Mangbetu scarification was cut or “grooved” versus keloid “raised”, (see Dengese). From the following description this is a painful process.

In the Bamileke country, in southern Cameroun, the artist uses three instruments: a long iron needle, a knife with a wooden handle and a curved blade, and a triangularly shaped native razor. The design is first traced lightly with the knife, then touched up with the razor or needle; the needle is inserted into the marked area of the skin to raise it, and the necessary amount of flesh is then cut away with the razor.

6:45am time to get moving.

Ethnologists, Exasperation, and Epa

While Collecting African Tribal Art one comes across the herculean exploits of the Epa masqueraders. The substructure of the mask is a grotesque form consisting of bulging eyes, and features. The superstructure conveys different motifs and can be in stark contrast to the janus type support.

In the late 1970s J. Oyo indicated that there was substantial variation in the form and function of various Yoruba masquerades. The main ones identified were as follows,

• Egungun, which could be ancestral, or entertainment based, and found among Oyo Yoruba groups.
• Agemo, Agbo, and Ekine which are found among the Ijebu,
• Gelede, found in the Egbado,
• and Epa, found mostly in the Ekiti region.[1]

During the week ending 120311 we added the first EPA mask (shown below), to the collection. The mask is approximately 50″ high, over 60lbs, and displays a dog with pup, grasping a goat, while having a hen on his back. The mask conveys fertility, and caring, while at the same time covering all the sacrificial bases normally associated with Epa related deities.

Epa Mask

The names of the headpieces, as well as the names of individual masquerades, are based on the sculptural motifs on the superstructures of the headpieces. These motifs include mothers with children which are connected with the Yoruba’s desire for plentiful issue; warrior motifs which reflect the wars waged against the Ekiti and Igbomina in the past; and motifs based on Qsanyin, the god of medicine; these emphasise another attribute of this group of masquerades as giver of physical and spiritual health, (J. Ojo 1978)

 

E1 - Epa Mother_Child motif

According to J. D. Clarke, the celebrations of the Ora people are somewhat different. In this instance of the celebration, Epa is believed to have been a great craver, who is a principal Orisha of the Ora people, and who watched over the fortunes of the community. This to some extent explains the arrav of carved and painted masks which are put on display during the festival.

E2 - Epa Oloko mask, Bamgboye, 1930

Some of the masks are four feet high and two feet broad. The principal mask is called Oloko (lit. “he who has the farm”) and represents Ekun, the Leopard, shown as an animal jumping upon the back of another animal. The mask next in importance is Agbo, the Ram, followed by Aja, the Dog. Olomoyeye, the Mother of Children, a mask representing a woman seated, surrounded by many children, and Ologun, the Warrior, a man on horseback also surrounded by children, are two other important masks. The majority of the smaller masks depict rams with long horns, or dogs with long tails.[2]

 

One distinct difference was that the festival witnessed by Clarke (1944), involved tests of manhood and strength, demonstrated by wearers of the Epa masks jumping on a mound approximately three feet high. Ojo (1978) also disputed the weights of the mask as not exceeding sixty pounds.

E3 - Epa Jagunjagun mask, Warrior motif

Yet another perspective is provided from the Opada people in Egbe, where the Epa festival is celebrated to commune with their deity.

The Epa day is preceded by a seventeen day notice to the entire community, the notice affording time to re-establish the legitimacy, and legality of the Epa festival for that year. An announcer, who is also a clan member goes about with his agogo (local bell) every evening to remind people about the great festival on the way.

    The worshippers build a statue to symbolize the Epa deity. On the day of the celebration, the image is carried by a designated member to Irele (Shrine) of the Epa. The Shrine is at the forest of Epa situated at the outskirt of the town. The Opada clan, (the custodian) of Epa is comprised of four sub-groups, each of which possesses its own statue for Epa. At the Epa forest, each presents its image to appease the deity with different animal sacrifices.

S/N	Sub-Clan Name	Name of Epa Statue	Animal Sacrifice
1	Idare	Ajigbopon	Cock
2	Abude	Somlao	Goat
3	Irokoo	Awojagbinrin	Dog
4	Oke Oba for Oba Opada	Olomoyeye	Goat

 

The author concludes that the festival provides more ample opportunities of appreciating the culture, since the value judgement of the participants for their culture is rekindled, re-orientated, and re-solidified. This is important in the face of the gradual erosion of the cultural values by westernization, actualized through education, technology, and religion (Christianity, and Islam).[3]

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[1] http://www.jstor.org/stable/2801941 The Symbolism and Significance of Epa-Type Masquerade, 1978, J.R.O. Oyo, pg.456.

[2] http://www.jstor.org/stable/2844297  Three Yoruba Fertility Ceremonies, 1944, J. D. Clarke.Three

[3] http://www.unilorin.edu.ng/publications/balogun/Doc1.pdf  Okun Orature: The Socio-Cultural relevance of ‘Agiri’ and Epa Festivals, 2007, Jide Balogun.

E1 http://www.jstor.org/stable/40793609  A Yoruba Epa Mask, 1997, Fasiku Alaye

E2 Yoruba, Sculpture of West Africa, W. Fagg et al, pg. 21

E3 Yoruba, Sculpture of West Africa, W. Fagg et al, pg. 21

Five things one should know about the Mangbetu

The statuary of the Mangbetu tribe is outstanding if only from the questions they generate, and their unique looks, incorporating full body scarification, and aspects of head elongation. On a personal note Collecting African Tribal Art goes beyond simply hoarding, and trading, In this case, the piece below led to research which introduced me to the music of Nina Simone, her life story, her contribution to the civil rights movement, and her commitment to developing her musical ability.

Mangbetu Statuary (AplusAfricanArt.com)

Location

The Mangbetu are located in the northeast area of the Democratic Republic of the Congo.

Head Elongation

The Mangbetu had a distinctive look and this was partly due to their elongated heads. At birth the heads of  babies’  were tightly wrapped with cloth in order to give their heads the streamlined look. The practice began dying out in the 1950s with the arrival of more Europeans and westernization. Because of this distinctive look, it is easy to recognize Mangbetu figures in African art. [1] Cranial deformation may have played a key role in Egyptian and Mayan societies. Queen Nefertiti is often depicted with what may be an elongated skull, as is King Tutankhamen.

Nina Simone Rocked the Mangbetu Hairstyle [3]

Mangbetu Hairstyle 

“]

Mangbetu Hairstyle [E1

 Language 

The Mangbetu language is phonetically distinct from other languages in that it possesses both a voiced and a voiceless bilabial trill. [4]

Music

The Mangbetu have a good reputation for the quality of their art, and music (see for example the Mangbetu harp).

[1] http://en.wikipedia.org/Mangbetu_people

[2] http://en.wikipedia.org/wiki/Artificial_cranial_deformation

[3] http://en.wikipedia.org/wiki/Nina_Simone

[E1] http://lamutamu.com/?s=mangbetu

[4] http://en.wikipedia.org/wiki/Mangbetu_people

Hating on Yombe

I  have a disturbing love/hate thing going on with Yombe maternity figures, and to a lesser extent Songye fetish figures.  This probably started in 2010 when I photographed a “phemba” at the Brooklyn Museum, and in a flash I was hooked.

Yombe Maternity Figure : Brooklyn Museum, NY

Tribal African Art doesn’t get more beautiful than these pieces, and collecting really has it’s own rewards. I guess at first glance it might be hard to relate to the filed teeth and all, but there is a deep spirituality associated with the concepts of birth and death that is uniquely handled by the Yombe!

Yombe maternity groups, called phemba, were used in association with women’s cults. While little is known about the meaning of different phemba iconographies, two main variants can be identified: a cross-legged woman with a “lifeless” infant on her lap and a cross-legged, kneeling or crouching woman with a living infant.[1]

Yombe Maternity Figure: Sotheby's 05/11

The phemba shown above was in the collection of Robert Rubin (acquired in 1984), and sold at a Sotheby’s auction (05/11), in NY for $US1.87 mil.

The frustration of trying to find one (read as cheap), pretty much covers the “hate” side of the equation. Maybe it was the Red Bull, followed by a cappuccino mix, but at auction time week ending 11/11/11, I was pretty much as primed to shed some cheese as Imelda Marcos in a Louboutin sale. The phemba which I could not afford, but which I purchased anyway is shown below.

Yombe Maternity Figure

One of the fascinating aspects of the sculpture is the facial expression, and the impression of restraint, and strength, shown alongside the gentle cradling of the infant’s head. These figures possibly are connected with mpemba, a women’s cult said to have been founded by a famous midwife (circa 1770), and concerned with fertility and the treatment of infertility. They are popular among the Kongo peoples of western DRC (formerly  Zaire), especially among the Yombe.

The figure shown, illustrates a person of high rank in society, as testified by her cross-legged pose on a pedestal and her many body adornments. The chiseled teeth, the corded-firm breasts, the close fitting “mpu” hat, and especially the raised scarification marks indicate ideals of beauty and perfection. The double bracelets around her upper arms imitate protective charms called “nsunga”; made of plaited or braided raffia fibers, they are worn by religious experts and by ill people as a cure.[2]

Yombe Scarification/Cicatrisation

Meant to stimulate sexual pleasure, the scars were considered both beautiful and erotic, but they show the strength, nature, and character of the women as well.

During their ritual use, the surfaces of the figures were rubbed with a reddish mixture of oil and camwood powder, both a cosmetic and a sign of mediation. In Yombe thought the color red indicates transitional conditions such as death and birth. The fact that some mother-and-child figures hold or carry what appears to be a dead baby alludes to the close interrelationship in Kongo beliefs between the spirit world and the world of the living.[3]

Another perspective is as follows,

Mother and child figure represents the female ancestor taking care of her descendants.This commemorative figure would have been used to honor the maternal spirit who brings prosperity and fertility. Among the Kongo people, the woman is considered as the chief of the family. Thus, the female ancestor is the guarantor of the fecundity and continuity of the clan or family. Such sculptures would be kept on a family or local shrine where she would be receive sacrifices and offerings.[4]

[1] http://m.sothebys.com/en/notes.html/2010/the-robert-rubin-collection-of-african-art-n08779/catalogue/lot_159663830

[2] http://www.randafricanart.com/Yombe_maternity_figure.html

[3] http://www.randafricanart.com/Yombe_maternity_figure.html

[4] http://www.africadirect.com/productsdesc.php?ID=51182

Saving Face, Losing Grace

On November  9^th 2011 Penn State fired the University President, and Joe Paterno  (football coach). The sins of omission[1] (not doing what we should have), must be a dreadful cross to bear, when a rampaging pedophile is allowed to continue his predatory behavior unabated. These men placed the “public image” of an organization ahead of the safety of potential victims, and ironically have served to forever associate the reputation of the institution with a backdrop of incredible bad judgment, and selfish self-preservation. Happy Valley will never be the same.

As a young man I heard stories about a priest who abused young boys in a remote Caribbean village. My first question was, “Why didn’t the villagers raze the church?”.  The priest himself fled to another parish, a move that later became understood as the norm, or modus operandi for the Catholic Church.  Thinking as a parent, my second response would have been to call the police!

As a young teenager, a teacher targeted several of my classmates.  At the time the daring escapes made for wild speculation.  The teacher was reported but while he was removed from teaching our particular class, he was transferred to a younger class. In hindsight the lack of a zero tolerance policy inevitably led to tragic consequences.

What does it say when the leaders of schools, and church, arguably the bastions of our value systems, possess little or no ability to sift through seemingly clear deviations from legal, or humane behavior.  These episodes hit hard at the core of our societies, reflecting degenerate behaviors, but predators of children don’t get free passes. Silence isn’t always golden, and sometimes simply signifies complicity.

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[1] http://www.aconqueringfaith.net/2007/01/sins-of-omission-and-commission.html