Result of the research : 'area'
The Luba
The Luba Empire was founded in 1585, in the depression of the Upemba by King Kongholo, his nephew and successor Llunga Kalala, enlarges rapidly until the kingdom territory on the left bank of the River Lualaba. At the height of the kingdom more than a million people live in tribes, various paid tribute to King Luba. At the end of XIX with DVANCED Ovimbudu of Angola and the raids of slave traders Islamic empire s'affiblit and collapsed when the Belgian colonists arrived.
The economy lm'empire Luba came from payment of tribute and redistribution of resources from agriculture, fishing and hunting, and mining.
Luba artists have created many objects related to the activity of the court, the prestige objects were usually decorated with female figures everywhere in Luba art. Because of the huge area covered by the empire there are wide variations in the corpus stylistic art Luba.
Masks:
Luba masks rare, are found mainly in the eastern part of the empire. One type of mask Luba, very similar to the masks of kifwebe Songye but has more rounded features. There are very few zoomorphic masks.
Statues:
Luba artists have sculpted female statues standing or kneeling Mboko called, cleverly taking a cut, and who served during the ceremonies of divination. The statues stand uncommon, and probably representing the forest spirits or ancestors are covered with a
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Linguistically, the Songye form part of the Luba, world, itself part of the Bantu group. Indeed there is a century old inter relation between the Songye and Luba, and they therefore share many cultural traits. Some art forms are part of this, shared heritage, according to the oral tradition the founding chieftains of the first luba kingdom, were of songye origins, and it is the Songye who introduced the idea of social stratification to the Luba and consequently the first luba chieftains are said to be of Songye Ancestry.
ENVIRONMENT
The Songye used to live in a forest environment till the end of the first half of the second millennium. Slowly their habitat became more savannah-like. We can still find traces of this former forest habitat in some of the art they produce. For example the costume worn with the Kifwebe mask must be entirely made from products originating in the forest from such as bark, pelts fibers etc. Today the Songye mainly live in the savannah but pockets of forest remain in their territory.
The Songye occupy a very large area in the north of the southeastern quadrant of the republic democratic of Congo.
Due to the vastness of the songye territory, it is obvious that regional stylistic, iconic and typological, exist in the ritual art produced. Some of these are the result of cross influences with their immediate neighbors.
NEIGHBORS
To the North of the Songye territory, live the Sungu, Tetela, the western Kusu. In the northwest we will find a few luba chiefdoms. To the west the Luntu, Luba – kassaï Kete and Binji peoples resides; one can even find pockets of Chokwe people in the southwest of Songye territory. To the south of the Songye we find a variety of luba speacking, polities, the same is true, for eastern frontier where in addition to the eastern kusu, we find Luba, Hemba, Kunda, Lumbu and Buyu people. Judging from their
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Guro
Living among the Baule and Yaure west, the Malinke north and south wé and Bete. The Guro live in an area covered by savannah and forest. They migrated from the north during the XVI and is now number two hundred thousand, they were called but when Kweni were colonized between 1906 and 1912 the French invaders, gave them the name of Guro. Guro villages consist of round houses in the north and rectangular in the south. Each village is governed by a council of elders, representing each family, and secret societies. The Guru mainly grow cotton, rice, coffee and cocoa, men and women involved clearing plantations.
The Guro Art is an art and elegant masks consists mainly of elongated figures with a concave profile and almond eyes.
Masks:
Different types of masks can be noticed. In the western part of the country Guro masks have a pointed chin, a protruding mouth, almond-shaped eyes bulging and a high forehead sometimes decorated with scarification. They have an apotropaic function but are also worn by executioners during executions.
The southern style is influenced by that of the neighboring tribe, the Bete. Their masks are identifiable, thanks to their more naturalistic features, their scars on his forehead, triangular noses and eyes surrounded by incised scarification, they are sometimes called masks Guro-Bete
Another type of mask found in this region, has a bulging forehead, a snub nose
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Dan
In the also known under the name of Yacub, living in western Côte d'Ivoire and Liberia, in a wooded area south and covered by savannah in the north. At 350000 they live on cocoa cultivation of rice and cassava. Before that secret societies do not unite around the beginning of the century, Dan lived in autonomous villages, headed by a chief elected for its wealth and social position.
Nowadays society Leopard plays a major role in the lives of Dan: Candidates for initiation must pass a period of isolation in the forest three to four months. The dances are known for their festivals which were originally village ceremonies but who today are rather aimed at tourists during these holidays appear dancers often perched on stilts.
Masks:
Dan masks are characterized by a concave face, pointed chin a protruding mouth, high forehead and are often covered with a rich brown patina, masks of similar types exist throughout the country Dan, but some stylistic variations, can be observed. For example: the masks of the north dan often have delicate features, a high forehead smooth eye in the middle of the face and a very smooth patina obtained by immersing the mask in a mud bath. The masks of southern Dan Rather, protruding features and a grainy patina achieved by application of plant pigments.
Different types of masks exist and Dan each have a specific function.
Deangle the mask is characterized by a front line separated by a median of almond eyes, sometimes covered with kaolin, is worn
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Arts of Africa first Black Arts Spring 1981 No. 77
When we examine the significance of an African mask, we do not seek to know what the "message" it provides, by virtue of some essential notion of disguise and by his presence, but rather what kind of continuum it belongs. The masks are at the confluence of pictorial traditions, oral and functional none appears (under secular unable to recognize the subjects and even less discernible. The understanding of pictorial code used requires not only a review but a review of developed components as needed through the original context. Let us offer an example of the image with respect to the buffalo in the region of Zaire Kwango-Kwilu South West (1).
Synceros caffer, the largest of African cattle is a massive animal, black, cropped hair, measuring 1.50 m at the shoulder and weighing nearly a ton (900 kg.) (Fig. 1). Its heavy horns have a spacing of one meter, are curved downward and inward and form large lumps to their bases. This animal, originally occupied the central, eastern and southern Africa, frequenting the open plains, open woods and river beds and marshes bordered by reeds. Commonly preview herds of a dozen to a hundred heads, he used to graze and graze the early morning and again at dusk, seeking shade during the hottest hours but sometimes moving at night . Females do not carry a calf for about eleven months.
Considered peaceful, was injured when he can become, for hunters, the most dangerous animal of any big game on the continent (Fig. 2). He is known for his
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The group Ashanti are one of the ethnic groups of all Akan in Ghana.
They speak Twi is a dialect of Akan belonging to the Kwa group of languages.
Flag of the Ashanti
Geographical
Empire Asante in Ghana
Asante federation grows in the thirteenth century. Kumasi is the capital . In the nineteenth century, the civilization reached its peak and occupies nearly 70% of modern Ghana.
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Cabinet of curiosities
"Musei Wormiani Historia", the frontispiece from the Museum Wormianum depicting Ole Worm's cabinet of curiosities.A Cabinet of curiosities was an encyclopedic collection in Renaissance Europe of types of objects whose categorical boundaries were yet to be defined. Modern terminology would categorize the objects included as belonging to natural history (sometimes faked), geology, ethnography, archaeology, religious or historical relics, works of art (including cabinet paintings) and antiquities. "The Kunstkammer was regarded as a microcosm or theater of the world, and a memory theater. The Kunstkammer conveyed symbolically the patron's control of the world through its indoor, microscopic reproduction." Of Charles I of England's collection, Peter Thomas has succinctly stated, "The Kunstkabinett itself was a form of propaganda"[2] Besides the most famous, best documented cabinets of rulers and aristocrats, members of the merchant class and early practitioners of science in Europe, formed collections that were precursors to museums. They were also known by various names such as Cabinet of Wonder, and in German Kunstkammer or Wunderkammer (wonder-room). History
The term cabinet originally described a room rather than a piece of furniture. The classic style of cabinet of curiosities emerged in the sixteenth century, although more rudimentary collections had existed earlier. The Kunstkammer of Rudolf II, Holy Roman Emperor (ruled 1576-1612), housed in the Hradschin at Prague was unrivalled north of the Alps; it provided a solace and retreat for contemplation that also served to demonstrate his imperial magnificence and power in symbolic arrangement of their display, ceremoniously presented to visiting diplomats and magnates. Rudolf's uncle, Ferdinand II, Archduke of Austria also had a collection, with a special emphasis on paintings of people with interesting deformities, which remains
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Who are the Baule?
About three million people living mainly in central Ivory Coast are defined as Baule. Yet after a closer study it semblairaient these men identify with villages or village clusters (ranging from 4 to 12) as an ethnic group. although the Baule ethnic reality remains msytérieuse can not be denying the existence of a style Baule. artists who use this style talk Baule and abroad their art is known as Baule for over a century.
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STRENGTH AND MEASUREMENT
The discovery of "primitive art": an art of strength
Shapes and shape functions
Deities and ancestors
The living wood
Force and Measurement
Develop an aesthetic of black Africa is seen as a risky business in many ways. Is it legitimate to isolate these objects, that today we call art, the general framework of their relations and their cultural constraints? Can we submit to a test that has never existed in the minds of their creators? And can we finally see in this art - if we 'take on this term - a uniform phenomenon, despite the wide variety of both regional and local styles we offer this huge continent, following lengthy Historical developments often poorly understood? Finally, remember that this approach excludes large regions, including Africa white, that is to say the Mediterranean area with its ancient history, the eastern and southern Africa whose pastoral peoples have given rise to cultures almost without images, and finally these hunting societies, which, even in our time have not passed the stage of evolution of prehistoric rock paintings which are the main evidence of an artistic production that appears at various points the continent. Similarly, we must exclude from our contribution to the aesthetics of black African art the old feudal societies, including Benin. Our discussion is therefore limited to large areas farmers, the true cradle of
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AFRICAN SCULPTURE
Introduction
Context of African sculpture
Places of traditional African sculpture
Canons of African sculpture
Techniques and creative
Aesthetic
Role of African sculpture in the middle
Universal impact of African sculpture
Bibliographic
Introduction
Never has been written about as much ink as traditional African sculpture. Ever, despite all attempts, the man has managed to evacuate his mental field, much less its history, that is to say of his encounter with the other. It has been a cornerstone to measure the "civilization" of the black man and his ability to create capacity variously appreciated throughout history until early this century, cubism helping, the unanimously begins to make the exceptional nature of African sculpture that was always confused with African art which it is a party, probably the most important, if one were to judge solely by the number Parts created that we have reached.
Context of African sculpture
We can talk about African sculpture in isolation from the rest of the arts of Africa south of Sahara. Every word in this area is responsible not only meaningless but history, and if we chose the term "African art" is to fully assume all we have inherited from the past in
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Study on the sacred
Introduction
The sacred: the real paradigm
The flaw in the anthropological research of the sacred
The position of the African researcher
The inconsistency of the true-false paradigm of the irrational
The crucial importance of the event
Ancestor worship: in search of a definition
The premier event: the phenomenon agrarian
Biological Bases
The neurobiological underpinnings
Astronomical Foundations
Conclusion
Bibliography
Introduction
Welcome to this site dedicated to refuting the paradigm of the irrational use explicit about the facts of sacred archaic or traditional societies, and especially African societies.
As a member of these societies, the systematic use of the irrational as ultimate explanation of these facts is offensive and we might seem a lack of rigor in research.
In the approach to ethnology-anthropology there is always explicitly or implicitly begging the question that traditional societies through their culture could not produce something intellectually coherent. This profession of faith explains the systematic irrationality as an explanation of the ultimate sacred facts.
By irrational, what is heard is indeed something wrong, incoherent, that defies logic, in
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THE WAY OF THE AFRICAN RENAISSANCE
Text from the "diplomatic world" in October 1998
In economic terms, Africa figure of poor and marginalized continent. Since the end of the Cold War, it appears as an area that declassified no longer a geopolitical and diplomatic challenge for the major powers. Outside of emergencies that require humanitarian intervention, nobody is really interested in the fate of 700 million men and women who live in this part of the world. "Bankruptcy of development"? "Retard"? Or, rather, strength of African societies, refusing to be trapped neoliberal, and the emergence of alternatives to the Western model of development?
Few studies of the continent really leave room for hope: it keeps repeating that it "Africa sinks" and becomes "a repository of humanity's ills." The image of a "continent wrecked," repeated ad nauseam, seems to summarize all the perceptions of Africa that tend to be synonymous with poverty, corruption and fraud would be the home of violence, conflict and genocide. Images are projected onto Apocalypse "an impoverished Africa in the spiral of conflict." In the late twentieth century, "no continent offers such a spectacle of desolation, war and famine as Africa. (...) Slowly, the place is going to drift. "
The paradigm of "bankruptcy" is the same analytical framework of economic and social
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Culture
Culture (from the Latin cultura stemming from colere, meaning "to cultivate")[1] is a term that has different meanings. For example, in 1952, Alfred Kroeber and Clyde Kluckhohn compiled a list of 164 definitions of "culture" in Culture: A Critical Review of Concepts and Definitions. However, the word "culture" is most commonly used in three basic senses:
* excellence of taste in the fine arts and humanities, also known as high culture
* an integrated pattern of human knowledge, belief, and behavior that depends upon the capacity for symbolic thought and social learning
* the set of shared attitudes, values, goals, and practices that characterizes an institution, organization or group.
When the concept first emerged in eighteenth- and nineteenth-century Europe, it connoted a process of cultivation or improvement, as in agriculture or horticulture. In the nineteenth century, it came to refer first to the betterment or refinement of the individual, especially through education, and then to the fulfillment of national aspirations or ideals. In the mid-nineteenth century, some scientists used the term "culture" to refer to a universal human capacity.
In the twentieth century, "culture" emerged as a concept central to anthropology, encompassing all human phenomena that are not purely results of human genetics.
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African art
African art constitutes one of the most diverse legacies on earth. Though many casual observers tend to generalize "traditional" African art, the continent is full of peoples, societies, and civilizations, each with a unique visual special culture. The definition also includes the art of the African Diasporas, such as the art of African Americans. Despite this diversity, there are some unifying artistic themes when considering the totality of the visual culture from the continent of Africa.
* Emphasis on the human figure: The human figure has always been a the primary subject matter for most African art, and this emphasis even influenced certain European traditions. For example in the fifteenth century Portugal traded with the Sapi culture near the Ivory Coast in West Africa, who created elaborate ivory saltcellars that were hybrids of African and European designs, most notably in the addition of the human figure (the human figure typically did not appear in Portuguese saltcellars). The human figure may symbolize the living or the dead, may reference chiefs, dancers, or various trades such as drummers or hunters, or even may be an anthropomorphic representation of a god or have other votive function. Another common theme is the inter-morphosis of human and animal.
Yoruba bronze head sculpture, Ife, Nigeria c. 12th century A.D.
* Visual abstraction: African artworks tend to favor visual abstraction over naturalistic representation. This is because many African artworks generalize stylistic norms. Ancient Egyptian art, also usually thought of as naturalistically depictive, makes use of highly abstracted and regimented visual canons, especially in painting, as well as the use of different colors to represent the qualities and characteristics of an individual being depicted.
* Emphasis on sculpture: African artists
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Masks
The viewing of masks is often restricted to certain peoples or places,
even when used in performance, or masquerade. African masks manifest
spirits of ancestors or nature as well as characters that are spiritual
and social forces. During a masquerade, which is performed during
ceremonial occasions such as agricultural, initiation, leadership and
funerary rites, the mask becomes the otherworld being. When collected
by Western cultures, masks are often displayed without their costume
ensemble and lack the words, music and movement, or dance, that are
integral to the context of African masquerades.
Visually, masks are often a combination of human and animal traits.
They can be made of wood, natural or man-made fibers, cloth and animal
skin. Masks are usually worn with costumes and can, to some extent, be
categorized by form, which includes face masks, crest masks, cap masks,
helmet masks, shoulder masks, and fiber and body masks. Maskettes,
which are shaped like masks, are smaller and are not worn on or over
the face. They may be worn on an individual’s arm or hip or hung on a
fence or other structure near the performance area.
Sculpture
The cultures of Africa have created a world-renowned tradition of
three-dimensional and relief sculpture. Everyday and ceremonial works
of great delicacy and surface detail are fashioned by artists using
carving, modeling, smithing and casting techniques. Masks, figures,
musical instruments, containers, furniture, tools and equipment are all
part of the sculptor’s repertoire.
The human figure is perhaps the most prominent sculptural form in
Africa, as it has been for millennia. Male and female images in wood,
ivory, bone, stone, earth, fired clay, iron and copper alloy embody
cultural values, depict the ideal and represent spirits, ancestors and
deities. Used in a broad range of contexts--initiation, healing,
divination,
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What a body?
I have a body good to me, it seems, and that's because I'm me. I count among my properties and pretend to carry him on my full sovereignty. I think therefore unique and independent. But it is an illusion because there is no human society where it is believed that the body is worth by itself. Every body is created, not only by their fathers and mothers. It is not made by one who has it, but by others. No more in New Guinea, the Amazon or Africa than in Western Europe, it is thought as a thing. Instead, it is the particular form of relationship with the otherness that constitutes the person. Depending on the perspective of comparative anthropology adopted here is that other, respectively, the other sex, animal species, the dead or the divine (secularized in the modern age, in the teleology of living). Yes, my body is what reminds me that I find myself in a world populated by example, ancestors, gods, enemies or people of the opposite sex. My body really mine? It is he who I do not belong, I is not alone and that my destiny is to live in society.
Description
224 pages 24 x 26 cm
240 color illustrations
1 map
retail price: 45 €
isbn 2-915133-17-4
Co-published Branly / Flammarion
curator
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Ciwara
African chimeras
Masks, headdresses Ciwara are among the better known pieces of African art. Incomparable masterpieces cultures Bamana (Mali) and Senufo (Mali, Côte d'Ivoire), enigmatic and emblematic symbols of African art, clichés abound when talking about these famous head crests. There are few so-called traditional African sculptures which have aroused so much admiration from fans and collectors. This catalog is intended to fill this gap and provide a scientific focus on the subject. He cites the permeability of borders and artistic use of such objects do not come out only during agricultural rites but on several occasions during the year (entertainment, important ceremonies such as funerals, fight against bites snake, ...). It also highlights the richness of the museum, unique in international collections, with his fifty-five masks reproduced at the end of the book.
Description
96 pages format 20 x 26 cm
70 illustrations and 55 photos to the catalog raisonné
Maps
retail price: 25 €
isbn 2-915133-15-8 / 88-7439-318-0
Co-published Branly / 5 Continents
curator
Lorenz Homberger, Deputy Director of the Museum Rietberg, Zurich
authors
Jean-Paul Colleyn, study director at the EHESS
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African ivory
February 19 to May 11, 2008
From the sixteenth century, a number of pieces of ivory carved by African artists, from areas that correspond to the mouth of the Congo, Sierra Leone and Nigeria today, came in aristocratic collections, less like objects curiosities than as exotic and luxurious pieces. This exhibition brings together twenty of the oldest African objects collected by Europeans and now kept in French collections, accompanied by documentary highlighting the historical depth of the African continent and its productions and the question of the use of iconographic between Europe and Africa. African ivory presents the public a little known aspect of the history of taste and art history.
Commissioner: EZIO BASSANI
Italian from Varese, a leading specialist in African art, Ezio Bassani began in 1973, to compile the catalog of African sculpture in museums in Italy. From 1977 he taught African art history at the Università Internazionale dell'Arte (UIA) in Florence.
Through his historical knowledge, he was appointed to the Scientific Committee of the University of Florence (UIA)., Editorial Committee of the journal Critica d'Arte, the Committee of Advisers international publishing the Journal of the History of Collections Oxford. He also served on the Scientific Council of the Mission foreshadowing Museum of Arts and Civilization (Musée du Quai Branly) in Paris.
Alongside these
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Primitive arts in Kaos
Le Journal des Arts - n ° 220 - September 9, 2005
The young Parisian journey Kaos has quickly become the global meeting place among lovers of primitive art. With a fourth edition even richer.
It took only two years at Kaos-Course Worlds in Paris Saint-Germain-des-Prés, home of the primitive arts, to win. Modeled on that of Bruneaf Brussels (Brussels Non European Art Fair), Kaos is an open event bringing together specialist dealers concentrated in one area (ie, exhibiting in their walls or hosted by other galleries). But while Bruneaf is losing momentum in recent years, Kaos is getting stronger. Created in 2002 from an idea by Rik Gadella (among other founder of Paris Photo), the appointment of Parisian art lovers first hosted the first year 21 galleries around the axis of the Rue de Seine, then 40 participants in 2003. The formula took off in 2004 with 51 exhibitors from around the world and has already reached international fame. This latest edition was also shown the excesses of the success of Kaos: merchants had refused leased spaces on the course to enjoy the commercial success generated by the event. Without dwelling on the subject, "not to do their advertising, its management announced a reinforcement of the signage" Kaos "to foreclose any parasites.
Must
This year, 55 galleries will open the festivities on the evening of Sept. 14, in a friendly atmosphere that gives the event a very special charm
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Jacques Chirac22nd President of the French Republic5th President of the Fifth RepublicCo-Prince of AndorraIn office17 May 1995 – 16 May 2007Prime Minister Alain JuppéLionel JospinJean-Pierre RaffarinDominique de VillepinPreceded by François MitterrandSucceeded by Nicolas SarkozyMayor of ParisIn office20 March 1977 – 16 May 1995Preceded by Office CreatedSucceeded by Jean Tiberi159th Prime Minister of France10th Prime Minister of Fifth Republic
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