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Par qu’elles sont exceptionnelles, certaines pièces peuvent figurer dans un musée. Leur caractère exceptionnel peut avoir différente nature : une origine royale, une rareté, une beauté rayonnante, des proportions hors du commun ou bien encore un intérêt ethnologique particulier.
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Vue Rapide€5.500,00
Important Lobi statuette, Burkina Faso
The Lobi live in southwestern Burkina Faso and northern Côte d’Ivoire and Ghana. they are extremely resistant to any form of centralized political authority. Instead their communities are based on the laws of God. The central figure in each Lobi community is the religious specialist named the Thildar. this soothsayer is responsible for communicating with the spirits that govern the community and protecting members of each family from accidents, illness, violence and all the multiple threats people encounter in the hostile environment of West Africa . The carved Lobi represent the spirits of nature they called Thil. Each of these figures displays different gestures or postures, some of them can have two or even three heads, some female figures carry a baby under the arm. These unique characteristics represent the particular talent or power of the spiritual being they embody. A figure raising an arm places a roadblock at the entrance of the malicious spirits at the family home.
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Important Lobi statuette, Burkina FasoThe Lobi live in southwestern Burkina Faso and northern Ivory Coast and Ghana. they are extremely resistant to any form of centralized political authority. Instead of their communities are based on the laws of God. The central figure in every Lobi community is the religious scholar named Thildar. this diviner is responsible for communicating with the spirits that govern the community and protecting the members of each family against accidents, illness, violence and all the multiple threats people encounter in the hostile environment of West Africa. The sculpted Lobi represent the spirits of nature they called Thil. Each of these figures displays different gestures or postures, some of them may have two or even three heads, some female figures carry a baby under the arm. These unique characteristics represent the particular talent or power of the spiritual being they embody. A character raising an arm places a checkpoint at the entrance of malicious spirits at the family home.
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Wichtige Lobi Statuette, Burkina FasoDie Lobi leben im Südwesten von Burkina Faso und der nördlichen Elfenbeinküste und Ghana. Sie sind extrem resistent gegenüber jeder Form zentralisierter politischer Autorität. Statt ihrer Gemeinschaften basieren sie auf den Gesetzen Gottes. Die zentrale Figur in jeder Lobi-Gemeinschaft ist der Religionswissenschaftler Thildar. Dieser Wahrsager ist verantwortlich für die Kommunikation mit den Geistern, die die Gemeinschaft regieren und schützt die Mitglieder jeder Familie vor Unfällen, Krankheiten, Gewalt und all den vielfältigen Bedrohungen, denen Menschen in der feindseligen Umgebung Westaf. Die skoquerierten Lobi repräsentieren die Geister der Natur, die sie Thil nannten. Jede dieser Figuren zeigt verschiedene Gesten oder Haltungen, einige von ihnen können zwei oder sogar drei Köpfe haben, einige weibliche Figuren tragen ein Baby unter dem Arm. Diese einzigartigen Eigenschaften repräsentieren das besondere Talent oder die Kraft des spirituellen Wesens, das sie verkörpern. Ein Charakter, der einen Arm anhebt, platziert einen Kontrollpunkt am Eingang von bösartigen Geistern im Haus der Familie.
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Vue Rapide€5.500,00
Important Lobi statuette, Burkina Faso
The Lobi live in southwestern Burkina Faso and northern Côte d’Ivoire and Ghana. they are extremely resistant to any form of centralized political authority. Instead their communities are based on the laws of God. The central figure in each Lobi community is the religious specialist named the Thildar. this soothsayer is responsible for communicating with the spirits that govern the community and protecting members of each family from accidents, illness, violence and all the multiple threats people encounter in the hostile environment of West Africa . The carved Lobi represent the spirits of nature they called Thil. Each of these figures displays different gestures or postures, some of them can have two or even three heads, some female figures carry a baby under the arm. These unique characteristics represent the particular talent or power of the spiritual being they embody. A figure raising an arm places a roadblock at the entrance of the malicious spirits at the family home.
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Important Lobi statuette, Burkina FasoThe Lobi live in southwestern Burkina Faso and northern Ivory Coast and Ghana. they are extremely resistant to any form of centralized political authority. Instead of their communities are based on the laws of God. The central figure in every Lobi community is the religious scholar named Thildar. this diviner is responsible for communicating with the spirits that govern the community and protecting the members of each family against accidents, illness, violence and all the multiple threats people encounter in the hostile environment of West Africa. The sculpted Lobi represent the spirits of nature they called Thil. Each of these figures displays different gestures or postures, some of them may have two or even three heads, some female figures carry a baby under the arm. These unique characteristics represent the particular talent or power of the spiritual being they embody. A character raising an arm places a checkpoint at the entrance of malicious spirits at the family home.
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Wichtige Lobi Statuette, Burkina FasoDie Lobi leben im Südwesten von Burkina Faso und der nördlichen Elfenbeinküste und Ghana. Sie sind extrem resistent gegenüber jeder Form zentralisierter politischer Autorität. Statt ihrer Gemeinschaften basieren sie auf den Gesetzen Gottes. Die zentrale Figur in jeder Lobi-Gemeinschaft ist der Religionswissenschaftler Thildar. Dieser Wahrsager ist verantwortlich für die Kommunikation mit den Geistern, die die Gemeinschaft regieren und schützt die Mitglieder jeder Familie vor Unfällen, Krankheiten, Gewalt und all den vielfältigen Bedrohungen, denen Menschen in der feindseligen Umgebung Westaf. Die skoquerierten Lobi repräsentieren die Geister der Natur, die sie Thil nannten. Jede dieser Figuren zeigt verschiedene Gesten oder Haltungen, einige von ihnen können zwei oder sogar drei Köpfe haben, einige weibliche Figuren tragen ein Baby unter dem Arm. Diese einzigartigen Eigenschaften repräsentieren das besondere Talent oder die Kraft des spirituellen Wesens, das sie verkörpern. Ein Charakter, der einen Arm anhebt, platziert einen Kontrollpunkt am Eingang von bösartigen Geistern im Haus der Familie.
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Vue Rapide€5.500,00
Important Lobi statuette, Burkina Faso
The Lobi live in southwestern Burkina Faso and northern Côte d’Ivoire and Ghana. they are extremely resistant to any form of centralized political authority. Instead their communities are based on the laws of God. The central figure in each Lobi community is the religious specialist named the Thildar. this soothsayer is responsible for communicating with the spirits that govern the community and protecting members of each family from accidents, illness, violence and all the multiple threats people encounter in the hostile environment of West Africa . The carved Lobi represent the spirits of nature they called Thil. Each of these figures displays different gestures or postures, some of them can have two or even three heads, some female figures carry a baby under the arm. These unique characteristics represent the particular talent or power of the spiritual being they embody. A figure raising an arm places a roadblock at the entrance of the malicious spirits at the family home.
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Important Lobi statuette, Burkina FasoThe Lobi live in southwestern Burkina Faso and northern Ivory Coast and Ghana. they are extremely resistant to any form of centralized political authority. Instead of their communities are based on the laws of God. The central figure in every Lobi community is the religious scholar named Thildar. this diviner is responsible for communicating with the spirits that govern the community and protecting the members of each family against accidents, illness, violence and all the multiple threats people encounter in the hostile environment of West Africa. The sculpted Lobi represent the spirits of nature they called Thil. Each of these figures displays different gestures or postures, some of them may have two or even three heads, some female figures carry a baby under the arm. These unique characteristics represent the particular talent or power of the spiritual being they embody. A character raising an arm places a checkpoint at the entrance of malicious spirits at the family home.
***
Wichtige Lobi Statuette, Burkina FasoDie Lobi leben im Südwesten von Burkina Faso und der nördlichen Elfenbeinküste und Ghana. Sie sind extrem resistent gegenüber jeder Form zentralisierter politischer Autorität. Statt ihrer Gemeinschaften basieren sie auf den Gesetzen Gottes. Die zentrale Figur in jeder Lobi-Gemeinschaft ist der Religionswissenschaftler Thildar. Dieser Wahrsager ist verantwortlich für die Kommunikation mit den Geistern, die die Gemeinschaft regieren und schützt die Mitglieder jeder Familie vor Unfällen, Krankheiten, Gewalt und all den vielfältigen Bedrohungen, denen Menschen in der feindseligen Umgebung Westaf. Die skoquerierten Lobi repräsentieren die Geister der Natur, die sie Thil nannten. Jede dieser Figuren zeigt verschiedene Gesten oder Haltungen, einige von ihnen können zwei oder sogar drei Köpfe haben, einige weibliche Figuren tragen ein Baby unter dem Arm. Diese einzigartigen Eigenschaften repräsentieren das besondere Talent oder die Kraft des spirituellen Wesens, das sie verkörpern. Ein Charakter, der einen Arm anhebt, platziert einen Kontrollpunkt am Eingang von bösartigen Geistern im Haus der Familie.
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Vue Rapide€2.100,00
The Bamileke are a people of Central Africa, coming from Cameroon (West region) in the Grassland region where the Bamoun, Tikar also live, close to them by their common ancestors, their neighboring social structures and their languages. .
The work of D. Toukam (“History and anthropology of the Bamileke people”, Paris, L’Harmattan, 2010 and 2016; …) conclude that the Bamileke would most likely come from the Baladis of ancient Egypt (natives of Upper -Egypt). In Egypt, the current Feelahins / Copts are largely recognized as Baladis converted by force, but still retaining huge parts of their ancestral culture. Departing from Upper Egypt in the 9th century AD, the Baladis-Bamileke arrived in the Tikar region in the 12th century. They were neighbors of the Tikar, but were never descendants of Tikar, contrary to popular belief.
The Bamilekes are, in spiritual matters, of great complexity The whole of their traditional religious organization is composed of initiation practices, meditations and rituals.
Their production of objects linked to their different cults has been very rich and some cults are still in progress today by exploiting ancient masks kept in certain chiefdoms or with certain notables or pieces called ” replacement “created to replace old worn, too damaged parts or because the use was limited in time.
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Vue Rapide€2.100,00
The Bamileke are a people of Central Africa, coming from Cameroon (West region) in the Grassland region where the Bamoun, Tikar also live, close to them by their common ancestors, their neighboring social structures and their languages. .
The work of D. Toukam (“History and anthropology of the Bamileke people”, Paris, L’Harmattan, 2010 and 2016; …) conclude that the Bamileke would most likely come from the Baladis of ancient Egypt (natives of Upper -Egypt). In Egypt, the current Feelahins / Copts are largely recognized as Baladis converted by force, but still retaining huge parts of their ancestral culture. Departing from Upper Egypt in the 9th century AD, the Baladis-Bamileke arrived in the Tikar region in the 12th century. They were neighbors of the Tikar, but were never descendants of Tikar, contrary to popular belief.
The Bamilekes are, in spiritual matters, of great complexity The whole of their traditional religious organization is composed of initiation practices, meditations and rituals.
Their production of objects linked to their different cults has been very rich and some cults are still in progress today by exploiting ancient masks kept in certain chiefdoms or with certain notables or pieces called ” replacement “created to replace old worn, too damaged parts or because the use was limited in time.
-
Vue Rapide€2.100,00
The Bamileke are a people of Central Africa, coming from Cameroon (West region) in the Grassland region where the Bamoun, Tikar also live, close to them by their common ancestors, their neighboring social structures and their languages. .
The work of D. Toukam (“History and anthropology of the Bamileke people”, Paris, L’Harmattan, 2010 and 2016; …) conclude that the Bamileke would most likely come from the Baladis of ancient Egypt (natives of Upper -Egypt). In Egypt, the current Feelahins / Copts are largely recognized as Baladis converted by force, but still retaining huge parts of their ancestral culture. Departing from Upper Egypt in the 9th century AD, the Baladis-Bamileke arrived in the Tikar region in the 12th century. They were neighbors of the Tikar, but were never descendants of Tikar, contrary to popular belief.
The Bamilekes are, in spiritual matters, of great complexity The whole of their traditional religious organization is composed of initiation practices, meditations and rituals.
Their production of objects linked to their different cults has been very rich and some cults are still in progress today by exploiting ancient masks kept in certain chiefdoms or with certain notables or pieces called ” replacement “created to replace old worn, too damaged parts or because the use was limited in time.
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Vue Rapide€4.200,00
The Bamileke are a people of Central Africa, coming from Cameroon (West region) in the Grassland region where the Bamoun, Tikar also live, close to them by their common ancestors, their neighboring social structures and their languages. .
The work of D. Toukam (“History and anthropology of the Bamileke people”, Paris, L’Harmattan, 2010 and 2016; …) conclude that the Bamileke would most likely come from the Baladis of ancient Egypt (natives of Upper -Egypt). In Egypt, the current Feelahins / Copts are largely recognized as Baladis converted by force, but still retaining huge parts of their ancestral culture. Departing from Upper Egypt in the 9th century AD, the Baladis-Bamileke arrived in the Tikar region in the 12th century. They were neighbors of the Tikar, but were never descendants of Tikar, contrary to popular belief.
The Bamilekes are, in spiritual matters, of great complexity The whole of their traditional religious organization is composed of initiation practices, meditations and rituals.
Their production of objects linked to their different cults has been very rich and some cults are still in progress today by exploiting ancient masks kept in certain chiefdoms or with certain notables or pieces called ” replacement “created to replace old worn, too damaged parts or because the use was limited in time.
-
Vue Rapide€4.200,00
The Bamileke are a people of Central Africa, coming from Cameroon (West region) in the Grassland region where the Bamoun, Tikar also live, close to them by their common ancestors, their neighboring social structures and their languages. .
The work of D. Toukam (“History and anthropology of the Bamileke people”, Paris, L’Harmattan, 2010 and 2016; …) conclude that the Bamileke would most likely come from the Baladis of ancient Egypt (natives of Upper -Egypt). In Egypt, the current Feelahins / Copts are largely recognized as Baladis converted by force, but still retaining huge parts of their ancestral culture. Departing from Upper Egypt in the 9th century AD, the Baladis-Bamileke arrived in the Tikar region in the 12th century. They were neighbors of the Tikar, but were never descendants of Tikar, contrary to popular belief.
The Bamilekes are, in spiritual matters, of great complexity The whole of their traditional religious organization is composed of initiation practices, meditations and rituals.
Their production of objects linked to their different cults has been very rich and some cults are still in progress today by exploiting ancient masks kept in certain chiefdoms or with certain notables or pieces called ” replacement “created to replace old worn, too damaged parts or because the use was limited in time.
-
Vue Rapide€4.200,00
The Bamileke are a people of Central Africa, coming from Cameroon (West region) in the Grassland region where the Bamoun, Tikar also live, close to them by their common ancestors, their neighboring social structures and their languages. .
The work of D. Toukam (“History and anthropology of the Bamileke people”, Paris, L’Harmattan, 2010 and 2016; …) conclude that the Bamileke would most likely come from the Baladis of ancient Egypt (natives of Upper -Egypt). In Egypt, the current Feelahins / Copts are largely recognized as Baladis converted by force, but still retaining huge parts of their ancestral culture. Departing from Upper Egypt in the 9th century AD, the Baladis-Bamileke arrived in the Tikar region in the 12th century. They were neighbors of the Tikar, but were never descendants of Tikar, contrary to popular belief.
The Bamilekes are, in spiritual matters, of great complexity The whole of their traditional religious organization is composed of initiation practices, meditations and rituals.
Their production of objects linked to their different cults has been very rich and some cults are still in progress today by exploiting ancient masks kept in certain chiefdoms or with certain notables or pieces called ” replacement “created to replace old worn, too damaged parts or because the use was limited in time.
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Vue Rapide€4.100,00Eastern Gabon. The region of Mékambo, in eastern Gabon, is populated by several groups which have developed over the past centuries all kinds of contacts: commercial, matrimonial, linguistic and cultural. They are the Kota-Mahongwe, the Bakota proper, the Bungom and the Kwele of the West. The transmission of plastic elements (shapes and decorations) took place within initiations, in particular that of mungala, reserved for young people. We note in this area the importance of the rituals linked to the notion of ngoye (literally, the “panther”), a vital principle that we seek to find in the impetants of satsi, the circumcision ceremony. Most of the masks in the region, from different communities, are thus decorated with the colors of the mythical fawn’s fur, with a red background, dotted with white and black eyespots. Other masks, often animal (“ekuk”), came to the Kota of Mékambo, from the Kwéle regions of neighboring North Congo. We find the horns of the antelope and a contrasting black and white decor, with the recognizable morphology of the eyes stretched into almond.Literature: “The native forests”, Musée du Quai Branly, 2017, p.117 – fig. 7.
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Vue Rapide€4.100,00Eastern Gabon. The region of Mékambo, in eastern Gabon, is populated by several groups which have developed over the past centuries all kinds of contacts: commercial, matrimonial, linguistic and cultural. They are the Kota-Mahongwe, the Bakota proper, the Bungom and the Kwele of the West. The transmission of plastic elements (shapes and decorations) took place within initiations, in particular that of mungala, reserved for young people. We note in this area the importance of the rituals linked to the notion of ngoye (literally, the “panther”), a vital principle that we seek to find in the impetants of satsi, the circumcision ceremony. Most of the masks in the region, from different communities, are thus decorated with the colors of the mythical fawn’s fur, with a red background, dotted with white and black eyespots. Other masks, often animal (“ekuk”), came to the Kota of Mékambo, from the Kwéle regions of neighboring North Congo. We find the horns of the antelope and a contrasting black and white decor, with the recognizable morphology of the eyes stretched into almond.Literature: “The native forests”, Musée du Quai Branly, 2017, p.117 – fig. 7.
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Vue Rapide€4.100,00Eastern Gabon. The region of Mékambo, in eastern Gabon, is populated by several groups which have developed over the past centuries all kinds of contacts: commercial, matrimonial, linguistic and cultural. They are the Kota-Mahongwe, the Bakota proper, the Bungom and the Kwele of the West. The transmission of plastic elements (shapes and decorations) took place within initiations, in particular that of mungala, reserved for young people. We note in this area the importance of the rituals linked to the notion of ngoye (literally, the “panther”), a vital principle that we seek to find in the impetants of satsi, the circumcision ceremony. Most of the masks in the region, from different communities, are thus decorated with the colors of the mythical fawn’s fur, with a red background, dotted with white and black eyespots. Other masks, often animal (“ekuk”), came to the Kota of Mékambo, from the Kwéle regions of neighboring North Congo. We find the horns of the antelope and a contrasting black and white decor, with the recognizable morphology of the eyes stretched into almond.Literature: “The native forests”, Musée du Quai Branly, 2017, p.117 – fig. 7.
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