Dogon religion is defined primarily through the worshiping of the ancestors. The Awa society is responsible for carrying out the rituals, which allow the deceased to leave the world of the living and enter the world of the dead. Public rites include funerary rites (bago bundo) and the dama ceremony, which marks the end of the mourning period. All of these rites involve masking traditions and are carried out only by initiated males who have learned the techniques needed to impersonate the supernaturals. The leader of the Awa society is the olaburu who is a master of the language of the bush (sigi so). The society is divided in accordance with age-grades, ignoring traditional lineage and hierarchical ordering within the village.
This striking bronze mask has acquired a rich patina over the ages. Such a mask might have taken part in ceremonial dances related to the deceased and ancestor cults. The triangular shape of the eyes echoes the angular form of the jaw line. The nose protrudes in an arrow shape characteristic of Dogon art. Most noticeable, the pursed lips dramatically project from the contour of the mask. Perhaps this represents the breath of life that has departed from the dead. Perhaps it seeks to impart this breath in the spirit world, enabling the ancestor to live on a beneficially influence the lives of their ancestors. There are numerous holes around the edges of the mask suggesting that at one time it might have had some raffia adornment imitating the texture of hair. The figure as well seems to wear a sort of stylized cap consistent with other Dogon bronze masks. Clearly this work is imbedded with an energy greater than life itself. There is a profound understanding of the afterlife that radiates from this work and penetrates our souls, allowing us to feel at ease with the unknown.
- (PF.5832)
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