TITLE: Parachico Mask
TYPE: face mask; accessory
GENERAL REGION: Latin America
COUNTRY: Mexico
SUBREGION: Chiapas
ETHNICITY: Mayan
DESCRIPTION: Parachico mask with montera
CATALOG ID: LAMX010
MAKER: Unknown maker in Chiapa de Corzo
CEREMONY: Fiesta de San Sebastián
AGE: 1960s
MAIN MATERIAL: cedar wood
OTHER MATERIALS: oil paint; glass eyes; ixtle fiber montera; ribbons

The Baile de los Parachicos is unique to Chiapas, the southernmost region of Mexico, and is most commonly performed in Chiapa de Corzo and Suchiapa.  It may have pre-Columbian origins, but its modern version is believed to originate in the myth of a wealthy Spanish noblewoman whose sick child could not be cured by doctors in Guatemala. She eventually brought him north to Chiapas, and a Mayan priest recommended she bathe in the healing waters of Cumbujuyú for nine days.  After the child recovered, the woman held a feast of thanksgiving and her servants danced for the children. Hence the name, parachico, meaning “for the little boy.”  In modern times, the parade is held during the holiday of St. Sebastian, the patron saint of Chiapa de Corzo.

The dance begins with a parade of the parachicos through the streets led by a patrón, or boss, whose mask is somewhat more elaborate than usual. All parachicos wear black pants with colorful embroidered designs, white shirt, a bright sarape, black leather boots, and they carry a tin rattle (sonaja).  As they parade, they echo phrases shouted by the leader, such as:

¡Vivan los que ya no pueden, muchachos!” (“Long live those who can’t do it any longer, boys!” or “Long live the elders!”)

¡Viva el gusto de nosotros, muchachos!” (“Long live our shared tastes, boys!” or “Long live our traditions!”)

¡Viva la mano poderosa, muchachos!” (“Long live the powerful hand, boys!” or “Long live God’s will!”)

¡Viva la pandilla rica, muchachos!” (“Long live the rich gang, boys!” or “Long live the parachicos!”)

They may also shout out more or less improvised verses, devout or comical, such as “Little mermaid, little mermaid, sea mermaid, Praise the Holy One and señor St. Sebastián” or “Passing by your window, you threw me a lemon, the lemon hit my face, and went straight to my heart.”

They then perform a group dance to the sound of drums and marimba, guitar, or other instruments. Women in brightly colored floral dresses may accompany them in less formal dances.

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TITLE: Margarita Mask
TYPE: face mask
GENERAL REGION: Latin America
COUNTRY: Guatemala
SUBREGION: Chichicastenango
ETHNICITY: Mayan (K’ich’e)
DESCRIPTION: Margarita Mask
CATALOG ID: LAGT028
MAKER: Unknown maker in Chichicastenango
CEREMONY: Baile de los Mexicanos
AGE: ca. 1940s
MAIN MATERIAL: wood
OTHER MATERIALS: paint

The Baile de los Mexicanos (Dance of the Mexicans) predates the Mayan conquest, but its modern incarnation is mainly a form of entertainment dating to around 1940. The dance is performed in various Guatemalan towns, usually during the annual festival in honor of the local patron saint. The mexicanos, wearing masks with long noses and handsome mustaches, and wearing the charro hat and elaborate costume, dance to marimba music to impress the masked Margarita (also known as Malinche and always played by a man), who persistently rejects them.  They drink aguardiente (a strong liquor distilled from sugar cane) as they dance.  In some towns, such as Joyabaj, the rivalry rises to the point that the love sick Mexicans threaten each other with pistols.  In others, such as Chichicastenango, the Mexicans may carry snakes.  Other characters include a negrito (black man) and torito (little bull).

For more on Guatemalan masks, see Jim Pieper, Guatemala’s Masks and Drama (University of New Mexico Press, 2006).

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TITLE: Kali Mask
TYPE: face mask
GENERAL REGION: Asia
COUNTRY: India
SUBREGION: Unknown, probably Uttar Pradesh or West Bengal
ETHNICITY: Bengali
DESCRIPTION: Kali (Durga) Mask
CATALOG ID: ASIN004
MAKER: Unknown
CEREMONY: Vijayadashmi Festival; Dussehra Festival
AGE: ca. 1960s
MAIN MATERIAL: paper maché
OTHER MATERIALS: paint

During Vijayadashmi and Dussehra festivals, the Ramlila story is frequently reenacted by masked actors. The Ramlila is a story of the god avatar Rama, similar to the story told in the Ramayana.

This mask represents Kali, a god who leapt from Durga’s brow in order to kill certain demons, but became so battle raged that she began killing everything in her path until Shiva stopped her by throwing himself under her feet. Kali is considered another side of Durga, but destructive and evil, and so she appears black and ferocious, with fangs.

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TITLE: Bozo Sogo Kun
TYPE: face mask
GENERAL REGION: Africa
COUNTRY: Mali
ETHNICITY: Bozo
DESCRIPTION: Sogo Kun Mask
CATALOG ID: AFML011
MAKER: Unknown
CEREMONY: Entertainment; Social Status
AGE: ca. 1970s
MAIN MATERIAL: wood
OTHER MATERIALS: paint; dyed cloth; plant fiber; hardware

The Bozo people of Mali inhabit the area along the Niger River and live predominantly by fishing. Many have been converted to Islam, but they nonetheless maintain animist beliefs and masking traditions today. Unlike other west and central African peoples, however, the Bozo do not use masks for important spiritual functions so much as for entertainment.  Masks and associated puppets (sometimes, the two are combined) entertain the village and raise the dancer’s social status through demonstrations of skill in mask making and dancing.

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TITLE: Tigre Mask
TYPE: face mask
GENERAL REGION: Latin America
COUNTRY: Mexico
SUBREGION: Guerrero
ETHNICITY: Nahua
DESCRIPTION: Tigre (Jaguar) Mask
CATALOG ID: LAMX021
MAKER: Unknown
CEREMONY: Batalla de los Tigres (Tecuanis)
AGE: ca. 2010
MAIN MATERIAL: wood
OTHER MATERIALS: boar hair; paint

In Guerrero, Mexico, the Batalla de los Tigres (Tiger Battles) are today part of the Catholic feast day of the Holy Cross, but its origins probably reach back into the pre-conquest era worship of a jaguar god (notwithstanding the name and appearance of the mask, there are no tigers in any part of the Americas). Indeed, in many parts of Guerrero, the dancers are referred to as tecuani, the Nahuatl word for jaguar (literally, “man-eater”).  The modern dance is used to summon rain for the spring planting season.  The jaguars engage in a fierce battle, striking each other with knotted ropes.

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TITLE: Huehueskistli Mask
TYPE: face mask
GENERAL REGION: Latin America
COUNTRY: Mexico
SUBREGION: Guerrero
ETHNICITY: Nahua
DESCRIPTION: Huehueskistli (Old Man) Mask
CATALOG ID: LAMX020
MAKER: Unknown maker in Acatlán
CEREMONY: Carnival; Fiesta Patronal (Patron Saint Holiday)
AGE: ca. 1970s
MAIN MATERIAL: wood
OTHER MATERIALS: paint; nails; dyed ixtle fiber headdress

The Huehueskistli (Old Man) is a kind of clown that appears in Carnival and patron saint holidays in parts of Guerrero, mostly Acatlán and Zitlala.  He wears a long sleeve white shirt, black vest and pants, and colorful sarape and bag, with a wig of dyed ixtle fiber on his head. During these celebrations, the Huehueskitli appear and dance in pairs to the music of drums and trumpets, waving large handkerchiefs, acting like drunkards, teasing women, yelling in a high-pitched voice, and making the crowd laugh by jumping on each others’ backs and goofing around generally. The tigres (jaguars) also appear during between the Huehueskistli dances.  The significance of the lizards on the face is unknown.

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TITLE: Diablo Mask
TYPE: face mask
GENERAL REGION: Latin America
COUNTRY: Mexico
SUBREGION: Michoacán
ETHNICITY: Purépecha
DESCRIPTION: Diablo (Devil) Mask
CATALOG ID: LAMX056
MAKER: Felipe de Jesús Horta Tera (Tocuaro, 197?- )
CEREMONY: Pastorela
AGE: 2009
MAIN MATERIAL: wood
OTHER MATERIALS: maque

The Pastorela is the ceremonial dance drama of Michoacán state in Mexico. Pastorelas, performed in February during the Shrovetide season, are primarily religious in significance. The main characters of the Dance of the Shepherds are the Devil, the Archangel Michael, shepherds, and a hermit (who paradoxically represents the ancestors of the performers).  The drama revolves around the attempts of Lucifer and his demon minions to steal the baby Jesus.  Other dramas performed on the occasion include the Dance of the Negritos (dance of the little blacks), relating to the importation of African slaves into Mexico by the Spaniards, and which includes an army of elegantly dressed “little Maries” (Maringuillas), like the one represented by this mask, and feos, or ugly clowns.

This mask was carved by Felipe Horta, one of a famous extended family of carvers from the town of Tocuaro, in 2009, and worn in the Pastorela celebration of 2010.

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TITLE: Bassa Geh-Naw
TYPE: forehead mask
GENERAL REGION: Africa
COUNTRY: Liberia
ETHNICITY: Bassa
DESCRIPTION: Geh-Naw Nor Society Forehead Mask
CATALOG ID: AFLR001
MAKER: Unknown
CEREMONY: Nor Society
FUNCTION: Adult Initiation; Celebration; Secret Society
AGE: ca. 1980s
MAIN MATERIAL: hardwood
OTHER MATERIALS: N/A

The Bassa people inhabit the central coastal region of Liberia. They have several secret societies for both males and females, and some societies have socially important masking functions. The geh-naw mask is used by the Nor Society.  It is fixed to a wicker framework and worn on the forehead over a cloth and raffia costume during adult initiation ceremonies for boys. The dancer glides around to the beat of drums, seeing only through holes in the basketry sustaining the mask.

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TITLE: Kuba Lele Mask
TYPE: helmet mask
GENERAL REGION: Africa
COUNTRY: Congo, Dem. Rep. of
SUBREGION: Kasai River
ETHNICITY: Lele (Kuba)
DESCRIPTION: Helmet Mask
CATALOG ID: AFCD005
MAKER: Unknown
CEREMONY: Celebration; Funeral; Secret Society; Status
AGE: ca. 1980s
MAIN MATERIAL: wood
OTHER MATERIALS: cotton cloth; cowrie shells; beads

The Lele people are a subgroup of the Kuba ethnic group of the Democratic Republic of Congo, inhabiting the Kasai River basin. They dance masked on many occasions, including festivals celebrating the mythical founding of the people and funerals of important individuals.  Lele masks have affinities with those of the Kuba people more generally, but they have a distinctive flattened face.  Cowrie shells and glass beads were valuable trade goods and their use denotes wealth and status.

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TITLE: Halloween Devil
TYPE: face mask
GENERAL REGION: North America
COUNTRY: United States of America
SUBREGION: Southeast
ETHNICITY: Mixed
DESCRIPTION: Vacuform Devil Mask
CATALOG ID: NAUS016
MAKER: Star Band Company, Inc., Portsmouth, Virginia
CEREMONY: Halloween
AGE: ca. 1960s
MAIN MATERIAL: styrene plastic
OTHER MATERIALS: paint; phosphorescent paint; steel staples; elastic band

Halloween is one of the major secular festivals in the United States, celebrated on October 31st each year.  It originated in pre-Christian times, possibly among the ancient Celts, who practiced Samhain in late fall by wearing frightening costumes and lighting bonfires in mid-autumn to scare away ghosts. In the eighth century, Pope Gregory III declared November 1st as a day to honor all the saints collectively. The celebration prior to this All Saints Day became known as All Hallows’ Eve (hence the shortened name, All Hallowe’en, eventually elided to Halloween), and involved many of the same traditions practiced by the Celts.

Halloween formerly had many traditions that varied by region.  In modern and relatively homogenized practice, Halloween generally has three main components: costumed parties, “trick-or-treating,” and haunted houses.  Costumed parties are the modern descendant of social activities designed to honor the saints and create solidarity in the community. Children’s parties typically involved games with prizes, such as bobbing for apples and carving pumpkins and other relatively dry squash into frightening “jack-o-lanterns” with candles inside for illumination.  Adult parties commonly involve less innocent games and elaborate decorations to create a scary mood.

Trick-or-treating is the children’s practice of wearing scary costumes to extort candy and other sweets from neighbors. Like roaming goblins, the monsters visiting the house would demand a treat or threaten to play a nasty trick on the neighbor. The threat is of course a formality, as sharing candy with trick-or-treaters is considered a mandatory practice for friendly and community-spirited neighbors. In modern practice, many children have abandoned the tradition of wearing frightening costumes and have leaned toward fantasy characters such as superheroes, princesses, and fairies.

Haunted houses are a relatively modern innovation.  They may be designed and staffed by volunteers or for profit, and generally take the form of a decrepit mansion haunted by ghosts, mad scientists, monsters, the walking dead, etc. The idea is to inspire terror and wonder in a factually safe environment.

In addition, many Americans celebrate by watching horror movies (the release of which Hollywood times to coincide with the Halloween season), and in some regions, most notably Greenwich Village, Manhattan in New York and Salem, Massachusetts, major costumed parades are organized each year.  In many cities, “zombie walks” composed of masses of costumed zombies have been organized as well.

Popular masks and costumes include devils, zombies, skeletons, vampires, werewolves, mummies, witches, pirates, political figures, and characters from popular culture, such as Frankenstein’s monster. However, Halloween costumes can include almost anything, including inanimate objects and abstractions.  The choice is limited only by the imagination of the masquerader.  Masks and costumes depicting offensive racial stereotypes, popular prior to the 1980s, are no longer widely used.

This specific mask was mass produced by a process known as vacuform molding. Sheets of heated styrene plastic are placed over a three-dimensional mold and a vacuum sucks out the air, forming the plastic to the mold. The mask is then cut out, machine painted, and an elastic band is stapled to the mask. The process is exceedingly fast and inexpensive, making the mask very popular with the overwhelming majority of Americans from the late 1950s to today.

For more on 20th century American Halloween costumes, see Phyllis Galembo, Dressed for Thrills: 100 Years of Halloween Costumes and Masquerade (New York: Harry N. Abrams Inc., 2002).

Click above to watch a documentary about Halloween in the United States.

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