TITLE: Cherokee War Mask
TYPE: face mask
GENERAL REGION: North America
COUNTRY: United States of America
SUBREGION: North Carolina
ETHNICITY: Cherokee
DESCRIPTION: War mask with snake on head
CATALOG ID: LAUS079
MAKER: Allen Long (Cherokee, North Carolina, 1917-1983)
CEREMONY: Snake Mask Dance
FUNCTION: war preparation
AGE: ca. 1970s
MAIN MATERIAL: wood
OTHER MATERIALS: pigment; leather strap

The Snake-Mask Dance was a dance of the Cherokee people, danced with a gourd rattle and leg-rattles made of turtle shells, performed in preparation for war. It represents the warrior’s fearlessness (wearing a poisonous snake on his forehead) and defiance of human enemies, sorcerers, and ghosts. The purpose of the dance was probably to enlist other men into joining a war party. The warrior danced the mask counter-clockwise around a fire with a slow march step. A singer followed, followed in turn by a woman with turtle leg-rattles and other warriors. The warrior then took a position behind the woman, and the singer led the group in song.

For more on Cherokee masked dance, see Frank G. Speck & Leonard Broom, Cherokee Dance and Drama (University of Oklahoma Press 1951).

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TITLE: Monkey Mask
TYPE: face mask
GENERAL REGION: Latin America
COUNTRY: Guatemala
SUBREGION: Unknown
ETHNICITY: Mayan (K’ich’e)
DESCRIPTION: Mono (Monkey) Mask
CATALOG ID: LAGT023
MAKER: Unknown
CEREMONY: Baile de los Animalitos; Baile del Venado
AGE: 1960s
MAIN MATERIAL: wood
OTHER MATERIALS: painted glass eyes; adhesive; oil-based paint

The Baile de los Animalitos (Dance of the Little Animals), also called the Baile de los Animales, is an annual ceremony in several cities of central and southern Guatemala, usually during a holiday in honor of the town’s patron saint. The dance involves an angel, a hunter, and many different kinds of animals, including the mono (monkey).  The dance probably predates the Spanish conquest, and involves many speeches by the animals relating to their characteristics, their role in the ecosystem, and (since colonization) their anomalous praise of the Virgin Mary. The hunter no longer hunts the animals in the modern rendition. After the speeches, they all dance to a marimba band.

The mono mask is also used in the Baile del Venado (Dance of the Deer).

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

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TITLE: Monkey Mask
TYPE: face mask
GENERAL REGION: Latin America
COUNTRY: Guatemala
SUBREGION: Nahualá
ETHNICITY: Mayan (Kaqchikel)
DESCRIPTION: Mono (Monkey) Mask
CATALOG ID: LAGT033
MAKER: Unknown
CEREMONY: Baile de los Animalitos; Baile del Venado
AGE: 1970s
MAIN MATERIAL: wood
OTHER MATERIALS: oil-based paint

The Baile de los Animalitos (Dance of the Little Animals), also called the Baile de los Animales, is an annual ceremony in several cities of central and southern Guatemala, usually during a holiday in honor of the town’s patron saint. The dance involves an angel, a hunter, and many different kinds of animals, including the mono (monkey).  The dance probably predates the Spanish conquest, and involves many speeches by the animals relating to their characteristics, their role in the ecosystem, and (since colonization) their anomalous praise of the Virgin Mary. The hunter no longer hunts the animals in the modern rendition. After the speeches, they all dance to a marimba band.

The mono mask is also used in the Baile del Venado (Dance of the Deer).  This specific mono was made by a skilled carver in the Nahualá, Sololá Department, and used for many years there.

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

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TITLE: Babanki Elephant Crest
TYPE: crest mask
GENERAL REGION: Africa
COUNTRY: Cameroon
ETHNICITY: Babanki
DESCRIPTION: Elephant Crest
CATALOG ID: AFCM005
MAKER: Unknown
CEREMONY: Celebration; Funeral
AGE: 1980
MAIN MATERIAL: wood
OTHER MATERIALS: glass beads; dried seeds; wicker

The Babanki people of the Cameroon grasslands are closely related to their neighbors, the Bamileke people, and have similar artistic styles. The Babanki worship ancestral spirits and collect their skulls as the patrimony of the lineage. Babanki society is highly stratified by lineage, with certain royal lineages exclusively entitled to wear certain masks.  Lineage masks may represent persons, such as the kam, or animals, like this one, and are used principally at funerals and annual festivals. The elephant mask is reserved for lineages close to royalty, and the wearer of this mask assumes the second most prestigious position after the human mask.

Babanki masks are typically made of carved wood, sometimes with white kaolin clay coloring. This one is assiduously beaded in the style typical among the Bamileke people.

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TITLE: Apache Ga’an
TYPE: hood and mask; accessories
GENERAL REGION: North American
COUNTRY: United States of America
SUBREGION: Arizona
ETHNICITY: Apache
DESCRIPTION: Ga’an (mountain spirit) mask
CATALOG ID: NAUS036
MAKER: Unknown
CEREMONY: Ga’an Dance
AGE: mid-twentieth century
MAIN MATERIAL: dyed cotton cloth
OTHER MATERIALS: wood; saguaro cactus rib; mirrors; paint

Among the religiously important figures of the Apache are the ga’an, mountain spirits that protect and purify the village. There are various myth stories surrounding the ga’an.  One is that the ga’an were responsible for liberating the animal spirits locked in a cave where Crow had imprisoned them.  Another is that an Apache boy fell into a cave where ga’an spirits resided. When the boy died, he became one of the ga’an and led them to his village, where the ga’an danced to bless and heal the boy’s people.

The ga’an ceremony is performed to drum and song, and begins with the white ga’an, or “messenger,” using a “bull roarer,” or whistle on the end of a string, to create an ethereal sound announcing the start of the dance.  All dancers except the messenger carry wood or yucca spike “swords,” usually with symbols painted on them (shown in the first photo).  The ga’an mask must be prepared by a shaman with great care, and the patterns, glyphs and colors on the crown all have symbolic significance. The messenger’s mask is usually smaller than the others and uses white cloth instead of black.  The mirrors on the crown, a recent addition, flash as the ga’an dance, adding to the dazzling effect.  The small wooden slats that dangle from the mask create a clicking sound characteristic of the ga’an.  The dance is performed at na ih es (girl’s adulthood initiation ritual), to influence the weather, heal the sick, and to purify the village of evil spirits.

Video of the Apache Ga’an Dance, performed in 2019 in Arizona.

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TITLE: Apache Ga’an
TYPE: hood and crown mask
GENERAL REGION: North American
COUNTRY: United States of America
SUBREGION: Arizona
ETHNICITY: Apache
DESCRIPTION: Ga’an (mountain spirit) mask
CATALOG ID: NAUS034
MAKER: Unknown
CEREMONY: Ga’an Dance
AGE: mid-twentieth century
MAIN MATERIAL: dyed cotton cloth
OTHER MATERIALS: wood; saguaro cactus rib; mirrors; paint

Among the religiously important figures of the Apache are the ga’an, mountain spirits that protect and purify the village. There are various myth stories surrounding the ga’an.  One is that the ga’an were responsible for liberating the animal spirits locked in a cave where Crow had imprisoned them.  Another is that an Apache boy fell into a cave where ga’an spirits resided. When the boy died, he became one of the ga’an and led them to his village, where the ga’an danced to bless and heal the boy’s people.

The ga’an ceremony is performed to drum and song, and begins with the white ga’an, or “messenger,” using a “bull roarer,” or whistle on the end of a string, to create an ethereal sound announcing the start of the dance.  All dancers except the messenger carry wood or yucca spike “swords,” usually with symbols painted on them.  The ga’an mask must be prepared by a shaman with great care, and the patterns, glyphs and colors on the crown all have symbolic significance. The messenger’s mask is usually smaller than the others and uses white cloth instead of black.  The mirrors on the crown, a recent addition, flash as the ga’an dance, adding to the dazzling effect.  The small wooden slats that dangle from the mask create a clicking sound characteristic of the ga’an.  The dance is performed at na ih es (girl’s adulthood initiation ritual), to influence the weather, heal the sick, and to purify the village of evil spirits.

Video of the Apache Ga’an Dance, performed in 2019 in Arizona.

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TITLE: Diablo Mask
TYPE: face mask
GENERAL REGION: Latin America
COUNTRY: Peru
SUBREGION: Puno
ETHNICITY: Quechua; Aymara
DESCRIPTION: Diablo (Devil) Mask
CATALOG ID: LAPE026
MAKER: Unknown maker in Puno
CEREMONY: Carnival (Diablada)
AGE: 1970s
MAIN MATERIAL: recycled metal gas can
OTHER MATERIALS: oil-based paint

The Diablada of Peru is a Carnival parade of dancing devils similar to ones held in Bolivia and northern Chile.  The dance represents the forces of evil struggling with the forces of good, represented by the Archangel Michael.  There is probably some connection between the diablos (devils) and the Tío Supay, the traditional god/demon of the underworld in pre-Christian Altiplano culture.

This specific mask was made in the 1970s in Puno, or possibly Cuzco, and used in Puno for many years.

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TITLE: Halloween Batman Mask & Costume
TYPE: face mask; costume
GENERAL REGION: North America
COUNTRY: United States of America
ETHNICITY: Mixed
DESCRIPTION: Mass-produced vacuform Batman mask
CATALOG ID: NAUS074
MAKER: Ben Cooper Inc. (Brooklyn, New York)
CEREMONY: Halloween
AGE: 1977
MAIN MATERIAL (mask): styrene plastic
OTHER MATERIALS (mask): paint; steel staples; elastic band
MATERIALS (costume): plastic sheeting; paint; cotton cloth

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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TITLE: Achachi Mask
TYPE: face mask
GENERAL REGION: Latin America
COUNTRY: Bolivia
SUBREGION: Oruro
ETHNICITY: Quechua and Aymara
DESCRIPTION: Achachi (Old Foreman) Mask
CATALOG ID: LABO007
MAKER: Unknown
CEREMONY: Carnival (La Diablada)
AGE: 1970s
MAIN MATERIAL: linen covered with plaster
OTHER MATERIALS: plant fibers; mirrors; polyester fringe; oil-based paint

The Morenada (Dance of the Moors) is an annual ceremony in several towns in the Altiplano region of Bolivia, Peru, and northern Chile, usually incorporated into Carnival.  The dance includes both male and female Moors dancing in a group with whips, rattles, or scepters. A King of the Moors (Rey de Morenos) presides and coordinates the dance. The dance typically occurs in the course of a parade, with marching bands playing musical scores for the dancers.  The precise origins of the Morenada are the subject of debate, with most specialists concluding that the dance was inspired by African slaves brought to Bolivia to work the mines or the subsequent integration of Africans into the Yungas community near La Paz.  The morena wears a fancy version of the traditional Bolivian costume with the classic bowler hat.

This mask represents an achachi, an old, bald man who previously worked as a captain or slave-driver under a colonial landowner.  The achachi may be represented as a black or white man (as here), but in either case he has a long, aquiline nose, bushy beard, cruel expression, and elaborate costume.  The mirror teeth exaggerate his prosperity as a lackey to the colonizers.

This specific mask was fashioned by a skilled mask-maker (caretero) in Oruro in the 1970s. At this time, mask makers were still frequently using linen soaked in plaster for their masks and hand painting them from start to finish.

For more on Bolivian masquerade, see Peter McFarren ed., Masks of the Bolivian Andes (La Paz: Editorial Quipus/Banco Mercantil SA, 1993).

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TITLE: Moryonan (Moriones) Mask
TYPE: helmet mask
GENERAL REGION: Asia
COUNTRY: Philippines
SUBREGION: Marinduque
ETHNICITY: Filipino (Tagalog)
DESCRIPTION: Moryonan Mask
CATALOG ID: ASPH001
MAKER: Unknown maker in Marinduque
CEREMONY: Moryonan Festival
AGE: 2005
MAIN MATERIAL: palm wood
OTHER MATERIALS: oil paint; palm fibers; metal hinges & hardware; animal hair; rubber strips

Every year during Holy Week, Catholic inhabitants of the island of Marinduque stage a passion play in which some dress as Roman soldiers and Syrian mercenaries who persecute and ultimately crucify a man playing the role of Jesus to expiate the town’s sins. The soldiers, or Moryonan (usually called Moriones in the media) wear palm wood and fiber helmet masks in imitation of the Roman legionary’s galea.

This specific mask was made in 2005 and used in the Moryonan Festival in Marinduque in 2006.

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