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A Senufo Degele mask
A Senufo Degele mask
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A Senufo Degele mask, Ivory Coast, collected in the Boundiali region. Light wood, signs of use and age. Certificate of origin and provenance.
The meaning of the mask can vary.
It can be for Spiritual Symbolism: The Degele mask often embodies connections to the spiritual world. It is believed to house spirits that protect and guide the community. The mask typically symbolizes forces of nature, ancestors, or deities, acting as an intermediary between humans and the spiritual realm.
For social identity: Degele masks often reflect Senufo cultural identity and beliefs. They may feature designs representing animals or composite creatures, symbolizing strength, wisdom, or other valued traits. Symbol of Authority: These masks may also signify power and authority within the community, especially when used in rites related to leadership or communal decision-making.
For ritual and ceremonial functions: The Degele mask is primarily used in initiation rites, particularly those involving the Poro society, a male secret society central to Senufo culture. This society trains young men in the spiritual and cultural values of the Senufo. The mask plays a role in guiding initiates through their spiritual transformation and imparting sacred knowledge.
For funerals and commemorations: The mask is used in funeral ceremonies to honor the deceased and ensure their safe passage to the ancestral world. It is believed to protect the community from malevolent spirits during this vulnerable time.
For community protection: Beyond funerals and initiation rites, the mask may be displayed or used in performances to ward off evil spirits or misfortune, ensuring the community's well-being.
Burkhard Gottschanlk, Senufo Massa und die Statuen des Poro, 2002
"A use as a snap mask or head attachment 3). The first pair of these rare degélé headrests brought Maesen to Europe in 1939, but without being able to give a name for them. Holas mentions it for the first time in 1957 for a couple now in the Museum Rietberg. Storrer acquired it in Africa in the early 1950s, together with the single copy from the Barbier Mueller collection. The traditional use of these head attachments is said to have been limited (according to Bochet and Glaze) to only one language group of the central territory."
Source: Burkhard Gottschanlk, Senufo Massa und die Statuen des Poro, 2002
Height: 103 cm
Weight: 2,9 kg





















