Digesting Visual Cultures of "Others".

This week in class we discussed two different articles. We read Imaging Otherness in Ivory by Suzanne Blier and the second article was Mami Wata Shrines by Henry Drewal. Both articles discussed how foreigners or “others” have an influence on different peoples. In Blier’s essay it discusses the Portuguese and how they had an influence on three different peoples, the Beni, Kongo, and the Sapi. The article discusses how the people digested the visual culture of “others”.  In the essay Blier says: “people intentionally or unintentionally use the objects of others to define themselves”.

The way that the Beni digested/incorporated visual aspects from the Portuguese into their life was through art. In their work they often depicted the figures to have long facial hair and oval eyes. They also would often times incorporate the mudfish into their work. The mudfish was compared to Olokun, the water God. The mudfish is also important because it’s mobility and functioning lung. The mudfish is able to live out of water for some time.

The Portuguese also had an influence on the Kongo peoples. In artwork from the Kongo, they often times will incorporate spiral forms. These forms symbolize the path to the other world or the transition of life and death.  We also talked about the textiles and how they would bury the dead in them. Also how they integrated Christianity symbols into their own culture. For example the use of the cross and how the cross represents the crossroads.

A good example of how the Portuguese influenced the Sapi people would be the Ivory Saltcellar. In the piece it has an egg shape (egg also shows fertility/life cycle) with a figure seated at the top. The seated figure is integrated from the Portuguese because traditionally the Portuguese would bury their dead in a seated position. The saltcellar also has crocodiles on it. The crocodile symbols also come from the Portuguese and they represent wealth and power. Another important figure that appears on work would be the serpents. The serpents are identified with a water spirit called Ninkinanka which is both beautiful and powerful. Ninkinaka is also said to have come from an egg which would represent fertility.  

In class we discussed not only how the Portuguese had an influence on different peoples but, we also discussed how “others” influence our daily lives. I have always thought that every person we meet changes us in some way whether we realize it or not, and I think that this week would be a good example of that. When you come in contact with “others” who may be different from you, you are going to somehow take in/digest what you learned from them and make it your own.

Vodou

This week in class we discussed Haitian art and vodou religion. Vodou is a complex belief system that took me a while to understand. People often times mistake vodou for voodoo but, they are actually very different. According to the reading we did for class by Karen McCarthy Brown it says that Vodou is the religion of 80% of the population of Haiti. Vodou is a combination that comes from several influences.

When learning about Vodou in class I began to realize that it is similar to other people’s religions that we have been studying. We learned that the spirits associated with Vodou are not idealized but they are what they are and there are many, many spirits in Vodou. Through watching a DVD and reading about Mama Lola I was able to understand Vodou better. In the essay it talks about Mama Lola and the possession that occurs as she embodies the spirit(s). This also made me think of Bamana’s Masquerades in that when they are performing the masks that they are embodied with the spirit of that mask. While watching the DVD I was able to see the possession happen after they called the spirit(s) and gave sacrifices.

Another thing that we discussed in class was the influence of Catholicism in Haitian culture. We looked at several different chromolithographs. In the chromolithograph of Mater Dolorsa it shows a dark skinned woman and a child. It is comparable to the Virgin Mary and Jesus Christ and through this it is an example of how Catholicism has influenced Haitian art and beliefs.

I am happy that I was able to learn about Mama Lola and Haitian art. I am glad that I now am able to understand some of the history behind Vodou. I also enjoyed learning about the complexity of Vodou as a religion. The videos were helpful in that we could see how the dance/performance was done and how they were able to embody the spirits. I look forward to continuing to learn more about African art and culture.

Week 7

In class this week we discussed the art and spiritual beliefs of that of the Yoruba people. The Yoruba people believe in many Gods, Orisha. When talking about Orisha in class we discussed Eshu, and Shango and the art that went with these.

In the Yoruba culture a Babalawo uses a divination tray in order to call Eshu the god of the crossroads to communicate with Orunmila to decide fate. Since Eshu is the god of the crossroads and the market, his face often appears on the divination trays and bowls. The divination bowl also can have many other markings that would suggest its use. The bowl is split in the middle horizontally to signify the Yoruba’s belief in two worlds; spirit world and the physical world. With the divination tray the Babalawo will draw an ‘x’ that would signify the crossroads.

The Yoruba people also believe in Shango. Shango is the god of thunder he can either protect you or punish you. Figures of Shango have double axes on the top. During dances/rituals they use Shango to posses initiates. The way that Shango posses them would be through the ‘inner head’. The Yoruba often use the figure of Shango on the ends of dance-wands.

I enjoyed learning about the Yoruba people and their use of art to communicate their spirituality. I found the divination bowls to be the most interesting thing we discussed. I am glad that I had the opportunity to learn about a different spiritual belief and look forward to learning more.