, , ,

Fašiangy Mask

TITLE: Fašiangy Mask
TYPE: face mask
GENERAL REGION: Europe
COUNTRY: Slovakia
SUBREGION: N/A
ETHNICITY: Slovak
DESCRIPTION: Fašiangy Mask
CATALOG ID: N/A
MAKER: N/A
CEREMONY: Fašiangy (Shrovetide)
FUNCTION: Agriculture; Celebration; Entertainment; Protection/Purification
AGE: N/A
MAIN MATERIAL: leather and wool
OTHER MATERIALS: N/A

Slovakia has a traditional masquerade during Fašiangy (Shrovetide), between Three Kings Day (January 6) and Ash Wednesday). The masks are made from wood or leather and used in village processions to ward off evil and bring a bountiful harvest. Characters include the turoň (a bull-like creature representing strength and fertility), medved (the bear, representing prosperity and protection), koza (a goat, symbol of vitality but a prankster), and the Turčianski Vlci (wolves of the Turiec area, which frighten away winter). There are also frequently allegorical characters, such as Death and Winter, the Gypsy, the Chimneysweep, the Soldier, and the Doctor, who perform symbolic or comedic functions. In some cases, men cross-dress as brides or grandmothers, while women cross-dress as soldiers or farmers, to subvert social roles and for comical effect. Generally, the masked rituals culminate on Fat Tuesday (Mardi Gras) with the burial of a symbolic fish (pochovávanie basy), a mock funeral to signify the end of merriment and beginning of Lenten fasting.

The Museum’s collection currently includes no representative example of any Slovakian mask.

: /by
, , ,

Kurent Mask

TITLE: Kurent Mask
TYPE: face mask
GENERAL REGION: Europe
COUNTRY: Slovenia
SUBREGION: N/A
ETHNICITY: Slovene
DESCRIPTION: Kurent (Korant) Mask
CATALOG ID: N/A
MAKER: N/A (Ptuj)
CEREMONY: Pust (Shrovetide); Kurentovanje
FUNCTION: Agriculture; Celebration; Entertainment; Protection/Purification
AGE: N/A
MAIN MATERIAL: leather and wool
OTHER MATERIALS: N/A

In Slovena, Pust or Shrovetide is celebrated by ancient rituals to chase away the evil spirits of winter and welcome an early spring. The rituals include the kurent, or korant, which is a masked figure in a massive sheepskin garment (kurentija), cowbells on a leather belt, a furry hat with horns or feathers, ande a sheepskin mask with a large red tongue. The masqueraders jump, whirl, clang their bells, and shout to drive away the evils spirits of winter.

Another ritual is Laufarji, a group of about 25 characters who wear linden wood masks (larfe) and surround a character known as Pust, who is covered in moss and horns, and blamed for the misfortunes of the past year.

Still another is Liški Pustje in the Soča Valley, in which masqueraders are divided into “uglies” and “beautifuls.” All wear tin, copper, or aluminum masks. The beautifuls dance to entertain the village, while the uglies (figures like the Devil or the Doctor) maintain public order or play pranks on people.

Perhaps the oldest tradition is Škoromati in Brkini, which is thought to originate in the 14th century. The masked Škopit characters carry large wooden tongs to chase away the evil, while “beautiful” masked characters visit houses to collect gifts for the new year.

The Museum’s collection currently includes no representative example of any Slovenian mask.

: /by
, , ,

Sandid Mask

TITLE: Estonian Sandid Mask
TYPE: face mask
GENERAL REGION: Europe
COUNTRY: Estonia
SUBREGION: N/A
ETHNICITY: Estonian
DESCRIPTION: Sandid Mask
CATALOG ID: N/A
MAKER: N/A
CEREMONY: Santime (Mardipäev; Kadripäev)
FUNCTION: Agriculture; Celebration; Entertainment; Protection/Purification
AGE: N/A
MAIN MATERIAL: leather and wool
OTHER MATERIALS: N/A

Estonia has several forms of masquerade, all involving mumming rituals known as sandid (vagrants). On St. Martin’s Day (November 10), the Mardipäev celebration features Mardisandid, who wear dark, masculine, “ugly” masks of birch bark, fur, or wool. They represent spirits of the earth and harvest, and are intended to promote agriculture. On St. Catherine’s Day (Nov. 25), the Karidpäev celebration features Kadrisandid, who wear white, feminine, and “beautiful” measks to celebrate the arrival of snowy winter. In addition, winter celebrants may wear animal masks while singing, telling riddles and jokes, and otherwise performing to bring good fortune and a bountiful harvest to the villages.

The Museum’s collection currently includes no representative example of any Estonian mask.

: /by
, , ,

Latvian Winter Mask

TITLE: Latvian Winter Mask
TYPE: face mask
GENERAL REGION: Europe
COUNTRY: Latvia
SUBREGION: N/A
ETHNICITY: Latvian
DESCRIPTION: ķekatas (budēļi)
CATALOG ID: N/A
MAKER: N/A
CEREMONY: Mārtini; Ziemassvētki; Užgavēnis
FUNCTION: Agriculture; Celebration; Entertainment; Protection/Purification
AGE: N/A
MAIN MATERIAL: wood
OTHER MATERIALS: N/A

Latvian masks are primarily worn at winter festivals such as Mārtini (early November), the Advent season before Ziemassvētki (Christmas), or Užgavēnis (Shrovetide) in towns such as Kurzeme, V idzeme, or Latgale. They are typically crudely made and represent animals, human characters such as beggars or shepherds, or mythological beings such as spirits, devils, or Death itself. The purpose of the masquerade is to frighten away evil winter spirits and bring blessings, good harvests, and protection of crops. The masqueraders frequently play a satirical role and violate social norms.

The Museum’s collection currently includes no representative example of any Latvian mask.

: /by
, ,

Abakuá Íreme

TITLE: Abakuá Íreme
TYPE: hood mask
GENERAL REGION: Caribbean
COUNTRY: Cuba
SUBREGION: Havana
ETHNICITY: Afro-Latino
DESCRIPTION: Cloth hood mask for Abakuá fraternal order
CATALOG ID: N/A
MAKER: N/A
CEREMONY: Various
FUNCTION: Protection/Purification; Secret Society; Spirit Invocation
AGE: N/A
MAIN MATERIAL: cotton cloth
OTHER MATERIALS: N/A

The Abakuá Fraternal Order organizes masked dances in Cuba to celebrate its Afro-Latino heritage, particularly by invoking the masked dances of northwest Africa from which many of the slaves brought by Spaniards came. The Abakuá íreme involves a ritual outfit with colorful cloth and bells to purify and protect the village, and which parades though the streets while dancing to drums and singers. The dancer represents a spiritual presence, either an ancestor spirit or a bush spirit.

In performances, the íreme interacts with drummers, singers, and attendants, responding to rhythms and calls that structure the event. The figure may carry implements used to mark space or guide participants, though their use is governed by convention. Speech, when present, is often mediated through whistles or set phrases rather than ordinary conversation, reinforcing anonymity.

The íreme’s role is not primarily entertainment. It functions within a framework of discipline, instruction, and community order, reflecting the society’s values and history. Public appearances are shaped by local regulations and custom, and meanings can vary by lodge and neighborhood. Descriptions by outsiders are partial, as many aspects are reserved for initiated members.

The Museum’s collection currently includes no representative example of any Cuban mask.

: /by
,

St. Kitts Sugar Mas Mask

TITLE: St. Kitts Sugar Mas Mask
TYPE: face mask
GENERAL REGION: Caribbean
COUNTRY: St. Kitts & Nevis
SUBREGION: N/A
ETHNICITY: Afro-Latino
DESCRIPTION: Sugar Mas Wire Mesh Mask
CATALOG ID: N/A
MAKER: N/A
CEREMONY: Sugar Mas (Carnival)
FUNCTION: Celebration; Entertainment
AGE: N/A
MAIN MATERIAL: metal wire mesh
OTHER MATERIALS: N/A

Sugar Mas is the Carnival-type celebration of St. Kitts & Nevis, held annually from mid-December through early January (not during the period before Lent, as in the Catholic Carnival). It blends African heritage, European influences, and local creativity. Named after the islands’ historic sugar industry, Sugar Mas honors the past while celebrating modern Kittitian and Nevisian culture. The festivities include colorful parades, calypso and soca competitions, steel pan music, and high-energy street parties. One of the most iconic elements is J’ouvert, an early-morning celebration where revelers cover themselves in paint, mud, or powder and dance through the streets to pulsating music. Masquerade dancers, clowns, and elaborate costumes showcase traditional art forms passed down through generations. Sugar Mas reaches its peak on its Carnival Day and Last Lap. The groups include actors, Moko Jumbies (masked stilt-walkers), and masked dancers.

Sugar Mas masks in St. Kitts are colorful, handcrafted works of art, often made from papier-mâché, fabric, or wire mesh. They feature exaggerated expressions, bright paints, mirrors, feathers, and sequins, reflecting African traditions, folklore, and satire while adding mystery and dramatic flair to masquerade performances.

The Museum’s collection currently includes no representative example of any St. Kitts and Nevis mask.

: /by

Paraguayan Mask

TITLE: Paraguayan Mask
TYPE: face mask
GENERAL REGION: Latin America
COUNTRY: Paraguay
SUBREGION: N/A
ETHNICITY: Guarani
DESCRIPTION: N/A
CATALOG ID: N/A
MAKER: N/A
CEREMONY: Regionally dependent
FUNCTION: Regionally dependent
AGE: N/A
MAIN MATERIAL: N/A
OTHER MATERIALS: N/A

Paraguay celebrates eight different masked traditions in indigenous regions. These are mostly Guarani ethnic groups. They include Arete Guasu, in Santa Teresita in the Chaco region; the Festival of San Pedro and San Pablo in Itaguazu in the Altos region; the Festival of the Nativity of the Virgin in Itaguasu in the Altos region; the Festival of Kamba ra Anga in the Community of 21 de Julio in the Tobati region; the Santo Rey Ara in Compañía Rosado in the Tobati region; Kurusu San Roque Ara in Yaguaron in the Paraguari region; and the Festival of San Francisco Solano in the Emboscada region. Functions may include protection, purification, spirit invocation, and adult initiation. The festivities typically include processions and dances.

The Museum’s collection currently includes no representative example of any Paraguayan mask.

: /by
, ,

Basque Mamuxarroak Mask

TITLE: Basque Mamuxarroak Mask
TYPE: face mask
GENERAL REGION: Europe
COUNTRY: Spain
SUBREGION: Euskadi
ETHNICITY: Basque
DESCRIPTION: Mamuxarroak Mask
CATALOG ID: N/A
MAKER: N/A (Unanu)
CEREMONY: Carnival; Holy Week; patron saint holidays
FUNCTION: Celebration; Entertainment
AGE: N/A
MAIN MATERIAL: N/A
OTHER MATERIALS: N/A

In the Basque regions of Spain and France, different towns have traditions of masquerade during Carnival, Holy Week, or patron saint holidays. In Unanu (Ergoiena), for example, masked characters known as mamoxarros and muttuas parade in white, with black or red belts, and a kattola (mask) made of metal. The mamuxarros carry sticks, to beat anyone who appears on the streets on Shrove Tuesday. The muttuas are dressed as women and run around informing the mamuxarros about anyone who requires a beating. The townsfolk tease the mamoxarros with a rhyme: “”Mamuxarro xirri, xarro, zer emango dizut, zazpina uzker afarirako, zata begi gorri, urtian behin etorri,” which roughly translates to: “Mamuxarro, xirri, xarro, what can I give you? Seven o’clock for dinner, you red-eyed man, come once a year.” This rhyme references the village dinner that follows the end of Carnival.

In other celebrations, such as Otsagabia, a masked character named Bobo dances on September 8 each year, in honor of the Virgin of Muskda, surrounded by unmasked dancers.

The Museum’s collection currently includes no representative example of any Basque mask.

: /by
, ,

Irish Mummers Mask

TITLE: Irish Mummers Mask
TYPE: face mask
GENERAL REGION: Europe
COUNTRY: Ireland
SUBREGION: N/A
ETHNICITY: Irish
DESCRIPTION: Mummers Mask
CATALOG ID: N/A
MAKER: N/A
CEREMONY: Advent; theatre
FUNCTION: Celebration; Entertainment
AGE: N/A
MAIN MATERIAL: N/A
OTHER MATERIALS: N/A

Ireland has an ancient tradition of mumming, or masquerade, involving storytelling and music. Mummers traditionally wear suits and hats of rags or straw. The masks are traditionally made of straw or cloth. The stories and characters may originate in Italian Commedia dell’Arte or Irish or British history, folklore, or mythology. The performances may occur in public houses or clubs, typically at a local festival or holiday, such as St. Stephen’s Day (e.g., Mummers of Fingal), or during Advent (the four days before Christmas) (e.g., Armagh Rhymers). The drama is usually accompanied by musical instruments, including the banjo, violin, tin whistle, or bodhran drum. Historically, the mummers would receive compensation in the form of money or drinks.

The Museum’s collection currently includes no representative example of any Irish mask.

: /by
, ,

Percht Mask

TITLE: Percht Mask
TYPE: helmet mask
GENERAL REGION: Europe
COUNTRY: Austria
ETHNICITY: German (Austrian)
DESCRIPTION: Schiachpercht (Ugly Percht) Mask
CATALOG ID: N/A
MAKER: N/A
CEREMONY: Perchtenlauf
FUNCTION: protection/purification; spirit invocation
AGE: N/A
MAIN MATERIAL: wood
OTHER MATERIALS: N/A

The tradition of Perchtenlauf celebrates a pagan Alpine goddess who ruled over winter in Austria, Bavaria, and parts of Switzerland and northern Italy. Perchta—also written Berchta—is a figure from Alpine folklore whose roots reach into pre-Christian Germanic traditions. She presides over the winter soltice, a liminal period when supernatural forces were thought to roam freely. Perchta’s defining feature is her dual nature. In her benevolent form, she appears as a radiant, beautiful woman who rewards hard work, domestic order, and proper observance of seasonal customs with gifts. In her darker aspect, she appears hideous and terrifying, and punishes laziness, disrespect, or taboo-breaking. Folklore often portrays this fearsome side with a long knife hidden in her skirts, allowing her to mete out grisly justice by opening the bellies of wrongdoers and stuffing them with straw—a vivid metaphor for moral emptiness.

This striking duality inspired the evolution of the Perchten—supernatural beings associated with Perchta—and ultimately the tradition of the Perchtenlauf, the “Perchten parade.” The two types of Perchten are the Schönperchten (“beautifuls”) and the Schiachperchten (“uglies”), which mirror Perchta’s contrasting faces. Beautiful Perchten bring blessings and good fortune, while their monstrous counterparts drive away evil influences and the symbolic darkness of winter. In the Perchtenlauf, the Perchten are divided into two groups that have symbolic battle, in which the harsh forces of winter are vanquished by the vitality of spring. Through loud processions and bell-ringing, Perchtenlauf still serves its ancient purpose—cleansing the community of misfortune and welcoming renewal for the coming year.

Although Perchten may have inspired the more recently developed concept of Krampus, they are separate concepts. Although both wear animal skins and furs, loud bells, and a whip, cane, or Rute, Krampus has a more human face with two horns. In contrast, the Perchten tend to have more chunky and abstract faces, six horns, and sometimes an articulated jaw that gnashes its teeth. Most importantly, Krampus is a demonic presence that punishes misbehaving children, while the Percht is both a symbol of and protector of the community. Krampus do not appear after Nicholaustage (December 6), whereas Perchten appear during the Rauhnächte, the twelve nights between Christmas and Epiphany (between December 26 and January 6). In some regions, however, the Perchent appear slightly early, such as mid-December.

The Museum collection currently has no Perchten masks.

: /by