TITLE: Gille de Binche
TYPE: face mask
GENERAL REGION: Europe
COUNTRY: Belgium
SUBREGION: Binche
ETHNICITY: Walloon
DESCRIPTION: Gille de Binche mask
CATALOG ID: EUBE001
MAKER: Jean-Luc Pourbaix (Binche, 1947-2023) & Christophe Pourbaix (Binche, 1966-2018)
CEREMONY: Carnival
AGE: 2013
MAIN MATERIAL: cloth
OTHER MATERIALS: wax; paint; elastic strap

In Binche, Belgium, an unusual Carnival tradition emerged in approximately the 14th century, featuring (among others) masqueraders known as Gille. Gille is an elaborately dressed bourgeois with a hunched back. Most modern Gilles wear a mask, held to the head with elastic straps and a white cloth, and sporting a distinctive blond “Napoleon III” mustache with green glasses, suggesting a scholar.  The mask is thought to date to the 1860s, and it was formerly made in Germany. After the Second World War, the mask was manufactured in France using a hat press over a sculpted mold, until Jean-Luc Pourbaix began making them locally in Binche in 1976.

The costume is a suit of grey cloth, elaborately embroidered with insignias and designs in black, red, and yellow, and with a heavily padded back. The masqueraders also wear a white cloth cowl with a lace or tasseled fringe, a belt of small bells, and wooden clogs with lace spats. Crowds of Gilles parade in large groups to drum beats, carrying sticks to drive away evil spirits. Later, they appear in hats with giant ostrich plumes, carrying baskets of oranges for throwing to (or at) the parade audience as a token of good luck.

In the past, similar masks and costumes were worn by Carnival celebrants in other towns of Wallonia, with slight differences in appearance. In Nivelles, for example, the mask worn by the Société de l’Argayon had a more elaborate beard and no glasses, but was otherwise similar. It is no longer widely worn outside of Binche.

Link to a video by Guy de Angelis documenting the entire process of making the Gille mask (in French).

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TITLE: Djimini Do Society Mask
TYPE: face mask
GENERAL REGION: Africa
COUNTRY: Côte d’Ivoire (Ivory Coast)
ETHNICITY: Senufo (Djimini)
DESCRIPTION: Triple-Faced Mask
CATALOG ID: AFCI004
MAKER: Unknown
CEREMONY: Celebration; Funeral
AGE: ca. 1990s
MAIN MATERIAL: wood
OTHER MATERIALS: n/a

The Djimini people are a subgroup of the much larger Senufo people and reside primarily in Côte d’Ivoire, with some also living in Burkina Faso and Mali. The Do Society dances masks of various kinds, frequently employing animal elements, at the funerals of important members of the village and on major Islamic holidays.

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TITLE: Wayana-Aparai Tamok
TYPE: face and body mask
GENERAL REGION: Latin America
COUNTRY: Brazil
SUBREGION: Guiana Highlands
ETHNICITY: Wayana; Aparai
DESCRIPTION: Tamok (Tamoko) mask and costume
CATALOG ID: LABR003
MAKER: Unknown
CEREMONY: Pono Dance (Cumeeira)
AGE: 1970s
MAIN MATERIAL: split-cane basketry
OTHER MATERIALS: bark cloth; beeswax; kaolin clay; pigment; palm-frond fibers

The Wayana and Aparai are two distinct peoples that live in close proximity in northeastern Brazil, on the border of Suriname and French Guiana. Due to their small numbers (less than 3000 persons between the two groups), they have joined to a degree and have converged in their cultural rituals. Among these is the Pono dance, sometimes called in Portuguese the Cumeeira ceremony, a celebration of the dedication of a new community roundhouse (the cumeeira being the highest point of the roof). Participants in this celebration must refrain from alcohol and maintain purity. Only then are they allowed to wear the tamok (or tamoko) mask and suit.

Tamok represents an evil spirit, a powerful man-eating forest monster associated with illness and death. The Pono dance placates Tamok and purifies the village.  It is performed with a large, two-handed whip to make loud cracking sounds.  The Tamok mask’s geometrical pattern are reminiscent of the face painting applied to Wayana girls.

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TITLE: Malagan Tatanua
TYPE: face mask
GENERAL REGION: Oceania
COUNTRY: Papua New Guinea
SUBREGION: New Ireland
ETHNICITY: Melanesian
DESCRIPTION: Tatanua Mask
CATALOG ID: OCPG008
MAKER: Unknown maker in Libba Village
CEREMONY: Malagan Ceremony
AGE: 2006
MAIN MATERIAL: Alstonia wood
OTHER MATERIALS: wool; plant fibers; tapa cloth; cowrie shells; pigment

New Ireland is a large island belonging to Papua New Guinea and inhabited by Melanesian peoples. The inhabitants of New Ireland organize a Malagan Ceremony upon the death of a tribe member to honor his or her memory and ease the transition of his or her soul to the spirit world. The family members of the deceased fashion the masks to resemble the dead individual and to forge a link between that person and the spirit world into which he or she is passing. Only persons of high status may participate in the masked dance.

This specific mask was made and ritually used in Libba Village in 2006.

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TITLE: Baule Kplekple
TYPE: plank mask
GENERAL REGION: Africa
COUNTRY: Côte d’Ivoire (Ivory Coast)
ETHNICITY: Baule
DESCRIPTION: Kplekple Male Plank Mask
CATALOG ID: AFCI008
MAKER: Unknown
CEREMONY: Goli Society
FUNCTION: agricultural; celebration; entertainment; funeral; secret society; spirit invocation
AGE: ca. 1990s
MAIN MATERIAL: wood
OTHER MATERIALS: kaolin clay; pigment

The Baule people of Côte d’Ivoire use many kinds of cultural masks and are known for the artistry and skill of their carvers. Several mask types are used in the Goli Festival, a day-long harvest celebration with music and feasting, where the masked dancers are members of the Goli Society and serve the primary function of entertainment. This mask is danced at the beginning of the Goli Festival by young boys. It is also worn at funerals to honor important personages in the village, and during droughts and famines to pray for rain and abundant harvests.

The kplekple dancers perform in pairs, usually with one male (primarily black) and one female (primarily red) mask. This mask is male. Kplekple dancers wear a suit of plant fiber that covers the entire body, an animal pelt on the back, and metal anklets that jingle as the dancer moves. The dance itself progresses from wild and aggressive, mimicking the putative behavior of bush spirits and young tribe members, to more sedate, mimicking the transition to maturity and civilization.

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TITLE: Rey de Jardineros
TYPE: face mask
GENERAL REGION: Latin America
COUNTRY: Mexico
SUBREGION: Oaxaca
ETHNICITY: Zapotec
DESCRIPTION: Rey de Jardineros mask
CATALOG ID: LAMX082
MAKER: Unknown
CEREMONY: Danza de Jardineros
AGE: 1970s
MAIN MATERIAL: cloth covered in beeswax
OTHER MATERIALS: paint; metal o-rings; cotton string

In many parts of Mexico, indigenous populations reenact the Spanish Reconquista, known as the Danza de los Cristianos y los Moros, usually on holidays in honor of the patron saint of the village. In the Zapotec region of Oaxaca, especially San Bartolo Coyotepec, Zaachila, and Santo Tomás Jalieza, this tradition has a unique style and is known as the Dance of the Gardeners. A group formed of a Christian king and queen, a Moorish king and queen, and various princes, princesses, knights and vassals involving an elaborate plot that ends in a machete fight in which the Christians are victorious and force the Muslims to convert to Catholicism. The ceremony is usually performed at the Fiesta de la Virgén de Rosario on the last Sunday of the year, as well as the 2nd and 8th of January. This specific mask represents the Spanish king.

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TITLE: Baule Ram
TYPE: crest mask
GENERAL REGION: Africa
COUNTRY: Côte d’Ivoire (Ivory Coast)
ETHNICITY: Baule
DESCRIPTION: Kuamanbo (Ram) Helmet Mask
CATALOG ID: AFCI009
MAKER: Unknown
CEREMONY: Goli Festival
AGE: ca. 1970s
MAIN MATERIAL: wood
OTHER MATERIALS: paint; pigment

The Baule people of Côte d’Ivoire use many kinds of cultural masks and are known for the artistry and skill of their carvers. Several mask types are used in the Goli Festival, a day-long harvest celebration with music and feasting, where the masks are used for entertainment. This mask, worn atop the head, is also used to invoke the kuamanbo, a ram spirit that blesses the crops.

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TITLE: Aya Huma
TYPE: hood mask
GENERAL REGION: Latin America
COUNTRY: Ecuador
SUBREGION: Tabacundo
ETHNICITY: Quechua
DESCRIPTION: Black Aya Huma (Diablo Umo) mask
CATALOG ID: LAEC005
MAKER: Unknown maker in Tabacundo
CEREMONY: Inti Raymi
AGE: early 1970s
MAIN MATERIAL: dyed felt cloth
OTHER MATERIALS: dyed thread; cotton wadding

In Ecuador and Peru, the winter solstice is sometimes still celebrated by honoring the Incan sun god, Inti.  Some mistakenly consider this a summer solstice ceremony, apparently forgetting that, except in Colombia and the northern tip of Ecuador, the Andes are south of the Equator.   Inti Raymi takes place annually on June 24 and recreates the Incan ceremonies of the period.

Among the regalia worn during the celebration is the Aya Huma mask and suit, sometimes known as Diablo Umo. The Aya Huma carries a whip to drive away evil spirits during the ceremony. His mask is double-sided so that he cannot be surprised by evil spirits from behind. The rather symmetrical ears and noses represent the four cardinal points.  Although traditionally representing a protector spirit, Catholic zealots among the colonizers branded the masquerader satanic, whence comes the name Diablo Umo (Devil Head).

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TITLE: Halloween Wolf Mask
TYPE: face mask
GENERAL REGION: North America
COUNTRY: United States of America
ETHNICITY: Mixed
DESCRIPTION: Buckram black wolf mask
CATALOG ID: NAUS006
MAKER: Unknown
CEREMONY: Halloween
AGE: ca. 1930s
MAIN MATERIAL: dyed buckram
OTHER MATERIALS: paint

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, representing a wolf, was made from dyed buckram, moistened and dried over a form, then hand painted with details. Such mass-produced masks were popular among the middle class in the 1920s to 1950s, when they were replaced by vacuformed plastic.

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: Cajun Mardi Gras Clown Mask
TYPE: face mask
GENERAL REGION: North America
COUNTRY: United States of America
SUB-REGION: Acadiana, Louisiana
ETHNICITY: Cajun
DESCRIPTION: Mesh Mardi Gras clown mask
CATALOG ID: NAUS048
MAKER: Chris Raymond (Metairie, Louisiana, 1964- )
CEREMONY: Courir de Mardi Gras
AGE: 2014
MAIN MATERIAL: steel wire mesh
OTHER MATERIALS: dyed cotton cloth; polyester border and fringe; glue; paint; elastic band

In Catholic practice, Mardi Gras (“Fat Tuesday”) is the last day of celebration of Carnival before the fasting period of Lent. In the Acadiana country of southern Louisiana, the descendants of French Canadian immigrants known as “Cajuns” (short for “Acadians”) celebrate Mardi Gras in a manner quite different from the better known Carnival of New Orleans.  The Courir de Mardi Gras (Mardi Gras parade) occurs in most towns of Cajun country only on Mardi Gras itself.

Masqueraders wear full or partial wire mesh masks and quilted suits with tall, conical hats covered in colorful fabric.  They either ride from farm to farm on horseback or drive as a group in trucks with an unmasked leader wearing the traditional Mardi Gras colors of green, purple, and gold.  When they reach a farm, the captain, who carries a whip in one hand and a white flag in the other, approaches the farmer and asks: “Le Mardi Gras demande votre permission pour visiter ta maison” (“The Mardi Gras requests permission to visit your house”), or words to that effect. Upon assent, the revelers descend and run or crawl toward the house, singing a begging song, then exploding into pranks and comedic antics while the captain tries to subdue them with his whip. The only way to make them leave is to donate gifts or money, traditionally a chicken for the evening gumbo, in which the farmer is invited to partake.

For more on the Acadian Carnival celebration, see the excellent book by Carl Lindahl and Carolyn Ware, Cajun Mardi Gras Masks (University Press of Mississippi, 1997).


Click above to watch a short documentary film about Cajun Mardi Gras in Louisiana, 2019 and 2024.

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