Evolution of Masquerades in Africa - Essay Example

Examine the historical evolution of masquerade in 20th-century Africa EXAMINE THE HISTORICAL EVOLUTION OF MASQUERADE IN 20TH CENTURY AFRICA GRACE SARKAR Order No. 405802 03 March 2010 Table of Contents Introduction 3 Forms of the Masquerades 4 The Significance of the Masquerades' Longevity ... 5 No African Name for Masquerades 7 Major Religions to Influence Masquerades 8 Influence of Christianity 8 Influence of Islam 9 The Sobering Effects 10 Conclusion 11 Sources 12 EXAMINE THE HISTORICAL EVOLUTION OF MASQUERADE IN 20TH CENTURY AFRICA Introduction The masquerade in 20th century Africa is flourishing. But it is on the wane. Winds of modernization, education, industrialization and other socio-economic influences threaten to soon engulf prospering cultural ties such as the masquerade. The masquerade is an important component of the African culture. It is a head dress. But it is not considered an external part. It is part and parcel of the human body. It is a beauty that is not skin deep. It pervades the human soul to the wearer. You do not consider a masquerade as an inanimate object. It is the core of the human soul (Lamp, Frederick; 2010). The masquerades are dramatized to an extent with music and dances that it symbolizes power and infallibility. They are made in such macabre, grotesque yet illuminant manner that they at once evoke attention and awe1. The festivals and rituals surrounding masquerades have become regular part of the African culture. It is difficult to put a stop to them now. The popularity of the masquerades is inextricably linked with its culture. In fact, its use has only served to exponentially increase its popularity. This is evident with its wide use even today. 1The attention and awe inspired by masquerades did not come because of their appearance. The masquerades were part of a system that ruled Africa for thousands of years. History reveals that the masquerades were silent witnesses to mayhem and murder. If you're thinking about getting a masquerade, make sure you are up to date with all the rest of the outfit that must cover your body. You must also familiarize yourself with the music and dance steps and movements that accompany the masquerade. Added to these, you have to take the precaution of consulting your witchdoctor without which the masquerade will only remain a mute part of your grotesquely stylized garment. Forms of the Masquerades The masquerades were part of large-scale mumbo-jumbo commanding obeisance of societies and nations. They were the cause of festivals and mass processions. They provided omens and cures in the hands of witchdoctors. They were ideal leverages in the hands of power-brokers. With such advantages, it was difficult to neutralize the influence of masquerades. The masquerades are made in all shapes and sizes.1They may resemble the hyena or the vulture. These have their specific significance. The hyena is associated with possession of ethereal knowledge. The vulture, a flying bird of prey, is believed to bring knowledge from the spiritual world (Lamp, Frederick; 2010). It is not only the mask that prominently figures in the dancer's scheme. It is the entire outfit. The mask plays a vital role due to the importance associated with the countenance. The transformation in the dancer's behavior permeates every iota of his being. The head, bearing most sense, takes the cake. 1Whatever the shape and size, the object of the masquerade was to dominate and demand respect. They exist in the form of art today. But they cannot undo the havoc they wreaked in the millions of lives that even dared to question them. The Significance of the Masquerades' Longevity The African continent is over 26,000 years' old culture. That art has existed for such a long period of time in human history is mind-boggling. It is another matter that it has continued in this fashion till date. The African continent is mystically wrapped in occultism and other strange spiritual practices and this has followed people in this region wherever they went. It made way in Europe, the Americas, and other regions in the world. These practices continued unhindered down through the centuries. Except for Egypt and certain other nations in the north, Africa was mostly out of bounds till the 15th century when Portuguese assaulted the Moors in 1415 AD1 (Africa, 1997). There were contacts for commercial reasons. But for all practical purposes, Africa was out of bounds. However, what was going on inside Africa only started becoming known from the 15th century after explorations by European traders and missionaries2 revealed macabre and exotic practices and social behaviors. To some in Europe, Africans were partly human and partly animals. Nonetheless, there was firm agreement on the extra-ordinary physical power and resilience of the Africans. The prowess of the Africans was felt time and again not only in Africa but in other regions where they were transported as slaves. Voodooism and animism made their mark in Haiti. But they were the offspring of African beliefs. They were ------------------------------------------------------------------------------------------------------------ 1The Portuguese were clearing fighting for their interests in Africa. They had no intention of interfering with the African customs or beliefs. 2The missionaries' presence made a difference as compared to that of the European soldiers whose job was only conquer and serve the interests of their own. slaves. Nevertheless, Africans were known and respected for their brutal strength. West Africa, in particular, resounded to drum beats of music and masquerades. The effects of modernity and development were felt in Africa with the rest of the world. However, they were slow in implementing the benefits of changes. Society was not ready to be rid of spiritual rituals and practices that contained elements of the good and the bad. Powerful vested interests further stoked the bizarre flames for their own commercial benefits. However, masquerades occupied a significant place and blacksmiths "who made the beastly exquisitely horrific Komo Kun were a special class dispersed throughout the territory of the Manding and other neighboring groups. Because of their work with fire and iron, they are credited with the ability to harness and channel dangerous power for communal good." (Lamp, Frederick; 2010). This proves there were vested interests involved in masquerades. This inevitably translated to familial, social, economic and even military tie ups or discords as situations unfolded. Nonetheless, the common man in Africa was not enamored of the vested interests that pervaded the masquerades. The entire society made common cause with masquerades that formed an intrinsic part of music, dance, visual objects and sculpture. There were variations. But masquerades were unique in Africa although they varied according to the region. "Morton-Williams (1956) outlined the cult structure of the egungun masquerade societies of the Awori and Egbado territories of south-western Nigeria." (Rea, William R; 1998) Masquerades have traversed across the globe especially Europe and America. Carnivals in Europe make massive use of masquerades. They are very colorful and enliven the show. The masquerades in Africa have greater depth and are far more serious in their approach. These masquerades were responsible for the way of life once upon a time in Africa (Lamp, Frederick; 2010). Even now, masquerades hold familial and social influences. One such influence is found in the West African nation, Benin. In Benin, young men dance wearing female masks during the festival known as Gelede in order to please their mothers. If they fail to do this, they may incur the wrath of their mothers who otherwise might use witchcraft against them (Murray, Kevin; 2009). No African Name for Masquerades Significantly, there is no name for masquerades in the African language. It is a headdress. They do not even call it a headdress. It is such an intrinsic part of the dancer's body, that they do not deem it right to give it a separate name. The masquerades are beings in their own right in the view of the millions in Africa. It is sacred. It is something to be revered and worshiped. "The Mende, like most African peoples, do not have a separate word for "mask," for to speak of the headpiece separately from the rest of the masquerade costume, or to articulate the masked being's identity as an ngafa, or spirit, as separable from the material and mechanical components of its dramatic realization by a human impersonator, implies a distinction which the Mende do not verbalize in public discourse'' (Phillips, Ruth B; 2010). The masquerades command unparalleled sway over the African legacy. The genuflection is so intense that rarely will anyone comment or remark on worshiping something that does not have even a name! Thus, the ordinary folks desist giving the masquerades a name. The issue of name-giving is left to the local town or village folk who give it appropriate names. In such situations, the locals may give each masquerade a personal name that highlights metaphors. "Most data indicate that the Komo Kun was danced primarily during the night. Each headdress may have a personal name, and, although there are many names, one such name was recorded as "The Darkness of the Town Gwaranko". Dieterlen & Cisse (1972:277) recorded a ceremony in the darkness of night, in the obscurity of new moon, without the faintest firelight. But generally it was danced by the light of a great bonfire called "the fire of Komo" (Lamp, Frederick; 2010). Major Religions to Influence Masquerades The advent of Christianity and Islam marked distinct changes in the customs and beliefs of the African nations. The northern nations of Africa came under the influence of Islam during the 7th century. The Christians came much later in 1857 AD. Both religions used or avoided masquerades, depending on the situations. Influence of Christianity The advent of Christianity brought about profound changes in the African culture. There were areas of principles where local beliefs matched Christian principles. For instance, the locals believed in a higher power which the Christians did too. Respect for the elders, social harmony, and submissiveness to authority were upheld by local beliefs and by Christian principles. Kidnapping, cannibalism, pantheism, polygamy, and a host of other social and cultural beliefs and practices ceased to exist as acceptable in one way or the other. Before Christianity, it was all right to kidnap or cannibalize someone from the enemy camp. Christianity abolished such practices and maintained its opposition to them even if the victim happened to be from the enemy camp. Christianity introduced a sea-change in the beliefs of Africans. Coming to masquerades, mainline Christianity took the uncompromising stand that they had to go. There may be splinter groups that compromised on or supplemented masquerades for their own reasons. However, the mainline churches took the stand that they were not to be allowed (Nze, Chukwuemeka). Thus, Christianity was responsible for changes in religious and social beliefs and customs, including the issues of masquerades. Influence of Islam Islam spread fairly quickly in north and east Africa in the 7th century where its influence remained largely concentrated on urbanization and learning. It gradually spread over the rest of Africa with a mixture of military campaigns as well as adaptations and adjustments. Islamic beliefs do not accept visualization of the Supreme Being.1 Hence, all 1Obviously, this aspect of the Islamic faith negated the supremacy of the masquerades that existed in Africa till the time the Islamic faith made its presence in Africa, although Islam did not actively pursue an end to the practices of masquerades. forms of visual representations and art denoting supernatural beings and actions were basically not accepted. Nonetheless, there were instances where deified objects were accepted with appropriate adjustments. "Sub-Saharan Muslim clerics known as marabouts began fabricating amulets with Qur'anic verses, which came to displace indigenous talismans and medicinal packets" (Multiple Trajectories of Islam in Africa). Coming to masquerades, "Islam has often existed side by side with representational traditions such as masquerading. Such practices have often been viewed as supplemental rather than oppositional to Islam, particularly when they are seen as effective or operating outside of the central concerns of the faith" (Multiple Trajectories of Islam in Africa). The Sobering Effects The influence of Christianity and Islam has had sobering effects on the frenzy of masquerades that was prevalent in Africa before the advent of these two major religions. However, they were not enough to eradicate masquerades. Masquerades continue to remain in Africa and it has also spread around the globe albeit in lower intensity (Phillips, Ruth B; 2010). The change is welcome because of the hideous nature of these masquerades.1 It is frightening to imagine the amount of barbarism and brutal acts that must have taken place under the covering of the grotesque images of these masquerades. 1Christianity opposes the evil practice that was current among the followers of masquerades. Christianity did not use force to stop masquerades. Its argument that the practices of masquerades were contrary to the teachings of the Bible and humanity made sense. Ritualism behind the masquerades were resorted to by witch doctors for healing and health and also for mischief and murder. These kept happening for thousands of years (Lamp, Frederick; 2010). Conclusion The historical evolution of masquerades in the 20th century Africa witnessed one of the greatest transformations of the dark ages with the emergence of education and freedom. In fact, the masquerades were no objects of art in their original form. They were instruments of control on human lives as well as communities. Imagine being under the control of witchdoctors who decided your fate! The masquerades are better off as objects of festivals and entertainment. However, the masquerades in real life specialized in doom and death if one did not go by their dictates. One must also remember that the actual evolution began to take shape as recently as 1857 under the influence of Christian missionaries. Other than these, the system of masquerades continued in the same fashion as they always did. Education and reformations introduced by the Christian missionaries brought about the downfall of the marauding effects of the masquerades. The masquerades were no toys. They hide a history that was more malevolent than benevolent. . 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