African art

Introduction

Africa is very dynamic in culture which has a rich history in arts. Considering the dynamic status in the African culture, the African art took a very different direction in that because of the different cultures, there were different considerations in their arts. Precisely, every culture or ethnicity could be possibly having its own art. In this paper I will take I to account some specific objects and may be practices that were evidenced in specific African communities to try establish the African art.

In Africa, there are some objects that are used for religious purposes. The fetish use has been rampant and very valuable in most of the communities. In their own perspective, these fetishes were majorly used with an aim to protect the individual for families or even communities that used them. Generally, there were no common fetishes to communities. However, these fetishes almost served the same roles in the African society i.e. protecting people against the harm of the evil spirits, may be to cure illness and also to guard against the bad deed of other people as well as decision makings in arguments. In this sense, fetishes were very effective and thus very powerful among Africans. (Monica, 56)

Among the Nkisi people, there was the nkondi which was basically responsible for hunting down people who did wrong in the community. These included thieves and other people who could be responsible for trouble in the society. Basically, nkondi was used to punish who could take false oaths and defaulters of treaties. Charging the nkondi into action was through invocations and provocations. For provocations, gunpowder was exploded in front of it and nails could also be hammered in it.

Despite the fact that in black Africa, there is magic but there are ranks for instance a witch doctor is a special person who specializes in talking to the veil powers and connecting them to the people. In most cases, the diviner who can also be the diviner, could act in favor of the whole community. In most of these communities, there were very little wood carvings, however there was special treatments to the trees and incase there was to be carvings, both the carver and the fetishist, Nganga, had to be there during carving.

There were several artistic practices in different communities in Africa for example there is the Eri Ibeji of the Yoruba of Nigeria who has a role to play in twin child births, the Bomana, helmet mask that is associated with the Komo power in the Mande culture who could be accompanied with dance and songs. Sacrifices could also be offered to invoke the spirits for appointments in the society. (Monica, 71)

Different objects of art

In African art, the different objects of art did convey some royal powers though in different ways. In the Asante, the golden stool called Bamum is believed to be heaven sent to the first Asante who is the asantehene, the king who is the osi-tutu. This golden stool does unite the people. For one to be the king he had to be lowered then raised over the stool and without the stool, no one could be the king. This stool is very important to the Asante and very sacred that no one could just sit on it and it is given the strictest protection than any other place or people in the land. This can be traced back i9n the 1896 when the Asante allowed their king to go back when it was now clear that they were losing the war against the British. Also in the year 1900, the Asante decided to plan for a war when Hudson demanded to sit on the stool. Still the same, in the year 1920 there was this African group builder who accidentally came across the golden stool and decided to take off its gold ornaments. These people were given a death penalty according to the Asante laws. In Asante’s kingdom, the golden stool is still a focal point as far as power and succession are concerned.

In addition to the as antes golden stool in Asante, there is also the throne in the Bamum state. The throne is considered to be very special in that the monarchy presented itself a festival at the palace of Nsa’ngu. This festival is always celebrated at the beginning of every January. This festival is known as Nja and it is an affirmation to the solidarity and also the wealth that is available in the Bamum state. The place with the throne is considered to be the place that should have good things, valuable bids among others. The throne is a respected place that only signifies power. These among other were some of the objects that come vividly to be used in connection to the royal power in African culture.

Conclusion

Africa as a continent has very many practices that prove to very independent and this is where its dynamite comes from. Considering all aspects of arts, we find that Africa has got rich arts but very many and may not necessarily be the same..

Works cited:

Eglash, R. Indigenous design. Rutgers, 1999Monica V. et al. A History of Art in Africa. Prentice Hall, New York, 2001Riley, M. Art in the West. New Jersey: Pearson Education, 2006.

African art

Introduction

Africa is very dynamic in culture which has a rich history in arts. Considering the dynamic status in the African culture, the African art took a very different direction in that because of the different cultures, there were different considerations in their arts. Precisely, every culture or ethnicity could be possibly having its own art. In this paper I will take I to account some specific objects and may be practices that were evidenced in specific African communities to try establish the African art.

In Africa, there are some objects that are used for religious purposes. The fetish use has been rampant and very valuable in most of the communities. In their own perspective, these fetishes were majorly used with an aim to protect the individual for families or even communities that used them. Generally, there were no common fetishes to communities. However, these fetishes almost served the same roles in the African society i.e. protecting people against the harm of the evil spirits, may be to cure illness and also to guard against the bad deed of other people as well as decision makings in arguments. In this sense, fetishes were very effective and thus very powerful among Africans. (Monica, 56)

Among the Nkisi people, there was the nkondi which was basically responsible for hunting down people who did wrong in the community. These included thieves and other people who could be responsible for trouble in the society. Basically, nkondi was used to punish who could take false oaths and defaulters of treaties. Charging the nkondi into action was through invocations and provocations. For provocations, gunpowder was exploded in front of it and nails could also be hammered in it.

Despite the fact that in black Africa, there is magic but there are ranks for instance a witch doctor is a special person who specializes in talking to the veil powers and connecting them to the people. In most cases, the diviner who can also be the diviner, could act in favor of the whole community. In most of these communities, there were very little wood carvings, however there was special treatments to the trees and incase there was to be carvings, both the carver and the fetishist, Nganga, had to be there during carving.

There were several artistic practices in different communities in Africa for example there is the Eri Ibeji of the Yoruba of Nigeria who has a role to play in twin child births, the Bomana, helmet mask that is associated with the Komo power in the Mande culture who could be accompanied with dance and songs. Sacrifices could also be offered to invoke the spirits for appointments in the society. (Monica, 71)

Different objects of art

In African art, the different objects of art did convey some royal powers though in different ways. In the Asante, the golden stool called Bamum is believed to be heaven sent to the first Asante who is the asantehene, the king who is the osi-tutu. This golden stool does unite the people. For one to be the king he had to be lowered then raised over the stool and without the stool, no one could be the king. This stool is very important to the Asante and very sacred that no one could just sit on it and it is given the strictest protection than any other place or people in the land. This can be traced back i9n the 1896 when the Asante allowed their king to go back when it was now clear that they were losing the war against the British. Also in the year 1900, the Asante decided to plan for a war when Hudson demanded to sit on the stool. Still the same, in the year 1920 there was this African group builder who accidentally came across the golden stool and decided to take off its gold ornaments. These people were given a death penalty according to the Asante laws. In Asante’s kingdom, the golden stool is still a focal point as far as power and succession are concerned.

In addition to the as antes golden stool in Asante, there is also the throne in the Bamum state. The throne is considered to be very special in that the monarchy presented itself a festival at the palace of Nsa’ngu. This festival is always celebrated at the beginning of every January. This festival is known as Nja and it is an affirmation to the solidarity and also the wealth that is available in the Bamum state. The place with the throne is considered to be the place that should have good things, valuable bids among others. The throne is a respected place that only signifies power. These among other were some of the objects that come vividly to be used in connection to the royal power in African culture.

Conclusion

Africa as a continent has very many practices that prove to very independent and this is where its dynamite comes from. Considering all aspects of arts, we find that Africa has got rich arts but very many and may not necessarily be the same..

Works cited:

Eglash, R. Indigenous design. Rutgers, 1999Monica V. et al. A History of Art in Africa. Prentice Hall, New York, 2001Riley, M. Art in the West. New Jersey: Pearson Education, 2006.