来自塞拉利昂的仪式用Bill-Hooks

IF 0.3 3区 艺术学 0 ART
AFRICAN ARTS Pub Date : 2022-05-01 DOI:10.1162/afar_a_00653
W. Hart
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The ensemble understandably was interpreted by Grottanelli, and by others subsequently, as a scene of actual or symbolic execution. The identity of the large figure has been a matter of speculation. Most have supposed it to represent an African warrior leader or chief triumphing over his enemies. The wearing of the shorts with their codpiece and the appearance of hair drawn back in a pigtail at the nape of the neck have inclined others to think that the figure may be meant to be European (Curnow 1983: 133), although it is hard to imagine the circumstances in which a European would be shown in the pose of an executioner or warrior-chief. However what concerns us in the present instance is the weapon which the main figure holds aloft. Grottanelli explained that the right arm and hand gripping the hatchet were restorations modelled on the caryatid figures around the base of the salt-cellar, but that the restorers had no model for the weapon itself. It was clearly a chopping instrument of some kind, and there were published illustrations of generic African axes that might have provided a more plausible original of the kind of weapon the restorers were looking for, but the solution they settled on, a European-style hatchet, looks inauthentic even to the eye of a casual and nonspecialist observer. It is the aim of the present research note to suggest what kind of weapon the executioner-figure might originally have held and to draw attention to a group of similar weapons which have not hitherto been described in the literature about Sierra Leone. In 1985, while researching brass masks of chiefship among the Temne people of central Sierra Leone, I photographed an unusual weapon with a brass-bound handle and broad iron blade (Fig. 2). It was part of the paraphernalia of the chief ’s brass-masked ritual messenger in Kolifa chiefdom, Tonkolili district. The blade was pierced through in a number of places: two parallel rows of six and seven small rectangular vents through the broadest span of the blade and above them four larger vents around a central hole or hub forming a rough cross or wheel motif. In addition there were a number of pinholes around the edges of the blade and a curious extension to the point of the blade, bent backwards and terminating in a pierced disk. If I caught the name correctly, it was called a-boka-na-masim. Boka is Temne for a bill-hook or machete. Masim is a term commonly used in connection with ritual matters. Pa Masim is the title of the ceremonial chief responsible for installation rituals in a Temne chiefdom. An-seth-a-masim is the sacred house where the ritual objects of chiefship are kept. So the name should probably be translated as “sacred or ritual bill-hook.”1 Some years later I was shown a similar bill-hook-like implement that had been brought to the shop of a Foulah trader in Freetown from up-country. As in the previous example, the wooden handle was sheathed in brass darkened with handling, but it was more elaborately carved, with protruding flange-like bands of wood alternating with narrow brass collars towards its lower end (Fig. 3). The iron blade was not decoratively pierced, but had a series of brass nipples or caps on each side and tiny, free-swinging brass links attached by pins to its outer rim. There was a narrow metal handguard on the handle that curved upwards at the back, and what had probably once been a free-swinging hook at the point of the blade, now rusted and immovable. 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It was no ordinary run-of-the-mill work, but what he justifiably described as a masterpiece of carving, of exceptional size and decorative detail, not least in the carving of the lid, which showed a large squatting male figure, naked except for a pair of shorts, wearing a broad-brimmed hat, a round shield on its left arm, and its right arm raised gripping the handle of a hatchet as if to strike (Fig. 1). In front of the figure was a smaller figure, its head bowed as if to receive the blow, and half-a-dozen decapitated heads. The ensemble understandably was interpreted by Grottanelli, and by others subsequently, as a scene of actual or symbolic execution. The identity of the large figure has been a matter of speculation. Most have supposed it to represent an African warrior leader or chief triumphing over his enemies. The wearing of the shorts with their codpiece and the appearance of hair drawn back in a pigtail at the nape of the neck have inclined others to think that the figure may be meant to be European (Curnow 1983: 133), although it is hard to imagine the circumstances in which a European would be shown in the pose of an executioner or warrior-chief. However what concerns us in the present instance is the weapon which the main figure holds aloft. Grottanelli explained that the right arm and hand gripping the hatchet were restorations modelled on the caryatid figures around the base of the salt-cellar, but that the restorers had no model for the weapon itself. It was clearly a chopping instrument of some kind, and there were published illustrations of generic African axes that might have provided a more plausible original of the kind of weapon the restorers were looking for, but the solution they settled on, a European-style hatchet, looks inauthentic even to the eye of a casual and nonspecialist observer. It is the aim of the present research note to suggest what kind of weapon the executioner-figure might originally have held and to draw attention to a group of similar weapons which have not hitherto been described in the literature about Sierra Leone. In 1985, while researching brass masks of chiefship among the Temne people of central Sierra Leone, I photographed an unusual weapon with a brass-bound handle and broad iron blade (Fig. 2). It was part of the paraphernalia of the chief ’s brass-masked ritual messenger in Kolifa chiefdom, Tonkolili district. 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引用次数: 0

摘要

b|非洲艺术夏季2022年第55卷,第1期。1975年夏天,意大利学者V.I. Grottanelli在《非洲艺术》杂志上发表了一篇文章,宣布在罗马发现了一个迄今未被记录的15世纪末/ 16世纪初塞拉利昂象牙盐窖。它不是普通的普通的工作,但是他理由描述为一个雕刻的杰作,特殊尺寸和装饰细节,尤其是在盖子的雕刻,显示一个大蹲男性人物,裸体除了一条短裤,戴着宽边帽,左臂一个圆盾,和它的右臂了扣人心弦的斧好像罢工的处理(图1)。在前面的图是一个较小的图,它低着头,好像接受打击,还有六个被斩首的人头。可以理解的是,这个合奏被格罗塔内利和后来的其他人解释为一个实际的或象征性的处决场景。这个庞大数字的身份一直是一个猜测的问题。大多数人认为它代表了一位非洲战士领袖或酋长战胜了他的敌人。穿着带头巾的短裤,头发在颈后梳成辫子的样子,让其他人认为这个人物可能是欧洲人(Curnow 1983: 133),尽管很难想象一个欧洲人会以刽子手或武士酋长的姿态出现。然而,目前我们关心的是主要人物高举的武器。格罗塔内利解释说,右臂和握斧头的手是按照盐窖底部周围的女像柱形状进行修复的,但修复者没有武器本身的模型。很明显,这是某种砍砍工具,而且已经出版的一些非洲斧头的插图可能会为修复者寻找的那种武器提供更可信的原件,但他们最终确定的解决方案是一把欧洲风格的斧头,即使在一个漫不经心的非专业观察者看来,也不像是真的。本研究说明的目的是表明这个刽子手最初可能持有何种武器,并提请注意迄今为止在关于塞拉利昂的文献中尚未描述的一组类似武器。1985年,当我在塞拉利昂中部的Temne族人中研究酋长的黄铜面具时,我拍到了一件不寻常的武器,它有一个黄铜镶边的手柄和宽阔的铁刃(图2)。它是通科利利地区Kolifa酋长的黄铜面具仪式信使的随身用品的一部分。叶片在许多地方被刺穿:两排平行的六到七个小矩形通风口穿过叶片最宽的跨度,上面四个较大的通风口围绕一个中心孔或轮毂形成一个粗糙的十字或轮子图案。此外,在刀片的边缘周围有许多针孔,刀片的尖端有一个奇怪的延伸,向后弯曲,最终形成一个穿孔的圆盘。如果我没记错的话,应该是a-boka-na-masim。Boka是镰刀或砍刀的缩写。Masim是一个通常用于仪式事务的术语。Pa Masim是在坦姆酋长领地负责就职仪式的礼仪酋长的头衔。An-seth-a-masim是存放酋长仪式物品的神圣的房子。所以这个名字应该翻译成“神圣的或仪式上的钩嘴”。几年后,有人给我看了一个类似的鹰钩状的工具,这是一个来自内陆的商人从弗里敦带到他的店里来的。和前面的例子一样,木柄上包裹着一层因搬运而变暗的黄铜,但它的雕刻更加精细,下端有突出的法兰状木带和狭窄的黄铜项圈交替出现(图3)。铁刃上没有装饰性的穿孔,而是在每一边都有一系列黄铜嘴或帽,外缘上有一些小的、自由摆动的黄铜环。剑柄上有一个窄窄的金属护手,从后面往上弯着,刀尖上以前可能是一个可以自由摆动的钩子,现在已经生锈,无法移动了。这似乎是久经考验的研究笔记
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Ceremonial Bill-Hooks from Sierra Leone
| african arts SUMMER 2022 VOL. 55, NO. 2 In an article in African Arts in summer 1975 the Italian scholar V.I. Grottanelli announced the discovery in Rome of a hitherto unrecorded late fifteenth/early sixteenth century ivory salt-cellar from Sierra Leone. It was no ordinary run-of-the-mill work, but what he justifiably described as a masterpiece of carving, of exceptional size and decorative detail, not least in the carving of the lid, which showed a large squatting male figure, naked except for a pair of shorts, wearing a broad-brimmed hat, a round shield on its left arm, and its right arm raised gripping the handle of a hatchet as if to strike (Fig. 1). In front of the figure was a smaller figure, its head bowed as if to receive the blow, and half-a-dozen decapitated heads. The ensemble understandably was interpreted by Grottanelli, and by others subsequently, as a scene of actual or symbolic execution. The identity of the large figure has been a matter of speculation. Most have supposed it to represent an African warrior leader or chief triumphing over his enemies. The wearing of the shorts with their codpiece and the appearance of hair drawn back in a pigtail at the nape of the neck have inclined others to think that the figure may be meant to be European (Curnow 1983: 133), although it is hard to imagine the circumstances in which a European would be shown in the pose of an executioner or warrior-chief. However what concerns us in the present instance is the weapon which the main figure holds aloft. Grottanelli explained that the right arm and hand gripping the hatchet were restorations modelled on the caryatid figures around the base of the salt-cellar, but that the restorers had no model for the weapon itself. It was clearly a chopping instrument of some kind, and there were published illustrations of generic African axes that might have provided a more plausible original of the kind of weapon the restorers were looking for, but the solution they settled on, a European-style hatchet, looks inauthentic even to the eye of a casual and nonspecialist observer. It is the aim of the present research note to suggest what kind of weapon the executioner-figure might originally have held and to draw attention to a group of similar weapons which have not hitherto been described in the literature about Sierra Leone. In 1985, while researching brass masks of chiefship among the Temne people of central Sierra Leone, I photographed an unusual weapon with a brass-bound handle and broad iron blade (Fig. 2). It was part of the paraphernalia of the chief ’s brass-masked ritual messenger in Kolifa chiefdom, Tonkolili district. The blade was pierced through in a number of places: two parallel rows of six and seven small rectangular vents through the broadest span of the blade and above them four larger vents around a central hole or hub forming a rough cross or wheel motif. In addition there were a number of pinholes around the edges of the blade and a curious extension to the point of the blade, bent backwards and terminating in a pierced disk. If I caught the name correctly, it was called a-boka-na-masim. Boka is Temne for a bill-hook or machete. Masim is a term commonly used in connection with ritual matters. Pa Masim is the title of the ceremonial chief responsible for installation rituals in a Temne chiefdom. An-seth-a-masim is the sacred house where the ritual objects of chiefship are kept. So the name should probably be translated as “sacred or ritual bill-hook.”1 Some years later I was shown a similar bill-hook-like implement that had been brought to the shop of a Foulah trader in Freetown from up-country. As in the previous example, the wooden handle was sheathed in brass darkened with handling, but it was more elaborately carved, with protruding flange-like bands of wood alternating with narrow brass collars towards its lower end (Fig. 3). The iron blade was not decoratively pierced, but had a series of brass nipples or caps on each side and tiny, free-swinging brass links attached by pins to its outer rim. There was a narrow metal handguard on the handle that curved upwards at the back, and what had probably once been a free-swinging hook at the point of the blade, now rusted and immovable. It seemed weathered research note
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来源期刊
CiteScore
0.50
自引率
33.30%
发文量
38
期刊介绍: African Arts is devoted to the study and discussion of traditional, contemporary, and popular African arts and expressive cultures. Since 1967, African Arts readers have enjoyed high-quality visual depictions, cutting-edge explorations of theory and practice, and critical dialogue. Each issue features a core of peer-reviewed scholarly articles concerning the world"s second largest continent and its diasporas, and provides a host of resources - book and museum exhibition reviews, exhibition previews, features on collections, artist portfolios, dialogue and editorial columns. The journal promotes investigation of the connections between the arts and anthropology, history, language, literature, politics, religion, and sociology.
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