Masking Societies

The first secret society of the Bamana is the N’tomo (in some sources, Ndomo). The masks of the N’tomo are part of a network of images, objects and practices the young Mande boys experience before circumcision. The N’tomo teaches boys about family values, interpersonal relationships, community responsibilities, and the basics of Mande spiritual beliefs and practices. Elders and already married men strive to instill their values in potentially rebellious youth. Often this accompanies abuse on the boys, taxing them with demands on time, intelligence, stamina and endurance. Young masked members often take turns flogging each other to demonstrate self control by not crying out in pain. The goal is to teach young people to be silent and listen to their seniors. The taskmasters often subvert their own socializing practices by offering members information that is intentionally confusing and then refusing to present any explanation (Patrick McNaughton in Africa 1996, p. 166).

The boys spend five years in N’tomo, advancing through five levels of instruction. During the fifth year, they are circumcised, removing their female characteristic (the foreskin). Once this is done, the young men may search for his female social partner. Each stage in the society has its own mask emblem. The N’tomo mask feature elongated faces with pursed lips, block-like ears and long narrow noses. They generally have a female figure standing on top between a row of horns numbering from two to eight- revealing "the inner life of the human being." The reason for depicting a female on such masks is unknown -- perhaps simply to increase allure of the work (Sieber and Walker 1987, p 52). These simple cubist style images are adorned with cowrie shells, occasionally seeds, and pieces of metal.

KOMO

To the Bambara, the masks are a requisite of the religious societies, an embodiment of the manifold emanation of Faro – the creator or ruler of the universe, who gave man conscience and introduced order and a sense of responsibility. Faro, their god, watches over labor and the administration of justice. A simple angular mask represents his countenance (ibid. p. 77). The Bambara call their masks boli, a collective term for all figures in which the mighty earth spirits reside--placing them in field to ward off evil demons, including elephants and earth-hogs (ibid. p. 77).

Every aspect of Bamana life becomes realm of the smith- magical, social, political or healing. Healing has both a scientific and magical component. At the scientific level, herbal medicines and treatments are available. It is known that a smallpox vaccination was used in Africa long before it was discovered in Europe. When science will not do, the smith calls upon magic. Gris-gris charms are worn on the shirts of hunters for protection and success (Ulrich 1996).

The most feared mask of the Bambara (and other Mande groups) is the Komo (the other societies of power are the Kono and Nama, but information about these could not be found). The focal point of the ceremonies of this society is the mask representing the archetypal smith, the "bringer of culture," who gave men knowledge of many essential things. The large stylized animal head is worn horizontally on the dancer’s head. It features long, narrow jaws. Different kinds of animals come to mind, however, it is difficult to recognize the animal because it is covered with a substance made of clay, blood and "magic" ingredients. Different horns protrude from this conglomeration, while the upper surface is decorated with plumes and porcupine quills. Modeled bird skulls stuck with feathers may also be attached (Wassing 1968, p. 129). Their mouths and feathers represent the deep knowledge of the world possessed by hyenas and birds; the horns suggest the energy of the wilderness; the murky coatings of sacrificial materials add power to the secret nature at work in the mask. The horrific presence is intended to suggest the power of nature that skilled experts can harness and put to use (Martin & O’Meara 1995, pp. 252, 255). This is so dangerous and endowed with such magical powers, that when not in use it is kept in its own clay hut where sacrifices to the mask are made (Wassing 1968, p. 129). The mysteriousness of these pieces, is apparently part of a self-consciously romantic aesthetic held by the Komo elders, for whom the aesthetic term is dibi, which means "obscurity" (Gopnik in Africa 1993, p.99).

The Komo is a secret society of priests, knowledgeable elders, and blacksmiths that form the central Bamana social institution. Members of the blacksmith clan are born into the Komo society because of their ability to employ the forbidden power of fire transforming matter from one form into another. The head of komo supervises the rituals that form new age groups and smiths perform the critical circumcision operations that mark the transition from child to adult. As chief of komo, he acts as peacemaker, judge and law enforcement officer (Ulrich 1996).

SEE ADDITIONAL MASKS OF WEST AFRICA

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Playful Performers - Why Wear a Mask? - National Museum of African Art in Washington, D.C. - online exhibit to bring to young people an enhanced understanding of the many roles that masks play in various African societies and cultures. Must see!

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