HANIWA – In the Tumulus Period ( c. AD 250–552 ) hand formed figures of baked clay were molded for burial sites. These markers were set in circles around the mound-covered tombs of clan chieftains. They seem to serve as spirit fences separating land of living and dead; (HANI = clay; WA = circle). Animal figures were interspersed with human figures. They may have been substitutes for ritual suicides. Perhaps they continued service to the deceased in other world; offerings to placate departed spirits and prevented them from haunting the living. The exact purpose however is unknown. The practice of leaving clay offerings at burial sites ended with advent of Buddhism, which used cremation rather than tomb burial.

Sun Mask – The subject of the mask--the sun--is unusual for such masks (compare 2001.5.1-4) and the absence of tie holes, chin rest, and cloth backing suggest this was made for decorative purposes rather than use as a mask.

Copper masks are rare. They appear to date to the turn of the 20th century and are from Guerrero, which has copper mines.

Purchased in the late 1970s by donor in Mexico at open air markets in towns, possibly in Zihuatanejo or Ixtapa, both in Guerrero.

The Nahua, also referred to as the Nahuatl, a group linked by the spoken Nahuatl language, resides in the mountainous terrain of Guerrero, Mexico. Before the arrival of the Spanish, they were one of the largest ethnic groups in Mexico. The Nahuatl have retained many aspects of their pre-Hispanic culture, including language, cultural celebrations and mask making while adopting and adapting Spanish influences, though this varies from village to village. Masks are, and have always been, an important feature of Nahuatl life. They entertain, as well as commemorate events and poke fun at society.

Nahuatl mask making is a tradition passed down from father to son. Mask makers are so important to the community that "if for some reason a village is left without a mask maker, it will be considered a serious loss" (Brody Esser 1988: 218). They are the keepers of Nahuatl symbolism and are often the only ones who know what the animals, symbols, and figure combinations on their masks represent (Cordry 1980: 159). The presence of animal masks - jaguars, birds, fish and other animals - hark back to indigenous Nahuatl beliefs and are referred to as "Old Ones" (Brody Esser 1988: 217) because they have existed since before the Spanish arrived in Mexico.

It is not uncommon to see the "Old Ones" worn along side masks with more recent themes such as Christian saints. Saints, jaguars, coyotes, priests, devils and evildoers are constants in Nahuatl masquerades. Performers wear masks at dances that are elaborate parades that occur during holidays. When a man puts on a mask, he sheds his personality, albeit temporarily, and takes on that of whatever character the mask represents. If he wears a devil mask he will taunt and entice spectators. If he wears a jaguar mask, he will exhibit the power and force of the animal.

Dances begin at the home of the dance organizer, the maestro, where the participating men get dressed for the performance and are blessed by the maestro. The group then parades throughout the town, stopping off at the church to pay homage to the local patron saint. It continues through the streets and into the town square where other groups join in the festivities. Finally, the event culminates with a large meal for the entire community (Brody Esser 1988: 217).

Brody Esser, Janet 1988. Behind the Mask in Mexico. Japan: Museum of New Mexico
Press.
Cordry, Donald 1980. Mexican Masks. United States of America: University of Texas Press.

This is a Maasai shield called an "olomo." It was made by a Maasai warrior in East Africa. The painted decorations on the front of the shield symbolize the bravery of the owner, and the colors used indicate whether he is a senior warrior or a junior warrior. Only senior warriors may use the color red in decorating their shields, because they are considered to have proven their bravery. The shields of junior warriors may only have black decorations. Besides protecting them during wartime, shields are also a great source of pride to the warriors who carry them.

The Maasai have traditionally made their shields from buffalo hide, but it has become quite scarce since the Kenyan government began restricting the hunting of buffalo and other wild animals in the 1980s and 1990s. The Maasai continue to hunt buffalo, but not as often as before, so new shields are often made of cowhide. Some of these cowhide shields are painted with garish decorations, and made for sale to tourists.

The featured object is a dance wand displaying a small face, which might represent an ancestor with a bird upon his head.

Authentic Inuit tool bag made from the dried skin of a fish.

A cloth and paper marionette from Sri Lanka.  It represents a woman in a broad, highly decorated dress, who is wearing what appears to be a red cap.  Visitors to this workshop will hear music and a tale from story Sri Lanka. 

Object number is BIO.4035

Taxidermy preserved Rooster

The Lunar New Year dates from 2600 BC, when the Emperor Huang Ti introduced the first cycle of the zodiac. The first day of the year can fall anywhere between late January and the middle of February. This year, it falls on February 9, 2005 - Lunar Year 4703...the year of the Rooster.

Object number is 84.12.24

Amate paintings have a long history. They were being done before the Europeans arrived in the Americas. Traditionally the paintings are executed on paper made from the bark of the ficus tree. The paintings show everyday life and festivals. They often show villages surrounded by nature. Amate paintings are still made by the Otomi Indians in the state of Puebla in Mexico.

The stick has been used and was probably a walking stick because of its length and natural handgrip area at the top. Walking sticks also served as staffs at times and were carried at all public events.