African masks are unique to each tribe and their shape and accessories have special meanings for the different cultures.

Masks have been used by the world's diverse cultures for centuries. The ancient Greek actors used masks for special theatrical representations. Eighteenth century Europeans frequented masked balls where the masks were elaborately decorated with beads and feathers. The Chinese still use masks in their traditional dances.

African cultures have perhaps the richest mask traditions. In African societies masks are used for funeral ceremonies and harvest dances. They figure prominently in the right of passages for young men, and have become a source of pride in modern-day celebrations. Masks are unique to each specific African society and their shape and accessories have special meanings for the different cultures.

One of the most abundant types of masks among African cultures is the animal representation. Animal masks connect people with the spirit world that traditional African beliefs say inhabit the forests and open savannas. The Bwa and Nuna people of Burkina Faso call on the spirits to ward off destruction. Crocodiles, hawks and buffalo are the most frequently carved animal masks. Masked dances are held on market day, during initiations and at funerals to honor the spirits and evoke their blessings. The Nuna hawk mask carvers used an animal-like snout to distinguish it from the hawk mask of the nearby Bwa, who use a distinctly rounded mouth. The wings of both are carved with geometric patterns to represent moral principles. The zigzag lines refer to the often-difficult path of their ancestors. The checkerboard patterns show the forces of polar opposites such as light and dark, knowledge and ignorance, and men and women.

The Dogon of Mali also rely on animal masks for many of their ceremonies. The Dogon have complex religious beliefs that manifest in three cults: Awa - the cult of the dead, Binu - the cult of spirit communication, and Lebe - the cult of earth. There are nearly seventy-eight different types of masks associated with the cults. Most of the ceremonies are highly secret, but non-Dogons are most often introduced to the dance of the antelope mask. The mask is a rough rectangle box with several horns protruding from the top. For the Dogon, who are expert agriculturists, the antelope is the symbol of the hardworking farmer. Dancers wearing the masks hit the ground with sticks to represent the characteristic pawing of an antelope, but also the hoeing motion of the Dogon farmers.

The Bamana people of Mali also have a rich agricultural tradition. The Bamana believe that the antelope taught man how to farm. The intricately carved Bamana antelope headdresses are worn for special inauguration ceremonies. The horns represent the sprouting of grain. The antelope mask continues to hold a prominent place in Malian society. Many government agricultural societies use the mask as their logo.

Masks are also carved to represent a culture's ideal of feminine beauty. Female masks of the Punu of Gabon have highly arched eyebrows, almond-shaped eyes and a narrow chin. The raised strip running from both sides of the nose to the ears represents ornamental jewelry. The mask is topped by a dark black hairstyle, but the face of the mask is white to represent the whiteness and beauty of the spirit world. Despite being a 'female' mask, only men will wear it while performing a dance on high stilts.

For the Baga people of Guinea, the beauty of a woman is captured in her breasts and facial scars. Baga carved female masks can be as large as a Roman nobleman's marble bust. Usually carved of wood, the masks have elongated, flat breasts symbolizing many years of childbirth. Scratches across the cheeks mimic the facial scars coveted by Baga women. Many masks even replicate the tightly woven hair braids popular in most African cultures. Similar to the Punu of Gabon, the Baga 'female' masks are reserved for men only. In fact, Baga men compete openly for the right to wear the female masks in special ceremonies.

The best representation of female beauty is the famous Idia's Mask from Benin. This mask is believed to have been commissioned by a king of Benin in memory of his mother. The ivory carvings depict the realistic deep-set eyes, full lips and wide forehead of the women of Benin. The king would have worn the mask on his hip during special ceremonies to honor his dead mother.

African masks are also made for moral lessons. Most African societies have no extensive written culture and masked dances serve to teach people right from wrong. The Senefou people of the Ivory Coast carve masks with eyes half-shut and lines drawn near the mouth to represent tranquility. Such masks are used to portray the virtues of self-control and patience. The Temne of Sierra Leone use masks with small eyes and mouths to represent humility and humbleness. Bulging foreheads carved with designs symbolize wisdom.

In Gabon, certain masks can enforce obedience on those in power. Such masks have strong chins and mouths to represent sternness. Eyebrows arch down to form the nose, depicting a strong individual. Other masks have exaggerated long faces and broad foreheads to represent the soberness of one's duty that comes with power.
War masks are also popular among African tribes. The Grebo of the Ivory Coast carve war masks with small, round eyes to represent alterness and anger. The sharp straight nose depicts an unwillingness to retreat. A block under the nose represents the teeth, which are bared in aggression.

Although African masks are sold in most African (and American) markets, these masks are only replicas of the original masks used in African societies. Most African masks are passed down from one generation to the next, and masks that have truly been used in African ceremonies are almost never found on the open market. Most Africans are still economically tied to the land, and modern religions have not replaced traditional masked dances for harvest blessings. For those Africans who no longer participate in village life, the masks are still used in public ceremonies - a proud reminder of their African heritage.

Materials of sculpture through history
Throughout most of history, the purpose of creating sculpture has been to produce works of art that are as permanent as possible. So to that end, works were usually produced in durable and frequently expensive materials, primarily bronze and stone such as marble, limestone, porphyry, and granite. More rarely, precious materials such as gold silver, jade, and ivory were used for chryselephantine works.

More common and less expensive materials were used for sculpture for wider consumption, including woods such as oak, boxwood (Buxus) and lime or linden (Tilia), terra cotta and other ceramics, and cast metals such as pewter and zinc (spelter).

African art has an emphasis on Sculpture - African artists tend to favor three-dimensional artworks over two-dimensional works. Although anthropologists argue that the earliest known sculptures in Africa are from the Nok culture of Nigeria that date around 500 BC, the art of Pharaonic Africa date much earlier than the Nok period. Metal sculptures from the eastern portions of west Africa such as Benin, are considered among the best ever produced.

Art plays an essential role in the lives of the African peoples and communities across the continent. The beauty of African art is simply in meaning. These objects mean a great deal to the people and they are of significant meaning to the traditions that produce them. Their beauty and content protect the community and the individual artists, and tell much of the artists who use them. Later exhibitions of African art in the West have been able to get much detailed catalogues that attempt to cover the art of the whole continent.

African Sculptures
Sculptures are created to symbolize and reflect the regions from which they are made. Right from the materials and techniques used, the pieces have functions that are very different from one region to the other.

In West Africa, the figures have elongated bodies, angular shapes, and facial features that represent an ideal rather than an individual. These figures are used in religious rituals. They are made to have surfaces that are often coated with materials placed on them for ceremonial offerings. In contrast to these sculptures of West Africa are the ones of Mande-speaking peoples of the same region. The Mande pieces are made of wood and have broad, flat surfaces. Their arms and legs are shaped like cylinders.

In Central Africa, however, the key characteristics include heart shaped faces that are curve inward and display patterns of circles and dots. Although some groups prefer more of geometric and angular facial forms, not all pieces are exactly the same. Also, not all pieces are made of the same material. The materials used range from mostly wood all the way to ivory, bone, stone, clay, and metal. Overall, though, the Central African region has very striking styles that is very easy to identify. With the distinctive style, one can easily tell which area the sculpture was produced in.

Eastern Africa is not known for their sculptures but one type that is done in this area is pole sculptures. These are a pole carved in a human shape and decorated with geometric forms, while the tops are carved with figures of animals, people, and various objects. These poles are then placed next to graves and are associated with death and the ancestral world.

Southern Africa’s oldest known clay figures date from 400 to 600 A.D. and have cylindrical heads. These clay figures have a mixture of human and animal features. Other than clay figures, there are also wooden headrests that were buried with their owners. The headrests had styles ranging from geometric shapes to animal figures. Each region had a unique style and meaning to their sculptures. The type of material and purpose for creating sculpture in Africa reflect the region from which the pieces are created.

Egypt
The ancient art of Egyptian sculpture evolved to represent the ancient Egyptian gods, and Pharaohs, the divine kings and queens, in physical form. Very strict conventions were followed while crafting statues: male statues were darker than the female ones; in seated statues, hands were required to be placed on knees and specific rules governed appearance of every Egyptian god.
Artistic works were ranked according to exact compliance with all the conventions, and the conventions were followed so strictly that over three thousand years, very little changed in the appearance of statutes except during a brief period during the rule of Akhenaten and Nefertiti when naturalistic protrayal was encouraged.

The African tribal artist's training, which may last many years, involves the knowledge of traditional carving techniques and how these apply to the social and religious objects he creates. His craft can be learned as an apprentice in the workshop of a master carver, or sometimes these skills are passed down from father to son through many generations of his family.

The artist holds a respected position in African tribal society. It is his job to provide the various masks and sculptures for use in ritual ceremonies. His work is valued for its spiritual, rather than its aesthetic qualities.

When artists and collectors in the West first took an interest in African Art, they did not appreciate its social or spiritual function. African art was simply viewed as a naive genre with a strong visual impact.
At the dawn of the 20th century, European artists were looking for new forms of expression that challenged, rather than simply illustrated, their rapidly changing world of ideas and technology. The traditional techniques of realism and perspective seemed overworked and predictable.

Their solution was to draw on images from other cultures and fuse them with European influences to refresh the tired traditions of Western art. The new perspectives that these cultures offered opened many doors of development which led to the cross-fertilisation of ideas and styles that constitute our art world today.

The expressive power of African art was fundamental to this revolution and to the development of the first modernist styles: Cubism, Fauvism and Expressionism.

Today, the finer qualities of African tribal art, like the qualities of good art from any continent, are more clearly understood and have assumed their true position in the art of mankind.

Sadly however, most traditional African artworks are now produced for the tourist trade. Although some of these objects are examples of skilled craftsmanship, collectors suggest that many lack the character that is generated by a spiritual, as opposed to a profit motive.

Art without a 'spiritual dimension', in the broadest sense of the term, never transcends the level of mere craftsmanship and is unable to communicate those elevated emotions that are born from a deeper mystical inspiration.

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