African Arts Gallery

This small anthropomorphic sculpture reproduces in miniature the canons of Kongo statuary, and more particularly the funerary statues inyongo or mintadi from lower Zaire, which were made of stone. These figures are the vital embodiment of a spirit or ancestor. Comes with plexi base.
The Vili, the Lâri, the Sûndi, the Woyo, the Bembé, the Bwende, the Yombé and the Kôngo formed the Kôngo group, led by king ntotela . Their kingdom reached its peak in the 16th century with the trade in ivory, copper and the slave trade. With the same beliefs and traditions, they produced statuary with codified gestures in relation to their vision of the world.

French collection of African art.
The rider and his horse, a theme frequently treated among the Dogon of Mali, is presented here in the form of a very detailed bronze sculpture. Brown patina with ocher inlays. In Dogon mythology, one of the Nommos, ancestors of men resurrected by the creator god Amma, descended to earth carried by an ark transformed into a horse. In addition, the highest authority of the Dogon people, the religious leader named Hogon, paraded on his mount during his enthronement because according to custom he should not set foot on the ground. In the region of the Sangha cliffs, inaccessible on horseback, the priests wore it, while neighing in reference to the mythical ancestor Nommo.

French collection of African art
This head represents a sovereign (oba) of Benin. Wearing a fishnet decorated with coral beads and fine braids, he exudes an aura of power and majesty. Coral, a precious symbol of wealth reserved for kings and palace dignitaries, was regularly anointed with the blood of victims to acquire magical power. The head has thick walls and a brown-verdigris patina, testimony to its age and history.
The Beninese altar heads, famous in the art of Benin, were made using the ancestral lost wax technique, just like the other bronzes of the region. Associated with the royal court, these bronze heads and statues were objects of exclusive use in the royal palace. They were often placed on altars dedicated to each new oba, king of the ethnic group, ...

African statuette in bronze alloy representing a character whose body seems to bend under the weight of the children held around his bust. The ears are traditionally distended. The statuette also bears concentric scarifications.
Golden patina, residual dark inlays.

The Vere , Verre , Were, Duru-Verre, or Dii, live in northeastern Nigeria, in the state of Adamawa (formerly Gongola), and in northern Cameroon. This very small population lives in circular huts grouped together in fortified villages.
The Vere statuettes, whose function remains unknown, are rare, and present analogies with the works produced by the Mumuye, their close neighbors established between Nigeria and Cameroon.

This figurative fetish statuette is said to be a divinatory fetish object. It would be of Tussia origin, Senoufo sub-group of Burkina-Faso. Irregular greenish-grey granular patina
. The Senoufos, the name given to them by the French colonists, are mainly composed of farmers who are scattered between Mali, Côte d'Ivoire, and Burkina Faso. Councils of elders, led by an elected chief, administer Senufo villages. Governed by matrilineal traditions, they are composed of clusters of dwellings named katiolo. Each has its own Poro association that initiates young boys from the age of seven in a succession of three cycles lasting seven years . They gather in a sacred enclosure called sinzanga located near the village, among the trees. Upon the death of one of the Poro members, ...

Used as an amulet credited with apotropaic virtues, this small bronze sculpture constitutes, for the Sao, a talisman worn permanently, supposed to protect them from madness. The genius who possesses the madman is represented by the rider, the horse representing the victim. This horseman wearing a cheche rides an equine which was a rare attribute of prestige in these regions of the Sahel.
The Sao, ancestors of the Kotoko, were established between the 12th and 14th centuries in a geographical area extending over the borders between Chad, northern Cameroon and Nigeria. They established themselves on hills, which enabled them to repel invaders. Subjected to successive attacks from their neighbors in Kanem and then to hordes from the East, the Sao had to abandon their lands to settle ...

Miniature in bronze alloy depicting a rider on his mount, the latter representing an exceptional attribute of prestige in the arid regions of the Sahel. This talisman constitutes, for the Sao, a protection against madness. The rider symbolizes the genius who possesses the madman, the horse representing the victim.
Between the 12th and 14th centuries, the Sao, ancestors of the Kotoko, were established on hills in the border regions of Chad, northern Cameroon and Nigeria, in order to repel invaders. Subjected to successive attacks from their neighbors in Kanem and then to hordes from the East, the Sao had to abandon their lands to settle in the North-West of Cameroon where they mixed with the natives, thus giving birth to the Kotokos. The Kotoko still attribute today to the copper ...

In African tribal art, the artistic movement of which these sculptures are a part bears the name of the ancient religious capital of Nigeria, Ifè, one of the many city-states established by the Yoruba. This civilization succeeded the Nok civilization. This city-state of Ilé-Ifé, whose rise culminated from the 12th to the 15th century, had an artistic tradition of royal portraits imbued with realism, funerary effigies in bronze but also in terracotta. The parallel folds traced on the neck would evoke the folds of flesh of the prosperous notables, and the hollowed out parts which accompany it were to be used to fix the beaded veil of the king. The parallel lines of the face represent the traditional scarifications. The openings around the mouth likely represented a beard created by the ...

Ancestor figure, talisman of individual protection, green patina rubbed with pink ocher for a ritual purpose.
The Vili, the Lâri, the Sûndi, the Woyo, the Bembe, the Bwende, the Yombé and the Kôngo constituted the Kôngo group, led by King Ntotela. With the same beliefs and traditions, they produced a statuary endowed with a codified gesture in relation to their vision of the world. The nganga, both healers, were in charge of religious activities and mediation with the God called Nzambi through consecrated figures. Nkisis protective figures are crafted and charged by the nganga with all the necessary ingredients to combat a variety of ailments.
Source: "The Kôngo gesture" Ed. Dapper Museum; "Animal" ed. Dapper Museum; "Art and Kongos" M.L. Felix; "Kongo Power and Majesty" A. ...

Collection ofAfrican artBelgian.
This African statuette represents the Hogon, riding without a saddle. Its verdigris patina gives it an authentic and old appearance.
The frequent representations of horsemen among the Dogon of Mali refer to their cosmogony and their complex religious myths. According to these stories, one of the Nommos, ancestors of men, was resurrected by the creator god Amma and descended to earth carried by an ark transformed into a horse. Furthermore, during his enthronement, the highest religious authority of the Dogon people, the religious leader called Hogon, paraded on his mount, not having to set foot on the ground according to custom. In the region of the Sangha cliffs, where access on horseback is impossible, the priests wore it, evoking the ...

Used as an amulet credited with apotropaic virtues, this bronze sculpture constitutes, for the Sao, a talisman supposed to protect them from madness. It is therefore worn permanently. The genius who possesses the madman is represented by the rider, the horse, a rare attribute of prestige in these regions of the Sahel, representing the victim.
The Sao, ancestors of the Kotoko, were established between the 12th and 14th centuries in a geographical area extending over the borders between Chad, northern Cameroon and Nigeria. Subjected to successive attacks from their neighbors in Kanem and then to hordes from the East, the Sao had to abandon their lands to settle in the North-West of Cameroon where they mixed with the natives, thus giving birth to an ethnic group called Kotoko. . ...

This rare statuette depicting an androgynous being with strangely webbed feet and hands offers a face with prominent features, characterized by bulbous eyelids, pointed, horizontal ears, and a sagittal crest. The body is adorned with linear scarifications in checkerboard pattern originating from the neck. The latter is outlined with a torque, while a belt marks the hips and ankle rings the legs.
The Vere , Verre , Were, Duru-Verre, or Dii, live in northeastern Nigeria, in the state of Adamawa (formerly Gongola), and in northern Cameroon. This very small population lives in circular huts grouped in fortified villages.
The Vere statuettes, whose function remains unknown, are rare, and present analogies with the works produced by the Mumuye, their close neighbors ...

Belgian African art collection.
African statuette embodying an ancestor. The subject, with a protective aim, bears the keloid patterns testifying to the successive stages of the initiation to which he was subjected. Khaki patina rubbed with pink ocher for a ritual purpose.
Established on the plateaus of the People's Republic of Congo ex.Brazzaville, and not to be confused with the Bembe group of northern Lake Tanganinyika, the small Bwende group was influenced by Téké rites and culture, but especially by that of the Kongo. The Vili, the Lâri, the Sûndi, the Woyo, the Bembe, the Bwende, the Yombé and the Kôngo constituted the Kôngo group, led by king ntotela. Their kingdom reached its peak in the 16th century with the trade in ivory, copper and the slave trade. With the same ...

Collection ofAfrican artBelgian.
This African statuette represents a horsewoman holding a spear. Its brown patina has residual ocher encrustations.
The Dogon of Mali are known for their frequent representations of horsemen, which echo their cosmogony and their complex religious myths. According to these stories, one of the Nommos, ancestors of men, was resurrected by the creator god Amma and descended to earth carried by an ark transformed into a horse. Furthermore, during his enthronement, the highest religious authority of the Dogon people, the religious leader called Hogon, paraded on his mount, not having to set foot on the ground according to custom. In the region of the Sangha cliffs, where access on horseback is impossible, the priests wore it, evoking the ...

Ex-collection of African art from a Parisian gallery owner whose identity will be communicated to the buyer.
Pair of African bronzes depicting a couple with objects, in a dynamic posture. One of the male subject's feet is placed on that of his partner, as if to curb the momentum of the second subject. The bodies are streaked with scarifications. Irregular black patina, chips, residual verdigris pigments.
The Vere, Verre , Were, Duru-Verre, or even Dii, live in the northeast of Nigeria, in the state of Adamawa (former Gongola), and in the north of Cameroon. This very small population lives in circular huts grouped into fortified villages.
The Vere statuettes, whose function remains unknown, are rare, and present analogies with the works produced by the Mumuye, ...

Extract from a Belgian African tribal art collection of 17 pieces representing different subjects.

This object comes from northeastern Nigeria near Lake Chad, around Maiduguri, in the state of Borno, which is currently relatively inaccessible because it is controlled by armed Islamist groups. The dominant language is Kanuri.
It is a rare piece, associated with protective spirits, which was buried in the ground in order to preserve crops from animals or thieves. The Damosaka families, a very little known minority ethnic group in the region, had this type of ritual object. We have no information about them. This is a male figure whose hands meet in front of the bust. Very thick grainy patina of verdigris oxidation. Stone-like clumps remain on the coin.

Kneeling subject promoting lineage. The flared hairstyle is that of the Totshi chiefs belonging to the ikoho association and evokes particular proverbs. It symbolizes respect, intelligence and maturity. The patterns engraved in relief refer to the scarifications which socially and aesthetically distinguished individuals. Golden patina. A people from Central Africa established in Kasai, neighboring the Kuba, the Ndengese form one of the clans descended from a common Mongo ancestor, some of them being originally of the Upper Nile. They produced primitive art statues with absent or truncated lower limbs, covered with graphic symbols, symbolizing the prestige of the leader. Ref.: “Treasures of Africa” Tervuren Museum.

Late sculpture of the Edo type, in bronze alloy. It features a seated dignitary, which could represent the Oba Ewuakpe who was forced to wear a European helmet after being deprived of his prerogatives because of a rebellion. Black abraded patina.
Before the destruction of the palace of the kingdom of Benin in 1897, the divine character of the kings, the Oba, was illustrated by multiple works celebrating their power. War scenes were reproduced on narrative plaques, in bronze, and affixed to the walls. Sumptuous bronze altars, commemorative figures of deceased chiefs, heavy bracelets, anklets and recades were produced in quantity in many foundry workshops using the lost wax casting technique. The numerous brass heads and statues created by the artists of Benin were reserved for the ...

Subject depicting a dwarf, or "madman", which appeared in the 15th century in the king's entourage, and were intended not only for diversion, but also for surveillance. Occult gifts were also attributed to them. According to Fagg, these figures were also acrobats and illusionists. This type of bronze sculpture must have adorned the altars of the ancestors.
Brown patina. In African art, Benin art is described as court art because it is closely associated with the king, or Oba.

Before the destruction of the palace of the kingdom of Benin in 1897, the divine character of the kings, the Oba, was illustrated by multiple codified works celebrating their power. Warlike scenes glorifying them were reproduced on narrative plaques, in bronze, and affixed to the walls. Sumptuous ...

Figurative bronze representing the Oni, king of Ifé cradle city of the Yoruba, wearing a very detailed crown. Nowadays the King of Ifé wears a similar function badge, formed of a braided vertical segment ending in a pointed bulge. Such a head was attached to the top of a wooden effigy, dressed to represent the deceased king at the funeral, then buried after the ceremony in a sanctuary near the palace. Smooth texture, golden copper patina. The city of Ifé in Nigeria was in the 15th century the center of a powerful state in the forests west of the Niger delta. Bronze work was a prerogative of the "oni" king, using the lost wax technique. These prestigious objects embodying the sovereigns were placed on the royal altars for ceremonial use. It would be a craftsman from Ilé-Ifé who would ...

Subject whose morphology refers to the dwarves of the king's entourage. Dwarfs made their appearance at the Benin court in the 15th century, not only for diversion, but also for surveillance. Occult gifts were indeed attributed to them. According to Fagg, these characters were also acrobats and illusionists. Their bronze figures were to adorn the altars of the ancestors. Abraded brown patina. In African art, the art of Benin is described as court art because it is closely associated with the king, known as Oba.
br>
Before the destruction of the palace of the kingdom of Benin in 1897, the divine character of the kings, the Oba, was illustrated by multiple codified works celebrating their power. Sumptuous bronze altars, commemorative figures of deceased chiefs, majestic felines, ...