British Museum blog

London, a world city in 20 objects: Throne of Weapons

Throne of weaponsChristopher Spring, British Museum

Throne of weapons

Throne of weapons. © Kester 2004

From 1977 until 1992 Mozambique, in south-east Africa, fought a civil war which was fuelled by a global power struggle between east and west – the ‘Cold War’. During this period millions of guns were poured into the country via the international arms trade.

Many weapons remained buried or hidden after the war, representing a threat to peace and stability. In 1995 Bishop Dom Dinis Sengulane of the Christian Council of Mozambique set up the Transforming Arms into Tools project, which offered farming equipment and other materials in exchange for guns. Mozambican artists then turned these weapons into sculptures that reflect the collective creativity of the people of Mozambique and their refusal to submit to a culture of violence.

The Mozambique civil war claimed almost one million lives and left five million people displaced. The Throne of Weapons represents both the tragedy of that war and the human triumph of those who achieved a lasting peace. Its anthropomorphic qualities – it has arms, legs, a back and most importantly a face – actually two faces – link it immediately to the arts of Africa, in which non-figurative objects such as chairs, stools, weapons, pots etc are seen and described as human beings.

Although made of guns, the Throne of Weapons harks back to older wooden African stools and thrones used by leaders that showed their prestige, but also their willingness and ability to talk to their fellow men and to the ancestors. The throne is also a contemporary work of art with a global significance, linking the arts of Africa with the Western arts scene, and Mozambique with the global arms trade. None of the guns used were made in Mozambique, or even in Africa, thus it becomes a sculpture in which we are all, one way or another, complicit.

The throne is a war memorial, but it celebrates another kind of courage and another kind of victory. Museums are more and more concerned with portraying intangible as well as tangible heritage as a way of building an emotional bridge with a past inhabited by people rather than by the objects they created, especially when charged with describing traumatic histories of warfare, slavery and the abuse of human rights. The Throne of Weapons allows us to cross that bridge.

This was first published in the London Evening Standard on 29 November 2012.

The Throne of Weapons is on display in Room 25: Africa

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London, a world city in 20 objects: eagle coffin from Ghana

Eagle coffinFiona Sheales, British Museum

The past 60 years have seen the emergence and development of a dynamic and unique art form in coastal towns situated close to Accra, the capital of Ghana in West Africa.

This trend began in 1951 when two carpenters decided to honour their late grand-mother’s dream to fly by burying her in a coffin shaped in the form of an aeroplane. Soon other families began to commission other coffins that represented the life achievements or aspirations of deceased relatives, or characterised aspects of their personality.

Many coffins take the form of traditional status symbols such as this eagle which is believed to have been inspired by the eagle-shaped palanquins used to carry chiefs on important public occasions. A coffin of this shape would therefore be suitable for the burial of a man of some social standing in his community.

Eagle coffin

Eagle coffin

This eagle coffin was made in 2000 in the workshop of Paa Joe (full name Joseph Tetteh Ashong) by a team of specialist carpenters. Paa Joe was one of the first craftsmen to make representational coffins, which are all hand-made on commission. Plans, photographs and sketches are rarely used, instead the components are drawn directly on to the wood which is then sawn out, planed and painted. In some cases up to 20 individually cut and shaped pieces of wood are required to form the shape of the coffin, depending on the model ordered. The eagle coffin’s body, lid and base are carved from the hardwood of the wawa tree (triplochiton scleraxylon) which does not crack and resists attacks from insects. The two wings are carved from separate pieces of wood and are joined to the body using metal hinges which allow them to be folded down flat or to be extended.

In Ghana, death is traditionally viewed as a transition from the world of the living to that of the ancestors. Ancestors are believed to exert influence and power over their living relatives so it is important to show them love and respect. One of the ways of doing this is to bury deceased family members in expensive coffins and hold big funerals. On the day of the funeral the deceased is processed through town to the graveside and large crowds of mourners will have the opportunity to see the coffin for the first time.

Although traditional subjects such as the eagle remain popular, casket choices reflect changing fashions and social aspirations. Modern consumer goods such as laptops and mobile phones provide the models for innovative new coffin shapes.

The popularity of these so-called fantasy coffins continues to grow and has stimulated a thriving industry in Ghana. Thanks to the Internet, fantasy coffins can now be ordered online and are exported all over the world to meet the needs of the diasporic Ghanaian community.

This was first published in the London Evening Standard 15 November 2012.

The Eagle coffin from Ghana is on display in Room 24: Living and Dying

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London, a world city in 20 objects: Otobo (hippopotamus) masquerade figure

Otobo masquerade figureNeil MacGregor, Director, British Museum

Otobo masquerade figure

Otobo masquerade figure

This extraordinary painted steel sculpture was made in London by British/Nigerian artist Sokari Douglas Camp, CBE. It depicts a man of the Kalabari people of southern Nigeria in an Otobo or hippopotamus masquerade costume; masquerade is a composite phenomenon in which song, movement, music and the different elements of the dancer’s costume are all integral parts of the performance.

The Otobo masquerade has been danced by Kalabari men for at least 200 years, yet here is a version made by a woman working in metal, a traditionally male medium of expression in Africa. Masquerade in Africa is an art of transformation, harnessing the powers of the natural and spirit worlds for the benefit of humankind, so Sokari’s innovative re-interpretation of a long-standing tradition would seem entirely appropriate.

Sokari was born in 1958 in Buguma, Nigeria, the cultural capital of the Kalabari people who live on 23 islands in the Niger Delta. She moved to Britain as a child and now lives and works near the Elephant and Castle in London. “My work is about what’s going on in London” she says, though part of that is a celebration of her own Kalabari culture, a theme which occurs in different ways in her work. “I live the reality of being both Nigerian and British, but feeling outside both cultures”.

The UK’s largest Nigerian population is found in the capital, in Lambeth and Southwark, but in particular, Peckham. Census figures show Peckham – one of the most diverse areas of the country – with the most Nigerian-born people in Britain.

Sokari’s version of an Otobo masquerader is displayed in the African Galleries next to three examples of carved wooden Otobo masks, one of which (collected by Sokari herself) was made in the late twentieth century, over a century after the other two, though stylistically they are almost identical.

However, avant-garde European artists of the early twentieth century would almost certainly have assumed these masks to be examples of spontaneous creativity, unfettered by the artistic conventions of Western tradition, rather than representing slowly changing, highly conservative artistic traditions – the very things European artists were trying to escape.

The African Galleries – with the help of artists such as Sokari – seek to overturn this approach, showing the strength and diversity of art from across the continent from the earliest times to the best of contemporary art from Africa.

This was first published in the London Evening Standard on 4 October 2012.

The Otobo (hippopotamus) masquerade figure is on display in Room 25: Africa

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Happy #Thanksgiving to our US friends! Anyone for #turkey? This is Room 69, Greek and Roman life. It's the next gallery space in our #MuseumOfTheFuture series.
Room 69 takes a cross-cultural look at the public and private lives of the ancient Greeks and Romans. The objects on display have been chosen to illustrate themes such as women, children, household furniture, religion, trade and transport, athletics, war, farming and more. Around the walls, supplementary displays illustrate individual crafts on one side of the room, and Greek mythology on the opposite side. This picture is taken from the mezzanine level, looking down into the gallery. The next gallery in our #MuseumOfTheFuture series is Room 68, the Citi Money Gallery. The history of money can be traced back over 4,000 years. During this time, currency has taken many different forms, from coins to banknotes, shells to mobile phones.
The Citi Money Gallery displays the history of money around the world. From the earliest evidence, to the latest developments in digital technology, money has been an important part of human societies. Looking at the history of money gives us a way to understand the history of the world – from the earliest coins to Bitcoin, and from Chinese paper money to coins from every nation in the world. You can find out more about what's on display at britishmuseum.org/money The next gallery in our #MuseumOfTheFuture series is Room 67: Korea. The Korea Foundation Gallery is currently closed for refurbishment and will reopen on 16 December 2014. You can find out more about the refurb at koreabritishmuseum.tumblr.com  The unique culture of Korea combines a strong sense of national identity with influences from other parts of the Far East. Korean religion, language, geography and everyday life were directly affected by the country’s geographic position, resulting in a rich mix of art and artefacts.
Objects on display in Room 67 date from prehistory to the present day and include ceramics, metalwork, sculpture, painting, screen-printed books and illuminated manuscripts.
A reconstruction of a traditional sarangbang, or scholar’s study, is also on display and was built by contemporary Korean craftsmen. This is Room 66, Ethiopia and Coptic Egypt. It's the next gallery space in our #MuseumOfTheFuture series.
By the 4th century AD, Christianity was flourishing in both Egypt and Ethiopia. Christian Egyptians became known as the Copts (from the Greek name for Egyptians) and the church maintained strong links with its Ethiopian counterparts. Since antiquity, Ethiopia had been a major trade route, linking Egypt and the Mediterranean with India and the Far East.
The resulting history of cultural exchange and religious diversity is illustrated through objects in Room 66, which reflect the faiths and identities which coexisted in Egypt and Ethiopia. Objects from towns, monasteries and settlements range from decorated textiles and architectural elements to sculpture and ceramics. It's time for our next #MuseumOfTheFuture gallery. This is Room 65, the Raymond and Beverly Sackler Gallery of Sudan, Egypt and Nubia. Ancient Nubia, the Nile Valley upstream of the First Cataract, now straddles the border between Egypt and Sudan. Rich and vibrant cultures developed in this region at the same time as Pharaonic Egypt. Among them was the earliest sub-Saharan urban culture in Africa, which was based at Kerma.
These cultures traded extensively with Egypt and for two brief periods Nubian kingdoms dominated their northern neighbour.
The objects on display in Room 65 illustrate these indigenous pagan, Christian and Islamic cultures and the interaction between Nubia and Egypt.
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