Senufo mask from Ivory Coast. Piece over 30 years old. Delivered on base.

The Sénoufos are essentially farmers who grow rice, millet, corn, yams, cassava and tea. The sénoufos are subdivided into several subgroups: * the pongala in the sub-prefecture of kasséré * the Niaraforos mainly in the department of Ferkessédougou * the Tchébaras in the department of Korhogo * the Tagbanas/Tagouanas in Katiola * the Nanfarans in the sub-prefectures of KARAKORO, NAPIE, KOMBORODOUGOU, etc. * the Fodonons (who dance the Boloï commonly called panther dance) in Lataha, Kataha, Moroviné, Plagbo etc...) The Miniankas are considered to be related to the Sénoufo people. They are installed in the circles of Koutiala and San, in Mali. Senufo villages are governed by a council of elders. From the age of 7, the Sénoufos are initiated and educated. Senufo theology is based on Koulotiolo, powerful god and Katielo, mother goddess. The initiatory societies, of which the poro[1] is the most important, play a determining role in the life of the Sénoufos.

The making of a mask among the Sénoufo, a people of northern Ivory Coast, is not surrounded by mystery or sacredness. Making a mask, a stool, a mortar requires the same type of attention from the sculptor. The mask is basically just a wooden object. It will only become sacred the day it is danced in a liturgical context. To do this you need the object mask, a costume, ornaments, the attitudes specific to the dance, the halo of mystery, power, occult knowledge which accompanies the mask. The mask will guide the Sénoufo man through all the initiatory phases of the Poro or during the funeral. Some masks also participate in public distractions.