Headrests (barkin) from the Boni or Somali people of Somalia

Headrests

Boni or Somali headrest (barkin)

Men in East Africa use headrests both as pillows and as indicators of status. This type of man's headrest is used by the Boni of northeastern Kenya and southern Somalia and by Somali nomads. Men's headrests generally feature a smaller base that makes them somewhat unstable to sleep on, while the rectangular bases of women's headrests are usually more stable. 

The small, easily unbalanced base has made the headrest an emblem of alertness and the ability to wake to action. Made of sturdy but relatively light wood, the headrests are used on beds and are carried by herdsmen, who also use them to rest while keeping an eye on their herds. Boni shepherds rest while standing on a single leg, with their head lying on the neckrest set on their shoulder. These neckrests symbolize vigilance because since their base is so small, the resting person could not fall asleep without falling over.

The patterns on Somali and Boni headrests probably reflect the Islamic influence in the region. Some scholars interpret the patterns and iconography as a "form of shorthand for a prayer," to ensure God's protection of the sleeper. Headrests also play an important role in the nuptial ceremonies of Somali nomads. On his wedding night, the groom places the tubash (a sum of money) under the bride's headrest. The morning after the marriage is consummated, the bride will use this money to purchase an amber necklace, the symbol of her new status.

Headrest  (barkin)

The headrests are carved from a single piece of fine-grained wood known as hagar in Somali, or also yucub wood. The wood is usually left its natural color, but is sometimes painted red or black by its owner. They may be carved by the owner or commissioned from an artist.

Somali and Boni nomads make use of two types of headrests; one with a single cylindrical supporting column and one with a double column. It appears that the different styles are for men of different status, with the single-columned variety for young men and the double-columned variety reserved for elders. The more elaborate the headrest is, the higher the status is of its owner.

Subtle, curvilinear forms are combined with intricate, incised patterns in this exquisite headrest from eastern Africa. With a crescent-shaped upper platform, small circular or oval base, and two flattened supporting columns, is this style of headrest is found among the nomadic Somali of both southern Somalia and eastern Kenya.

Headrests are used by both Somali men and women while resting or sleeping. It is popularly believed that the headrest serves a protective function by elevating the head off the ground during sleep, thereby preventing any possible attack by snakes or scorpions. Men's headrests, such as this one, generally feature a smaller base that makes them somewhat unstable to sleep on, while the rectangular bases of women's headrests are usually more stable. 

Scholars suggest that this instability is purposeful as it prevents the 
user from falling into a deep sleep while guarding the herds at night. It is in this sense that the headrest itself has become a symbol of vigilance among Somali nomads. In this example, the surface decorations of both supports are identical and feature interlaced rope motifs on the top and bottom interrupted by a honeycomb-like relief in the middle. The patterns on this and many other Somali headrests probably reflect the Islamic influence in the region. Some scholars interpret the patterns and iconography as a "form of shorthand for a prayer," to ensure God's protection of the sleeper. 

Headrests also play an important role in the nuptial ceremonies of Somali nomads. On his wedding night, the groom places the tubash (a sum of money) under the bride's headrest. The morning after the marriage is consummated, the bride will use this money to purchase an amber necklace, the symbol of her new status.

The headrests are carved from a single piece of fine-grained wood known as hagar in Somali, or also yucub wood. The wood is usually left its natural color, but is sometimes painted red or black by its owner. Somali nomads also make use of another type of headrest with a single cylindrical supporting column. It appears that the different styles are for men of different status, with the single-columned variety for young men and the double-columned variety, as seen here, reserved for elders.

Boni headrest from Somalia

References- National Museum of African Art and Metropolitan Museum of Art

and Rand African Art

The Asante Akua'ba Doll

ASANTE (ACHANTI, ASHANTE, ASHANTI) Ghana

Asante akua’ba

The legend of the origination of the Akua'ba doll comes from the story of a woman named "Akua" (many variations of the name are found as there are many variations of the spelling of "akua'ba") who could not get pregnant and went to a local diviner or priest and commissioned the carving of a small wooden doll. She carried and cared for the doll as if it were her own child, feeding it, bathing it and so on. Soon the people in the village started calling it "Akua" "ba" - 
meaning "Akua's child", since "ba" meant child. She soon became pregnant and her daughter grew up with the doll.

The legend and tradition still live on today...

If an Akan/Asante woman had difficulty conceiving she would be encouraged to visit a local shrine accompanied by a senior woman in her family. There she might purchase a figure such as this, which would be placed for a period on the altar, later to be reclaimed by the woman along with certain medicines. The sculpture was then carried, fed, bathed, and otherwise cared for by the woman as if it was a living baby. It was thought that in doing this the woman would have a better chance to have a healthy and beautiful baby. Once the woman conceived and had a successful delivery, she would return the figure to the shrine as a form of offering. If the child died, the akua’ba might be kept by the woman as a memorial.

The symbolism of these dolls is specific: “The flat, disk like head is a strongly exaggerated conception of the Akan ideal of beauty:

Asante akua’ba doll (Ghana)

Round or oval shaped heads are considered ideal and this is accomplished in actual practice by the gently modeling of an infant’s soft cranial bones. The flat profile of these figures is also more practical when they are carried against the back wrapped in the woman’s skirt. Also standard is the ringed neck, a convention for rolls of fat and hence 
beauty and prosperity…the small scars seen on the faces of many akua’ba are those made for medicinal purposes as protection against convulsions. Most Asante akua’ba have abstracted, horizontal arms and a cylindrical torso with breasts and a navel, but ending in a base rather than human legs.

Sources: Sotheby's, AFRICA - The Art of A Continent, The Royal Art of Africa, and 

Rand African Art

The Baga Nimba at the Metropolitan Museum of Art in NY

Headdress, 19th–20th century

Baga peoples; Guinea

Wood; H. 46 1/2 in. (118.1 cm)

The Michael C. Rockefeller Memorial Collection, Bequest of Nelson A. Rockefeller, 1979 (1979.206.17)

This colossal wooden headdress, measuring nearly four feet in height, is known as D'mba among the Baga peoples of the Guinea coast. D'mba's flat, pendant breasts are a symbol of motherhood and reveal the selfless dedication with which she has nursed numerous children to adulthood. Her coiffure consists of intricately braided rows of hair and a high crest down the center. 

This hairstyle is not a characteristic of the Baga, but rather one of the Fulbe people, who inhabit the Futa Jallon mountains, where the Baga ancestors once lived. 

The coiffure serves as a reminder to the Baga of their origins in the Futa Jallon. The face, neck, and breasts of the bust are decorated with linear patterns: a horizontal line from the cheek to the ear, a curved line from the ear along the jawline, a line connecting these two lines, all ending at a circular line that surrounds the entire face. Often on each cheek, just below the eyes, there are two short carved lines—the mark of Baga ethnicity. Embellishments are sometimes added as well, including painted wooden ornaments attached to the ear or pendants attached to the nasal septum.

Shoulder Mask (Nimba) Guinea
Late 19th -early 20th century
Wood 45 in. (114.3 cm)

Unlike masked representations from other African cultures, which may represent ethereal spirits or ancestors, D'mba is not a "spirit," but instead is loosely described by the Baga themselves as simply an "idea." D'mba is an abstraction of the ideal of the female role in Baga society. She is honored as the universal mother and is the vision of woman at the zenith of her power, beauty, and affective presence. Although D'mba is not a spiritual being in the Baga sense of the term, nor a deity, she is a being of undeniable spiritual power. The Baga conceive of D'mba as a servant of sorts—inspiring young women with the strength to bear children and raise them to adulthood, inspiring young men to cooperative excellence in agriculture, and inspiring the ancestors to contribute toward the continuance of community well-being.

During performances, the massive headdress is worn with a costume of raffia and cloth. In the past, the D'mba masquerade was performed at least twice a year before the rainy seasons. D'mba would also appear to dance at festive occasions such as marriages and funerals, and in honor of special guests. In contemporary Baga culture, D'mba performances have not been as widely embraced as in the past, so they are rarely witnessed today.

The origins of the D'mba headdress, like many other aspects of Baga material culture, remain the subject of conjecture. Most Baga elders suggest that D'mba was not brought by their nomadic ancestors, but rather created after their arrival to their current home in Guinea's coastal region. Interestingly enough, the cloth shawl worn by D'mba during performances, usually dark indigo or black, has always been cotton cloth imported from Europe, never of African manufacture. In fact, it seems that many Baga masquerades developed in the twentieth century use European factory printed cloth for the costume.

Source: Metropolitan Museum of Art