Figure
Item number Af580 from the MOA: University of British Columbia.
Item number Af580 from the MOA: University of British Columbia.
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Standing wood female figure (ibeji) with a black beaded waistband. Stylized black hair is oblong, and is accentuated with vertical grooved lines, which also elaborate upon the feather-shaped adornments. Three oval grooved marks on the forehead, and on each cheek. Arms are at the sides, left hand holds a string with cowrie shells. Has breasts pointing downward, and outward. Has knees and a naval. Wears a blue beaded necklace. Stands on circular pedestal with diamond pattern carved on base.
Based on the sacred duality of "twoness" (èjìwàpò) found in nature, such as life/death, right/left, male/female, twins are understood as bringers of wealth and blessings to their family if they are satisfied, or misfortune if they are dissatisfied. As a result, living twins are treated with a high degree of respect and favouritism. When a twin, or both, dies the parents consult a diviner (babalawo), who communicates the desires of the deceased; small commemorative wooden figures (ère ìbejì) are carved to honour and represent them. Yorubas believe that twins share a soul, so the family was to treat the figure as they would if the twin was still physically present. As a result, the twin was fed, washed and cared for. Rather than realistic representations, ère ìbejì are idealized forms. They are often decorated with cowrie shells, beaded or metal bracelets, necklaces, and anklets, and cosmetics, such as osun (camwood powder), indigo, and efun (white chalk). By the mid-19th century, Christianity and Islam began to influence the design of ère ìbejì. Yoruba Muslims sometimes commissioned ere ibeji with carved torah, or leather packets containing quotations from the Quran, while Yoruba Christians incorporated Virgin Mary medals or crucifixes. In the mid-20th century, manufactured or plastic dolls began to replace the traditional ère ìbejì. Today, these dolls, in addition to the use of photographs, continue to sustain the ère ìbejì tradition.
The facial scarification on both cheeks (ila, or “lineage face mark”) indicates a specific community to which the represented deceased twin belonged. The diamond-like pattern carved on the base generally symbolizes a woman.
This data has been provided to the RRN by the MOA: University of British Columbia. We've used it to provide the information on the Data tab.
Based on the sacred duality of "twoness" (èjìwàpò) found in nature, such as life/death, right/left, male/female, twins are understood as bringers of wealth and blessings to their family if they are satisfied, or misfortune if they are dissatisfied. As a result, living twins are treated with a high degree of respect and favouritism. When a twin, or both, dies the parents consult a diviner (babalawo), who communicates the desires of the deceased; small commemorative wooden figures (ère ìbejì) are carved to honour and represent them. Yorubas believe that twins share a soul, so the family was to treat the figure as they would if the twin was still physically present. As a result, the twin was fed, washed and cared for. Rather than realistic representations, ère ìbejì are idealized forms. They are often decorated with cowrie shells, beaded or metal bracelets, necklaces, and anklets, and cosmetics, such as osun (camwood powder), indigo, and efun (white chalk). By the mid-19th century, Christianity and Islam began to influence the design of ère ìbejì. Yoruba Muslims sometimes commissioned ere ibeji with carved torah, or leather packets containing quotations from the Quran, while Yoruba Christians incorporated Virgin Mary medals or crucifixes. In the mid-20th century, manufactured or plastic dolls began to replace the traditional ère ìbejì. Today, these dolls, in addition to the use of photographs, continue to sustain the ère ìbejì tradition.
Standing wood female figure (ibeji) with a black beaded waistband. Stylized black hair is oblong, and is accentuated with vertical grooved lines, which also elaborate upon the feather-shaped adornments. Three oval grooved marks on the forehead, and on each cheek. Arms are at the sides, left hand holds a string with cowrie shells. Has breasts pointing downward, and outward. Has knees and a naval. Wears a blue beaded necklace. Stands on circular pedestal with diamond pattern carved on base.
The facial scarification on both cheeks (ila, or “lineage face mark”) indicates a specific community to which the represented deceased twin belonged. The diamond-like pattern carved on the base generally symbolizes a woman.
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