Dogon Wooden Granary Door Lock, 20th Century CE
Wood
40 x 37.5 cm
15 3/4 x 14 3/4 in
15 3/4 x 14 3/4 in
PF.3401 (LSO)
This striking piece is a granary door lock made by the Dogon group, Mali. It is a complex design that has at least 3,000 years’ of history in Northern African,...
This striking piece is a granary door lock made by the Dogon group, Mali. It is a complex design that has at least 3,000 years’ of history in Northern African, notably Egypt. The body of the lock is a wide columnar bar, the apex of which is decorated with a human head. The lock arrangement is the transverse bar with one pointed and one block-shaped end, which can be slid across to secure the door. The handle finial is in the shape of a head that has characteristics of both the Dogon and the Bambara (or Bamana) people, with an elongated neck, a domed head with incised cheeks, a bar nose and a horizontal brow. This is surmounted by a linear coiffure that extends down to the level of the square chin, which sets off the parallel brow. There is a single perforation directly below the neck. It would have been mounted on an anthropomorphically-themed door, which would have covered the aperture to a large granary. The designs were not merely ornamental – they would have played a protective function, and warded off ill fortune while bestowing it upon anyone or anything that tried to steal from the granary. It has a superb patina from usage.
The Dogon people of the Bandiagara escarpment, Mali, have been described as the most studied and least understood tribal group in Africa. Their history, technology, cultural wealth, art and even oral legends are among the most involved in Africa, not least because the polity is in fact essentially artificial, comprising various sub-units that were grouped together on the basis of propinquity under the colonial administration. The Dogon live on the Bandiagara escarpment, Mali, a 150-mile-long eminence that supports a population of between 250,000 and 450,000. They have been described as the most studied and least understood tribal group in Africa. Their history, technology, cultural wealth, art and even oral legends are among the most involved in Africa, not least because the polity is in fact essentially artificial, comprising various sub-units that were grouped together on the basis of propinquity under the colonial administration. They moved to this area in the 15th century, escaping the Mande kingdom and slavery at the hands of Islamic groups, and displaced a number of tribes (including the Tellem and Niongom) that were living on the escarpment at the time. They are agriculturists (millet, barley, onions and various animals), patrilineal, polygamous and have a society arranged around specialist trades. They are also believed to have advanced astronomical skills, including knowledge of the fact that Sirius is a double star (something that didn’t become apparent to astronomers with telescopes till the later 20th century). Due to the high concentration of people in some areas of the escarpment, they have developed a social system based around the concept of “sewa” – essentially a balance of social harmony where all classes and groups recognise, thank and recognise the value of all the others. They are excessively prolific in terms of artistic production, not least because they have mastered all the main materials that are used in traditional African art; figures in stone, iron, bronze/copper and of course wood are all known, in addition to cave/rock painting and adaptation of more modern materials. Furthermore, their social structures are extremely complex (and variable – see below) and are socially signalled through numerous material signalling systems. Their profound resistance to Islam, which once sought to enslave them, is striking in light of their comparative proximity, and can be seen in their defiantly figurative artworks which are of course banned under Islamic law.
Their diversity has posed certain challenges to western art historians. There are around seventy-eight different mask forms still in production (in addition to numerous extinct variants), which are used in ceremonies for circumcision, initiation, funeral rites (damas), cultic procedures (the Dogon have numerous cults that pertain to twins, as well as spirits including mono, sigui, Lebe [crocodile], binou and amma) and other seminal events. They also produce numerous sculptural forms, of males, females, nommos and unidentifiable individuals that have maternity and ancestor functions. Even secular items are endowed with iconographic designs that bestow benedictions upon the user or owner; notable examples include headrests, granary doors/locks, house-posts and troughs. They are also renowned for their skilful production of jewellery and other metal objects. Rock paintings are carried out on behalf of boys undergoing the circumcision process, who are feted and admired – they must walk around naked for a month after the event – after they have been operated upon. This marks the end of their youth. Female circumcision is also practiced, although – mercifully – the form used does not involve full excision.
The language of Dogon iconography is written into all of their material culture. Dogon artistic heritage is primarily sculptural and anthropomorphic, and most objects in the western world are sculptures rather than masks (as these are highly important in Dogon society and are not usually sold to westerners). Most of the sculptures are not made to be seen publicly, and are commonly kept by the spiritual leader (Hogon) away from the public eye, within the houses of families, or in sanctuaries. They represent males, females, hermaphrodites, nommos (ancestral spirits), animals and a range of mythical beasts which are variously seen as ancestors, talismans and guardian figures. The scale of the population and the size of the area in which they live have resulted in considerable social and artistic diversity. Noted variants include the Master of Oghol style, Tintam, Komakon, Bombou-Toro, Wakara, Niongom, Kibsi and Nduleri figures, all of which can all be differentiated stylistically on the basis of their mode of execution. Their discovery of ancient sculptures by the Tellem people in caves along the base of the escarpment led to the incorporation of certain stylistic conventions (i.e. human figures with upraised arms in what is believed to be a prayer for rainfall) into more recent Dogon works.
Granaries were of primary importance to the Dogon. This piece would have secured the door to a granary that contained the livelihood of an entire family or small social group. It is a striking and attractive piece of secular African design and a credit to any collection.
The Dogon people of the Bandiagara escarpment, Mali, have been described as the most studied and least understood tribal group in Africa. Their history, technology, cultural wealth, art and even oral legends are among the most involved in Africa, not least because the polity is in fact essentially artificial, comprising various sub-units that were grouped together on the basis of propinquity under the colonial administration. The Dogon live on the Bandiagara escarpment, Mali, a 150-mile-long eminence that supports a population of between 250,000 and 450,000. They have been described as the most studied and least understood tribal group in Africa. Their history, technology, cultural wealth, art and even oral legends are among the most involved in Africa, not least because the polity is in fact essentially artificial, comprising various sub-units that were grouped together on the basis of propinquity under the colonial administration. They moved to this area in the 15th century, escaping the Mande kingdom and slavery at the hands of Islamic groups, and displaced a number of tribes (including the Tellem and Niongom) that were living on the escarpment at the time. They are agriculturists (millet, barley, onions and various animals), patrilineal, polygamous and have a society arranged around specialist trades. They are also believed to have advanced astronomical skills, including knowledge of the fact that Sirius is a double star (something that didn’t become apparent to astronomers with telescopes till the later 20th century). Due to the high concentration of people in some areas of the escarpment, they have developed a social system based around the concept of “sewa” – essentially a balance of social harmony where all classes and groups recognise, thank and recognise the value of all the others. They are excessively prolific in terms of artistic production, not least because they have mastered all the main materials that are used in traditional African art; figures in stone, iron, bronze/copper and of course wood are all known, in addition to cave/rock painting and adaptation of more modern materials. Furthermore, their social structures are extremely complex (and variable – see below) and are socially signalled through numerous material signalling systems. Their profound resistance to Islam, which once sought to enslave them, is striking in light of their comparative proximity, and can be seen in their defiantly figurative artworks which are of course banned under Islamic law.
Their diversity has posed certain challenges to western art historians. There are around seventy-eight different mask forms still in production (in addition to numerous extinct variants), which are used in ceremonies for circumcision, initiation, funeral rites (damas), cultic procedures (the Dogon have numerous cults that pertain to twins, as well as spirits including mono, sigui, Lebe [crocodile], binou and amma) and other seminal events. They also produce numerous sculptural forms, of males, females, nommos and unidentifiable individuals that have maternity and ancestor functions. Even secular items are endowed with iconographic designs that bestow benedictions upon the user or owner; notable examples include headrests, granary doors/locks, house-posts and troughs. They are also renowned for their skilful production of jewellery and other metal objects. Rock paintings are carried out on behalf of boys undergoing the circumcision process, who are feted and admired – they must walk around naked for a month after the event – after they have been operated upon. This marks the end of their youth. Female circumcision is also practiced, although – mercifully – the form used does not involve full excision.
The language of Dogon iconography is written into all of their material culture. Dogon artistic heritage is primarily sculptural and anthropomorphic, and most objects in the western world are sculptures rather than masks (as these are highly important in Dogon society and are not usually sold to westerners). Most of the sculptures are not made to be seen publicly, and are commonly kept by the spiritual leader (Hogon) away from the public eye, within the houses of families, or in sanctuaries. They represent males, females, hermaphrodites, nommos (ancestral spirits), animals and a range of mythical beasts which are variously seen as ancestors, talismans and guardian figures. The scale of the population and the size of the area in which they live have resulted in considerable social and artistic diversity. Noted variants include the Master of Oghol style, Tintam, Komakon, Bombou-Toro, Wakara, Niongom, Kibsi and Nduleri figures, all of which can all be differentiated stylistically on the basis of their mode of execution. Their discovery of ancient sculptures by the Tellem people in caves along the base of the escarpment led to the incorporation of certain stylistic conventions (i.e. human figures with upraised arms in what is believed to be a prayer for rainfall) into more recent Dogon works.
Granaries were of primary importance to the Dogon. This piece would have secured the door to a granary that contained the livelihood of an entire family or small social group. It is a striking and attractive piece of secular African design and a credit to any collection.