A: The masks depict important figures from Bolivian folklore traditions and are used in Carnival celebrations in the town of Oruro. Carnival occurs every year in late February or early March. I had hoped to visit again this year, but political instability in Bolivia made a trip too risky.
Carnival in Oruro revolves around three great dances. The dance of “The Incas” records the conquest and death of Atahualpa, the Inca emperor when the Spanish arrived in 1532. “The Morenada” music and dance style from the Bolivian Andes was possibly inspired by the suffering of African slaves brought to work in the silver mines of Potosi. The dance of “The Diablada” depicts Saint Michael fighting against Lucifer and the seven deadly sins. Lucifer was disguised in seven different masks derived from medieval Christian symbols aor totemic animals that became nd mostly devoid of pre-Columbian elements (except that became attached to Christianity after the Conquest). Typically, in these dances the cock represents Pride, the dog Envy, the pig Greed, the female devil Lust, etc.
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A: Here it is.
My long-standing fascination with traditional masks took a leap forward in the spring of 2017 when I visited the National Museum of Ethnography and Folklore in La Paz, Bolivia. One particular exhibition on view, with more than fifty festival masks, was completely spell-binding.
The masks were old and had been crafted in Oruro, a former tin-mining center about 140 miles south of La Paz on the cold Altiplano (elevation 12,000’). Depicting important figures from Bolivian folklore traditions, the masks were created for use in Carnival celebrations that happen each year in late February or early March.
Carnival in Oruro revolves around three great dances. The dance of “The Incas” records the conquest and death of Atahualpa, the Inca emperor when the Spanish arrived in 1532. “The Morenada” dance was once assumed to represent black slaves who worked in the mines, but the truth is more complicated (and uncertain) since only mitayo Indians were permitted to do this work. The dance of “The Diablada” depicts Saint Michael fighting against Lucifer and the seven deadly sins. The latter were originally disguised in seven different masks derived from medieval Christian symbols and mostly devoid of pre-Columbian elements (except for totemic animals that became attached to Christianity after the Conquest). Typically, in these dances the cock represents Pride, the dog Envy, the pig Greed, the female devil Lust, etc.
The exhibition in La Paz was stunning and dramatic. Each mask was meticulously installed against a dark black wall and strategically spotlighted so that it became alive. The whole effect was uncanny. The masks looked like 3D versions of my “Black Paintings,” a pastel paintings series I have been creating for ten years. This experience was a gift… I could hardly believe my good fortune!
Knowing I was looking at the birth of a new painting series – I said as much to my companions as I remained behind while they explored other parts of the museum – I spent considerable time composing photographs. Consequently, I have enough reference material to create new pastel paintings in the studio for several years. The series, entitled “Bolivianos,” is arguably my strongest and most striking work to date.
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Q: Mexico has been a big influence on your work. What first drew you to Mexican folk art – masks, carved wooden animals, papier mâché figures, and toys?
A: In 1991 my future sister-in-law sent, as a Christmas present, two brightly painted wooden figures from Oaxaca. One was a large, blue and white polka dot flying horse, the other a bear, painted with red, white, and black dots and lines.
At the time I was living in Alexandria, Virginia, studying at the Art league School there, and working as a full-time artist. I had resigned from the Navy after seven years on active duty, although I still worked one weekend a month at the Pentagon as a reservist. I was looking for something new to paint with soft pastel, having found portraits deeply unsatisfying.
I had never seen anything like these Oaxacan figures and was intrigued. I started asking friends about Oaxaca and soon learned that the city has a unique style of painting, the self-titled Oaxacan school, and that the painter, Rufino Tamayo, and husband and wife photographers, Manuel and Lola Alvarez Bravo, were from Oaxaca. (Manuel Alvarez Bravo founded an important photography museum there).
I had been a fan of Frida Kahlo, Diego Rivera, Leonora Carrington, Remedios Varo and other artists associated with Mexico, and had a long-standing interest in pre-Columbian civilizations. I knew some Spanish, having studied it in high school. I began reading everything I could find about Oaxaca and Mexico and soon became fascinated with the Day of the Dead.
In 1992 my future husband, Bryan, and I made our first trip to Mexico, spending a week in Oaxaca to see Day of the Dead observances and to study the Mixtec and Zapotec ruins (Monte Alban, Yagul, Mitla, etc.), and another week in Mexico City to visit Diego Rivera’s murals at the Ministry of Education, Frida Kahlo’s Casa Azul, and nearby ancient archeological sites (the Templo Mayor, Teotihuacan, etc.).
I began collecting Mexican folk art on that first trip. I still have fond memories of buying my first mask, a big wooden dragon with a Conquistador’s face on its back. Bryan and I found it high on a wall in a dusty Oaxacan shop. The dragon was three and a half feet long and three feet wide. Because it was fragile, we hand-carried it onto the plane and were able to store it in the first class cabin (this was pre-9/11). I chuckle to remember that we covered its finely carved toes with rolled up socks to prevent them from breaking!
I have been back to Mexico many times, mainly visiting the central and southern states. I travel there to study pre-Columbian history, archaeology, mythology, culture, and the arts. It is an endlessly fascinating country that has long been an inspiration for artists.