Among the many artists who answered the call to participate in our Global Crafts Village are soap makers, jewellery designers, textile artists, leather workers, writers, painters etc. A full list of the local artists who will have work at Chic Shak, and countries represented is below. Belmont artists will be represented by Ken Forde and Ruchven Bari Waltins of Web Craf Concepts, as well as by Chic Shak and Millhouse Clothing.
Portrait artist Daniel Newflowers will add an interesting twist to the event by doing 'on the spot' portraits in 15 - 45 minutes.
The Global Crafts Village will take place on Saturday 29th March and Sunday 30th March from 10 a.m. - 6 p.m. Admission is free.
Beverley Aleong
Avery Ammon
Keith Cadette
Jemima Charles
Judy Coward
Gillena Cox
Susan Dayal
Tramaine Douglas
Kenneth Forde
Clare Gumbs
Camille Harding
Cibele Horsham
Donkor Humble Person
Kimo Ifetayo
Michelle Isava
Sandra Johnson
Camille King
Constance Mc Tair
Kamlyn Miller
Alicia Milne
Daniel Newflowers
Lesley-Ann Noel
John Stollmeyer
Ruchven Bari Waltins
Roland Warner
Gregory Williams
The Soap Kitchen
Earth Scents
Millhouse
Chic Shak Lifestyle
We have fine traditional and contemporary crafts from
Brazil
Cameroon
China
Colombia
Democratic Republic of Congo
Dominican Republic
Ethiopia
Ghana
Grenada
Guyana
Haiti
India
Indonesia
Jamaica
Japan
Kenya
Mozambique
Nigeria
Peru
Senegal
South Africa
St. Maarten
Suriname
Swaziland
Tanzania
Trinidad & Tobago
Uganda
Venezuela
Vietnam
Friday, March 21, 2008
Wednesday, March 12, 2008
Tuesday, March 11, 2008
Monday, November 13, 2006
Bakuba Cloth available at Chic Shak Lifestyle
Location: Southeastern Congo (Zaire)
Population: 250,000
Language: BaKuba (central Bantu)
Neighboring Peoples: Chokwe, Luba, Luluwa, Lele
Types of Art:Aside from the beautiful cloth mentioned above, the Kuba also produce carved wooden masks and figures. They also carve headrests, divination oracles, and anthropomorphic cups.
History:In the 16th century, the Kuba peoples migrated from the distant north to their current location along the Sankuru River. When they arrived, however, they found that the Twa already lived there. The Twa were eventually absorbed into the Kuba Kingdom, but retained some independent cultural characteristics. The height of the Kingdom was during the mid-19th century. Europeans first reached the area in 1884, but the Kuba, being relatively isolated, were not as affected by the slave trade as many of the other peoples in the area. The Nsapo invaded during the late 19th century, and the Kingdom was broken up to a large extent.
Economy:The rivers which define the Kuba territory provide the fish consumed in the area. They also farm maize and cassava, both of which were imported from the new world. The Kuba weave beautiful raffia cloth, which is embroidered by the women and traded to surrounding areas.
Political Systems:The Kuba Kingdom is actually comprised of numerous smaller ethnic groups, including the Bushoong, Ngeende, Kel, Pyaang, Bulaang, Bieeng, Ilebo, Idiing, Kaam, Ngoombe Kayuweeng, Shoowa, Bokila, Maluk, and Ngongo. The King of Kuba is always Bushoong. Each of the ethnic groups has a representative in residence at the Bushoong court.
Religion:The Kuba oral history tells of the creation of the world by Bumba, who decreed that the Bushoong would always be the ruling class. This creator god is not formally worshiped. At one time the Kuba had a religion based on ancestor worship, but this seems to have died out, although divination is still practiced in order to discover causes of evil. Success during hunting is recognized as a gift from the gods. It is not incidental that diviners often employ carved wooden hunting dogs as rubbing oracles in order to arrive at their knowledge. Dogs are seen throughout the region as responsible for delivering the will of the god, whether it be through hunting or through the diviner.
Credits: Christopher D. Roy also see credit page
Professor of the History of Art
The University of Iowa
http://www.uiowa.edu/~africart
Population: 250,000
Language: BaKuba (central Bantu)
Neighboring Peoples: Chokwe, Luba, Luluwa, Lele
Types of Art:Aside from the beautiful cloth mentioned above, the Kuba also produce carved wooden masks and figures. They also carve headrests, divination oracles, and anthropomorphic cups.
History:In the 16th century, the Kuba peoples migrated from the distant north to their current location along the Sankuru River. When they arrived, however, they found that the Twa already lived there. The Twa were eventually absorbed into the Kuba Kingdom, but retained some independent cultural characteristics. The height of the Kingdom was during the mid-19th century. Europeans first reached the area in 1884, but the Kuba, being relatively isolated, were not as affected by the slave trade as many of the other peoples in the area. The Nsapo invaded during the late 19th century, and the Kingdom was broken up to a large extent.
Economy:The rivers which define the Kuba territory provide the fish consumed in the area. They also farm maize and cassava, both of which were imported from the new world. The Kuba weave beautiful raffia cloth, which is embroidered by the women and traded to surrounding areas.
Political Systems:The Kuba Kingdom is actually comprised of numerous smaller ethnic groups, including the Bushoong, Ngeende, Kel, Pyaang, Bulaang, Bieeng, Ilebo, Idiing, Kaam, Ngoombe Kayuweeng, Shoowa, Bokila, Maluk, and Ngongo. The King of Kuba is always Bushoong. Each of the ethnic groups has a representative in residence at the Bushoong court.
Religion:The Kuba oral history tells of the creation of the world by Bumba, who decreed that the Bushoong would always be the ruling class. This creator god is not formally worshiped. At one time the Kuba had a religion based on ancestor worship, but this seems to have died out, although divination is still practiced in order to discover causes of evil. Success during hunting is recognized as a gift from the gods. It is not incidental that diviners often employ carved wooden hunting dogs as rubbing oracles in order to arrive at their knowledge. Dogs are seen throughout the region as responsible for delivering the will of the god, whether it be through hunting or through the diviner.
Credits: Christopher D. Roy also see credit page
Professor of the History of Art
The University of Iowa
http://www.uiowa.edu/~africart
Thursday, November 9, 2006
Rega Mask - Congo
Rega, also known as Lega is a Congolese tribe found in the Kive province of the Democratic Republic of Congo.
Location: Southeastern Congo (Zaire)
Population: 250,000
Language: KiLega (central Bantu)
Neighboring Peoples: Bembe, Binja, Zimba, Songola, Komo, Shi, Nyanga
Types of Art: The Bwami society is the context for the production of most Lega art work, which includes ivory and wooden statuettes and masks. Ivory objects are reserved for the highest level, Kindi, while wooden objects are used by Kindi and Yonanio, the second level.
History:In the 16th century the Lega began their long migration from modern day Uganda into their present location. They were a warlike people whose fierceness inspired those, with whom they came into contact, to adopt many Lega customs. In the 17th century they attacked the Rwandan outpost of Rutshurer on their way to Maniema, just west of Lake Tanganyika, dividing and conquering the people who lived in the region. Many cultural traits have been assimilated into the surrounding cultures, and the Lega still dominate the region today.
Economy:Although traditionally the Lega were mostly farmers, raising manioc, bananas, and rice, they have recently been panning for gold in alluvial river deposits. There are also iron ore mines in the region which employ local labor. The Bwami society, which is a political organization, requires large payments from those who wish to advance. As a result, even in very rural areas, there is a large amount of currency in circulation.
Political Systems:The Lega are not organized under one centralized authority. Instead, individual communities are stratified in accordance with lineage hierarchies. The leader of the lineage inherits his position along patrilineal lines. This system is balanced by the Bwami society, which is theoretically open to all Lega, and involves movement through numerous hierarchical stages. One's power in the community is often determined by one's power in Bwami. The demand for high payment that is made for movement through Bwami often acts to challenge the lineage power structure.
Religion:The main gods are Kalaga, the promiser; Kenkunga, the reassembler; and Ombe, the hidden. Kaginga is recognized as the incarnation of evil and assists sorcerers. By joining Bwami one can develop an immunity to the evil doings of most witches. The highest rank of Bwami is Kindi and is directly associated with the skulls of the ancestors, which are placed in a hut at the center of the village. Objects which contain powerful supernatural medicines are not exposed to public eye but are instead placed with the Kindi.
Credits: Christopher D. Roy
Professor of the History of Art
The University of Iowa
http://www.uiowa.edu/~africart
http://www.gateway-africa.com/tribe/lega_tribe.html
Pende Mask - Congo - SOLD
The Pendeare from South Western Congo. They carve numerous types of masks, most of which are associated with education and initiation rituals. In the northwest part of the territory wooden figures are sculpted. Carved stools, staffs, chairs, and swords are used by chiefs and other important people to signify their power.
History:The Pende, along with their neighbors the Yaka and Suku, can trace their origins to modern day Angola, between the Atlantic Coast and the Kwanza (Cuanza) River. They were forced north to their current region during the Lunda expansion in 1620, which also resulted in numerous cultural influences. They are divided into two major groups, a western group who live just to the east of the Yaka and an eastern group who live on the western bank of the Kasai River. Although each group is culturally distinct they consider themselves as one people. The Chokwe expansion around 1885 engulfed most of the eastern Pende and some of the western group as well. Colonialism halted the expansion of the Chokwe and allowed the Pende to reclaim their independence.Economy:The Pende are mainly farmers who produce millet, maize, plantain, and peanuts. The women do the majority of the farm work and are wholly responsible for selling goods in the community markets. The men help with the clearing of the fields and also contribute to the diet with occasional hunting and fishing in the numerous local rivers.Political Systems:The Pende political system is mainly controlled by lineage and marriage. There is no recognized central political power, and the chiefs that do exist do not exercise significant authority. The extended family seems to serve the needs of social control within individual communities. The Pende are a matrilineal people, and the eldest maternal uncle in a family is usually recognized as heading the lineage, a position which entails ensuring the well-being of the family and taking care of the ancestors.Religion:The ancestors (mvumbi) are placated through various rituals and offerings. The family head is responsible for taking care of the shrines and appeasing the spirits. The Pende recognize that spirits may be either good or bad, depending on the manner in which they died. Also, when ancestors are neglected they will cause bad things to happen to the family. The result may be sickness or hardship, both of which require a visit to the local diviner to determine the best way to appease the spirits. Through the diviner, the spirit will sometimes demand that a wooden sculpture be commissioned so that offerings can be made to it.
Credits: Christopher D. Roy
Professor of the History of Art
The University of Iowa
http://www.uiowa.edu/~africart
Pende Mask - Congo2 - SOLD
Location: Southwestern Congo (Zaire)
The Pende tribe numbers 250,000. They speak a language called KiPende (central Bantu). Their neighboring Peoples are Yaka, Suku, Chokwe
Types of Art:The Pende carve numerous types of masks, most of which are associated with education and initiation rituals. In the northwest part of the territory wooden figures are sculpted. Carved stools, staffs, chairs, and swords are used by chiefs and other important people to signify their power.
Credits: Christopher D. Roy
Professor of the History of Art
The University of Iowa
http://www.uiowa.edu/~africart
Luluwa mask Congo
Location: Southeastern Congo (Zaire)
Population: 300,000
Language: KiNalulua (Bantu)
Neighboring Peoples: Luba, Lunda, Chokwe
Types of Art:Luluwa are known for their sculpted statues marked by intricate scarification patterns and their finely carved utilitarian objects, including hemp pipes. They also carve several mask types used in initiation.
History:The Luluwa are closely related to the Luba Kasai and migrated along with them in the 18th century following an attack by the Luba Katanga. All of the palm trees in the region were cut down on the orders of Chief Kalamba in an effort to inhibit the consumption of palm wine. In 1875, he introduced and encouraged the smoking of hemp as an alternative, and a series of rituals developed surrounding the practice among the Luluwa. Both ivory and slaves were traded to the Chokwe in exchange for guns prior to European colonization. Since settling into their present location the Luba Kasai have grown more quickly than the Luluwa, at times threatening their sovereignty. Currently, both groups live peacefully in the same area.
Economy:Primarily farmers, Luluwa women grow manioc as a staple crop, as well as beans, sweet potatoes, maize, yams, peanuts, and bananas. The men are responsible for clearing the forest and preparing the soil for cultivation. They also hunt, fish with nets, and trap animals in the surrounding forests. Salt is found in the region and is collected and sold to neighbors to generate income.
Political Systems:At the most basic level, Luluwa society is divided into castes, including nobles, warriors, freemen, foreigners, and domestic slaves. Chiefs are chosen from the noble caste and are responsible for ruling their individual villages. While individual communities are relatively independent, there is a prime minister who oversees a council that is chosen from the heads of various patriclans. They are then responsible for watching over the various community leaders.
Religion:The Luluwa recognize both a supreme being (Muloho) and a creator (nvidi mukulu). The ancestors, both mythic and recent, are honored at shrines, while nature spirits connected to the surrounding forests are believed to reside in trees and rocks. There are various religious practices that focus on fertility, the protection of children, and ensuring a successful hunt. Hemp is used in many ceremonies and at one time was mandatory for members of certain religious groups.
Credits: Christopher D. Roy
Professor of the History of Art
The University of Iowa
http://www.uiowa.edu/~africart
Luba Mask Congo - SOLD
Location: Southeastern Congo (Zaire)
Population: 1 million
Language: Ciluba (central Bantu)
Neighboring Peoples: Chokwe, Ndembu, Kaonde, Bemba, Tabwa, Hemba, Songye, Lunda
Types of Art:The iconographic representation of women in Luba sculpture is widespread and correlates to the important role of women in Luba society. The Luba are best known for their stools, divination bowls (mboko), beautifully carved bow stands, and memory boards (lukasa).
History:The relentless expansion of Luba empire can be traced as far back as 1500, when it emerged from the Upemba depression which is still the heartland of the Luba. Eastward expansion to Lake Tanganyika intensified under the leadership of Ilungu Sungu between 1780 and 1810. This was followed by north and southeast expansion until 1840 under Kumwimbe Ngombe and then to the northwest and northeast from 1840 to 1870 under Ilunga Kabale. The empire began to diminish after his death in 1870 as Arab slave traders and European invaders challenged notions of Luba supremacy in the region contributing to the decline of Luba power. The legacy of the great empire is still recognizable in the region today, where local customs and art styles often reflect a strong Luba influence.
Economy:During the height of its reign, the Luba empire operated on a complex system of tributes which acted to redistribute wealth throughout the region. The ruling class had a virtual monopoly on trade items such as salt, copper, and iron ore, which allowed them to continue their dominance. Most citizens of the empire relied on slash and burn farming for subsistence. This was supplemented with fishing and hunting. The importance of hunting was reinforced by social institutions, which celebrated the fortunes of good hunters.
Political Systems:The Luba empire was characterized by centralized authority vested in a sacred king (mulopwe). This king enforced his power through the control of subordinate regional leaders who normally inherited their status based on their positions within various patriclans. The mulopwe's power was reinforced by a royal diviner who was responsible for formally initiating him into his royal position. Numerous institutions existed to counterbalance the absolute power of the king. The best known of these institutions is the Bambudye society, whose members are responsible for remembering the history of the kingdom and whose interpretations of history could often influence the actions of active rulers.
Religion:The primary religion was based on veneration of the ancestors and involved paying tribute to the spirits. The Luba royalty incorporated religious elements into the justification for their rule. Like the monarchies of western Europe, the position of the Luba king was seen as divinely inspired and directly correlated with the genesis myth for the people. As such, the investiture of the king's power was represented in a complex coronation ritual involving religious confirmation from a diviner.
Credits: Christopher D. Roy
Professor of the History of Art
The University of Iowa
http://www.uiowa.edu/~africart
http://www.gateway-africa.com/tribe/luba_tribe.html
Bakiga Milk Jug
THe Bakiga use this jug to store milk.
The Bakiga people are a primary ethnic group. They speak a Bantu language called [Rukiga]. They are sometimes referred to as the Chiga or Kiga. Historically, the Bakiga have had no kings, but were divided into over 100 loosely conglomerated clans ruled by chiefs. It has been suggested that the Bakiga arrived from Rwanda between 1800 and 1850.
The myth is that there was someone originally call Kakiga and the clans and sub-clans are the direct descents of his children. Each clan was identified by a totem and also by what they were forbidden from eating. eg the Ba-Mungwe. The Ba-Mungwe’s totem was that bushbuck should not be hunted for food. All these were intended for the protection, sustenance and well-being of the clan, so they weren’t competing for the same food.
Bakiga Clans
The names of the clans are Ba-Mungwe, Ba-musigi, Ba-kinyagiro, Ba-mugiri, Ba-muhutu, Ba-mugera, and Ba-mugyesera. Each of these clans has its own sub-clan.
Bakiga Justice
The Abukuru b-emiryango were a committee of elders chosen by the clan to issue rules and administer justice. If a case was particularly serious and involved more than one clan, the cases would be heard publicly. The Omukuru would be elected to preside over the Court and would be chosen as the wisest and would usually be someone older who was expected to know the customs and traditions of his people and gave fair advice and justice.
Bakiga Religion
Until the Bakiga were educated about Islam and Christianity, they believed in one God. She was a supreme being. Ruhanga was the Creator of all things earthly and heavenly.
Source: http://en.wikipedia.org/wiki/Bakiga
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