Colonial People

The Baule people, known as one of the largest ethnic group in the Ivory Coast, have played a central role in 20^th century Ivorian history. They waged the longest war of resistance to French colonization of any West African people, and maintained their traditional objects and beliefs longer than many groups in such constant contact with European administrators, traders, and missionaries. According to a legend, during the 18^th century, the queen, Abla Poku, had to lead her people west to the shores of the Comoe, the land of Senufo. In order to cross the river, she sacrificed her own son. The sacrifice was origin of the name Baule, for baouli means “the child had died.” Now about one million Baule occupy a part of the eastern Ivory Coast between the Komoe and Bandama rivers that is both forest and savanna land.

Baule society was characterized by extreme individualism, great tolerance, a deep aversion toward rigid political structures, and a lack of age classes, initiation, circumcision, priests, secret societies, or associations with hierarchical levels. Each village was independent from the others and made it owns decisions under the presiding presence of a council of elders. Everyone participated in discussions, including slaves. It was an egalitarian society.

Baule art is sophisticated and stylistically diverse. Non-inherited, the sculptor’s profession is the result of a personal choice. The Baule have types of sculpture that none of the other Akan people possess. Wooden sculptures and masks allow closer contact with the supernatural world. Baule statues are usually standing on a base with legs slightly bent, with their hands resting on their abdomen in a gesture of peace, and elongated necks supporting a face with typically raised scarification and bulging eyes. The coiffure is always very detailed and is usually divided into plaits. Baule figures answer to two types of devotion: one depicts the “spiritual” spouse who, in order to be appeased, requires the creation of a shrine in the personal hut of the individual.

Masks correspond to three types of dances: the gba gba, the bonu amuen, and goli. They never represent the ancestors and are always worn by men.

The gba gba is used at the funerals of women during the harvest season. It celebrates beauty and age, hence its refined features. The double mask represents the marriage of the sun and the moon or twins, whose birth is always a good sign.

The bonu amuen protects the village from external threats; it obliges the woman to a certain discipline; and it appears at the commemorations of death of notables. When they intervene in the life of the community, they take the shape of a wooden helmet that represents a buffalo or antelope and which is worn with a raffia costume and metal ankle bracelets; the muzzle has teeth which incarnate the fierce animal that is to defend the group.

The very characteristic, round-shaped “lunar” goli is surmounted by two horns. It was borrowed from the Wan for a celebration adopted by the Baule after 1900. Celebrating peace and joy, they would sing, dance, and drink palm wine.

Baule artists produced numerous works of art and Baule carvers are still very active today. With their great sense of stylization and attention to detail, they have produced some of the most elegant objects of all African art.