Category: power figures

  • Close Encounters with African Sculpture

    Close Encounters with African Sculpture

    Not long ago, a client entered my gallery and paused in front of a small group of figures from northeastern Nigeria. After looking at them for a while, he smiled and said:

    “They remind me of Japanese robots.”

    It was not the first time I had heard such a remark. Over the years, visitors have compared certain Mumuye figures to robots, science-fiction characters, and occasionally even scenes from Star Wars. Looking at their elongated bodies, angular forms and almost articulated limbs, one understands why.

    Yet perhaps the opposite is closer to the truth.  Our robots and imaginary worlds sometimes look like African sculpture.

    African art is not merely an ethnographic curiosity. Its forms influenced twentieth-century modernism and continue to resonate in contemporary visual culture. The same qualities that fascinated Picasso and Modigliani — abstraction, geometry and expressive power — still speak to us today through cinema, science fiction and design.

    In 1984, a journalist writing for The New York Times suggested that one celebrated Mumuye figure may have inspired the helmeted head of Darth Vader. George Lucas himself later explained that the famous helmet was based on Japanese samurai armour, but the comparison remains interesting. Even if there was no direct influence, the visual similarities are striking.

    The Mumuye and Their Sculptures

    The Mumuye are an agricultural people living in the rocky hills south of the Benue River in northeastern Nigeria. Comprising several related groups sharing a common language and traditions, they remained relatively isolated until the middle of the twentieth century.

    Their sculptures were not created as decorative objects. Most were associated with medicine, divination and protection. They belonged to healers, diviners, rainmakers, blacksmiths and other influential individuals. Some were kept in sanctuaries known as tsafi, where initiation ceremonies also took place.

    Anthropologist Mette Bovin recorded that certain figures, known as janari — “figures that speak” — could be used to restore harmony, ward off epidemics, identify thieves and help maintain social order. A single sculpture might serve different purposes during its existence, making it difficult to assign one fixed function to a particular figure.

    One of the more intriguing interpretations concerns the angular arms and stepped zigzag legs found on many examples. According to Bovin, these forms may symbolize lightning and the swift action of spiritual forces. The sculptures were conceived as vigilant beings, ready to intervene on behalf of their owners. White kaolin circles around the eyes emphasized their ability to perceive what ordinary people could not.

    Why Collectors Continue to Appreciate Mumuye Sculpture

    When Western collectors first encountered Mumuye sculpture in the 1950s and 1960s, they were struck by its originality. Unlike many sculptural traditions with strongly codified forms, Mumuye artists explored an astonishing variety of proportions and compositions.

    Some figures are compact and powerful, others slender and elongated. Helmet-like coiffures alternate with openwork ears. No two figures are exactly alike. What collectors have long appreciated is this sense of freedom and individuality.

    More than half a century after their discovery by Western collectors, Mumuye figures remain among the most distinctive sculptural traditions of Africa. Their originality still feels fresh.

    An Experienced Eye

    When visitors tell me that a Mumuye figure reminds them of a robot, I always find the comparison interesting.

    Not because these sculptors were anticipating science fiction, but because our visual world has changed. During the twentieth century, artists, designers and filmmakers became increasingly comfortable with abstraction and simplified forms. The qualities that attracted Picasso and Modigliani to African sculpture are now familiar to all of us.

    Perhaps that explains why a visitor entering an antique shop in Antwerp in 2026 can look at a sculpture made in northeastern Nigeria generations ago and think of Japanese robots or Star Wars.

    For me, such reactions are another reminder that African sculpture deserves to be approached not only as ethnographic material, but also as art.

    Mumuye

    Three Close Encounters

    The three figures illustrated below have been living together in my gallery for some time. Seen side by side, their personalities become immediately apparent.

    The figure on the left, with its large circular eyes and elongated body, possesses a quiet elegance and simplicity. The smaller central figure has a more playful character, while the larger figure on the right — probably Montol rather than Mumuye — has a more architectural quality, with powerful geometric volumes and deeply carved forms.

    Looking closely at their faces, one begins to understand why visitors occasionally think of robots or science-fiction characters. Yet these works were created by artists from northeastern Nigeria generations before the age of cinema.

    FXE41605Mumuye

    Mumuye figure, Nigeria
    Height: 45 cm
    Price: €1,450

    Mumuye 34cm

    Mumuye figure, Nigeria
    Height: 34 cm
    Price: €950

    Mumuye 54cm

    Montol figure, Nigeria (?)
    Height: 54 cm
    Price: €1,950

    Happy and curious,

    David Norden

    African Antiques From Antwerp — One Eye, 30 Years of Selection

    For collectors building a serious collection: buy fewer, but better.

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  • A Power Vodun Figure from the Dahomean Frontier

    A Power Vodun Figure from the Dahomean Frontier

    At the old border between Benin and Togo, the landscape changes little, but belief changes everything. The line we know today—704 kilometers of straight segments, river bends and coastal lagoons—was not drawn by the Fon priests who worked with spirits. It was the product of 19th-century European treaties between France and Germany, and a precise delimitation in 1912. The boundary endured, even after the Great War stripped Germany of Togoland. In 1960, when Benin and Togo became independent, they inherited the line that had already cut through an older, shared spiritual territory.

    It is in this region—the Dahomean heartland of Vodun—that the figure I present today was born.

    Unlike the small, easily portable boccio often commissioned for domestic protection, this example belongs to a stronger tradition: a commanding Bo—a ritual mechanism of power. Standing 53 cm high, wrapped in layers of cloth, fiber, and sacrificial matter, this double-headed figure bears the unmistakable signs of long activation. The Fon do not “decorate” their sculptures. They feed them. They bind them. They coax or force invisible entities to work on behalf of the living.

    FXE48426Fon Boccio african art

    One head appears male, the other female. This polarity is purposeful. In Fon cosmology, a single perspective protects only part of the self. A second head grants more than vision—it grants balance, complementarity, and symmetry of spiritual forces. What one side cannot see or endure, the other can guard or absorb.

    The surface of the figure is a vocabulary of ritual history:

    • Slots and cavities cut into the torso and heads—made for the insertion of medicines, fetish charges, and pharmaco-magical matter.

    • Feathers and residue of offerings—mute records of sacrifices that nourished the spirit within.

    • Blue discoloration, rare and telling—blue is a cooling, pacifying color in Vodun. It tempers anger, diminishes sorcery, and calms destructive spirits.

    • Iron chain, aged and oxidized—iron is the realm of Ogun, a binding metal that traps intrusion, neutralizes malediction, and seals contracts with spirits.

    Objects like this are never simply “carved.” They are negotiated into existence by a Vodun priest—often a Fa diviner—who mediates between human need and the spirits’ price. They begin as wood, and only become sacred when charged with what the Fon call bo—the active ingredient of agency. Once animated, they are not touched casually. They are installed, fed, and consulted like an elder or an ally.

    Unlike the more portable single-bodied boccio, this work is constructed as two separate human bodies tied together, positioned back to back, each with its own pair of legs. The duality is intentional and operational: the two bodies embody complementary forces and vigilance in opposing directions. They are not a single two-headed persona, but two cooperating entities, bound to address threats arising from multiple fronts.

    This figure comes from a South French private collection, far from the shrines or communal spaces where it once stood. Its textile wrappings have hardened into a second skin, and the patina of offerings remains untouched. Nothing about it was made for tourists, salons, or the polite art market. It existed to act.

    Collectors who gravitate toward the elegant refinement of Baule figure or the sculptural serenity of Luba figures often pause before a Bo like this one. It asks something different of us. It does not beautify life—it defends it. It does not commemorate the dead—it confronts the living challenges of jealousy, illness, conflict, or injustice.

    In the Dahomean world, art and spirit are inseparable. A Boccio or Bo is not a statue with a story; it is the story—an object that has already worked, already taken risks, already absorbed blows meant for its owner.

    If you would like to explore this figure further,  Please discover more details  and images in the webshop:

    Fon Power Figure (Bo / Boccio), Benin–Togo Border Region — Double Figure, Ritual Use

    See a video tour of the Vaudou exhibition in Paris with objects from the same quality:

    or see it in person in Antwerp, make an appointment by email.

    FXE48425Fon Boccio african art
    Some African Art works remind us that art was once asked to fight.

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