- 114
Teke Power Figure with Hermaphroditic Features, Democratic Republic of the Congo
Description
- cowrie shell, wood
- Height: 27 1/2 in (69.9 cm)
Provenance
Parke-Bernet Galleries, New York and Sotheby & Co, London, The Collection of Helena Rubinstein, Princess Gourielli, New York, Paris and London, Sold by Order of the Executors of Her Estate, April 21, 1966, lot 245
Hy Klebanow, New York, acquired at the above auction
Alan Brandt, New York, acquired from the above
Myron Kunin, Minneapolis, acquired from the above on May 23, 1990
Literature
Suzanne Slesin, Over the Top: Helena Rubinstein: Extraordinary Style, Beauty, Art, Fashion Design, New York, 2003, pp. 75 and 164
Condition
In response to your inquiry, we are pleased to provide you with a general report of the condition of the property described above. Since we are not professional conservators or restorers, we urge you to consult with a restorer or conservator of your choice who will be better able to provide a detailed, professional report. Prospective buyers should inspect each lot to satisfy themselves as to condition and must understand that any statement made by Sotheby's is merely a subjective qualified opinion.
NOTWITHSTANDING THIS REPORT OR ANY DISCUSSIONS CONCERNING CONDITION OF A LOT, ALL LOTS ARE OFFERED AND SOLD "AS IS" IN ACCORDANCE WITH THE CONDITIONS OF SALE PRINTED IN THE CATALOGUE.
Catalogue Note
However, two additional attributes render the Kunin figure exceptional. First, the coiffure terminating in two horn-like protrusions is exceedingly rare. Only one other example with similar hairstyle is known, see Lehuard (1996: 248, fig. 1.2.1). Second, while genitals are not represented the Kunin figure bears both male and female secondary sexual organs, including female breasts and a beard. For other hermaphroditic figures see one in the collection of Georg Baselitz and another previously in the collection of Baudoin de Grunne (both published in Lehuard 1996: 262-263, figs. 5.1.1. & 5.1.2).
LaGamma (2007: 304) notes: "In Teke society the ikwii, or shades of the death, warded off calamities perpetrated by witches. The father of a family invoked the ikwii of his father, mother, and sometimes his mother's brother on behalf of his own children and wives. A shrine to one's deceased family members featured reliquary figures of some of those individuals (buti) along with other items [...].
"Buti were named after and identified with the specific male ancestors whom they embodied. Generally those individuals were renowned chiefs or leaders whose presence assured the community's well-being. The sacred component of buti was composed of earth from the grave of the deceased, which was considered to contain traces of his corporeal being. [...] As the responsibility of individual family leaders, buti were kept within their owners' home. Those of a village leader afforded to benefits to the community at large. It appears that, on the death of its owner, a buti was often buried with him along with all his other belongings."