名称：Yup'ik Spirit面具

它是什么：从浮木雕刻的装饰面膜

Yup'ik spirit masks are decorated masks that were carved from driftwood by the Yup'ik people, who arrived in southwestern Alaska around 800 years ago. These masks, which are now part of the collections of museums in North America and Europe, date to at least the 16th century, and one example in the Peabody Museum at Harvard University dates to 1885.

Yup'ik Spirit面具是装饰的面具，由Yup'ik人民从浮木上雕刻而成，Yup'ik人民大约在800年前到达阿拉斯加西南部。这些面具现在是北美和欧洲博物馆收藏的一部分，至少可以追溯到至少16世纪，而哈佛大学的皮博迪博物馆的一个例子可以追溯到1885年。

These masks varied dramatically in size and shape, anthropologist Dorothy Jean Ray wrote in her 1967 book "Eskimo Masks: Art and Ceremony," (University of Seattle Press) with some as small as 6 inches (15 centimeters) and others up to 4 feet (1.2 meters) long. They were traditionally carved from spruce driftwood found along the coast, with natural fibers added for movement — undulating feathers of the sea duck, rawhide or baleen for appendages, or human or caribou hair blowing in the wind. Color was added from natural pigments, such as white fingerprint dots created from white clay.

人类学家多萝西·让·雷（Dorothy Jean Ray）在1967年的著作《爱斯基摩面具：艺术和仪式》（西雅图大学出版社）中写道，这些面具的大小和形状差异很大。传统上，它们是从沿海地区发现的云杉浮木雕刻而来的，添加了天然纤维以进行运动 - 海鸭，生皮或baleen的羽毛起伏，或者是人类或驯鹿在风中吹来的羽毛。颜色是从天然颜料中添加的，例如由白色粘土产生的白色指纹点。

The first historic reference to Yup'ik masks was in a Russian traveler's diary written between 1764 and 1766, in which the man described the Yup'ik dancing in the nude while wearing masks.

对Yup'ik面具的第一个历史引用是在1764年至1766年之间写的俄罗斯旅行者日记中，该男子在戴着口罩时描述了Yup'ik在裸体中跳舞。

Masks were an essential part of Yup'ik religious practice, and no two were alike. Typically, the Yup'ik shaman would commission a skilled carver to create a mask based on a dream or vision. Villagers then wore these masks during dances and festivals, such as whaling and caribou ceremonies connected to hunting practices.

面具是Yup'ik宗教实践的重要组成部分，没有两个人相同。通常，Yup'ik Shaman会委托熟练的雕刻师根据梦想或愿景创建面具。然后，村民在舞蹈和节日期间戴着这些口罩，例如捕鲸和驯鹿仪式与狩猎习俗有关。

Each mask represented a particular spirit and was a part of a larger story woven by the shaman, who was the interpreter of the world's unknown forces. Human-face-like masks were often used to represent other mythological beings; an upturned mouth represented male beings, while a downturned mouth represented female beings.

每个面具都代表着一种特定的精神，是萨满巫师编织的更大故事的一部分，萨满是世界未知力量的解释者。类似人脸的面具通常被用来代表其他神话生物。嘴巴上的嘴巴代表了男性，而衰老的嘴巴则代表了女性生物。

— Ancient Egyptian 'granary with scribes' diorama: A miniature workplace found buried in a tomb from the Middle Kingdom

- 古埃及的“带文士的粮仓”西洋镜：一个埋在中间王国墓中的微型工作场所

— Thule snow goggles: 1,000-year-old Arctic eyewear carved from walrus tusks

- Thule Snow Goggles：1,000年历史的北极眼镜从Walrus Tusks雕刻

— Dolní Věstonice Portrait Head: The oldest known human portrait in the world

- 下VěStonice肖像头：世界上最古老的人类肖像

By the late 1700s, Russian priests and missionaries reportedly destroyed as many Yup'ik masks as they could find in their zeal to convert the Indigenous people to Christianity. Some masks survived, only to be collected by American naturalist Edward W. Nelson beginning in 1877 and shipped to museums in North America and Europe.

据报道，到1700年代后期，俄罗斯神父和传教士摧毁了尽可能多的Yup'ik面具，他们在热情中发现了将土著人民转变为基督教。一些口罩幸存下来，只是由美国自然主义者爱德华·W·尼尔森（Edward W. Nelson）收集，从1877年开始，并运送到北美和欧洲的博物馆。

It is unclear how old the practice of Yup'ik mask making is, as the custom following their use in a ceremony was to dispose of the masks in the tundra or burn them, according to Yup'ik culture bearers. But archaeologists found evidence of masks dating to the 16th century at a prehistoric site in the village of Quinhagak near the Bering Sea.

尚不清楚Yup'ik面具制作的实践是多大的，因为根据Yup'ik文化的承载者说，在仪式上使用后的习俗是在苔原中处置面具或燃烧它们。但是考古学家发现，在白令海附近的昆哈加克村的一个史前遗址上发现了可追溯到16世纪的面具的证据。

Although Yup'ik mask making was demonized by missionaries in the 17th and 18th centuries, the practice is being revitalized today as local community members reclaim their precolonial practices.

尽管Yup'ik面具制作在17世纪和18世纪被传教士妖魔化，但随着当地社区成员恢复其先例的做法，这种做法正在振兴。