Royal Seat (Lupona): Female Caryatid 19th century Buli Master, possibly Ngongo ya Chintu (Hemba, ca. 1810-1870) Democratic Republic of Congo In many cultures throughout the southeastern region of the Democratic Republic of Congo—indeed, throughout much of Africa—the seats of leaders are important symbols of power and authority. Among the Luba, rank and title are indicated by the progressive ascension to more prestigious forms of seating, beginning with simple woven mats and proceeding onto animal pelts, clay thrones, and finally, sculpted wooden thrones such as this example from the Museum's c

Royal Seat (Lupona): Female Caryatid 19th century Buli Master, possibly Ngongo ya Chintu (Hemba, ca. 1810-1870) Democratic Republic of Congo In many cultures throughout the southeastern region of the Democratic Republic of Congo—indeed, throughout much of Africa—the seats of leaders are important symbols of power and authority. Among the Luba, rank and title are indicated by the progressive ascension to more prestigious forms of seating, beginning with simple woven mats and proceeding onto animal pelts, clay thrones, and finally, sculpted wooden thrones such as this example from the Museum's collection. Stools figure prominently in the rigorous rites of royal investiture as Luba kings and chiefs accede to power and acquire the appropriate symbols of office. The main function of the stool was not to serve as a seat, but rather as a receptacle for the chief's spirit. Stools are such powerful emblems of a chief's power and identity that they were often kept secretly in a village different from their possessor's to reduce the risk of theft or desecration. The stools, swathed in white cloth and fastidiously guarded, were brought out only on rare occasions, reinforcing the notion that they and their insignia were not intended for human eyes, but rather for those of the spirit world. Among the Luba, all royal stools are considered replicas of an original prototype that was given to their first king, Mbidi Kiluwe, at the time of his seat of this royal Luba stool is supported by a standing female figure who balances it on her head and the tips of her elongated fingers. Her small, pear-shaped body is detailed with elaborate cicatrization markings on the stomach and abdomen that, in past generations, enhanced a woman's body as signs of beauty and civilization. Despite being a patriarchal society, the Luba peoples trace succession and inheritance through the female line. Consequently, caryatid figures that support chiefs' stools generally depict female ances

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