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Students who are involved in this group activity will explore the topic, i.e. apotropaic masks, do some researches and share their findings in this padlet.

You'll find five sections:

1. Introducing the topic

-Students share information about the origin of apotropaic masks, the ethimology of the word, the historical roots and the geographycal locations;

2. Study examples of masks from different countries

-Students will collect pictures of apotropaic masks from different countries of the Mediterranean and Black Sea area and share some information about them.

Respect the copyright rules when downloading pictures from the Internet, please!

3. The symbolism behind the mask

-Students will do some researches about the symbolic value of apotropaic masks and share information (texts, videos, pictures, links);

4. Conclusions

-This sections will be more personal with students' reflections about the topic and what they have learnt from their shared studies;

5. The team's final product

-Students will diplay their work in a virtual thematic gallery.

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Apotropaic masks in Italy by Celeste L, Giulia L, Giulia T - 1A (S. Pertini secondary school - IC via Palmieri - Milan - IT)

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Apotropaic masks in Italy by Celeste L, Giulia L, Giulia T - 1A (S. Pertini secondary school - IC via Palmieri - Milan - IT)

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Miruna G. (Scoala Gimanziala Racovita, ROMANIA)

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Miruna G. (Scoala Gimanziala Racovita, ROMANIA)

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Traditional masks are created only from textiles, clothes or things they no longer need: old coats, various clothing items in a variety of colors, cow horns and scraps of sheep's wool, purchased from furriers.

On New Year's Eve, in Moldova, the locals gather in the village for the dance of the ugly, and the boys disguise themselves as various characters that would drive away the "evil from the house". Masks can be of many kinds: they can be related to the seasons, the spirits of the ancestors, animals or demons. Also, caricatures of the village are represented, such as old ladies, old men, postmen, captains, and the nose must be as prominent and exaggerated as possible, the red color also being predominant.

"In the area of ​​Moldova, these traditions have been maintained more, because people still live in a kind of archaism and are somehow cut off from civilization, from modern society. When man moves too much in the landscape, he begins - at some point - to disregard his traditions. Because of this, I think, tradition means to be, somehow, more conservative", she said.

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What were these strange and particular masks used for? They were designed to terrorise evil spirits and protect the deceased, that is, they had an apotropaic function. Grinning masks also had the same function, such as the one from San Sperate (CA) (fig.

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What were these strange and particular masks used for? They were designed to terrorise evil spirits and protect the deceased, that is, they had an apotropaic function. Grinning masks also had the same function, such as the one from San Sperate (CA) (fig.

# data[].attributes.headline
What were these strange and particular masks used for? They were designed to terrorise evil spirits and protect the deceased, that is, they had an apotropaic function. Grinning masks also had the same function, such as the one from San Sperate (CA) (fig.

# data[].attributes.subject
What were these strange and particular masks used for? They were designed to terrorise evil spirits and protect the deceased, that is, they had an apotropaic function. Grinning masks also had the same function, such as the one from San Sperate (CA) (fig.

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Masquerades are manifestations of a fertility nature and have extremely ancient origins. Their purpose is to ensure health, the germination of the crops and the fruitfulness of the land, like the ancient Dionysian celebrations. Some masquerades are enacted during the Dodecahemero, the twelve days from Christmas Eve to the Epiphany (Arapides at Nikisiani, Kavala and Babouyeri at Kali Vrysi, Drama), others during Carnival time (Sochos Carnival, Boules at Naousa, and the Yeros and Korela on the island of Skyros), and still others on May Day.

Popular legend has it that at these times – which coincide with the winter rotations of the sun – there is a preponderance of evil spirits on earth. Masqueraders during the Dodecahemero and the Carnival disguise themselves to imitate the evil forces of winter and darkness in order to drive them from the people’s homes and fields, thereby ensuring that the crops take root and bear fruit come spring. Even today, the tradition of masquerading – a universal and timeless custom – retains many elements of the religions practiced in Greek antiquity, Roman times and the Byzantine era.

The basic components of these masquerades are old clothing, animal skins, masks with animal or other features and, primarily, a great many animal bells. Both the bells and the personifications of the masqueraders are characterized by scholars as “apotropaic” symbols – i.e. used to ward off evil.

These customs have been preserved despite the prevailing Orthodox Christian faith. In the villages of Drama these disguises begin on the day of the Theophania with the ceremony of the Sanctification of the waters and end on 8 January, with various variations in the settlements of Monastiraki, Volaka, Petrousa, Xiropotamos, Towers, Kalis Vrisis and in the last years in Pagoneri.

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Image of Apotropaic mask, Terracotta. Greek civilization, 5th century BC (bridgemanimages.com)