Nation citizen Wendell Cochran draws on a small gourd demonstrating
how to make a booger mask. (photo by Jami Murphy - Cherokee
TAHLEQUAH, OK. When a call went out looking for the Cherokee
considered the most knowledgeable in gourd mask making, Cherokee
National Treasure Wendell Cochran was agreed to be the "Yoda" of
not only its history but how it's used today.
Cochran has made gourd masks for years and is said to be responsible
for revitalizing the art in Oklahoma.
"Masking is a tradition that's used by almost every civilization
and culture. It's used for a number of purposes. In Italy you had
the theater. England had the mummers. Mexico has this huge tradition
from Spain of masking like they do for Halloween, Night of the Dead.
And Africa, of course, has a huge contemporary tradition of masking
with their rituals, their dances and their celebrations," he said.
In America, before missionaries stopped masking activities,
there were tribes with masking traditions, including the Hopi, Mohawk
and Zunis of the southwest, Cochran said.
The Cherokee, he added, also had an active masking tradition
came a long and made so much fun of it that
they (Cherokees) either stopped or people were converted to Christianity
and were convinced that by going to celebrations and dances, which
would usually happen at night, were sinful and of the devil, and
so they stopped," Cochran said. "In North Carolina it practically
became extinct until probably 20 years ago when young people went
back and tried to discover stomp dances and mask celebrations. And
here in Oklahoma it died out completely."
Cochran, a collector of masks of all sorts, said he got into
gourd masks while trying to buy them in the early 1980s. He said
he searched but found none for purchase. So he had the idea, because
he knew where he could get gourds, to make gourd masks similar to
pictures of them he had found.
"So I made a couple of facsimile masks, and then people wanted
to buy them. I started making them and for about 10 to 12 years
I was the only one here making gourd booger masks," he said.
examples of masks (photo by Jami Murphy - Cherokee Phoenix)
The Term "Booger"
"In all the traditions of masking among the Native Americans
there are like three distinct purposes for masks. The most important
one has to do with spirituality, with healing. Has to do with the
metaphysical and the mysterious. It has to do with the belief in
a higher being, with spirits that control our lives. And so masks
were used as a visual image in lieu of actually seeing these spiritual
forces," Cochran said.
Another purpose was for celebration such as during fall or harvest
time, he said.
"And then there is storytelling, where you go in the evening
before television, before radio, before movies. What do you have
for entertainment? You have the village campfire
would tell stories about their exploit with either war or with hunting
or would just tell funny stories," Cochran said.
There were also dances before hunting, he said, so preparation
would be made the night before using masks to replicate the animals
such as deer they may be hunting the next day.
"And they would then enact this animal that they were going
to hunt, and the young guys would play the hunters and they would
enact by dancing how they were going to call upon the spirit of
and then be able to harvest it," he said.
However, the gourd masks that people talk about most today are
booger masks. Cochran said they are social masks that serve no spiritual
"I would call them satire, social satire masks. But they serve
a very useful function. One, they're entertaining. Number two, booger
stood for strangers or small enemies in the community, but Cherokees
didn't call them boogers," he said. "That's a white man's term brought
on by the settlers that lived around the Cherokee communities back
east when there would be dancing at night in the winter time and
the whooping and hollering and people wearing masks. 'Those Cherokees
are up there doing their booger thing.'"
The word booger, he said, comes from Europe and refers to a
vulgar term called "bugger."
"We also use the word booger for like Halloween, so it's a common
American term," he said.
Cochran said booger masks were only done in the fall and winter
because the actions and connotations used in booger mask dancing
would have offended the spirits. During the fall and winter, he
said, spirits went underground.
While there, they would not see and be offended by what the
humans were doing, he added.
"So in the fall and the winter when there was nothing else to
do they have dances, gatherings and parties or whatever, and everybody
would come in the community and they'd be there and about halfway
through the party suddenly there would be the arrival of the visits
of the 'boogers.' Strangers, strange people from an unknown land
speaking a strange language and asking and wanting things," he said.
Cherokees being prim and proper, he said, were either the victims
of or the audience of the boogers.
"The boogers that arrived of course were the young men of the
village who were feeling their oats and they would get dressed up
as an old, old man or an old, old woman, and in this social satire
situation they could come as the preacher or the town banker," he
said. "One of the things that the purpose that was really fulfilled
with boogers and booger dancing was that it disarmed the angst and
anger that the society felt toward a select group or an individual."
He said it helped de-escalate sometimes potential violent situations.
During the booger mask dancing, young men would dress up and nothing
was off limits, Cochran said.
"There was a great deal of vulgarity, that we would call vulgarity.
Earthy, let's call it earthy. A lot of earthy action. Recorded notes
of people who went to booger dances would see an old male visitor
coming around with a long coat, but under his coat he would have
a rubber bladder filled with water and he would squirt people,"
he said. "Or he would open his coat and have a false phallus hanging
on his pants. Or try to kiss a girl and have his teeth out
old women, with large breasts and huge hips being bossy. Any action
they could remember about the person they were satirizing would
go into it, but exaggerated. Nothing wrong in their view because
they didn't have that Christian morality of 'what you can't do.'
Political correctness just wasn't such a thing."
At some point during the dancing "the strangers or boogers"
would fight and get out of hand and then be escorted out by the
Cherokees before dispersing into the wild.
Nation citizen Wendell Cochran holds an art piece he drew
of booger masks that once hung in a restroom inside the Cherokee
Nation's W.W. Keeler Complex in Tahlequah, Oklahoma. (photo
by Jami Murphy - Cherokee Phoenix)
Gourd Masks Today
Cochran said today people make masks using a lot of fantasy
while borrowing from other cultures and then call them booger masks.
"It's just a generic term now. It has no specificity of what
will or not be applied to a booger mask. Any mask that is made by
a Cherokee for consumption is classified as a booger mask, and we
don't make a huge distinction, and it's not taught in our culture
as to what is and what is not a booger mask and how it's used,"
Booger masking is really seen as art now, he said. There are
Cherokees making masks that do great work, Cochran added, but as
far as a real interruption of boogers, that hasn't happened in Oklahoma
as far as he knows. However, he isn't opposed to seeing a booger
dance in its all its glory.
"I would love to see a booger society where we had men from
all over or young men who just like to horse around and become this
class of clowns to get boogered up and disrupt everything, a council
meeting. They would have to be forgiven culturally. They would have
to be forgiven for breaking into a council meeting or a gathering
or anything because they're boogers and you don't mess with the
boogers because they were important," he said.