The empty hole atop this figure's head and in its belly suggests that this small "brass"-studded nkisi may have been deactivated. These cavities once contained potent medicines that empowered the figure. According to some scholars, studded figures like this one were used to cure smallpox.

The Tsogo used half figures like this one as reliquary guardians and ritual objects. In the former context, they were placed in the reliquary; in the latter, they were placed on the floor of a temple during "dramatic nocturnal rituals."

Anthropomorphic figures of indeterminate gender, like this one, are power objects called yandas after the protective spirits that the Zande peoples believe guard their communities.

The Sango peoples practiced a funerary tradition similar to that of their neighbors, the Kota.

Standing male ancestor figures dating from the mid- to late 19th century are among the oldest extant sculptures from Nigeria. Called ekpu, the figures contain the spirit of departed ancestors who were petitioned for the well-being of the community.

Though rare, female power figures assume the same pose as the male, with hands at either side of the belly, and both serve the same function: to provide protection, healing, or therapy for its owner. Here, the empowering consecrated substances are packed into the figure's belly and belt.

The Senufo used tall drums supported on four bent legs not only as musical instruments but also as a means of communication, much like a public address system. The rhythms played on drums provided a soundtrack for many activities in Senufo villages.

Yu masks, which are supposed to have been invented in antiquity and are owned by the oldest families in northern Guro communities, are highly revered and the recipients of sacrificial offerings.

The Egungun masquerade is a multimedia event that is held annually and takes place in the family compound and throughout the village or town.