THE GREAT LUNDA EMPIRE (Congolese pre-colonial Kingdoms)!
As usual, we always talk about the great events that have marked African culture and history, particularly the Democratic Republic of Congo. We are going to find out about the Lunda Empire, one of the greatest pre-colonial Congolese, Angolan and Zambian kingdoms in this part of Congotalks243. ORIGIN OF THE LUNDA EMPIRE The Lunda empire was founded in 1600, it was first a chiefdom ruled by a king, the first king was known as Yala Mwaka, his son Mwaka Konde or Kond Tubung or the King of the Bungu gave birth to a daughter Lweji or Rwej who would succeed him in power. Ilunga Tshibinda, brother of Ilunga Kalala, King of the Luba Empire, left his empire because of a war of succession and married Queen Lweji or Rwej of the Lunda Empire, who subsequently bequeathed him power with the sacred bracelet Rukan Ilunga Tshibinda was considered the founder of the Lunda empire. He had a child with Rwej who was called Yav and he was called Mwant Yav and all the other kings of the empire bore this name as a royalty title. The story tells that Rwej was sterile, Yav’s biological mother was represented by Swanna Mulunda or Swan Murund. The Lunda Empire Location The northwestern part of Zambia, the northeastern part of Angola, and the western part of the actual Katanga in the DRC formed the location of the Lunda empire. Today these people are still located in the same territories and are called Ruund. The Lunda Political The politics of the Lunda Empire was the foundation of its power which was monarchical. The Lunda political system was based on matrilineal succession and perpetual governance i.e. the king had to die to leave power to someone else who would be chosen by a council of notables or dignitaries but also by the respective representatives of each tribe of the Lunda Empire whose capital was Musumba. Additionally, the new kings had to almost become their predecessors. The title Mwant Yav was given to all the Ruund kings (Lunda Kings) even if they were not necessarily from the same family. It was a must to take on the personality of the Mwant Yav and he ruled with two very important women, Runkokesh, representative of the mother of the Lunda Empire Rwej, but also Swanna Mulunda, who gave birth to the first Mwant Yav. The Lunda Empire Culture The Lunda empire culture was varied, the tradition of the Lunda tribes being the union of members of different empires: a Muluba (Luba) Ilunda Tshibinda and a Runnd (Lunda) Rwej. Among the most important ceremonies, we find the Mukand which is a circumcision ceremony or the passage from childhood to adolescence. The Lunda Empire religion is based on the belief in one god Nzamb Katang who was worshiped and represented by a priest called Mulemb to whom offerings were made, currently, they are all Christian. The language of the Lunda empire is Lunda or Ruund, Ki Karunda (today), a language belonging to the Bantu group of languages like Kiluba and Tshiluba of Baluba. The women were not permitted to talk when men were talking. When a woman was menstruating she was obliged to stay in a hut outside the courtyard until she finished… Men also respected women in a certain way In the Democratic Republic of Congo they are considered brothers with the Baluba, what differentiates them is their names: the Ruund or Lunda tribes have names without vowels at the end: for example, Kakwat, Kawel, Yav, Diur, and with their King who was Luba Ilunga Tshibinda most of them also have names such as Tshibind, Tshibang, Kimbang, Kazad and that is how they are often called the Ruund. The Lunda empire art was from their neighbors Chokwe and Luba. Economy Of The Lunda Empire The economy of the Lunda kingdom was based on the trade with other kingdoms. They traded ivory, salt, copper, and slaves up to Lake Muero. The Lunda or Ruund of Katanga now in the province of Lualaba lived from fishing and agriculture. The Lunda Empire Success Unlike their Luba neighbors, the stability of their political system had contributed to their success, the Lunda empire had its expansion and its apogee in the 19th century. The empire conquered new lands, subdued other states, and tribes, or at least obliged them to pay tributes. The Runnd or Lunda had the greatest military power. For instance, Mwata Kazembe expanded the kingdom in the Eastern part, near the Luapula river and Ishindi in north-western part. The Decline Of The Lunda Kingdom The Lunda Empire came to an end in the 19th century partly because of the Chokwe invasion and partly because of colonization. The Lunda remained in their heartland despite the Chokwe invasion. In 1884 the colonizers divided the Lunda empire into 3 colonies, Zambia by the British, Angola by the Portuguese, and the DRC by the Belgians which at the same time caused the end of several other pre-colonial Congolese kingdoms such as the Luba empire (read all Histories of the Congolese Kingdoms here). CONCLUSION The most important thing to remember about the Lunda Empire is that it was a great empire of the DRC, Zambia, and Angola, created in the 16th century by Mwaka. The Lunda Empire was headed by Rwej who bequeathed her power to a man from the Luba empire Ilunga Tshibinda. The empire reached its success in the 17th and 18th centuries through trade, military, and political power, but was invaded by the Chokwe, colonized by the Belgian, Portuguese, and the British in 1884. Want to know more about the DR Congo in general? 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THE STORY OF A KONGO REVOLUTIONARY
KIMPA VITA KONGO DIA NTOTILA 1684-1706! During the pre-colonial period, Africa knew a woman named Kimpa Vita, a young revolutionary from the Kingdom of Kongo (near modern day Angola) who had unified the kingdom by establishing the revolutionary Antonianist movement. Antonianism was composed of Christian beliefs and black, traditional Kongo beliefs. She was a very strong woman of 20 to 22 years of age, who was able to stand up to European domination. In this article we will find out: Childhood Kimpa Vita was born in Mbanza Kongo, the capital of the Kingdom of Kongo (in modern day Angola) in 1684 into a Catholic family. She was baptized at a very young age and was given the name Dona Beatriz, her Portuguese name. As a young woman, she was dedicated to spirituality and prayed in a group of young women and men in the church, the Kintuadi Saint Anthony parish. She was trained to become a Nganga Marinda, an intermediary between the world of the living and the spirits. She delivered people in her youth, and was soon considered a prophet. The Context in which she was born The group of young people in which Kimpa Vita prayed had a mission to pray for the Kongo Kingdom, which had just lost its King, Mvita a Nkanga, at the battle of Mbwila in 1665. In this time, the Kongolese State was in a chaotic situation, following a discord between the Portuguese and the Kongolese, especially the King Mvita a Nkanga, who was against the slave trade that the Portuguese controlled exorbitantly. After the King was killed, the kingdom was unstable, divided, and the people no longer lived in the capital city, Mbanza Kongo. So this group of young people led by Kimpa Vita had given themselves the mission to pray for the Kongo kingdom and that God, Nzambi in Kikongo, could help them. Being in a Catholic church, the priests did not agree with this kind of prayer and finally sent away the young woman Kimpa Vita and her group. They continued to pray outside the church, and during their prayer sessions, Kimpa Vita prophesied and delivered people. The Call to Mission It is said that at the age of 20, Kimpa Vita fell very ill. After some immediate care, her health continued to deteriorate until she was eventually pronounced dead. Three days later she came back to life. One might relate this to the story of Jesus in the Bible. For Kimpa Vita, however, the story tells that she went to the kingdom of the ancestors or spirits. She met the spirits called ancestors of the mystical conclave or the holy Kongo and the holy Antoine; they entrusted her a special mission: That of reunifying the Kingdom of Kongo through a black Christianity, thus a combination of Christianity and Kongo beliefs. Her missions were to restore the Kingdom, to rebuild the capital city of Mbanza Kongo, and to designate a new king. Kimpa Vita and the Anthonianism mouvement After her resurrection, Kimpa Vita claimed to be the reincarnation of Antonio de Padua, a Franciscan priest of the 1100s, and began to preach and fulfill the mission entrusted to her in the invisible world. This is how the Antonianist movement was created around 1704 by Kimpa Vita. Many people followed the African revolutionary as she gathered people and built houses in Mbanza Kongo. She organized prayers and the Kongo people returned to Kongo spirituality. The Antonianist movement had two dimensions: spiritual, to bring back the Kongo people to the spiritual practices of the Kongo, and political, to reunify the Kingdom and expel the European missionaries. The Congolese revolutionary Kimpa Vita had given a new meaning to the biblical story. She said, for instance, that Jesus was born, not in Bethlehem but in Mbanza Kongo, and that Jesus was baptized not in Nazareth but in a northern province of Nsundi. She also emphasized that the heavens were also for the black people. The movement protested against the European churches because they were considered not beneficial for the Kingdom. The movement claimed that the division of the kingdom, the civil wars, and the slave trade were practices that made God angry. Kimpa Vita’s Death After calling on the various tribal chiefs to choose a single king for the Kingdom in Mbanza Kongo, the mother of the African revolution, Kimpa Vita, had unparalleled popularity. The Catholic priests were against her teachings, they were jealous and accused her of a mousetrap. Thus, during the reign of King Nsamu a Mvemba, Kimpa Vita was burned alive with her companion Jean Barro in Evolulu on July 2, 1706 (with probably her son). Kimpa Vita was judged by a court presided over by Fathers Lorenzo da Lucca and Bernado da Gallo. Kimpa Vita’s Achievements So what did Kimpa Vita do? Kimpa Vita is considered to be the mother of the African revolution. She is one of the earliest African women to have fought against the slave trade during European domination. She was the founder of the first black Christian revolutionary movement in sub-Saharan Africa. She had indeed unified the Kingdom of Kongo and led people to repopulate and rebuild the Capital city of Mbanza Kongo. THe Kongo people had taken up her teachings, and they continued to follow them even after her death. She had ended the civil war that was raging in the kingdom, and also denounced the racist and sexist abuses of the Catholic churches. The unification of the Kongo kingdom Before her death, on July 2, 1706, in Evolulu, Kimpa Vita had tried to convince the king of Kibangu Nsamu a Mvemba to return to the capital of Mbanza Kongo. King Nsamu a Mvemba of Kibangu, who aspired to be king of Kongo, was reluctant to accept the ambitions of the Antonianist movement of Kimpa Vita. But he ended up installing a new wind that blew along with the capital and became king of Kongo 5 years after the death of Kimpa Vita. CLOSING
THE KUBA KINGDOM! The kingdom of the Bakuba
Congolese pre-colonial Kingdoms The Kuba Kingdom is a state entity founded in the 1600s and is currently located in the Democratic Republic of Congo. It is a pre-colonial Congolese kingdom and the historical branch of Congotalks243 has the pleasure to tell you about it and make you discover the beauty of the Democratic Republic of Congo. THE KUBA KINGDOM ORIGIN The Bakuba people migrated to their new location from the north in the 1600s and are also part of the Bantu-speaking people. According to oral tradition, the Kuba kingdom was founded by Shyaam a-Mbul a Ngoong. The kingdom was first a collection of different chiefdoms made up of Mongo-speaking people who would have migrated to this part of the DRC and then Shyaam a-Mbul unified all these chiefdoms and took over the leadership, thus becoming the first Nyim (King) of the kingdom that he had himself founded, the Kuba Kingdom. The Kuba Kingdom Location The Kuba kingdom was located in the present-day Democratic Republic of Congo, bordered by the Lulua, the Kasai River, and the Sankuru, in the Kasaï region of the DRC. Economy Of The Bakuba The economy of the Kuba kingdom was based on agriculture initiated by King Shyaam a’Mbul a Ngoong: maize, cassava, tobacco, beans, and the production of textiles or raffia weaving were sold to the kingdom’s various neighbors. Let us discover the political structure of the Kuba kingdom The Bakuba Political System The Kuba kingdom was a monarchy and had a merit-based title system. However, power still resided within the ruling clan, which was the Bushoong Clan. So the majority of Kings came from the Bushoong Clan. In the Kuba Kingdom, rulers took the title of Nyim, meaning King and they presided over the government, which is composed of a set of elites representing the sub-groups (clans) of the kingdom. The clans represented in the Bushoong court include: Ngeende, Kel, Pyaang, Bulaang, Bieeng, Ilebo, Idiing, Kaam, Ngoombe Kayuweeng, Shoowa, Bokila, Maluk and Ngongo. The capital of the kingdom was Mushenge. The Kuba Kingdom Religion According to statements of oral tradition the Bakuba people believed in a god called Bumba who created the sky, the earth, the birds, the animals, the waters, the plants, the sun, and the moon. However, the cult was often dedicated to another supernatural and spiritual being called woot who was considered the first human being by whom civilization was created. According to some authors, the Bakuba people were considered to be children of woot, this divine being whom they worshiped and who was even the founder of the Kuba kingdom. The Kuba Kingdom Art Of all the pre-colonial Congolese kingdoms each was known for a very important element that may well have contributed to its success or flourishing. The Kongo kingdom was known for its political structure and its protest against the Portuguese or the colonial authorities in place by King Alfonso I, the revolutionary Kimpa Vita, and the prophet liberator Simon Kimbangu; the Luba empire was known for its fearsome warriors; and the Lunda empire for its democratic monarchical political structure. Similarly, the Kuba kingdom was best known for its art. These include the embroidered raffia textiles, their carved palm wine cups, cosmetic boxes for the noble class or royalty, their monumental helmet masks, and the carved wooden statues of their rulers, which immortalized their reigns. Nowadays, carved wooden objects such as palm wine cups, embroidered raffia textiles, monumental masks, animal skins such as leopard skins are scattered in several museums around the world, some of them in Congolese museums, and others in Europe, precisely in Belgium (Congo’s former colonizer), and in the Americas, precisely in the Brooklyn Museum. The Kuba Kingdom Success The Kuba kingdom was the kingdom least affected by the slave trade and the 19th century colonization of Congo by the Belgians, mainly because of its somewhat isolated location and also its surroundings. These two factors were some of the main reasons for the fall of several pre-colonial Congolese kingdoms. While the Kingdom of Kongo, the Luba empire, and the Lunda empire simply disappeared, the Kuba kingdom (though it had also experienced a late decline in the 1900s) still exists today as a state of the DRC under the reign of Kot-a-Mbweeky III. CONCLUSION The Kuba kingdom was created following the migrations of the Mongo-speaking people in the 1600s. It was founded by King Shyaam a’Mbul a Ngoong, and it was known for its art of raffia weaving, the making of monumental helmet masks and statues representing Kuba kings. Today, the kingdom still exists and is headed by a King known as Kot-a-Mbweeky III. The Kingdom is located in the Democratic Republic of Congo. Want to know more about the DR Congo in general? We recommend you follow us on your favourite social media platforms: Instagram (@congotalks243 and @yafelie), Twitter (@congotalks243), TikTok (@yafelie and @congotalks243), Facebook (@CongoTalks243) and LinkedIn (@CongoTalks243), and subscribe to our YouTube channel. ✅ How to support our works: PAYPAL: https://paypal.me/CongoTalks243 For business inquiries related to CongoTalks243, you can reach out at info@congotalks243.com.
THE STORY OF THE KINGDOM OF KONGO! KONGO DIA NTOTILA!
Congolese pre-colonial Kingdoms The Democratic Republic of Congo is a vast territory that has seen many interesting events, including those of pre-colonial kingdoms. In this part of Congotalks243, we will debrief the history of the kingdom of Kongo or Kongo Dia Ntotila, one of the largest kingdoms in Central Africa. THE KINGDOM’S ORIGIN The Kingdom of Kongo was founded by King Lukeni Lua Nimi or Ntinu Wene in 1375 following an alliance between two different kings: Nimi a Nzima king of Pemba who married Lukeni Lua Nzanze daughter of Nsaku Lau king of Mbata. Lukeni Lua Nimi after conquering the state of Mwene Kabunga created the Kingdom of Kongo by putting the capital at Mbanza Kongo. They decided to make the descendants of Nimi a Nzima from Pempa sovereigns those of Nsaku should govern in Mbata by ensuring the application of this law of succession, thus Lukeni Lua Nimi son of Nimi a Nzima and Lukeni Lua Nzanze, was the first King and founder of the Kingdom of Kongo whose capital was Mbanza Kongo(San Salvador) in Angola. KINGDOM OF KONGO LOCATION The Kingdom of Kongo was located in northern Angola, southern Gabon, the Republic of Congo, and the western Democratic Republic of Congo. At its peak, the empire extended to the Kwango River, the Congo River, and the Atlantic Ocean. The Kingdom of Kongo covered a total area of about 2,500,000 km². ECONOMY The Kongo Dia Ntotila or the kingdom of Kongo lived from agriculture: the cultivation of manioc, sweet potatoes, cereals, and peanuts. The people also lived from fishing, cattle breeding, the Kingdom was already trading in ivory, raffia clothing, copper, and gold; the Kingdom had its currency called Mbongo RELIGION The Kongo people believed in their supreme god named Nzambi or Nzambe before being converted to Christianity. The people consulted a diviner or priest called Nganga, who served as an intermediary between them and their God Nzambi. This belief of having an intermediary between humans and their God is common to many Bantu people. The Baluba, for instance, had a Kitobo (as a Nganga for Bakongo) who was connecting them to their God Nvidye Mukulu. THE INTRODUCTION OF CHRISTIANITY During an expedition led by the Portuguese Diego Cao in 1483, he decided to stop in the kingdom, he left for Portugal taking some Kongo nobles with him, then he returned after 2 years. The reigning king wanted to convert to Christianity and sent a delegation of nobles with Diego Cão to Europe to learn Christianity, to learn how to read and to write. 5 years later Cão returned with roman catholic priests and soldiers in 1491. It was then that King Nzinga a Nguwu was baptized as Joao I. His son, successor to the throne, Mvemba a Nzinga or Alfonso I, was the one who extended Christianity to the entire kingdom. According to some authors (Graziano Saccardo: Congo e Angola con la storia dell’antica missione dei cappuccini. Vol. 3 published by Venise Mestre), the Kingdom of Kongo was converted to Christianity for political and economic rather than religious reasons. CULTURE The culture of the Kingdom of Kongo was characterized by its pottery, art, and its language. The shaping of pottery with a cone of clay and a rounded base identified in all the centers of production of traditional Kongo ceramics, The assembly of pottery with doves, The decoration of pottery with bridelia ferruginea by all the Kongo potters. Art: Specter sculptures or Nkisi represent sacred objects belonging to Kongo chiefs. These sacred objects or Nkisi were embodied by a divine spirit. Its language: The Kongo people spoke Kikongo which is one of the Congolese national languages (I invite you to learn Kikongo on our YouTube channel where the Congolese culture is highlighted) but it is also spoken in the republic of Congo, in Angola and a bit in a part of Gabon. THE POLITICAL SYSTEM OF KINGDOM OF KONGO By its creation the kingdom of Kongo had a matrilineal succession and a political system of constitutional or absolute monarchy, but the political system or the way in which power passed from one king to another was not maintained the same throughout the existence of the kingdom. The kingdom was ruled by a Sovereign King bearing the title of Mwene Kongo or Mani Kongo which means King of Kongo or Chief of Kongo, it was a highly centralized political system. The King presided from the capital Mbanza Kongo. The sovereign Kongo king or Mwene Kongo was elected by a council of elders and a set of governors (even Portuguese officers) and then the guardians of the spiritual and political principles from the Nsaku lineage would perform a ritual ceremony THE KINGDOM’S APOGEE The kingdom had its moment of glory under the reign of King Mvemba a Nzinga in 1509, thanks to the production and trade of weapons, and agricultural products which contributed to the rise of the Kingdom of Kongo. KINGDOM’S DECLINE The Kingdom of Kongo was a kingdom that covered the Democratic Republic of Congo, the Republic of Congo, Angola, and a small part of Gabon. It was created by Lukeni Lua Nimi or Ntinu Wene in 1375, it reached its apogee under the reign of King Mvemba a Nzinga between the 16th and 17th century, and it started to fall at the end of the same century to completely disappear in the 20th century with colonization. You can find captivating topics about congolese pre-colonial Kingdoms on the Congotalks243 website or watch the videos on YouTube. I invite you to follow us on our Facebook, Instagram and Twitter pages. CONCLUSION The Kuba kingdom was created following the migrations of the Mongo-speaking people in the 1600s. It was founded by King Shyaam a’Mbul a Ngoong, and it was known for its art of raffia weaving, the making of monumental helmet masks and statues representing Kuba kings. Today, the kingdom still exists and is headed by a King known as Kot-a-Mbweeky III. The Kingdom is located in the Democratic Republic of Congo. Want to know more about the DR Congo in general? We recommend you follow us on
A LOOK AT THE GREAT LUBA EMPIRE (Congolese pre-colonial Kingdoms)
The DRC is a country with a rich history. We find of course several kingdoms and empires that have shaped the Congolese culture of today. In this part of Congotalks243 dedicated to Congolese history, we will discover one of the greatest empires of Central Africa, the Luba Empire. The Luba empire origins The Baluba people would have originated from the village Nsanga Lubangu in the region located next to Lake Kisale and Lake Upemba; but according to the history books of the Democratic Republic of Congo, this region was uninhabited, and it was the Bantu who immigrated from the North and settled in Central Africa. That is why the Luba language, Kiluba (currently spoken in Kabongo in the province of Lomami) and Tshiluba (currently spoken in the province of Kasaï) where from Bantou people The location of the Luba kingdom The Baluba (the people of the Luba Empire) were located in the south of the present Democratic Republic of Congo, half of Katanga. The Luba Empire extended along the Lwalaba Basin and its major tributaries the Lomami, Lubilanji, Luvua or Lovoi and Lubudi. Currently the Luba people are located in Kabongo, Lomami, Kamina, Kaniama, Bukama, Manono, Malemba Mitwaba, Pweto, Kabalo, part of Central Kasai etc. The Luba Empire history The Luba empire was founded by Nkongolo Mwamba around 1500, he came from Basonge or Bayembe. The empire was located in the Eastern part of the Kasaï river just around the Headwaters of Lualaba. He was a powerful and ambitious man, living with two sisters whom he had taken as wives, Mabela and Bulanda. He imposed his domination in many territories. According to the priest ( priest or Kitobo named Mujibu wa Kalenge was an intermediary between Baluba and their god Nvidye, a spiritual advisor), he had made himself king without the permission of Nvidye Mukulu (the God or supreme spirit) so he did nothave the Bulopwe (royal power). It was then that a foreigner, Mbidi Kiluwe son of King Ilunga Kiluwe of the East Lualaba kingdom the Bupemba came and married the sisters Mabela and Bulanda of Nkongolo Mwamba. The foreigner Mbidi Kiluwe returned home where he became king but left Bulanda and Mabela. Bulanda gave birth to a child whom she named Ilunga Mbidi Kalala who killed his uncle King Nkongolo Mwamba and took over the power as he was elected by the Nvidye and held the Bulopwe (royal power). He was the first recognised king of the Luba empire or the first Luba Mulopwe (Empire’s King). Ilunga Tshibinda one of the brothers of Ilunga Kalala Became the King of Lunda Kingdom by marrying the princess Lweji or Rwej because he didn’t approve of the succession’s war Culture and tradition of Baluba people The Luba culture was based on sculptures and wood carvings. The sculptures of the Luba traditions were represented by women with water gourds, pregnant women, swords, specters, arrow holders, masks and drums. However, the Baluba were known more as warriors than as artists. They lived from fishing and agriculture. The women were not permitted to talk when men were talking. When a woman was menstruating she was obliged to stay in a hut outside the courtyard until she finished… Men also respected women in a certain way Luba Political System The chiefdoms grouped in provinces formed the kingdom, the succession was patrilineal. In each chiefdom, there was a chief appointed by a hierarchical committee. The capital, where political decisions were taken, was at Mwibele in the present day Kabongo in the province of Haut Lomami. The Luba economy The Baluba economy was based on a feudal system, with the nobles holding a monopoly on trade. The Baluba were able to develop an economy based on trade between different countries very quickly. Metallurgy, copper, and salt were very important sources of income for the Baluba The success of the Luba kingdom The Luba empire had its moments of glory under the reign of the monarchs Ilunga Songu (1780-1810), Kumwimba Ngombe (1840) and Ilunga Kabale. The Luba Empire decline The war of succession between the two brothers Like other brothers in the royal lineage, one had to either kill one’s brother or drive him out. The strongest one remained in power. The biggest war that took on a colossal scale was that between Kabongo and Kasongo wa Nyembo. Kasongo-a-Nyembo allied himself with the forces of Bayeke with M’siri the chief and his brother Kabongo allied himself with the forces of the Batetela. This is how the kingdom was divided into two chieftaincies by the Belgians: the southern region was occupied by Kasongo wa Nyembo and the northern by Kabongo. The slave trade The Arab-Swahili slave trade contributed to the fall of the tribes of the Luba Empire. With the help of Baluba warriors, the Belgians were able to repel the slave traders. The Belgian penetration The destruction of the Luba culture and tradition by the Belgian colonial authorities led to the complete disappearance of the empire. After provoking jealousy between the Baluba of Kasai and Balukat (Baluba of Katanga), they were able to obtain diamonds, copper, and other precious materials. CONCLUSION The LUBA empire is an empire from the south of the Democratic Republic of Congo, founded by Nkongolo Mwamba in the 1500s. It had as its first recognized Sovereign Bulopwe (King) Ilunga Mbidi Kalala. The Baluba had their success under the reigns of the Monarchs Ilunga Nsongu, Ilunga Kabale and Kumwimba. The Luba empire fell due to the war of succession, the slave trade, and Belgian colonialism. The Baluba people can be found all over the present day Democratic Republic of Congo, mainly in provinces like Kasai, Katanga and Maniema. Want to know more about the DR Congo in general? We recommend you follow us on your favourite social media platforms: Instagram (@congotalks243 and @yafelie), Twitter (@congotalks243), TikTok (@yafelie and @congotalks243), Facebook (@CongoTalks243) and LinkedIn (@CongoTalks243), and subscribe to our YouTube channel. ✅ How to support our works: PAYPAL: https://paypal.me/CongoTalks243 For business inquiries related to CongoTalks243, you can reach out at info@congotalks243.com.
THE CONGO’S MOST POPULAR OPPOSITION LEADER ÉTIENNE TSHISEKEDI WA MULUMBA
Etienne TSHISEKEDI WA MULUMBA, born on December 14, 1932, in Kananga, is one of the prominent figures who shaped the political history of the DRC. Supporters would say that he fought until the end. We have talked about the pre-colonial history of the DRC in different articles but now we will discover the post-colonial history through the history of this Congolese opposition leader, Etienne TSHISEKEDI. We will find out: EARLY LIFE HIS POLITICAL JOURNEY ETIENNE TSHISEKEDI DEATH THE MOST INTERESTING FACTS ABOUT ETIENNE TSHISEKEDI Let’s dive right in! EARLY LIFE Etienne TSHISEKEDI was born on December 14, 1932 in Kananga in the current province of Kasai-Centrale. After his first studies, Etienne went to Kinshasa to study at the university, where he obtained his doctorate in law in 1961 at the Lovanium University of Kinshasa, thus becoming the first Congolese doctor in law. Being in the capital Kinshasa, he started his political career a little earlier than currently most known politicians in the DRC. POLITICAL JOURNEY UNDER THE REGIME OF PRESIDENT JOSEPH KASA VUBU: TSHISEKEDI AN ALLY WITH A DIFFERENT POLITICAL PHILOSOPHY Tshisekedi started his political journey in the MNC, the country’s first political party co-founded by Patrice Lumumba between 1958 and 1959. The MNC stood for “Mouvement National Congolais” (Congolese National Movement in English). Tshisekedi acted as an advisor in the party. But towards the end of 1959, the MNC was divided into 2. There were: MNC-L: The Unitarist wing, directed by Patrice Lumumba, and; MNC-K: The Federalist wing, led by Albert Kalonji. Albert Kalonji went on to lead a secessionist movement in the Kasai region of the DRC, at that time it was known as South Kasaï. This happened between 1960 and 1962; and during this time, Tshisekedi joined Kalonji in South Kasaï, where he acted as the Minister of Justice before the movement was ended by the central government. UNDER THE REGIME OF PRESIDENT JOSEPH MOBUTU: ÉTIENNE TSHISEKEDI AN ALLY AND AN OPPONENT We cannot speak of Tshisekedi without speaking about the presidency of Mobutu. President Mobutu seized power in a military coup in 1965, and at that time, Tshisekedi was already a member of parliament. According to Tshisekedi’s own account, Mobutu promised to work with the existing parliament after taking power, and to prove that, he asked the parliament to choose one person from each of the provinces, who would join the new Mobutu government. This is how Tshisekedi, having been chosen by members of his province, joined the Mobutu government. He served as Minister of Customary Affairs and Minister of the Interior. However, early in the work relationship, Mobutu showed signs he was not interested in a democratic system. TSHISEKEDI had allied himself with the other political actors to fight the dictatorial regime of Mobutu and after much pressure, the president assigned the responsibility to Tshisekedi to write a new constitution. In 1967, there was a new constitution, which limited the number of political parties to 2. This was done to avoid the creation of political parties based on ethnic or tribalist grounds, while also respecting democratic values. Shortly before the 1967 constitution was released, Tshisekedi, along with President Mobutu and Justin Bomboko, wrote the famous manifesto called the Manifesto of Nsele in 1967, thus creating the Popular Movement for Revolution (MPR in French), a political party that later became synonymous with the state under Mobutu’s command. In 1970, while Tshisekedi and other political actors who had influence on Mobutu were sent to work in consulates and embassies, Mobutu abolished the law that allowed for the multiplicity of political parties, thus making his political party MPR the one and only political party in the country. From this point onwards, all other parties that tried to oppose the MPR were violently suppressed. Mobutu the marshal became the living meaning of dictatorship and would go on to stay in power for more than 30 years. Back to Tshisekedi! Against the abuses of Mobutu, Tshisekedi co-founded the political party UDPS, Union for Democracy and Social Progress in 1982. From this point onwards, he was arrested multiple times by the Mobutu regime. His popularity also grew with each arrest; it reached one of its highest points in 1988. During this time, Tshisekedi held a public gathering to commemorate the death of Patrice Lumumba. This did not go well with the regime in place, so Tshisekedi was beaten and imprisoned, people were killed and wounded by President Mobutu’s forces and there were clashes everywhere: This is the most significant event in TSHISEKEDI’s life as a political opponent that made him incredibly popular. Finally, in the 1990s, the power in place weakened as President Mobutu lost support from his Western allies due to the end of the Cold War. With growing opposition at home and the lack of support from the West, Mobutu was forced to legalize opposition. The transition to political pluralism was done through the creation of a National Conference called “La Conference Nationale Souveraine” (CNS), which was led by Archbishop Laurent Monsengwo. When opposition was legalized, Tshisekedi joined forces with other political actors such as Kyungu wa Kumwanza and Nguza Karl-i-bond in Katanga and they formed a coalition called “Union Sacrée” (Sacred Union in English). A few years later, they split, one part of them sticking to President Mobutu and another one, the one of Tshisekedi, still remaining in Union Sacrée. Nguza Karl Bond became prime minister under Mobutu and Kyungu became governor of Katanga province. Although Tshisekedi was a very popular opposition leader, he was not able to overthrow the president, partly also because he strongly believed in non-violent opposition. Mobutu remained in power for more than 30 years until Laurent Désiré Kabila led a coup to overthrow him. UNDER THE REGIME OF LAURENT DÉSIRÉ KABILA THE FATHER AND JOSEPH KABILA THE SON Laurent Désiré Kabila became president of the republic in 1997, and with the same ideology as Mobutu, TSHISEKEDI has become his opponent as well. The president did not last in power as he was
THE MOVING STORY OF CONGOLESE PROPHET SIMON KIMBANGU
The prophet Simon Kimbangu is one of the greatest African figures and Congolese nationalism, a religious leader and founder of the Kimbangu movement. His spiritual life was transformed into a political change, because of his miracles of healing the sick and raising the dead, but much more because of his prophecy and his protest against Belgian colonial oppression. Let’s find out his life as a prophet, his movement, and his impact without forgetting his famous prophecy. Who was the Congolese prophet Simon? The youth of the prophet Simon Kimbangu The prophet Simon Kimbangu was born to a Protestant family on 12 September 1887 in Nkamba (considered to be the new Jerusalem, or the Holy Spirit living in Africa) a locality of Mbanza ngunugu in present-day Central Kongo province in the Democratic Republic of Congo, and died on 12 September 1921 in Elisabethville, now Lubumbashi (DRC). His father Kuyela and his mother Luezi died just when the man who should be called a prophet was still a child. He was brought up by his aunt, Kinzembo, who was one of the first people to tell about Kimbangu’s youth. His name means “the one who reveals the hidden meaning of things” in Kikongo and he was the first black person to be baptized at the Baptist Mission Society. He was educated at the Baptist mission society in Ngombe Lutete directed by Cameron Nzangamene, where he later became a catechist in 1918, after being baptized on 4 July 1915 in the Tombe River with his wife Marie Muilu with whom he had three children Charles Kisolokele (1914), Paule Salomon Dialungana (1916) and Joseph Diangenda (1918). The first vision of the prophet Simon Kimbangu In 1918 he heard a strong voice speaking to him, telling him that he should go and make disciples, spread the word of God, and deliver his people from oppression. This was the first vision of the prophet Simon Kimbangu, that he was to lead his flock by proclaiming the word of God, prophesying, and delivering. Simon Kimbangu felt inferior to be able to fulfill this purpose, so he left for Leopoldville now Kinshasa, to try to escape the mission that had been entrusted to him in the dream. He worked there as a laborer, with a tough white boss and he tried other things, such as trading, but ended up losing his money. He started to become skeptical and thought that it was because he had left without the approval of the elders, whereas it was just the fact that he was to start his ministry as a prophet and preacher and that everything he could undertake was not working at all according to what God had made him understand in a vision. He decided to go back to his native village of Nkamba and to meet with the assembly of elders. There he worked for some time but to no avail. It is there that he begins his career as a prophet by performing his first miracle, traveling, preaching, and prophecies. The life journey of the Congolese prophet Simon Kimbangu The Simon Kimbangu miracles Simon Kimbangu’s first miracle was the healing of Kintondo on 6 April 1921, this date became known as the beginning of the prophet’s spiritual journey. He passed through many villages where he healed the sick and raised the dead. He went from village to village preaching to all. He had many cases of healings and resurrections and this made many people want to follow him and listen to his preaching, his prowess was known everywhere. The Protestant and Catholic missionaries were scared by the power of that man and began to try to put obstacles in his way. The Simon Kimbangu Prophecy On September 10, 1921, Simon Kimbangu predicted his arrest, the beginning of great tribulation on himself and his people, the liberation of the black race starting with the Congo and the whole of Africa. One of the most famous phrases is: “The white man will become black and the black man will become white”. The prophecy of Simon Kimbangu was very successful, it mentioned that there would be two liberations, one less difficult than the other. The first one will be the liberation of the Congo, which would be less difficult and the second one will be the liberation of Africa or of the black race which had been living for decades under oppression and humiliation. The black men will leave Africa and go to the West, they will be attached to the greed of the whites and many of them will die. Simon Kimbangu’s prophecy had indeed contributed to his arrest and death, not only the prophecy but also his movement which is so well documented. The movement of Kimbangism The movement of Kimbanguism is the movement that the Congolese prophet Simon Kimbangu initiated in 1921, together with his wife Marie Muilu. The preaching of the word found in the Bible, as well as the liberation of the black man, constituted the foundation of this movement. The important values of Kimbangism were and still are, the fight against fetishism or witchcraft, polygamy, persecution or ill-treatment of the black man, violence, alcohol, and dances. It gave a unique understanding of the Bible and a clear interpretation. It should be noted that the Bible was one of the great instruments used to dominate blacks by whites, relying on a myth according to which Noah had cursed one of his three sons Ham, who was black, that he would always and forever be unable to do anything in his life. The black man was forced to collaborate to be dominated because of this myth with an inferiority complex, all the shepherds or missionary pastors were white. Kimbanguism as a movement was the beginning of the liberation of the black Congolese race on the spiritual level. Colonial authorities’ reaction to Simon Kimbangu’s movement The Catholic missionaries and some of the Protestant missionaries were against his movement. The white colonists wanted to keep the political,
THE LIFE AND LEGACY OF SIMON KIMBANGU: A REVOLUTIONARY FIGURE IN AFRICAN HISTORY
In the 20th century, the Congo (now known as the Democratic Republic of the Congo) was under the colonial rule of King Leopold II. Although the country was blessed with great natural wealth, it was also marked by terrible human suffering; this is when Simon Kimbangu was born. The life of Simon Kimbangu It was in this context that Simon Kimbangu was born, an ordinary man like you and me. Raised in a Christian family, he was educated by Baptist missionaries and worked as a carpenter until 1921, when he claimed to have received a divine revelation in a dream. He then claimed to have received a divine call to preach the Gospel. Simon Kimbangu began to preach and performed miraculous acts, such as healing the sick, the blind, the lame, the deaf and lepers. He raised the dead, predicted the future and mastered nature. He preached a message of hope and liberation for black people, who suffered from colonial exploitation and racism. Some of his followers considered him the son of God and called him Papa Simon or Ngunza (the envoy). Simon Kimbangu attracted thousands of followers who witnessed his miraculous powers. He preached a message of hope for black liberation, denounced the injustice and violence of the colonial system and warned his followers to resist. He began to affirm the dignity and identity of African culture and spirituality while rejecting some of the aspects of Western Christianity that he considered oppressive or irrelevant. Simon Kimbangu’s popularity and influence alarmed colonial authorities who saw him as a threat to their power and order. They accused him of being a rebel leader and a sorcerer. They subsequently sent troops to arrest him and his followers, but they faced strong resistance from the local population. After several confrontations, Simon Kimbangu voluntarily surrendered in October 1921, hoping to avoid further bloodshed. He was tried by a military tribunal and sentenced to death. However, his sentence was commuted to life imprisonment by the Belgian king who feared that his execution would make him a martyr. Simon Kimbangu was transferred to a prison in Elisabethville (now Lubumbashi), where he spent the rest of his life in difficult conditions until his death in 1951 at the age of 64. The legacy of Simon Kimbangu and his Black Christian movement Simon Kimbangu is considered one of the most influential prophets in sub-Saharan Africa. His movement survived his death and grew to become one of the largest and most influential African-initiated churches in the world. After Simon Kimbangu’s death, his followers continued to worship their leader by practising his teachings and rituals, despite persecution and repression by colonial authorities. Gatherings and publications were banned, property was confiscated, and leaders were arrested. Despite these difficulties, Simon Kimbangu’s movement survived and evolved over time. In 1959, Joseph Diangienda, Simon Kimbangu’s son, took over as spiritual leader of the movement and founded the Kimbanguist Church. This church has become one of the largest and most influential African-initiated churches in the world, with millions of members in Congo and other countries. In addition to religious practice, the Kimbanguist Church has engaged in social and humanitarian work, building schools, hospitals, orphanages and cooperatives, as well as participating in interfaith dialogue and peace initiatives. The Kimbanguist church has played an important role in Congolese nationalism and politics. It supported the independence movement led by Patrice Lumumba in 1960 and opposed the dictatorship of Mobutu Sese Seko from 1965 to 1997. However, the church has also suffered from internal divisions and conflicts between its leaders and factions. Today, the Kimbanguist church is led by Simon Kimbangu Kiangani, the grandson of Simon Kimbangu. He faces various challenges and opportunities in leading his church into the future. Despite the obstacles, the Kimbanguist movement is a legacy that has survived the death of its founder and continues to grow and influence religious, social and political life in the Congo and beyond. The movement inspired and supported the struggle for independence and democracy in Congo and other African countries. They challenged corrupt and violent post-colonial regimes and advocated for human rights and social justice. They used to participate in pan-African and anti-apartheid movements and showed solidarity with other oppressed peoples in the world. Finally, the Kimbangu movement helped create a new society for blacks by fostering a sense of community and solidarity among their supporters and by providing social services and economic opportunities. They promoted education, health, morality and ethics, gender equality and family values. They have also worked to improve the lives and well-being of their members and neighbours. If you want to know more about Congolese history in general, we recommend you to follow us on your favourite social media platforms: Instagram (@congotalks243 and @yafelie), Twitter (@congotalks243), TikTok (@yafelie and @congotalks243), Facebook (@CongoTalks243) and LinkedIn (@CongoTalks243), and subscribe to our YouTube channel. ✅ How to support our works: PAYPAL: https://paypal.me/CongoTalks243 For business inquiries related to CongoTalks243, you can reach out at info@congotalks243.com.