Matondo to ?errthang (http://www.abibitumikasa.com/forums/members/-errthang.html) for giving me the idea and the directions for this discussion,
Matondo to everyone for having participated in it.BANTU
(https://www.abibitumikasa.com/forums/attachment.php?attachmentid=8142&thumb=1) (http://www.abibitumikasa.com/forums/attachment.php?attachmentid=8142)
Guthrie's Bantu Linguistic Groups
(https://www.abibitumikasa.com/forums/attachment.php?attachmentid=8141&thumb=1) (http://www.abibitumikasa.com/forums/attachment.php?attachmentid=8141)
The Kongo Linguistic Group
This image is taken from the article Les Langues du Congo-Brazzaville.
The author here proposes a list of the languages of the Republic of Congo and has it compared to Guthrie's list.
Here is the quote and the comment that I took on Fb regarding the Bantu "people/ethnic-linguistic group" :
MUNTU« We may assume that the common root to all these names would be the generic term for man, as is the case with the Bantu.
In fact, Ba-ntu = the men. The stem "Ntu" on Bantu occurs in
Wolof: Nit = man; and
in Egyptian: Nti = man, someone;
In Peul: Neddo = man.
This designation of a people by a generic term meaning man has been general throughout Black Kmt, starting with Egypt. »
Cheikh Anta Diop, "The Kmtyw origin of Civilization, Myth or Reality" p.198Comment:"Bantu is NOT a tribe NEITHER an ethnic group or a linguistic group. Whites came with this idea of Bantu as an ethnic group or a linguistic group. But the the word "Bantu" simply means "the men". That's all. Do Whites have "the men" as an ethnic group in eureurasia? Of course not. This nonsense about Bantu cam from
Wilhelm Heinrich Immanuel Bleek (1827-1875)."
THE KONGO TERRITORY & It's People
They certainly represent the people of Central Kmt the most studied since the first contact with the Portuguese in the late fifteenth century. Their name, Kôngo, refers to a multitude of meanings that are related first to a territory they all call in Kikôngo, all regional variants combined,
nsìyà Kôngo, "the land of Kôngo" or Kongo dià Ntotila "the land of the Ntotila" meaning "the land of the King". According to many oral traditions, the name Kôngo originate mainly from the expression kungò, "land of the panther." Indeed, this feline plays the role of animal totem for many lineages and Kôngo clans because it symbolizes power, strength and courage. This is particularly the case for the Bissi Mbêmbé, a sûndi clan from the Kindamba district, in the Pool region in Congo-Brazzaville. In addition, we find this symbol as part of the physical attributes (necklace, headdress, bracelet)of the holders of political office in other Bantu peoples, and evenfor many current leaders. According to other traditions, the term designates a Kôngo market place. In these areas, sources of wealth in precolonial Kmt, the main exchanges took place and today they still retain animportant economic role, with few equivalents elsewhere.
The work of linguists, already old, on the Bantu languages hold between 30 and 50 regional variations that can be classified under the term Kikôngo and all are located within the territory mentioned above. From this set, we must emphasize the strong linguistic homogeneity - the immediate mutual understanding is easy as vocabulary and structures are so much the same - despite differences in pronunciation. Fifteen dialects nevertheless emerged with a substantial number of speakers, of at least several hundred speakers and a socio-linguistic vitality. We can mention, from the Atlantic coast to the east, the Vili (area of Pointe-Noire), the Yombé the Wòyò (Cabinda) and the Solongo (Angolan region of Soyo), the Sûndi, the Lâri (Pool region), the Bêmbé, the Kamba, the Dôndo (Niari valley in Congo-Brazzaville), the`Ntandu, the Ndibu, the Mpangu, the Manianga (Bas-Congo region in Congo-Kinshasa) and finally the actual Kôngo in both Congo and northern Angola (Uige province). Besides the language they share, all these regional communities claim a common origin, without exception, that of Kongo dià Ntotila, the ancient kingdom of Congo.
To this linguistic unity, we must add an identical social organization based on the maternal lineage - roughly equivalent to the extended family - the kândà, as the first level of membership and exercise of all the activities and functions, whether "family", religious, economic, legalor political. Indeed, the kândà has an undivided land that members operate in usufruct as having rights, and where "outsiders" can establish themselves forfarming, hunting, fishing or trade in exchange for a fee. The older age group, mùkùlùntù, the refore manages all these activities as a local judicial,economical, and political authority, mfumukânda. Depending on the context, circumstances and alliances, its influence can extend to other related lineages that then make him a whilemfumu`nsì, "a land chief" recognized by the entire region. Thus, the decentralized and pyramidal building both allowed the Ntotila or Mani-Kongo,"King of Kongo" of first being only a lineage chief among others, but recognized them.
Apart from these social, economic and political relations, the belief inspirits of dead ancestors and allegiance to them is the sacred bondthat binds the members of a kongo lineage in an indestructible way. Human activities are conducted under the supervision, protection orenforcement of bîba, the "invisible spirits" of deceased members of the lineage.The chief of this lineage also serves as the first intermediary with the ancestors to ensure not only the physical and moral integrity ofthe group, but also its prosperity. In case of a more important malfunction, it uses the `ngàngà, expert of the invisible world, physician, psychologist, botanist, philosopher and spiritual consultant all at once.
This part comes from this document : http://www.abibitumikasa.com/forums/kikongo-language-resources/77600-kongo-americas-between-deportation-marginalization-identity-awakening-jean-nsonde.html (http://www.abibitumikasa.com/forums/kikongo-language-resources/77600-kongo-americas-between-deportation-marginalization-identity-awakening-jean-nsonde.html)
(https://www.abibitumikasa.com/forums/attachment.php?attachmentid=8168&thumb=1) (http://www.abibitumikasa.com/forums/attachment.php?attachmentid=8168)
Central Kmt
The current location of the kikôngo shows, in fact, that through this generic name, we find many regional dialects of central-west Kmt, strongly related to each other, in terms of structures and linguistic forms, but also the lexicon. This set now occupies about 250 000 to 300 000 km
2, divided between the Congo-Brazzaville, the Congo-Kinshasa, Angola and Gabon, and concerns from our estimations nearly 6 million people. This area includes roughly the third southern Congo-Brazzaville, including the regions of the Pool, the Niari, the Bouenza, the Lékoumou and the Kouilou, the province of Bas-Congo and a part of Bandundu in the southwest of Congo-Kinshasa; extreme northern Angola, with the province of the Zaire, to which must be added the Cabinda; and finally the coastal region of Mayumba in Gabon. The understanding between the different dialects can be analyzed under the rule of concentric circles, with a "central" area that linguists and historians traditionally locate as starting from the Angolan city of Sâo Salvador, former Mbanza-Kongo. In the former "capital" of the pre-colonial state of Kongo, a kikôngo often called "classic", or "pure", and considered as such by many authors is spoken.
From this book :
LET'S SPEAK KIKÔNGO (http://www.abibitumikasa.com/forums/kikongo-language-resources/79724-lets-speak-kikongo-lari-brazzaville-its-culture-jean-de-dieu-nsonde.html#post87572)The lâri of Brazzaville and its culture
By Jean de Dieu NSONDÉ
Here is some good maps of the four actual countries on which the Kongo territory used to be.
(https://www.abibitumikasa.com/forums/attachment.php?attachmentid=8164&thumb=1) (http://www.abibitumikasa.com/forums/attachment.php?attachmentid=8164) (https://www.abibitumikasa.com/forums/attachment.php?attachmentid=8162&thumb=1) (http://www.abibitumikasa.com/forums/attachment.php?attachmentid=8162) (https://www.abibitumikasa.com/forums/attachment.php?attachmentid=8163&thumb=1) (http://www.abibitumikasa.com/forums/attachment.php?attachmentid=8163) (https://www.abibitumikasa.com/forums/attachment.php?attachmentid=8161&thumb=1) (http://www.abibitumikasa.com/forums/attachment.php?attachmentid=8161)
This part about the clans is a translation of the Wikipedia pag
e which is only in french : Clans du peuple kongo - Wikipédia (http://fr.wikipedia.org/wiki/Clans_du_peuple_kongo)The clan (
Luvila, pl.
mimvila or
mvila) is among the Bakongo (s.
Mukongo), a reunion of families (
Dikânda, pl.
makânda) with the same ancestor. As in most sub-Saharan Kmtyw societies, the clan plays a very important role in a diverse society. It is through the clan that the individual can identify to the rest of the group and find its place within the community.
Before the thirteenth century three base clans existed in the Bakongo: the Nsaku clan, the Mpanzu clan and the Nzinga clan. Base Clans were not mere collection of individuals as each clan also had a role to play in the organization of society. According to Kongo historical tradition, these clans came from the son of the first three Kongo monarch Nimi Lukeni.
According to some traditions, Nsaku was his daughter and not his son, explaining the place of choice this clan had in political and social affairs of the Bakongo, especially when one considers that matriarchy is one of the main social characteristics of Kongo society.
Here is a list of Clans proposed by Ne Muanda Nsemi :'"
n".self::process_list_items("'.str_replace('
', '', '
- Descendants of Nsaku : Nsaku, kinsaku, lemba, muanda, lunda, kalunda, kilunda, kinzambi, ndembo, ndingi, madingu, ba dia ndingi, mbuta, kimbuta, kihunda, kivunda, kimbunda, mavunda, mpunda, mbata, kimbata, kota, kikota, kahita, mukukulu, nkukulu, nkokolo, nkala, kinkala, mukala, milimina, kabemba, mbemba, mpemba, kimpemba, mvemba, kimvemba, lawu, mankunku, nkunku, ngola, nsongo, tsongo, mitsongo, kimanga, mbika, kimbika, kimvika, kiyuvu, mabika, nsengele, kinsengele, sengele, kiuvu, kinsumbu, kalemba, mvika, matsakula, kibuila, kimbuila, mbuila, mpila, kimpila, kingidi, kingila, kividi, kiyidi, mayidi, neyidi, ngidi, ngiri, nzidi, nsivuila, kuimba, kikuimba, kikuiti, lukuti, sangila, lunsangi, matsanga, musenga, nsenga, nsanga, nsangi, ngimbi, kingimbi, yimbu, ndinga, kindinga, mavandu, mpanda, muema, ngandu, masaka, masaki, nkamba, kikamba, lemfu, kilemfu, ngemba, kingemba, kiyemvo, yongo, kiyongo, zongo, kizongo, vuzi, kivuzi, kinsembo, masembo, nsembo, musemo, kimfuti, mfuti'a mvemba, makaba, nsimba, nsimbi, nsimbu, nsungu, nsongi, kinsongi, ntumba, kintumba, mowa, kiowa, kikiowa, ntamba, kimayalasa, kimiala, miala, nkuwu, mbakala, kimbakala, kiyaka, etc.
').'")."n[/list]"'
'"
n".self::process_list_items("'.str_replace('
', '', '
- Descendants of Mpanzu : Mpanzu, kimpanzu, lamba, tadi, kilamba, kalamba, lufu, luvu, dondo, ndundu, munuani, kesa, muteke, kuanza, nkuanza, muanza, kimuanza, nganzi, bangu, kibangu, kabangu, kuangu, kikuangu, luangu, kiluangu, tsiluangu, mpangu, kimpangu, mvangi, muangu, kihungu, hungu, vungu, kimbungu, mbungu, ngungu, mangungu, mahungu, mavungu, mfutila, kimfutila, ndamba, kindamba, nlamba, mbau (tiya), kimbauka, mbauka, nsundi, kinsundi, kinsula, kinsulu, musundi, fumina, kifuma, vonga, luvongo, mbongo, kimbongo, kinuani, matana, nkua nioka, vakula, mpaku, kimpaku, voma, kihombi, kilombi, ngoma, kingoma, ngombe, kingombe, lombo, kilombo, kumba, nkumba, kinkumba, nkumbu, fulama, mfulama, kimfulama, vemba, mbembe, mbe, kimbembe, mbimbi, kimbimbi, wumba, wumbu, bumbu, kibumbu, lubangu, kimbundi, kibuma, mbuma, mbumbu, ngumbi, ngumbu, mukuzu, kinkuzu, nkozo, vola, mpondi, kimpudi, mpolo, polo, lumbu, kilumbu, malumbu, mpombo, mpumba, mumba, kimumba, ndombe, lulombe, mbumba (mvangi), ndumbu, mvudi, ngolo, ngola, ndamb'a ngolo (angola), paka, mpaka, mpakasa, kimbaku, kimpaka, mabaka, vona, mponi, mboma, boma, vukama, mavuku, mpuku, vonda, kimpondo, ngonda, ngondi, longo, ndongo, kindongo, samba, bunited snakesmba, kinsamba, nsamba, nseke nzila, lumba, malumba, mulumba, nkenzi, kinkenzi, mukenzi, masunda, kinkosi, kinsuka, nsuka, nsuka za kongo, mutsakila, nsakila, ntu a nkosi, wembo, kiwembo, mfutila na wembo, etc.
').'")."n[/list]"'
'"
n".self::process_list_items("'.str_replace('
', '', '
- Descendants of Nzinga : Nzinga, kinzinga, mbamba, kimbamba, kambamba, mbala, kihangala, kiluamba, kimbala, kiama, kimbambi, mbambi, kinzamba, nanga, kinanga, kananga, enanga, zananga, mayamba, mazamba, miyamba, mpal'a nzinga, muabi, muyabi, nzamba, yambi, zambi, yanzi, kiyanzi, kiniangi, kiyangu, kianza, kikiangala, mandiangu, nianga, manianga, mani, mayanzi, mbangala, mpalanga, muakase, nsanzala, mbanda, kimbanda, kibanda, mumbanda, kiyandu, mbandu, yandu, lunga, mabulungu, bulungu, madungu, mandungu, malunga, ndunga, nkunga, kiyinda, mbinda, makondo, nkondo, mukondo, mukoko, mikondo, mbenza, muzinga, njinga, mujinga, ngongo, nsinzi, nsindi, ngundu, ngunu, kingunu, kingundu, mahinga, muhoyi, mungoyo, ngoyo, kingoyo, woyo, lukeni, nkenge, kinkenge, kenge, mafuta, etc.
').'")."n[/list]"'
This is the list of the tribes composing the Kongo ethnic group, it comes from the book :
NINJAS, COBRAS ET ZOULOUSLES GUERRES CONGOLAISESBy Alain KOUNZILATPublisher : Editions ICES 1998KONGO GROUP
TRIBES
1~Vili
2~Yombé
3~Kugni (Kuni)
4~Kamba
5~Dondo
6~Bembé
7~Kéngué
8~Sundi
9~Ghangala
10~Kongo
11~Nianga
12~Ladi
These twelve tribes are located in the south of Congo, between the border of actual Zaïre (DRC), of Angola, of Cabinda and of Gabon. (p.12)
There are two more tribes listed in the book Let's talk vili (http://www.abibitumikasa.com/forums/kikongo-language-resources/79159-parlons-vili-lets-talk-vili-gervais-loembe.html#post86938) By Gervais Loëmbe :
Vili, Yombe, Kuni, Bembé, Punu, Lumbu, Kamba, Dondo, Sundji, Hangala, Lari, Konko, Kenge, Nyanga
(https://www.abibitumikasa.com/forums/attachment.php?attachmentid=8155&thumb=1) (http://www.abibitumikasa.com/forums/attachment.php?attachmentid=8155) (https://www.abibitumikasa.com/forums/attachment.php?attachmentid=8169&thumb=1) (http://www.abibitumikasa.com/forums/attachment.php?attachmentid=8169)
The kituba language came late in Kongo's history as it is explained here : http://www.abibitumikasa.com/forums/kikongo-language-resources/77139-history-kikongo-ya-leta.html (http://www.abibitumikasa.com/forums/kikongo-language-resources/77139-history-kikongo-ya-leta.html)
The name of a language is usually the name of the tribe, with sometimes a "Ki" or "Tchi" or "Tsi" in front of it.
Example : Bembé tribe, Kibembé language / Manianga tribe, Kimanianga language.
This historical part about the Kingdom of Kongo is a translation of some parts of this page : http://historiensducongo.unblog.fr/royaumes-et-chefferies/ (http://historiensducongo.unblog.fr/royaumes-et-chefferies/)
LEGENDARY KINGS
around 350
Nsasukulu a Nkanda(prophet)
around 420
Kodi Puanga (prophet)
around 520-530
Tuti dia Tiya(prophet)
SEMI-LEGENDARY KINGS (690-1370)
In the small State of
Mpemba, located south of Matadi, a dynasty of princes built along the Kwilu valley (or Kouilou, the most common writing nowadays). The sacred cemetery
Nsi Kwilu, the capital of Mpemba where these monarchs were buried, remained a high holy koongo place until the seventeenth century. To the seventh century a prince from Mpemba (Nimi) formed an alliance with the Prince (Nsakulu ?) of the neighboring principality of
Mbata across the Kwilu river, to unite and secure themselves against their common enemies, the wild peoples of the south, Kabunga (or
kahunga) that live on the mountain of
Mwene Mpangala in the south, from which they attack villages of Mbata and Mpemba to pillage. The two princes of civilized lands (practicing agriculture, farming, blacksmithing etc..) agree to ensure succession in one lineage on the other. After a few generations, the princes decided to seal a marriage between their two lines. The 3rd ruling descendant will be
Nimi ya Lukeni.
You can report to the maps in order to have a better view of the areas mentioned here.
Once in power, Nimi continues to expand his kingdom. He conquered the south and submits Mwene Mpangala to his authority. To mark the full integration of the conquered Kahunga, he will implement its capital on mountain important to the Mpangala. And to remove any ambiguity, rename Mwene Mpangala in "Moongo Koongo" the mountain of the "united banks" and the capital right above will be called
Mbanza Kongo which means the seat of the union, federation or simply the seat of the country.
(https://www.abibitumikasa.com/forums/attachment.php?attachmentid=8170&thumb=1) (http://www.abibitumikasa.com/forums/attachment.php?attachmentid=8170)
Mbanza Kongo. Engraving from the sixteenth century.
Under his reign, several smaller States or autonomous factions will fall under the Koongo's hand. Contrary to the spirit of the union of autonomous entities prevailing in the creation of this country, Nimi will establish an ultra centralized administration, leaving the heads of conquered provinces, volunteers or appointed members, the pompous title of
Mwene ("mani" is the Portuguese translation) that he carries himself, but in reality, without leaving them any power. Sub directors will be appointed for three years with the role to circulate regularly throughout the kingdom, to collect taxes, administer justice, transmit directives, maintain relations with the neighbors of the kingdom and inform the king. He laid the foundations of the country.
However, his legendary side is that many of the actions attributed to him have been completed in a period too long for it to be the work of one. Several kings have probably succeeded for generations to accomplish this work. But the collective memory retained only the largest of them, Nimi the Great. It is not impossible, given the mythological similarities, that Nimi would be none other than Narmer, the first king of Kama, Ancient Egypt, of which the image of the "founding father of civilizations" has passed through the ages. Undoubtedly, the following kings were among the builders of the structures of the kingdom:
'"
n".self::process_list_items("'.str_replace('
', '', '
- Muabi Mayidi
- Zananga Mowa
- Ngongo Masaki
- Mbala Lukeni
- Kalunga Pun
- Nzinga Sengele
- Nkanga Malunda
- Ngoyi Malanda
- Nkulu Kiangala
- Ngunu Kisama.
').'")."n
"'
REAL KINGS (Around 1370)
'"
n".self::process_list_items("'.str_replace('
', '', '
- Nganga Makaba
- Nkanga Nimi
- NKuvu Mutinu.
').'")."n
"'
John I Nzinga Nkuvu before 1482-1505 (or 1507)
(https://www.abibitumikasa.com/forums/attachment.php?attachmentid=8151&thumb=1) (http://www.abibitumikasa.com/forums/attachment.php?attachmentid=8151)
Portrait of John I Nzinga Nkuvu.
In portuguese, João or Dom João, from where he is also called "Ndo Nzuawu" in koongo by linguistic integration.
Governor of the northern province of Nsundi and Nzaza Vumbi (known as the "batéké Plateau" today), he had built a large military experience fighting constantly against the nziku (anzique French, today 'Today called Tekes. Nziku means "guest" in Kongo). This enabled him to come to power with a coup when the opportunity presented itself.
His reign would know unprecedented changes. Indeed, it is in his time that Portuguese explorer Diogo Cão (more correct than "Diego" that has spread, and the name, Cao, read "con") arrives at the mouth of the Congo River in 1482. He meets the king in Mbanza Kongo and resides one year there. After this first contact, the Portuguese goes back leaving some soldiers there and taking with him members of the koongo royal family. It places them in convents in Portugal, where they study the Portuguese language, Latin, math, physical sciences and theology for nearly 8 years. In 1491 he returns to the Kongo accompanied by priests and various artisans. The king and his family accepted baptism May 3, 1491, baptizing himself John for the king, in honor of his Portuguese counterpart, his wife Eleanor and Alphonse (Afonso in Portuguese) for his son.
Two years later, he refused to rule the country according to the principles of the Bible it is explained. For political reasons, especially about the prohibition of polygamy. Indeed, his crown held a number of alliances with domestic and surroundings princes who gave him sisters and daughters and wives to him at his court, so that the matrilineal descendants would reign. Giving it up would dissolve all the foundations of the kingdom. Dividing notable between progressive Christians and koongo conservative, he died without having resolved the issue.
The more progressive was his son
Mbemba called Afonso, while the conservative wing was led by his nephew (his sister's son and potential heir) Mpanza who enjoyed the support of the most notable and even people. Nzinga Nkuvu Ndo Ndzuau John I drove by appointing him governor Nsundi. The latter retired there with most Portuguese missionaries and local nobles progressive camp.
Alfonso or Afonso I, Mbemba ya Nzinga (1505-1543)
Like his father, he was appointed governor of the province of Nsundi. This province which spanned the Congo River in the north east of the kingdom (now southern Bouenza and Pool) had a special significance: it was the place of origin of the king's lineage, so much so that it was considered as personal and private property of the king's family, so it is from Nsundi and téké neighbors that had most of the iron used in the kingdom. With iron weapons are forged and with arms the strength of the country is made. Moreover, the profession of the royal family was that of Ngangula, blacksmith in english. So a strategic province. The custom was that the future king had to have proved hiself there. The mere appointment as governor of Nsundi already meant, designated successor King ! Besides the reputation of his wives and his warriors, excellent athletes many of whom were bodyguards of the Mwene Kongo.
At the death of King John I Nzinga Nkuvu, the mother of Alfonso fearing Mpanza and conservatives (the majority remained in Mbanza Kongo) take the throne, concealed the death to have time to warn her son. So when the news was officially announced Mbemba was already at the gates of the capital with all its troops, the most numerous and the most experienced of the kingdom at the time. He was elected king despite protests from his brother Mpanzu and through the arms of Portuguese who supported the progressive they saw in him. Once king, Mbemba ruled with Portuguese priests who radicalized him in his faith and in the westernisation of the country. His maternal cousin
Mpanza, opposed to Christianity, raised an army to take power with the support of all the anti-Westernization conservative who were the majority then. During the ensuing battle between the troops of the two brothers, Mpanzu was defeated, according to some, due to the emergence of Saint-Jacques-le-Majeur in the sky, coming to the rescue of Mbemba who had invoked him in prayer. Which put the armies Mpanzu in debacle. Afonso I Mbemba Nzinga immortalize the event with a shield that the kings of Kongo will use for three centuries during wars, until 1860.
A few maps showing the evolution of the Kingdom of Kongo's territory throughout the ages (1648; 1701; 1770):
(https://www.abibitumikasa.com/forums/attachment.php?attachmentid=8160&thumb=1) (http://www.abibitumikasa.com/forums/attachment.php?attachmentid=8160) (https://www.abibitumikasa.com/forums/attachment.php?attachmentid=8167&thumb=1) (http://www.abibitumikasa.com/forums/attachment.php?attachmentid=8167) (https://www.abibitumikasa.com/forums/attachment.php?attachmentid=8171&thumb=1) (http://www.abibitumikasa.com/forums/attachment.php?attachmentid=8171)
Mani KongoKings (or Emperors) of the Kongo ("Mintinu mia Kongo" in Kikongo) bear the title of
Mwene Kongo. Manikongo is a Portuguese deformation of Mwene ya Kongo. "Mwene" is also the title borne by the administrative officer of a province of the Kingdom of Kongo. We can therefore speak of Mwene ya Kongo, Mwene ya Soyo, Mwene ya Loango, etc. In the north (Kakongo, Nsundi and Yomba) they call it
Mane. Hence the mani of the Portuguese. The loango will take both names, swallowing the last syllable as required in their language : Ma' to designate the function, the title (example: Ma' Loango, Ma' Kaya) and
Mwe to designate the individual titled
Ma' (example : Mwe Poaty, Moé Mbatchi). The Mwene title also exists for the mbochi people of northern Congo. The king wears the same title as the governor of the region. Proof that originally it comes from vassals who have permanently lost their powers. But by keeping the title, symbolically the king is reduced because he is only a director like the others, except that his sphere of power includes the other "mwene." "
Ntotila" is the title given to him by his vassals, and that means the one who makes unity, who collects the idle to gather them around its protection. For the Kongo term for vassal can be translated as "protected." This is why "Kongo dia Ntotila" implies all Kongo peoples to the ends of its influence. Later, the absolutism of power during the wars of dynasties brings up the title of
N'tinu meaning king within the of the one to be feared. The holder of the state's authority.
ARMED FORCES (https://www.abibitumikasa.com/forums/attachment.php?attachmentid=8166&thumb=1) (http://www.abibitumikasa.com/forums/attachment.php?attachmentid=8166)
Kongo warrior from the times of Nzinga Nkuvu
It consisted of 30,000 permanent soldiers, and could recruit up to 50,000 more men of fighting age for a specific campaign. In the times of Nzinga Nkuvu, nearly 5,000 soldiers stationed in the capital, the rest around sensitive points, borders and trade routes. From the seventeenth century, civil wars have become more important than the wars against foreign nations, as much as the barbarian invasions were diminishing, Mbanza Kongo hosted not less than 20,000 dedicated soldiers to defend the heart of the kingdom.
The archers were in the majority. They were reinforced by infantry armed with spears, swords and shields. Around 1580, she completed musketeers, mainly recruited from the mixed race people. 360 of them served in the Battle of Mbuila.
The fighting techniques were specific to the Congo culture. If little evidence of armed combat have survived, the hand combat taught was called the strength of the Panther (favorite animal totem of the Kongo), or "
ngo-lo."
(https://www.abibitumikasa.com/forums/attachment.php?attachmentid=8158&thumb=1) (http://www.abibitumikasa.com/forums/attachment.php?attachmentid=8158)
Depictions of Ngolo movements
Thank you for that solution. I went ahead and tried opening the songs in Chrom and they worked, but the other (numbered) links did not. Do you have any other suggestions? I am doing some research and really wanted to take a look at that information.
I'm going to check out the songs now. I'd been looking for some Kikôngo songs to sing for Capoeira