Queen Nzinga Mbande (1583-1663), sometimes referred to as Anna Nzinga, was ruler of the Ndongo and Matamba Kingdoms of the Mbundu people in what is now Angola.

As the favoured daughter of King Kiluanji of the Ndongo, Nzinga Mbande was brought up witnessing her father’s governance of the kingdom first-hand. He even took her with him when he went to war. Kiluanji made deals with the Portuguese who were expanding their slave trading operations in South West Africa, and this relationship was maintained when her brother Ngola Hari became king. However in 1617 the Portuguese Governor Correia de Sousa launched attacks against the Ndongo kingdom that captured thousands of Mbundu people.

In 1621 when the Portuguese invited the Ndongo king to take part in peace talks, he sent his sister Nzinga Mbande in his place. At her famous first meeting with De Sousa chairs were only provided for the Portuguese, and Mbande was expected to sit on the floor. Instead she commanded one of her servants to go down on all fours and act as her chair. During the negotiations Mbande walked a fine line between preventing the Portuguese from controlling the kingdom as they had done in Kongo, while keeping options open to trade for firearms to strengthen her armies. In this she was successful, although as a condition of the agreement she had to convert to Christianity and was baptised as Anna de Sousa, with the Governor becoming her Godfather.

In 1626 Mbande became Queen of the Ndongo following the death of her brother. Her reign began in peril as the Portuguese went back on their deal with her and declared war, as did other neighbouring tribes. Forced into retreat from her own lands, Mbande led her people south to the kingdom of Matamba, which she attacked, capturing Matamba’s Queen and routing her army. Mbande then installed herself as the new ruler of Matamba, from where she launched a prolonged campaign of guerrilla warfare against the Portuguese which would last for the next 30 years.

Mbande developed a legendary reputation as a warrior, although claims that that she took part in human sacrifice are likely the result of European propaganda and gossip. Accounts that she maintained a personal harem of more than 50 men are also unproven. What is known is that Mbande assembling a diverse army to oppose the Portuguese that included runaway slaves, defecting soldiers, and women. Exploiting European rivalries she made an alliance with the Dutch, which included acquiring her own personal bodyguard of 60 Dutch elite soldiers armed with rifles. Working with the Dutch, Mbande successfully defeated Portuguese armies in 1644, 1646, and 1647. However the Dutch were eventually pushed out of the region in 1648 and Mbanda was forced to carry on the fight alone. While she was never able to completely defeat them, she successfully resisted Portuguese invasion for decades.

Mbande continued personally leading her troops into battle until she was in her sixties, but the long war eventually wore both sides down. In 1657 she finally signed a peace treaty with Portugal. She then spent the rest of her life focused on rebuilding a nation which had been devastated by conflict and over-farming. She died of natural causes in 1663, aged 81. Today Nzinga Mbande is a symbol of Angolan independence, memorialised by numerous statues.

Nzinga of Ndongo and Matamb was a 17th century queen of the Ndongo and Matamba Kingdoms of the Mbundu people in southwestern Africa.

A legendary figure in history, Nzinga was born with her umbilical cord around her neck and survived. It was a belief that these children would grow up to be proud, haughty, and headstrong individuals. It was predicted by a wise woman that Nzinga would one day become a queen. She was favored by her father and he would let her observe the workings of his kingdom and how to govern his people. He would bring her along into battle to learn war, politics, and defense first hand. 

Once she had come to power she met face-to-face with European invaders and worked tirelessly to stop the slave trades in her kingdom and was successful on some occasions. Being such a bold and no-nonsense “heathen” woman, she struck fear into the hearts of her enemies at the time. 

One of the most famous stories involves a Portuguese governor insisting she sit on a mat at his feet rather than in a chair to discuss a treaty. She would not tolerate being treated like a subordinate, so she ordered one of her servants to get down on all fours so she could sit down on his back and be eye-to-eye, thus equal to the governor. 

This story led to more stories of her owning a large male harem, watching the men fight to the death to spend the night with her, only to have the winner killed the next morning. Lastly, she supposedly indulged in cannibalism to intimidate neighboring tribes and potential enemies.

As she fell from power without an heir to her throne, she still worked to resettle former slaves and give women back the right to bear children. Though many had attempted to dethrone her, she died peacefully at age 80 and her legacy still lives on.

Today, she is remembered in Angola for her political and diplomatic acumen, great wit and intelligence, as well as her brilliant military tactics. In time, Portugal and most of Europe would come to respect her. A major street in Luanda is named after her, and a statue of her was placed in Kinaxixi on an impressive square. Angolan women are often married near the statue, especially on Thursdays and Fridays.


Top 10 Favorite Historical Female Figures in History: (Requested by Anonymous & Not in Order).

1. Artemisia I of Caria: She was the ruler of Helicarnassus and Cos, and was a commander of 5 ships during a naval battle (Battle of Salamis) in 480 B.C during the 2nd Persian Invasion of Greece. She was famous enough to warrant the Greeks ordering her capture which did not occur.

2. Philippa of Hainault: She was the Queen of England as consort to Edward III. She was a wise and competent Queen, serving as regent on behalf of her husband during his war campaigns. She also famously pleaded for mercy in 1347 for the lives of the Burghers of Calais and was successful.

3. Margaret I of Denmark: She ruled as regent on behalf of her son Denmark, and then later Norway and Sweden. Margaret was a successful ruler and was in power even after her son came of age. Her political maneuverings and warfare lead to the Kalmar Union in 1397 which bound the three countries together until the early 16th century.

4. Margaret of Anjou: She was the Queen of England as consort to Henry VI. With the decline of her husband, her power increase and when he was deposed she fought on behalf of him and her son, Edward of Westminster, successfully re-installing them in 1470 though they were deposed the following year. Margaret was a ruthless yet formidable foe even though in the end, she suffered defeat.

5. Isabella I of Castile: She was the Queen Regnant of Castile and Leon and consort in Aragon as the wife of Ferdinand II of Aragon. She was a successfully ruler, establishing a joint rule with her husband in which she shares the accomplishments which included the end of the Reconquista when Granada fell in 1492, and sending Christopher Columbus to the New World.

6. Caterina Sforza: A ruthless and powerful Italian Noblewoman and through marriage the Countess of Forli and the Lady of Imola. She also served as regent on behalf of her son. A passionate war woman, she even once attacked a fortress, while she was heavily pregnant. She is infamous for her defiance against Cesare Borgia at the Siege of Forli.

7. Katherine of Aragon: The Queen of England as the consort and 1st wife of Henry VIII of England. She served as regent in England in 1513 and was the first female ambassador in Europe. When her husband proceeded with trying to obtain and annulment, Katherine defied him every step of the way until the very end of her life.

8. Mary I of England: She was the only child of Henry VIII and Katherine of Aragon that survived into adulthood. During her parents troubles, she sided with her mother, refusing to give up until after her mother’s death in 1536. She was the first Queen Regnant in England, and she was able to hold her position until her death. She is most widely known for restoring the Catholic Church during her reign.

9. Anna Nzinga: Anna Nzinga also known by her full name of Ana de Sousa Nzingha Mbande, was Queen of Ndongo and Matamba. Her reign was long, and during it she engaged in conflict with the Portuguese. She is known for her political acumen, and military prowess, dying at the age of 80 in 1663.

10. Catherine the Great: The 18th century Empress of Russia, who continued the modernization of Russia. She came to power after a coup in which her husband was deposed. Under her reign, the border of Russia expanded, arts, education, and literature was supported, and her reign was known as the Golden Age of Russia. 

Note: I made this post on my old account, so this is a repost, but I have changed the gifs.

The Nzinga Effect, (is) a digital platform and annual gathering to celebrate African women’s stories. Named after Nzinga Mbandi, a 17th-century queen in what is now Angola, who managed to escape the “warrior queen” box that African women leaders in history are traditionally put in. Here was a woman who was fierce, yes, but she was also multilingual, a strategist and a diplomat. Reading Nzinga’s story inspired me and I began to wonder: how would the narrative about Africa and its place in the world change if we knew more Nzingas? How would knowing our stories change us as women? We’ll soon find out – the site goes live in June.


One of the great women rulers of Africa, Queen Anna Nzinga of Angola fought against the slave trade and European influence in the seventeenth century.Known for being an astute diplomat and visionary military leader, she resisted Portuguese invasion and slave raids for 30 years. Nzingha was of Angolan descent and is known as a symbol of inspiration for people everywhere.  She was a member of the ethnic Jagas a militant group that formed a human shield against the Portuguese slave traders. As a visionary political leader, competent, and self sacrificing she was completely devoted to the resistance movement. She formed alliances with other foreign powers pitting them against one another to free Angola of European influence. She possessed both masculine hardness and feminine charm and used them both depending on the situation. She even used religion as a political tool when it suited her. Her death on December 17, 1663 helped open the door for the massive Portuguese slave trade. Yet her struggle helped awaken others that followed her and forced them to mount offensives against the invaders. These include Madame Tinubu of Nigeria; Nandi, the mother of the great Zulu warrior Chaka; Kaipkire of the Herero people of South West Africa; and the female army that followed the Dahomian King, Behanzin Bowelle.

McKissack, P, C. (2000)  Nzingha: Warrior Queen of Matamba, Angola, Africa, 1595. Scholastic Inc.

Alrighty, last up was Nzinga. Y'all, for real. I had a hard ass time drawing her. She’s the hardest for me to draw as she’s the most physically diverse of all my characters. I love this woman so much though.

Ok, so non canon clothing as it’s an oversized button down with under shorts. I always pictured her in a dress and I just think this pose would’ve been hard for a dress. 

Here, she’s thinking about a conversation she and Margie had many moons ago about her powers. 

“You say you’re Fire, but your eyes tell me a different story. I’d take off your Damper band to see for myself, but you’d kill me as soon as I did.” Margie snickered.

“I’m not exactly sure I’d want to though,” Nzinga whispered to her chains, twisting and pulling at them. The rattling flooded out her words. Embarrassed, she looked up at Margie who was busy staring around the dank dungeon cell. Margie must have not heard and Nzinga breathed a little easier.

A lot had been said that day; a lot more than she intended to let out, but there it was. 

ANYWAYS, post getting long and I didn’t really want to write that little bit, but oh wells. 

More practice of all the things coming up.

Carissima persona omosessuale, bisessuale, transessuale o asessuale,

è molto probabile che tu non sappia di essere speciale o magico, né di avere sangue reale, eppure è così. Fai parte di una famiglia adottiva che vive fin dalle origini dell'umanità.

Molto tempo prima che nascessi tu, la gente come noi ha scoperto cose incredibili. Menti dotate come l'inventore del computer, Alan Turing, e il pioniere della moderna aviazione, Alberto Santos-Dumont, continuano a vivere in te. Il segno che hanno lasciato individui forti ed eccezionali come Lynn Conway e Martine Rothblatt (donne transessuali tuttora in vita) sulla tecnologia moderna è impossibile da ignorare, e le loro scoperte sulla creazione di robot e microprocessori sono tuttora utili agli ingegneri. In tempi più recenti, uno dei co-fondatori di Facebook si è pubblicamente dichiarato omosessuale, e insieme a lui anche l'attuale amministratore delegato di Apple.

Molto spesso, durante i secoli, siamo stati dei e dee, come Ermafrodito (il figlio di Ermes e Afrodite), o Atene e Zeus - che avevano entrambi amanti dello stesso sesso. In Giappone dicono che sia stata la coppia composta da Shinu No Hafuri ed Ama No Hafuri a “presentare” l'omosessualità al mondo intero. L'abilità di avere un genere che va oltre i classici “maschio e femmina” conosciuti è cosa comune fra le divinità indù. Si dice, inoltre, che il Dahomey (un regno che sorgeva nell'attuale Repubblica del Benin, in Africa) sia stato creato da una coppia di gemelli, fratello e sorella (ossia sole e luna) che, unendosi, diedero origine ad un individuo che al giorno d'oggi sarebbe definito “intersessuale”. Allo stesso modo, le divinità-serpenti degli aborigeni australiani, Ungud e Angamunggi, possiedono diverse caratteristiche che al giorno d'oggi ricondurrebbero ad un'identità transgender.

La nostra abilità di trascendere dai due generi ed oltrepassarne i confini veniva vista come un dono speciale. Abbiamo ricevuto diversi ruoli importanti in tante culture, siamo spesso diventati sciamani, guaritori o capi di società e tribù in tutto il mondo. I nativi americani della regione di Santa Barbara ci chiamavano “gioielli”. I diari dei due europei che narrano l'incontro con le persone Doppio Spirito, inoltre, ci dicono che il sesso omosessuale e le identità transgender facevano parte della cultura di circa ottantotto tribù nativo-americane fra cui gli Apache, i Cheyenne, i Crow, i Maya e i Navajo. Senza ulteriori testimonianze scritte non conosciamo altri dettagli, ma sappiamo di aver fatto parte della maggioranza dei popoli americani - se non di tutti.

Fra i tuoi antenati troviamo reali come la regina Cristina di Svezia, la quale non solo rifiutò di sposare un uomo (perdendo così la possibilità di salire al trono), ma adottò anche un nome maschile e cominciò un viaggio da sola per tutta Europa in sella al suo cavallo. Il suo tutor una volta disse che la regina non era “affatto come una donna”. Sappi che discendi anche dall'imperatore Nzinga dei regni di Ndongo e Matamba (oggi conosciuti come Angola), il quale era, biologicamente, una donna, ma si vestiva da maschio, si circondava di uomini vestiti in abiti tradizionalmente femminili e si faceva chiamare “re”. Fanno parte del tuo albero genealogico anche imperatori come Elagalabus. Quest'ultimo celebrava matrimoni sia fra uomini che fra donne che si identificavano trasngender e, truccato da donna, corteggiava gli uomini. Califfi di Cordoba come Hisham II, Abd-ar-Rahman III e Al-Hakam II avevano spesso rapporti sessuali di gruppo con uomini (che qualche volta erano in aggiunta a quelli con donne, altre volte li sostituivano proprio). E’ grazie all'imperatore Ai della dinastia cinese degli Han, inoltre, che è nata la frase “passione della manica tagliata”, perché sappiamo che, quando era a letto col suo Dong Xian e doveva svegliarsi per andar via, decise di tagliar via la manica della sua veste pur di evitare di svegliare il suo amato.

Discendi da individui il cui contributo alle arti è impossibile da ignorare. Fra queste grandi personalità ricordiamo compositori come Tchaikovsky, pittori come Leonardo da Vinci e attrici come Greta Garbo. I tuoi avi hanno dipinto la Cappella Sistina, hanno inciso la prima canzone blues e vinto numerosissimi Oscar. Sono stati poeti, ballerini e fotografi. Persone LGBTQIA+ hanno contribuito così tanto all'arte che oggi c'è un intero tour guidato dedicato esclusivamente a loro nel Museum of Modern Art di New York.

Nelle tue vene scorre sangue di veri guerrieri, come le Amazzoni, le famose donne-lottatrici che si occupavano di proteggere gli altri e non avevano né il tempo né l'interesse, fra un atto coraggioso e l'altro, di soddisfare i bisogni degli uomini. Il tuo cuore batte con audacia, come quello degli uomini del battaglione sacro, un gruppo di centocinquanta coppie omosessuali che, nel quarto secolo a.C., erano considerati guerrieri valorosi perché ognuno di loro, combattendo, pensava di star salvando la vita del proprio amato (cosa che accadeva davvero). Discendi anche da portatori di pace come Bayard Rustin, architetto gay che era per la non violenza e che si batté per i diritti dei neri negli Stati Uniti d'America.

Abbiamo dato un nuovo significato a parole come orso, camionista, otter - lontra -, checca (per gli uomini) e femminile (per le donne), nonché coniato nuovi termini come drag queen, twink e genderqueer, ma il fatto che omosessuale, bisessuale, transgender, intersessuale e asessuale siano stati creati di recente non deve farci pensare che esprimano un concetto nuovo. Prima che si cominciassero ad usare questi termini moderni, infatti, in giro per il mondo eravamo Winkte dagli Ogala, Chippewa dagli A-go-kwe , Ko'thalama dagli Zuni, Machi dai Mapuchi, Tsecats dai Manghabei, Omasenge dagli Ambo e Achnutschik dai Konyaga. Sebbene nessuno di questi termini rispecchi perfettamente il significato di quelli che usiamo oggi, si riferiscono tutti ad aspetti dell'amore omosessuale o del cambiamento di genere.

Tu sei normale. Non sei una creazione dell'età moderna, e la tua identità non è una moda passeggera. Quasi ogni nazione del mondo ha, nella propria storia, persone le cui identità e comportamenti ricordano quelli che oggi chiameremmo bisessualità, omosessualità, transgenderismo, intersessualità, asessualità e tanti altri.  Ricorda che non è sempre stato tutto come la cultura occidentale l'ha costruito.

Tante culture, dalla Papua Nuova Guinea al Perù, accettavano intercorsi omosessuali fra maschi come parte di rituali e routine; alcune di queste società credevano che, con la trasmissione del seme da un uomo all'altro, il destinatario ne avrebbe giovato e sarebbe diventato più forte. In passato non c'è quasi mai stato il bisogno di coniare parole per coloro che erano attratti dallo stesso sesso, per coloro che non riconoscevano la propria identità biologica o semplicemente non si adeguavano a ciò che era comune nelle loro culture, perché  cose del genere non erano rare come oggi potremmo pensare fossero.

Essere tanto unici e speciali ha spesso fatto sì che gli altri avessero paura di noi. Siamo stati arrestati, torturati e uccisi. Ancora oggi ci sono governi che ci ammazzano e individui che non ci accettano in società che, in passato, ci consideravano membri importanti e al pari di tutti gli altri. Oggi ci dicono che “l'omosessualità non è africana”, o che “non esistono omosessuali in Iran”. Tu sai, noi sappiamo che questi commenti sono falsi, ma ci feriscono lo stesso. Quindi, quando qualcuno ha coniato termini come “gay” o “lesbica”, noi li abbiamo fatti nostri. Quando hanno detto che deviamo i bambini, noi abbiamo sorriso e abbiamo detto “no, io sono qui per deviare te!”.  Quando hanno messo dei triangoli rosa e neri sulle nostre uniformi nei campi di concentramento, noi li abbiamo resi i nostri simboli, dei simboli d'orgoglio.

Coloro che vanno contro la nostra ferma e decisa presenza nelle culture di oggi, coloro che cercano di privarci dei nostri diritti e che commettono atti di violenza contro di noi, non capiscono che sono loro le anomalie storiche, non noi. Per la maggior parte della storia dell'umanità, perseguitare individui che trasgredivano le norme della propria cultura riguardo orientamenti sessuali e di genere veniva considerato assurdo - nella peggiore delle ipotesi - oppure era semplicemente e completamente sconosciuto, nella migliore. Oggi, le persone che continuano a tormentarci provano a giustificare le loro campagne di odio dicendoci che “difendono” i valori tradizionali. Ma non potrebbero essere più lontani dalla verità.

Adesso sai che si sbagliano. Prova a immaginare un mondo senza il primo computer, senza il soffitto della Cappella Sistina o senza la maggior parte della musica che abbiamo oggi - dalla musica classica, come Appalachian Spring, a motivetti sempiterni come YMCA (insomma, siamo stati dichiarati “genitori del blues” e “Re del pop latino”!). Hai idea di quanto sarebbe più buio il mondo senza di noi? Sono felice che tu sia qui per aiutare a mandare avanti le nostre tradizioni.

Con lesbismo,
Sarah Prager


Qui l’articolo originale di Sarah Prager per Huffington Post.

La traduzione è mia, non togliete la fonte.


“Greatness was born out of the savage oppression of the Africans and out of that oppression it grew like a giant. Just why the Portuguese drew so much blood with the lash from already chained and helpless slaves is beyond all human understanding since, if for no other reason, the victims were “articles of commerce” and the source of the very riches slavers sought. Besides, over half of the captured Blacks died before reaching their destination. Self-interest, then, should have stayed the murderous hands of the slavers. Nothing did, and that fact was one of the reasons that Queen Nzinga said that the real savages in Africa were the whites. They created the conditions that brought her to the fore. The Portuguese were so aggressive in their program for dividing the blacks and keeping them fighting among themselves that they overshot the mark, simply went too far. The system of spreading out over the country into the provinces and allying themselves with the various chiefs has been mentioned more than once. But after 1608 the commander-in-chief of the Portuguese army tightened the noose. This was Bento Cardoso. Under his plan Angola was to be further depopulated by a massive onslaught for slaves through a closely coordinated system in which every chief in the land would be “owned”  By a Portuguese and directly responsible to him for a stated quota of slaves. This would bypass the Angolan King (Of Ndongo) to whom the provincial chiefs paid their taxes in slaves….Chiefs failing to secure the required number of slaves were themselves enslaved. Over a hundred chiefs and other notables were sold into slavery in a single year and another hundred murdered by the Portuguese.The Angolan King, who had been cooperating with the slaves traders, now saw himself being ruined on all fronts, losing his people and his profits. He therefore began to resist the Portuguese

It Paid off. Both the portugese and their Jaga allies were checked, and the war dragged on year after year…. Eventually the pope intervened, insisting that the wholesale slaughter be ended and peace be pursued. The peace conference was held at Luanda (1622). The Black delegation was headed by the country’s ablest and most uncompromising diplomat, Ann Nzinga, not yet queen, but sister of the king - the woman power behind a weak king, and one of the most responsible for inspiring the people to continue war of resistance when every hope was gone, unless she herself had become their last hope. But even before the peace conference began, and at the risk of wrecking it, the governor’s Caucasian arrogance could not be restrained. He had decided on a studied insult at the outset by providing chairs in the conference room only for himself and his councilors, with the idea of forcing the black princess to stand humbly before his noble presence. He remained seated of course, staring haughtily as she entered the room. She took in the situation at a glance with a contemptuous smile, while her attendants moved with a swiftness that seemed to suggest that they had anticipated this stupid behavior by the Portuguese. They quickly rolled out the beautifully designed royal carpet they had brought before Nzinga, after which one of them went down on all fours and expertly formed himself into a “royal throne” upon which the princess sat easily without being a strain on her devoted follower.

Yet she rose at regular intervals, knowing that other attendants were vying for the honor of thus giving to these whites still another defeat. I gather from the different ways this incident is reported that the Western mind is unable to grasp its real meaning. Some historians saw it as a cruel and in-human use of slaves, ignoring the fact that Nzinga’s chief claim to fame was that she was the greatest abolitionist of slavery, that she herself had no slaves and, indeed, had not the slightest need for any. One reason might be be that she was so much loved and even blindly followed by her people that it was believed that all would die, to the last man and woman, following her leadership. Such were the men, not slaves, who gladly formed human couch before the astonished Portuguese for their leader.

She faced the Portuguese governor and spoke as a ruler of the land, and not as a subject of the king of Portugal. She did not recognize the man in the big chair as governor because she did recognize the existence of a Portuguese “colony of Angola.” She only saw before her what her people had seen approaching their shores over a hundred years before - pompous white devils bent on the destruction of the non-white world.

Nzinga became queen in 1623, and went into action at once. Her first major move was to send an ultimatum to the Portuguese authorities demanding the immediate execution of the terms of the treaty, otherwise war would be declared. Nzinga’s greatest act however, probably the one that makes her one of the greatest women in history, was in 1624 when she declared all territory in Angola over which she had control as free country, all slaves reaching it from whatever quarter were forever free, She went further. Since it was clear to her that white power in Africa rested squarely on the use of black troops against black people, she understood the first and only carefully organized effort to undermine and destroy the effective employment and use of black soldiers by whites.The first and only Black leader in history who was ever known to undertake such a task. She had carefully selected groups of her own soldiers to infiltrate the Portuguese black armies, first separating and spreading out individually into Portuguese held territory and allowing themselves to be “induced” by Portuguese recruiting agents to join their forces.

The quiet effective work of Nzinga’s agents among the black troops of Portugal was one of the most glorious, yet unsung, pages in African history. For whole companies rebelled and deserted to the colors of the black queen, taking with them the much needed guns and ammunition which she had been unable to secure except by swiftly moving surprise attacks on enemy units. The Queen’s armies were further strengthen by the runaway slaves who streamed into the only certain haven for the free on the whole continent of Africa. To the Portuguese, Queen Nzinga had passed the last word in unheard of audacity when she was able to influence scores of vassal chiefs to rebel against them and join the cause of their own race.This was too much.This woman had to be destroyed. It had come to that.

The Portuguese captured her stronghold in the Cuanza river in July 1626…With Nzinga’s flight from Angola it appeared that the black menace was over and victory complete. Aidi Kilujani was crowned King Phillip I of Ndongo. But the solidarity of the Blacks remained unbroken, however and their loyalty to Nzinga remained steadfast. She was “just away for a little while,”and would soon return. Any child in the most distant bush could tell you that their Queen was “just away on business.” So who was this Phillip? His name said he was a Portuguese, so he couldn’t be king of Ndongo. All Angolan kings and queens were so African that they couldn’t be tricked out of their own African names. The Queen herself had dropped “Ann” from her name when she discovered that baptizing a Black into Christianity meant surrendering his soul and body not to any Christ, but to the white man. And oral tradition further has it that the people not only rejected “Phillip I,” but made fun of the very idea that he considered himself to be king. Their blind faith in their Queen and the certainty of her return, according to the same oral record, was not really so blind. Those who understood the coded drum messages spread the news that all guerilla attacks which occurred throughout the land were attacks which were personally directed by the queen and that, in fact, she was raising a new army of liberation. Her loyal chiefs and people in Ndongo were to stand by, ready.

In November, 1627, She crossed the borders back into her country at the head of a strong army, made stronger & stronger as her loyal chiefs and wildly cheering people, including her fanatically devoted freed men, flocked to her standard as she swept forward to recapture the Cuanza stronghold held by Phillip I and put him to flight. The Portuguese continued to be amazed at this display of black unity and under a woman’s leadership at that. Black unity was now seen clearly as Black Power, and that meant an unconquerable people. The Portuguese were resolved to break that unity and the power that developed from it. The revolt against them had become general as Nzinga’s victorious forces advanced. The Portuguese retreated to their own strongholds on the coast, giving the “Dutch threat” as an excuse and not the threat of being annihilated by the Queen’s forces.

As there was in fact no immanent Dutch threat, the Portuguese regrouped and strengthened their forces for an all-out war to destroy Nzinga and this time, not to cease fighting until this was done. They began by giving orders and offering a big reward for her capture, dead or alive. Their slave troops, still the backbone of the Portuguese armed forces, were given the special inducements of land and freedom for her capture Realizing that such an all-out attempt to capture her meant that countless thousand of her people would die in her defense,  she outwitted the Portuguese again by slipping out of the country, instructing her lieutenants to spread the word everywhere that she had fled the country and, mistakenly entering the territory of an enemy, had been killed. There was general weeping and mourning throughout Ndong, real weeping and mourning, because the masses believed the story to be true. So did the Portuguese. The only reason for the war having been removed by providence, the Bishop could celebrate a special mass in celebration of this special blessing, and the colony of Angola could at at last be organized.

Then in 1629 the Portuguese stood aghast when Queen Nzinga “burst upon them from the grave ,” sweeping all opposition before her. She brought in her fierce Jaga allies (rivals), apparently wiling to do even this to defeat whites. The Portuguese were completely defeated. She had not only retaken her own country, but had, meanwhile become Queen of Matamba also, having replaced the weak Queen there. Nzinga was now an empress of two countries. She now redoubled her campaign against slavery and the slave trade by making both Ndongo and Matamba havens for all who could escape from the slaver by rebelling otherwise. Chiefs engaged in the traffic in nearby states now stood in fear of her wrath. The Portuguese saw “the writing on the wall.” In order order not to lose every foothold in the area, Lisbon suddenly remembered that it had never carried out the treaty signed with Nzinga in 1622, and declared that Portugal’s wars against her had been unjust! High level embassies were sent to the queen in 1639 in efforts to effect a settlement. Nzinga received them listened to their protestants of eternal friendship, and went ahead with determination in reorganizing both of the kingdoms and undermining colonial rule in areas held by the enemy. That every white man in Africa was an enemy of the Blacks was a matter about which there was no room for debate in her mind.

Even the holy robes of the priests in Angola not only covered their real mission as agents of the empire, but also covered their insatiable lust for the black bodies of their helpless slave girls. She had been forced by the actualities of black-white relations to distrust all whites, along with their tricky treaties.”

“By 1656, tired and weary from four decades of relentless struggles, she signed a treaty that was revised and made acceptable to her. There was seven more years of a busy life for Queen Nzinga - pushing reconstruction, the resettlement of ex-slaves, and undertaking the development of an economy of free men and women that would be able to succeed without the slave trade.

In the heart torn state of national mourning (Queen Nzinga’s death 1663) the  Queen’s council permitted two priests to come in and perform the last rites of the Church. Since the Queen had renounced the catholic religion many years before her passing, and had banned missions from her country as centers of subversion, this appearance of priests at the royal bedside may be explained either as a once a Catholic always a Catholic theory, or as an attempt by Catholic Portugal to give the appearance of final victory on all fronts. In this case it would mean that the most unconquerable of foes, recanting and submissive, had been conquered by their religion in the end. And so it is written in the official documents of Portugal, the written record used by almost all historians of Africa, that Nzinga had returned to the church that had baptized her as “Ann”. Yet she was one of the very first Blacks to see that the Portuguese conquests, the slave trade, and the Church were all inseparably one in the same. The long years of warfare had been equally against all three..The unholy trinity. And she had never surrendered. In 1963, three hundred years after her death, her people, now catholic themselves, did not believe she had returned to the church.”


activatingaggro  asked:

Indrid and Sappho, or Gliese and Sipara!

Indrid’s feelings about Sappho pretty much boil down to “AW, SHE’S PRECIOUS” so I’m doing the second one.

Sipara is exactly Gliese’s type of person! If she’d met her in any other circumstance, she’d totally want to be hatebuddies with her. Even as it is, Gliese has no real interest in getting into a fight with her at the moment - not unless Matari pops back up on the scene which, fun fact, I realized yesterday that they’re both going to visit Sipara/Prisma/Hadean, so they’re going to run into each other and it won’t be pretty. (I’m going to write something about it). 

Her being friends with Hadean also makes Gliese disinterested in getting into a spat - she’s already annoyed that Emerel’s still sniping at Hadean in a way even she disapproves of (calling him a whore).  

Though she disapproves mainly because THERE ARE BETTER WAYS TO INSULT HIM, WOW, EMEREL. YES, I AM AWARE OF THE HYPOCRISY, given she did the same thing to Kit, but Gliese is awful and nobody is surprised. She’s also a bit “ehhh” toward Sipara given she’s obviously close to Pheres, and she knows Pheres would probably cheer if she died. 

Gliese thinks Sipara’s something of an idiot with poor taste, but a fun person - she’s always glad to trade barbs! She’s entirely oblivious to how Riccin is using her to fuck with Sipara, too, and would be pissed off if she knew - what the fuck, Riccin, she’s not better than Sipara because she’s blue, she’s just AWESOME, and she doesn’t give a fuck anyway. (Gliese is a lot of things, but she’s not jealous about her friends! Let Hadean be friends with whoever, what does she care). I mean she’d be annoyed if she knew he’d talked to MATARI, but that’s different to her - Sipara’s just a little shit in her eyes, not a wellspring of resentment. 

So she’s more or less [loud shrug noise] toward Sipara right now, but that might change a bit after she and Matari butt heads.

I had to pay tribute to those who made my freedom.”
-Samuel Fosso

Row 1: Malcolm X, Martin Luther King Jr., Nat Turner, Martin Delany, Amos Wilson, Ida B. Wells

Row 2: Walter Rodney, Eusi Kwayana, Cuffy, Bussa, Sam Sharpe, Marcus Garvey, Cheikh Ahmadou Bamba

Row 3: Patrice Lumumba, Thomas Sankara, Steve Biko, Robert Sobukwe, Tavio Amorin, Cetshwayo

Row 4: Joseph Casely Hayford, Nzinga, Yaa Asantewaa, Taitu, Menelik II, Nehanda, Zumbi, Louis Delgrès

Row 5: Jose Correia Leite, Nanny, Jean-Jacques Dessalines, Elijah Muhammad, Queen Mother Moore, Harriet Tubman, Toussaint L’Ouverture, Makandal Daaga

Row 6 : La Mulâtresse Solitude, Carter G. Woodson, William Leo Hansberry, Joseph Cinqué, Chancellor Williams, Jean Price-Mars, Samory Touré

Row 7: Asa G. Hilliard III, Joshua Nkomo, Julius Nyerere, Nana Olomu, W.E.B. Du Bois, Madison, Funmilayo Kuti, Paul Bogle

I can NOT draw clothing neither can I draw profiles (thanks for teaching me that term, @metazensae ), so I decided to try both. 

Honestly, I doubt that these clothing will be in the story, but I needed to start somewhere right? Just testing some stuff out right now.

Anyways, here’s Margie wielding the short staff. If you know anything about me personally, my preferred (and expert weapon) is the short sticks because you can find those literally anywhere and they’re versatile. 

So this was fun and I really hope I’m out of my funk. I’m drawing Mahri (pretty much done) and Eycis. Next will be Frank and Nzinga. In clothes so yay!!!

From clothing and profiles, I want to progress to poses and action. IDK what I plan on doing with all of that but what the hell.


history meme | 6 women: Queen Anna Nzinga (c. 1583 – December 17, 1663)

Also known as Ana de Sousa Nzinga Mbande, was a 17th-century queen (muchino a muhatu) of the Ndongo and Matamba Kingdoms of the Mbundu people in Angola. She assumed control as regent of his young son, Kaza, who was then residing with the Imbangala. Nzinga sent to have the boy in her charge. The son returned, who she is alleged to have killed for his impudence. She then assumed the powers of ruling in Ndongo. In her correspondence in 1624 she fancifully styled herself “Lady of Andongo” (senhora de Andongo), but in a letter of 1626 she now called herself “Queen of Andongo” (rainha de Andongo), a title which she bore from then on. Today, she is remembered in Angola for her political and diplomatic acumen, great wit and intelligence, as well as her brilliant military tactics. In time, Portugal and most of Europe would come to respect her. A major street in Luanda is named after her, and a statue of her was placed in Kinaxixi on an impressive square in 2002, dedicated by President Santos to celebrate the 27th anniversary of independence. Angolan women are often married near the statue, especially on Thursdays and Fridays.