kingdom of kongo

Difference between Congo, Bakongo and Kongo...

[This is obviously directed at those who write in English when talking about the two Congos and the Bakongo.]

Congo: 

  • The term Congo can refer to the Congo river and also Congo rain forest
  • The term also refers to two different countries:

1) The Republic of the Congo (aka ROC, Congo-Brazzaville) previously known as French Congo and The People’s Republic of the Congo  

2) The Democratic Republic of the Congo (aka Congo-Kinshasa DR Congo, DRC, RDC, Zaïre - yes some people still call it Zaïre even Congolese people) previously known as Congo Free State, Belgian Congo, Republic of the Congo (Léopoldville), Republic of Zaire 

[These two countries are not the same, we were never one. Just because we share a pre colonial history, a few ethnic groups and cultures doesn’t mean we’re the same. We also share those things with Angola, South Sudan, Tanzania, Zambia etc as well, so saying we’re the same just because of those things doesn’t make sense. My ethnic groups has more in common with people from Tanzania and Zambia than ROC, because we share a lot of cultural similarities and history with ethnic groups from those two countries]

Congolese

  • People who are Congolese are those either from the Democratic Republic of Congo or Republic of Congo.  

[As I said, some people from the Democratic Republic of Congo still refer to the country as Zaïre and themselves as Zarian or Zaïroise/Zaïrois. I still get called Zaïroise by other Congolese people and other Africans because I was born before the country changed its name to DRC]

Kongo:

  • The term refers to the pre colonial kingdom (Kongo Kingdom) in what is now northern Angola, Cabinda (which is a province of Angola but located between DRC and ROC), southern  Republic of the Congo, western  Democratic Republic of the Congo
  • Kongo also refers to the Kongo aka Bakongo and Kongolese. This is not a tribe (learn the difference between tribe and ethnic group) Bakongo are an ethnic group and there are tribes who are part of the Bakongo for example the Vili, Yombe or Lumbo etc 
  • Kongo can also refer to the language of the Bakongo aka Kikongo and also Kituba
  • It can also refer to the two modern day countries, depends in which language you write in 

Few facts:

  • Kongo/Bakongo means fighters (or warriors)
  • The Kongo Kingdom was the first pre colonial Christian (specifically Catholic) Kingdom in Central Africa. Not the whole of African, because the was other pre colonial Christian African Kingdoms
  • A new movement of Catholicism was created within the kingdom by prophetess Beatriz Kimpa Vita called Antonianism. Even after she was martyred and the new sect was suppressed, Antonianism is still practiced by people today particularly the Bakongo
  • Traditional Kongo (Bakongo) religion still existed in the Kingdom and its still practiced today.Kongo religion along with Kongo Catholicism has influenced Haitian Voudou, Quimbanda (an Afro-Brazilian religion) and other religions of the African diaspora
  • Many Bakongo were taken to Cuba, Haiti, the US, Brazil and others

resource: 1,2,3,4

(I might have missed a few points tell me if I did)

instagram

Smh I hope my people stop giving their money and support to these coon crooks. Pastor James Manning teaching black inferiority. Factually this guy is wrong on so many levels. First off Egypt is part of Africa. There were great cities civilizations with great wealth like Timbuktu, Ancient Nubia, The Kingdom of Kongo also the Kingdom of Zimbabwe that were thriving and self sufficient long before European colonialism. This guy says there are only one story high grass huts in all of Africa which is false! The Kingdom of Zimbabwe had tall buildings made of stone before the Europeans. There are also black civilizations who conquered and enslaved whites such as the Carthaginians and the Moors who you will never learn of in school or colleges taught and operated by europeans. The Moors brought numerous innovations in many areas of knowledge to whites in Europe including universal education, sewer systems, paved roads, street lights and hospitals. If our people are never taught these things and are only taught that we are the inferior then the result is guys like Pastor Manning teaching a whole congregation that they can’t do anything without the help of their slave masters. We as a people need to embrace our #Hebrew roots and re-educate ourselves and our people so we can break free of these self hating house nigga mindsets.#Repost @bena_yahu

#blackpastors#blackchurch#blackchurchesbelike#blackchurches#wakeup#wakedafucup#getsomeunderstanding#hebrew#israelite#israelites#12tribes#realhebrews#chosenpeople#yahudi#yahudim#realjews#realjew

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kasaayi があなたの投稿に返信しました “ppl adopted christianity because it was politically convenient you…”

Similar thing happened in the Kongo Kingdom (referring to the pre-colonial Kingdom in what is now western D.R.Congo, Northwestern Angola and Southern Republic of Congo) When the king converted to Catholicism many royal and officials followed suite because it made political sense. At the time the Kongo Kingdom and Ethiopia were the most influential Christian states in Africa. Traditional religions wasn’t outlawed it just synchronised with Catholicism and common people
accepted Catholicism because they saw it as similar to traditional Kongo religion so there was never ever any need for forced conversions. The royals and officials deffo saw the benefits of becoming a Catholic state, it built relationships in Ethiopia and Portugal

thats very interesting!!!!

A brief history of Christianity in the African continent

*this post doesn’t touch on how was used in Christianity western colonialism there will be other posts made for that*
[I have tried to make the reading more accessible for people than and also as short as possible]

Christianity emerged in the Levant* around mid-1st century AD. Christianity in Africa began in Egypt around the 1st century, the Coptic Orthodox Church are believed to be the oldest sect of Christianity in Egypt and one the oldest in the continent along with Ethiopian (Christianity in Ethiopia emerged around the 4th century and existed in the country before that)  and many Copts* still practice it today. According to tradition Mark the Evangelist founded the Coptic founded the Coptic Orthodox Church of Alexandria, Egypt.                                                                                                                                                           The Kingdom of Nobatia which was established in the 3rd century was a Christian kingdom in what is now lower Nubia. Due to Islamization the Muslim population of Nobatia gradually started to rise but still remained Christian until the invasion of the Funj Sultanate of Sennar. The Kingdom of Makuria (what is now Southern Egypt and Northern Sudan) converted to Christianity near the end of the 6th century but after it was invaded by Muslim armies, the kingdom was cut off from other Christian kingdoms, states, christendom and eventually became a Muslim kingdom.With the addition of the Kingdom of Alwa, these three kingdoms are known as the Christian kingdoms of Nubia

The emergence of Christianity in North Africa’s Maghreb was around the 2nd century. Tertullian (who was born to a Roman father and an Amazigh mother – born in what is now Carthage, Tunisia)  is known as the founder of Western theology was on the prominent and influential figures of Christianity in North Africa. Even after his death, Christianity was spreading rapidly all over the Maghreb. 

Kingdom of Kongo (what is known northern Angola, Cabinda, southern republic of Congo and western Democratic Republic of Congo) became a Christian Kingdom in 1491 when King Nzinga converted to Christianity of his own free will. Despite of the conversion many Bakongo* still practiced their traditional religion, some alongside Christianity. Christianity also influenced traditional Kongo religion and neighbouring kingdoms and states around the Kongo kingdom. The Kongo Kingdom was the Christian only pre colonial kingdom and state in Central Africa


The Levant is a historical geographical term referring to an area in the eastern Mediterranean

Copts are ethno-religious group indigenous to Africa who live mostly in Egypt but also Libya and Sudan. 

Bakongo are a Bantu ethnic group who live in the Democratic Republic of Congo, the Republic of Angola and the Republic of Congo and are descended from the former Kongo Kingdom

Books:

  • Christianity in the Land of the Pharaohs: The Coptic Orthodox Church by Jill Kamil
  • Coptic Civilization: Two Thousand Years of Christianity in Egypt edited by Gawdat Gabra
  • The Kingdom of Alwa by Mohi El-Din Abdalla Zarroug
  • The Spreading of Christianity in Nubia by Michalowski
  • Medieval Christian Nubia and the Islamic World by Jay Sapulding
  • Tanscontinental Links in the History of Non-Western Christianity by Klaus Koschorke
  • Art of Conversion: Christian Visual Culture in the Kingdom of Kongo by Cecile Fromont
  • The Development of an African Catholic Church in the Kingdom of Kongo, 1491–1750 by John Thornton
  • The Cambridge History of Christianity Volume 2: Constantine to c.600
  • The Disappearance of Christianity from North Africa in the Wake of the Rise of Islam by C. J. Speel
  • Church History: Christianity in Ethiopia by Dale H. Moore

“JEWISH” and “CHRISTIAN”
PALO in CUBA

by Eoghan Ballard, University of Pennsylvania

In Cuba, using very much a late renaissance European
metaphor, Palo has been classified as existing in two major
forms, Palo Endoqui and Palo Nzambi, the former called Judio
– “Jewish” – and the latter Cristiano – “Christian.”
These two forms are in fact based upon African originals and
a distinction that goes back to feuding sources of authority
in Kongo religion during the earlier days of the Kingdom of
Kongo.

Religion in the Kongo was always a political thing and
associated both with the spirits but also with the kingship.
Religion’s primary role was the maintenance of the kingdom
and the king was himself sacred. So these shifts represented
shifts in political control.

The generally accepted understanding is that there were
several forms of cult in the Kongo that passed, as these
things usually did, for political reasons, in and out of
favor with the aristocracy.

One cult associated Lukankasi as the supreme deity and the
other Nzambi. Lukankasi was of the sky and Nzambi of the
earth. A third deity, Kalunga, associated with the sea and
the underworld, also was considered a supreme deity.

Although in the Kongo Nzambi, Lukankasi, and Kalunga were
the supreme deities of contesting political factions, they
were not all that different from one another – or perhaps
more accurately, there is little evidence remaining to
distinguish them. To this day in the Congo and among
neighboring peoples, Kalunga and Nzambi are both names for
the supreme deity and are used differentially depending on
the language spoken.

In time, however – and in the Americas – these three
contending supreme deities of the Kongo became associated
with quite different entities of the Christian and Yoruban
pantheons.

When European missionaries arrived in the Kongo, their
entire religious exchange with the Kongolese was accurately
described (and I believe both Thornton and MacGaffey have
used this metaphor or variations on it) as “a dialogue of
the deaf.” This is because the symbol systems and structures
of the two peoples had certain very visible similarities,
especially in the linguistic metaphors they used. As a
result, Christians adopted the terms used by the Kongolese
for religious issues and deity. The Europeans and the
Kongolese were then able to speak about religion and
spiritual reality using a common “dialect” or vocabulary.
The problem was that the Kongolese meant one thing and the
Christians another. Both however, thought they understood
each other.

Nzambi was associated by the early missionaries with the
Christian God. They accepted Nzambi as God because they were
trying to graft Christianity into the existing hierarchy.
This identification occurred when the Kongolese king Aphonso
I became a Christian, and was undertaken to shore up
political power in the face of opposing contenders for the
throne (who were ever present) apart from any other
spiritual concerns. In the Diaspora, Nzambi remained the
dios otioso, mentioned but never really invoked in Cuban
Palo.

Lukankasi, because he was the deity who was displaced in the
Kongo by the Cult of Nzambi, became associated with the
Christian Devil. Because he was the deposed deity in the
Kongo at the time that the European missionaries arrived,
he had already been “demonized,” although not to the
degree that the Europeans tended to demonize former deities.

Kalunga, because of his association with the ocean, became
associated in the Diaspora with the Yoruban Orishas Yemalla
and Olokun and subsequently changed gender to female. The
association of Kalunga with Yemalla and Olokun only occurred
after the Kongolese encountered the Yoruban pantheon. This
happened in the New World.

Remember that “Kongo” in the New World religious scene is a
“shorthand” for a large group of closely related peoples who
came here, not simply those who spoke Kikongo, although for
example in Cuba and North America those dominated. Still,
languages are very, very close in that area of Africa and
each culture and tribe had minor variations in belief and
usage. This makes a very flexible understanding necessary
when dealing with the development of Kongo-derived religions
in the Diaspora.

It is also necessary to point out that there are fundamental
differences between Kongo Palo and Yoruba Ocha beyond the
well-known adage that “Palo deals more with the dead than
Ocha,” while “Ocha deals more with the Gods.” Although Palo
does deal more with the dead than Ocha does, its true
distinguishing feature is that Palo is a religion based upon
the beliefs and religion of the Kongo – it is of Central
African Bantu tradition. Ocha, on the other hand, is a
completely different tradition. It is Yoruba, which is West
African and of the language (and cultural group) generally
referred to as Sudanese.

In Cuba, as elsewhere in the New World, the slaves of Kongo
origin eventually made an uneasy peace with the more recent
Yoruba arrivals from Nigeria in the 19th century.

The two mixed, and still do, somewhat uncomfortably, largely
because a fair number of people intermarried and people came
to have access to both religions as part of their ethnic
heritage. There are those who move between the two easily
and many more on both sides of this line who are ill at ease
with the other tradition. What is more important than the
subtleties of the interaction is the recognition that they
are not in reality two parts of the same tradition but two
distinct religions from vastly different and widely
separated cultures, the Yoruba and the Kongo.

The contemporary belief expressed by some Cubans and
Cuban-Americans that Ocha was considered “greater” than Palo
was a view largely advanced by the Yoruba and one rarely
shared by people of Kongo descent. Another Cuban idea, “Your
head belongs to Ocha [worship of the Gods], your back to
Egun [ancestor veneration]” is explained because the spirits
in Palo are not placed on your head but rather on your back.

In the Diaspora, two major varieties of Palo emerged over
the last hundred and fifty years. They are called in the
more Kongolese terminology Palo Nzambi and Palo Endoqui
(Ndoki). These have been glossed in Spanish, using European
equivalents, as Palo Cristiano and Palo Judio – “Christian
Palo” and “Jewish Palo.”

Without exception, all Cuban Paleros will agree on this
point: Those houses that follow Endoqui traditions (those
which are not syncretised with Christianity) are called Palo
Judio. All others (namely, Palo Nzambi) are Palo Cristiano.

The association of one type of Palo as “Jewish” in contrast
to “Christian” is unfortunately a negative one generally,
and it does not refer to Judaism per se. More accurately, it
really refers to the absence of Christian symbolism in the
religious practice. Palo Nzambi makes visible use of the
Crucifix and holy water in its religious articles while
Palo Endoqui avoids Christian symbolism.

It is worth noting that few Paleros who are Endoqui refer to
it using the European terms, but rather prefer the African
ones. Also, there are Paleros Endoquis who work with both
sets of symbolism and methods. And, I hasten to reiterate,
while Palo Endoqui, aka Palo Judio, is not Christian in its
orientation, you will find nothing relating to Judaism in it
either.

Of course, as Palo really is a number of fairly closely
related religions and not one single tradition, there are no
absolute universals here, either.

On July 2, 1706, Kimpa Vita was captured near her hometown and burned at stake with her baby (in some accounts) in Evululu as a heretic in 1706 by forces loyal to Nusamu a Mvemba, one of the kings of the Kongo Kingdom. She was tried under Kongo law as a witch and a heretic, with the consent and counsel of the Capuchin friars Bernardo da Gallo and Lorenzo da Lucca.

What is her story?

Kimpa Vita was born in 1684 in the Kongo kingdom during the time of trade and partnership with Portugal. Note that after 1492, Kongo even had embassies in Portugal.

Kimpa Vita, later baptized Beatriz, was a Congolese prophet and leader who created her own Christian movement, Antonianism, which taught that Jesus and other early Christian figures were from the Kongo Empire. Her teaching grew out of the traditions of the Roman Catholic Church in Kongo, and caused her to upbraid the Portuguese Catholic priests living in the Kongo Kingdom for not believing as she did.

What is commendable about Kimpa Vita is that she was able to mobilize a large number of Kongo to reclaim their faith and make it what they’d like it to be… All of this while she was a teenager. She died when she was 21.

Justin “Justkas” Kasereka

anonymous asked:

What's the difference between Kongo and Congo, Kongolese and Congolese. Sorry if you've answered this before

I have but I’m bored so I don’t mind answering this again

Congolese - refers to people from Democratic Republic of Congo and Republic of Congo. Although SOME of the ethnic groups from both countries share pre-colonial history like the Bakongo, Gbaya and Teke, it doesn’t mean every ethnic group from both countries share histories/cultures. Both countries were named after the pre-colonial Kongo Kingdom which was also part of Angola

Kongolese - Kongolese is Bakongo in English. Bakongo are a Bantu ethnic group who inhabit Democratic Republic of Congo, Angola and Republic of Congo. Their mother tongue is Kikongo. Just because I am Congolese does not mean I’m Bakongo/Kongolese and not every Bakongo is Congolese. 

Congo - refers to the countries Democratic Republic of Congo and Republic of Congo. Both countries are in Central Africa, as said before they share some pre-colonial histories but also have some cultural similarities. Western Democratic Republic of Congo share some cultural similarities with Republic of Congo, that is where the boarder is. But Eastern Democratic Republic of Congo for example doesn’t. Some people think the two countries where once one, they were never one. They’re confusing the kingdom with the countries. They’re two different countries with different histories.

Kongo - also refers to the Bakongo ethnic group but also the Kongo Kingdom. It was a Central African kingdom in what is now Angola, Cabinda, Democratic Republic of the Congo and Republic of Congo. Sometimes the Kongo Kingdom is written as Congo

The Kongo kingdom

And this is a map of where Kikongo and Kikongo ya leta (Kituba) which is a Kikongo Creole, is spoken

Plural: Bakongo. Singular: Mukongo or M’Kongo. Kongo land: Wakongo Language: Kikongo. Kongo can be used as both plural and singular

Some people are under the impression that every Congolese person is a descendant of the Kongo kingdom. We are not, I am not. There were more kingdoms/states than Kongo. 

I know in some languages Kongo is used to refer to the countries and not just the Kingdom or ethnic group but I’m talking about English. 

If I’ve missed something out, feel free to comment