AFRICAN COsMOLOGY aot BANTU-KONGO Principles of Life & LivingTvinc THE SpiRtTUAL KNoT African Cosmology oF Tue Bantu-Kéngo - Principles of Life & Living KiMBWANDENDE Kia Bunsext Fu-Kiau, Pi.D. INDIANA UNTUERSITY, (STON \ ATHELIA HENRIETTA PRESS PUBLISHING IN THE NAME ORUNMILAGey © 1801y Kinde Ka Bak Seam Eine (Gn ©3001 Ketniende Ki nk ine a Pesce ge nach Fons Inwrr and Cover Ar Compute Gopics Fite sean anor Ar eso Incr 6 Cores Dig and opt Mey Te Fes ne All sighs servo. This bask way nt be repro in wh on rt ease nay fra ory ay es tech 2 shaspyrg. ecutdng or oer witht for wtcn pete «eon bie age eee on gue Uy o Congress Cone Numer 2001150358 Kinbwancere Kis Bact Fe Kina Aces Cla ote Rl Kgs ing Sprint sf Lie and ie WON LOTT YY Lg rryor | Aen (Bins Kage) Rein, Spiliy 2. enn (Bt Keg) Raligon, Comal 5 Adc Bint King) Kelson, iow Prine 2 Cana Dadi nea-Konga kandongila: Mono i kad Kia dingo-cingo (kwénda-vutakisa) kinsungila ye did din ngolo zanna. Npena, kad yates Tala ye kala ye nina vuruka kala ye Kalu, Here is what dhe Kongolese Cosmolgy taught se: Tam going-td-coming-hackebeing around the center of vital forces Lam because L ws and re-was before, and that [wl band re-be again.CONTENTS Tnwoduotion i the Fist Eton A Few Words 0 the Secand Editon 1. Kéngo Cosmology in Graphics Mapping the Univere 2. Affican Concept of Law and Crime 3, Historical Background ofthe Kéngo Cultural Zone Social Organisation ‘The Ancestral Lond Crime Debate Process Proverbs Used Wichin the Community About che Community Hearings Seeing, and Seeing fs ReactingFecling 4. The °V": Basis of All Realities Anes Bibliography " 2 ro 35 258 4 o 2 us ar IL 156INTRODUCTION ‘TO THE First EDITION ‘Malémbe! his work was written for my seminar discussions at Yale University in 1980. T also wanted it w be a ‘book for everybody which is why T decided co calli Thee African Book Who Tile If sither a lawyer, an anthropologist, a pilosorher, an eslucatoy 9 politician, a linguist a diploma, a therapist or sv ordinary man ean find inthe work ryting dt may be ‘sf to their fle, chen let them call the book the way they want iro be cae in order to fie ineo thei eld Afficans, including those of Afican descent, must Love the sendy of their languages if they wish eo tale honestly shout themselves and about what they ae, forall ystems? codes oftheir society are coded (ted) in these languages [makolo mato ma bimpa bia kimvka Kida makina ma ‘ndings 20]. These languages should be studied and used rs languages of struction in veer to rove tele seientiie capacity léado iu kanya). Ta seady language fs the mast imporsant proces of learn fing theo of easing and decoding coca systems of human society in che world (kikee kta Kanga ye kueala makolo a fu bia Knvuka kin fot yu na), Leni is a 2 cumulative proces of coding and decovling cultures there- (EERE °fore, i is necessary wo study the language that expresses those cultures—flomguka i nsila yang ku moa svkingu wa nksingula ye nkucudola # mokolo mania ma ‘dnt. One also has to learn, the art of tyingleockag [in ete kia kira in order to understand the appt side of that ar, how to untiedecode [hw mu kutula only one who understands che codes oftheir socil and conceptual system can decode them foe che outside world This Kéngo provertprinciple does stare: A community's knotscodes are decoded by its members; variant Systems’ codes are nly decoded by their members (Makelo makinga kinda ‘urula mwisinds, variane Makolomakinga kim, kutala kipafwiskinpal Arcanists and all Aftican wisdom loves, likewise, ‘must be interested in che study of African languages tn onder to avoid yesterday's bused bncets. How can someone be a true Africanist he/she is notable to speak a sinple Afican language? How could he/she represent 2 system heshe dares ot aly taste ancl feel? To awakening Africans, such scholars are very dangerous for Africa be ‘cause they negatively lead the most dangerous exploit. sion of man by man, the igellctual exploitation. ‘They impose themselves upon others by intcepreting negatively other people's ideas, what they cal thei raw materi, alstheir original work.” Moreover those ideas are hadly understood since they were harvested in a uty and all kinds of cultural misrepreseneaion and fantasies occur in "he proces of "fling inthe blanks." Food tastes good only sf one can rate and feel the ‘mind and hears ofthe petson who couked it. This applies Iroc to he Ft Eton te cultures aswell A systematic understanding eherefore is possible only sf one ean taste and feel the radiation beaury Innit a minieniel of the language that yenet- ates that culture 7 A work, a teaching sift laugh or an explanation fora 1 violent and Moody mind has a great inact on its con sumer. We are what we consume, arn, heat see and fel We fel waves/ibrations and radiations [minika ye mini ane] because we ourselves produce waver/sbrations and 1: dations, We are sensitive 10 host, cols, and elec, Iriya, kids ye ngolo se sfceavula) only heense we ove selves as oxpanisms produce heat, col and elects “The American statesman who sid that USA ci rust study foreign languages for national security was nt mistaken, One has to agree that our present conceptual way of coding and doooding (ying nd uneying) social and cytematic codes of alien cultures isthe exe of insecurity and tensions in the world today: A person, bythe negative labels one sticks on ocher people, blinds nd inks oneself. The Afcan Book Walou Tee shows ow song and Adeeperocied che concept of coding and decoding [kgs Ye etula makolo} wis and sell i ehnoughout lie in ee African concepts, For those intersted in the study of African thoughts and systems, we also recommend the reading of Ku Nexge and Mad Mata K. Kia Bunsels Fu-Kiau UP, Cambridge, 1980,A Few Worps ‘TO THE SECOND EDITION stepping ground to my class discussions a Yale ‘University, Since its publication, many ouside the classroom wanted «have a eopy of African Beak Whthowe Tide, but ie was nor available, Friend ssked ca re ‘ew the materials and expand the hook for anew edition, This was not possible hecause each time Tried to do 0 [ continued €0 push the work of tothe next day. Mean while demands and requests forthe book aceumilated. Fi rally I decid eo review the materials of the stacy for 9 second edition, which we are happy to present 1 you now wundee a new tle African Cosmolegy of the Bantu-Komgo Principles of Life ant Livin Is there any difference in form and content between tT one years ago this study was printed to serve this edition and the fist! My answer co that question sil be yes indeed, [ts content was revised and expanded ‘where ic was possible. Ths expansion includes brief de- scription of the Bintu-Kéngo concept of mapping the universe (kayéngele/lyalungunul apd 9 new chapter on the "Vee", one of che most secret aspects of the Bane teaching among the Kongo peoole By reviewing anil expanding th old edition, we enly had ‘one desire it ming, coe many pepe wal ine this ne tion, nor only with thei gers ond eyes, bu wth ex theeARICA Casencoy come Bi Kes ‘minds and hearts an take it as one ofthe basic took to une derstanding the "siento" stractres ofthe development of ‘ld, Aftican traditional scholars and its ancient schools African Cowmalogy ofthe Bentu-King is nota collection of some data for some academic exercise which, usually, ‘omits of transferring bones fom one graveyard ¢0 an ‘other Itisa mound of raw matotas that require sharp tools and tained minds t9 work with for individ, societal, andlor academic interests. One Isto see It and aceepe it ‘asxsmall, butnot unimportan piece being added upon our ‘universal, accumulative experience of knowing ts comple- tion was not simple. Behind is present form stands many close and distane collaborates of whom I will not hesitate to mention, some with all my granted: Danny Dawson ‘who pushed wo at mo see this book reviced and expanded fora second edion. Hisadvice and support were ume tube. Franklin Stevenson, who sully illustrated this dition. Robert Marsiot, Lisa Jones ane! Sarah Khan were essential to the editing process. And last but not least, CCatheryn Vatuone, wha valunteered not only co read, ut edit and type che revised work, Anchony Ferrera and my paablshers Roger and Rudolph Francs, Athelin Henictn Press Publishing in the Name of Oran Fall, my profound gratitude to all my masters, dead and ave, who knew how to open my ofp to thie rich, ta- ional African “scholarship” chat sell Houelshes in the wildemess ofthe minds ofthe African living irae, K. Kia Bunseki Fv-Kiau esto, June, 1998/2000 TYING THE SPIRITUAL KNOT African Cosmology oF THE Bantu-Kéngo Principles of Life @ LivingKONGO CosMoLocy IN GRAPHICS world are excerpts based on my book Nkingo ye na dra unidlaLe Maing ete Monde ui UEniowrat (ONRD, Kin 1969) and om my unpublished manuscripts Ku Neng Vere Sur Fes Grandes Ininarins en Afrique Cone tna (1973, pp. 300), and Malaka Maran: Les Fondements CCulels Rego (1978, pp. 450). A summary understanding ‘of chose concepts, graghlally of great belp in order to comprehend the mia ideas to be discussed in this work: Afi Cramolgy ofthe Kongo Bane. In this book 1 discuss ‘ettain concepts such as that of lw ana crime whieh Tink living communities to thet ancestors, the spiitalised be- ings, Foran African Mant, the dead ate noe dead they are heings living ust beyond the wall waiting for dhe probable rerum ro the corxmanicy (ku nee, 1» the physical world T: following graphics about KOogo concepts ofthe A straight HneMtline (elénga + hoktnto} or a line with an empry ctele [bing fis middle is, among the ant-Kng, the symbol of empiness, a wodd without visible life, That is the empriness [mbiingi, mwdsi tnpimpal, The worl in its beginning was erpey was at tubing, an empry thing a cavity, without vse fife. ThereArtcan Cosunoay oem BAKTe-KONOD Pe ate, n the empty mbdng,netve forces that cam blow up [Mu mbingi yampimba mena ngolo slénda kabul kod ena myo), Where there is emgxiness and nothinuess, act ‘other unknown forces, invisle of couse [Kwena mis ye mpi ket sala ngolozankaka samba, Man's lie is surrounded by diverse forces and waves Which gover it ike in an mungi [Lusingy Ivo mann t singu kis mbangt kazngwa kwa ngolo ye mika mia mpi mu mpala mialanga biol ingy Cooma in Grapes 2 2 Pee A fresorce complete by sel, lings, emerged within the mbng, the empsinessinothingnes® and beeame the source of life [eyo wawo mu naa} on cath. That i, the Ealinga, compece force by its, fre up the ming and ‘overran (Jominated) i (hallnga waldngavwtka mb ye lung yl The heated force of kalings ble up an down ava hugeArmcas Cssouo ome Ba KénG storm of peojcctiles,Kimbwandende, proslacing a luge mass ‘im fusion- fluku hvalamba Nekmbil (Fa-Kinu, 196). Koldnge then became the symbol for free, vitality and ‘more, process and principle of change all chanass om the earth [Kalinga valnga mbingt ye lungila yo wayka se ‘vkingu wa nsobolo]. And by cooling che mass in fusion [oenge-zengeflacdiambangsi slid itself (Kinda) and fave birth ro the earth. In the process of cooling, [mvodelolaghodalo] the matter in fasion (luk Ivalmba Naimbil produced wares (laku Ivasinda) whose rivers, ‘mountains, et, ate the resus (Fu-Kiau, 1969). The world, [oza}, became a physical realiry foating in Jalon (in the endless water within the cosmic epee); half emerging for terest life and half simerging for submarine life and the spctual work. The kaldage, abo meaning ocean, i6 a door and a yall between those two Kings Gamelan Orhi works. Kalinga became also the ea of immensity [sensele/vayawal dat one eannot measure; an exit and en trance, source and origin of life, potentialities [nking ‘sci ehe principle gox-achange, dhe foece tha coocin- wally generates, Because Kalinga was the complete lie, ‘everyting io touch with the earth shared thar Bie, and be came life after itself That life appeared on the earth under al kinds of sues and forms: plans, sects, animals, rocks, Furman beings, er (ee in Kindoki, 1970), Fie 5 Ihe nuasber of infinite mass im fusion particles that re mained hanging in the upper space fi luyalengunsl ‘constituted what are known im hisman Iniages ae sm, con, stars [nna nga, mbssetete] which ane ine ais axher workls. Man is called to live in certain of those worlds, to (Fe-Kiau, in Méyo, 1969), Kanga, the rinciple-god-of change sa force in motion, and because fof that ous earth and everything in iti in perpetual mo-Arniows Caeuo oF TE Bs Kes tion, Man himself san “objec” [ma] in motion for he is fan around-path-goer [sng a nla, in his upper and lower world (Fu-Kiau, 1969). 1 would ike to digress here to sive you a brief Bantu-Kongo concept of mapping she ‘universe according to their teaching, An impottant step ‘whelp you understand mare clearly some of the concepts esenbed inthis book, Mapping the Universe For the Bantu people, the Kongo in particula, the uni verse as we see and know ic isthe result ofthe “primitive {event that occured in and aan it finga Kant] well ‘known as luku Iva Nzbl, Gal eooked dough, be, the maymorie-mates, the big bang (Fu-Kisu, 1969). [eis the result of an expanding fie process that leaves behind, through a cooling process [nghedolo, satlites and plan- es Its the process ofthe cosmic, expanding fies [dingo lingo dia mpiyayeyaang) According 0 the Kéngo reaching, cur planet eatth was the statin point ofthis ie [mp yaycenterii in ‘our solar system [Kinds kit, nz, ¢ kek dia midone spi yy mu fu kia etingu). On the gun ofthis od éntu teaching, the universe cat be mapped [reno ‘munwa/galwa] in three main layers or ones Inyalu/tingal, dlepooding ft in roe, gray or ted sat 9) Green or breathing planst Inca yanksnswyavimmuna) Green or breathing planets are living planets hecause they fave completed the foue grent formation seges ofthe igo Comey in raps Kongo cosmoyzam koown as dikenga dia Kong (Fu-Kiny 1969, 1980, 1991). The key word t chese planets is green: ress fbunktncu, the vitality ving nature Green planes lke our own planet earth, can he chought of the oldest plete to salar systems. The earch, fr ex ample, can be seen for the Bineu people as the oldest Planet of the solr system, Green planets occupy the center [aii of yteme in our expanding univers. The expanding creative fie-enengy that departed fom the fise event [dings kiancete] or the big bang ita swordndel, was not an experimental explosion fom: lab- ‘rary say she Blntu-Kongo. Ie yas «natura (call it de vine) imperacve order to bring a transformation process sino being throughout the universe and into al is planets ont their full maturity, be, be able co breathe and velcary lie [vamuna ye vinatambikisa moyo]- To our resent "knowlege", our planet, che earth, isthe only ‘lamot known that has sof fullled this order: [is green (breathes) and does nar only sive life, hur i able to sustain iC yp 1 now aswell 1) Gray planets [a Gray planets are planets “without” life yet: They are vvithout lie yee Because these planes are sil in thet cool ing [hoa] proces stage, eventually heading towards their second, third, and fourth sage of cikenga dia Kengo, Kengo cosmogram’s groacest stages 6 describe by ayy works (1969, 1986, 1991). The mace [ngénda} and the planet mats (kas a ngfena), which means “wife of the noon? are ofthis stage Planets in this group aceupy the second layer ofthe map,Anis Coo oF mis BAN Kno immediatly afer the green. planet! layer The key word in this zone (lubota) i graynesldust(vembaffundu-fundul, fue alo deyness [yum These planets are naked dey and covered with dust. Gray planets are without fe ae know i Le they are withour plants, animals, and of course, without human beings. The Bintu-Kéngo reaching sug teats that if lef alone, these planets will eventually com plete the four stages of planet transformation process which is haved on che KBngo eosmoyram, icy ste the rie of plants, animals and beings like humans share hfe on thes, «) Red not planets [nza ya mbenee) Red or hor planets are acualy burning planets. They are all matters i fasion without « clearly defined shape or frm [senyezenge dlaya kindwa mble yasukusea) ‘They are at cheis primitive or “firs” stage of planetary for mation process, their big bang stage [kim>wandénds, ‘These planers form the actual last frontier of system, such as our own. Beyond these frontiers are infinite dark fields to be invaded by the fatuze fring process [dingo dingo) of expanding stems, The key words in this sone [lub] ate exes lnnbengelele, andl greatest temporatute mbar everything is matter i fasion and gas cenge-senge ye audi. The red planets without form cannot avoid the singo-dingo proces of the four greatest stages of planetary transformation process of the dikenga, the cosmogtan mentioned earkie They will soli through the cooling proces, then eventually complete all other stagcs until the ‘cosmogram {dikenga] of each planes made whole tp bear ‘Me. Ui then planeesin his ene lubata, because ofthe e best Here Kengo Cosmaagy on Graphics imensiry of movements wll always continue to collide an hot inthe space (buluna ye cdma miksla]. The fllonice the Bintu-Kéngo mapping concept of the universe [ngyalumun'a okwal'a lualungun] Each ilseracion. sho cle cepresents the hoursdary between plancts’ zone ayers Aer this short snd bret Aescription of the Bint Kongo taitional scholarship on mapping the univer Jers retur to the sun's apparent movements around our ‘own planet anal is lipact or significance ia the Kongo Man is second sum ring and seting around the eatAmican Casctccy orn Bim KEN eo Fon He has to ise the sun dct inorder to Kala to be, tobe ‘ome, 0 light fre, The Ksla and kali concope isl s assoclaed with blackness and is used ae a symbol of emer ‘gence of hf, the physical world [ku ase}. The niinea, spiritual man, s associate with the fares behind ths con cept and this process. Kala isthe strongest wil of mine's ‘existence as we meet i in his daly expresios: + Kola miat—be a human being «help being + Kala nes a kindo—be the commanity’s medicine + Kala lt keinda-—he slesder ofthe consaity + Kalua nging—be a specialist a crue knows amas- tes adoer + Kala. nlkingy a Kinda—be the principle of the + Kalan ima ms impa—bea system within systeras + Kalytu dita mu bimpa bia maineu-be wise and sen- sible to human gystems + Kalaja kal, isa vo ns ye stkwiki—e alive, be a (cosLagies), Le. extinguisher and Higher + Kolajta mforon ye ngnga—be a leader and specie Kings Cosnolos in Graphics + Kala lembancau kia inda—be the strongest ofthe ‘Kalafa sikdngo ye nlkonguisdi » Kindo—be s Mungo and jucge of his community Fame Kila, to grow in the way of making one’s own history [likula) to develop, to mature until resching the position leadership and be able to exetese it. Being in the king oF healers place is to be in the position of authority and power. The kala, by che process of growth and maturation, hcomes tukula he rd or redness, which isthe smbol of rmarure leadership within the community; if also the step ‘ofthe man of deeds [nkwa-mivangal. The cllective mat- uration, is ledetship,ehtowgh the process of collective roth, allows for socal and community development. The step KalTukla segment, representing the present timc, thepesitive one in the upper world, ku nseke, the physt- cally living word. The tukula posi power and leadership [sud kia endo}, which Ionay ls call cccupies the cenrer ofthe cone of nArmes Cosoucar oF BRN RON the “V of if.” Te grow, to mature [Rua] isto be seady to enter eno his powerfl one ofthe V of life. Ie is wery im portant to understand also that to enter the V of life 2one ‘sto stand vertically [telama.lwimbs-ngingalinsde the V of life [V kia aingul. To seand vertically, like a master [nginga] beeween the earth and te sky [va katt ka toto ye-zulo} and beeween che upper world and the lawer world Iva ari dia ku nseke ye kur mpemel- ‘The Exyptian ankh symbol itself s nothing csc but a symbol of & master [ngingal standing vertically inside the 8 King» Cooly in Grapes °V" of is community if, asa priest ancl a leat. The fate ‘of societies insirations, and social systems all depend on how people ofa given society enter this zone ae 10 Ma walang dnganga uta 3¢ hoa ma ings wa Bad baeka ul. Miu wokuya kavérgang kk he hou lng wnt baka ig, ub Bari A ‘man that grows up is inthe process of making history, and hie enters the rank ofthe ancestors those well minds poo- ple who grew up before him. On the contrary, a man that does not row up the one wha deviates and is not well Ininded, is not in the process of making history be enters the rank ofthe [tkuyu] bad ancestors, while living, the de- ators, the repressive and Ssunted” ancestors These ancestors:are those indivials who were not ale to *telama Wvimba-ngange olive inside theit mx spied V oflfe ne, the V3. They pase this zone of power, cte- tivity inventions, and mastery i all aspects of Iie in a SREAmico Coton oF THE BAA KONG save of blindness, They were adlsep, stunted ancestoxs hu baka. Fe Laid rab ka ud, & bo bra ye eins rn ut auras fu pera. Nhadaradaos ku mpi i koa ss soko ew rsa ana eo yl ev yolaga—Ater his ‘kul step, man must descend ino the deopest woe. This {isthe same for communities, societies, and nations, The de- scent at ku apis is 0 enter positively or negatively the procest of change. Lanmba, white chalk, isthe symbol ‘used ar this step. Luvomba alo means negative elements (oxins) accumulated by m person during his life which leads to che physical death of al ving beings. Tis process 's associated with che nginga, specialist or healer. The Me(death stapes experienced here. The step tl vem in the upper world [hu nseke) is 2 negative o represents the future. This step i lo the step symbol Kingo Comalegy i Graphics the process by wbich former leaders (smb bia mi] puss ‘over thet leadership to the younger generation, very often by inition fghandisa biyinga ma kubyelula kinginga ‘ye Kimbutal ts che principle of receiving and releasing ot the proces of lf an living If wkingu wa timbula ye tam Takis evo dingodingo dia lusingu] (Fu-Kiau, 1966). @ e © Pome 2 Ths worl the phys wed, has thie hase forces hot eaderdip the blace betwen hem This wpe ‘ori wi) Koonin King waco ybiing > fem ar mkuku att, thes Srstone, om the Kongo well Know provera theo Maku otra mated tna iau He Ne-Knge The thre Srestone hick uphold the vocal Kongo exer mown Hina, The sal ec tural eras of Kgs seit shaped an patered by hc a res 1. All owing soci feces among singin, beri yout, faque community member, intel sep. 2. All posi capacities of present Leader and th lead coi, lows ye Knew 4. The experince of specials and that spect, rk nig ye Kee Ku, [Notice here that in traditional Kango society, ta becomeArmes Conca oF re Bik Kins) specialist, was vomerhing requiced of alts members, and was an expression of professional requirement in social fe. In Kengo society, "Breryone is a free individual and a dlocrspecialis,” Muna Keogo anfunu na mfumu, aginga na ngfinga, A Mukingo was accepted as suck, as an [Naginga in his community if he only could be a doer of scmething forthe well-being of the sommuitys kala yo salt havea “métcr". This Nea ya ka aseke upper world iste in the rea ie Sen moveren: thers and sting ofthe sun, (Cyt of human i: bth, grow and det Fireplace [eka] with is hae Heston Disntory olabusl inuppe we with ts thee i ferent colored ingrden, dng Acconding tothe suthor Batshikama, ako s Mukitiso, nmakuku matans, che three Kongo mocher peovinces which only dete from the [3th century to che presen time is nce ‘tw be linked ro the Baneu-Kongo weld view: Barsbikama’s concep of maluku mutatu is incorect, Makuku Matatu, ‘which means the thee fiestones is inked with the K@ng0 ‘worldview, through its presence in Kéngo cosmogram. The three firetones, othe physical world, kala, eakula and ha ‘vemba) are opposite of the spintual world, Ku Mpémnba. ‘This cheory dates hack tothe bepinning of the Kongo lane guage and culture. The concept of makuku mataca {omschia among the Baluha) as a symbol of the upper veld is widespread among the Bantu populations, and yet, there toot does not have any connection with the erro 2 Kings Cooly in Graphics ‘cous idea of the Bathikansa tion tad in his “Voices Jagac" (p. 179). The Kongo ignore Batshkam's theory of rmakekar mataeu because it presents the notion of recent pre-colonial three mother provinces without connecting thie basic and embolic meaning with the social structural force ofthe thee frestones, Fee 1 Aer crossing te kal lite, dhe Joorway towards ku ropa, the lowest woud, the deed, Le. the tansformed Faro to in ard each che position of moni, {of soma, Le, to mark on, to symbol, to engrave) and be- ‘comme @ te none of whats masked on one's own mand and bod The poskion of maton i associated with the notion of idol, the nower of man’s principles and systems of wikia ye bimpa higher levels, the kindokt or science of «higher knowledge. The manipulation of these kingu and Fang principles and systems permitted, say the Kongo, to tssist the ndoki wo become a winged person, a fies An fadoki was publicly aimed to have low fom hte Lear eesAntea\ Coacy oF ni BT KONO Kinkinge and fiom chere to Boma” during public confes- sion (Dianttzlea, 1970) ‘Musoni represents the colo yellom, which is believed to be associated with knowledge. Inan initia everson lea: ing tothe deepest shew, an iitiatornginga wll hein his sive by saving Ntete mpemnta nba’ uso kala. Inthe ceremony of the descent of passage, frst comes lavemba, then musoni, the yllon, which reminds the ngings char things should be done in their natural onder. One docs noe 0 beyond this deepest word, kw mpémba without passing through luvémbs, the death bares the docray towards it The step luvémba-musoat at les mpémba ie « poive te; it is che period of bath-gromth ofthat word pene tuacen through the accumlated cultural roll of the post time in onder to regeneraecne's own le’ potentialities for a posible return of tha ngolo, energy, kar nseke, im the physical work. Afer accumulation of al pital, moral, stellectual or senetie potentialities ar ku medio, when passing through Aimadite ye Kango Cosmas n Cries the stp oF musoni, dae KOngo cosmo tells sy the dual soul-mind mpéve-ngindn is ready to reinearnate (rebirth ot re-re bit) in onder to vise again in the upper world [lal dita ku nseke). Tiss demonstrated in a continuum ‘of rebinth ater rei, meaning incarnation after incarna- tion, The body of ku mpémba a then to change (die) in order to be acceptable by an upper world’s physical body The step musoni-al in the sptitual word fa negative te because i epeesents the departing step ofl descend- Ing forcesienersies ofthe lower wok Fae 8 A human being’ life continuous process of twansfor- ngpin, a going around and around, Manes ye singu kind igri, The man eine is alana lala, a living-dhing-Lving-being being of concinuous mo- tion drcugh four stages of lalance between a vertical force da horizontal fees. The horioetal forces fundamen, Q 6‘Arwoey Cosiouat oF me Ban Kowen because it is the key to open otto close to enter or exit the Adiurnal word, nea movin, ya ku nseke oe the nocturnal word, nza ya mpi ya ku mymba and vice vers, The vertical force, the dangerous and dominant one is second- aryin the balance required for community le [kinengs kia muks}, ts religous relations. Te is che horzoncalty plane [lof Wvabwalufuls wa kalukéngolol that binds all community relaonships be- tween its members: its true religion [hukangudul When these relationships are weakened or broken, the community leadership calls for a reconciliation meeting {mu kanguluta} to tie again, co 7e-igar the broken rela Sonships are reestablished end the community is hal- anced [kinenga]. Once chese broken relationships are reestablished and the community bio-rpnitual “Tope” & strengthened, the whole comauoity wil stand again Iwimba-nganga on the vertical plane [kinrombayulal be. tween the earth and the skies, and herween the upper and lower world, to communicate co both Kskings, the completely camplete higher living eneney [Neiimbil, and the ancestors [Baka The Kongo baliove that individual people and nations have ells of life (eusingul in the form of tapes thae hold (impriny) records ofall thelr deeds. Because of there rolls hidden inthe beings, their past can be tevealed, 4, read like a book [singumuna On the dy of jxlement’ he sacred teaching of the Kengo gluloxophy- says that each vil se bis rl fle lusingu eafold and speak lucy be- fore tho universe and its “great jude.” ing» Coooloyn Graphics Fe 18 Manis ie tention, ku necke, is centered on the skis (N) which s th conta and mostimmportanr element in that ork Tes the foree-element thae has the poner to “kins, wot word of wits meaning w cake eae, eae o heal, ‘guide by all means even by ceremony Te rks cakes care of human beings al hisaspects of ie in the word becouse be Ths materia body that need care by kis (medicine), Be- me be live sa word surrounded by macad (M), minet- tls bimbenina (B), plans, and bulu (b), animal, bis kit AN) must be made of compounds fom MB. Inthe spiral word the hurd, kink, the central pied most important element in this unfadhonte work "This element is made up by the experience based on bitula (b) inca oma being the sabi (ie, ancesteal expe rience, and on mpéve(m), i. soul-mind experience In thisAron Cosmoton me RST KeD case kun or kink Is he led and accumulated kno cede, This lived accumulated experience-knowlege may be pasitve or negative fe the soil life inthe community d- ending on the kindof lacrship ic has. Because of its dou le fices, one postive and another negative, it became Jeundusmon i i (kunci newa-mikaln). One cant tell shout himself what hei, sys a KGngo proverb. Kundu is alike to properties; no\one agrees t© be sich [Kundu imvwirn, ka Lcankoudlanga ko]. The fit of not agree ing to one's own wealth dows not mean that wealth srtally brad. Kindokd,nzall likewise i one amorg the equivalent terms of science in kikdgo language, and sto every know cee it bas its postive side aswel ite tative one, Kine ki, zulu ane Bumpin are synonymous terms but the bse 's more proper in lew of chemistry than in Hou of science. [Nothing in the daily hie of Kongo society is outside of eos Fe 17. Kango Coaniogy i Graphics ‘es cosmologieal practices. The marrage patter itself, one of the most important social institutions, symbolizes a basic cosmological pattern where vertical and horizontal forces are keys to that most importa iatiution. Notice the position of each element allied co marrage Lng. Lingo ite occupies the postion of center (didi), the source of radiation of ie. The marriage, ia other words, for che Bantu-Kéngo, is « physically living syiabol of ale lancet) berweon, at las, ewo communities. Therefore, divorce is not an ise of individuals, but of communities involved in the marrage. Thete is no such thing as “Love” in che beginning of a marcage, Love isa process of mutval rowth of parters-symbols of communities alliances. For the BakGngo, no matter what bappens among partners the longo, hat lang wl he held alive as long a alliances between the communities involved remains on good BRERAArcos Ceavotoor oF mit Ris KoNGO terms. These communities will do thei bese in order 10 rwaizca alive the Wingo. The marrage first of al isa social “deal for che great inmeres of the comunicy and its members. Ie throush family buts, that social forces are transmitted such as norms, valu, ideals, ete. Without accord of thot forces, its almost imposible among the Kongo that individuals legal, according co dhe trains, fom fay ba, 0 matter how much they Tove esch other. A “but formed outside of chat accond is always seen socially as “illegal”, a social deviation to the part of partners, for Bayo f more than he union of twa individuals. Sine the children robe bora/ engendered by the partnets in their Ingo should serve the community its important that, char same com: munity or communities have 2 word to sty s¢ the moment the will of Iiago formation appears, i. it should be pre pte to acept hem in recognizing fist of al the union of {he parents, and this, publicly within the communities, oth cvise they will give bith to childeen, which will, Pecsuse of social and peychological crisis they may have, become bd leaders or dictators revenge against the sci Moreover, ail socal forees watch at [sngo, the indisal uble insicuion (in Kengo tradition, there is no legal as pect of longo-divoree), Longo creates alliances and neu lies confers among parties. The child does not belong roparenis ita collective, and societal relasonship, sas provech [Wabuta mbiwu an kayecla. By reoogniing the lngo as legl, the society acces automatically the re sponsibility to raise all offpring’s of such a “Tings! igo Cosmalay i Graphics neeArnica Cosuouoct crm Bako Kowoa whereby the African saying, “It cakes the whole commu ityfllage to raise a chil.” [Nrkingyliinda, the clans pater, isa strucuted coats cf scrucured tealias within a preat ensemble of ensembles. ‘Macy, person: set of concrete social relationships he it a sjstom of systems, the pater of patterns in being Bata, family father and mother with or without chilésen of thle own, In Black African society a manAvoman with- ‘nt child has always m accordance © kinship relacorsip, ‘hose to whom heishe is ftheshmother with all respecte to a fatherimother throughout all social ayers from the bua co the nen itll, ‘Méyo linerally, wombs set of family members of one's randmother’s descent Mwvalo-nzo ser of myo (plural of m0) Kander communi, st of miélo-n2o (plural of mwvalo- ‘ao an ethnic group ors io-beanch with it own “praise ‘ame, numba. 1Nsi (alto): land, sedi, county [Nes word, universe. ‘Tals lat concept, the elas patter, and al thers herey described above are among those expzeaing the Kd con ‘cept of the world, the KOngo cosmology. Without this bret summary, Tshoudht € would be difcule for certain readers ro comprehend the Afican concept of law ancl crime which will now ke discused Felow. Many concepeua parts ofthat Asean cational legal aspect will be easily understood thanks to some of the Erevious explanations now, vie you © read that Afcan aspect of law an crime even thoueh i i not dane bya specials in ga mater a 2 King Comey Grapes we 1 ‘Nl af vaingca ade es The bl lobe fice teal sor rons es, Le cen ad gr te tong sear (BC) epi act me wha ei {enka crn, emf ne The sgn (CD) psn ef, em fer he lay td on sare ae. oso ha oe wil rs van ea ey leno once concn poe rp CaAFRICAN CONCEPT or Law AND CRIME hse on the Banc people whe ive in che enter of wrest Aftca, specifically the BnttK@ngo. this analysis [would ike to emphasize the traditional concepts ‘flaw and rime sil practiced by the Bantw-Kngo peonle and thei neigbbors rather than whar as Boon recoeded by ‘some European teers. These Europeans wrote abou the culture of the people ofthis area including the Baneu- King, without knowing even supercaly, any African Jnguage, mats most important instrument of cultural com ‘munication and of social earning pateros and behavior ‘One ofthe most crucial Affican pecblems, which leads to anarchy within many Afpiean governments today, and therefore cannot be neglected, is the Aftican people's rocal ignorance of their own traditional concept of lw ond crime, This Ignorance confionts modem AVican lagers with a dilemma, a certain imposiility of choice. Because they do nor have a full understanding of either ester or Affican pattems ofl they cannot ttaly opt fo either sytem, CREE 6 T: seady on the Afiican concept of law an crime sAsus Cosson oF me Basm-KONGO With the adoption of the imported legal systems by new Aion nations, everthing since chen has turned upside ddosen. Considering what cre ses sn ives in tox’ Ati colonial atrocities re not any more viewed as such. For ‘many oursidors who have witnessed Afi humanism and ‘ts strong wonderful neighborhood among people, verbally snd documentary these ousders el us that Affe, in many ofits paresis inthe wrong hands of lish" leaders. Afcan Feaders, with few exceptions, ane considered foolish men [bimpdrmbulu, laut ye bundumunt mia, Because dey act outside of Afton traditional legal aspects of eadershi. Arica people themselves agpee that che great majority of thi politcal leaders are good for nothing: These leaders could have been excellent governors during the colonial epoch to serve their masters sent. But, by an legs, sve should recognize one competence: Tey a very svee cesfil about che matter of the competition sind cole Jesjues' ladies, a competion that gave bith to what is |known in certain African couniss a sccond-burcauls"! the key © most antagoniom in co's Aa; antagoniss hich are not very often political or ideological Scondboreassn: secret polygamy of elites and Boursoi in cerain Afican counties, A secord-bureau ia those coute ‘wes nora acon! fice, bt Indy very ten ocal ied by ‘governmental or an adnintrative thoy not este ‘aya mera en public if, rin the eyes of thei ig eo serve a a mean by which che author intends accomplsh certain ofits secret plan ed intentions gas cee ts nda cosine foes tf Conc of Lew al Cre Unfortunately, Aircan people do not want to try to see through Abcan Regal sod conceptual framework what is happening now to A¥tican leaders. There shoud be, they say, something wrong ging on here. Well, a Kéngo phil sophical principle sa its vaiants will enighter us on the ‘ssue, Io considering the physical and mental health of @ leader, the crue lace for a people, dhe Kbago poople sy Community-chisfeader does nor ger mental disease (Mfiumu-ciktrcia Kaluukanga kol, except otherwise, ae- coming tthe three variants of the precited principle on the health ofa leader: esiant No: “Miumwlinds talauka malongt Jotuida societal lender becomes fool fe sre is people's aie ‘arian No 2: “Minden lolouks Bes a cli"—s commanity leer becomes fos if he ‘worms hi pecple'sperognves Variane No 3: *Mfurveikinds Salauka yémba leaenbad"—a community leader becemes mentally Sle ifn intods destroy he pub's fundamental Snsiaions,soc syml The Kéngo principle of political philosophy cited here tells us thar a leader does not sufer any ailment de to his fumczons be st physical or mental during hls mandate iPhe ~ shares is power. is autorey withthe people Haugh thee elect delegates On the contrary, according ro these thee variants ofthe principle, if he considers himself theAmiess Caste.20r 08 WE BASTU-KEN Jan the people, te syaonyn of instiuton, an the sate then he may become che object ofall kinds of troubles: ‘Overworking or brain fag, ineapaciy, nervousness, uncon troled desce co stay in power, even if unable, Instead of boeing a leader who listens eo the people, he becomes a leader that speaks, matalala, ie, leader tha iaposes on ‘he people his ow wil contrary to the Afscen traditional concept of leader's eonduet i pubic airs. The lender has ears he doesnot have a mouth [*Miany ma kav awa ko"]. Many African leiders, as well as intellectuals, ‘continue to underestimate their owe people by the single fact that those populations donot speak western languages, the “languages cf sciance” as they say. For them, says the imperialistic anthropology of some fifteen years no, those populations stl have “archaic mentalities. That a grave rceusation? Poe many leaders, African languages are the Poorest nes in the world. They cana, by any proc 2 ‘cept that certait among vor languages are by far vier than the languages of todi’slealing technology. With che Enulish won! COME “framed” by diverse prepositions, the ‘Kongolese (KikOngo) demonstrates the richnes of Alcan Tanguages, languages considered by many ai xnahle ¢o transmit Knowledge: Come ‘evs, va, pel, vais, Jamin Come own) Kulu, token Come (out) Vb lds ER Th ben ns La Cee Cong, 7. ‘Afi Cone of Lane rd Cine Come (e)——Kot, mak CCome (up) Tél, maka: sing Come (or) Nova txtana; bw Luda Game back) Vata ura Come (about) Ls; sbagan, be Come (actos) Bra; uk Come (aloes) Neng tamana,bindona, wena, sola ‘Came (aie) Lil ving ‘Come (ound) Sing, eambucil siinis Come (cc) Lila bl ‘Came (beeen) Vira, pak, reg, kam akan ‘Come (out with) Ziv, ego, sama ‘Come (unt) Bulan, ba, kondom, (Come (pom) Mwagan,hukivnbuls, tata, ‘ina ‘Come (amas) Neng, oar Come (before) Takia ina vit Game (by) Mid, lua, yaa (Game (ove) Bo, na, eva Game (together) Kotakana, nim cana, ‘nda (Come (et) Tabula, ys I somerimes ask myself for whom Affican, even the \wGTAT'sinellcruals and scholars do make fan of T grew up ina village of at leas 1,000 inhabitants (here i knew the rural exclu). There was nor a sina policeman, che jal was unknown, no secre gene, Le. a people's watchdog. It Aid nor have & beteaw of investigation, mo sont to watch ARERR »Artes Gombetocy oF rt Br KONED fn people's goods In daytime chat village was practically snd in ts entioty empty without a single pesson to take cate of unlocked doors. Strangers were lays welcome. Everrbny felt respamsibe to everybody ele in the commu nigy and is neighborhood. When a community member sulfered, ic was the community as a whole that suifere. Until age 25, tas very noe olive in that community, it~ cally « comunity without problems. Such communities sill exis in many pats of che world which are known as “developing regions” where the imperialistic arms race dit not yet trouble the peace. Bur take any modem African city {center of imported ciiizion) where we Gnd thousands ‘of policemen, security services, schools with their many Fhundteds of “civilzing” teachers, al kinds of counsellors, all kinds of knowledge unknown i sural mills, and do ot talk about warranted jobs! Could you imagine or tell Ihow many corruptions fights, insults, flilestons, ds Eee Salong> Alina eal Bip kona takoko na hie Kosaela ino -Mesala ya bongo okalaehende nachin) ovekia bso [Na Sls ya manga Lokala moss Salongo Beaer, so token hanna na ino Kolengeta bina ca Naporte ya nao ‘Loko tapers Salongs iso tokooahangaa na bing Komeriaka binsArne Caviougor ce He RANTe=Kose> (Xs) Mapa is Laka ba mpd Monde moors io skola Ba na se Lilo able Balok bila bia Salons COppositice against colonials and exploitation le the ‘owey to ie for and win its freedom in 1960. The peo- ‘le’s main goal at that time was co build che country upon traditional positive cultural values of ll ea pions patic- slavves. Values deeply rgoted in our social organizations, in our traditional uawriten legislatures, the flat the national socio-eractiral stems Social Organization “The Kongo society well as mes Afican societies were and sil are, communal, ic, each community sell-de- termines the soil, politcal, economic organization and leadership. "The Kongo hada lng up unl the tine of el- nization, but his postion was decidedly ticulae” snd the acne athorcomtinies “The mode of production est shel a mininun dependence berween diferent eum ry acaments and there wis no private ownership of the ‘means of praicion® (Kajs, 1972:3) ach local conuuunity or Vata, which relatively inde rendant, has two of mare Belo. Each belo has 0 ot more RRA 5 sel Backman fe King Coe Ze Midlo-nzo (ing MuBlo-rzofmuelonan). The Meson is divided nro Mito (ingular Mayo). The Mayo aso termed as Buta, The Buta isthe smallest bat mest pore ‘an institution in KGngo social and organizational strc- tore, Ie i here that basc family education is carried out: language, parenthood relationships,» goneral knowledge ‘concerning local plants as an sntrction to poplar med- feine, commutiry or ethnic history (law, migrations, ances tors) ete Eich ofthese divisions fa socal and politcal en- tury which meets 19 discuss or 1 regulate community problems under the lealersip ofthe wises and strongest ofthe group, The most important and powerful insticution within the commoity vata, i the Belo. The Belo is symbolized by its public house where social, political, economic and ‘onganizetional issues ae discussed before being discussed by the community assembly, This public house is called Boko [monet yamba, lusinge, Kibtol, x word that ter: ally means “house without coms, Le, a house in which privacy has no room I give here certain proverbs related to thar basically very importanc KGago sea institution, the BOKO, 1) “oko wboladsa nan mu vat.” J the bok haces the colleen of frewoad nthe wllage (Wo make a fee cee fors public hearing 2) "Vata dita mb dif.” A wllage witht beoko is dead A sexety without ition whee public ode ie armanted ests otal9 ” 9 6 a Anwcis Ooo OF THE BEKO “oko abou mebu. Iris the boots breaks (cu) he fais inthe com. All decisions in he cntuniy ae public ayrcemenrs made i pub Tic at ha ok, the publ house ok wabsa ma yt "eis the bok tha als for mectngs in the vlog Bok, che enite com munity desi a at of omergency the comm Milo bok tolls," the cll of bok beens ‘wallof ws: Politi are pubic adivibo> fle can make Chem private airs. The public all makes wall sar Mibongi wabiugs mimbs variant “Mbéag weak nin Tei he mist tat alas care, Investigates ll fare ithe patel, ecmomic, soci cd ilomatie matters, in oer to discuss them publicly in the view and che Iearng of sl fomminity tember: Community alone ean do Soha ces fr ts members Losings wasangumuna rib" fi the boko thorrases probleme snd ues fal order be they of yoda, today othe fate The commer loge see ofthe pcs of ts embers The Bolommbog. can anderake any project or the welere of ts memes. tng di ia kimenlon” The lsangbako the center, think tank of community etvcis et Basgoun of te Kine Cid Zine (owen). Outside of tas “td din inv,” mans stives are stele, 9) “Yerba wayemamana minum kinda “Tithe bok thc eovers community afi. The commu ity covers mone chan what cn ca 10) *Nsamu hata ku At; habiya hu it” Allso- luvioes ate posible at ku koko. Cenc ate ace outa of the commit tutions 11) *Kidto dik Ka toda Kaldabang." 1 the toko thar cooks commuricy inhalation. The com ‘munity healing meal is made ac the oko. The ‘ako isthe healer of community disease, probe lem ofall order. ‘The short lst ofthese Kongo proverbs shows how the ‘Boke isan important social institution among the Ban- Kongo, where only public and community affairs are ds- cessed. To speak ahout private affairs inthis public ns tutln, yémba, is a public exime. One doesnot plot inside ‘Kango public institutions. Is nteresting to notice here that the external part of a house, veranda, among the Kongo is called yomba, Le, the public part of the house. “This part is for public use, to sit, work, gather, cake shel- ‘or even sleep unde it The owner ofthe howse has 20 + sight againse those acts. Another very inceresting Réngo proveriyprincipe says “What you think belongs to you, but what yoo say belongs to the publi,” [Ma ku nsian ‘ma, makes matee, ma ka moe. Inside you are yousArmes Coso.oat oF ae Bae KON tutsce you are not. You are only a tiny part of « huge find coherent body, the community within the universal totality. ‘The community counel of elders [mindy « mbura 28 ‘yata] meets i the bok, Thelr duties are ro review and ise ‘us all questions related tothe community bf and subeit their proposals to the communicy assembly of honored eld- rs [ago dia mfome ye ngngn sa vatal- Members of the ‘community council are sent to the community asembhy “The boko is alo the center, ld, of cultura information I Ishere that research or study on socal problems is done. Tt ‘shee alo that new members inthe community, visors, make thei ist ste towed incegration in the community. All personal and poliial alliances are made in the boko in public view and by public accord. AI decisions made kx oko have "orce de lei” rce of the lew). ‘When the community assembly [fOngo da vata] meets, dllegations from other communities are fee to parcipate in che assembly in the interest of their osm communis, Flere each belo, asa delegation, carefully handles all pecti- nent guestons coneeraing she community ie Tn any asembsy the community delegitans can discuss all ssues pertaining 1o commenity excepe the three iswes ‘of coramunitylan, land, taboo (Kanda, Noto, Kip). The community Tand 4 untouchable, it is considered taboo {ina or rikingo) because ic belongs frst to the eternal ‘community roots, the ancestors, (che real living gous) as ‘nella to the people in the living community. Traditionally every assembly muse ert with altematvely repeated mot toes called “iki” (Pu-Kiau 1973) SERRA ESE ana Bache ofthe Kove Call Ze enki: Kina hia to! Ken Kina kis a Kiss Kina i edie Kina hi kn Keni: Kina Malki Kes Neef tam bal! Kerk: Esngntikanda ‘kN ka tabula kot lLeaier; The lr aboot Aulies Court's bo! aad: Country's ben! Auuence: People’s taboo! Leader People’s taboo! ‘Auer nfl oath Lead What about the commu i-sttng! ‘Alice Ic muat be srengtened nor be cur down (roakened)! ‘These very powerful dialectical aphorisms and chants are used by che Bann-Kngo when publically dealing with cr ‘ous situations menacing a structurally fundamental, cial ‘organization of institution, sch as bok or a public goed such as and. Such "Kama", dialer aphorisms, ste consid- ‘ered eo be public eal oaths, and atthe same tne, become socal too, i. 3s Balik tates “The fst automatic de- fense mechanism ogainst uncanrillable and unpredictable slangets" Babi, 1970:223). Defense mechanism values of Nsinge-ikinda's accumulate by the community in the ‘couse of tine. The nisinga-diknda $8 the moral, soca,Arar Greneteor oF me BANTU-KENGD spiritual, culsual, and physical ink herween commun ‘members but al between them and their ancestors the ‘ternal root not arly of life, bar also ofthe law. The nsinga- likin is che biological sting chat links all community ‘members, dead or alive, o boda ends of the rope. “Through its comunity enonell and community assem by the Kor society makes its laws and transits yout for natinal and comunity defense. Beeause the army had to seve the community's interes, it was the responsiblity of All people to educate ther young men and women. "In che ‘Kengo there was no zeal standing army. Soler were re- cnuited by general mobiistion” (Kaisa, 1978:79). The army in the old KBs was by and forall people. The main tsson of such a populisc army was to kik all enemies out ofthe ancestral eaboo lands. The defense ofthe land was and sts the cornerstone of oral and unweriten leglaton, ‘One who knows the KBngo land holding system, knows tx social organization, and therefore its concept of law and trim inthe past ar well athe pesent. ‘The Ancestral Land (One ofthe essential characterises ofthe KOngo system of property sis inaenaiiy. There spo valuable ondikion that could change this inalicnabiey of the ancestal lnc, Land was ta commodity to be Fought and sold. Land was ‘inalienable inthe traditional system. Each domain was owt by ecertain raerincage which could iced grant the use of ‘a partafitsare toa tlazve o even foreign maertinenge, but this not mean sha eave up ts Tandrighs” (Kaj, 1978, (BREE icra ac of te Kg Cabal Ze p71) nthe fickivns, the unwiten lew, the radivonal Jand system, te Kongo ay o sel community hind io arry a mortal yokefWateka ntoro wa Kinda nett agian Malengresu abo wate ahout this same concept of the in alienailiry ofthe land amon other Banna people of the (Gong basin. He sys thar the Afican communalistie com: ceptof society was sed on a vey stag a chat "the fe diuissliy and the salenablty of the ln” (cited by Maller, 1956:13). Whoever does nat have secess 19 land ‘dead no matter how neh hele Contrary m whar i happening i che Mader Ailcan puppet states, with afew excepeions among the moce pro fressive counties, “The chief ofthe community is not the landlord, but only a manager ofthe interests ofthe con ‘munity of which he is the head (Muller, 1956), Thats why st was almost impossible to comupt a true Afi social leader as the Kengo will say the commurity leader is un coreububle for he wows navel, corruption, i pall to the community and ca che country, Mfamuikinds Katimbolanga kinswéhila ko, neimbe: kwa Kinda ye asi ‘Toxy, kinswekila (embezzlement) bas becine curtent money among leader in AMvea, When AMficns clk about ‘what oal cations say nkout land ownership, most schol cs bought by eapitalis-mperialist companies and eorpor rations often reply chat chy do no: trust unrecorded trad tions; they totally ignore whar their fend, ocher Sllow scholars, have recorded about the Ain cancept of land ownership. There are many documents by weston wriers snd reporters on Aican oral traditions ears tothe ie bfland ownership. Mes of them poi out the nphlding ofArt Cosine ce THE BANTE-ROMGS this eoncept throughout moet African societies and com: munities as one Ascanistweholar wri, "The clan pos- esse lands in tle of occupation and of we, Le 2 live ot ft and for it, The right of occupation and the right of use belong, not tothe cof of the lan butt the entire colee- tivity” (DeCleene, 194625) ‘Copitalistimpesiait forces id not understand. the Affcan eomeept ofthe land olding. European colonial ex- ploitation introduced the ehecry of wecant land” in Africa ‘noting totaly, as Malongreau (cited in Malley, 1956:10) states chat "The terior isthe property ofthe community ‘vacant temitory does not exist" The uncultivated ands lei the natural proces of refetieation acconing tothe Alican radiional tary systema were sen by Europeans 25 ‘vaste and yacant lands, The Afican roeary system 828 stituted inorder ea avoid dh impoverishment ofthe sll in ‘continent, such a8 Affe, with very bars and drastic tlimate, Without knowing the reason for what they saw fd believed as precarious abendonryent ofthe land, they Seized it because they had firearms and made it “vacant.” Dis to the posession of arms and agressive technology the colonisation ondered the expropsition and relocation of patie commauniies. They declared all of what was believed tobe vacant lind he state's land, ie. the property of Eu ropean settler, the colonia. twas by dis process that the ileal and minority govenments of Southern Africa scoed the lands they occupy today, where they hull the ‘most inhumane governmental system that man has exper enced since the beginning of time; the western, Chistian, fparthed sytem (in Zimbalywe and in Azania Saas Hen aca of he King Cll Ze ‘The Congn Free Stat, freed from westemn penetration though an ordinance on July 1, 1885, gave the mining company of UMHK (Mining Union of Higher Katanga) trea larger than half the sze of Belgism. Many other do- ‘mains and concessions were also rely disibuted to other ales of imperialism (Kajsa, 1972.73). Lomarchande states ‘the same view *Thousands of acres were given ro mission- fries, private companies and seters." (Lemarchande, 196411). Only good and fertile Jand was expropriated. [Land was also automatically expropriated at an time once ‘mineral wae found oni. This expropriation of good, fer ‘le, and rich sail, harween 1910 to 1930, bocame the pin- Copal cause of malnatntion, disease, the increase of the cleat rate, nda rural exodus. The transfer of Afflcan cont munity land to capitalistic and private ownership was the [key tthe desticron ofthe radional ican nstinaions cof law and justice. This same factor became, since 1950 19 the present, the main cause of stugale on the Afian con ‘nent, the stugpe to free caboo ancestral Ina fom the hands of comporations and thei alles. ‘The existing lepslaure in Attica cannot fee the Afvcan people because that legislature i sterile ond alien- sted from its tue cultural and envicomental ike, lee rot rvoted within the people's culture, As Yahila says “The law becomes sterile when ene separates It fom Is milieu” bila, 1974:78) Its peinary gal is wo defend ex- isting and furure advenrurists’ properties and increst in Atican land, the peopl’ land which isa taboo ancestral land. There needs tobe a radical change i tis legilaure today because “The law ie not only a scince, a eat of PARR aAmos Cesnotoor oF THF MNT AKENES techniques of analysis, bur a vehicle of culeure™ (abil, 197479). That law, in wnler co be take root in Afiean 0 ciety and serve asa eultural vehiele, mus ise from within the people's culture. The law must speak the same lan ssuage spoken by the people and be written in thae lan ‘gmmge. All modern Alican constitutions and laws are writen in foreign languages—the fact that they are wit- ten in languages unknown by che majonty of the African populations, is already depriving the African mosses of ‘one oftheir iat important rights, that of knowing their la. To understand the law fly, exactly and completely fs burman tight. African laws are not in that ease, wrt ten for the African people, chey ate written fr those who are interested in exploting Africa and its people in order to fatlate thee task, that of underdevaloping Afric. In certain countries only 1% ofthe entire popolation could read and understand theofficial language in which Jaws are written (Fu-Kiau, 1969212), In many Alican countres, documents, newspapers, and Looks relaod governmental aetiviies often are not allowed to be sod in the country. They are kepe in secrecy from the eltaens, thus exploitaive companies and corporations have all rights of access to them. This fact shows and proves thet most African governments work a8 agencies of foreign overnments. Changes in matter of law are almost imposible in Africa becaute ofthe state of African parliaments existing ‘there tocay “The partiament ass retards che apple cation of vital declsions and does not play fs role of guardian of the public interes” Young, 1965:355), SE iso Dasha th Kings Col ne Aican parliaments cannot function with efficacty for the People’s well being because of the external influences Wwaich always try to "buy" all sons ofthe continent who tare supposed co be responsible for i. Thin situation has srten worse fr the case of Zaire since the withdrawal of the UN army forces in 1963. The removal of the sneerna tonal forees from the Congo (Zaire) gave way to a new sinwation; Neo-colonization and is intensification, The ‘country found itself in a situation where it could find no solution ¢o its problems. As Young siys “There are no doubt solutions, But ne one among them leads autooat- cally 10 success because in ll circumatances the external influence became again more and more important since the retreat of the UN forees (Young, 1965:356). As suc, internal strogles will continue in Affica uncil change in the inrerest ofthe masses occurs. The Afican masses fight teday because thelr present leaders continue 1 follow the path ofa very negnive cap- italism, which is not cheit way of lie. This capital results in ims aginst innocent and peaceful people by prvent- ‘ng them accesso their ancestral tae land and the fy of liberty; the ibery of politcal patsipaion, The African snasses see the behavior of tir leaders as a public cme. They wil be judged ae well a their supporcers Crime (One talks about “commiting a crime" in western j= cary language. But inmost African cultures, and that of the Kongo in particular, one says "Nata kan," bearing SaArmes Cosuc.00 oF TE Ble KON fa evime. One must discuss the contrast between these two concepts in onder to more easily understand the ‘Afican concept of crime. This dstnetion i basically in- ‘nistico-cultural, Understanding *les-eu-des-m0%s", ‘wordgames is very importanc in any study of two oF more distinct culeures. A wordgame isa key word to intellec- tual or scientific understanding. In English one "eels & pain”; in Kongolese (Kikingo), one “ees pain,” mona mmpasil. When an Englishman “smokes a cigarette” a ‘Mukingo will rink a cigarette” [nva saka/nsinga). In English one “smells certain perfume,” the Mukcngo will “heat it Iva nafnga] When western schoo! defines man as “an intelligent animal, an imperial anioal” or a8 a "oolmaker” asda the non ciated Aiiicanscholats, the westerized, ie, the “kiyings” in the African way of thinking; the "Ngings,” the Incitated Aican man in the ‘African way of chinking, who isa specialist of perceiving the world’s things, will, himself prefer to say thar che Tnuman being & a system of systems (Manu i imps in Dimpal. He is also variably called “king a n'kingu’—a principle of prineples, Le. the patie of putters. Be- {aus "mnt the human bin, the key system of tems he i able ar such to prodce materially and tech- rolosically other mechanical systems. For the Bantu, in fccerdonce to the concept expressed in the Kngo lan ‘gunge, man is not an anal, nor i he comparable to one, Srafintu,” the busin being has ehe dual {mwélangindu) Tax mare ivirmution about Bint Kno thought ead the fant comin bok by Fr Ki, Makar Ma SEER 7” isa Bac of te Kego Call Zire soul-aind chat distinguishes hin from the rese of dhe things of mature” [ma-bia-nsemono}. When the physical body dis, ays a Mintuy the dual [mnwebergindu] of that being remains within the comme niyo out of it. ‘The cal ofthe being [Muang ‘continues to at and to talk to and among the community remcts af well as to the workts community, through dreams and visions, waves, raaions, and through monu- rental ats: the biological, mote éntellerual andl spc ‘wal easutes accumulated inscrlls fk mplasb}, the pas, the perpetual hank of the generatinglivng Forces of Ie. (See figure 17). There is no en in the dingo-dingo proces, the perpetual going-and-caming back of lie as well fin the Mints [mala-neindal. Lie 4 a continu thiough many stages (ae discussed in Maluku Metatu) For the Bante, there no deach and no resutection; foe them Iie is a coneinual proce of change. An animal’ ie (sigu ‘a bulufndyo blu] does not have the dust [mwbla- nnd sound. Te does not fallow the process because the animal st system of stems [hip ia birmps noca vertical being, it fsa prosrted being. Animals are bor izontal beings they move end act instinctalh: The mints human being, a V-H-being [lad kiatalama lwimarugs vm lukjngolo}. He stands vertically on his fee fest, be thinks and reasons before moving horizontally meet the challenges ofl and of che weeld ‘These diferences in fling, thinking and perceiving are The tantion of Monty a peso humans is moe scent than the wed “many” which bas its ecpialees 42 otal, hal end” in certain Bint ln guoge=Ariss Cometgor oF 1s BUNTON one 20 sini to the concepts of social nd sauctural omission. ‘Outside ofthe expressions “ink ebaceo” [ra sks) pl tobacco fbenda fimul, suck tobecco [ota nstngnl, and [tompisa far] smoke or fie ecbaceo tis almost impossible tofindin English che corect conceptual meaning a Mulngo ‘aves to che erm smoke in is or he tongue. This ells how lnmpesibe tis to impose anew system chat cannot pos St ‘ona people who already have their own system: of thought. In the west one believes aot heshe is bor with is knowing ‘power (1Q). The Abican individu who i innate pein ‘ples of fe ond living wl ay no. Knowledge (00) i nein ‘as Knowledge ost of us. The only thing we vein us {s the power to shelve the information er dota in us and rovkceitat wil One cannotdance with ease ina brome fwrap (ele anstnp ka utominnngn malkinu ko) [eis wrong for one system to ery t0 manipulate or impose one's way of ‘thinking upon othor systems Such an attempt only wrens the work’ eoonships,« confmation of the tora lack of Tknow hove inthe tea of lating (coving) and unknoting (decexng) in one's own le [nga ye kurula su use But let us go hack co the concept of rime Baku of te Rng Call Zr In the western concept, the individual seems «© be re sponsible for his crime. He is ether conscious or uncon- sows oft its only commited by hin. The western ex- pression *t0 commit a erie” does net seem to ave any historic or cultural implication. But in the cave of the ‘Kongo, the expression, to bear a cme [pta kan}, ehere are cultural, linguistic, social, environmental, and ge- neiefbieloge roots The individ, before commiting any crime, cartes a ceretin soe of leaged erlminal concep, images, expresions, symbols discussions, words, habits, and facts upon diverse cial scenes. In other words forthe Bina, 0 rime fe the reule of an intemal peychological state cased by an individual since is childhood, roinly accumulated during the period of growth when the child quires socal pattems. Thar stare i iver to blan by bie social, cultura physical, and systentacic envionment within which he i bathed by negative as well as positive ‘waves/aiations (mini/miniente. Crimes are aot individual acts, They ae, in many cases, calie social creations which do noc appeat until fate, at the moment they ae committed by an individual wo only is the symptomatic furuncle of the eriminal radiations nc- cumulated within the society ‘Comes are found within social and cultural patter in the food and in the way a society eats that food im its taboos; in is language, and re vocabulary used to com- ‘nuicate concep dens, and values in she way alien cul- tures are intespreted, and in the way socal, cultural an ieolgieal discrepancies are understood. Before he goes to initiation [hu ing, ka ingo of kuAmos Comune oF tk Noe RINGO lone] (Aftca) of to schoo! (other societies), the child Tears such concepts as seal, il lie sin rich, poor, mi ‘edit foreign, mine, yours, ilagleal people, reserved for freen people ony, et. [Cs through this kind of socialza tion that the concept of crime is ransmitzed to members of a particle culural stem. Societies as wellas systems p= pre their own foes an their own underminers. Crimes are foes and uniderminers of societies and systems, They are the conduc of societies and systems. The repetition of a erm- Inal et shows how bad a system is. Crime, for the Bis ‘Kong sa learned havior, and iis posible ro eradicare ‘it fom hums soci. “To teach your mea any word that has @ native con- notation for the commrity Is reared as injecting eri ral rots within the community. The Aftican people and the Kéngo in paricular believe that the reason for com- ‘miting a crime i relative tothe crime and social or eul- tural system in which he ives. bn other words a social 35- fem either favors or does not favor erie, In pouring ‘warlike toys in our commeunitis, children are erged in the easiest proces of leanning how to commit crimes: Tn ther words the warlike toys industry bas industialized cmos within human society. ‘Whee crime i esmited ment shoul not ony be _pased on tothe criminal, but also on tothe entire comme Pity in which the crime found its rooms. A community in ‘which & man of a woman coions his oc her spouse would have touble fading new alinces wih other communities, ‘and one wl sty to such a community: Be aware tha thar “community gives poo by all meas (Keds cio nda 4 iver Backed of he Kg Cla! 2 Lnudrangal- Asa consequence, nobody will shake hares any- ‘more with someone fom chat community nobody wil pit ically deal with such a communi; nobody will sek water ia such a community; naboay will dream to mary it such @ community no matter how beaut the youngscer= are in that community; and nokedy will eek @ good fen i that community Such a social behavior smeng the Kongo tll Fao the crime ioe seen a8 a india, buts socal ‘ne, I the pion used ws developed within the comnunkty for other reens other than king the communi is hold: cs of the community (inbi bis kinvula], will devekap a strong soci and egal ethic about the use of that poson. In a society in which people believe in the concert of bearing crimes before posbly commiting chem, punish: ‘ment sist conseted communal before boing an divi. val mater, and asa consequence the elders discipline on ‘he young is vory important The Kongo weiery is» ood example of a sociery whose ‘etite socal structure is bsiealy a taboo sytem. The mose ‘important taboos are those related ea the land, goods font chat lanl nll matter related eo the commits ame. At such, mest of what are considered crimes ae related to the ‘ss afland, che source of al gous foe the survival of ie 4) Crimes concerning the land ‘We have steady sid above thatthe righ of land on: ccship belongs only tothe community, No one in che com- ‘unity cul elaim pevate ownership to any postion of the Jan. To own or sll and is considered one of che most 38> ‘oo exes thar an individual may commit, crimes for See 8Amica Cosa Baer KONE which he may not be forgiven by community members. Land, because i an inviolbletaboe, should remain in the service ofall community members. ‘During is lifetime a cornmunity member has the right ro harvest his feds and frat trees but after his death, the Tad and all property on that land, Le, ui ees, houses, industries, farms, etc. go hock to community ownership. “This hind of property ilested by the community, accord- ‘ng t dhe baie cancept and taboo of che inaliensbilry of the land, called fix Kinda. The fwarda-Rind isan sceumulaed heritage that enforces community control of Sand and all properties related c it. These properties con stitute the basic sources of Kinda’s common-wealth mews « Kanda} alzo called kiowwima kia Kinda or mayudalowa mn kinda wed to solve kinda’ dvecte prob lems [finde t'samu mia ri ye mia kid oto asst com ‘unity members i time of need. ») Individual wealth is an abominable crime Individual wealth ofall kinds above the accepted stan- lar of necestary goods, is considered a crime. One says thar this kind of wealth could not ke accumulated without ‘exloiing [suka iba other members of te community. In that cace, the wealth selfs called kinmewlma kia muyeke, wealth that beays, yekula, che community and. tts mem: bets. The owner of such excessive properties was often [alld er boodooed [lokwal. ican communities believe strongly that che individual accumulation of propery has lays hac negative effects on the traitional social struc: tore and on policy-making tstinurions %6 sovsvevsersr7] sca ask of te Rng Call Ze “The traditional sxial system ofthe Kéingo doss noe pe mi rich people to lead national or community institutions because a prove says arch maan never talks or bts for ‘other people's interest unless it isto further bis own inter est. [Mew nsusu: karina, mils mind kori “That is why traditionally, wealth doesnot playa roe in ‘he the sosial ranking system or alliance making among the Bantu (Mailer, 19568). This situation is changing ‘eday because the same vel Incleiduals have che power 19 buy gun which give chem nor only more power, but the I cense 10 Kill whoever they declare as dangerous. Fring squads are incrasing chroughout the AVfican continent, ot a criminal, bur of innocent indivchls who one chal Jengicg corrup: practices uf politicians ©) To misrepresent his kimvala is a political crime ‘A Kango prove says politics is 2 community mater, the ‘ncn doesnot mole community polls, for ind policy war unknown sine the tine of te ancestors [Kincinci ‘ia indo; ka kingengn baal (ka bass ko ko). The in vidual does noe make commumity policies says another ‘Kongo proverb one mouth an empry cabs [Nea ros tutu]: Kéngoadhonal thought explains cealy hac all peo- ple develop and dict community polices. Individuals do notnake poliey even though they ae allowed to represent the community by delegation. An indvichal whois going 6 represent the community policy is pubily tested before being ent on any diplomatic mission Ihe fal by mistepre senting the community he i buried alive ta a publi pace, generally in the marker place indo (Munzee, 1965). 7Anas Costowgor cere MTR “To mistepresent the people or the community ins “Mbuta Munsee ibis marvelous book on Kango ration, js to compromise the fuze of the community. In oer to show the seriousness of such a. pliial crime, im accor ‘Sance to the lay, the extninal was buried alive publicly in the marketplace. Before his bul, the esminal made a pli starenent of his crime, gave advice to future repre- enrarives of the community policy and diplomacy, and thereafter be was thrown alive in a busi hole, Mbuca ‘Morale clsoy tells us tha his diplomatic mission [kine tama kia maghdbi /kinimaldnde) was one of the most ‘Sengerous functions. Fallure in suc a mission led serait to cruel and inevitable death. Polieal and diplomatic missions were akin to detfcation for those who knew how to handle the people's responsbil- dey Coming back from a important and suecestul mission for my community simbi ka esi, tray, holder ofthe coumty’s equilibrium, se man took my hands, spi on them, and sak “IF you seson the policy of people and the ‘comrmuniy correct; you are defied” [Watwisa mOngwa ye indiagu mu kinwsi ki vkingu ye Kanda, sombusu). This Kengo proverb shows us thar only obedience 1 the peo ‘le’ wll makes people herues and gods and not otherwise for the rel carpe ist requested, itis eared [nkwil's ute itu ka ilwang Kol. Because ofthe embodiment ofthis concept of others be- fore oneself. the Bins’ dally expression rend to iminate the subjective and egos use of 1” when dealing with in ‘oma seca issues. They prefer to hull heir thought on acetal” basi, ie histone ana taboo bass, che accura- His Raker fhe King Canal Ze laced Knowledge nd experience: the ancestors in their ex- perience have sll or the pas says [Baku bata ngnnal oc {Bombuta bata pina); scsonling to ancestors’ law [Nana sata bambual the pcitual hokiers of the country have said [Sibi ba nt wo: accordingly to the une la che ra ‘inal construe [Lana uckia-nis]; County's prac- tices, norms, wes, paterns, and systems do not say i {Klinik kite ho ko, ot AL cheseexpresions ae jui- ia, legal and sextentious expressions mainly use in pub- lie tarements, orto ft ones own thought within the frame- work of social ytterns and values, bur also ro avoul calpabilityheonethe law and public condemnation of sl ‘shness, There no creation outside of people. Pretended {individual crete, aeconling to Kongo thought, sabe anc social crime: erations ate collective works, because they fare people's accrmulated choughts [Mpinguls, mayiadu manok), In other words, they germinate fom cole: tive ideas. Notice here that ehe period ia which proverbs were created [adu Kiatewa nganlj, i a broad historical perio thot tangires before colonization; a period in which the Aican Mine was able to think and cxeate Grech. “There i a huge slit berween that peti and che present time in Afica. The present Aifiea “swims” within a period swthane gana principles theores concepts or systems), ‘this peed ete opprested! man, Le, the an without sabrain, a bainmashed man. This is the suffering Alia, be- Cowse it goes aginst, autvertique and collective daectcs Tnturgnsan ye kati is own concepts For the Binnyand dhe Kngo in particular it sa crime to ‘own property thts worth more than the standard wealth of ERR 9Amc Cosscx0or oF TE Buen seal aco of te King Call Ze 4 ordinary members of the community. Such property could Ma kinda Sree Me heme eee ves Sacer pen bt on eee en ee eee ia community {excerpt from Makuku Matutu). ‘Ancestor’ sons os en nee pte oe ai ane i ooee oe UL des Ka molads moana (A brother he fae le “Thee 0 ro fritid we Ma kind ‘Mu kia | ‘Wik she comma ‘With te community Kamuadl mpef> Kinenga ye dee ‘There rm for Sndness ‘ulema eps Ma kinda Mukainds ‘Win the comity ‘Wah she commun Keka fi ingen mis The ra for "ele ge “There sno mom for scanty Ka muladi ining Makanda | “Then is Yoo for slaves Wikis he cmon / abo ium ne uray ‘Silene ‘All ne mass and ony mass All sep nse | abo nny na ngings Makanda All speclis, end only pci Wichin the epnmity eebibaaeea eh ry eae Cee ‘1Arca Cootocy ni BAMTEKENGD Seana kumost All wake pao Mu kinda Wahine crema Modi a is Eons stad oa “This very postic and political aphorism of fk reaching emonstrares how the dialectical philosophy of “primitive” ‘Afcan collective rooted among Afsican societies in ene ‘rol an antong the Bint in particular Afiean collectivism practised emong the Rantu-Keéingo rejects poverty a well as private oynersip of property suchas land industes, means ‘of peoduction te Such properties shoo only be owned ac controlled by che comunity. The attention inthis commu ty more ceoteed on man as part of bod, the comme nity (kandatoumvuta, Av such, that part must obey the ‘connmuniry lav and noe the contrary of that ning print ple, The Kéngo concep of wealth and kinda does nor mean, tha the Kéngo reject the practeal money value; they of courte, do need money within the community £0 serve its ‘member, not to oppress hem, for they s3y—When you ene fencer ofging you must ao engender the raterial goods vo secure chee ie [Wabuca, buca na mong Debate Process Accotsng to Kenge sci, political, economie, and ju cleiary matters mut be discussed publily- This concept iy ‘confirmed by the fesent use of two provers There 0 SAAR 2 Hire Bacon of te Kg Cdl ne rivacy in ales [Kingengs kia mamibu kwon}, and foe want of going alone, the river is curved [Neo wayenda Dbukaka wakdndama). All problems related man wichin thie context ace socal, economic, and pltical. Ard all s0- cial, economic, and polteal problems ate problems of the peoples interest: they should be discussed. publicly to in szzuct both iit and intelligent tsdieidunls [Mazoka ye hondminga balwangla ro} ‘The existence of public eouees [Mbastafanu ot fa dasulu} among the Bantu exemplifies how community ie was more important than that of a particular individual de ‘pte the material wealth he as, “Wealth does noe play a role inthe social ranking system, or in allimce making.” (Mullet, 195628). Human and communal values are more {importanc than all the property arch man may postes ‘When conflict oceurs within the commoniy, the okies of elder leaders cals fora public hearing/meeting with & ‘gneral delay af one to two wooks ite issue does nor naed an immeaiate solution (che Kongo eraditional week had four days) He may urge thatthe meeting take place scones ifit na scrious situation. This meeting aways takes place Fhensath the shadow of tree under which the court of jdament (Kidnzala kia mfunduslu) is erranged, Under this woe experts investizte the issue at hand, sts ramiea- tions, and ite effete on the community lf. The debate is carried on dialectcally through diverse soags, slogans, Imoverbs, aphorisms, calls ad pepe fllowed by com ments The accused is seared within the circe and any ‘eownrunity member allowed to ask this person questions ‘The main goal ofthis procedural investigation is to urler- aE aa tiAman Coston ce THE BANTE- KONG stand sogal problems and conflicts through the accused fandtherefore try to find a remedy to cure him as well as the entice commansy foxla mu lambs kibko&ioto kia kina. ‘When the discussion of the case is over, #0 cors- sions [nnd] are se¢ up. The fist a commision of dci- son [mind sa lung}, and the second, a commision fof social telntegration {mignda an futembudolu or rfid 2a bindkila. The fist commission is established specially to take judicial measure fting the case, eg death in case of extieme violation of communal faw and taboo, This commision is only composed of men and women considered a5 surstanding dialecticiansudges [inci bakafu-kafu), and whose names are chosen be ‘cose of heir inceres in the eotal defense ofthe comm- rity and the inalienable ofthe ancestral and. “The second comission [rftind za futambnuly or the teintegation ritual eauission 8 more ethical than the jue dlciary one. Its mission isto find cut means and a process by which socio balance wil be reestablished and its aw re- Infonet Bu also, in the ease of smal infactns to estab- lsh arial process by which the guilty o che deviant will ‘be reintegrate in the commarity hfe by the ritual of for- ‘avenes [Yarnbuea] (GuKins, 1969-68-70) of inthe case ‘fa criminal, howe wil be healed or punished. ach commission gives, ora and i deca, complete report tothe publi, Ieis up tothe public to accept orto re- ject the commission's peopased decision. Incase of publi ejection, the ease islet, very often, in the hans of the tees andthe decision made by these men and womens sical Backral of te Kay Cdl Ze tarely rejected Ics sald vo he very (ightening anytime the womens di favors a strong decision. Elder, inthe Kongo jodiiary structure, form the high- st body of justice, the court, Imbast-a-fkane; nother words judilay institutions inthe Kengo eytent ae com> rmunal and independant, The King’s duties were more dliplomeric, mara, end monetary rather chan internal sministation, “Each community was a veal state within the ings" (Fu-Kiaw 1973), "The Kongo concept of law and exime as described here {snot well knows by the cutside wold, even by those who were their oppressors, the farmer colonial masters. This ‘ignorance is dhe to #0 main factors: (1) The ethnoven- trim ofthe western world as built pon the colonial phe- rnomeqon which is seen us “The domination of a native majority bya minority of foreignet ithe name of rcial and cultural superiority” (Balandie, cited in William, {1972:8). This notion of racial gn cultural superiority re> vented the colonialists from objectively seeing the ev tural valucs ofthe colonized. (2) Colonial masters had 2 diferent goa in Africa contrary to the one often sated as the Mission of eivlisation." Their goal was snd sills che ‘exploitation of natural wealth or reoutes in order to fie ther their own economy back home. “There is no devel- ‘opment here, but only commercial exploitation of natural wealth” (Wiliam, 1972:10), and he continues “Te sum up, all aspects of the. . venture were sobordinated to purely economic consideration. The edscaonal sytem produced the skilled and semi-skilled workers needed for ‘the explitaron ofthe Congo, while missionary ersaniza- Se 6 pas maArca Coma cei BANTE-KONED ‘ions installed sn these same workers a morality based on ‘order and authority. Because of these goals conlonialise- inmperilism did ll in ts power to destroy Afican euleares ‘nd teadicous (what t continues through present Akicen Teas) inorder t deepen is racist and exploitative phi Jsophy that left ee heritage problems faced in Africa todiys Fortunately they were not able to destoy the Ascen “vibrating sollvkncts" of the period of ehinkers [eéndu kotewa ngana) which are accumulated “ku impémbo, the pespeual bank of driving oneos af if "Yer Afric is in confer caay because of these afi seuctes estahlisbd by artical Aftican Tavs a aw that is against che will ofthe Afcan people. Afi suas ke- case t secks to cut isl away fom al the exploitative chains itis ied to, Al investments, properties, concessions, ste. granted toy in Aftea under the present artificial law, fre not secure for Aico systematic way of organization [Kim kia kisi} will nor tolerate such departures fom, four Kin, the Afiean wy of Me organisation, an be feause these propsietomhips support prevent inhumane ‘epimes dhtoughour Afries. Sooner oe fater AMtica will un- over, through enltvral driving forces, is taboo principles, the [aw of the inalienailisy of the ancestral land, ee. ‘Whatever capitalism of communism may do in Afcica by corrupting it leaders, fica wil never adopt any of these syitems hecause none of them, in all their betterment, oul it well in Affica. The Afsican fanate wil be Eile on its own noms and values tha are deep-rooted in its ont ‘stems, which are unforeanely inknown by the great maja ofits ladrs, or Aftican Kisins. Since this system soca Backs of he Kg Cll Ze is nor discussed scholarly elvewhere, seems imeorane 9 ime, before ending this chapees to describe shortly what makes the man diference between this system and other systems, ie capitslim and secialisnvcommanin [KinyuciteKimayudukea ye Kimomvuka Kiki Capitalism, on a national level, ia sytem whersby the work of the monty of people price the wealth for afew Individuals who are owners of means of production. Ona inornational level, capitalise fa system by which the works developing countries provide the work and rw mma- terials, to make the wealthy minority gain, Ta ocaer words, the slavery of man by man isthe basic source of capitalism: and its expansion in the wodld. This capitalistic view isd ferent from the communisic one. Communism, on the «contrary i system that resto control inthe name of the state the wealth and che land of given county pretending esualiy among its etizens, These two systems, capita ard communisnsocaisn ae, by all means, fn the African view equally imperialistic systems. These duo systems are the cause ofthe work's insecurity ecauseof their superi- cial antagonism. Because ofthe lack of thelr mal under- standing they are destructors of international institutions, and above all, they ae kills of the worlds order and its leaders. They are indeed “oteaux de méme plumage" (birds ‘of the same feather) whatever their tensions ae, Neither system lives without their band on the gun because they only own the ae filing Conttay wo capitalism and communismasctalimy, che ‘Afscan “Kiss” is different. What the Bints-Kéng, Lala, Moni, Nyarwande, Zula, ete, constitute in theitAnca Comtoveor oF He BANA ally ie sa system [oa] whereby the Land, source of Thappinets ancl blessing ro all cereestial fe, belongs not individuals Iolo, or toa tae, 95 it respectively exists in he case of capitalistic and commualistic sytem, but the essential fundamental community, Kida, and all es smemcrs, be they poor rch, scholars, idiot, young or elder They all have fall acest to that inalienable land. As a Kéngo proverb says, "Community land is our le” [Noo ‘va kinda ni mayo to) ‘The Kisns ia sstemby which she chiefs.a symb,che natu, (erally words fies, polly belong co the Feople ofthe community Goeley) in sentry. In che Aftcan 6+ tem, Kisii the individual & never a land beloaging © heise right ro heritage belongs tothe community ony. ‘The Aivcan Kisins! is explicit here bythe KEngo society, that i i systom were leadesship is a moving farce (Kim- amu ma kincdmba) eld ehrough the “colin” process {ou ndmbelu) under the control of all social forces theoushout thee politcal, philosophical, veligous, and pro duct relacionships i allocative levels, conceptually and coxmologcally generated here (oe figures 6 theoush 17) fon Kaa, emerging ie level and is growth tomards lead ccship, to Tokula, presene authors’ level and ts leader- ships from Tukula, through Lambe, the stop for greatest change and for abandonmen: of ell negative accumulated ements within the sytem, to Musoni, the social jinn, Isnt bia ni, the step for regeneration of forces, pore tilts, and vitality needed to reshape and rebuild the 9 tem 46 the reich of the proces, ce the dingo-cingo, the constant hack aa forth flow of enegy of change. On the aR cae Paka of te Kony Cll Ze sis ofchese cosmologcl les, die eonoept of detaorship is imposible in the Aftican KOngo-Kisini discused here through its cosmological ideas ‘The Kéngo-Kisns isa conceptual system which i ovare ‘of Miviskinda, the human community memhers, eather ‘han abour outsiders interests fvluta mia banana) Ksins ‘etn and fundamental Aficua system that would build ‘tron Kisaflles, snot a chauvinetiesyetem of rilosopy. ‘The Kisii a huge tre which strongly emphases os, a rltvely peaceful and fraternal neighborhood amoow al ies Feanches: On Kisfelia and Baca, strong neighborhood ‘n-continenta staves and cei inhabitans on Kisins,stong ‘neighborhood within the national dverses; on Kista, ‘trong neehborhood in the ethnic groups and communities: ‘on Kisginga, strong nsighborboed in lol communities ot Kisivat, strong neighborhood in the village's subdivisions such as belo, morlonzo, moyo anc bota’. The Kiso deals ‘with all mane, human beings, as part of che human race and is community survival ‘The Kins is a system of philosophy fundamentally hase an tolerance. The Kiss! punishes with care and The parle Tea Wa pre mesntng sens, eas, hai, sytem helnging ta, Dn confse chi prefix with the eeix "preceding prope nouns which means tongue cf ee doctrine set upby, philosophy og Kikdogo (language of Kongo peone, aking); Kbwohil (ange of Waswabll); Ksokrace loc tebe theory or pilaxcphy of Skrate: Sceratsm)Kikimbsmg (doctine set up by Kinng Kimbanguism, 1921); Kleine {Goetive and thoory of or shout Lene: Lenni); Kk (Chat, not Christians) Kibet fbn.Arnica Comtousar ce SHE BANE OWED Jove; i regulate social sont in che ways of love anda ecrticis [zla ye ncungasci). As 2 member of Kiss ‘Misi! does not am himself against another monty, be- cave he himselfs a minty a being under the control of the dual soul-mind. He wants to ee in all freedom other soul-ininds develop in other bois asin one's self in order tw live [singa, be, mbula ye tambikisa) reclving. and passing on. Because sytems do not have the dual mvéle- Angina] by themselves, they become worse whon Ted by leaders whose soul-mind development is under che lowest level of human value understnding. The Kisins, as [eanpafeystem in ad haa, becomes killer and does bil ‘Mint, the soul-ming-object [ma kia mala ye oi should ao: kill other soulamind- objec asa respect to im: self and to his umn (mingfaless). When 9 ie it ‘whatever intention, hls another minty, he loses his tate ‘of faner homn being [obi a kimineu), ie, thot of the soulmind-obest, He identities hitotlf with an animal, the ro-soul-ming-object. Then. he loses his verialcy fkit- tombayulu), the power to think before making any dec son, to vield for orzomalcy fllukSngoo], the power to ‘ct scinetvely as do all prostated beings “The act of killing soal-mind-objects isthe strongest fa or that reveals na onl the weakness ofa leader, but also his complex of ixferorisy and all kinds of peycholoical ‘problems itmay reveal. This, in srg the main dese that ‘plain the Kisns’ pon which the Afican concept of ln and crime dscusiod in this chapter find thelr soos. Tei ‘pom this sytem cha fc gly ould ts fara wich its doors fae open noe only 4a its "het finds, Hf they Hsia Baca te Kuo Cd! Ze do ext, buc to all ts enemies, because they are well known, for they ace constituted as human beings, ie nat- ‘rally, ihtly and legally co-owns of our planetary land ‘African leaders must see today's weeld policy differently in order to understand careflly fom the bottom of theit Jeans the role thar Affi should playin the future ofthe Juman beings ehat we all ae, fo the peace of chis word. ‘Alcan lenders should deeply understand thatthe conti- nent ehey ae leading oday has a special usin. A mission that should develop anew order which will ave humanity and this word, Asa Negro Slave, Hols Read, wrote more chan a ccntury ogo, “Africa has been reserved for the de- velopment of higher order of civizaton.*t Such an order snd responsibly will never e conceived by the avaen- ing of Alice if its leaders contiowe to follow the path of present world tensions based on ideological antagonisms, and, moreover, if Aftican leaders found Aftean nations ‘upon personal prestige, corrpcion, human terre, inom. coivable expenditures, meaningless projets rather han seeking solutions to real, social problems posed shzoughout the continent among its inhabitants: Housing, nuticion, water, disease, eeaion, raniportation, poverty ural ex dus, and agricultural development. ebink it sa social rime for any Aftican authority *pey- ing biel, say $5,000 monly in a county with am eco rome system where more than 9086 of ch cilzens, bee ‘enise of the poor national planning policy, ive with fess thar $100 for the entire year, Tilay's Afticun leaders do THT Read, 1864 The Neo Pbion Saeed, p25 eee eeeAveeas Cosennit oF Bix-Kowc not seean to be pad. They go as many eimes as chey want to the national bank and Toad” wanks of ther cars with ang Amount of money they dsie, For them every weekday is 2 payday. Its a universal shame for foreign governments to support such polices, whatever be their interests, in such ‘corupred, undemocratic and bankrapted naons. The fll of such governmencs will weigh more om their suppers rather than on the suppoeted indiicals chemise ‘Ta Alficans ofall ages i is chout time to rethink what she Kongo ancestors aphoismielly sid once “Don't allow the exploitation co repeat itself” [Nkucu a aéngl winds Tubu kino Proverbs Used Within the Community About the Community Ngana zitewanga mu Kinda mu dimbu dia kinda When the Aftican in general, and the Kongolese [N'ktingol in paricalay, uses the expression “baba bata ‘gaa or “ngana yaa bambura/kingana kata harbuea”e- erally proverbstheorics said by ancestors - he cfers, ac cording to che context roa philosophical, social, dialectical, theorctical, legal or judiciary statement. In eat case ambuea baa ngana may explicitly eeer co one atnong the following explanations According to the ante la of ear sockty ‘Accordingly to he La cordingly 0 the custom. Her Baskoonnd te King Call Zone cond tthe saint theory Caney co the Gondor othe stl patterns noms ae ales Inacordanee 9 the wel koown ass Canis pence ‘Thelow se Jn aconlance to the exigencies ofthe stem, Lets cor he Law ‘Our concept of dt Law tll us chat Legally cha means Lega «peaking Judiciary speaking ‘The kw say Thekwis ete ‘The peowerb is one among the mos: important sources that best explain che Aircan Mica and his thought. In sdcbates, in Ceremonies, in judgments, in joy as wll as in misery proverbs ave feqeunty seed to reprimand to ene ‘ae to.compare, to sepryate to encourage, r punish, and to heal, They are used to teach, co explain ad to thor- ‘oughly code and decode [Kinga ye leu For Affican people, proverbs constitute » special Ian mage Sometimes, for many, provers are considered both a secret and a sacred language in theit communication where the expression—talk in. proverbial language” [snail mu binganal, an expression used within the com- ‘unity co prevent the leak of very fanderental principles ofthe society i. to prevene the outset from auditing the slebate to have aecess (9 any basic systematle concepts of the structural organization ofthe weier, especially is se- PERERAAnica Crate oF rie BANK recs. Once [was elking 9 an auience of more shan thie inelecculs ad rend of mine pss me, theoueh the audience, a writen word saying “In such sptspaces, talk sopericaly dot ig ae she hatom of thins" [i tmoyulevulu mu bend bia mpl yy]. Aen people are ‘ery sestve what touches tai concep bass Alchoudh Aeon people enjoy talking in proverb la gs they leo reogne tha the we fds ery plo tal languages dangerous even morta Because of the dae uerpetente hy this lng ne mast erst pertedy themeankg ofthe pone one uses because one Langan soy "Wats nganabinguls ngana ha Na Kinga-agana waa ms ngina—Hterly know the explanation of any proverb you we fora *Proverbzller” died upon the provers he used One may be condemn fo what oe Proverbs, o «ean of intellect! communication of great ides within the community, ate sak snd leaned vethin the community at «pub house fk hil in the markt place, dung the titan perio, dug he ‘weak tne, anyuhere in he hus, onthe ster, at home ss vellas we univg daring» handing ar. Prov a Aca context, ae la, efletions, theo sis, umtams, seal norms and vale, princi, and an ‘ten concurs. They are used ro jase what should ‘esd or wat has booed Proves lay very spor tant ethical role in soytelng, legends, es Very ote par sab wel as grits amuni and strtlles end thee takes by very iting prover. ‘Afcen pavers are sumer and dvese. They deat wih poope, Gx neers, anil frets gods, ney, SA IRR aoa acral ft King Cel Ze seas, wats, sun, moon, time, socal ples, education, food, fife, ex mpamba (ancestor's world) ditions (inkl, hisory kik, planes inseees, ec We give here shortlist of Kéngo provers, related to the commu, ia ‘onder to show cur readers how rich chese proves are, and pethaps they cou reshape our corrupted young nations in ‘Aiea, Proverbs are ls [nak, principles fering}. They ddfine the African human rights [ewal es wel Te sy belo that Aftean nations will ne possibly be bull upon oorsder ff systems, as chi prover tells us "Kanda dingwarga va lweha Iva fa ka st ko"—com: ‘munity snot bule outside che social system of is inhabie tants. The nation [ri lke the commnonity [Anda mast te built upon the atonal social system [fu-ka-sil. To build one's own society ouside of one's own sytem 5 not ‘only to weaken thar socery, but eo destroy it, When a sci ty destroyed fom ts 00%, one must axpoce ll kinds of alments that might accorspany that destruction: divorgan- fsston, coruption, emberslements, ternal ws, nsec rity, bankruptcy, wilence, heslity against oneself, social Inustie, poverey, famine, disease mr ceath in masses. Certain educated Afrcans pretend being mare intlli- sent and more silled than their uneducated ancestors. [ clone nose Maybe is so but rhe same inrellctuls forget what one sys about chose uneducated ancestors: Our ane cestce did not have dictionaries or encyclopeias; ru, but by their experiences, proverbs, and their sincere ato tigues, hey did mountain and save the national and cor ‘muraty security [Bll ka baw dig ko, ¢ rea: Kesh sn nkuma, nar ye mts st zakedhik Fold DaAnica Grsence or mie Biko ‘van vans ye Kinda, Could out neler rend to maintain that our communities members are sae, ‘ae, happy and well a tovay? Mabe they cin thee tllctual way, but T cane ys. Besides no generation in any coiey can csim superiority upon the former one Learning nd progres (ivizaton) are hot building lock peousie: One docs no exist wich the cher Reger of our ejection of what we sul ell be, sooner of later, our nonsense inelel realeatons win our coma wil he destoyed unless they are roored on ou soil sytem [Fikes], Le hey socal, concinia, pica, philosophical, te. The study of cut lenguages may enable us to undead the sytem, what ther wer, in cate they were deauoyed by the agate Proves are one of the best ways that ove eameepes are wel coded andl dboroughly kept rower study i very sich and tread field tae al African thought ad widomt lovers linguist, philosophers, and ll knowledge lovers should investigate, Proves fr ow iain reason, in any ‘Afpan context, are regarded asthe wareeuse ofthe a- ‘ent Aitican wid. Tey are very meaningfl by theme selves and poramount in historical, philosophical, legal religious and theoretical information about Absican schools of human knowledge. Aan youths and moder Scholars muse dig deeply for that knowledge chy wish dlvelop new theories abut che develepment of sae ‘Afocaaeconling ts zeaties. Te nota degradation #0 cor young scala if they do have some tne to spend st cours’ ee tobe “el” hy the past experence numa cur eft hertge [va dia uss ve seca Backgor of heKgp Ca Zane ‘The young Afican “scholar muse agree that one's a similated education is sometimes very meaningless within the context of African realities. Aware ofthis dtuation itis advisable that one seeks, after one's studies aad, concact veth village sages to lem about their opinions for “The tue lenders of opin are nor always the sereoryped well: educated, profesional individuals active in ficial or vol tuncary work (M, Kochen, 197618)." Ina small area, Mantinge, n Lower-Congo, students of TLayalungunw lwo Kémbavast Institute collected move than 1,500 proverbs and proper nouns in a shor ime, No one ‘ould convince chose young people that Afican people di rnot have logcal systems asi is alvays charged by certain biased groups. For them, thinkers such as Socrates, Plato, tc, existed only in the West. tia di, sit does today, hhave its own “masters of thought” because their ideas re main with ust proverbs, legends, tales, myths, etc, even though thelz names are not known, because names ae not ‘very mporeantin the Afrean concept in che proces of art creation. Noone creates alone The proverbs below are excerpted from the unpub- lished Dicionary of Nouns and Proverbs Kingo, [Ding kia Nkimba ye Neana Zito), collected under our dtecion (1964-73). Ths shor list shows us how strong the con cept of kinds (both a biological and social community) is ‘among the Bantu people in particular and among African people in genera "The Kimgplese wonl “kind has nbvays been transla. within westem literature of Afi, in the anchropolgical print of view, as “clan, a word which has a negative con aa Se it ”Aras Cossouoct oF Ta Biker- KONG station. This isnot the way i is seen and undersea by jourseves. As such, 10 be lea, the concert of community asiecan he seen ancl understood in the Afican world does ‘not existin developed countries ofthe wet. n those coun tries, foo the African point of view, the word “comma nity" isa meaningless word, empty oF ts meaning: Do you bhave any problem with fos, dont you belive i, che po- lice da not come as soa as pose, you may be killed on the stret hy that group and no one from your pretended community will dare w come out of his house t save your life. Their concept of law says 0: "Don't involve yoursefin somebouy’s elses affairs; that is his busines.” And zhis is the concept of law that che modern African sino in, thats why owe cancinent is swimming in Blood, Now lets examine these few proverks, Le, Kéago thoughts related to the concept of “kinda, community; thoughts whic ae frequency repeated within te com tly about de communi 21) Kinda mute, varias Keds mut ‘The cormurityociery cd exist before you; the scuauniy leads eveything fori i the bead. ‘What ir god for the comunity is good for ts rmambers. Everyody «roc proce One ae cep the community ai is not sone wat i ots 2) Konda wokdndula baa bia Kinda ‘The commauniy massages ies members onan The commusity solves eonanity problem % >» ” 3 o a eva Buk of te King Cer Ze Kanda wales imu. ‘The commanicy leadership prevents peblems and conf thin th commit Is the respon: tty ofthe coramunty to crete laws forte mem, Vo niki, sty Nei, yo know the caamuntty yu know God. Geis nly vibe thicugh our audeude vis-a-vis our neighbors. Ourenitence crests Gls exstence Netobl mu kd (kena), ‘God (exits) inthe communi. The nae prise le of change trite self perpeully ia os rough dae community coin. ‘Untangle (min nds) ki ysya ‘miomp, vane War dang tekst Sanksh “Tellme the od pritciplestieores in odes to ane desta the new ones All educational procs is gual, Dont reve the histor ack. History ecumultesitselé One can only bull on ok nar teria Natural ass are ieverble. Ta be bor, fone hs fst be conceive Before laughter there ‘stunay bearing Msg Kinda kr mibogo ls ‘The communi’ goods are nor your god. Public veal isnot private wealth Don our hice ‘oa pubic ods (wealth Ma kinda, bas longa ye longa. [Wethin the comunity everbocy hasee ight 19 1Arman Cosinoey oF BASTE-KEED swach and to be aught. Eaucaton is a matter of reciprocity. The knowledge is aaguied though shoring 9) Wiking mia Kinda wing mle ws, Pancipls (Chocks) of the commu ace lo tional princes. What Felons 10 the community ‘elong to ee mation. Whats ewe to 2 group is pullie to ell grupe Iniveal productos ean frhote mo community wealth. 10) Kida ea isingvarga a en i ah ‘The comunity, a8 well a de nari, noe Bit futside of is sock stem. A society its com ‘cepts, be they politica, plesehiea, seal or conor 1) Kinda fan: banka nes bankaka hee, “Kanda mgongo: banka kona: taka ws. ‘The commany is canael: people go (de, peo- ple come (are bon). Tho community ren pet petals te mersbers an is pines sccceday {ots (a) systems conforming w the nawral avs, thar of Birt and deat, the doy of ken skew, shat goes il coms bac, the perperal ‘process of change dou [dingv-ding], dhe en stant back and fr low of [goto zanna Ue in ene: 12) Kuttobi di smu kinds ka, inane vrixntntanvanertted ia minika min Kida yo kwena Hoes Page of fe Kg Cdl Ze ut seek rhe cener sca waves dnt belong within the community and issyem Do a fore open sorechody cee yes Soar when eis ree open 10 you. The study oa system is pose nly Ficopens isle 13) Dia ye nwa, walambaala; bwatdngula buss usiy bo ko. ap dei, a oben lee fr yo ignore how the vilge as bai, Just watch ad see, dt be in- ‘ole in fdmental sil ses cults ‘seme deserts, 14) Kutdmbi didi dia (ngolo 22) stnga ko kid linge (cll 2). Dont sek to know the regional center of driving forces fr fone f ing evan by thon foc. 15) Sibi ns (bin kind) ana ilmbo bhi ‘Sccletal lenders move and at through mee A ‘tue leader mines in he crowd. A leader thse stands aloof wis people is puppet. 16 Kinda diakuta Netindu, oki dlawmukay uk, ladle Zand, Nya sft diowasink dena + kath Jewa Nein ye Zin? “The community named you Nena you thought CN shartening of nkigonn 6 Neen anil gol of pndoctiywathin the eonmnisy ‘Name ven oa chld wherein the community hopes eae his th wl eve ts stagnant economy ERE 101‘vas mistaken sl you call oul Zan, Can yo ell che exising diference beeveen Net and Zid? This proverb contains & very simple, but bosie Plowphical trth about proper noun meaning among the Alcan peuple, dhe sell Ley 3) wo be wat one i db) to yt reaie what che cm ‘rity (ein) expects am yu accordance ‘the abe! rare) you beat I the community nants you t be ‘Community Anvil? [Nzindu-a-kindal, ‘eta canmaniy awa” and dnt make youre 4 "Frog Within-The-Commanity” [-nd-mi- ‘enal, ie. 0"DeunkardWihin-The-Comaiy” (ce mora information sod our Matos Matar, (Chapter 17) Nes natnes mot karina fu ka bl? ‘Could strange pen build a favorable soil ss- tea of a vlage tha ot his own? Communi rmenbets only of gan society, are able to-do tehat asteanger cannot doe fey awl a fe lushuman wel-eing Noone can do beer for you than yours * Zand y fa of eliminating che "N® from the ove name, the name Recomes Zand (og; fr the Kongo, Zindu i the ‘sya of drunkard, bur also of habitual drunkenes. In sup- pressing certain eters, monly and" rom the names, ‘many inelecas in present Afia boar names with a vulgar raceniog or singly mcaningless names, a in the ease of the name Zinds NA ea cy soc Bacal of he Keg Cll Zone 18) Wampina stows, kunkimbi ket ni bw Inala yo ko. yon ave mea hae dn tll me where or bow 1 shou use ic Dont sie ny fed f ees aad ‘ay aoa development by pretended sisance 19) Kanda diazangulwa Tasungs Ina kina dikinds luinbale. When the community leaercip looses ies dee tin, the community oppressed. There ony the Tealeship and its devon that should be Manes} in any cil cconemie oe pliticalexses, Oe pis only ache ead 2») Xa ngwindi ko, kinda diana Kinsovansera ‘ye luntopo. Jes the comma that made himibe a abil see and a clade Indvklul, ace hier smother Community members re bom single, nie and goes ut they became what the come ty waaes them eo hefbecome Te human being is ‘ecil profcr; he s what he eas eats, hess sees, feels, and’ lives. The acral behavior of 3 ‘human kein ia kane bebise Ver of one’s ature i poreed by te ces 21) Kina Kanda: ka kilts; ka kisim “The community sa taboo: never ean one throw it sy ad never can one worship No ane cen be ‘there than wit cme Societe, ke fume Teg have thelr owe ince peronalte, be they pen a hen ea 105Avery Coen oF 8 Bixm-Konc 22) Kanda diansinsa, kinda Kins, “The community took care of; [will ake cae of hae commu Community i proces of = Cciving and trnsmitingfassing on. fhm ye teobiksa) Teach a child completely and thor: oughly about wha you ate as a canmurty ad reaching wil goon completely and toa Lie ar livingisa ein process. 23) Kiasla Kanda ko; Kinda dian 1d nor choose my communi (societies eis the community that chee me by wring birth 10 smefy bringing me where Lam. The community hs respoelites o me as 1 have respnsibiies ve ‘exis to it Dictiminaton iw dass 24) Kinda dala sng kao ka dita bo. Aslonzas here isa female “shoo” within the om ‘munity ean be nut. The presence of female inthe eoramuniy ithe symbol of nncins- la of fie in dst comunity. and on the contrary, her abience isthe sal of end. The feriine ‘sie (God) in and aound ws 25) Kinda dianyo dinbu arabe, ‘The common and public houses the synbal of an alive communi: The yémbuoko the pin of cenualzcion and dessnealiston of forces a ‘well a of activites within the commun. It an mation sa sign of wale within the comunity Well seated instetions ate hey 10 soca, exo sea, polis, and piloophical stability of SER ee to uri Bac of he Kngy idl Ze rnorons they 6, not only mation” hestts, but also their brains 26) “Kinda nasa ye nomelnios. ‘The cammuity 5 a the sme tine poson ae honey. The commaty very atch eo i men bers Fes hard, even haste ao ive wth, ba ti Tower the het place wo “cl on” fm 9 lived ro belong eo. ™ ‘anda | (bandon 2) afi yo bam, “The community ise wlan oftheancests anf the ving pple. The eommunity 2 accural- tion of he Hsing unity a he phys end pina clement 28) Mu Kinda ka mena sake (22 ota) kos “Thove ate foires of land wlhin the cone ‘munity and. The freedom of land use by ll oan munity members warranted within the comm nly, There is no privacy on land wsues, ownership pubic fr ave came in this word vith n pec of land in hse har. Therefore it not be sl, hohe or alicnated. 29) Waring kind king, Jy curse the comsaunaty you curse your. es tea for one w Blane or endemn nese ‘ity. Aro the attack ofthe eam gist you 30) Walaa making mia Gu kia nd iki smapeka ye Wangan. (EERE 10sAvera onsen on Bist KEW yon do lave he principles ofthe community se tem, yo Become an ean anda deviant. The es ft one oom ght of belonging ts communi (Gocieynaioe) is maybe more haem than a it pitonnent rb 3 anda dif nn ii i the concept of comunity i snihlaed de stroyed the Weld i dscroyed. If principles, eon cept ras ad was that emake wel) comme niles alle ae ved, weakened or completely destoyed, the nan being wil eal deseo hic ‘wos 42) Yambu md sina kin me aed “The poison within the commun a sympa of commanityocal desrucion, Deadly weap in ‘man's community ne only area yb ofthe ds ogni ofthe scity which esses thts, but ‘more importantly they ae asymp ais de> rirvton, dof the sporoachiag end of ras sow 53) Dila dla kinda ikud ‘The wisdom of the community prpesces. The community see farther than an indeaal can Anyoue who leas se Hugh dhe community's ‘es (wid) isa ver eight person 54) Kala long a kinda bot wasiya mayends nds, SEERA ae 106 rt Backend th King Gul Ze Be a community eacheteder in oer to know “nbs goes on mithin he community. The rea wi thom of a sckery and ts very basic neta ony kava by those who mingle within the walay of people's dy Bes in ha ances 95) Kinda abelanga nsénsa ko, ‘The exmmunty ie not howe to a strager The ‘community wekomes all human teegs a long as they do not dane eo interfee-with its basic sia practeelpenciples 36) “Kubung’ ktm kia kids ma kinaézakitku ko, Do at ey dest the reputation othe corm ntyecisty while wearing some eb, the Ibkel of “being a stranger” Your mucocele ‘ner, bas directo Klc nact un yur com> _muneyancey at well as on yousele 237) Mit makdnds mawablultadanga 2. ‘The quarrels (wars) beoweencommunitiestocieties are saved by diplomadie encounters The il tic Ems she lean key 0 peace, 38 Xu Kanda din mbadio mpaka (ntaatani) 2 hos nga sowie rm dia aku 229 ‘There ate lot of eons within the "So" come munity: do you realize how man there are whi sous? Ten oyu ad et others precesupy thersclves wi hei. Ty w lean thor ‘whats going in your own society belie puoi other cei, SERRE 197Anca Comoe oF ri BANTL-KOOO 39) Loeb biskinds, mbasi baka ba kinds, ‘kinda, snbaci bau ‘aay we are community wembee; tomorow me ri be the anes of the community. What ie band think xing prepotestsfor wht wil be he ‘community's assent tomorrow. Ife are tsk, imple inde wihin the community, Ne my tomorrs: he dese (spintustza) ie. he eons ‘rod 9 the source of din feces ana ean tin dhe lsiog communi, and this in accor dance wih ouracieue vrais to that coms Shure oar psa tine hu wske]. Any seed an ge Me roa big wes. 40) Mo Kinda bikin, bunds, kinks kimi fambuta, Kisikinda, kiktind, Kinsiyani. Ka saovena impala ko ‘Within the community there areal eiancessom snunity righteousness, martage allanees, fiio- soe, eathip, relationship, dete i oo aomgo ‘in eis plesant oie within a commit for {in the commit inthe Afcan concept indeed your pain and pleasue ae shared, your ys dow ‘ed, oven mped. The community, yoor comms ‘ys well as my communis your place of oy, love andi 42) Mors wa mang Kinda wabte ke lusekeseke Ia ainga Inde a Better the smoke fom the ecesmuniy’s publi hows rather than warmth rom eyed nebo a EEN eral Bacal of te Kg Cid! Ze ais Sal ont iti the communi are less Tammi thon on exe 42) Kanda dikoadier woo, bile bili. ngane. 1 the commun Inet the lan, the door fr ‘val, ts meanbers wil dpese. The commanity Ian its availablity call members the symbol of secutt and of toethemess mith she conan ‘Acommunity leaders well a2 national cae mast now chat exmmunitynatinal Ind i dhe fist roperty of the soci thar should he protected, fren st the price of Hood. A leaker thar sels or allenates the land of the community Is murderer caus he peveats the commis ty fom huving acces to ist source of all oe. iis oe suns. 43) lange mu ends ea bens) kinks ko. vents within the camnunity are nck seat Human communiey alas bas problra ter foot. Life thin he coramunity ea perp le ae. To be a community members ro he ready ‘onfont problems “ sam mia Kanda mia buf arate sna nd ka mv bug! ka a do ka nd CCommuniy cs ahi) do norhave anivenais, they happen atin, Anything at anytine way pe en win the corny, Wi eg anniver- soe they belong oan pla androlsing he fnyy Any community member 35 well a5 anyAnion Cosioigor oF HE MT Keen community leader mst be aware about de “kind Jevubulun” penile community fir. 45) Wesania Kinesis yl a sind Inswomhiprng nec wea one ones aghts andsocalenjymeat of hie: communis. Manns, the hua Being, is fundamentally a socal being and, ar such, bis asumed priate ght re vy Imearinalss betoe the socal and collective rts. [Ashard wealth proces more intra apps 46) Makan ma kinda, moving ma neds ‘wanganktimbu ko. CCornmunity plnsfprojees, are an inane in chit mother’s womb, hey ace without name. Social ving forces, her cures ae fidamenlly un Ano, If the nate of your panos explicitly tele you wha yu want 20 6, don ell to yeu ene the Fas way co keep iseeret so kno it = code i fkng yo kolo. 47) Kolo daknga meine, kanal ngings, variant Kolo ddalanea mvisikinds, mwiskinda koa dio or Koo dings visi, hata ravisnd. Ale not) fom aspects should dened ‘ye pecas (othe sptem=kimpa, fe). What is ‘undameetally ecratie can ony be ean unde stood within ce syst, Our present knoe in ‘sof coding and decoding cultural cole fan Calture is the conestoe it human anes in the wor te: REE sca Backro of ie Kigo Cle Ze 48) Mfumdikinds wu e mba wate eahowe, “The community leader sa do’ head evel {nck pom it One only spits athe lender. toe leader isa objet of tis 49) Kiwenssimbi is nds, hove di a kd. ‘Where there is he comunity dina (aden), thats the cence of the cms. Soe peopl have thei hears 50) Kistkoday vo ka butukla ho (oe) bukwin Woot by bt, one becomes a mieber of he oan munity by sefage faptoniee). All means ae availble to intgate a socesy '51) Kinds, Kanda kia kinda ye ms. ‘The community is boo fr the community and foe the nauon. Navona pre made Hy mien of Seeds, members of natn communities There are two diferent vs none nation: one for he eorand the other foe the ih or one forthe vag find another forthe ety 52) Bindu dia kde nstog’s minty ye toto. ‘The tal community capes (nay, rom is, ‘co satis hrnan resurces and the and Life ‘woul Bemus within the commanity wiht Ind and witht valid people i. The cominy smut py 4 parca enon 0 ts youth as well stoi ine the frdamental capil of «cle 53) Mong nar’ Kanda ye as,Anya Comouoot or Bier Kew “The public howe of he community he seat of the communi a well ase the nation Community tity feds Fotion from “bak de pe Iromeitutin Societies a well as people, have thie rolls of hy those ols singel, ae role al ned within seal nd pub nai 54) Mbaog a Manda va kat va aly yal, “The camer (evi) ofthe community slot tween the above and elow wold. The reality of ‘he clara heriage ofa commune, tsknost- edge, i the experience ofchac despest knowledge found beween the spiriualsed ancestors and the aly hong thes whan the commu Alien as invaded in ll ts regions by eavellers, mix sionares, newsmen, pilots, peacemakers, apartheld- ‘mindes-individuals, and today, by “boughe-men’, the met- ‘enaries, with the main goal in accordance t0 what one tells us, t0 understand and to cine is peopl. The mis- sion of eivlization having “accomplished” her “noble” mis: sion, which was a torl flute, ican people were sil known a people without logc, people without systems, people without concepts, de primitive people, unlawful so lees, etc. And one may ask what is wrong with socal si ence scholars and their academie word? How long should ‘we continue to ie? Proverbs related tothe community ond ‘ou comments on them prove the contrary of what has al- ‘ways been sod and taught about African people. Tey tll tu how lawful, philowphical, systematic and practical rrr} isc Bako fh Kyo Call Ze Aican people were in their own wold Should nov one he astonished by Affican wisdom, should one undertake & more or less complete sty ofthat Alfican wisn hidden in proverbs the ald way of theorising among people af oral Iterarure? ‘One must understand char a proverh, for ‘African people and those witha basically orl erature ie not seen and understood in the way the western wold sees and understands it. For us, because ofthe lak of material to write on in the rast, proverbs are principles, dheories, warehouses of knowledge, booklets, taped information, and, above all, they have “ioe del", force ofl in je dlciary circumstances. court without posers (eanslated ‘noes jean referential legal documents) bela othe dead [Mbasia-nanu yakdoca bingo ys baa, ays an ‘unwritten Kéng constiutional yal passage/prover Hearing Is Seeing, and Seing Is Reacting/Feeling ‘Wa i mona, ye mona i sunsumuka Life is fundamentally « proces of perpecual and mtual ‘communication; and ro communicate i to emit and tor6- ceive waves and radkations [mika ye minienie}. This process of receiving and releasing or pssing on (timbula ye tamikisa] & the key to human beings game of sut- vival. A person is petpertually bathed by radiations’ weight [stu kia minieniel, The weigh [idem] of ra- ditions may have a negative as well asa positive impact ‘om any tiny being, for example a person who represents EREArmaan Casio cere BATE KONI the most vibrating "kolo (knot) of relationships. The al- lowing expressions ate very common ameng the Bantu, in ‘general, and among the KOogo in paticula which prove to us the entiquity ofthese canceets in the African cont rent; Our businesses aze waved/shaken; our health is swavedahaken; wha we possess is wavedishaken;, the ‘communities ste waved/shakene Where are these (nega tive) waves coming ftom [Solu bie biet nikumwas rmavinpiaikunwa; Giewwidi nlleunea; makiinda rukunvra: Kw kaeokanga mle miami)? For the Banta person lives and moves within an ocean of wavestmdiaions, One is sensitive or immune t0 them. ‘Tobe sensitive fo waves i tobe able to react negatively or positively to those wavesforces. But wo be immu to sut- rounding wavesfones, sto be less reactive to them or not Atal. These diferences account for varying degrees in tbe process of knawingyeaming among inckviduals. ‘A sickness may be cused by wavestediarons sent or emited by a stange body within given mili Although ‘he subjec as already been dscused otherwise in Kindoki ‘nd Males Matatu, we repeat this discussion here coelp those who may not have the chance to read my previous works, The following pieure will be very helpful ‘When a vibrating knot [kolo] of eacionships, ea hy ing being M, i in communication wih a visible source of svaves, VSW, in a rains Eriasenle] of audilicy AB om the Ineo the waver extent drection, AC, cme knows dat ite tle or no. attention is paid 0 che lnportance of the waveshibroions, Images an voice/sound alone are the Jmportant factors of this communication. On the other ae ir Bacon of se Kas Cl re hand, images and voicessounds alone can disturb such 2 communication, Remark that the intensity of the voke/ound [ewin’nngu] diminises as one becomes obliv- ‘ous call directions (upwards, downwards backwards, or sidewaye) fom VSW. If che voice from VSW ennnae be heard outside the circle of audibility Ukéngolo lwang: wil] forma by the radius AB, we then say thar the point Bis the poine where the “woiced-wave-message” hecomes a woiceles-waved-messoge". Beyond this polnt voices be come les important, i, waves/ibeatons and! images ine vade the BC field of cotsmunication. “These waves and images car be disturbed by other waves and images. This disturbance, ke what happens to the iturbed votes; may confuse the original message, This is hy tis very offen dificult for che invisible destination ID, the dreamer, located in any point i the fel of com ‘munication BC within waves’ sta nyaluiogwengue a rina}, 7-0, to understand the commorication. Ta crowded place, it is ey fr someone to be camfised about one's own name when called by someone else stand- {ng at VSW. This may happen because of the existence of other voicetforces are the-datubing agents dhroughout the field of communication A.B in is diverse points of ‘waves strata [ngwangwe 21 mina] 13-8. One has eo be told by somebody else that “you ate called” THis teller [sunsumunifte] was able to hear che calling voica/ibea- tions fro the VSW, because be was more sare andl mane sensitive co chat wove hearing Is sec, std seeing ste aeting/eeling [Wat mona ye mona i sunsumuks). There is 4 fundamental relationship between hearing, seeing and annaArmen Coma. sor oF re Bae KONE feelingheaccing wa, mona ye sunsuinuka). Fesling is un- derstanding. The Banu do act "ee pain, unless they “see” them [mona mpas as we have sald in our second chapret To have one's senses in a perfoct state of health is te have she key to the hase process of accumulating know ‘edge. One who doce not bave one's senses in that state is said tobe, at a certain level, a mentally “duabled” person, fe, a boing scored under the level of knowing [tt Tews ku asia 120 ki yall ‘What was sail above reveals she pattern inthe process ‘of natural voiceless communications throughout, wavesrar ditions and dreams [minika/niniemie ye ndoc] as we dis ‘usted the issue in Males Marana. ‘A dream [nds sa voiceless communication, [ts atthe some time a means and a mcssge. Thi message can be au- dhl, pictorial nd scenic. It hasan origin [ky], channel Ingongo/alind, with or without an adrasee receptor Ihde. The crigisource ofthe message can he natural, spiritual or supemanurl. Before becoming 2 dream [noc ‘his communication was awe" communication fom ics source (say the point VSW within the waves’ seat 13), 10 the point at which it hecomes a dream (Le, any pein within ‘the field of eommunicaion B-C), Such a coramuniction is voicles fom any point cutie of the wave sarum circle B ‘through he eld of communication B-Cto the wave statue corel C. Certain waved communications are voicales from their ogi, say VSWt0C, ie tothe endless [sense]. The ‘communication passes dough wo mal feds A-B and Be Cy before becominy dream athe pine whese the deeamer stands, soot the pint C- iso Bako of he Kia Cll Zine Inthe fist fick, A-B, this communication was princ- rally a “voiced-pictoril-waved-message” [sanurwaigvi- \wambona-wanianval- In dis same Feld, athe postive or ngtive "voiced pictril-waved-messages" ane able ro di trb the first one. These disturbing messages, ie, the un- wanted ones, can be under diverse forms: nts, ell, event, scream, pleture, a movin moventent, a laugh ts. ‘On the contzary inthe second field, BLC, the canna cation becomes principally 9 ibeatedpictxal-vuiceles- message” [namu-wanikunvea-wamtonacwadikana While ‘running through this il, he waved message can also be slisurbed by other waved and unwanted messages. In other words, thie mewage becomes entangled with all ade of symbols and images, nd is sid 9b "sce" [sam wekn lunamna}. These sticky and unwanted messages ad 20 the true and original messagofcommunicaton dierent symi- bale fomns which mre very often barre and figheenina sinking in water or ln volcan lav; bury oneself Head, being surounded by red-hotlava, ard all Kinds of right- ‘mares. These smbolie images cover deeply and entirely the true meaning of che dream, One then has to undergo the proces of removing cr of iteadng all hose flee symbols tnd thei unwanted meanings added to the dreams massage In onder to discover the true syabol of that dream and its ‘meaning tothe dreamer om hi common. This elimina” ‘don process sto dg up the garage or rablsh [tami Because the creamer cannor always understand the mes- ‘sige contained in his dream, he needs elp just asin the case ‘ofthe person wo could not hea che call of his name only with the a of an intermediary who was sensitive enough 19Arno Cae oF Tae BANE KONCD surest the cll Inthe ease ofthe proces of explaining reams, this helpers calld dream inerpiter [manga ‘adc The dream can bea efletion of dual activities, repetition of pat sctivces, oa prajeation of one's own ae tivities ond imaginon inthe furur- But, mastiampoctany, itcan bea warning aout a foture of imminent event ocd ‘orbad news. A dream interpreter [M'binan-a-ndos) i 8 pets whose sensitivity to an awarones of waves, symbols ‘nd thelr meanings are very high. There is Tot to lezen dough the dream state [nde], about people and their health, abowe societies and thee organizations, about si nee, the post, the present andthe frre of humanity and the weed, Boe only a few people can understand them. The scholar ns well asthe common man, very often, are urabl see what is true of flo in 2 dream, ehe waved-sticky-mes- soge lsu onamsavaniean “The Bintw/Kaago concept of drvzm {nde} isthe dt 80 appleation of their theory about ration. This thee ‘ry is very popula in AMfican daily expressions, but ig- rored by African iatellecusls as well as by Afican wisdom lovers. In accordance with this theory [ong dil, itis the wavestadiations that dhekefvave «oci- ties, notions and communities |. minika/minienie rninikuningsbinvulan, ins ye makinds) Tn other words, ir isthe waves/ediations {minika/minienie], which are very often the cause of accents, sicknesees, fatigue, ten sons changes er, (ee Kindo). Radiatlons of strange ‘ody within a piven milieu, as well as words, may have a ‘catastrophic impact upon that envionment Tess 1939, Fe 5 years old. A man of the true name Ma i! Backgad of Kings Cool Ze tid-Mukédia, in the village of Kmii, came inco the pic tute (Gti Ta page). This man, aie dhe los f mans’ of his family members, underwent a psychological crisis. Without the knowledge of the other inhabitants of the village, he ‘went to buy stong banefl “knots” Gachets) of an wisi Irmafucu ma wisi wambi) and he intertad them, at nigh, throughout the entire village and in alls exits (maf). ‘Three weeks ater this undercover operation the entire ie lige was shaken/aved by sernge ailments [yaa dao d= ankunwa kya mpila virgs bianstrzal People screamed ‘and murmured: where are these waves coming fom thst choke/wave the village? [Bin bakewlya ye vongura: Ket levee ekange minika met ibn vasal) Because ofthis social imbalance, locale elders called for an urgent deborefmeeting in onder to “railfhammer the lesue™ and "kot if" in nkiadi, the “problem-naing recorderobjecr," [sini hia vats Kawwindss bincu mu oma binko ye kangavtoka nkSndn na] i. send defen- ‘sive waves/edstons through ee village via the ait andthe ‘earth in order to “attack” the source of those negative re- «ations and the wrongdoer at thei cencer (See figute 21) ‘A fow dave efter the ritual ceremony of tying the “v= baring knot” of socal sal defense, Matidi-Mukalia lost his equilbrium and became seriously sick, The village council sat again t9 discuss the issue and interview the lying sickman. Mark accepted his guilt and explained what he did. Ie was a Sunday, Mat-Mukédla asked the crowd to follow him in order to unearth all the negative vi- Frating knots fmafutuyakolo ma mina miambi be had interred inthe village, which were the source of sé nega- ERRAras Cosco oF 1 RANT -KONEY tive waves [mina miami] chat shook che whole village, ‘We all went afer him to see, with our own oye, he kit ‘thar wavedshook the community ofthe village, Aer the ‘operation. cl been uncarthed the negative waves disap peared fom the village {minke miami miavila mu vat). ‘Supestiion? Hallucination? Magic manipulation? Unsc- cent refated iste? T cannot tl, One sle thing I knot happened and was song the wineseson the spr. ‘When a Minto, in general, and a Mukdngo, in particu- las says our bodies ae being shahon/vved [ata 20 2th rileonwa Leni) or our community is being ghastly shakenivaved again and again (kinda dito let nikunwa ye nikunwa} or we are in a waving/ibrating period [mu tinea kia ndikununufoicutasna ewena) he & neering to that chery of wavesfadiations which ean pesively or negatively bathe end shake/wave bodies, nations, govern- nents and communitesocsicies, be they developing or advanced. Likewise when a, deep-going petson, psychia- wes, seer [miRdingtinza), says people are murmuring abot you Thine bei kwnda nisngutanga ma ngeye) ot ‘you ate fllowed by had luck [loko weti Kulndanga) be is refering eo hae theory (nail. These waves may have sod or bad consequences upon people, nations and socal ‘organizations [Minika mitmi milénda eis lomina diab ‘evo diamboce mu nt, sins! ye mu Himeuka}. Thre eases re meanoile posible in tis process of communication by natural or supematural wavesjadiaions: 1. The human: being resiver (smb dreamer cam ceive ant ndeseand thoroughly che wae Hora Rage of he Rg Cl Ze mesoge (sama wanihunsavtubwe) and se chen his precautions. The rece, ike the audi, lepende noe only en the pertacity beth) an sensi ofthe senses, hut also on the distance and tstacles set in the fell of communication (vaca ‘a stambulasuluia pin) 2. He can only receie and understand a pare of the waved mexage, whetey a ceria ansetj and doubt ome tthe desnernecenerinscconnee seth hat {dene {dub pope in my iage community tein [Kiko kb vara boeken). 3. Hey not reeive the massage a all In dab ease he ‘total igotane oft, whereupon baefidsstrous ‘eal nfeemen tsps yi a Because ofthis, the Manu will fr a dream, consult the imlfitdh, deep-heare-going-person, —dream-inecrpreter Irmbingud-a-ndosi, soothsayer Inimoni-a fim, seer- rough Leos aingumuni-a-mmbul. He my also de~ ide to discuss the stuation in a community council with 18 wise frend, or i such be the case, “kingist mio, Le, rina", literally ti/knot them, e., code ther into a vie brsting knoe that could produce defensive radiaionsivaves fv onler co avoid undesirable or disastrous consequences within the community. Ieis using both mental and natural lace power [Lando Kiamotila And man continues to dream old as well as new creams inthe seme way his great-geat-great-grand- parents dreamtFane ‘As Coueviancf ois lt nuded Be Rasen tf as ants ei dng Calls fief he xpemef es es ere! in ‘nk dane ar liga Me Rector of acting a a eon wautins) ‘AC: Ln ci of wo! a bs hang: ow aon ake VS Vie cc fame. Hina ge cle Ti ie ana hi Mt, TAN Zh rs ila TA, Roan fies le ifioe cnn fe of Fie aac hese cance fom he VSW XI dese he ‘gee ace [Sones Lu rs tla es ‘ude, Dd cs ld ln {TAM (VU) 3c Xe dt ear 9e TAM Thats Acs ms inte gucci ate Th Sine © ins the of comer a et och ye ‘eT fends et lye wae ene ye USA ‘herd 8 et eer tf YS [Sf at ‘engl ea a Cd i ig a di Det an ha ra i, Did 7G sg mt ree in abba TAM talons 13 ean rnd 38 ah ena bs TAN eri Baca of te Kngy Cid! Zine 1s That Magic? Keri Muyeke? When one fundamentally understands an African lan- fuage ond the symbolic cultural eoncepts generated by thar language, one must wonder where technological ds rection the Aifican traditional concept of knowing (2iva] is healing Can we today, with our present spstem of cod: Ing and decoding cultural coneeprs, be able to uneasth ‘hac yet unknown dimension? Lamba-dia-Kanda, literally "The Soother-ofhe-Com- ‘munity’, was the unique sister of Banionguta-Kwaa, lie erally "LeeTher-Mannue", aad the unig sister of the community [kinda]. Unexpectedly Lémlsa-dia-Kiinde vwas kidnepped on her way (0 the feld. She was badly ‘beaten and lef for dead by her unknowa kidnapper. The ‘communi in its entirety was shocked by this unhuma Boniunguca-Kivdv, Ltmba-ia-Kands'sbrothe, tok the Iniiative to we, the specals-oxner of the televisorst Ingingr-snso] in onder to get revenge on his sitet. "The inistive i postive," agreed the whole comunity. “We want co know who the kidnapper was of the com- ‘munity’s unique wstes” the only question aaked of the nginga-sénso. You wil, ight now, ase the proof about the “dapper ofthe unigue community sister” [St warona ki- ‘mansunal responded the ngénga. The ragnga put his ene in the mide ofthe cece; he then pur in some clesz water and medicines [masa inaldnga ye bikblsl. He asked cheAnsa Crane oF BAEK eller of the commuity aa che kidnapped sister co wash their hands within the seaso, the televisr-pa®. After this ritual, the nginga-sénso covered his nso with a picce af red cloth. He then talked to himself in a very strange language andy pointing to the elder of the community said uncover’ *the celevizor por" [Yabul nso]. Surprisingly, everytody couli see the unknown kidnapper within the plate (pot) besting the unique com munity sister “What do you wane” [Bwibu nk laolele), ‘ald the nglnga ‘Do what you usually do? [Sa bu using, "Break the needle kill hit” [tahula netimbu] re- sponded the community members. “The nginga took the knife appropriated for the practice and necked iron the head ofthe kicapper whose shadow ‘vas radictng within the sino, At once th clear water was transformed (changed) into blood, the enemy ofthe com: ‘munity is ummistably hit [N'tinen wa Kenda ute]. 1s thac magic [ket mayeke] or juse unthinkable dis- courses of the sa ealled “primitive” and “logial” people by 5S Tape chew fr avay), coming wo vile, 19 spench, to evel itelt Sensnsa: Te make appar ot vile to funy co Vile 10 tae closer e develop (pita Sinan: The oe that manipulates oe wes the nelien soso. Doelger (phot). Senso: Appearance, isl, creen teleisr pot, mew, television se. Senacolo: Instrument and product to make appear (phot), binoculars. Symon of sine us isco Backend oft Kane Cra oe ‘he special ofthe understanding of man? Or a precursor of the yet unknown field whase ground is already lid in ‘Africa? Thitis one ofthe knowing” aspects aborce by col conizaton everywhere inthe world The Altiean concept of knowing [sya], about waves {inka sli fundamentally unearthed it does have a dlifevene direction within adiferore dimension; maybe eis unfele because iti unkown ty specialists of the eurtent well now concept of knowingiknowledae [:yaAsail) Foe 2 If Makéngo, in particlay and a Mant in genera, sis slow for awhile 09 one side of isher path, he wil make sine before leaving that he picked up ng bénuol hs feccwnie rated shadow (Kini ki minik/mincnc Rist va béed] leit onthe spor where he was siting: To pick up ‘one's ow acre shadow let on the seated spot [bina endo/kini, variant bénga kn kia minienie mia endo], for fear of being manipulated by one's oan enemys in ease thisAmv Cenoconr oF mi RKO enemy posseses delicate knowledge about (kini kia Tndol, the eleexonially radiated shadow (vensiiliy) upon things we touch or sit down on. ‘Do nor sich concepts rellect & high level of sinking shout electronics and advanced concepts in technology? ‘Are aot concepts and ideas, be they myrical, weopian or ‘magic, precede all inventions? Would our present work's main concept af kaowing 2iya] change when this concepe fally comes to is viiicy or understanding [mbweno yy bu yina sénsa va mpénral? Teaonot tell because T don't know, but ene ting is tue people will be curious about it ‘Then we wl se if this concept will not stop, forthe sake of world peace, the appearance of the work's unwanted leaders faces fom the TY seseen [tno] because of their undemocratic, dictatorial and "mandateless” regimes V THe “V”: Basis OF ALL REALITIES 1 1964, a the age 030, 1 as innaduced vo one of the most impowcant, secre, and sacred teaching of K@ng0; 1 Bantu speaking ethnic group in the center of West Arca along the sboees of the Aclntis Ocean. Here the ‘word Bam should be understood as an anthropological ‘term. A such, one has to see and understand i a 9 com- plex howe with eons, sf noe bundreds or rooms. Each of those room wl be seen, understand, and taken as an ethe rile group such as hat ofthe Kengo people ‘These reachings of Kéngo were oifered at the Limba Instn in Manitaga, the Lower-Congo where 1 was ‘or. This inwisate was one of five main insticutes chat cexised in the ancient Kongo kingsom prir tothe Colo tial Ero, The four ethers were Kimpas, Kinkimba, Byelo ‘nd Kiki. The lst, Kiki Inte, was specialied to feeus on womanhood and all its related issues. All teachings i thes instiutes were Bantu people teachings. Lee, related to the complexity of che "Banu house” as they were disseminated within “K@nge room.” Because of thelr secrecy, sacredness, aswell as thei m+ tic nature, only iitioed individuals were allowed to enterArwcns Oomowoor cre Marm-Kes00 ‘these institutions, The exception is Kiktimbi thar requis te majr condition for any female eanuidate to enter: The sopdition to enter the womanhood institution i to *he of age" This means to have hc one's first menstruation {yikama o kn ku ming}. I isa dis tage that a female ‘andiate of Béntu culture in the Kongo ara is introdaced to the wereey and sacredness of the ie "V", in Bodh is logical aspects to ie and ving i the “inner environ: mene" of any life w he Tu-Kinw, 199). The Kikumbi wes the only institution that diseminated not only the secrecy tnd sacredness of che frst “V" wo its candidtaes, but is mystic meaning as well Toillastrate to these carlatas tha the tetchings were highly powerful, secret and sacred, all candidates were painted with the tukula ee), the symbol of bodh danger and death, marusty aod leadeship. The symbolic painting of candidates in red (eukua] was fandameoral w convey the essence of the teaching to all, Tis prevented these teachings from being violated by thove who offer the fist «environment the inner environmen, ony living being to de hoen. Here we are talking about what I cal ch reverse Vie", 28 wll he diced Because of their closed dooe policy tothe now-intiated [bivingal, colonial powers decreed these institutions as \dingerous to the sureival of colonization. Consequently, ‘these sttutlons were destroyed without calking into cone sideration their social, cultural, education, spiritual o moral values. Many of their unyielding Leading masters Ingudia-nginga) were exccuted or jailed for life. The re- maining masters took these institutions undersroand for ‘The V's of A eas ‘pundresof years fr fea of eps fom both dhe colo and religious powers. Tris ot the feet of some of these underground master thar earned not only about the "(the bass ofall re- alii), but the foundation ofthe Banu people stem of thought as well their cosmologies. No one ean truly un- erstand the "Vee" without any basic knowledge upon Bint weld vow, or thetrcosmlopis. Our ow work, as would later write wo American scholrs, is the frst on the subject: "This sud s the fst in any language to £2- veal the system of popular Kéngo religion, is cosmology” IMcGatfey et al. 1974), Understanding the world view of a pooele isthe cor nerstone for understanding their culture. Ifthe Bint cos- ‘mology was only revealed t9 the outsce word by 1966, a few years after the liberation of mast Bint people aeea, ‘hen one can alo say tha che Binru world i yee not uly understood by dhe outside world—nelcher culturally, ar- tistiealy, nor philosophically. Therefore, western litera- ture of Afi prior to this date must cotain many’ Fane tases which most be dismisied if one is willing 10 contribute tothe process of “Building Aiscan scholarship fn Affiea and Diaspora" Superficial scholatship any: where in the world is very dangerovs in gems of urna selacionships. Its always better to remain guiet than ¢o utter wrong statements about other cultures (come © Ihauoc you)- Many ofthe worlds tensions tday ar the re- sults of such wrong staements on OPT Teo ctr ven at os Sete Uses:Arica Casmne cen RaSm-KOw Tris not easy for curser to access the eltual core of sven people unless one is guided by a foal native master ‘This is the case of che *Vee" here, This Kongo "V" was ‘ever talked or writen about because i isan incegeal part of the Kengo cosmology; a world view that was never re vealed before 1966 by ical masters. Now we are able 09 talk about and discuss it openly as it was understood and dsserinated in ancient inctiutions of che Banta world, ‘The “Veo what sie? One may promptly ask, Because this subject is exciting and vital w li, T have lecture en tis subject many times since T ave Fee v= ing in the States; both pxvavely and publily, in colleges, universities, muscums, cultural centers and in ais as wel. Everything including individual and collective life depends upon it. National secur tei, of any county i eubject to it And yr, it emnins a seret co the great majority becouse they are not avare oft, The "V"is one ofthe most impor tant keys in understanding life on the planet ent, and sn the cosmic hedes (planets) aswel (lf exists there to) Tei in some way, if itself (as we try" ro kro it). Every thing sw "V" because the beginning itself or the big bang, esosed in the form ofthe *W". Because i i the brideing “vice” between chinking-marar the human [mvincu], and the world of unchinking mater (the world and source of “ungrarped” dese and images), The Ve isthe bass of all Inypiracional realities suc. as ureat ideas, images, dlscra- ons, inventions ofall dors (including works of at), wars and conceptions, both biological and idenlapica aswell. It isthe proces [dingo-dingol tall changes, soil and iste tutional; narra and unmatul seen and unseen, i Wrvrvrryvyrr | The Vs Bas ofl Rais ‘Totalk about the “V" isto talk aboot realities, whether thoy are biological inspiration or idecloea, material or immaterial. They ll pop into our mands informs of the Vee (beam span ofthe Vee) inside ws ar the Mason zone ofthe Kango cosmology. We seek for ideas and images through “the open beam of the Veo" inside our mind and on the contary we focus details and specifies under reverse beam of the “Vee, This "V" fs nota religion nor an ac3- demic exercise which may consist of tranerring bones from one graveyard to anothet [eis one ofthe most secret Tees fie nd living ‘Coatnicall, the Vee teaches with all simplicity the for- mation proces [dingo-dingo) ofthe universe and its bod- tes or planets [Fa-Kiau, 1994] whale biologically explains the formation as well asthe developmental proces of life through ail is stages; concepron, bird, maturity and leat, With the Vee one can ideologically understand so- lal systems: ther se and thee fall (Fu-Kia, 1980) ‘The “Vee" hav standing ground, the untouchable ake rater” that consitutes the “pining Gat room” of real ties. From this dark room, pictures and ideas become real- tie in human mins which channel them into tsnsiorms- tion process that lead them to tangible realities. "Veo" is the core to all citcles inside which “Vee” stands, These “ees” are individual o¢ collective, material or immaterial walogal or Meologcal. Insite the community circle’ "Vee" stands the master Ingingal, teacher, priest, as @ power fgute. This power figure, the leaderpries [einga], ‘who stands powerfully at the center of the community i= sues [mesa became dhe Eeypsian anh oe symte of eAsgeas Oboe. cr me Bike Ro ‘Of course, among the Binta people, an ngénga stands *vet- tically” and powerfully inside the community “Vee {ielamafimangingn mu kinda}, asthe symbol of active Me in the community. Fem 24 From inside the “Vee" the buna being [matu} comes ro be [lala], and within the Ve he extinguishes [smal as living energy: Therefore, the Vein reality, is Biving pyra- ridin constant mocion, which fllows the path of life and ‘asses che four main pons of demarcation cf the costno- gram (akerya, which in tur ssyabolized by the flame of life inside the community citle. The closer ane is to the center ofthis flame, whose "Vee" I the symbol, the health fer and mote powerful one is. On the contrary, the mare slstant one is rom this cenre, the weaker and less pomer- ful one becomes. (See igure 19). CREAR 1 ‘The Vaio A Reis ‘African people in AViica and Diaspora have lost dheir closeness to the center ofthe community cultural *Vee". ‘The Bantu-Kongo philosophy, whase "Veo" is only one of its most imporant aspects, teaches thac the human being fendi plural hineu] is both lving-enengy-being (pii- tual being) and a physial being (mater. It can be said a VA being 2, he sa being [kad/be) that stands vert- cally, ie, he thisks-reasons-ponders, before he walls and 018 co micot horizoaally te challenges ofthe instinctive work this is the horizontal world, which is the main sound! all earings. ‘Walking horizontally ia process and a motion with one ‘intention, which i goin to leaen ftom ooe's envionment, the cirele, foe "knowledge is notin ws; i is outside of us.” ‘We ae onl shoving machines, living computers, with the power to collect and shelve the information for fture use, sat wll Horaontal motion (kluktngol, 6 esocially 2 cognitive process dingo-dingo danciyal. Without dhis give motion, the human being int] becomes pow cxless in is own environments, beth inner and outer On the *V-H" ground, vertical-horizontal [Kin- tombayulu-Kiukdagolo}, the buman being mineul as ‘oo planes for bis motion/movemenr. On the horizontal plane he can move in four recrens: forwards, backwards Tefewanls and cightwards. Motions towards these four di rections ae fr learning, Le, calleting information (da) "FurKinu Lectura dh Casiboan Catal Center Ni. 1988, Harnd Univty in Ble Stier Dee. 1992; ASA Conference Ps 195, Rates ait a 1Armco Cosse.004 oF ae Bien -KON 1o be sholved in his bank, he mad. Bur thanks tothe ver- tical plane, he can walk into three more dizectons, of which one is etiial to both bis hea and seléhealing The vertical plane allows him to walk downwards upwards and fr “perfce” heal, ere selFknowing and slt-heakng, wal innorvads Fe 2, ‘The Banca peopl, in their teaching, believe that the human bein suffers mostly because of his lack of knowing howto wll towed thie 7th ditecson, the inners di rection. Their own words pu itso perfectly wells Kant ka bbw, kana ku lamoso-ku lubalalaku etalk numa-mua sult evo mu ns ukwénds, varus va ds yd. (No-mat- ter what, you may walk lefwards,sghtwards, forwands, backwarcl, upwards or downwaeds, you must come back eo ‘he carelcenter). 4 Tha V Ba of A ais ‘The human being is nothing unless he discovers how to wal tomads the 7th direction, the center [di the inner ‘world which represents the esence of his being (bukadi ‘undid ba mbelo én. As such, one has to die ‘cover, or redlicove, this walk towanls che 7th ditection, ‘ot ony forthe sake of health and selealing, but because ie empowers one for selEknowing as well allows us co truly become “thinking acting beings fkad-biyindolang suvingal, i. doets [vingi] because we are masters Ingingal 1 ourselves But when the core ofa body is oppressed, destroyed, pol luted, commupted, or ped, be i iological, societal, instcue tional or onions, che body chat envelopsicis itself ded. ‘The path thor lesds towards i, tbe Th direction is also wiped cut. People become helpless. They love ther sl baling power and their order pive-trulus. In this stution the body canner be healed unless the “primitive sae ofthe cores restored. To do sos aprocest ‘of cleansing its core, “deplluing” it In other words ‘is leaming the techniques of the curative “purbology” [kinzidi kisndaisina] which 2 pcessc digging our the junk thae prevents access co the cove of he inner owes ‘The walk or the path romards the 7c direction i the {ey wall healings. Te belp one walk on ths pat isnot onky to empower hime, but itis to restore him/her asa whe. Ieisto restore the sehealing power and cura on agin the ‘oxder-giver stimulus, The "Vee", teaches the Bintu-Kengo philosophy, is both expandable snd shrinkable. Through initiation [Ghindsy Vands, one learns how to widenArnica Coase. OF THE BANTU-KONGD [Vengisvsbula} one's *V", che door of isight (vtw di- sambwéra]. If learning (longuka] is the process through wich we widen our doors of insight, our individal 9s well a our colletive "Vees", we martow oc destony them and ourselves at once through abuses such as drugs, men tal imprisonment, food, profanity and ignorance Acconiing to these teachings, which the Kongo con- sider the fis instrutions and key principals (ning mic ‘angud eo ie, one hes 0 foeus on four min or essential "Nees. Each of the main "Ves" comtespond to one spe cific point of demarcation on the Kengo ecsmogram Icikenge dia Kengo] and its symbolic colour, These points ‘of demarcation ere: Musoni ( yellow demarcation point), Kala (Pack demareation point), Tukula (red demarcation point) and Lovémba (white demarcation point). Farther- ‘more, these points of demarcation, in Bantu-Kongo thought, are the four greatest *suns” of all formation processes of change. The first (Musont sun) isthe yun of the “a> order” [utumu fa meangumuns] fo ell egin- ‘sings; the second (Kala sun) isthe sun ofall birchs; the third CTukula sun) i che sun of maturity, leadership and creativity the fourth (Luvema sun} isthe sun ofthe last snd greatest change of all, death (Fu-Kiau, 1980). Now that we have a clear ide about the Bantu-Kongo ‘cosmogram, its points of demarcation and its “suns” 2s vel, Jet me present you a bref description of each one of the four saan "Ves" ‘TeV Bao Al Rae: Fe 26 1. The fis, VI is called Virugama, especial tition spotinstcuion [Kanga ot K@ngo) leis the fora tion process sta of fe or Muscat sta. (See Figure 26a).Amica Cosio.oar oF He Rakmt-Kow9 At this tasting stage ofthe formation process [mvan gue ‘munu} of biological if, all ened codes ftambukusu] ace imprinted [sonal into the farce “bving sua” to be, the chi, The fanetion of Vangama is accomplished wnder the conception setion (yak). Tn tis sense, ideologically, we all get pregnant: And all pregnancies begin inside the "V1", the mast fertile garden ‘ofall Daring this vangama process, che beingfbefkadi in the formation process, turns into a breathing boing {va ‘muni ints fst environment, the inner envionment, The ‘second key word in ths stage vimuni the breathing: being finds is woot from the verb vinsna, to breathe Fe isthe functioning process ofall biological "motor, the heat Formation of the breathing process "vingma mu vGimuns isthe her tothe VI stage. With thisbreathing power [nde ‘mu wfimuna the innee development ite of the being 10 be fhactbe] bey co accelerate in ere to expand iself and is enviconanent as well 2. The second, "V2", is knows as Vika. eis the *V" that represents the existence stage of life or kala stage; co bbe, to exist, to rise. This Vee is the door into the physical ‘woe. Under his "V", “things” are born, sie up 10 the ‘upper word fl nse as “ng suns the communis, biologically ot ideological, have their bith at this stage ‘ner the Kale Su. The fonction of Vaska om the inner to dhe outer envirorment is accomplished under the beth sccm (busuka). (See figure 266) ‘Ding the “vaika-butuka” process, the body ofthe vig su ring in che upper world is empowered with « new sound making ener. The new beng dl kia becomes ee The V* Biof A Rais eae Fie Ih 1 speaking being [vou]. This second key werd to the V2, speaking being [vo], dnd ts oot fom the verb “wows speak, Vows, ro speak, i t0 code aul decode, fr the ouside world, che universe, what is genetically coved/printed [sonal ins ores nner darkroom, eis ao only to eed the cat of the word, but to fill wth our waves (expested ener ss) the cosmic voids Iris to hear and 0 be heat. “The butuka-vova isthe process trough which ones ane sven, received or reecred. Vov, spanking, gives ws che mas- tery of being anor of becoming. This second "Vee" a known a the hesling and curing Ve; reviving and Eling Vee [Vow sakumun: ye singing ye fb. Is the ‘Vee that reaches about the power of words in and aca us i fe: Mamba makela, words.aze ler, saps Kongo saying 53. The thind "Veo", V3, called Vig, derived fom the archaic word “ehinga" to perform, tD co. This Vee, the ‘moet cell in fs, represents the stage of reatsty and reat deeds or tll stage ofthe root wer kala o mature, to master (See figure 26e). DRE. Arcs Comsotoor or me Basra Pe Teds the symbol of the stage that is the most aspzed to in the physical world. Inventions, great works of art, et. ae ‘sccomplihed while one is posing throogh this zane of ite Artis point one becomes en “ngings”, a master, a does, specaist sn the community of doers. "Muna Kongo: Vo Fughinga Ko, kd ko" —In Kongo soley, ifyou dont do, you dont eat The Wang faetion is accomplished by the ela, grow action, ie, lestning to ‘sand verically™ [eclama [vimbanginga inside one's *V" This Vee the thirds a reversed pyramid Ieoccupies the position of vertcality [kintomboyuly), che direction of 0d, power and leadership. Poople, institutions, socitios tnd nations wel, eter and exe in thie zane ecesfly, only i they seand on their own fea. One encarsand sands ‘up inside this Vee to become a doetimaster [ning], 10 ‘oneself fee before becoming an nga tothe community T One nar sare ue ensy the community wealth unless Defthe pariipates co accumulate Rae M0 The"V" Baa ofA Res This Vee and the zone it occupies & che scale to all: cur swords, deeds, thoughts, movements, projects, meals, rela ‘honships ete» and their impact on owe bealth as ndividur als institutions, societies ann nations as well axe weighed fon the scale of the Vee. “To stand "wll inside this scaling Vee so be able noe ely tw aster ou ives, ut co better now oursalves and cur te- lationship posions withthe rest ofthe universe asa whole 4 The lator fourth Vee, V4, is Vda. This "V" epre- ses the sage ofthe greatest change ofall changes, death. “This tage ie known as Luvémba stage, Under his stage one goes naturally or unnatarally into the proces of dying oF ‘Vanda, 4, to rest, 19 extinguish, leave the physical word, rore-enter the woild of living energy, which ithe eprtual work, the ancestors’ world. It is going in vacations [Kwa ku mvGndull- An the process, one becomes el- thee an ikuyu, which means an ugiy mature, stated Tuya} ancestor or the spisiually deifled ancestor [mulatta The Vanda funcron is completed under the fa, die, action (See igure 264) “The “Vee” Se not only « human experience, i is found cverywhere in nature well asin che universe. Ir the ‘most prtmiive fom that emerged from the depth of the ge martes, “the dack raatee” Indobe/pu, which isthe “princing root’ of ll relies, not oaly visible and ini ble, but mera! and immaterial aswell “printing roo" {or realities that were and ralties to come. I is he print ‘ng room inside whore all great ideas, images an forms emerge to be impregnated i our minds. Thereafer, we ere- ste thom a5 realities SaaS MiFe 28 ‘The *Vee" fa living energy (°V" i lendo kiavimans) an 28 such, iste basis fumaisi of the reproductive ‘web of life [dingo-dingo diantingile lukost Iva myo ‘Under the "Vee" we groat our fend and loved ones. eis under these “meeting Vees" chat love, lust and infatuation become a part of the human experience. Ie alio under those “meeting Voce" that friendships, parmerships and all kinds of relationships ae creaed among people, communi- ties, nstiraons and nations as well. (oe ereeene ounce

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