an nkisi african

8/19/2019 An Nkisi african

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An Nkisi (plural Minkisi, also Nkishi/Minkishi), literally translates as "sacredmedicine". The term Nkisi is the general name for a variety of o!ects usedthroughout the ongo #asin in entral Africa thought to contain spiritual po$ersor spirits (called "mpungo")%&'. n the siteenth century, $hen the *ingdom of*ongo $as converted to hristianity, ukisi (an adverial form of the noun) $as

used to translate "holy".

lose communication $ith the dead and elief in the efficacy of their po$ers areclosely associated $ith Minkisi in the *ongo ritual. Among the peoples of theongo #asin, especially the #akongo and the +ongye people of *asai, alleceptional human po$ers are elieved to result from some sort ofcommunication $ith the dead. eople kno$n as anganga (singular- nganga)$ork as healers, diviners, and mediators $ho defend the living against $itchcraftand provide them $ith remedies against diseases resulting either from $itchcraftor the demands of akisi (spirits), emissaries from the land of the dead.

note- #akisi is the plural of Nkisi. Nkisi on one hand, does translate to types ofspiritual medicine, ut also refers to "elevated spirits". Nkisi usually refers to thecontainer of spiritual medicines. Another $ay of stating an "levated (ie, not aspirit of the dead, ut a spirit from *ici (the po$er of N0ami (1od)) is to sayNkinda. A society of Nganga is sometimes referred to as a #akinda. Nkisi arepo$ered y elevated spirits, $hereas Minkisi are po$ered y spirits of the dead.-#anganga harness the po$ers of akisi and the dead y making minkisi. Minkisiare primarily containers ceramic vessels, gourds, animal horns, shells, undles,or any other o!ect that can contain spirituallycharged sustances. ven gravesthemselves, as the home of the dead and hence the home of akisi, can econsidered as minkisi. n fact, minkisi have even een descried as portale

graves, and many include earth or relics from the grave of a po$erful individualas a prime ingredient. The po$ers of the dead thus infuse the o!ect and allo$the nganga to control it.%2'

Minerals $ere collected from various places associated $ith the dead, such asearth collected from graves and rivereds. 3hite clay $as also very important inthe composition of minkisi due to the symolic relationship of the color $hite andthe physical aspects of dead skin as $ell as their moral rightness. 3hitecontrasted $ith lack, the color of negative ideas and concepts. +ome minkisiuse red ochre as a coloring agent. The use of red is symolic of the mediation ofthe po$ers of the dead.

4ften the contents of minkisi $ere not chosen for any sort of practicalpharmaceutical use, ut instead ecause their names sounded similar to thespecific goals of the nkisi and illustrated a play on $ords. Among the manycommon materials used in the minkisi $ere fruit ("luyala" in *ikongo $hich issimilar to "yaala," $hich means "that it may rule"), charcoal ("kala0ima" in*ikongo $hich is similar to "0ima," $hich means "that it may strike oretinguish"), and mushrooms ("tondo" in *ikongo $hich is similar to "tond$a,"


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$hich means "that it may e desired").

Minkisi serve many purposes. +ome are used in divination practices. Many areused for healing, $hile others provide success in hunting, trade, or se. mportantminkisi are often credited $ith po$ers in multiple domains. Most famously,

minkisi may also take the form of anthropomorphic or 0oomorphic $oodencarvings, and it is these that have principally interested art historians.

Minkisi and the afflictions associated $ith them are generally classified into t$otypes. +ome are "of the aove," and some are "of the elo$." The "aove"minkisi are associated $ith the sky, rain and thunderstorms. Those "of the elo$"are associated $ith earth and $aters on land. The minkisi "of aove" $ereconsidered masculine and $ere closely tied to violence and violent forces. Theyseemed to hold a higher importance5 at least according to the masculinememers of the culture $ho $rote on the su!ect.

#irds of prey, lightning, $eapons, and fire are all common themes among theminkisi of the aove. They also affected the upper ody. 6ead, neck, and chestpains $ere said to e caused y these nkisi figures. +ome figures $ere in theform of animals. Most often these $ere dogs, referred to as *o0o. 7ogs areclosely tied to the spiritual $orld in *ongo theology. They live in t$o separate$orlds, the village of the living, and the forest of the dead. *o0o figures $ereoften portrayed as having t$o heads. This $as symolic of their aility to seeoth $orlds.

The purpose of the minkisi of the aove $as largely civil in nature. They $ereused to maintain order and seal treaties. erhaps the most common use $as the

locating and punishing of criminals. These figures, kno$n as nkondi (pluralMinkondi) figures, $ere used primarily to hunt out $rongdoers and to avengetheir crimes.

Nkondi figures $ere minkisi of the aove that ranged in si0e from small to lifesi0e, and contained medicines, usually hidden y resin fied mirrors. Thesefigures $ere usually in the form of $ooden figures $ith open cavities in theirodies for medicines. The most common place for storage $as the elly. The*i*ongo $ord for elly is "mooyo," $hich also means "life," and is most likely thereasoning ehind the placement of the medicines. 4ther common places formedicines included the head and in pouches surrounding the neck. A nkisi figure$ithout medicine is useless and serves no purpose. t is simply a container thatgains its po$er from the medicine.

n most nkondi figures the eyes and medicine pack covers $ere reflective glassor mirrors, used for divination. The nganga could use the mirrors to look into the$orld of the ancestors. +ome nkondi figures $ere adorned $ith feathers. Thisgoes along $ith the concept of the figures as eing "of the aove," andassociates them $ith irds of prey. Minkondi often have their right arm etended


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$ith a sharp lade grasped tightly. Nails and other its of metals are often driveninto the nkondi figures. Many of the eplorers of the late &8th and early 29thcenturies referred to minkondi as "nailfetishes." Their lack of understandingcaused them to completely ignore the real intentions and uses of the minkondi.The patrons of the nganga drove these nails into the figure to "a$aken" the

nkondi.

The creation and use of nkondi figures $as also a very important aspect to theirsuccess. #anganga often composed the nkondi figures at the edge of the village.The village $as thought of as eing similar to the human ody. The idea that theedge and entrances needed to e protected from evil spirits occurred in oth thehuman ody and the village. 3hen composing the minkisi the nganga is oftenisolated in a hidden camp, a$ay from the rest of the village. After the nkisi $asuilt and the nganga had learned its proper use and the corresponding songs, hereturned to the village covered in paint and ehaving in a strange manner.

The unusual ehavior $as to illustrate the ngangas return to the land of theliving. rior to using the nkondi, the nganga recited specific invocations toa$aken the nkondi and activate its po$ers. 7uring their performances, angangaoften painted themselves. 3hite circles around the eyes allo$ed them to seeeyond the physical $orld and see the hidden sources of evil and illness. 3hitestripes $ere painted on the participants. 4ften the nganga $as dressed similar tohis nkondi. #anganga generally dressed in outfits that $ere vastly different thannormal people. They $ore ornate !e$elry and often incorporated knots in theirclothing. The knots $ere associated $ith a $ay of closing up or sealing ofspiritual forces.

Nkisi:amo a !ugar nkisi nkisi vamo a !ugar

n +panish the $ord alo means stick. The title alero or alera literally meansstick man or stick $oman. This implies one that $orks $ith sticks or is an eperton using sticks. nitiates are often called aleros or aleras depending ongender. The alero or alera practices a form of sympathetic magic. t iselieved that everything is alive and the initiate is one $ith nature and thosethings around him;her. The initiate no$ has a tie to all these plants (nkandia) andsticks (Nkunia), to the arth (ntoto) and its elements. alo, in some $ays can econsidered medicine that is made from sticks. ach stick has a magical ormedicinal purpose, and their uses are $ell kno$n to the alero. The ongosemployed the use of sticks from sacred trees and placed them in their Nkisi.

Nkisi can e translated as an o!ect often descried as a "fetish," an o!ect thatis elieved to have magical or spiritual po$ers. t


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frame$ork of the alero it is a representation of the universe $hich is usuallyhoused in an iron or clay cauldron made of sticks, dirt and ones. The nkisi alsocame to e kno$n as prendas $hich in +panish means !e$el (according to =ydiaarera, uan Anthrolopogist, this name $as given to them y the ortuguese),other names $ere Nganga (the term Nganga that had originally een used to

descried a priest or "shaman" $as lost, this term no$ descried the Nkisi itself),ga!o, $anga, #ouma, +aku+aku, :illuma and Makuto. No other >uote etterdescries an Nkisi than the follo$ing-

"n my country there is an nkisi called Na *ongo, a $ater nkisi $ith po$er toafflict and to heal5 other minkisi have these po$ers also. They receive thesepo$ers y composition, con!uring, and consecration. They are composed ofearth, ashes, hers, and leaves, and of relics of the dead. They are composed inorder to relieve and enefit people, and to make a profit. They are composed tovisit conse>uences upon thieves, $itches, those $ho steal y sorcery, and those$ho haror $itchcraft po$ers. Also to oppress people. These are the properties

of minkisi, to cause sickness in a man, and also to remove it. To destroy, to kill, toenefit. To impose taoo on things and to remove them. To look after theiro$ners and to visit retriution upon them. The $ay of every nkisi is this- $henyou have composed it, oserve its rules lest it e annoyed and punish you. tkno$s no mercy." (*avuna +imon)

The items used as containers that inhait the o!ect;microcosm that is$orshipped may vary from a sac to a seashell to some sort of cauldron. The sac$as kno$n as the ouma or +aku+aku that $as hang from a ceiling andcontained all ingredients. To ring do$n the sac $as a ceremonial custom. 4neperson $ould s$eep the area $here the sac $ould land $hile they sang-

"#are #are, are asuras,#are, are, are, asura,simico?"

4nce this area $as perfectly clean they $ould dra$ the fima, patipema (magicaldra$ing) $here it $ould land and sing-

"patti patti pattimpema simico?patti patti pattimpema simico?""omo adre te mando Aa!o minganga#a!alo, a!o mi mam #a!alo como adre te manda...#a!alo, a!alo Mama Trailo, trailo mingangatrai nganga como paso ligue@a."

4nce it $as on the ground the head of the temple $ould say-


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"Mame? Mame? 7ioosa uena ta< lo mundo?"

Traditional minkisi in Africa $hich are more availale to the general pulic forvie$ing almost al$ays take form in statues (although this is not the only $ay they

are composed even in Africa) $hich can e seen elo$.

The nkisi is the o!ect $hich is ritually $orshipped. t is the central of allceremonies in alo. very nkisi encapsulates an mpungo. Mpungo is a ongodeity, it is like a "+aint", an Nkita. The pantheon of mpungo, kimpungulu (plural),finds its origin in Africa. *impungulu are classified as deities that serve a purposeand are associated $ith an aspect of nature (thunder, land, $ind etc.). #ecauseof the development of alo practices in ua and ecause of its anti>uity it is

difficult if not impossile to find the eact names of these deities in Africaalthough one can find mpungo of similar purpose and characteristics. 3hilempungos are numered in the hundreds only the most popular are heard ofpulicly today yet there are still many others that fe$ kno$ aout ecause therehas een little or no pulished information on rare nkisi from ua. Typicaluan Nkisi also take different forms, as mentioned previously they are usuallyhoused in cauldrons and clay vessels such as the ones seen elo$-

#eliefs surrounding alo Mayome etend eyond the $orship of Mpungo. alocan e classified as a henotheistic religion that elieves in a +upreme #eing callNsami.

Nsami, +amia, Nsamiampungo, ungun +amia, +amia =iri, +amia+urukuru, +ami #ilongo5 the high 1od, made the heavens, the stars, the sun,the moon, and the arth. 6e created nature and their forces. After a time of$atching the storms, li00ards, and heat, 6e decided to create the animals. 6ecreated man and $oman. After creating man and $omen, 6e taught them ho$ tosurvive in 6is $orld, and 6e taught them ho$ to $ork $ith the forces of natureand their spirits. 6e taught them of the nkisi, the Makutos, Ngangas and ho$ touild them.

Although very transcendent and removed from the activities of humans incomparison $ith other Nkisi, he is still venerated $ith prayer, songs, and chantsefore attempting to venerate any minister or nkisi. ou $ill often hear suchphrases among aleros-


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"+amia arria, +amia aa!o, +amia por lo cuatro costados"1od aove us, 1od elo$ us, 1od in the four corners

rimero Nsami 4B rimero 7io1od is first

on licensia +amiampungo, +amia liri, +amia nsurukuru, +amia #ilongosoerano.

rimero +ami y despues alo Monte en la tierra.

"rimero Nsami siiriku, despues de Nsami siiriku"

"Tintero, tintero, Nsami lo mas tintero."

Among kno$ledgale and eperienced Tatas are firmas, patimpemas (sacred

dra$ings) that are used to call upon Nsami for different given situations and heis often represented y the crucifi in alo altars. +ee elo$-

icture taken at a alo temple in ua. +ame Acutarame translates into 1odless me.

=ukankanse;=ucame;*adiampeme

onsidered y many to e e>uivalent to the hristian devel. +ome say he is anaspect of Nsami and does not oppose him or his $ork in the Cudeo hristian

sense. There are entities $hich have a special tratados (pact) $ith this entity.These forces of nature are considered playful, tricky and dangerous for thosethat cannot handle their nature. ou $ill hear many aleros, descrie anythingthat is associated $ith =ucame as ndoki. n essence this is truly a misuse of the$ord ndoki. Ndoki is anything that has "po$er." A alero can e an NgangaNsami and e more Ndoki than another.

n contemporary ongo society anyone that is etremely good at something maye referred to as ndoki. A doctor or dancer may e ndoki. t is for this reason thatthere eists ndoki ueno and ndoki malo good ndoki and ad ndoki (see 7eathand the nvisile o$ers- The 3orld of *ongo #elief y +imon #ocke).

The main thing aout the "ndokis" is that many "nsalan con el viento" they $ork$ith the $ind. t is for this reason that they have names such as"remolino";Temporera;mpenso Malongo ($hirl$ind;tornado). Ndoki malo doesnot $ork $ith hristian imagery, it does not like anything that strictly refers to anysigns of enevolence or mercy. t is for this reason that you $ill find someprendas that contain no crucifi, these are often referred to as prendas !udias

!e$ish prendas and are considered to e used for malefic purposes only (for


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more please see oghan #allard


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3ith his machete (mele), Faraanda keeps man and spirits in line $ith threat offalling under the very $eapons that he provided. 6e is the ultimate in ongo$arfare. 6e is the "tronco mayor," eldest, in the #rilluma rites. 6is role in alo isindispensale, there are those that elieve that a alero is not complete until he

has received Faraanda ecause Faraanda is the o$ner of the knife, themele, mele kasuso and mele moo $hich allo$ the Tata to "$ork" y usingthe knife to sacrifice animals and initiate others.

+iete Bayos;Mukiamamuilo;Nsasi;+aranu Nsasi

+even =ightning #olts in nglish, or Nsasi in #antu, is a multifaceted prenda. 6eis the Tronco Mayor of Mayome ranches. n pure Mayome he is the onlyMpungo that is $orked $ith.

6e is the action of urning in all forms, from the candle to the lightning olt. 6e is

the ongo god of thunder. The royal palm found in the tropics and sutropics aresacred to him ecause they dra$ his energy to the arth y enticing lightning tostrike them.

+iete Bayos is propitiated $ith stones from the forest, at the foot of a Boyal almtree, or any$here that lightning has een kno$n to strike.

3atariama;Nkuyo =ufo;+aca mpe@o;Nguatariama nfuma #ata;aoBondo; :ence #ataya

3atariama, :ence #atalla, or +aca mpe@o is the god of the hunt and $ar, he

is usually accompanied y the tools of Faraanda, $ith $hom he has a pact. 7ueto the rarity of the contents of this Nkisi $hat is usually done is Faraanda isgiven $ith a pact of 3atariama allo$ing the alero to have oth Mpungos inone Nkisi. 6e is s$ift !ustice.

1uruNfinda;+induala Ndundu amaka #utan +eke

BMB4 74+ +MB 74+, 7+D+ 7 74+ #TT *4N14 N =ATBBA.

1uruNfinda is the nkisi of $hat the forest has to provide. 6e is the god of heralmedicine. 3ithout 1uruNfinda, no potion, remedy, medicine, or magic couldeist. 6e is the proverial o$ner of alo. 1uruNfinda is hung in a pouch called amakuto, or resguardo de +eke in many houses. n rare form you $ill find thisMpungo inside a cauldron. 6e can also e put in a clay dish. 1uruNfinda"completes" the Tata and giving him "licensia" to $ork $ith the sticks and plantsnecessary. 3hen an individual uys sticks to $ork $ith he must have a pact $ith1uruNfinda done to sanctify the sticks. 6e is strikingly similair to $hat the =ucumicall 4sain.


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All plants and sticks that gro$ in the forest are alive and inhaited $ith a strengththat is derived from the earth, the sky, $ater that falls on it for it gro$. 1urufindais the deified representation of such pacts.

Madre de Agua; *alunga; Mama *alunga; ungo *asima; Mama Dma;Muma Mama;Nkita *iamasa; Nkita *una Mama;#aluande

Bules over imi or +imi Nkita spirits of the $ater that are consecrated andput into Nkisi Masa

3ater +pirits are also called Nkisi Mama as is the sacred mi of plants $ith$ater that is often consecrated and used for a variety of purposes.+pirits from the $oods Nkisi Misenga, Nkita Minseke, Minseke.

Mother of the 3ater, or *alunga and #aluande in #akongo, is the energy of

protective motherhood. A palero $ill call upon her to release the force of anenraged mother to visit her $rath on the child


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*oayende;#acoallende;ata =laga;Tata ansua;Tata Eunde;TataEume;ungun Eutila;Tata *a@e@e

6e is the action of contracting and spreading disease and to many he isconsidered the king of the dead. ropitiated correctly, his po$er can e calledupon to remove disease, or to spread it to the enemy of the ongo. 6e isdescried as a distorted, cloaked figure, $hose speech is rough and raspy,pro$ling the ongo in the heat of the sun to spread his disease on enemies. 6eis the $rath of Nsami, punishing the $icked $ith torturous scas, scaies,fevers, and oils.

6is role in ceremonies is indispensile and only a Tata that kno$s the pact(tratado) $ith this Mpungu can rectify $hether or not an Nkisi has een properly

seated. 6e is also an nkisi that is closely $orks $ith the dead.

Tiemla Tierra;ola;andilanga;Mama *engue

Tiemla Tierra, or ola in #akongo, is the energy of fatherhood, $isdom, and !ustice. 6e is also kno$n as andilanga. There are paths of this nkisi thatecomes the messenger to Nsami. eia Ngondo or eia Ngundu is aTiemla Tierra that has a pact $ith the eia tree $hich is considered the treethat is the house of 1od, Nkunia Munanso +amia.

adre Tiempo;*aanga;Madioma;Mpungo =omoan Eula;Nsamia Munaleme,Tonde;7aday Munalendo

The four $inds, this is the mpungo of divination. n some houses he is the lastnkisi that is received. Beceiving this mpungo gives the Tata the rank of TataNgomo.

4ther +pirits

Nfume

Nfume refers to the spirit $hich ecomes part of the nkisi. This is usuallyrepresented y a human one $hich can e otained legally in the D.+. throughhinese and ndian importations. The one does not play a fundamental role tothe valid construction of the nkisi.

Nfuiri

Nfuiri comes from the $ord nf$a "death" and refers to spirits $hich can e


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roken do$n to into #akulu, Ndundu and Nkuyo. The Nkuyo and Ndundu refer to$andering spirits, "$raths" $hile #akulu refer to ancestors.

an nkisi african

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