MISS CAT: This is a reconstitution of the Lost Show of 2005 - the missing Part One on Congo Magic. A vital topic, because hoodoo consists largely of African, Congo, retentions.
EOGHAN BALLARD: Kingdom of Kongo one of the more important states in Atlantic region of Cent African, 13th-16th centuries; collapse caused largely by Portuguese presence and slave trade as well as Portuguese direct interference. Capital, San Salvador, abandoned by that time; warlords divided kingdom between them.
Catholicism, practiced by nobility and commoners alike since 15th century, influenced traditional religious and cultural organizations and traditions, including secret societies (which still exist) which began incorporating Christian worship and symbols such as crucifix. Documented by native sources as well as European observers.
Model continues today in Cuban Palo, etc.
Peasant class, who had no power then, looked to new religious movements for recovery of kingdom; most powerful was Antonionismo (St. Anthony of Padua was major saint in Portuguese practice). Leader, Donha Betalezi (Beatriz) Kimpa Vita. Possessed by spirit of St. Anthony; previously trained as nganga marinda, priest trained to consult supernatural world to solve community problems.
Her divine communication with heaven revealed African holy family; that Jesus and his parents were Congolese, Mary the slave of a Congo nobleman. Kimpa Vita created new versions of Ave Maria and other Catholic prayers which commented on Congo history.
Succeeded in reviving San Salvador by fall of 1705 and sent emissary to warlords to unite under single king - all this in 2 years.
Captured by forces of King Pedro II (warlord) and burned as heretic at request of Capuchins.
Her tradition reflects themes that exist to this day throughout African Diaspora - Umbanda, Candomble, Palo, hoodoo.
Not to mention Kimbandist church in the Congo - African prophetic movement, very active, _Guinness Book of World Records_ lists it as fastest-growing religion in world. Simon Kimbanda, founder, viewed as reincarnation of Kimpa Vita.
Congo belief focuses on ancestor reverence and minkisi - pots, bags (very much like mojo bags) containing collections of spiritual articles, and statues. Focus of cults; they are spirit-inhabited objects, not exactly demigods. These are what the Portuguese called "fetishes" - which means *made* objects.
Minkisi dedicated to specific tasks, such as curing illnesses, bringing fortune, seeking out and destroying witches; also used to witness and thereby enforce oaths - they would kill oath breakers.
BaKongo and related peoples were mainstay of slave trade; brought traditions everywhere they went - along with familiarity with Christianity. Early 20th cent anthropology taught that saints were disguises for old African gods; unlikely because syncretism existed long before.
Congo ancestor magic relies heavily on graveyard dirt and material medica of plants, herbs, roots, stones. Twisted roots especially valuable; related to basimbi, water/nature spirits (carried over into hoodoo). Twisted roots of that sort not used in Cuba, but prendas rely on branches from spiritual powerful trees instead.
Nganga means not priest but *specialist* - used of doctor, professor, priest; nganga nkisi used by Portuguese Bible translators to translate priest (Catholic).
Prof. Wyatt McGaffey (Bryn Mawr?) described interaction between Congolese and Portuguese Catholics as "dialogue of the deaf" because of differing assumptions encoded in *similar symbols and metaphors,* so each side only *thought* they understood what they were seeing.
Most common survivals Congo today: nganga ngombo, diviner; nganga mboko, herbalist. Kimpa Vita was nganga marinda. Many such characteristics got blended into more restricted array of spiritual personnel - so as the many kinds of specialists were attenuated, the survivors had to be come more like generalists. Tata nganga, for instance, must now be herbalist, possession priest, diviner, social counselor, nkisi-maker - in fact, able to construct many kinds of nkisi.
Congo elements in hoodoo fairly visible: graveyard dirt; working with spirits of dead; making mojo bags; extensive use of twisted roots, herbs. Materia medica reflects New World where it is located, of course, but retains Congo interest and fascination with natural objects such as crossroads and running water.
MISS CAT: When did the Congo become a united nation? Before or after Portuguese arrived? How did the Portuguese treat with them? How did they relate to King of Congo? This history is important to know, because enslaved people and nations are not actually devoid of a past.
EOGHAN: Congolese discovered Portuguese
a couple years before Columbus sailed to Caribbean (where Taino discovered him). Relations took much different form than conquest of Americas. African technology and European technology much more similar than European and Native American. Portuguese usually tried raiding first but were unsuccessful. Portuguese tech great for coastal exploration and sea voyages, not much use for navigation of African rivers or battles in those places. West African nations such as Dahomeyan, Akan, Yoruban Empires, able to travel easily on rivers and able to amount effective forces to prevent raids and conquest. Colonization of West, Central, Southern, Africa occurred in 19th century - it was not until then that Europe had tech advantage. (Minor exceptions in what is now Angola.) Europeans relied on trading posts and trade negotiations; pretty much a relationship of equals. Occasional battles when diplomacy failed.First encounter with Congo country was outlet of Congo River, very impressive sight, and met by impressive military force - aggressive warriors, well organized; Kingdom of Congo was at its prime when Portuguese arrived. King of Congo was elected through series of rotations among powerful families.
MISS CAT: King elected? How often? How many families? You said that each of these families owed reverence to particular deity?
EOGHAN: Kings elected by quorum of royal family just before death of king or shortly afterwards (in the case of sudden death). Populace did not vote. Five to 8 major families involved. These families inherited paternally but through mothers. Matrifocal - husband moved in with wife, not other way around.
MISS CAT: We still see conflicts today between African-American matrifocal tendencies and European-American patriarchal system. Jews also have matrilineal inheritance line. These conflicts resist assimilation.
EOGHAN: Not all European cultures were that patriarchal.
Significant re religious practice for another reason: charges of witchcraft and negative magic generally revolve around maternal family relations: curses of/by *relatives* most common, around jealousy/power issues.
Regional deities: numerous types of minkisi.
Two major divisions:
Bakisi mbisi have variety of purposes: divination, healing, revenge, wealth, management of social relations including marriage and business (cults centering around Lemba practically function as government where there is none. Documented soon after Portuguese arrived and ceased to function in the 1940's).
Regional minkisi - genius loci, spirit of land, protector of local chief; the most potent power of these was deceased chieftains. Their function, to protect tribe and land, assure fecundity of land and people. Europeans assumed these were gods. Died out when regional chieftainships abolished and replaced by colonial rule. When kingship died out, no means to maintain costly rites involved - or reason to do so. Today we have minkisi which are basically *medicines*. So now an nkisi can be buried in the eraser of a lead pencil for school success; built into glasses to improve eyesight - many innovative forms as well as traditional ones. Bags (hands) most common in hoodoo today.
Bucket altars in Spiritual churches are another Congo survival. Pot altars (nkisi) are more common in Caribbean than in US.
Smaller nkisi much like mojo bags still very common in Congo, Cuba, Brazil; more as personal objects than focus of large ritual events.
MISS CAT: Would you please discuss that most problematic area of hoodoo from amn Anglo-European viewpoint: selling one self (not soul) to devil at the crossorads? How does that relate to Congo practice? Who is at crossroads?
EOGHAN: Problem: conflation of European terminology and idea with African practice - NOT the same thing. When you analyze rites related to crossroads work, there is no resemblance to European scary stories of selling *soul* to *devil.* Basically, making pact with spirit - essential to magical practice all over Africa. You exchange recognition or allegiance for power - such as talent, wealth, fame. This is a formal exchange of goods. Also found in Palo and Brazilian traditions; but they don't describe it in such confused, such easily conflatable language. Mind you, some fervent Christians will call any spiritual activity not sanctioned by the church "working with the devil."
ROBIN YORK: My ancestors come mostly from the Cape Verde Islands. What tribes live there?
EOGHAN: Kimbundu, south of Kingdom of Congo, N (modern) Angola, extending thru Zaire. "Angolans" - mostly Kimbundu - exported as slaves from Luanda, capital of Angola founded by Portuguese. Kikongo, Kimbundu languages related as closely as Spanish and Portuguese; along with Portuguese, merged into creole called Angolar. Source of spiritual ritual language in Palo, Candomble, Umbanda.
MOTHER PYRITE: Can you give some examples of the misinterpretations in the "dialogue of the deaf"?
EOGHAN: Large Portuguese ships containing much wealth, many priests in dark colors with ropes around waist, carrying crucifixes; book of strange markings, "sacred object" like crucifix, showering many gifts on king, interested in trade. In exchange, King of Congo gave them slaves and hostages, educated in European institutions, returned home.
Europeans were white and came across ocean; IOW, from the world of the (white-colored) dead. Powerful motivation to take Portuguese seriously. (Albinos viewed as incarnations of basimbi - powerful, dangerous, undesirable.)
SINDY TODO: Were women in majority as magical workers?
EOGHAN: No - matrifocality refers to pattern of family allegiances; NOT same as matrilineal. The father's sister, not the father, would be most important person in family. Many women in certain roles, but not majority. More like even split. So many distinct specialties that it would be difficult to assess; some predominantly male, some predominantly female, due to demands of roles. Kitomi, who installed king, mostly male. Very influential - within their sphere of activity; not much effect on the ordinary villager. King always male, though not true of all cultures in area; one of the nearby Kimbundu kingdoms had mostly female rulers at this time. Well-defined social roles, combined with a general egalitarianism. The women were definitely strong.
BEATRICE: is Dona Beatriz still revered in Congo?
EOGHAN: Oh, yes! Very much so; Congolese who are not Kimbandist view her as Joan of Arc of the Congo. Mainstream Catholics call her St. Beatriz, 2nd patron saint of Congo after St. Anthony. Simon Kimbanda - seen walking the earth by Kimbandists many times since his death - thought to be her reincarnation. Powerful symbol for Congo national pride.
(Thanks again, Michaele -- you do us all a wonderful service with these transcriptions. --cat)
