Lets talk African History: The Kongo Kingdom
- Thread starter Bawon Samedi
- Start date
@Akan if you have time then this thread should be of interest to you. Please inform us MORE on the Kongo Kingdom.
I went back through this thread to see if I posted that information about Kongo and the Swahili City States. I didn't post it in this thread so I will have to try to look through my sources again. I will post it as soon as I find it.
going to come back to this.
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Any discussion pertaining to kongo ..Fu-Kiau & Simbi needs to come up.
Sîmbi is the power behind all life. It is viewed as the sustenance or the fixing to all achievement. Behind all development and improvement lies the mystery of sîmbi. It is the inconspicuous, the boundless power past
The sîmbi is simply the guideline of life; it is what is. In African otherworldly existence, it is the God-guideline; it is the living-rule that holds up everything. "Things" are how they are a direct result of this standard of life. It is said that the still, small voice encourages our sub-soul. It is the heavenly nearness in and around us. No field of study can characterize it: neither science, reasoning, enchantment or "tricknology" (to utilize Fu-Kiau's words).
To acknowledge and perceive this guideline is to acknowledge life itself; it is to acknowledge the heavenly nearness as the Totality of Totalities (T.o.T). It is to be. To disregard this guideline is to not be. Lying, executing, abuse, misdirecting and misuse wounds this living standard, the wellspring of everything present and that yet to come. A decent pioneer remains on the establishment of that which holds it up. An initiative that stands on the sîmbi does not require eyes, ears, or a mouth since it sees all around without looking; it hears all without tuning in; and it instructs to all without opening its mouth. Sîmba Sîmbi, for the Bantu individuals, is a living otherworldly rule, which is their actual idea of what God is: an immaterial, voiceless living vitality that holds up everything that is. To sîmba sîmbi is to take the intense standing stance of a genuine ace (a nganga; Egyptian anx ).
Sîmba Sîmbi is concentrating on the wellspring of living seed-vitality and remaining by one's convictions which are associated with that source. It is likewise the capacity to permit the abundance of that living seed-vitality to stream and circle in our body to favor, recuperate, ensure and change it. Any people group pioneer trusts and stands upon this living guideline. He values seeing his kin do the same since his kin's eyes are his eyes; his kin's ears are his ears; his kin's mouths are his mouth too. The sîmbi (the life holding-control, God), is available in every one of his kin to recover their living, as well as their mending and securing powers also. The sîmbi is the birthing energy of all. All life and its perspectives would be unthinkable without this living rule: the sîmbi (holding power). The sîmbi is not a divinity, but rather a living power of numerous in one. These powers can be seen like undetectable channels through which the living, divine power (the normal law/arrange) works. There is no compelling reason to venerate it or assemble sanctuaries in its respect since it is simply the life rule. Once the Muntu (person) has achieved the time of reason, he is committed to his sîmbi, the life rule that holds up everything. One must figure out how to know it, acknowledge, move toward becoming and live like it, i.e., develop to its purest nature, its "itness." At this level of comprehension, the started acknowledges that he/she is unified with the life standard, which is everything in everything seen and concealed; past, display or to come. He is, consequently, one with nature, the "living-seed vitality" in and around him. All substances have their own particular individualized sîmbi vitality: e.g., families, towns, timberlands, streams, urban areas or foundations. All substances will disintegrate, brake, kick the bucket or stop to exist if the capability of the sîmbi can not any more capacity as a specialist of living, normal request inside a given element. In the womb, our mom's sîmbi, living vitality, deals with all of us. It attendants us like the more noteworthy Sîmbi sustains all. SÎMBA SÎMBI: Holding Up That Which Holds You Up [no matter what that is to you] is keeping this living awesome request to favor us and to hold us up to equity, to accomplishment, to life and to joy for all, by and large. The sîmbi that holds up the entire of life is the main Eternal-Living-Principle, the wellspring of with everything taken into account. This everlasting living rule is neither for the living or for the dead; it is not for the capable or for the powerless; it is not for the steadfast or for the miscreant; it is not for the rich or for poor people; it is not for the green or for the dark; it is not for the church or for the common people; it is not for the night or for the day. The sîmbi/god-living-rule simply is. It is for all that is. Whoever moves it, by going outside the ―live and let live‖ standard, will seriously be tested by it.
As individuals, we can't comprehend it since we, ourselves, are "it." The universe itself is "it." Our life as we probably am aware it can't characterize it since life itself is "it." The nature of this standard, its embodiment, is tremendous to our human personalities in light of the fact that the brain is "it." To simply be is to start to find out about this living rule and its nearness in and around us: it is to live it and let it live. A genuine muntu carries on with his/her life while modestly rehearsing this living standard and others that are comparable. Despite the fact that it can't be seen, recollect that it is a rule of living vitality that holds up all things seen, concealed, but then to come. To Sîmba Sîmbi is to extol and hold up life and peace on the planet. This is the "fall back on toleration when in doubt" guideline; the key rule of life and living, the sîmba sîmbi practically speaking.
The associations between the idea of Imn and that of the sîmbi will be made clearer. My point now is to endeavor to characterize Imn in the old Egyptian setting. Imn is generally characterized as the ―hidden one.‖ But is this his essential significance? On the off chance thats optional, is this the aftereffect of result? I contend here that the ―hidden‖ part of Imn is trademark, yet it is not essential. I contend that it has an indistinguishable importance from sîmbi in Kikongo for reasons which we will investigate underneath. Since the antiquated Egyptian records are not clear with regards to the essential importance of the name Imn, we should hope to related dialects and societies to show signs of improvement comprehension of this term. The immense Senegalese researcher, Dr. Cheikh Anta Diop, in his fundamental work African Origin of Civilization: Myth or Reality (1974: 137), advises us that "Amon is in like manner the divine force of all Black Africa." If this is along these lines, at that point we ought to have the capacity to discover this name, as well as its variations, scattered over the landmass. We do, truth be told, discover Imn over all of Africa
The most comprehensive work on the Word Imn omes from Dr Mubabinge Bilolo.
My first piece of information to the root for the inception of the word Imn did not originate from Akan, ciLuba or even ciKam (Egyptian), however through the Dogon of Mali. The Dogon dialect is habitually alluded to as a solitary dialect of the Niger-Congo dialect family. In any case, Bertho (1953) demonstrated that there is impressive differences, and suggested that no less than four dialects ought to be perceived (Heine and Nurse, 2000: 23).
A large portion of individual know about the broad cosmology and philosophy of the Dogon from the standard works The Pale Fox (1986) by Marcel Griaule and Germaine Dieterlen, and Conversations with Ogotemmeli: An Introduction to Dogon Religious Ideas (1965), likewise by Marcel Griaule. The name of the Supreme Being among the Dogon of Mali is Amma. Other African analysts have associated Amma with Imn in light of a couple of shared components and the comparability of the way the names sound. On page 82 of the Pale fox we get a understanding of Amma
we see parallels with the Bantu-Kongo idea of sîmbi ―the holding power‖ that holds up the universe. Keep in mind that sîmbi gets from the Kikongo verb sîmba "to hold up, to keep (a thing), to favor, to treasure, to touch, to hold." A reflex in Egyptian is sbj ―to attain.‖ The name Amma implies ―to hold solidly, to grasp emphatically and keep in the same place.‖ The broadened significance of Amma is ―preservation.‖ In connection to the god Imn, we take note of the word mn in ciKam, which implies ―establish, press (with fingers), be firm, persisting (of king).‖ We likewise have the variation smn ―make firm, build up, continue, propagate, secure, make quick, be steadfast.‖ But in the event that Amma can phonetically be likened to Imn, how would we clarify the additional - n ‗suffix' in Imn and the s-‗prefix' in sîmba? We contend here that Amma, sîmbi and Imn get from a monosyllabic root - m-.
In the Jamsay vernacular/dialect of Dogon, Amma is articulated ámà ―God.‖ We likewise have ámáŋá ―hold (infant, sack) in one's arms.‖ The last adjusts well to Imn in Egyptian. The Nanga vernacular/dialect of Dogon doesn't utilize Amma for God, yet dènjè or jènjè. In any case they have émbí "hold (something) by squeezing it (with tweezers, and so on.)" They additionally have kɔmbí "stick to, hang on firmly to (e.g.tree limb, while hanging)" that is of importance here. The Walo tongue/dialect of Dogon doesn't utilize Amma either for God, however has the word ámbí "hold (e.g. pack, tyke) against one's trunk." Islam has as of late infiltrated Dogon nation and might be the purpose behind the surrender.
HAND Sumerian šu...bar ―to release‖ TU "hand", "take" BA "hand", "set away", "not" - r PWS nú ―hand‖ < *tu PWS nú ―five‖, Yoruba m-a-nu ―five‖, a-nu ―five‖ (passim) PWS tú ―to take‖ (activity of hand) PWS búá ―arm‖ and so forth PWN BA ―put away‖ Sumerian šu ―hand‖ PWN TU ―pound‖, TU ―shoot‖ (activities of hand) Bantu tiud ―take‖ Swahili twaa ―take‖ Mande bolo-ba ―hand‖, bolo-muso ―left hand‖ Mangbetu ebara ―to flatten‖, ―to extend‖ (hand) Mangbetu osua ―to pursue applauding the hands‖, ésu ―to pierce‖, ―to pour‖ (activity of hand)
Argue that the root derives from the equal source as Proto-Western-Sudanic (PWS) *bua ―hand, arm‖; Bantu bamb ―to keep‖; Sumerian dab ―to keep.‖ Compare with Ewe abɔ ―arm,‖ Mbochi (Bantu) ebɔ ―arm‖ (Obenga, 1992: 128). /b/ went through a nasalization manner: i.E. B > mb > m. As it regards the moves of the hand, ciLuba has the devoiced variation -pya "draw close, grip, maintain on to"; -pyekela "seize, take." The root -b-, as we can see, has many affixes relying on language as visible in Sumerian.
Looking into TOB in regards to Afro-Asiatic
Egyptian representations known as the hieroglyphs offer help for Amma's root in ―hand.‖ The D49 "shut hand‖ glyph is given the consonantal root esteem Amm. In Egyptian, the An and j/I sounds trade, so this may have likewise been articulated jmm. We are bolstered by the exceptionally Egyptian lexicon section jmm ―grip, grasp‖ (Vygus); Am ―to seize, to grip‖ (Budge 6a). Contrast this with Proto-Western-Chadic *?/yama(n) ―arm, westwards,‖ Hausa yammaa ―arm, westward,‖ Bade ám-ɘn ―arm, westward.‖ a similar arrangement of glyphs in the Vygus lexicon is additionally given as Ammt/jm ―fist, grasp,‖ hence affirming its monosyllabic root. We see this shape is nearer to focal Chadic *yam-ay-'hand'. noted before that the word jmn likewise implied ―to create.‖ One makes with one's ―hands‖
Monosyllabic root is also observed in Egyptian as jm ―shape, shape.‖ The Vygus dictionary additionally has jm ―shape, form, length,‖ however I assume this may also be written as jmm because of the 2 different <m> graphemes. However, these are nouns.12 We know -m- is the root because it's miles present in different related words in Egyptian: e.G., mj "take, maintain"; HAm "to preserve keep of, own"; mH "capture, lay hold of, hold close, capture" (<mH ―forearm, ulna, hand, claw, paw); xma "capture, hold close"; Yoruba (Nigeria) mu "take, hold."
The Egyptian glyphs similarly reinforces Imn‘s association with ―hand‖ with the Gardiner sign R13 . This symbol is of a hawk on pinnacle of the t ‗loaf‘ image, which itself is on top of vertical traces of uneven period, with an ostrich feather protruding of its the front. It is given the consonant sound cost of jmn.T and Vygus has this symbol which means both the God Imn and ―right hand.‖ Because the historical Egyptian orientation become in the direction of central Africa, the ―proper hand‖ signaled the West (location of sundown) and the left hand signaled the East (location of dawn).
The R14 glyph (jmn.t, wnmj), without the sell to finish everything, is likewise used to mean ―right hand‖ and ―the West‖ (ciLuba amanda "That which has a place with the west, to the valley"). An obvious truth, it is only utilized as a part of words for the privilege or west. Indeed, even Hebrew has reflexes with this root: yaman ―right, be correct handed‖; yamar ―to trade, to change places‖ (trade hands?); This is evidence this was not an obtaining from Semitic as there are two distinct introductions passed on here.
What is deserving of further examination is the bird or hawk in the R13 glyph. Its rendered as either ra or Hrw. Yet, given our correspondences in ciLuba, we have the word ciMinyì ―eagle, hawk‖ ( kimbi ―hawk, falcon‖) that ought to be considered. As noted beforehand, the - t suffix in Egyptian is prefixed in ciLuba as , ti-or tshi-and Egyptian jmn.t is all the more so articulated t.jmn > ciMinyì in ciLuba. So this may educate us that the peddle image in Egyptian was additionally articulated jmn.t or Imn.
Sîmbi is the power behind all life. It is viewed as the sustenance or the fixing to all achievement. Behind all development and improvement lies the mystery of sîmbi. It is the inconspicuous, the boundless power past
The sîmbi is simply the guideline of life; it is what is. In African otherworldly existence, it is the God-guideline; it is the living-rule that holds up everything. "Things" are how they are a direct result of this standard of life. It is said that the still, small voice encourages our sub-soul. It is the heavenly nearness in and around us. No field of study can characterize it: neither science, reasoning, enchantment or "tricknology" (to utilize Fu-Kiau's words).
To acknowledge and perceive this guideline is to acknowledge life itself; it is to acknowledge the heavenly nearness as the Totality of Totalities (T.o.T). It is to be. To disregard this guideline is to not be. Lying, executing, abuse, misdirecting and misuse wounds this living standard, the wellspring of everything present and that yet to come. A decent pioneer remains on the establishment of that which holds it up. An initiative that stands on the sîmbi does not require eyes, ears, or a mouth since it sees all around without looking; it hears all without tuning in; and it instructs to all without opening its mouth. Sîmba Sîmbi, for the Bantu individuals, is a living otherworldly rule, which is their actual idea of what God is: an immaterial, voiceless living vitality that holds up everything that is. To sîmba sîmbi is to take the intense standing stance of a genuine ace (a nganga; Egyptian anx ).
Sîmba Sîmbi is concentrating on the wellspring of living seed-vitality and remaining by one's convictions which are associated with that source. It is likewise the capacity to permit the abundance of that living seed-vitality to stream and circle in our body to favor, recuperate, ensure and change it. Any people group pioneer trusts and stands upon this living guideline. He values seeing his kin do the same since his kin's eyes are his eyes; his kin's ears are his ears; his kin's mouths are his mouth too. The sîmbi (the life holding-control, God), is available in every one of his kin to recover their living, as well as their mending and securing powers also. The sîmbi is the birthing energy of all. All life and its perspectives would be unthinkable without this living rule: the sîmbi (holding power). The sîmbi is not a divinity, but rather a living power of numerous in one. These powers can be seen like undetectable channels through which the living, divine power (the normal law/arrange) works. There is no compelling reason to venerate it or assemble sanctuaries in its respect since it is simply the life rule. Once the Muntu (person) has achieved the time of reason, he is committed to his sîmbi, the life rule that holds up everything. One must figure out how to know it, acknowledge, move toward becoming and live like it, i.e., develop to its purest nature, its "itness." At this level of comprehension, the started acknowledges that he/she is unified with the life standard, which is everything in everything seen and concealed; past, display or to come. He is, consequently, one with nature, the "living-seed vitality" in and around him. All substances have their own particular individualized sîmbi vitality: e.g., families, towns, timberlands, streams, urban areas or foundations. All substances will disintegrate, brake, kick the bucket or stop to exist if the capability of the sîmbi can not any more capacity as a specialist of living, normal request inside a given element. In the womb, our mom's sîmbi, living vitality, deals with all of us. It attendants us like the more noteworthy Sîmbi sustains all. SÎMBA SÎMBI: Holding Up That Which Holds You Up [no matter what that is to you] is keeping this living awesome request to favor us and to hold us up to equity, to accomplishment, to life and to joy for all, by and large. The sîmbi that holds up the entire of life is the main Eternal-Living-Principle, the wellspring of with everything taken into account. This everlasting living rule is neither for the living or for the dead; it is not for the capable or for the powerless; it is not for the steadfast or for the miscreant; it is not for the rich or for poor people; it is not for the green or for the dark; it is not for the church or for the common people; it is not for the night or for the day. The sîmbi/god-living-rule simply is. It is for all that is. Whoever moves it, by going outside the ―live and let live‖ standard, will seriously be tested by it.
As individuals, we can't comprehend it since we, ourselves, are "it." The universe itself is "it." Our life as we probably am aware it can't characterize it since life itself is "it." The nature of this standard, its embodiment, is tremendous to our human personalities in light of the fact that the brain is "it." To simply be is to start to find out about this living rule and its nearness in and around us: it is to live it and let it live. A genuine muntu carries on with his/her life while modestly rehearsing this living standard and others that are comparable. Despite the fact that it can't be seen, recollect that it is a rule of living vitality that holds up all things seen, concealed, but then to come. To Sîmba Sîmbi is to extol and hold up life and peace on the planet. This is the "fall back on toleration when in doubt" guideline; the key rule of life and living, the sîmba sîmbi practically speaking.
The associations between the idea of Imn and that of the sîmbi will be made clearer. My point now is to endeavor to characterize Imn in the old Egyptian setting. Imn is generally characterized as the ―hidden one.‖ But is this his essential significance? On the off chance thats optional, is this the aftereffect of result? I contend here that the ―hidden‖ part of Imn is trademark, yet it is not essential. I contend that it has an indistinguishable importance from sîmbi in Kikongo for reasons which we will investigate underneath. Since the antiquated Egyptian records are not clear with regards to the essential importance of the name Imn, we should hope to related dialects and societies to show signs of improvement comprehension of this term. The immense Senegalese researcher, Dr. Cheikh Anta Diop, in his fundamental work African Origin of Civilization: Myth or Reality (1974: 137), advises us that "Amon is in like manner the divine force of all Black Africa." If this is along these lines, at that point we ought to have the capacity to discover this name, as well as its variations, scattered over the landmass. We do, truth be told, discover Imn over all of Africa
The most comprehensive work on the Word Imn omes from Dr Mubabinge Bilolo.
My first piece of information to the root for the inception of the word Imn did not originate from Akan, ciLuba or even ciKam (Egyptian), however through the Dogon of Mali. The Dogon dialect is habitually alluded to as a solitary dialect of the Niger-Congo dialect family. In any case, Bertho (1953) demonstrated that there is impressive differences, and suggested that no less than four dialects ought to be perceived (Heine and Nurse, 2000: 23).
A large portion of individual know about the broad cosmology and philosophy of the Dogon from the standard works The Pale Fox (1986) by Marcel Griaule and Germaine Dieterlen, and Conversations with Ogotemmeli: An Introduction to Dogon Religious Ideas (1965), likewise by Marcel Griaule. The name of the Supreme Being among the Dogon of Mali is Amma. Other African analysts have associated Amma with Imn in light of a couple of shared components and the comparability of the way the names sound. On page 82 of the Pale fox we get a understanding of Amma
we see parallels with the Bantu-Kongo idea of sîmbi ―the holding power‖ that holds up the universe. Keep in mind that sîmbi gets from the Kikongo verb sîmba "to hold up, to keep (a thing), to favor, to treasure, to touch, to hold." A reflex in Egyptian is sbj ―to attain.‖ The name Amma implies ―to hold solidly, to grasp emphatically and keep in the same place.‖ The broadened significance of Amma is ―preservation.‖ In connection to the god Imn, we take note of the word mn in ciKam, which implies ―establish, press (with fingers), be firm, persisting (of king).‖ We likewise have the variation smn ―make firm, build up, continue, propagate, secure, make quick, be steadfast.‖ But in the event that Amma can phonetically be likened to Imn, how would we clarify the additional - n ‗suffix' in Imn and the s-‗prefix' in sîmba? We contend here that Amma, sîmbi and Imn get from a monosyllabic root - m-.
In the Jamsay vernacular/dialect of Dogon, Amma is articulated ámà ―God.‖ We likewise have ámáŋá ―hold (infant, sack) in one's arms.‖ The last adjusts well to Imn in Egyptian. The Nanga vernacular/dialect of Dogon doesn't utilize Amma for God, yet dènjè or jènjè. In any case they have émbí "hold (something) by squeezing it (with tweezers, and so on.)" They additionally have kɔmbí "stick to, hang on firmly to (e.g.tree limb, while hanging)" that is of importance here. The Walo tongue/dialect of Dogon doesn't utilize Amma either for God, however has the word ámbí "hold (e.g. pack, tyke) against one's trunk." Islam has as of late infiltrated Dogon nation and might be the purpose behind the surrender.
HAND Sumerian šu...bar ―to release‖ TU "hand", "take" BA "hand", "set away", "not" - r PWS nú ―hand‖ < *tu PWS nú ―five‖, Yoruba m-a-nu ―five‖, a-nu ―five‖ (passim) PWS tú ―to take‖ (activity of hand) PWS búá ―arm‖ and so forth PWN BA ―put away‖ Sumerian šu ―hand‖ PWN TU ―pound‖, TU ―shoot‖ (activities of hand) Bantu tiud ―take‖ Swahili twaa ―take‖ Mande bolo-ba ―hand‖, bolo-muso ―left hand‖ Mangbetu ebara ―to flatten‖, ―to extend‖ (hand) Mangbetu osua ―to pursue applauding the hands‖, ésu ―to pierce‖, ―to pour‖ (activity of hand)
Argue that the root derives from the equal source as Proto-Western-Sudanic (PWS) *bua ―hand, arm‖; Bantu bamb ―to keep‖; Sumerian dab ―to keep.‖ Compare with Ewe abɔ ―arm,‖ Mbochi (Bantu) ebɔ ―arm‖ (Obenga, 1992: 128). /b/ went through a nasalization manner: i.E. B > mb > m. As it regards the moves of the hand, ciLuba has the devoiced variation -pya "draw close, grip, maintain on to"; -pyekela "seize, take." The root -b-, as we can see, has many affixes relying on language as visible in Sumerian.
Looking into TOB in regards to Afro-Asiatic
Egyptian representations known as the hieroglyphs offer help for Amma's root in ―hand.‖ The D49 "shut hand‖ glyph is given the consonantal root esteem Amm. In Egyptian, the An and j/I sounds trade, so this may have likewise been articulated jmm. We are bolstered by the exceptionally Egyptian lexicon section jmm ―grip, grasp‖ (Vygus); Am ―to seize, to grip‖ (Budge 6a). Contrast this with Proto-Western-Chadic *?/yama(n) ―arm, westwards,‖ Hausa yammaa ―arm, westward,‖ Bade ám-ɘn ―arm, westward.‖ a similar arrangement of glyphs in the Vygus lexicon is additionally given as Ammt/jm ―fist, grasp,‖ hence affirming its monosyllabic root. We see this shape is nearer to focal Chadic *yam-ay-'hand'. noted before that the word jmn likewise implied ―to create.‖ One makes with one's ―hands‖
Monosyllabic root is also observed in Egyptian as jm ―shape, shape.‖ The Vygus dictionary additionally has jm ―shape, form, length,‖ however I assume this may also be written as jmm because of the 2 different <m> graphemes. However, these are nouns.12 We know -m- is the root because it's miles present in different related words in Egyptian: e.G., mj "take, maintain"; HAm "to preserve keep of, own"; mH "capture, lay hold of, hold close, capture" (<mH ―forearm, ulna, hand, claw, paw); xma "capture, hold close"; Yoruba (Nigeria) mu "take, hold."
The Egyptian glyphs similarly reinforces Imn‘s association with ―hand‖ with the Gardiner sign R13 . This symbol is of a hawk on pinnacle of the t ‗loaf‘ image, which itself is on top of vertical traces of uneven period, with an ostrich feather protruding of its the front. It is given the consonant sound cost of jmn.T and Vygus has this symbol which means both the God Imn and ―right hand.‖ Because the historical Egyptian orientation become in the direction of central Africa, the ―proper hand‖ signaled the West (location of sundown) and the left hand signaled the East (location of dawn).
The R14 glyph (jmn.t, wnmj), without the sell to finish everything, is likewise used to mean ―right hand‖ and ―the West‖ (ciLuba amanda "That which has a place with the west, to the valley"). An obvious truth, it is only utilized as a part of words for the privilege or west. Indeed, even Hebrew has reflexes with this root: yaman ―right, be correct handed‖; yamar ―to trade, to change places‖ (trade hands?); This is evidence this was not an obtaining from Semitic as there are two distinct introductions passed on here.
What is deserving of further examination is the bird or hawk in the R13 glyph. Its rendered as either ra or Hrw. Yet, given our correspondences in ciLuba, we have the word ciMinyì ―eagle, hawk‖ ( kimbi ―hawk, falcon‖) that ought to be considered. As noted beforehand, the - t suffix in Egyptian is prefixed in ciLuba as , ti-or tshi-and Egyptian jmn.t is all the more so articulated t.jmn > ciMinyì in ciLuba. So this may educate us that the peddle image in Egyptian was additionally articulated jmn.t or Imn.
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In looking at the Bantu cosmology and the unmistakable periods of change as imparted in the Kongo cosmological wheel (diKenga), Fu-Kiau (2001: 33) prompts us that in the midst of the transformative period of Musoni, arranged at the base of the cosmogram, one is "set apart" with a particular data that will be utilized as a part of the domain of the living once one is considered and has created in the ku nseke (the upper/living world). The word musoni gets from sona "to stamp on, to picture, to engrave." At this stage, one transforms into a bona fide knower of what is separate the extent that one could tell and body.
The situation of musoni is connected with the possibility of ndoki, the knower of man's measures and systems of n'kingu ye bimpa more lifted sums; as it were, the kindoki or "investigation of higher data." The Kikongo prefix ki-is a classifier that signifies "the art of, science" or "the tongue, standard or judiciousness of" a thing. Therefore,kindoki deals with the "workmanship" of "higher taking in." This kind of data is "stamped" (sona) or embedded in a man before birth. This is the reason in the straight-forward Kikongo word references, as a result of negligence, the section of ndoki is portrayed as "witch" or "entertainer." Thus, by this line of thinking, kindoki would be "witchcraft."
The Bandoki, higher science professionals, see the ability to get by in the universe as a part of the play of vitality. This power is given particularly or by suggestion from the other or significant world. The overall public who approach this impact are modestly productive: i.e., they as far as anyone knows live more, have more youths and wealth. This power from the other world can be used for individual or open favorable position. The Mukongo, general gathering, gets their vitality roundaboutly from the min'kisi (arrangements). The nganga(Egyptian anx) chooses how much power each n'kisi has and the methods for its business.
We can watch the accompanying reflexes in ciKam (Egyptian):
rx "knowledge, encounter, sentiment, discover"
rx "know, know about, ask, learn, analyze"
rx "have sexual relations, to know a lady sexually"
rx "shrewd man, researcher"
rx "to be capable"
rxt "learning"
As ought to be clear through Egyptian, we get a more handy importance of this term when diverged from the Kikongo vocabularies, which are every now and again ruined with Christian evangelist slants and false impressions. A ndoki is essentially a rx "wise man, specialist." He/She is someone who is a capable of the higher sciences used for the recovering and keeping up of kinenga (change) in the body and corporate gathering. This word can in like manner be found in ciLuba-Bantu with the going with reflexes:
langa "ruminate, reflect, venture"
lungènyi "insight, mind, since, capacity, outlook, apply to, imagine to, deliberately, with aptitude, which means, mental, rationally"
meeji ≋ menji "knowledge, think, reflect, give exhortation"
dyeji "thought, knowledge"
bweji "reasonability"
lweji "reason" (- à/ - a lweji "sound")
landa "reflect, ponder"
In this arrangement of shushukulu, there is a single class, specifically, that ofNkindi. To the request: what is Nkindi? The Luba answer:udi Nkindi shushukulu ngelelu wa mu ngenyi, "Nkindi is a genius or an analyst in the craftsmanship/perspective" (Bilolo, 2003: 77). By combining the various varieties of "considering" or "to think", we get the going with definition: "nkindi udi shu-shukulu mu diela, diluka, dilunga, dinana ne difuka dia Ngenyi," as it were "The Nkindi is a Shushukulu in the workmanship or method for 'making, building, making, weaving, expanding, widening, developing, making and coming up with' contemplations or musings." And seeing that the predominance of the specialty of working, to make and make thoughts are revealed in vernacular, the word nkindi can also have a particularly pejorative sense.
The wordNkindirefers to bothsubject andobject. Associated with the subject, it meansshushukuluor expert in the creation and progression of deeplungenyi, "thought" or "thought". The ciLuba word lungenyiI contrast and Egyptian rx "to have intercourse, to know a woman sexually, keen man, analyst, to learn, to find, to know, think about, break down, ask, quickness, experience, conclusion, to be competent, to list"). The Nkindi is depicted by its perspicacity and significance in the approach of critical issues that mortals look in the midst of their characteristic voyage. Associated with the inquiry, it demonstrates the forte of getting to the base of things, to invade into the sickening significance of the issues relating to man, the world and God; and besides huge musings or answers got in the midst of this examination. These responses are regularly minimal, brief.
Nkindi is a lifestyle; a technique for being that reveals itself even in the most unimportant of acts. Nkindi is a title proportionate to a Nobel Prize of Philosophy. To have it, one almost certainly demonstrated a particular measure of academic and great characteristics, an exceptional understanding in the approach of assurances and issues and the progression of human regards: i.e., goodness, the spirit of solidarity, love of truth, value, peace and humankind. In this sense, the Nkindi individual is meriting the name.
The ndoki association with "witchcraft" is to some degree in light of the limit of the ndoki to use their knowledge into higher science to support or censure someone. This thought is accessible in Egypt and is reflected in the going with terms: rk "a charm word"; rk/rkA "to fascinate, to mesmerize, bewitch."[iii] These terms are reflected in Proto-Bantu (PB) as *-dòg-"to entrance, to chide"; PB *-dͻng-"talk"; and is found in Kikongo as: nloko "a revile, a scold, a flabbergasting, witchcraft." It should be seen that PB/l/was recognized as a/d/sound.
Along these lines, we have Kikongo nlongi"teacher, teacher"; ntangi "peruser, understudy, understudy"; ntanga "an examining, an including"; Yoruba olùkọ́ "an instructor, a teacher, a mentor." This may be reflected in Egyptian as Sd "educator, guardian" [metathesis?]. The sound transliterated with the capital/S/addresses the [sh] sound as in "disfavor." This/S/sound exchanges Egyptian with/x/[kh]. This same exchange exists in ciLuba as well
The Kikongo thought of kindoki, indicated earlier, may be reflected in the going with Egyptian terms:
arq "to know, to be insightful"
arq "to be versed, to be adroit"
arq "know, see, increase full learning of, be insightful, talented
books i suggest check out in regard to this:
The situation of musoni is connected with the possibility of ndoki, the knower of man's measures and systems of n'kingu ye bimpa more lifted sums; as it were, the kindoki or "investigation of higher data." The Kikongo prefix ki-is a classifier that signifies "the art of, science" or "the tongue, standard or judiciousness of" a thing. Therefore,kindoki deals with the "workmanship" of "higher taking in." This kind of data is "stamped" (sona) or embedded in a man before birth. This is the reason in the straight-forward Kikongo word references, as a result of negligence, the section of ndoki is portrayed as "witch" or "entertainer." Thus, by this line of thinking, kindoki would be "witchcraft."
The Bandoki, higher science professionals, see the ability to get by in the universe as a part of the play of vitality. This power is given particularly or by suggestion from the other or significant world. The overall public who approach this impact are modestly productive: i.e., they as far as anyone knows live more, have more youths and wealth. This power from the other world can be used for individual or open favorable position. The Mukongo, general gathering, gets their vitality roundaboutly from the min'kisi (arrangements). The nganga(Egyptian anx) chooses how much power each n'kisi has and the methods for its business.
We can watch the accompanying reflexes in ciKam (Egyptian):
rx "knowledge, encounter, sentiment, discover"
rx "know, know about, ask, learn, analyze"
rx "have sexual relations, to know a lady sexually"
rx "shrewd man, researcher"
rx "to be capable"
rxt "learning"
As ought to be clear through Egyptian, we get a more handy importance of this term when diverged from the Kikongo vocabularies, which are every now and again ruined with Christian evangelist slants and false impressions. A ndoki is essentially a rx "wise man, specialist." He/She is someone who is a capable of the higher sciences used for the recovering and keeping up of kinenga (change) in the body and corporate gathering. This word can in like manner be found in ciLuba-Bantu with the going with reflexes:
langa "ruminate, reflect, venture"
lungènyi "insight, mind, since, capacity, outlook, apply to, imagine to, deliberately, with aptitude, which means, mental, rationally"
meeji ≋ menji "knowledge, think, reflect, give exhortation"
dyeji "thought, knowledge"
bweji "reasonability"
lweji "reason" (- à/ - a lweji "sound")
landa "reflect, ponder"
In this arrangement of shushukulu, there is a single class, specifically, that ofNkindi. To the request: what is Nkindi? The Luba answer:udi Nkindi shushukulu ngelelu wa mu ngenyi, "Nkindi is a genius or an analyst in the craftsmanship/perspective" (Bilolo, 2003: 77). By combining the various varieties of "considering" or "to think", we get the going with definition: "nkindi udi shu-shukulu mu diela, diluka, dilunga, dinana ne difuka dia Ngenyi," as it were "The Nkindi is a Shushukulu in the workmanship or method for 'making, building, making, weaving, expanding, widening, developing, making and coming up with' contemplations or musings." And seeing that the predominance of the specialty of working, to make and make thoughts are revealed in vernacular, the word nkindi can also have a particularly pejorative sense.
The wordNkindirefers to bothsubject andobject. Associated with the subject, it meansshushukuluor expert in the creation and progression of deeplungenyi, "thought" or "thought". The ciLuba word lungenyiI contrast and Egyptian rx "to have intercourse, to know a woman sexually, keen man, analyst, to learn, to find, to know, think about, break down, ask, quickness, experience, conclusion, to be competent, to list"). The Nkindi is depicted by its perspicacity and significance in the approach of critical issues that mortals look in the midst of their characteristic voyage. Associated with the inquiry, it demonstrates the forte of getting to the base of things, to invade into the sickening significance of the issues relating to man, the world and God; and besides huge musings or answers got in the midst of this examination. These responses are regularly minimal, brief.
Nkindi is a lifestyle; a technique for being that reveals itself even in the most unimportant of acts. Nkindi is a title proportionate to a Nobel Prize of Philosophy. To have it, one almost certainly demonstrated a particular measure of academic and great characteristics, an exceptional understanding in the approach of assurances and issues and the progression of human regards: i.e., goodness, the spirit of solidarity, love of truth, value, peace and humankind. In this sense, the Nkindi individual is meriting the name.
The ndoki association with "witchcraft" is to some degree in light of the limit of the ndoki to use their knowledge into higher science to support or censure someone. This thought is accessible in Egypt and is reflected in the going with terms: rk "a charm word"; rk/rkA "to fascinate, to mesmerize, bewitch."[iii] These terms are reflected in Proto-Bantu (PB) as *-dòg-"to entrance, to chide"; PB *-dͻng-"talk"; and is found in Kikongo as: nloko "a revile, a scold, a flabbergasting, witchcraft." It should be seen that PB/l/was recognized as a/d/sound.
Along these lines, we have Kikongo nlongi"teacher, teacher"; ntangi "peruser, understudy, understudy"; ntanga "an examining, an including"; Yoruba olùkọ́ "an instructor, a teacher, a mentor." This may be reflected in Egyptian as Sd "educator, guardian" [metathesis?]. The sound transliterated with the capital/S/addresses the [sh] sound as in "disfavor." This/S/sound exchanges Egyptian with/x/[kh]. This same exchange exists in ciLuba as well
The Kikongo thought of kindoki, indicated earlier, may be reflected in the going with Egyptian terms:
arq "to know, to be insightful"
arq "to be versed, to be adroit"
arq "know, see, increase full learning of, be insightful, talented
books i suggest check out in regard to this:
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JahFocus CS
Get It How You Get It
Subs, I need to go through this thread at my earliest convenience...
awesome thread @Diasporan Royalty
Slight sidetrack to modern Congo:
I had been meaning to make a thread on this region from pre-colonial up to modern day countries but there are so many key relevant factors to cover that I started working on a Powerpoint presentation instead - what I do with that once finished will be determined by how it comes out (much rather do this with visuals than a short book) so good looks on the info here
The presentation flow is still proving to not be such an easy task. So many complexities, key events and hands in the region over the years shaping outcomes.
Anyway here are some interesting recent articles given that DRC has announced pending changes to their mining code and renegotiation of all contracts:
Zimbabwe:
How Mugabe and the current leaders of Zimbabwe double crossed Kabila and had illegal military operations to extract diamonds from the area:
How Mugabe double-crossed Joseph Kabila and the DRC – Nehanda Radio
How Mugabe double-crossed Joseph Kabila and the DRC – Nehanda Radio
Israel:
US sanctions Israeli Billionare Gertler Over Congo Deals
U.S. Sanctions Israeli Billionaire Gertler Over Congo Deals
U.S. Sanctions Israeli Billionaire Gertler Over Congo Deals
Canada:
Robert Friedland, the billionaire founder of Ivanhoe Mines and his dealings with the Kabila family
Ivanhoe's Congo Success Follows Deals With Kabila's Brother
Ivanhoe's Congo Success Follows Deals With Kabila's Brother
The shyt don’t stop
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