The Songye people , sometimes written Songe , are a Bantu ethnic group from the central Democratic Republic of the Congo . They speak the Songe language . They inhabit a vast territory between the Sankuru/Lulibash river in the west and the Lualaba River in the east. Many Songye villages can be found in present-day East Kasai province, parts of Katanga and Kivu Province. The people of Songye are divided into thirty-four conglomerate societies; each society is led by a single chief with a Judiciary Council of elders and nobles (bilolo). Smaller kingdoms east of the Lomami River refer to themselves as Songye, other kingdoms in the west, refer to themselves as Kalebwe, Eki, Ilande, Bala, Chofwe, Sanga and Tempa. As a society, the people of Songye are mainly known as a farming community; they do, however, take part in hunting and trading with other neighboring communities.
30-498: Ngongo Lutete (or Gongo Lutete or Ngongo Leteta ) was a Songye leader and chieftain during the late 19th century. As a boy Ngongo Lutete was enslaved by Arabs, but after winning his freedom he became a respected leader of the Watetera & Kilembwe people in Maniema. Ngongo Lutete gained control of the region around Ngandu on the upper Lomami River . In 1886, he joined forces with
60-551: A centered crest on the top of the masks and its size varies on the status of the dancer wearing it, elder dances within the Bwadi bra Kifwebe have larger centered crest compared to others. Female Kifwebe masks was typically used for public ceremonies and reproduction rituals. Women within the Songye community were viewed as the bearer of children and good fortune. To them, women represent continuation of life and cultural tradition. The features of
90-561: A female Nkishi has a cavity in the abdomen and head to house the Bijimba. The figure itself usually shows signs of scarification on its face and above its face. The legs of the figure are posed in an unusual way and appears to be unfinished, this may suggests that it was covered by sacred objects and was not meant to be shown. When a Nkishi is being used, the Nganga places shells, horns, animal skins, nails or studs and other spiritual objects outside of
120-582: A miscarriage of justice, and in 1895 historians assumed this was the cause of the Batetela rebellion 2 years later though other earlier sources cannot determine the cause of this revolt. Also the followers of ngongo lutete were identified as “Luba” , “Songye & Kusu” Songye The origin of the Songye begins when its founding ancestors Tshimbale and Kongolo (king) established the Kingdom of Luba . Tshimbale and Kongolo played an important role in establishing
150-423: A protectors of the community, encourages fertility and protects families from evil spirits and practitioners. Nganga (magical practitioners) are responsible for commissioning these figures, they decide the dimensions, sex morphological aspects, and the type of wood used for the figure. These Sculptures comes various forms and serves different purposes, Usually Mankishi are depicted as a large stylized sculptures of
180-473: A standing on a base. In profile, the repetition of strong diagonals in the hair, beard forearm and feet are forceful and aesthetically pleasing. The horizontal shoulders arm and legs helps gives the figure a sense of energy and movement. The Stance is meant to signify the Mankishi's alertness and readiness to carry out his purpose whether it is protecting its owner from evil spirits or witches and sorcerers. Its head
210-651: Is converted. Raffia wine tends to be sweeter at any age when compared to oil palm wine . Both kinds of palm wine can also be distilled into strong liquors, such as Ogogoro . Traditionally in some cultures where raffia or oil palm are locally available, guests and spirits are offered these drinks from the palm trees. In local construction, raffia fibres are used for ropes, with branches and leaves providing sticks and supporting beams, and various roof coverings. The people of Ogba kingdom in Rivers State and other southern Nigerians use raffia palm fronds as fishing poles. The frond
240-576: Is derived from fia "to squeeze juice ". The genus contains about twenty species of palms native to tropical regions of Africa, and especially Madagascar , with one species ( R. taedigera ) also occurring in Central and South America. R. taedigera is the source of raffia fibers, which are the veins of the leaves, and this species produces a fruit called "brazilia pods", "uxi nuts" or "uxi pods". They grow up to 16 metres (52 ft) tall and are remarkable for their compound pinnate leaves ,
270-643: Is usually cut from a young palm tree. The leaves are removed and the stake is dried, which becomes very light, and the hook is attached to a line, which is tied to the stake, making it a fishing pole. The raffia palm is important in societies such as that of the Province of Bohol in the Philippines, Kuba of Democratic Republic of the Congo , Nso of Cameroon , the Igbo and Ibibio / Annang / Bahumono of Southeastern Nigeria ,
300-445: Is usually elongated with sharp facial feature such as the eyes, chin, and rectangular nose. Its torso is also elongated yet the center of abdomen is hollowed along with the top of the head so that the Bijimba, a magical substance created by the Nganga, can be housed in the sculpture and bring spiritual power to it. Female Mankishi exist, but they are smaller, less common, and they are usually for personal usage. Like its male counterpart,
330-662: Is very prevalent within Songye culture, it is believed that the spirit of their ancestors is more accessible to them due to their shared experience of being alive. As a result of this, these spirits have a connection to both the land of the living and the dead and are able to enact their will on the community. Bwadi bra Kifwebe is a secret society of masked men. In the community, these men were known for their use of magic (Buki or Buchi) and sorcery (Masende). Buki and Masende magic differ from witchcraft; these types of magic are inherited or obtained either by will or unconsciously. Witchcraft, in contrast, can be obtained through initiation and at
SECTION 10
#1733086124663360-451: The epidermal membrane on the underside of the leaf fronds. The membrane is taken off to create a long thin fiber, which can be rolled together for added strength before they are finally dried. Fibres can be made into twine , rope , garden ties, and used in tree grafting. Fibres are important in the area of textiles, as they can be dyed and woven into products such as decorative mats , baskets , placemats , hats, and shoes. The sap of
390-625: The Arab slave trader Tippu Tip near Stanley Falls , where Tip was organizing resistance to Leopold II 's Congo Free State . On his expedition to Katanga, Alexandre Delcommune was given a magnificent reception at Ngandu by Ngongo between 2 May and 18 May 1891. When the Congo Arab war began, Ngongo Lutete and his people fought for the Arabs initially, under the command of Tippu Tip's son Sefu bin Hamid . However,
420-513: The Arabs failed to pay Lutete for his allegiance and also for some ivory which he had provided for them. After losing a series of engagements with Francis Dhanis , late in 1892 he changed sides and was accepted as an ally by the Belgians. This infuriated Sefu, who sent the Free State a message demanding that they surrender Lutete to him and threatening to drive his forces all the way to Stanleyville in
450-418: The Bwadi bra Kifwebe help regulate and maintain political order and balance between the chief and his communities. The Bwadi bra Kifwebe maintain balance within the community by conducting masquerades, rituals and rites such as initiation rituals, circumcisions and funerals. The Bwadi bra Kifwebe maintain balance within the community by conducting masquerades. The overall appearance of a masquerader varies on
480-402: The appropriate use of magical ingredients. In order to become a member of the Bwadi bra Kifwebe, all applicants must undergo an initiation process. During this process, initiates must learn and identify a secret esoteric language. They must undergo a radical and violent experience in order to become less fearful of the unknown and learn their roles within the subject to Bwadi bra Kifwebe. Some of
510-524: The community. When the dancer is wearing a male mask his movements are aggressive and unstable, however when a dancer wears a female mask his movements are gentle and controlled. The dances of the kifwebe dancers are meant to encourage social conformity within the community showing its people how one should behave in their society. There are two different types of kifwebe masks. The kifwebe masks come in various designs and reference different aspects of nature, culture and cosmology. Kifwebe masks symbolized
540-413: The dancer, the type of ceremony they're performing in, and spirit being evoked. Normally Masqueraders have a wooden mask and are covered head to toe in flowing black raffia fibers made from the bark or roots of trees. Their arms, bodies and legs are covered with raffia netting, with goat skins fastened around their waist. The dancers are male and the complexity of their costume varies on their status within
570-414: The dead that can influence the world of men. These spirits can be malevolent spirits causing infertility, bad harvests and sickness or benevolent spirits bringing good health and prosperity in the hunt and field. The Songye believe that spirits can be reborn; benevolent spirits are believed to be reborn by creating a mamkishi power figure, while malevolent spirits (bikudi) are not reborn and are forced to roam
600-430: The earth for eternity. Not all spirits who are unable to be reborn as a Nkishi are wandering spirits, spirits who are not reborn yet are knowledgeable on their power and knowledge of patrilineage founders, heroic leaders, and lineage chiefs and dignitaries become guardians of the lineage and provide general protection. Mankishi conform to a certain magico-social standard within the Songye community. Songye figures serves as
630-405: The female kifwebe mask was meant to portray these ideas. Typically they share similar characteristics as the male mask however it facial features are more gentle and rounded evoking the tenderness of a mother as well as the power to protect and support her children. The structure of the face is longed, the mask itself is covered in white paint or Kaolin. Mankishi (singular: Nkishi ) are spirits of
SECTION 20
#1733086124663660-408: The figure to enhance its power and influence. The housing of the Mankishi varies on its size, purpose and importance, larger Mankishi that are created to guard and protect a family or village is housed in a family shine. Smaller more personal Mankishi are usually kept by the owner and are portable. Raffia palm Raffia palms are members of the genus Raphia . The Malagasy name rafia
690-538: The foundation of Luba's political empire. After suffering from political dissension, the ancestors of Songye migrated out of the Luba Empire. The Songye honor their ancestors and cultural heroes through a series of different practices and occasions. In Songye culture, it is believed that the chiefs are sacred heirs of their ancestors and of the founding cultural hero. Hunting was an occupation associated with cultural heroes: Chiefs would organize hunting of animals to showcase
720-406: The longest in the plant kingdom; leaves of R. regalis up to 25 metres (82 ft) long and 3 metres (9.8 ft) wide are known. The plants are monocarpic , meaning that they flower once and then die after the seeds are mature. Some species have individual stems which die after fruiting, but have a root system which remains alive and sends up new stems which fruit. Raffia fiber is produced from
750-414: The mask. The ruggedness of the mask itself symbolizes the underworld and the spirits escape from it. Male Kifwebe masks were mainly used for initiation ceremonies, circumcision, and the enthronement and funerals of the supreme chief. The face of a typical Kifwebe masks is covered with linear incisions, a square protruding mouth and a linear nose set between globular pierced eyes. Male masks typical have
780-425: The palm can be fermented into raffia wine. It is traditionally collected by cutting a box in the top of the palm and suspending a large gourd below to collect the milky white liquid. Unlike with oil palms , this process kills the tree. Sap from both the raffia and oil palms can be allowed to ferment over a few days. When first collected from the tree, it is sweet and appears slightly carbonated. As it ages more sugar
810-471: The power that was imbued in him by the cultural hero he was honoring. Blacksmithing was another craft that was associated with their heroes. Their smiths were reputed for their production of arms; their axes were used by Luba, and some were found in the ruins of Khami in Rhodesia . The people of Songye believe in a supreme being Ele-ife, however, he is not praised as much as ancestral spirits. Ancestral worship
840-430: The spirits of the dead, the underworld and the struggle between good and evil (Community vs antisocial practices and witchcraft), each element of the mask symbolized these aspects in a certain way. the intertwining of the rhythmic colors of red, black and white was meant to symbolize the struggle between good (white) and evil (black and red), the combination of these colors embody the positive and dangerous force held with in
870-428: The western Congo if they did not comply. Ngongo Lutete fought for the Free State until September 1893, when he was accused of plotting to betray the Free State and executed. Lutete was executed after a drumhead court-martial chaired by a young Belgian lieutenant at which no credible evidence was presented. One story says that Ngongo had had his lieutenant, a Songye , killed for some offense. Other Songyes complained to
900-410: The whites, presumably convincing them of treachery. The story went on to say that the whites tied Ngongo up and fired at him all day without injuring him. It was only when they removed his amulets and fired into his ear, as directed by his Luba magician, that the spirits who had been protected him left and he died. It is believed the soldiers he had brought over to the Belgians considered the trial to be
#662337