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54-682: The Hemba language belongs to a group of related languages spoken by people in a belt that runs from southern Kasai to northeastern Zambia . Other peoples speaking related languages include the Luba of Kasai and Shaba, the Kanyok , Songye , Kaonde, Sanga, Bemba and the people of Kazembe. Today, the Hemba people live in the north of Zambia , and their language is understood throughout Zambia. Some also live in Tanzania . They live west of Lake Tanganyika and Lake Mweru in

108-664: A Nganga or Mfwintshi (healer) were in service who would perform Lubuko (divination). The religious thought did not limit itself to rituals, but included ideas of a good personhood, good heart, dignity for others and self-respect. The religious code of civil life and goodness affected the Luba social life. Christianity was introduced to the Luba people by colonizers who came with the Belgium colonial rule. Some of these missionaries, such as William Burton, performed ethnographic research, starting with an aggressive projective research and teaching

162-703: A Shakapanga or a Universal Creator, a Leza or the Supreme Being, a natural world and a supernatural world. The supernatural world was where Bankambo (ancestral spirits) and Bavidye (other spirits) lived, and what one joined the afterlife if one lived an Mwikadilo Muyampe (ethical life). The Luba religions accepts the possibility of communion between the living and the dead. The religious life included prayers, community singing, dances, offerings, rites of passage rituals and invocations. These rituals and services had intermediaries for rites such as Nsengha or Kitobo (priests). In addition, for anxiety and ailments,

216-472: A friend of Tippu Tip, had entered into an agreement with one of the Ilunga Kabale's son and established the base of his elephant hunting and ivory trade operations in the heart of the Luba people's lands. The Arab-Swahili raids, such as those by Tippu Tip, into Luba people's lands were organized with Nyamwezi subordinates and slave armies. These raids and attacks by the outsiders also introduced smallpox into

270-410: A natural border; additionally, their neighbors blocked direct and regular contact with distant international traders in order to monopolize the profits. This originally shielded the Luba from the effects of the slave trade. Later, however, the Luba people became victims of the slave demand and trading, in some cases selling people from their own lands as slaves. By the 1850s, slavers began intruding into

324-557: A relationship and loyalty with the Luba Empire capital. The ivory and slave trade had grown to the east of the Luba Empire by the mid 19th-century; the natural supplies of ivory were exhausted whilst the international demand was increasing. The region under the Luba people had preserved herds of elephants. For example, the Kanyembo region had no ivory to sell. In 1840, after Kumwimbe Ngombe died of old age, king Ilunga Kabale succeeded to rule

378-421: A separate supreme being. The Hemba make sacrifices and present offerings at the shrines of ancestors. When social harmony has been upset, religious leaders may demand offerings to the specific ancestors that have become displeased and are causing the trouble. Each clan owns a kabeja , a statuette with one body and two faces, male and female, on one neck. Sacrifices are made to the kabeja , which will convey them to

432-482: A settled stable Luba culture over many centuries. Of these, the Kisalian period (8th to 11th century) pottery and utensils found. The finds dated to pre-8th century by modern dating methods are iron objects or pottery, thereafter copper objects appear. The archaeological studies suggest that the Luba people lived in villages, in homes made of reeds and wattle , around the shores of numerous streams and lakes found in

486-418: A song and dance ritual known as a musuusa and speeches which mark the end of the mourning period for the dead individual. Although the Luba people failed to keep the southern Hemba in their kingdom they did have considerable cultural influence. Art forms, including wooden sculptures representing ancestors, are similar in style to Luba sculptures. The Hemba religion recognizes a creator god ['Abezha Mbungu] and

540-1571: Is a Bantu language of the Democratic Republic of the Congo . It is spoken by the Hemba people . Yazi may be a dialect. References [ edit ] ^ Hemba at Ethnologue (18th ed., 2015) (subscription required) ^ Jouni Filip Maho, 2009. New Updated Guthrie List Online v t e Languages of the Pygmies Nilo-Saharan Central Sudanic Lese Asoa Niger–Congo Ubangian Baka Ganzi Gundi Gbaya Bofi Bantoid Tikar Bantu Zone A Mvumbo Zone B Ngom Tsogo Njebi West Teke Punu Lumbu Myene Kaning'i Rimba ? Zone C Aka Mongo Lia-Ntomba Bushong Zone D Bila Zone J Kirundi Kiga Zone L Luba-Katanga Hemba Songe Zone M Taabwa Bemba Lenje Tonga Unclassified Rimba v t e Languages of

594-452: Is a rare Janiform sculpture which represents the couple of founding ancestors of each clan. The statue was unique and owned by the chief, while each group had several Singiti figures. It was used in all Hemba ceremonies, as well as in court decisions Other important sculpture work would be that of the So'o Masks. These masks were constructed to look like chimpanzee human faces with a large mouth that

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648-468: Is based upon the Luba Traditions. The villagers live by subsistence agriculture, growing manioc, maize, peanuts, and yams. The rural Hembaland where they farm has a 8-month growing season with up to 55 inches of rain per year. They also hunt and fish to a small extent to supplement their diet. Cash is obtained through panning alluvial copper from the streams. Many Hemba men are also employed as miners in

702-423: Is compassionate, keeps his distance, one with self control. Mbidi marries the sister of Nkongolo, and they have a son named Kalala. Nkongolo gets jealous and fearful of Kalala, and schemes to murder him. The guardian spirits, knowing the scheme, protect Kalala by (...) The Luba people were a part of a large state in the 16th and 17th centuries, ruled by a Balopwe through delegation to regional chiefs. According to

756-975: Is seen as unnatural by the Hemba people. They are based on the normal proportions of a human head with the mouth of a chimpanzee, usually depicted with white and black hair streaks that resemble the colobus monkey Hemba language Bantu language Hemba Native to Democratic Republic of the Congo Region Katanga province Ethnicity Hemba people Native speakers 180,000 (2000) Language family Niger–Congo ? Atlantic–Congo Volta-Congo Benue–Congo Bantoid Southern Bantoid Bantu Luban Hemba–Kebwe Hemba Dialects Yazi Language codes ISO 639-3 hem Glottolog hemb1242 Guthrie code L.34, L.202 Hemba (Emba), also known as Eastern Luba ,

810-608: The Democratic Republic of the Congo , and their villages are found several hundred miles up the Lualaba River . The Hemba people migrated eastward to the Lualaba valley from the Luba Empire , probably some time after 1600. They traded salt for iron hoes made in the Luba heartland, and wore raphia cloth that came by way of the Luba from the Songye people further to the west. At the time of

864-578: The Portuguese and Omani empires led or influenced invasions . Archaeological evidence suggests that the Baluba had settlements around the lakes and marshes of the Upemba Depression by the 5th century CE. The evidence suggesting an advanced Iron Age society came from multiple sites. The Kamilambian , Kisalian and Kabambian series of evidence has been dated to be from 5th to 14th-century, suggesting

918-526: The Swahili . The Luba people tended to cluster in single street villages, with homes with rectangular thatched roofs on both sides of the street whose lineage is usually related. The homes were in the savanna and forests. They hunted, fished in abundant waters near them, gathered food such as fruits from the wild and had mastered agriculture. In contemporary era, they grow cassava , corn, raise livestock. Some Luba carve wood and produce artist handicrafts. Art

972-467: The Angolan traders from regular contact with the Luba people. Around the start of the 19th-century, the oral traditions of both the Luba and Kanyok people suggest a major conflict, led by mutual raids. This conflict helped the Luba Empire grow, as its king Ilunga Sungu entered into new territories and formed marriage alliances. By 1810 when he died, his fame and reverence among the Luba people had peaked and

1026-468: The Arab-Swahili chiefs such as Tippu Tip and Msiri , states Thomas Reefe. A prominent sociopolitical system of the Luba Empire was the adoption of two layers of power, one of Balopwe (hereditary kingship) and another a council of royals or elders. These provided governmental stability through mutual balancing, when there were disputes of succession from death or other causes. This idea was adopted by

1080-697: The Congo . The majority of them live in this country, residing mainly in Katanga , Kasaï , Kasaï-Oriental , Kasaï-Central , Lomami and Maniema . The Baluba consist of many sub-groups or clans. The Baluba developed a society and culture by about the 400s CE, later developing a well-organised community in the Upemba Depression known as the Baluba in Katanga confederation. Luba society consisted of miners, smiths, woodworkers, potters, crafters, and people of various other professions. They found relative success over time, but this eventually caused their gradual decline with

1134-6130: The Democratic Republic of the Congo Official language French National languages Kongo Kituba Lingala Swahili ( Congo Swahili ) Tshiluba Indigenous languages (by province ) Bandundu Boma Chokwe Ding Hungana Kwese Lia-Ntomba Mbala Mpuono Nzadi Pende Sakata Sengele Shinji Sonde Suku Tiene Yaka Yansi Équateur Bala Bangi Bango Budza Central Banda Furu Losengo Mbaka Mbandja Mongo Mono Ndolo Ndunga Ngbaka Minagende Ngbandi Ngbinda Ngbundu Ngombe Pagibete Sango South Banda Yangere Kasai-Occidental Binji Bushong Chokwe Lele Lwalu Wongo Kasai-Oriental Budya Dengese Luna Nkutu Salampasu Songe Tetela Katanga Bangubangu Bemba Bwile Chokwe Hemba Kaonde Kebwe Luba-Katanga Lunda Ruund Sanga Tabwa Zela Yazi Kinshasa Mfinu Maniema Hendo Zimba Nord-Kivu Amba Havu Hunde Kinyarwanda Kirundi Nande Nyanga Talinga Tembo Vanuma Yaka Orientale Alur Asoa Avokaya Bangala Bangba Barambu Beeke Bila Budu Bwa Bwela Dongo Guru Hema Kaliko Kango (Bas-Uélé District) Kango (Tshopo District) Kari Kele Lendu Lese Lika Likile Linga Loki Logo Lombo Lugbara Ma Mangbetu Mangbutu Mayogo Mba Mbo Ndaka Ngbee Ngelima Nyali Nyanga-li Nzakara Omi Pambia Poke Soko Tagbo Zande Sud-Kivu Buyu Fuliiru Havu Kabwari Kinyarwanda Kirundi Shi Tembo Sign languages French African Sign v t e Narrow Bantu languages (Zones J–M) (by Guthrie classification ) Zone J* [J]D40 [J]D41 Konzo [J]D42 Ndandi [J]D43 Nyanga [J]D50 [J]D51 Hunde [J]D52 Haavu [J]D53 Nyabungu [J]D54 Bembe [J]D55 Buyi [J]D56 Kabwari [JD501 Nyindu [J]JD502 Yaka [J]JD531 Tembo [J]D60 [J]D61 Ruanda [J]D62 Rundi [J]D63 Fuliiro [J]D64 Subi [J]D65 Hangaza [J]D66 Ha [J]D67 Vinza [JD631 Vira [J]E10 [J]E11 Nyoro [J]E12 Tooro [J]E13 Nyankore [J]E14 Ciga [J]E15 Ganda [J]E16 Soga [J]E17 Gwere [J]E18 Nyala [JE101 Gungu JE102 Talinga-Bwisi JE103 Ruli JE121 Hema [J]E20 [J]E21 Nyambo [J]E22 Ziba [J]E23 Dzindza [J]E24 Kerebe [J]E25 Jita [JE221 Rashi JE251 Kwaya JE252 Kara JE253 Ruri [J]E30 [J]E31a Gisu [J]E31b Kisu [J]E31c Bukusu [J]E32a Hanga [J]E32b Tsotso [J]E33 Nyore [J]E34 Saamia [J]E35 Nyuli [JE341 Xaayo JE342 Marachi JE343 Songa [J]E40 [J]E41 Logooli [J]E42 Gusii [J]E43 Koria [J]E44 Zanaki [J]E45 Nata E46 Sonjo [JE401 Nguruimi JE402 Ikizu JE403 Suba / Suba-Simbiti JE404 Shashi JE405 Kabwa JE406 Singa JE407 Ware JE411 Idaxo JE412 Isuxa JE413 Tiriki JE431 Simbiti JE432 Hacha JE433 Surwa JE434 Sweta [J]F20 [J]F21 Sukuma [J]F22 Nyamwezi [J]F23 Sumbwa [J]F24 Kimbu [J]F25 Bungu Zone K K10 K11 Chokwe K12a Luimbi K12b Nyemba K13 Lucazi K14 Lwena K15 Mbunda K16 Nyengo K17 Mbwela K18 Nkangala K20 K21 Lozi K30 K31 Luyana K32 Mbowe K33 Kwangali K34 Mashi K35 Simaa K36 Sanjo K37 Kwangwa [K321 Mbume K322 Liyuwa K332 Manyo K333 Mbukushu K334 Mbogedu K351 Mulonga K352 Mwenyi K353 Koma K354 Imilangu K371 Kwandi K40 K41 Totela K42 Subiya [K402 Fwe K411 Totela of Namibia Zone L L10 L11 Pende L12 Samba & Holu L13 Kwese [L101 Sonde L20 L21 Kete L22 Binji Mbagani L23 Songe L24 Luna [L201 Budya L202 Yazi L221 Lwalwa L231 Binji L30 L31a Luba-Kasai L31b Lulua L32 Kanyoka L33 Luba-Katanga L34 Hemba L35 Sanga [L301 Kebwe L331 Zeela L40 L41 Kaonde L50 L51 Salampasu L52 Lunda L53 Ruund [L511 Luntu L60 L61 Mbwera L62 Nkoya [L601 Kolwe L602 Lushangi L603 Shasha Zone M M10 M11 Pimbwe M12 Rungwa M13 Fipa M14 Rungu M15 Mambwe [M131 Kuulwe M20 M21 Wanda M22 Mwanga M23 Nyiha M24 Malila M25 Safwa M26 Iwa M27 Tambo [M201 Lambya M202 Sukwa M30 M31 Nyakyusa [M301 Ndali M302 Penja M40 M41 Taabwa M42 Bemba [M401 Bwile M402 Aushi M50 M51 Biisa M52 Lala M53 Swaka M54 Lamba M55 Seba [M521 Ambo M522 Luano M541 Lima M542 Temba M60 M61 Lenje M62 Soli M63 Ila M64 Tonga [M611 Lukanga Twa M631 Sala M632 Lundwe M633 Kafue Twa Italics indicate extinct languages . Languages between parentheses are varieties of

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1188-464: The Democratic Republic of the Congo Hidden categories: Pages containing links to subscription-only content Language articles citing Ethnologue 18 Articles with short description Short description is different from Wikidata Luba people The Luba people or Baluba are a Bantu ethno-linguistic group indigenous to the south-central region of the Democratic Republic of

1242-531: The Democratic Republic of the Congo. That same year, Katanga Province , which was home to a considerable number of Luba, attempted to secede under Moise Tshombe as the State of Katanga . The Luba were divided, with one faction under Ndaye Emanuel supporting the secession, and another under Kisula Ngoye supporting the central government. United Nations peacekeepers in Congo, as part of the ONUC force came into conflict with

1296-432: The Hemba culture is that the line between the living and the dead is very thin, and the dead, known as Bafu, can cause illness among the living. The So'o secret society is guarded by the beautifully carved mask of a chimpanzee-human, which is used in Hemba funeral rituals. The So'o is seen as a grotesque creature by the Hemba, an unnatural creature that is not of the urban city nor of the wilds, but somewhere in between. In

1350-406: The Hemba people have conquered death and met it head on. These societies serve to offset the power of the chief. During Hemba funeral festivals (known as malilo ) men and women perform rituals and solve societal issues in different ways with different secret societies. These rituals can last from only one week for a young child to several months for an elder of the society. These festivals end with

1404-418: The Luba Empire has been derived from foreign documents. The later written texts suggest that the Luba people had developed sophisticated literary traditions around their concepts of good and evil, and integrated these concepts and their religious ideas into their legends about morality and people with power. For example, one legend relates to two kings, one called the red king Nkongolo Mwamba and other called

1458-534: The Luba Empire rapidly between 1860 and 1880s, and accelerated its demise. In parallel, the news of disarray and confusion from many corners of the Luba Empire, led to internal disputes on succession and strategy when the Luba king Ilunga Kabale died in 1870. By 1868, Said bin Habib el-Afifi had raided Luba operations and with force taken 10,500 pounds of copper. By 1874, another Arab-Swahili trader Juma bin Salum wad Rakad, and

1512-535: The Luba people began to coalesce into a single, unified state which historians now call the Kingdom of Luba or Luba Empire . The kingdom grew and became more sophisticated over time, reaching its peak between 18th to 19th-century. "...[I]ntegration into the forward edges of the expanding frontiers of international trade tore the Empire apart" in tandem with the advances of the 19th-century slave and ivory trade from Belgium and

1566-473: The Luba people lands. Despite a ban on slave trading in the Western world, the eastern and northern parts of Africa, led by Arab-Swahili slave and ivory traders entered into the eastern and northeastern regions of the Luba Empire. These intruders came with guns, experience of running caravans, and other tools of war. Although the weapons of the Luba people were not primitive (with implements such as blades and bows),

1620-464: The Luba people until his death in 1870. By then, the region of Luba people and their empire covered much of what is now the southeastern Democratic Republic of Congo, extending for hundreds of kilometers from their early 19th-century heartland. The success and wealth of Luba people grew in relative isolation because they were far from the eastern and western coasts of Africa, living in comparatively inaccessible terrain. The forests and mountains provided

1674-745: The Luba people was swift." Msiri , a Tanzanian operator supplying ivory and slaves to the Sultan of Zanzibar, raided and took over the southeastern Shaba region of Luba people. Its other side, the southwestern borders were breached by the Ovimbundu ivory and slave hunters operating with the Portuguese. While slaves could no longer be exported to the Americas, they were used for work and caravan operations within Africa. Breaches from all sides, by better equipped armies, weakened

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1728-516: The Luba people were mnemonic devices, a form of symbolic coded script to aid preserving information and recalling the history and knowledge of the Luba. The Luba people, according to Mary Roberts, developed "one [of] the most complex and brilliant mnemonic systems in Africa for recording royal history, king lists, migrations, initiation esoterica and family genealogies", such as the Lukasa memory board . This artwork are now found in numerous museums of

1782-601: The Luba people. Luba Catholics would later produce the famed Missa Luba , a form of the Latin Mass inculturated in the Luba arts and expression. This would lay the groundwork for the Zaire Use , a full-on rite of the Mass based on (and used primarily in) the Congo. According to a 2011 source, an estimated 12% of Luba are adherents of Islam. Islam spread among the Luba during the 19th and 20th century due to increasing contact with

1836-460: The Luba people. This trade and all economic activity in the villages of Luba people had a tribute system, where a portion of the hunt, fish or produce was given to the lineage head or the people guarding the borders. These were natural borders, such as that created by waters of Lake Upemba, where passage across required channels and bridges. The movement into and out of the Luba people lands was thus controlled and taxed. Around 1500, possibly earlier,

1890-407: The Luba population. In 1885 Leopold II , king of Belgium , secured European recognition of his right over the territories that became what is now the Democratic Republic of the Congo. The first Belgian expedition into the Luba people's region arrived in 1891. The king of Belgium, impressed with the accomplishments of Tippu Tip in getting resources from central Africa, appointed him the governor of

1944-457: The Luba. On 8 November 1960, an Irish Army patrol was ambushed outside Niemba . In the fighting, the Irish soldiers killed 25 Baluba with their firearms, and 9 of the 11 Irish were killed. When Tshombe's breakaway regime collapsed in 1965, Kisula Ngoye became the liaison between the Luba people and the central government. The traditional religious beliefs of the Luba people included the concept of

1998-507: The Luba. They were headed by a "fire king", who symbolically represented the Luba king. The Hemba fire kingdom cut its links to the Luba empire after Ilunga Sungu died. His successor, Kumwimbe Ngombe, had to fight several campaigns to recover the eastern territories. Kumwimbe created a client state that united the Hemba villages of the Lukushi River valley, and that played an important role in preserving Luba dominance over other small states in

2052-532: The Masquerader takes off their mask and the witness must become part of the So'o society. Refusal to do so would mean that the individual is marked for death. During the Second half of the Hemba funeral festival the So'o becomes more tame, it is still a trickster or clown, that challenges the social status quo but it is able to be danced with and around, usually in an oval shape around the So'o as order has been restored and

2106-469: The Upemba Depression of Central Africa. This Depression has been historically flooded from the water runoff from southern Shaba highlands for parts of the year, its water bodies filled with papyrus islands and floating vegetation, the region drying out after rains ended. As a community, the Luba people constructed dams and dikes as high as 6 to 8 feet using mud, papyrus and other vegetation, to improve

2160-400: The beginning of the Hemba funeral festival it has too much power and cannot be looked upon and must be fled from. A boogieman or representation of death, the So'o appears during the Hemba funeral festivals firstly as a wild creature that chases down young Hemba individuals. The So'o will not follow a young Hemba into farmland but, if whoever is being chased runs indoors and is caught by the So'o,

2214-531: The black king Ilunga Mbidi Kiluwe . According to the Luba people's oral history, There are two kings, the Nkongolo Mwamba or red king, and Mbidi Kiluwe or black king. Nkongolo Mwamba is the violent, cruel and drunken despot; Mbidi Kiluwe is the gentle, just and refined one. Nkongolo is one who gets drunk, is ruthless, mocking, raping, robbing other, seen without manners. Mbidi Kiluwe is the opposite, one obsessed with good manners, thoughtful, who speaks carefully,

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2268-493: The copperbelt. The Hemba artistic tradition is well known. Subjects include ancestral figures, spirits, human faces and ceremonial masks and included items such as stools, cup bearers, masks, drums and various ritual and divination objects. The Hemba had very talented sculptors and the art of the tribe is mainly known for the ancestors figures, the Singiti, symbols of power who exude astonishing serenity and natural authority The Kabeja

2322-581: The eastward expansion of the Luba Empire under King Ilunga Sungu around 1800, Hemba people were living in a territory bounded by the Lukuga River in the north, the Luvua River in the south and the Lualaba River to the west. The lower Lukuga and the Lualaba provided natural lines of communication, and the river valleys were densely populated. During Ilunga Sungu's rule the southern Hemba became tributaries to

2376-650: The language on their left. The Guthrie classification is geographic and its groupings do not imply a relationship between the languages within them. Narrow Bantu languages by Guthrie classification zone templates Template:Narrow Bantu languages (Zones A–B) Template:Narrow Bantu languages (Zones C–D) Template:Narrow Bantu languages (Zones E–H) Template:Narrow Bantu languages (Zones J–M) Template:Narrow Bantu languages (Zones N–S) Retrieved from " https://en.wikipedia.org/w/index.php?title=Hemba_language&oldid=1211909691 " Categories : Hemba Luban languages Languages of

2430-449: The marshy soil conditions for agriculture and stock fish during the long dry season. The metal working techniques in use by the early Luba people included drawing out thin wires, twisting them, laminating them, and plaiting them into items such as necklaces, bracelets and hooks for fishing, needles for sewing and such. These products attracted interest and demand from far off ethnic groups, creating trade opportunities and traders amongst

2484-622: The maternal line. Hemba people may also belong to secret societies such as the Bukazanzi for men and Bukibilo for women as well as the Baubwilo-dancers, singers and healers, the Bamukota-skilled in praise poetry, Bagabo-the oldest of the Hemba secret socities who focus on divination, Baso'o-focusing on fertility and the only society to use spirit invested wooden masks. The reason that there are so many semi-secret societies dedicated to healing in

2538-441: The neighboring Lunda people and other ethnic groups. The development and evolution of the Luba Empire, and the life of Luba people therein, has been unclear. This is in part because the Luba people were an entirely oral tradition culture where knowledge and records were held verbally without the use of a script. The orthography for the Luba language, called kiLuba , was invented in the 19th century; thus, early information about

2592-463: The opposing forces had more advanced weapons. David Livingstone, in his memoir, wrote how amazed the Luba people were with the guns, as they thought they were tobacco pipes; the firearm was the primary tool used against large populations of the Luba. Slave and ivory trader, Tippu Tip for example wrote, "Luba had no guns, their weapons were bows and arrows; guns they did not know. The guns we have with us, they asked us, 'Are they pestles?' The conquest of

2646-481: The oral tradition by inabanza Kataba , the empire expanded over time, with a major consolidation in the 18th century, partly triggered by the desire by rivals to control the salt and iron mines in the south. The Luba Empire was shielded from Portuguese and other colonial interests by the Lunda Empire , which lay to their southeast. This shielding was noted by David Livingstone in his travel memoirs, and likely blocked

2700-557: The region that included the Luba people's territory. The Luba people were forced to work in the copper and gemstone mines of the Katanga province during the Belgian rule, causing numerous mining-related deaths. They rebelled in 1895, then again from 1905 to 1917, and these insurrections were subdued through military intervention. In 1960, the Belgians, faced with rising demand for independence and an end to colonial rule, granted independence to

2754-440: The region. Later the Hemba regained their independence, but were subject to attacks by Arab slave traders in the later part of the nineteenth century, and then to colonization by the Belgians. The Hemba people live in villages ranging from as small as 10 individuals to as many as 4,000 per village, recognizing chiefs as their political leaders. A chief will be the head of an extended family of landowners, inheriting his title through

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2808-430: The site of his royal court had become Kitenta (royal sacred village) where his spirit was venerated. After the death of Ilunga Sungu, Kumwimbe Ngombe came to power leading his warriors to expand southeast with contacts with traders from East Africa. After his victory, in accordance with Luba traditions, the conquered chiefs and rulers had to marry sisters or daughters from the Luba ruling family in order to tie them into

2862-470: The spirits. A receptacle on the top of the kabeja is used to receive magic ingredients. A kabeja is dangerous to handle. Christian influences are strong in the Democratic Republic of the Congo, missionaries converted many indigenous individuals to Catholicism and Protestant movements. Muslim influences as well as other religions are also present in the DRC. The Hemba People also have their own native religion that

2916-472: Was well-developed in the Luba culture. Pottery, articles crafted from iron (such as axes, bows and spears), wooden staff and carvings and parts clad in sheets of copper were routinely produced. A notable artform of the Luba people was the Mwadi , where the male ancestors were represent in their female incarnations of the ancestral kings. According to scholars such as Daniel Kabozi, some of the intricate art works of

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