Nkisi, Kongo Tradition

[IfasehunReincarnated]

this is a combination of two articles and my own commentary....




Minkisi (sing., nkisi), also called power figures, are most closely associated with the western idea of fetishism as they are material manifestations of spiritual entities. The nkisi does not represent a spiritual personality but provides a local habitation for it[the spirit]. As a material object, an nkisi is invoked to perform a certain duty which is attributed to it during its creation. The components that make up an nkisi are included for specific reasons and are considered "medicines" or bilongo. For example, grave dirt or kaolin from the abode of the ancestors/dead addresses the power and presence of the ancestors/dead in the nkisi . Other medicines which are included may ward off wrongdoers, withces, and bad dreams. Some may promote the healing of a certain disease. Minkisi are thus created according to rules both specific to any one nkisi and characteristic of the genre itself. The story of the origin of an nkisi can now be seen as a narrative of an initiation sequence rather than the random worship of a "trifle".


No worship, prayer, or adulation is offered to an nkisi and thus is not an idol. Minkisi resolve human and cosmic dilemmas through anology and metaphor. An nkisi serves as both ritual and technical, spritual and material. This creates a confusion between the idea of the spiritual body and the profane material object, between being the subject and being the object of action. In our modern Western culture, one of the worst things you can do is to objectify someone. Because they do not coincide with the European idea of the autonomous human individual, independent of material supports, minkisi, are often described as fetishes. "Fetishism" is therefore about relations among people rather than about the objects that mediate and disguise those relations.

Nkisi can be used to seal promises, seal prayers, and make preemptive strikes against one's verified enemies. For every nail you see hammered into an Nkisi, you are witnessing an individual as a part of a community joining in a collective act of invocation, or a single prayer among many invoked by a single owner, depending on the purpose of that Nkisi. The more nails, more probably the more use and prominence of a particular Nkisi.

Its not uncommon to find Nkisi among the many things that continental African traders sell at Kwanzaa Festivals and Black Expos. You should not buy an Nkisi unless you know what it is. It is possible that the one for sale is useless, discharged and harmless. It is equally possible that it is still inhabited, uncontrollable by you and dangerous when not attended to properly. Why risk it? If you own or come across an Nkisi you should encourage a trained spiritualist to examine it, and possibly acquire it, to keep it out of the hands of unknowing consumers. Nkisi are fortified spiritual tools, that do not take "a time out" for the ignorant. Even spiritual tools forged for good can be volatile when neglected or misused.

In Contemporary West
We find Nkisi tradition continued in the Palo tradition that is often practiced alongside Santeria, an afro-cuban version of Orisa worship. More on this tradition:

In Palo Mayombe, the "gods and goddesses" that the Palero worships and calls upon for help are called the Nkisi. The Nkisi are not gods in the strictest sense of the word, however; It is the Congo belief that they were among the first and most powerful ancestors placed on this world by Nzambi, the High God, and were later deified or raised to near diety status by the Congo people. While not all Paleros share this belief, it seems that this cosmology makes the most sense given the nature of the Congo religions.

Each Nkisi rules over a different aspect of life and nature. The Nkisi are housed in special pots that are called prendas or ngangas. The prenda also houses the Fumbi or Mpungos, 1 which are Spirits of the Dead who aid and serve the Nkisi as well as the Palero. Without the Nkisi and the Fumbi, the Palero is powerless.

There are many Nkisi, each with numerous Paths or caminos, but there are but a few major ones that are common to most Paleros, particularly those of the Corta Lima rama.

There is much western influence in the tradition mentioned above, but it has its place regardless. Most notably we see that pots, rather than carving now hold Nkisi. I can't say for sure if Nkisi function in entirely the same way in the West as they do in africa, as this is part of the discussion finds me with no firsthand experience. But its clear that Nkisi is alive and well.

[Jahness]

Greetings IfasehunReincarnated!

Salam Alecum.Thanks for the valuable information.It goes directly to the point. I am happy to also see that you are informing individuals, to not just buy these Minkisi and take them to their homes without first making sure the proper rituals are performed by experienced priests/priestess. They may look like art that you can take home, but it will be the piece of art that will definitely talk back to you,and you had better have the right answers,if you know what I mean. lol They are sacred objects that has to be respected. Again, thanks for sharing.

Monte Nsasi

[IfasehunReincarnated]

Peace and blessings to you Jahness. I see we have a traditionalist in the house! Good to have you here. I have met few that honor both Selassie and the Palo tradition.

ifasehunreincarnated = iyawo olokun

[Jahness]

Greetings IfasehunReincarnated!
First and foremost, praises is due to Olodumare/Eguns/Ancestors/Orishas and the blessed divine guides Much light to your knowledge , wisdom and understanding. My foundation started in the ways of Rastafari from since the late 70's, and I live this way of life and continue to do so proudly with dreadlocks.
With discipline, wisdom knowledge and understanding, my search for truth further took me in the path of the Orisha, which I also had as a base being born in Trinidad with practicing elders, so I wasn't really new to it, i was just only learning with my own sense of purpose and willingness. On my journey, in Orisha tradition, Ifa spoke, I had to listen with my hand of kofa, that was around '94.
Then came the inevitable that was divined for me as well in about '96, and I was scratched then in Palo, we all know when our Eguns speak to us we need to take heed, and I make no apologies, I have been so blessed :o). Even as a child I knew I would one day answer this call but only when I was ready. The more I knew the more I felt compelled to find out. Learning, growing, developing, but most of all taking pride in the ways of my people and our tradition.

With all that going on now for all those years, the the moment of truth would come as to just how I would feel about having to make that most important step of Ocha, and my years of being a Rasta. Chango claimed me as his child and I was traditionally crowned in 99, locks and all if you know what i mean. I knew what it mean to me to have them (dreadlocks), so it's only with that knowledge, that I humbly accepted the call.

Believe it or not, I felt blessed to be able to go to Chango and offer myself as his humbled child with those same dreadlocks as my utmost committment to my traditional way of life. And not to mention, being even more blessed on my day of Ita to find out Yemaya is my mother. Except for the day of truth and light, I have continued to hold on to all the positive that has made me who I am today. My locks is growing back even more beautiful than they were before. They have a better sense of purpose by divine order :o).

It has not always been easy to make the choices, but made them i did, and even with all those years of studying and learning, I claim only to know a mustard seed worth, simply because is still so much to learn. Even joining this online community is a positive step in that process. Every day is a learning experience. It's not only learning, but having the wisdom, knowledge and understanding to see the truth for our liberation as a people with blessings from our ancestors.

Ase! Ase! Ase!
Maferefun Chango!
Maferefun Yemaya!
Humbly
OyuMoriObba

[IfasehunReincarnated]

Ase Jahness.

I think what's implicit in this post above for those that are not in the know, is that most African art is NOT art. It is parts and pieces of Spiritual Shrines. So we must be careful in what we choose to purchase and recognize those purchases are more "rescue of spiritual integrity" then as acquisition of "art". Masks, older drums, everything that you see that is genuine and that has age is possibly from a shrine. Especially carvings etc. Even mundance art in Africa has spiritual significance, so we must be respectful to ourselves and the item when we are searching to adorn our homes.

In traditional AFrica, there was no art for art's sake.

[Jahness]

Peace and blessings to you IfasehunReincarnated. I could not have said it better myself. Ase`Ase`

One Love & Respect Always!

[IfasehunReincarnated]

bring it back.