518 Palo
The essence of human existence is the concept
of Kala (the presence of light in the physical
world, character, leadership). The process ofkula,
which is to mature and take one’s rightful place as
a leader, must occur for one to become ann’gunza
or spiritual person, thereby entitling one to enter
the realm of ancestors. Following thetukulastep,
one must descend into the deepest world by cross-
ing theluvèmbaor death barrier, the symbol of
the reincarnation/transformation process where
the life/death struggle takes place. (This process is
also true of communities, institutions, etc.) The
transformed entity now becomes the authority of
his or her own mind and body (musoni), as well as
principles and systems of higher knowledge
(ndoki/kindoki). From here, the Bâkôngo believe
that the body dies to move toward the upper
world, although the spirit of that being remains
with the ability to speak and act.
Thengângaor initiated individual is a special-
ist in perception of the spiritual world and is
expected to be a positive contributor to his or her
community. Kôngo philosophy posits that the
focus of one’s life is centered on healing (kînsa).
Then’kisi(pluralminkisi) or healing agent may be
minerals, plants, animals, or objects that protect
the human soul, guard against illness, and pre-
serve life. Bâkôngo legend recalls that the first
n’kisi was Funza, who was the progenitor of all
subsequent n’kisi and is represented by a twisted
tree root. Each n’kisi contains medicines and a
soul that give it life and power. Minkisi may also
include leaves, shells, packets, sachets, bags,
ceramic vessels, wooden images, statuettes, cloth
bundles, and feathers. Some contain spirit-
embodying medicines such as cemetery earth,
white clay, or powdered camwood, which are
usually wrapped or concealed in the charm and
may have pieces of mirror or porcelain attached.
Seashells, pottery, porcelain, and mirrors reflect
the significance of the water kalûnga line, as well
as the flash of light (mpézomo) that represents the
spirit of an ancestor or victim of witchcraftcap-
turedin the charm by its owner and under the
owners’ control to do his bidding. Other minkisi
may contain spirit-directing medicines such as
seeds, stones, herbs, or sticks, which may instruct
the spirit of the n’kisi to hunt down evil or may
direct a person to perform some act. Some sig-
nificant minkisi are called by Kongo clan names
and are used for particular purposes such as pro-
tecting from specific diseases, preventing having
things “thrown” at them, creating natural phe-
nomena, or inflicting illness on enemies.
The broad area known as ancient Kôngo and
Angola, with its highly developed state at the cen-
ter of an extensive trading network, was raided
by Portuguese and Arab slave traders beginning
in the late 15th century. By the 1800s, the empire
had collapsed, and those former citizens now
comprised approximately 40% of the total
number of enslaved Africans kidnapped and
brought to the Americas between 1500 and 1870.Palo: The Cuban Practice
Of the more than 20 ethnic groups brought to
the island of Cuba, the six major groups were the
Lucumí, Mandingo, Arará, Gangá, Carabalí, and
Congo. The Bântu-Kôngo spiritual philosophy
was strengthened by the ongoing importation of
newly acquired humans who produced variations
on the name Palo (Palo Mayombe, Regla de Palo,
la Regla Conga/Reglas Congas, and Palo Monte
Mayombe), which denotes the “sticks” or
“branches” of the “mountain” used in the making
of the nganga. Kôngo-Cubans of the 19th century
also made minkisi figurines to mystically attack
slaveholders and other enemies.
It is assumed that the practice of traditional
Bântu-Kôngo religion was altered after its arrival in
the Americas. However, although it is true that
many of Reglas Congas adopted or fused the
Lucumí (Yoruba) names of orisha along with
Catholic saints for the gods of the Bântu-Kôngo
(mpungi) and the minkisi, many others maintained
Palo as a distinct and separate system, including
intact Bâkôngo names. (An example of the inter-
change is the Cuban ngânga “Sarabanda,” associ-
ated with Orisha “warriors” Oggún, Ochosí, and
Elegguá, but deriving its name from the Kôngo
nsala-banda, the cloth used by Bâkôngo in their
minkisi.) The religious practices were also able to
flourish as a result of the urban guilds or brother-
hoods of free Africans of the same nations, referred
to ascibaldos. Often led by the eldest members and
referred to as “kings and queens,” these associa-
tions might pay for funeral expenses of members,
purchase manumission of enslaved elders, and
disseminate information on African culture.