Mutuality, resistance and egalitarianism^73- The conflict would be eventually resolved by Toko himself, asking
his followers to remove the symbol in order to prevent further phys-
ical confrontation, and reminding them that the ‘true symbol’ was in
their foreheads and hearts – not in their clothes. - Grenfell also describes how the group that was sent to Luanda at
the time refused to pay taxes when they were forced to work for half
pay. James Grenfell, ‘Simão Toco’, 219. - The full name of the movement was Nkutakani a Nsumbani ya
Aklisto Minkwikizi mia Ntoto wa Zombo, Association Mutuelle
Chrétienne du Plateau du Zombo. - This form of micro-saving venture is a version of a com-
mon form of economic organization that in fact persists today in
Angola/Congo and elsewhere in Africa. In Angola, the kixikila is
an example of this, where groups of 5–10 women associate and
create micro-enterprises. I see these ventures as informal, grass-
roots forms of mutualism in many ways similar to the ventures
described above. See e.g. Henda Lucia Ducados and Manuel Ennes
Ferreira, ‘O financiamento informal e as estratégias de sobrevivên-
cia económica das mulheres em Angola: a Kixikila no município do
Sambizanga (Luanda), CEsA Documentos de Trabalho 53 (1998),
Working Paper. - Grenfell, ‘Simão Toco’, 220.
- Kenneth Surin, Freedom Not Yet. Liberation and the Next World
Order (Durham and London: Duke University Press, 2009). - Thus for instance, believers in the Tokoist churches also belong to
the ‘Northern’ or ‘Southern’ tribes. - Ruy Blanes, ‘Unstable Biographies: The Ethnography of Memory
and Historicity in an Angolan Prophetic Movement’, History and
Anthropology 22, 1 (2011), 93–119; and A Prophetic Trajectory. - Mikhail Bakunin, God and the State (New York: Dover
Publications, 1970 [1871]). - Mikhail Bakunin, God and the State, 11.
- Mikhail Bakunin, God and the State, 16–17.
- Paul-François Tremlett, ‘On the Formation and Function’.