Mutuality, resistance and egalitarianism^61other episodes that took place in the plantation confirmed their
irreducible autonomism. For instance, in 1955, they refused to ac-
cept the authorities’ order of removing the symbols they invariably
wore on their lapels (a red star), and confronted them, comparing
their symbol with the official ranks the military and police wore in
their own uniforms.^36 Another example took place in 1957, when
a small Catholic church was built, to serve the local populations
and the Portuguese colonists. The Bishop of Luanda was invited for
the inauguration, and the Tokoists were summoned to attend the
ceremony and sing Christian hymns. But they refused to take part
of the event and escort the Bishop’s vehicle.^37
Mutual and solidary organization, resistance and
liberation
The spiritual formations revealed above elicit a coupling of a
utopian Christian eschatology and specific stances of resistance
that enhanced their agency vis-à-vis the colonial states. But in his
Léopoldville days Simão Toko had also engaged in several oth-
er social and political associations. While working as a portrait
painter in the streets of Léopoldville and also as an apprentice
of watchmaker, he also dedicated his time to the creation of a
mutual self-help organization for the Zombo community, known
as Nkutu a Nsimbani (“Mutual Help Fund”), in 1946.^38 This or-
ganization, located at number 41 of Luvua street in Léopoldville,
congregated some members of the Coro, as well as other Zombo
who worked in commercial activities. Their goal was to create a
system of periodical donations for collective enterprises, which in-
cluded helping new Zombo migrants arriving in the city, building
houses, schools or medical facilities, or starting small commercial
enterprises. Toko, who was constantly sought by newly arrived
Zombo at his house for help, acted as chairman and treasurer of
the association, collecting donations and organizing group meet-
ings. The mutualist venture was very successful in its early stages,
and acted as a hub for the Zombo community; but eventually a
conflict broke between two groups, concerning the disappearance
of part of the money collected, and led to the dissolution of the
association by Toko himself in 1948.