Nzinga of Ndongo and Matamba

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Queen Ana Nzinga
Ann Zingha.jpg
Drawing of Nzinga of Ndongo and Matamba in Luanda, Angola
Bornc. 1583, Angola
DiedDecember 17, 1663(1663-12-17) (aged 79–80)
Names
Nzinga Mbande
HouseGuterres
FatherNgola Kilombo Kia Kasenda
MotherKangela

Nzingha Mbande (1583–1663) was Queen of the Ambundu Kingdoms of Ndongo (1624–1663) and Matamba (1631–1663), located in present-day northern Angola.[1] Born into the ruling family of Ndongo, Nzinga received military and political training as a child, and she demonstrated an aptitude for defusing political crises as an ambassador to the Portuguese Empire. She later assumed power over the kingdoms after the death of her father and brother, who both served as kings. She ruled during a period of rapid growth in the African slave trade and encroachment of the Portuguese Empire into South West Africa, in attempts to control the slave trade.[2] Nzinga fought for the Independence and stature of her kingdoms against the Portuguese[1] in a reign that lasted 37 years.

In the years following her death, Nzinga has become a historical figure in Angola. She is remembered for her intelligence, her political and diplomatic wisdom, and her brilliant military tactics. A major street in Luanda is named after her. In 2002, a statue of her in Largo do Kinaxixi, Luanda, Angola, was dedicated by then-President Santos to celebrate the 27th anniversary of independence.

Early life[edit]

Nzinga was born into the royal family of Ndongo in central West around 1583. She was the daughter of Ngola (a noble title translatable to King) Kilombo of Ndongo. Her mother, Kengela ka Nkombe,[3] was one of her father's slave wives[4] and his favorite concubine.[3] Nzingha had two sisters, Kambu, or Lady Barbara and Funji, or Lady Grace.[5] She also had a brother, Mbandi Kiluanji, who took over the throne after their father died. According to legend, the birth process had been very difficult for Kengela, the mother.[3] Nzinga received her name because the umbilical cord was wrapped around her neck (the Kimbundu verb kujinga means to twist or turn). Children of the royal household who survived difficult or unusual births were believed to possess spiritual gifts[6], and some saw their births as an indicator the person would grow to become a powerful and proud person.[7]

When she was 10 years old, her father became the king of the Ndongo.[3] As a child, Nzinga was greatly favored by her father. Since she was not considered an heir to the throne (like her brothers), she was not seen as direct competition, so the king could freely lavish attention upon her without offending his more likely heirs. She received military training and was trained as a warrior to fight alongside her father, displaying considerable aptitude with a battle axe, the traditional weapon of Ndongan warriors.[8] She participated in many official and governance duties alongside her father, including legal councils, war councils, and important rituals.[3] Furthermore, Nzinga was taught by visiting Portuguese missionaries to read and write in Portuguese.[9]

Name variations[edit]

Queen Nzinga Mbande is known by many different names including both Kimbundu and Portuguese names, alternate spellings and various honorifics. Common spellings found in Portuguese and English sources include Nzinga, Nzingha, Njinga and Njingha.[10] In colonial documentation, including her own manuscripts, her name was also spelled Jinga, Ginga, Zinga, Zingua, Zhinga and Singa.[11] She was also known by her Christian name, Ana de Sousa.[10] This name—Anna de Souza Nzingha—was given to her when she was baptised. She was named Anna after the Portuguese woman who acted as her Godmother at the ceremony. She helped influence who Nzingha was in the future.[9] Her Christian surname, de Souza, came from the acting governor of Angola, João Correia de Souza.[12]

As a monarch of Ndongo and Matamba, her native name was Ngola Njinga. Ngola was the Ndongo name for the ruler and the etymological root of "Angola". In Portuguese, she was known as Rainha Nzinga/Zinga/Ginga (Queen Nzingha). According to the current Kimbundu orthography, her name is spelled Njinga Mbandi (the "j" is a voiced postalveolar fricative or "soft j" as in Portuguese and French, while the adjacent "n" is silent). The statue of Njinga now standing in the square of Kinaxixi in Luanda calls her "Mwene Njinga Mbande".

Political background[edit]

During this period, the kingdom of Ndongo was managing multiple crises, largely due to conflicts with the Portuguese Empire. The Portuguese had first come to Ndongo in 1575 when they established a trading post in Luanda with the help of the Kingdom of Kongo, Ndongo's northern rival. Despite several years of initial cooperation between Ndongo and Portugal, relations soured between the two kingdoms and devolved into decades of war between them. Ndongo faced intense military pressure from Portugal and Kongo, which both seized Ndongan territory; by the 1580s, large parts of Ndongo had fallen under Portuguese control. The Portuguese waged war in a brutal style, burning villages and taking hostages. In addition to territorial conquests, the Portuguese seized large numbers of slaves during the conflict (50,000 according to one source[13]) and built forts inside Ndongan territory to control the slave trade.[14] Nodongo rallied against the Portuguese, defeating them at the Battle of Lucala in 1590, but not before the kingdom had lost much of its territory. The conflict had also eroded the power of the king, with many Ndongo noblemen refusing to pay tribute to the crown and some siding with the Portuguese.[15] By the time that Nzingha's father became king in 1593, the area had been devastated by war and the power of the king greatly diminished. The king tried a variety of methods to handle the crisis, including diplomacy, negotiations, and open warfare, but he was unable to improve the situation.[3]

The situation grew worse for Ndongo when in 1607 the kingdom was invaded by the Imbangala, tribal bands of mercenaries known for their ferocity in battle and religious fervor.[16] The Imbangala allied themselves with the Portuguese, and the new threat forced the Ndongan king to give up any attempts to reconquer his lost territory.[16]

Succession to power[edit]

Nzinga's Embassy[edit]

Illustration by UNESCO[17]

In 1617, Ngola Mbandi Kiluanji died and Ngola Mbandi, his son and Nzinga's brother, came to power.[18] Upon assuming the throne, he engaged in months of political bloodletting, killing many rival claimants to the throne, including his older half brother and their family.[19][9] 35 at the time, Nzingha was spared, but the new king ordered her young son killed while she and her two sisters were forcibly sterilized, ensuring that she would never have a child again.[19] According to some sources, Nzingha was singled out for harsh treatment as she had had a longstanding rivalry with her brother.[19] Perhaps fearing for her life, Nzinga fled to the Kingdom of Matamba.[3]

Having consolidated his power, Mbadi vowed to continue the war against the Portuguese. However, he lacked military skill, and while he was able to form an alliance with the Imbangala, the Portuguese made significant military gains.[20] Faced with the Portuguese threat, in 1621 he contacted Nzingha, asking her to be his emissary to the Portuguese in Luanda. She was the best fit for the job, as she was both of royal lineage and spoke fluent Portuguese. She agreed to lead the diplomatic mission with the stipulation that she be granted the authority to negotiate in the king's name and permission to be baptized - an important diplomatic tool she hoped to use against the Portuguese.[20] Nzingha departed the Ndongan capital with a large retinue and was received with considerable interest in Luanda, compelling the Portuguese governor to pay for all of her party's expenses.[21] While Ndongo leaders typically met the Portuguese in Western clothing, she chose to wear opulent traditional clothing (including feathers and jewels) of the Ndongo people, in order to display that their culture was not inferior.[22] The story goes that when Nzingha arrived, there were chairs for the Portuguese individuals and only a mat provided for her. This type of behavior from the Portuguese was common; it was their way of displaying a “subordinate status, a status reserved for conquered Africans.” In response to this, Nzingha's attendant formed himself to be her chair while she spoke to the governor face to face.[22] She employed flattery as a diplomatic tool, and according to some sources deliberately chose to contrast her brother's belligerent style with her own diplomatic decorum.[22]

As ambassador, Nzingha's main goal was to secure peace between her people and the Portuguese. To this end, she promised the Portuguese an end to hostilities (describing her brother's previous actions as the mistakes of a young king), allowed Portugese slave traders inside Ndongo[4], and offered to return escaped Portuguese slaves fighting in her brother's army. In return, she demanded that Portugal remove the forts built inside Ndongan territory, and was adamant that Ndongo would not pay tribute to Portugal, noting that only conquered peoples paid tribute and her people had not been defeated. She also expressed a desire for cooperation between the two kingdoms, noting that they support each-other against common enemies in the region.[21] When the Portuguese questioned her commitment to peace, Nzingha offered to be publicly baptized, which she was with great aplomb in Luanda.[9][3][23] She adopted the name Dona Anna de Sousa in honor of her godparents, Ana da Silva (the governor's wife and her ordained godmother) and Governor Joao Correia de Sousa.[2][3] A peace treaty was subsequently agreed upon, and Nzingha returned to Kabasa in triumph in late 1622.[24]

Despite her success in the negotiations with the Portuguese, the peace between Ndongo and the Imbangala - themselves engaged in expanding their territory - collapsed.[25] After a series of defeats, the Ndongo royalty were driven out of their court in Kabasa, putting the king in exile and allowing for some of the Imbangala to establish the Kingdom of Kasanje.[9][24] The Portuguese wanted to proceed with the treaty, but refused to aid Ndongo against the Imbangala until the king had recaptured Kabasa and been baptized.[24][3] King Mbadi retook Kabasa in 1623 and took tentative steps towards Christianity, but remained deeply distrustful of the Portuguese. An increasingly powerful figure in the royal court, Nzingha (in a possible political ploy)[26] warned her brother that a baptism would offend his traditionalist supporters, convincing him to reject any idea of being baptized. In addition, the Portuguese began reneging on the treaty, refusing to withdraw from their fortresses inside Ndongo and conducting raids for loot and slaves into Ndongo's territory. By 1624, King Mbadi had fallen into a deep depression and was forced to cede many of his duties to Nzingha.[26]

Rule[edit]

Contemporary illustration of Queen Nzinga in negotiations with the Portuguese governor, dated 1657

Rise to power[edit]

In 1624, her brother died of mysterious causes (some say suicide, others say poisoning).[9] Before his death, he had made it clear that Nzingha should be his successor. Nzingha quickly moved to consolidate her rule, having her supporters seize the ritual objects associated with the monarchy and eliminating any opponent at court.[27] She also assumed the title of Ngola, conferring a position of great influence among her people.[14] An opulent funeral for her brother was arranged, and some of his remains were preserved in a misete (a reliquary), so they could later be consulted by Nzingha.[14] One major obstacle to her rule, her 7 year old nephew, was under the guardianship of Kasa, an Imbangala war chief. To remove this potential pretender to her throne, Nzingha approached Kasa with a marriage proposal; the couple were married, and after the wedding she had her nephew murdered—in Nzingha's view, final revenge for her own murdered son.[28]

However, her ascension to the throne faced severe opposition from male claimants from other noble families.[14] According to Mbande tradition neither Nzingha nor her predecessor brother had a direct right to the throne because they were children of slave wives, not the first wife. Nzingha countered this argument, strategically using the claim that she was properly descended from the main royal line through her father, as opposed to her rivals had no legitimate claim or bloodline connection. Her opponents, on the other hand, used other precedents to discredit her, such as that she was a female and thus ineligible.[29] In addition, Nzingha's willingness to negotiate with the Portuguese (as opposed to previous rulers, whom had fought against them) was seen as a sign of weakness by some of the Ndongo nobility; specifically, the treaty's allowing of Portuguese missionaries and slave traders inside Ndongo was seen with distaste.[4]

While the succession crisis depended, relations between Ndongo and Portugal continued to strain. Neither Nzingha nor the new Portuguese governor, Fernao de Sousa, wanted war, but both kingdoms were increasingly completing with the other to control the slave trade. In late 1624, de Sousa began an aggressive campaign to force local nobles to become Portuguese vassals, spurring Nzingha to do the same. In addition, de Sousa repeatedly demanded that Nzingha submit as a vassal to Portugal, a demand she refused. To weaken the Portuguese colonial administration, Nzingha dispatched messengers (makunzes) to encourage Mbande slaves to flee Portuguese plantations and join her kingdom, thereby depriving the colony of its income and manpower. When the Portuguese complained about the escapes, Nzingha replied that she would abide by her earlier treaty and return escaped slaves, but that her kingdom had none.[30] Despite these successes, her policies threatened the income of the Portuguese and Mbande nobles, and soon rebellions against her rule broke out. Nzingha's most dangerous rival[31], Hari a Ndongo, opposed having a women rule the kingdom and so revolted against her; she attempted to crush his rebellion but failed, weakening her rule. Nzingha attempted to negotiate with the Portuguese as long as possible while she gathered more forces, but the Portuguese guessed this was a delaying tactic and soon recognized Hari as king of Ndongo.[31] The Portuguese subsequently declared war on Nzingha and Ndongo on 15 March 1626.[31]

War with the Portuguese[edit]

Facing a Portuguese invasion, Nzingha gathered her army and withdrew to a group of islands in the Kwanza river. After a series of battles, she was defeated and forced to make a long march into eastern Ndongo; during the retreat, she was forced to abandon most of her followers, a strategy that greatly benefited her as the Portuguese were more interested in re-capturing slaves than in pursuing her army. The Portuguese soon suffered their own setback when Hari a Ndongo died of smallpox, forcing them to replace him as king with Nogla Hari, another Ndongan nobleman.[32] Nogla Hari proved to be an unpopular leader with the Ndongan people, who viewed him as a Portuguese puppet, while some nobles welcomed his rule. A divide soon formed inside the kingdom of Ndongo in which the common people and lesser nobles supported Nzingha, while many powerful nobles supported Nogla Hari and the Portuguese.[33] In November 1627, Nzingha again attempted to negotiate with the Portuguese, sending a peace delegation and a gift of 400 slaves. She indicated that she was willing to become a vassal of the kingdom of Portugal and pay tribute if they supported her claim to the throne, but was adamant that she was the rightful queen on Ndongo. The Portuguese, however, rejected the offer, beheading her lead diplomat and issuing the counter demand that she retire from public life, renounce her claim to the kingdom of Ndongo, and submit to Nogla Hari as rightful king—these demands were within the diplomatic norm in Europe, but were utterly unacceptable to Nzingha.[34] Faced with the Portuguese rebuke and the realization that many Ndogan nobles stood against her, Nzingha (as had her father and brother) slipped into depression, locking herself in a room for several weeks. She emerged, however, and within a month had begun a new campaign to rebuild her alliances in Ndongo.[32][34]

While rebuilding her strength, Nzingha took advantage of Nogla Hari's political weakness, highlighting his lack of political experience. Nogla Hari was despised by both his nobles and his Portuguese allies, for while previous kings of Ndongo had all been warriors, Nogla Hari had no soldiers of his own and was forced to rely on Portuguese soldiers. Nogla Hari and the Portuguese launched a counter-propaganda campaign against Nzingha, hoping to use her gender as a means to delegitimize her strength[35], but this backfired as she increasingly outmaneuvered Nogla Hari in Ndongan politics. In one notable incident, Nzingha send Nogla Hari threatening letters and a collection of fetishes, challenging him to combat with her forces; the messages terrified Hari, who was forced to call on his Portuguese allies for support, thus greatly diminished his own prestige while adding to Nzingha's reputation.[35] However, she was still unable to directly face the Portuguese in battle, and was forced to retreat from the advancing Portuguese army. She suffered a series of military defeats, most notably in a Portuguese ambush that saw half of army and most of her officials captured, though she herself was able to escape. By late 1628, Nzingha's army had been greatly reduced (down to around 200 soldiers according to one source)[36] and she had been effectively expelled from her kingdom.[35]

Following her expulsion, Nzingha and her supporters continued to fight against the Portuguese. To bolster her forces, the queen looked to make allies in the region while keeping her battered forces out of reach of the Portuguese army. During this time she was contacted by Kasanje, a powerful Imbangala warlord who had established his own kingdom on the Kwanza river. Kasanje and the Imbangala were traditional enemies of Ndongo[14], and Kasanje himself had previously executed several of Nzingha's envoys. Kasanje offered Nzingha an alliance and military support, but in return demanded that she marry him and discard her lunga (a large bell used by Ndongan war captains as a symbol of their power).[37] Nzingha accepted these terms, married Kasanje and was inducted into Imbangala society. The exiled queen adapted quickly to the new culture, adopting many Imbangala religious rites. Sources (African, Western, modern, contemporary)[38][14][4][5] disagree on the intricacies and extent of Imbangala rites and laws (ijila), but the general consensus is that Nzingha was compelled to participate in the customary cannibalistic (the drinking of human blood in the cuia, or blood oath ceremony)[39] and infanticidal (through the use of an oil made from a slain infant, the maji a samba)[40] initiation rites required for a woman to become a leader in the highly-militarized Imbangala society.[38] She did not, however, completely abandon her Mbundan cultural roots, instead combining the beliefs of her people with those of her new Imbangalan allies. As noted by historian Linda Heywood, Nzingha's genius was to combine her Mbundu heritage with the Imbangalan's Central African military tradition and leadership structure, thus forming a new, highly capable army. To increase her numbers, she granted freedom to escaped slaves and land, new slaves, and titles to other exiled Ndongans.[9][4] According to some sources, Nzingha - having been disenfranchised by the Mdundan-dominated nobility of Ndongo - was politically attracted to the Imbangalans, who placed more value on merit and religious fervor as opposed to lineage, kinship (and by extension, gender).[4][38]

Using her new power base, Nzinga remodeled her forces after the highly effective Imbangala warriors. By 1631 she had rebuilt her army and was waging a successful guerilla war against the Portuguese, with one Jesuit priest (living in the Kongo at the time) describing her as being akin to an Amazon queen and praising her leadership.[38] Between 1631 and 1635, Nzingha invaded the neighboring Kingdom of Matamba, capturing and deposing Queen Mwongo Matamba in 1631. Nzingha had the queen branded but spared her life (Imbangala custom mandated she execute her) and took Mwongo's daughter into her service as one of her warriors.[41] Having defeated the Matambans, Nzingha assumed the throne of Matamba and began settling the region with exiled Ndongos, hoping to use the kingdom as a base to wage her war to reclaim her homeland.[14][4][41] Unlike her native Ndongo, Matamba had a cultural tradition of female leadership, giving Nzingha a more stable power base after she overthrew the previous queen.[4] With Matamba under her control, Nzingha worked extensively to expand the slave trade in her new kingdom, using the profits from slave trading to finance her wars and divert trade income away from the Portuguese. Over the next decade, Nzingha continued to struggle against the Portuguese and their allies, with both sides attempting to limit each others influence and take control over the slave trade.[4] During this decade, Nzingha took on more masculine traits, adopting male titles and clothing. She established an all-female bodyguard for herself, and ordered that her male concubines wear women's clothing and address her as king. She also instituted communal sleeping quarters at her court, and also enforced strict chastity rules for her male councilors and female bodyguards.[42]

Expansion and Dutch alliance[edit]

By the late 1630s, Nzingha had expanded her influence to the north and south of Matamba. Using her forces, she cut other rulers off from the Portuguese-controlled coast, capturing parts of the Kwango River and bringing the region's key slave producing lands under her control. She also expanded her territory to the north, and in doing so established diplomatic relations with the Kingdom of the Kongo and Dutch merchants, who were increasingly active in the area. Nzingha also established a lucrative slave trade with the Dutch, who purchased as many as 13,000 slaves per year from Nzingha's kingdom.[4][43] She continued to occasionally send peace overtures to the Portuguese, even suggesting a military alliance with them, but only if they supported her return to Ndongo. She also refused to be re-admitted to the Christian faith, which became a point of contention between the two parties. Furthermore, her war against the Portuguese was sidetracked when in 1635 Kasa (her former husband and ally) invaded Matamba, forcing her to return to defend her new kingdom.[44]

In 1641, forces from the Dutch West India Company, working in alliance with the Kingdom of Kongo, seized Luanda, driving out the Portuguese and setting up the directorate of Loango-Angola. The fall of Luanda was a major blow to the Portuguese, and Nzingha quickly dispatched an embassy to the Dutch-controlled city. Hoping to form a Afro-Dutch coalition against the Portuguese, Nzingha requested an immediate alliance and offered to open the slave trade to them, though she was concerned that the Kongo (her people's traditional northern rivals) were growing too powerful. The Dutch accepted her offer of an alliance and sent their own ambassador and soldiers (some of whom brought their wives) to her court, soon assisting her in her fight against the Portuguese. Having lost large amounts of territory and forced to retreat to Massangano, the Portuguese governor attempted to make peace with Nzingha, but she refused these overtures.[45] Nzingha moved her capital to Kavanga, in the northern part of Ndongo's former domains. The capture of Luanda also left Nzingha's kingdom as the pre-eminent, if temporary, slave-trading power in the region, allowing for her to build up a sizeable army of 80,000[45] mercenaries, escaped slaves, allies, and her own soldiers.[4] Using the large size of her army, her new wealth and her famous reputation, Nzingha was able to reclaim large parts of Ndongo from 1641 to 1644.[45] However, her expansionism caused alarm amongst other African kingdoms; in one infamous incident, she invaded the Wandu region of Kongo, which had been in revolt against the Kongolese king. Though these lands had never been part of Ndongo, Nzingha refused to withdraw and added the conquest to her kingdom, an act which greatly offended the Kongloese king, Garcia II.[46] The Dutch, hoping to preserve their alliance with both Kongo and Nzingha, brokered a peace, but relations between Nzingha and other regional leaders remained strained.[46] In addition, her former husband and ally, Kasanje, feared her growing power in the region and formed a coalition of Imbangala leaders against Nzingha, invading her lands in Matamba (though they made little progress).[46] By the mid-1640s, her successes had won her the support of many Ndongan nobles. With the nobility flocking to her side, Nzingha was able collect more tribute (in the form of slaves) which she in turn sold to the Dutch in exchange for firearms, thereby increasing her military and economic power; by 1644, she considered Garcia II of the Kongo to be her only political equal in the region, while the Portuguese viewed her as their most potent adversary in Africa.[47]

In 1644, Nzingha defeated the Portuguese army at the Battle of Ngoleme. Then, in 1646, she was defeated by the Portuguese at the Battle of Kavanga and, in the process, her sister Kambu was recaptured, along with her archives, which revealed her alliance with Kongo.[48] These archives also showed that her captive sister, Funji, had been in secret correspondence with Nzingha and had revealed coveted Portuguese plans to her. As a result of the woman's spying, the Portuguese reputedly drowned the sister in the Kwanza River.[29][17] The Dutch in Luanda sent Nzingha reinforcements, and with their help, Nzingha routed a Portuguese army in 1647 at the Battle of Kombi.[2] Nzingha then laid siege to the Portuguese capital of Masangano, isolating the Portuguese there; by 1648, Nzingha controlled much of her former kingdom, while her control over the slave trade increased the economic power of Matamba.[25][4]

Despite these successes, in August 1648 a Portuguese expedition inflicted a major defeat on the Dutch and recaptured Luanda; in doing so, the Portuguese crippled Dutch ambitions in the area and deprived Nzingha of both her ally and trading partner. Faced with a bolstered Portuguese garrison, Nzingha and her forces retreated to Matamba.[4] Unlike previous decades however, after 1648 Nzinga concentrated her efforts on preventing a Portuguese push inland (as opposed to trying to re-conquer Ndongo territory), disrupting their soldiers and fomenting wars between smaller tribes and kingdoms.[15]

Later years[edit]

Last campaigns[edit]

While her wars against the Portuguese and their allies continued, Nzingha created alliances with neighboring kingdoms, expanding her influence even as she aged.[9]

In 1656, after meeting two Capuchin missionaries, she converted again to Christianity. This conversion was notable, as she had opposed Christianity since 1627, but she later tried to similarly convert her people.[49]

In 1656, the kingdoms of Ndongo and Portugal entered into a new series of negotiations after nearly 25 years of war and several years of tentative peace talks.[50] The negotiations were aided by Nzingha's recent conversation to Christianity and by the pressure Portugal was facing from its war against Spain, and was signed in 1657. Under the term of the peace treaty, Nzingha agreed to cede lands on her kingdom's western coast to Portugal and allow Portuguese slave traders inside Matamba; a third provision asking that Matamba pay Portugal tribute was proposed, but never ratified.[15] In return, the Portuguese agree to concentrate the slave trade in a market in her capital (effectively giving her a monopoly on the slave trade) and send a permanent representative to her court. In addition, Nzingha agreed to provide military assistance to the Portuguese and allowed for missionaries to reside in her kingdom. While several sources[9][4][51] describe the treaty as a making concessions to Portugal, others note that her recognition as a ruler by Portugal gained Nzingha legitimacy and political stability.[29]

After the wars with Portugal ended, she attempted to rebuild her nation, which had been seriously damaged by years of conflict and over-farming. She developed Matamba as a trading power by capitalizing on its strategic position as the gateway to the Central African interior.[7] She was anxious that Njinga Mona's Imbangala would not succeed her as ruler of the combined kingdom of Ndongo and Matamba, and inserted language in the treaty that bound Portugal to assist her family to retain power. Lacking a son to succeed her, she tried to vest power in the Ngola Kanini family and arranged for her sister to marry João Guterres Ngola Kanini and to succeed her. This marriage, however, was not allowed, as priests maintained that João already had a wife in Ambaca. Despite her efforts, Nzingha was never able to give a culturally-acceptable reason for a woman to rule, and she was clearly aware that being female reduced her legitimacy in the eyes of even her supporters. As a result, Nzingha adopted a more radical method of overcoming the "illegitimacy of her sex."[29] At some point in the 1640s, Nzingha decided to 'become a man', which is actually a practice many female rulers in central and western Africa used to maintain their power. Njinga reinforced this maleness by engaging in masculine pursuits. She led her troops personally in battle, and she was deft in the use of arms herself.

She devoted her efforts to resettling former slaves and allowing women to bear children.[1] Despite numerous efforts to dethrone her, especially by Kasanje, whose Imbangala band settled to her south, and the many attempts by the Portuguese to kill her, Nzingha died a peaceful death at the age of eighty-two on December 17, 1663, in Matamba.[2]

Matamba went through a civil war in her absence, but Francisco Guterres Ngola Kanini eventually carried on the royal line in the kingdom. Nzingha's death accelerated the Portuguese occupation of the interior of South West Africa, fueled by the massive expansion of the Portuguese slave trade. Portugal would not have control of the interior until the 20th century. By 1671, Ndongo became part of Portuguese Angola.

One legend records that Nzingha executed her lovers. She kept 50–60 men dressed as women, according to Dapper's Description of Africa, as her harem,[52] and she had them fight to the death for the privilege and duty of spending the night with her. In the morning, the winner was put to death.[5][53]

Successors[edit]

Njinga's sister Barbara ruled briefly, until 1666 after she died, and then after the civil war that defeated Njinga Mona's claims, she had two male successors, Joao Guterres Ngola Kanini and his son Francisco.

Legacy[edit]

Statue in Luanda, Angola

Today, she is remembered in Angola as the Mother of Angola, the fighter of negotiations, and the protector of her people. She is still honored throughout Africa as a remarkable leader and woman, for her political and diplomatic acumen, as well as her brilliant military tactics.[1] Accounts of her life are often romanticized, and she is considered a symbol of the fight against oppression.[54] Nzingha ultimately managed to shape her state into a form that tolerated her authority, though surely the fact that she survived all attacks on her and built up a strong base of loyal supporters helped as much as the relevance of the precedents she cited. While Njinga had obviously not overcome the idea that females could not rule in Ndongo during her lifetime, and had to 'become a male' to retain power, her female successors faced little problem in being accepted as rulers.[17] The clever use of her gender and her political understandings helped lay a foundation for future leaders of Ndongo today. In the period of 104 years that followed Njinga's death in 1663, queens ruled for at least eighty of them. Nzingha is a leadership role model for all generations of Angolan women. Women in Angola today display remarkable social independence and are found in the country’s army, police force, government, and public and private economic sectors.[17] Nzingha was embraced as a symbol of the People’s Movement for the Liberation of Angola during civil war.[7]

A major street in Luanda is named after her, and a statue of her was placed in Kinaxixi on an impressive square in 2002,[1] dedicated by President Santos to celebrate the 27th anniversary of independence. Angolan women are often married near the statue, especially on Thursdays and Fridays.

The National Reserve Bank of Angola (BNA) issued a series of coins in tribute to Nzingha "in recognition of her role to defend self-determination and cultural identity of her people."[55]

An Angolan film, Njinga: Queen Of Angola (Portuguese: Njinga, Rainha de Angola), was released in 2013.[56]

"She was a fierce anticolonial warrior, a militant fighter, a woman holding power in a male-dominated society, and she laid the basis for successful Angolan resistance to Portuguese colonialism all the way into the twentieth century," writes Aurora Levins Morales while cautioning that "she was also an elite woman living off the labor of others, murdered her brother and his children, fought other African people on behalf of the Portuguese, and collaborated in the slave trade."[57]

See also[edit]

References[edit]

Citations[edit]

  1. ^ a b c d e Elliott, Mary; Hughes, Jazmine (August 19, 2019). "A Brief History of Slavery That You Didn't Learn in School". The New York Times. Archived from the original on 20 August 2019. Retrieved 20 August 2019.
  2. ^ a b c d Snethen, J (16 June 2009). "Queen Nzinga (1583-1663)". BlackPast. Archived from the original on 15 October 2019.
  3. ^ a b c d e f g h i j "Queens of Infamy: Njinga". Longreads. 2019-10-03. Retrieved 2020-05-30.
  4. ^ a b c d e f g h i j k l m n Miller, Joseph C. "Nzinga of Matamba in a New Perspective." The Journal of African History 16, no. 2 (1975): 201-16. Accessed March 30, 2021. pp. 208, 209, 210, 211, 212, 213, 214, 215
  5. ^ a b c Jackson, Guida M. (1990). Women Who Ruled: A Biographical Encyclopedia. Santa Barbara, California: ABC-CLIO. p. 130. ISBN 0874365600.
  6. ^ Heywood (2017) p. 14
  7. ^ a b c Burness, Donald (1977). "Nzinga Mbandi' and Angolan Independence". Luso-Brazilian Review. 14 (2): 225–229. JSTOR 3513061.
  8. ^ Heywood (2017) p. 58-60
  9. ^ a b c d e f g h i Williams, Hettie V. (2010). "Queen Nzinga (Njinga Mbande)". In Alexander, Leslie M.; Rucker, Walter C. (eds.). Encyclopedia of African American History. 1. Santa Barbara, California: ABC-CLIO. ISBN 9781851097746.
  10. ^ a b Wallenfeldt, Jeff (2010). Africa to America: From the Middle Passage Through the 1930s. Britannica Educational Publishing. p. 65. ISBN 978-1-61530-175-1.
  11. ^ Nzinga Mbandi, reine du Ndongo et du Matamba. UNESCO. 2014. p. 48. ISBN 978-92-3-200026-2.
  12. ^ Stapleton, Timothy J. (2016). Encyclopedia of African Colonial Conflicts [2 volumes]. ABC-CLIO. p. 58. ISBN 978-1-59884-837-3.
  13. ^ Heywood (2017) p. 27
  14. ^ a b c d e f g Pantoja, Selma. "Njinga a Mbande: Power and War in 17th-Century Angola". Oxford Research Encyclopedia of African History. doi:10.1093/acrefore/9780190277734.001.0001 (inactive 2021-04-08). Retrieved 2021-03-30.CS1 maint: DOI inactive as of April 2021 (link)
  15. ^ a b c Heywood, Linda M. (2017-02-27). Njinga of Angola. Harvard University Press. pp. 14, 25, 27, 28, 37, 38, 44, 45, 50, 51. ISBN 978-0-674-97182-0.
  16. ^ a b Heywood (2017) p. 37, 38
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  18. ^ "Njinga Mbandi biography | Women". en.unesco.org. Retrieved 2020-05-31.
  19. ^ a b c Heywood (2017) p. 44, 45
  20. ^ a b Heywood (2017) p. 50
  21. ^ a b Heywood (2017) p. 51
  22. ^ a b c Heywood (2017) p. 61, 62
  23. ^ Baur, John. "2000 Years of Christianity in Africa - An African Church History" (Nairobi, 2009), ISBN 9966-21-110-1, pp. 74
  24. ^ a b c Heywood (2017), p. 52, 53
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  26. ^ a b Heywood (2017) p. 54, 55, 61
  27. ^ Heywood (2017) p. 64, 65
  28. ^ Heywood (2017) p. 65
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  30. ^ Heywood (2017) p. 66-68
  31. ^ a b c Heywood (2017) p. 70-74
  32. ^ a b Heywood (2017) p. 82-88
  33. ^ Heywood (2017) p. 92, 96
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  35. ^ a b c Heywood (2017) p. 98-104, 105-110
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  38. ^ a b c d Heywood (2017) p. 119-126
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Sources[edit]

Nzinga is one of Africa's best documented early-modern rulers. About a dozen of her own letters are known (all but one published in Brásio, Monumenta volumes 6-11 and 15 passim). In addition, her early years are well described in the correspondence of Portuguese governor Fernão de Sousa, who was in the colony from 1624 to 1631 (published by Heintze). Her later activities are documented by the Portuguese chronicler António de Oliveira de Cadornega, and by two Italian Capuchin priests, Giovanni Cavazzi da Montecuccolo and Antonio Gaeta da Napoli, who resided in her court from 1658 until her death (Cavazzi presided at her funeral). Cavazzi included a number of watercolours in his manuscript which include Njinga as a central figure, as well as himself. However, Cavazzi's account is peppered with a number of pejorative statements about Nzinga for which he does not offer factual evidence, such as her cannibalism.

  • Brásio, António. Monumenta Missionaria Africana (1st series, 15 volumes, Lisbon: Agencia Geral do Ultramar, 1952–88)
  • Baur, John. "2000 Years of Christianity in Africa - An African Church History" (Nairobi, 2009), ISBN 9966-21-110-1, pp. 74–75
  • Burness, Donald. "'Nzinga Mbandi’ and Angolan Independence." Luso-Brazilian Review, vol. 14, no. 2, 1977, pp. 225–229. JSTOR, www.jstor.org/stable/3513061.
  • Cadornega, António de Oliveira de. História geral das guerras angolanas (1680-81). mod. ed. José Matias Delgado and Manuel Alves da Cunha. 3 vols. (Lisbon, 1940–42) (reprinted 1972).
  • Cavazzi, Giovanni Antonio da Montecuccolo. Istorica descrizione de tre regni Congo, Matamba ed Angola. (Bologna, 1687). French translation, Jean Baptiste Labat, Relation historique de l'Éthiopie. 5 vols. (Paris, 1732) [a free translation with additional materials added]. Modern Portuguese translation, Graziano Maria Saccardo da Leguzzano, ed. Francisco Leite de Faria, Descrição histórica dos tres reinos Congo, Matamba e Angola. 2 vols. (Lisbon, 1965).
  • Gaeta da Napoli, Antonio. La Meravigliosa Conversione alla santa Fede di Christo delle Regina Singa...(Naples, 1668).
  • Heintze, Beatrix. Fontes para a história de Angola no século XVII. (2 vols, Wiesbaden, 1985–88) Contains the correspondence of Fernão de Souza.
  • Heywood, Linda. "Njinga of Angola: Africa's Warrior Queen." (Harvard University Press, Cambridge, MA. 2019).
  • Miller, Joseph C. “Nzinga of Matamba in a New Perspective.” The Journal of African History, vol. 16, no. 2, 1975, pp. 201–216. JSTOR, www.jstor.org/stable/180812.
  • Njoku, Onwuka N. (1997). Mbundu. New York: The Rosen Publishing Group, Inc. p. 4. ISBN 0823920046.
  • Page, Willie F. (2001). Encyclopedia of African History and Culture: From Conquest to Colonization (1500-1850). 3. New York: Facts on File. ISBN 0816044724.
  • Serbin, Sylvia; Rasoanaivo-Randriamamonjy, Ravaomalala (2015). African Women, Pan-Africanism and African Renaissance. Paris: UNESCO. ISBN 9789231001307.
  • Snethen, J. (2009, June 16) Queen Nzinga (1583-1663). Retrieved from https://www.blackpast.org/global-african-history/queen-nzinga-1583-1663/
  • Thornton, John K. (1991). "Legitimacy and Political Power: Queen Njinga, 1624-1663". The Journal of African History. 32 (1): 25–40. doi:10.1017/s0021853700025329. JSTOR 182577.
  • Thornton, John K. (2011). "Firearms, Diplomacy, and Conquest in Angola: Cooperation and Alliance in West Central Africa, 1491-1671". In Lee, Wayne E. (ed.). Empires and Indigenes: Intercultural Alliance, Imperial Expansion and Warfare in the Early Modern World. New York: New York University Press. ISBN 9780814753095.
  • Vansina, Jan (1963). "The Foundation of the Kingdom of Kasanje". The Journal of African History. 4 (3): 355–374. doi:10.1017/s0021853700004291. JSTOR 180028.
  • Williams, Hettie V. (2010). "Queen Nzinga (Njinga Mbande)". In Alexander, Leslie M.; Rucker, Walter C. (eds.). Encyclopedia of African American History. 1. Santa Barbara, California: ABC-CLIO. ISBN 9781851097746.

Further reading[edit]

  • Black Women in Antiquity, Ivan Van Sertima (ed.). Transaction Books, 1990
  • Patricia McKissack, Nzingha: Warrior Queen of Matamba, Angola, Africa, 1595; The Royal Diaries Collection (2000)
  • David Birmingham, Trade and Conquest in Angola (Oxford, 1966).
  • Heywood, Linda and John K. Thornton, Central Africans, Atlantic Creoles, and the Making of the Americas, 1580-1660 (Cambridge, 2007). This contains the most detailed account of her reign and times, based on a careful examination of all the relevant documentation.
  • Heywood, Linda M. Njinga of Angola: Africa's Warrior Queen. Harvard University Press, 2017.
  • Saccardo, Grazziano, Congo e Angola con la storia dell'antica missione dei cappuccini. 3 Volumes, (Venice, 1982–83)
  • Williams, Chancellor, Destruction of Black Civilization (WCP)
  • Nzinga, the Warrior Queen (a play written by Elizabeth Orchardson Mazrui and published by The Jomo Kenyatta Foundation, Nairobi, Kenya, 2006).
    • The play is based on Nzinga and discusses issues of colonisation, traditional African rulership, women leadership versus male leadership, political succession, struggles between various Portuguese socio-political, and economic interest groups, struggles between the vested interests of the Jesuits and the Capuchins, etc.
  • Kenny Mann, West Central Africa: Kongo, Ndongo (African Kingdoms of the Past). Parsippany, NJ: Dillon Press, 1996.

External links[edit]

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