Hailing from the African state of Ndongo and born in 1581 during the start of Luandan disagreement with Portuguese settlers (Toler 265), Queen Nzinga of the African Mbundu tribe stood up for her country and reestablished power over her people. Nzinga came in a time period that needed her. She got her country of Matamba (present day Angola) equal, both economically and socially, to the Portuguese. In order to do this, Nzinga took measures to place herself in the right position to eventually seize rule and steer her country in the right direction, even though it prompted a steady flow of opposition from her enemies. These initial enemies included the Imbangala tribes and irritated Portuguese Settlers, both of which she succeeded in turning into allies. Queen Nzinga's rule was well justified by a legal rise to the throne, and her subsequent role as a skilled ruler counteracted her reputation as a thriving slave trader.
Queen Nzinga’s methodical rise to power was well justified and vindicative of her ensuing rule, contrary to the arguments of her opponents. As the daughter of a previous king and sister to the next heir to the throne, Nzinga had the correct hereditary history to rule, an important prerequisite for rule in Ndongo culture. To reinforce this, Nzinga held an election, in which qualified officials appointed her as queen (Thornton 37). She was not the first queen to take uimate power over Ndongo (although none were as influential as she), but her traditional minded critics refused to accept it, and considered it a sign of illegitimate rule (Thornton 37). To combat this, Nzinga expanded her gender identity and strived to be more “manly” by engaging in battles personally (Thornton 39). It also helped that she was deemed i...
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.... D. and a member of the World History Association in addition to the American Society of Journalists and Authors. She also writes for national journals specialized in history and culture. The selected chapter in the source discusses the rise of Queen Nzinga to power and her relationship with the Portuguese, both of which I discuss in my paper.
Thornton, John K. (1991). Legitimacy and Political Power: Queen Njinga,
1624–1663. The Journal of African History, 32, pp 25-40. doi:10.1017/
S0021853700025329.
Thornton is a graduate from Millersville University, Pennsylvania. He is an American historian specialized in the history of Africa and the African Diaspora. He is also a history professor in Boston University. My paper speaks about the legitimacy of Nzinga’s coming to rule. I use Thornton’s piece for information about her rise to power.
There were many cultural beliefs and practices that changed the outcome of Abina’s life including liberalism, industrialism, imperialism, colonialism, nationalism, slavery, and gender discriminations. Through the Western influences that the British brought to Africa, not only did Abina’s life change but the positive and negative effects influenced everyone in her village.
Equiano, Olaudah. The interesting narrative of the life of Olaudah Equiano, or Gustavus Vassa, the African: an authoritative text. New York: Norton, 2001. Print.
Portuguese missionaries and trading partners were among the first to meet Africans along the coast of the Atlantic. It was one of these kings, the king of the West African state of Congo, Nzinga Mbemba's father, that provided a coastal settlement for the Portuguese. Adopting Christianity for the nation, including the baptizing of both himself and his son, there seemed to be an alliance between the two nations, as seen in the introduction of Nzinga Mbemba's, “Appeal to the King of Portugal, 1526”. However, after Nzinga Mbemba took the throne, trouble began to arise in Congo due to the Portuguese pushing boundaries that threatened to devastate the nation. This is when the king of Congo wrote a letter to the king of Portugal, which used a variety of psychological strategies that evoke guilt and religious passion, Mbemba establishes a direct linkage between him and the king of Portugal. In consequence, the king of Portugal would become more likely to grant any request that Mbemba would ask for, although Mbemba's true reason for writing the letter was to manipulate the king of Portugal into helping to get part of Mbemba's own power back.
These two short letters were composed by King Nzinga Mbemba Affonso, the king of the Congo who had a trading relationship with Portugal. He wrote this document in 1526 after he realized the negative influences it was having on his kingdom. Affonso notes how poor the people are treated when the Portuguese come to take them away. Affonso wants the king of Portugal to realize “And to avoid such a great evil we passed a law so that any white man living in our Kingdom...Your Highness has in it, since we know that it is in your service too that these goods are taken from our Kingdom otherwise we should not consent to this” (Affonso). He wishes that the king be aware of the injustices and to change them.
In 1578, began the occupation of African territories by the Portuguese. The king Ngola Kiluanji, Nzinga’s father resisted the occupation of that African territory by the Portuguese, who were strongly interested in the slave trade. Later, his son, Ngola Mbandi tried to stop the demand for slaves reach their land and keep the peace between them. It was then that his sister Nzinga, helped in negotiations with the Portuguese; in or...
Fiero, Gloria K. "Africa: Gods, Rulers, and the Social Order." The Humanistic Tradition. 6th ed.
... The Portuguese changed her name to Romana, and she later went back to Africa (Nigeria) and acts as though she is a European. She then becomes very involved in legitimate commerce and that whole movement. It is ironic that she changed so dramatically and it could have perhaps stemmed from fear of what she thought may happen to her.
According to T.O. Ranger in “Revolt in Southern Rhodeisa”, the first Chimurenga, which occurred from 1896-1897, was an uprising in response to the imposition of colonial rule in Southern Rhodesia, present-day Zimbabwe (ix). The Nbele and Shona people resisted the colonial rule and in return endured a complex set of struggles over land and cattle and taxes. The inability and unwillingness of the Euroopeans to understand the Nbele and Shona people’s culture and religion misguides perceptions of events and views of their behavoior and actions (2). Terrance mentions during the colonial rule, many Europeans thought the people of Africa were content with the new administration and misunderstood the reaction of the “African pople of Southern Rhodesia to colonial rule…, this misunderstanding arose…partly out of white ignorance of the history of the Shona and the Ndebele…Edwards [confessed ],we knew nothing of their past history, who they were or where they came from, and although many of the Native commissioners had…knowledge of their language, none of us really understood the people or could follow their line of thought, we… looked down on them as a downtrodden race who were grateful to the white man for protection” (2). The Europeans did not treat them as equals because they saw them as dependent and thought of their lives as meaningless. They believed the Shona and Ndebele people had no roots or culture and therefore had no history. Terrance Ranger mentions “the whites believed that the Shona people would not rebel because they believed that the Shona had no roots, no sense of history; no sense of religion,…no way of life worth fighting and dying for” (2). The African people of these cultures were seen as inferior by the Europeans...
Reilly, "Nzinga Mbemba: Appeal to the King of Portugal." Worlds of History, Volume Two: Since
Although we are from very different parts of the world, we both have similarities regarding how we rule. I wanted to keep Christian Missionaries out of Japan for the sake of political stability, just as you wanted to keep out the Portuguese. Using the Tokugawa Bakufu, or the “Tent Government”, I was able to establish political unity in Japan, just as you aimed to create one large empire in Africa. During my life, some of the main ideas were political structures and forms of government, nationalism, and social hierarchy . During your lifetime, some of the main ideas were nationalism, and gender roles and relations. We both wanted
Toyin, Falola. “The Power of African Cultures.” Woodbridge, Suffolk, United Kingdom: University of Rochester Press, 2003. Print
In conclusion, it is clear that the coming of Christianity to Africa was not greeted with open arms. While it granted Africans the chance to acquire new teachings, it also insinuated itself within politics, family, and traditions, utterly destroying them from the inside out. Having been detailed within novels by Achebe, Oyono, and Thiong’o, it is easy to see how these “pacifying” roles eventually led to a total conquest for all of Africa.
... Cambridge Encyclopedia of Africa. Ed. Roland Oliver. 1. New York: Trewin Copplestone Books Limited, 1984. Print.
Having done the above analysis on my favourite text, “Anowa” by Ama Ataa Aidoo, I realise that my like for the text have heightened because the analysis of Anowa has given me a deeper understanding of Africa’s colonialism. I now know what actually led to our colonialisation (the betrayal) and how it began(the bond of 1844) through the personal lives of Anowa and Kofi.
...econd African Writers Conference, Stockholm, 1986. Ed. Kirsten Holst Petersen. Upsala: Scandinavian Institute of African Studies, 1998. 173-202.