Nzinga Ana de Sousa Mbande ( – 1663) was a
Southwest African ruler who served as queen of the
Ambundu
The Ambundu or Mbundu ( Mbundu: or , singular: (distinct from the Ovimbundu) are a Bantu people living in Angola's North-West, North of the river Kwanza. The Ambundu speak Kimbundu, and most also speak the official language of the country ...
Kingdoms of
Ndongo
The Kingdom of Ndongo, formerly known as Angola or Dongo, was an early-modern African state located in what is now Angola.
The Kingdom of Ndongo is first recorded in the sixteenth century. It was one of multiple vassal states to Kongo, though ...
(1624–1663) and
Matamba
The Kingdom of Matamba (1631–1744) was an African state located in what is now the Baixa de Cassange region of Malanje Province of modern-day Angola. It was a powerful kingdom that long resisted Portuguese colonisation attempts and was only in ...
(1631–1663), located in present-day
northern Angola
Angola is located on the western Atlantic Coast of Southern Africa between Namibia and the Republic of the Congo. It also is bordered by the Democratic Republic of the Congo and Zambia to the east. The country consists of a sparsely watered and s ...
.
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
The Portuguese Empire ( pt, Império Português), also known as the Portuguese Overseas (''Ultramar Português'') or the Portuguese Colonial Empire (''Império Colonial Português''), was composed of the overseas colonies, factories, and the l ...
. She later assumed power over Ndongo after the death of her father and brother, who both served as kings, and would go on to conquer Matamba. She ruled during a period of rapid growth in the
African slave trade
Slavery has historically been widespread in Africa. Systems of servitude and slavery were common in parts of Africa in ancient times, as they were in much of the rest of the Ancient history, ancient world. When the trans-Saharan slave trade ...
and encroachment of the Portuguese Empire into South West Africa, in attempts to control the slave trade.
Nzinga fought for the independence and stature of her kingdoms against the Portuguese
in a reign that lasted 37 years.
In the years following her death, Nzinga has become a
historical figure
A historical figure is a significant person in history.
The significance of such figures in human progress has been debated. Some think they play a crucial role, while others say they have little impact on the broad currents of thought and social ...
in Angola and in the wider
Atlantic Creole
Atlantic Creole is a cultural identifier of those with origins in the transatlantic settlement of the Americas via Europe and Africa.[military tactics
Military tactics encompasses the art of organizing and employing fighting forces on or near the battlefield. They involve the application of four battlefield functions which are closely related – kinetic or firepower, Mobility (military), mobil ...](_blank)
.
Early life
Nzinga was born into the royal family of
Ndongo
The Kingdom of Ndongo, formerly known as Angola or Dongo, was an early-modern African state located in what is now Angola.
The Kingdom of Ndongo is first recorded in the sixteenth century. It was one of multiple vassal states to Kongo, though ...
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,
was one of her father's slave wives
[Miller, Joseph C. "Nzinga of Matamba in a New Perspective." ''The Journal of African History'' 16, no. 2 (1975) pp. 201–206, 208, 209, 210–216. Accessed 30 March 2021. http://www.jstor.org/stable/180812] and his favorite concubine.
Nzinga had two sisters,
Kambu, or Lady Barbara and Funji, or Lady Grace.
She also had a brother, Mbandi, who took over the throne after their father died. According to legend, the birth process had been very difficult for Kengela, the mother.
Nzinga received her name because the
umbilical cord
In placental mammals, the umbilical cord (also called the navel string, birth cord or ''funiculus umbilicalis'') is a conduit between the developing embryo or fetus and the placenta. During prenatal development, the umbilical cord is physiologic ...
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, and some saw their births as an indicator the person would grow to become a powerful and proud person.
When she was 10 years old, her father became the king of the Ndongo.
As a child, Nzinga was greatly favored by her father. Since she was not considered an
heir
Inheritance is the practice of receiving private property, titles, debts, entitlements, privileges, rights, and obligations upon the death of an individual. The rules of inheritance differ among societies and have changed over time. Officiall ...
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. She participated in many official and governance duties alongside her father, including legal councils, war councils, and important rituals.
Furthermore, Nzinga was taught by visiting Portuguese
missionaries
A missionary is a member of a religious group which is sent into an area in order to promote its faith or provide services to people, such as education, literacy, social justice, health care, and economic development.Thomas Hale 'On Being a Mi ...
to read and write in
Portuguese
Portuguese may refer to:
* anything of, from, or related to the country and nation of Portugal
** Portuguese cuisine, traditional foods
** Portuguese language, a Romance language
*** Portuguese dialects, variants of the Portuguese language
** Portu ...
.
[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. .]
Name variations
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''.
In colonial documentation, including her own manuscripts, her name was also spelled ''Jinga'', ''Ginga'', ''Zinga'', ''Zingua'', ''Zhinga'' and ''Singa''. She was also known by her Christian name, Ana de Sousa.
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.
Her Christian surname, de Souza, came from the acting governor of Angola, João Correia de Souza.
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
, national_anthem = " Angola Avante"()
, image_map =
, map_caption =
, capital = Luanda
, religion =
, religion_year = 2020
, religion_ref =
, coordina ...
". 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
A voiced postalveolar fricative is a type of consonantal sound used in some spoken languages. The International Phonetic Association uses term ''voiced postalveolar fricative'' only for the sound , but it also describes the voiced postalveolar ...
or "soft j" as in
Portuguese
Portuguese may refer to:
* anything of, from, or related to the country and nation of Portugal
** Portuguese cuisine, traditional foods
** Portuguese language, a Romance language
*** Portuguese dialects, variants of the Portuguese language
** Portu ...
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
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
The Kingdom of Kongo ( kg, Kongo dya Ntotila or ''Wene wa Kongo;'' pt, Reino do Congo) was a kingdom located in central Africa in present-day northern Angola, the western portion of the Democratic Republic of the Congo, and the Republic of the ...
, Ndongo's northern rival. Despite several years of initial peace 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, both of which 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
[Heywood (2017) p. 27]) and built forts inside Ndongan territory to control the slave trade.
Ndongo rallied against the Portuguese, defeating them at the
Battle of Lucala
A battle is an occurrence of combat in warfare between opposing military units of any number or size. A war usually consists of multiple battles. In general, a battle is a military engagement that is well defined in duration, area, and force ...
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 Ndongan noblemen, ''sobas'', refusing to pay tribute to the crown and some siding with the Portuguese. 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.
The situation grew worse for Ndongo when in 1607 the kingdom was invaded by the
Imbangala
The Imbangala or Mbangala were 17th-century groups of Angolan warriors and marauders who founded the Kasanje Kingdom.
Origins
The Imbangala were people, possibly from Central Africa, who appeared in Angola during the early 17th century. Their ori ...
, tribal bands of mercenaries known for their ferocity in battle and religious fervor.
[Heywood (2017) p. 37, 38] 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.
Succession to power
Nzinga's Embassy
![Nzinga Mbandi Queen of Ndongo and Matamba SEQ 07 Ecran 2](https://upload.wikimedia.org/wikipedia/commons/2/2d/Nzinga_Mbandi_Queen_of_Ndongo_and_Matamba_SEQ_07_Ecran_2.png)
In 1617, Ngola Mbandi Kiluanji died and Ngola Mbandi, his son and Nzinga's brother, came to power. 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.
[Heywood (2017) p. 44, 45] 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.
According to some sources, Nzingha was singled out for harsh treatment as she had a longstanding rivalry with her brother.
Perhaps fearing for her life, Nzinga fled to the
Kingdom of Matamba
The Kingdom of Matamba (1631–1744) was an African state located in what is now the Baixa de Cassange region of Malanje Province of modern-day Angola. It was a powerful kingdom that long resisted Portuguese colonisation attempts and was only in ...
.
Having consolidated his power, Mbandi 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.
[Heywood (2017) p. 50] 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.
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.
[Heywood (2017) p. 51] While Ndongo leaders typically met the Portuguese in European 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.
[Heywood (2017) p. 61, 62] 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.
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.
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 Portuguese slave traders inside Ndongo,
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 could support each-other against their common enemies in the region.
When the Portuguese questioned her commitment to peace, Nzingha offered to be publicly baptized, which she was with great aplomb in Luanda.
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.
A peace treaty was subsequently agreed upon, and Nzingha returned to Kabasa in triumph in late 1622.
[Heywood (2017), p. 52, 53]
Despite her success in the negotiations with the Portuguese, the peace between Ndongo and the Imbangala – themselves engaged in expanding their territory – collapsed.
After a series of defeats, the Ndongan 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.
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.
King Mbandi 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)
[Heywood (2017) p. 54, 55, 61] 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 Mbandi had fallen into a deep depression and was forced to cede many of his duties to Nzingha.
Wartime
Rise to power
In 1624, her brother died of mysterious causes (some say suicide, others say poisoning).
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 her opponents at court. She also assumed the title of ''
Ngola'', conferring a position of great influence among her people.
An opulent funeral for her brother was arranged, and some of his remains were preserved in a ''misete'' (a
reliquary
A reliquary (also referred to as a ''shrine'', by the French term ''châsse'', and historically including ''wikt:phylactery, phylacteries'') is a container for relics. A portable reliquary may be called a ''fereter'', and a chapel in which it i ...
), so they could later be consulted by Nzingha.
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 killed—in Nzingha's view, final revenge for her own murdered son.
However, her ascension to the throne faced severe opposition from male claimants from other noble families.
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 bloodline connection. Her opponents, on the other hand, used other precedents to discredit her, such as that she was a female and thus ineligible.
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 Ndongan nobility; specifically, the treaty's allowing of Portuguese missionaries inside Ndongo was seen with distaste.
While the succession crisis deepened, relations between Ndongo and Portugal became more complex. Nzingha hoped to fulfill the treaty she had signed with the Portuguese in 1621, and thereby regain Ndongan lands lost during her brother's disastrous wars. Governor de Sousa was also keen to avoid conflict, and both he and Nzingha were eager to re-open the slave trade that was so vital to the region's economy. However, tensions rose between Nzingha and de Sousa. When Nzingha asked for the return of ''kijikos'' (a servile caste of slaves traditionally owned by the Ndongan royalty) living in Portuguese controlled territory, as had been agreed in the treaty, de Sousa refused and demanded that Nzingha return escaped Portuguese slaves serving in her army first. De Sousa also demanded that Nzingha become a vassal of the king of Portugal and pay tribute, demands she refused outright.
[Heywood (2017) p. 66, 67, 68] Further straining relations, in late 1624 de Sousa began an aggressive campaign to force Mbande nobles, ''sobas'', to become Portuguese vassals. ''Sobas'' were traditionally vassals of the ruler of Ndongo, and provided as tribute the valuable provisions, soldiers, and slaves needed to control Angola - thus, by making the ''sobas'' vassals of Portugal, the Portuguese were able to undermine Nzingha's position as queen of Ndongo.
[Heywood (2017) p. 66, 67, 68]
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. Her actions were a success and many ''sobas'' joined forces with her, strengthening her position and causing the Portuguese to fear a Mbande uprising was imminent.
[Heywood (2017) p. 66, 67, 68]
Despite these successes, Nzingha's policies threatened the income of the Portuguese and Mbande nobles, and soon the Portuguese began to foment rebellion in her kingdom. In late 1625, the Portuguese sent soldiers to protect
[Heywood (2017) p. 70-74] Hari a Kiluanje, a ''soba'' who had broken ties with Nzingha. Kiluanje opposed having a woman rule Ndongo, and was himself descended from the royal family; upon learning of his actions, Nzingha sent warriors to crush his revolt but was defeated, weakening her position and convincing more nobles to revolt. Nzingha petitioned the Portuguese to stop supporting Kiluanje, and attempted to negotiate as long as possible while she gathered more forces, but the Portuguese guessed this was a delaying tactic and soon recognized Kiluanje as king of Ndongo.
The Portuguese subsequently declared war on Nzingha on 15 March 1626.
War with the Portuguese
![Nzinga Mbandi Queen of Ndongo and Matamba SEQ 01 Ecran 1](https://upload.wikimedia.org/wikipedia/commons/c/c5/Nzinga_Mbandi_Queen_of_Ndongo_and_Matamba_SEQ_01_Ecran_1.png)
Facing a Portuguese invasion, Nzhingha 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 Kiluanje died of smallpox, forcing them to replace him as king with Nogla Hari, another Ndongan nobleman.
[Heywood (2017) p. 82-88] Nogla Hari proved to be an unpopular leader with the Ndongan people, who viewed him as a Portuguese puppet, while some ''sobas'' supported 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.
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 of 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.
[Heywood (2017) p. 93-98] Faced with the Portuguese rebuke and the realization that many Ndongan 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.
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,
[Heywood (2017) p. 98-104, 105–110] but this backfired as she increasingly outmaneuvered Nogla Hari in Ndongan politics. In one notable incident, Nzingha sent 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 diminishing his own prestige while adding to Nzingha's reputation.
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 her army, most of her officials, and her two sisters 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) and she had been effectively expelled from her kingdom.
Conquest of Matamba
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,
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). 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)
[Heywood (2017) p. 119-126] 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) and infanticidal (through the use of an oil made from a slain infant, the ''maji a samba'') initiation rites required for a woman to become a leader in the highly-militarized Imbangala society.
The ritual was in part to prevent a succession crisis amongst the Imbangala in the future.
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
Linda Marinda Heywood (born 1945) is an American historian and professor of African American studies and history at Boston University.
Heywood has a BA from Brooklyn College and a PhD from Columbia University. In 2008, she shared the Herskovit ...
, 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.
According to some sources, Nzingha – having been disenfranchised by the Mbundu-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, sex).
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.
Between 1631 and 1635, Nzingha invaded the neighboring
Kingdom of Matamba
The Kingdom of Matamba (1631–1744) was an African state located in what is now the Baixa de Cassange region of Malanje Province of modern-day Angola. It was a powerful kingdom that long resisted Portuguese colonisation attempts and was only in ...
, capturing and deposing Queen
Mwongo Matamba in 1631. Nzingha had the defeated 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.
[Heywood (2017) p. 126] Having defeated the Matambans, Nzingha assumed the throne of Matamba and began settling the region with exiled Ndongans, hoping to use the kingdom as a base to wage her war to reclaim her homeland.
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.
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 other's influence and take control over the slave trade.
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 enforced strict chastity rules for her male councilors and female bodyguards.
Expansion and Dutch alliance
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
The Cuango or Kwango ( pt, Rio Cuango) is a transboundary river of Angola and Democratic Republic of Congo. It is the largest left bank tributary of the Kasai River in the Congo River basin. It flows through Malanje in Angola. The Kwango Riv ...
and bringing the region's key slave supplying 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.
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.
In 1641, forces from the
Dutch West India Company
The Dutch West India Company ( nl, Geoctrooieerde Westindische Compagnie, ''WIC'' or ''GWC''; ; en, Chartered West India Company) was a chartered company of Dutch merchants as well as foreign investors. Among its founders was Willem Usselincx ( ...
, working in alliance with the
Kingdom of Kongo
The Kingdom of Kongo ( kg, Kongo dya Ntotila or ''Wene wa Kongo;'' pt, Reino do Congo) was a kingdom located in central Africa in present-day northern Angola, the western portion of the Democratic Republic of the Congo, and the Republic of the ...
,
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 an 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 Kingdom of Kongo (her people's traditional northern rivals) was 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
Massangano is a town and commune of Angola, located in the province of Cuanza Norte.
Its name is sometimes written Masango. It was esblished by the Portuguese in 1582 as a fort to be their base of operations in the interior of modern Angola until ...
, the Portuguese governor attempted to make peace with Nzingha, but she refused these overtures.
[Heywood (2017) p. 133-136] 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 a sizeable war-camp (''kilombo'') of 80,000
(a figure which included non-combatants)
[Thornton, John K. “The Art of War in Angola, 1575-1680.” ''Comparative Studies in Society and History'' 30, no. 2 (1988): 360–78. http://www.jstor.org/stable/178839.] members, including mercenaries, escaped slaves, allies, and her own soldiers.
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.
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 Kongolese king, Garcia II.
[Heywood (2017) p. 138, 139, 142] 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.
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).
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.
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
A battle is an occurrence of combat in warfare between opposing military units of any number or size. A war usually consists of multiple battles. In general, a battle is a military engagement that is well defined in duration, area, and force ...
and, in the process, her sister Kambu was recaptured, along with her archives, which revealed her alliance with
Kongo
Congo or The Congo may refer to either of two countries that border the Congo River in central Africa:
* Democratic Republic of the Congo, the larger country to the southeast, capital Kinshasa, formerly known as Zaire, sometimes referred to a ...
. 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
The Kwanza River, also known as the Coanza, the Quanza, and the Cuanza, is one of the longest rivers in Angola. It empties into the Atlantic Ocean just south of the national capital Luanda.
Geography
The river is navigable for about from its ...
.
The Dutch in Luanda sent Nzingha reinforcements, and with their help, Nzingha routed a Portuguese army in 1647 at the
Battle of Kombi
The Battle of Kombi was a decisive battle in the war between Ndongo-Matamba and Portugal during the Dutch period of Angolan history.
Background
When the Dutch forces occupied Luanda in 1641, the capital of the Portuguese colony of Angola, the ...
.
Nzingha then laid siege to the Portuguese capital of Massangano, 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.
Despite these successes, the allies' control over Angola remained tenuous. Lacking artillery, Nzingha was unable to effectively break the Portuguese defenses at Massangano, while political infighting and developments in Europe weakened the Dutch forces in Angola.
In August 1648 a Portuguese expedition, led by newly appointed governor Salvador Correia de Sá,
besieged Luanda. After suffering through a major Portuguese bombardment, on 24 August 1648 the Dutch commander sued for peace with the Portuguese and agreed to evacuate Angola. When Nzingha's army and the remaining Dutch forces arrived outside Luanda, the peace between Dutch and Portuguese was signed, and unbeknownst to Nzinga, the Dutch forces sailed for Europe.
Faced with a bolstered Portuguese garrison, Nzingha and her forces retreated to Matamba.
Unlike previous decades however, after 1648 Nzinga concentrated her efforts on preventing a Portuguese push inland (as opposed to trying to re-conquer Ndongan territory), disrupting their soldiers and fomenting wars between smaller tribes and kingdoms.
[Heywood (2017) p. 160-165]
Later years
Last campaigns
While her wars against the Portuguese and their allies continued, Nzingha created alliances with neighboring kingdoms, expanding her influence even as she aged.
She sent soldiers to enforce her rule over local noblemen, dispatched forces to fight against Kasanje's Imbangalans in eastern Matamba, and fought against the Kingdom of Kaka in the Congo.
She also used her army as a political tool, using its influence to sway the outcomes of succession disputes in her favor.
On Christianity
Throughout the 1640s and 1650s, Nzingha began to tentatively adopt Christian cultural traditions, following her conversion to the faith in 1623. This began in 1644 when her army captured a Portuguese priest, and expanded when her forces in Kongo captured two Spanish
Capuchins
Capuchin can refer to:
*Order of Friars Minor Capuchin
The Order of Friars Minor Capuchin (; postnominal abbr. O.F.M. Cap.) is a religious order of Franciscan friars within the Catholic Church, one of Three " First Orders" that reformed from t ...
in 1648; unlike other European prisoners, the queen granted missionaries extended freedoms in her war camp. One of the Spaniards, Father
Calisto Zelotes do Reis Mago, would go on to become a longtime resident at her court and her personal secretary.
[Heywood (2017) p. 166, 167, 168] Whereas previous missionaries (either parish priests or Jesuits) had been strongly affiliated with the Portuguese and their colonial administration, the Spanish Capuchins were more sympathetic to Nzingha's positions. During the early 1650s, Nzingha sent requests to the Capuchin order for more missionaries and for support against the Portuguese – effectively turning the missionaries into
de facto
''De facto'' ( ; , "in fact") describes practices that exist in reality, whether or not they are officially recognized by laws or other formal norms. It is commonly used to refer to what happens in practice, in contrast with ''de jure'' ("by la ...
diplomats between her and the Vatican.
She pursued closer relations with Catholic leaders in Europe for the rest of her life, even receiving correspondence from
Pope Alexander VII
Pope Alexander VII ( it, Alessandro VII; 13 February 159922 May 1667), born Fabio Chigi, was head of the Catholic Church and ruler of the Papal States from 7 April 1655 to his death in May 1667.
He began his career as a vice- papal legate, an ...
in 1661 praising her efforts.
[Heywood (2017) p. 193-210]
In addition to using Christianity as a diplomatic tool, Nzingha adopted Christian customs into her court. From the 1650s onward, she increasingly relied on Christian converts at her court. Just as she had done with the Imbangalan culture several decades before, Nzingha appropriated aspects of Christian ideology and culture, adding these to her existing court traditions to create a new class of Christian councilors loyal to her.
[Heywood (2017) p. 180, 181, 184] She also began practicing Catholic-inspired rituals, placed crosses in places of high honor in her court, and built many churches across her kingdom.
[Heywood (2017) p. 185-192, 222, 223]
Nzingha's efforts to convert her people was not without controversy, and some conservative religious figures pushed back against her policies. In response, Nzingha empowered her Christian priests to burn the temples and shrines of practitioners who opposed her, and ordered that they be arrested and turned over to her for trial. Traditionalists were dismissed from her court, after which she sentenced them to public whippings. Several prominent Mdundu and Imbangala priests were sold as slaves to the Portuguese, with Nzingha personally asking that they be shipped overseas; profits of the sale were then used to furnish a new church. Some of the wanted priests, however, escaped Nzingha's purge and went into hiding, later working to undermine her legitimacy as queen.
[Heywood (2017) p. 225, 226]
Peace with Portugal
By 1650 the kingdoms of Matamba and Portugal had been at war for nearly 25 years, with both sides having become exhausted. Tentative peace talks between Nzingha and the Portuguese began in 1651, would continue in 1654, and would culminate in 1656.
[Heywood (2017) p. 173, 174] The negotiations were aided by Nzingha's recent conversion to Christianity and by the pressure Portugal was facing from its
war against Spain.
The Portuguese hoped to end the expensive war in Angola and re-open the slave trade, while Nzingha – increasingly cognizant of her age
– hoped to have her sister Kambu (often referred to by her Christian name, Barbara, during this period) released.
She would not, however, pay the ransom the Portuguese demanded for her sister, and so negotiations repeatedly stalled.
Despite difficulties, a peace treaty was signed between Nzingha and the Portuguese in late 1656. Under the term of the peace treaty, Nzingha agreed to cede lands on her kingdom's western coast to Portugal, with the
Lucala River
The Lucala River is a river in Angola, a right tributary of Angola's largest river, the Cuanza River.
The Lucala has its source in Uíge Province, runs through Malanje Province, where it feeds the Kalandula Falls, and finally empties into the C ...
becoming the new border between Portuguese Angola and Matamba. In return, Portugal ceded the Kituxela region to her. Nzingha also agreed to allow Portuguese traders inside Matamba, while they agreed to intervene if Kasanje or Nogla Hari attacked her. The Portuguese agreed 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 return, Nzingha agreed to provide military assistance to the Portuguese and allowed for missionaries to reside in her kingdom. A final provision asking that Matamba pay Portugal tribute was proposed, but never ratified. While several sources
describe the treaty as making concessions to Portugal, others note that her recognition as a ruler by Portugal gained Nzingha legitimacy and political stability.
On 12 October Nzingha's sister arrived at Nzingha's court in Matamba in a procession led by Father Ignazio de Valassina. Upon Kambu's arrival to Matamba the terms of peace were officially agreed upon, and as was tradition Nzingha and her officials clapped their hands letting the Portuguese know that peace terms were accepted.
Final years
After the wars with Portugal ended, Nzingha attempted to rebuild her kingdom. As noted by Linda Heywood, Nzingha's final years were spent establishing a unified kingdom she could pass on to her sister. However, her native Ndongo had been ravaged by decades of war, with wide swathes of the land left depopulated; as such, Nzingha focused her efforts on strengthening Matamba.
She developed Matamba as a trading power by capitalizing on its strategic position as the gateway to the Central African interior, strengthening her hold on the slave trade.
She resettled former slaves on new land and allowed women in her war camp to bear children, which had been banned under the wartime Imbangala customs.
She also reformed the legal code of her kingdom and established contact with Christian rulers in Europe, hoping to certify Matamba's status as an internationally recognized Christian kingdom.
Peace caused major changes at Nzingha's royal court. Whereas in wartime she had adopted the masculine dress and mannerisms of an Imbangala warlord, in the postwar era Nzingha's court became more feminine; she adopted new fashions in court, imported silk and goods from Europe, placed renewed focus on education (replacing military drills) and abolished concubinage, eventually marrying her favorite concubine in a Christian ceremony.
Nzingha – wary of a potential succession crisis – also worked to increase the power of the royalty in Ndongo. She distanced herself from the Imbangalan culture and abolished many of the democratic and meritocratic policies she had tolerated in wartime, seeing them as a threat to the monarchy.
During her later reign, divides opened in her court between educated Christian converts who supported her royalist policies and traditionalists Imbangalans and Mbundus, who supported a return to the more militaristic, meritocratic policies of the past.
[Heywood (2017) p. 224, 225, 232, 234][Thornton (1991) pp. 1–33]
Death and succession
During the 1660s (specifically after a period of serious illness in 1657) Nzingha grew increasingly concerned about who would succeed her as ruler of Ndongo and Matamba. She feared that her death would lead to a succession crisis, which would cause her Christian conversions to be undone, and spark renewed Portuguese aggression. To ensure the transition would be smooth, she appointed her sister Kambu as her heir, forgoing any of the traditional Mbundu elections. However, she grew increasingly concerned that her sister's husband, Njinga a Mona, was growing too powerful. Njinga a Mona was a skilled soldier who was raised in the Imbangala tradition, and while he had been a lifelong soldier in Nzingha's army, in his older age he increasingly came into conflict with Nzingha. She feared that Njinga Mona's adherence to Imbangala tradition would destabilize the new, Christian kingdom she had established.
In October 1663, Nzingha fell ill with infection in her throat and became bedridden. By December of that year the infection had spread to her lungs, and Nzingha died in her sleep on the morning of 17 December. She was buried with great aplomb in accordance with Catholic and Mbundu traditions. Ceremonies were held across Matamba and in Luanda, where both the Portuguese and Mbundu populations held services in her honor.
[Heywood (2017) p. 236-244]
Following Nzingha's death, her sister Kambu (more commonly known as Barbara or Dona Barbara) assumed the throne.
Historical portrayal
A powerful queen who reigned for over thirty years, Nzingha has been the subject of many works.
[Heywood (2017) p. 245-257]
Angolan
In her native Angola, oral traditions celebrating Nzingha's life began immediately after her death. Though her kingdoms would eventually be incorporated into
Portuguese Angola
Portuguese Angola refers to Angola during the historic period when it was a territory under Portuguese rule in southwestern Africa. In the same context, it was known until 1951 as Portuguese West Africa (officially the State of West Africa).
I ...
, commemoration of Nzingha and her achievements persisted. In the mid-20th century, Nzingha became a powerful symbol of Angolan resistance against Portugal during the
Angolan War of Independence
The Angolan War of Independence (; 1961–1974), called in Angola the ("Armed Struggle of National Liberation"), began as an uprising against forced cultivation of cotton, and it became a multi-faction struggle for the control of Portugal ...
.
Nzingha's legacy would outlast the
Angolan Civil War
The Angolan Civil War ( pt, Guerra Civil Angolana) was a civil war in Angola, beginning in 1975 and continuing, with interludes, until 2002. The war immediately began after Angola became independent from Portugal in November 1975. The war was ...
and remains an area of interest in the country.
Portuguese
The Portuguese, Nzingha's longtime rivals, wrote a number of works relating to her life. The first biography of Nzingha was published by Antonio da Gaeta (a Capuchin priest who had lived in her court) in 1669; Gaeta's work praised Nzingha's diplomatic skills and compared her to famous women from antiquity, but also pointedly noted that she had ultimately been persuaded by
divine providence
In theology, Divine Providence, or simply Providence, is God's intervention in the Universe. The term ''Divine Providence'' (usually capitalized) is also used as a title of God. A distinction is usually made between "general providence", which ...
to accept Christianity.
Antonio Cavazzi (another Capuchin who had resided in Nzingha's court) wrote a biography of her in 1689, again noting her political skill, but also describing her as a queen who had ruined the land. Together, Gaeta and Cavazzi's biographies became the primary sources for Nzingha's life. Portuguese writers would continue to write about Nzingha into the 20th century, normally depicting her as a skilled, "savage" opponent who had ultimately been forced to submit to Portugal and accept Christianity.
Western
Numerous western authors have written about Nzingha. The first notable, non-Portuguese Western work mentioning Nzingha was written by French Jesuit
Jean-Baptiste Labat
Jean-Baptiste Labat (sometimes called, simply, Père Labat) (1663 – 6 January 1738) was a French clergyman, botanist, writer, explorer, ethnographer, soldier, engineer, and landowner.
Life
Labat was born and died in Paris. He entered the ...
in 1732. A heavily-edited translation of Cavazzi's earlier biography, Labat's work formed the basis on which many Western sources would depict their image of Nzingha; whereas Portuguese sources focused on Nzingha's capabilities as a leader and conversion to Christianity, Western sources in the 18th and 19th centuries tended to heavily focus on her sexuality, alleged cannibalism, and brutality.
Jean-Louis Castilhon wrote a fictional story of her life in 1769, portraying her as cruel (but not a cannibal), while the
Marquis de Sade
Donatien Alphonse François, Marquis de Sade (; 2 June 1740 – 2 December 1814), was a French nobleman, revolutionary politician, philosopher and writer famous for his literary depictions of a libertine sexuality as well as numerous accusat ...
wrote about Nzingha's alleged cruelty and promiscuity in his 1795 work ''
Philosophy in the Bedroom
''Philosophy in the Bedroom'' (french: La philosophie dans le boudoir, link=no) is a 1795 book by the Marquis de Sade written in the form of a dramatic dialogue. Though initially considered a work of pornography, the book has come to be conside ...
'', in which he cites her as an example of a woman driven to evil by passion. Likewise,
Laure Junot Laure may refer to:
* ''Laure'' (film), a 1976 Italian erotic film in the Emmanuelle universe
* '' Doxocopa laure'', commonly known as the Laure, a butterfly
People
* Laura (given name) (French variant)
* Laure (art model) (fl. 1859–1867), Fr ...
included Nzingha as a symbol of cruelty and lust in her ''Memoirs of Celebrated Women of All Countries'', grouping her alongside women such as
Lady Jane Grey
Lady Jane Grey ( 1537 – 12 February 1554), later known as Lady Jane Dudley (after her marriage) and as the "Nine Days' Queen", was an English noblewoman who claimed the throne of England and Ireland from 10 July until 19 July 1553.
Jane was ...
,
Marie Antoinette
Marie Antoinette Josèphe Jeanne (; ; née Maria Antonia Josepha Johanna; 2 November 1755 – 16 October 1793) was the last queen of France before the French Revolution. She was born an archduchess of Austria, and was the penultimate child a ...
and
Catherine I
Catherine I ( rus, Екатери́на I Алексе́евна Миха́йлова, Yekaterína I Alekséyevna Mikháylova; born , ; – ) was the second wife and empress consort of Peter the Great, and Empress Regnant of Russia from 1725 un ...
.
Georg Wilhelm Friedrich Hegel
Georg Wilhelm Friedrich Hegel (; ; 27 August 1770 – 14 November 1831) was a German philosopher. He is one of the most important figures in German idealism and one of the founding figures of modern Western philosophy. His influence extends ...
was also critical of Nzingha's (though he did not directly name her) "female state", describing her kingdom as a barren, unfertile land that had eventually collapsed due to her usurping of the natural order.
Nzingha's reputation in the West recovered significantly in the 20th century. Nzingha's usage as a symbol in the Angolan War of Independence increased interest in her life, and authors began to take a more nuanced approach to her biography.
American historian
Joseph C. Miller
Joseph Calder Miller (April 30, 1939 – March 12, 2019) was an American historian and academic. He served at the University of Virginia from 1972 to 2014 as T. Cary Johnson Jr. professor of history, and was a fellow of the American Academy of Art ...
published a widely-cited essay on Nzingha in the 1975 ''
The Journal of African History
''The Journal of African History'' (JAH) is a triannual peer-reviewed academic journal. It was established in 1960 and is published by Cambridge University Press. It was among the first specialist journals to be devoted to African history and arch ...
'', highlighting her struggles and innovations but also criticizing her autocratic methods.
Afro-Cuban poet
Georgina Herrera published a 1978 poem extolling Nzingha's wisdom and connecting her culturally with
Afro-Caribbeans
Afro-Caribbean people or African Caribbean are Caribbean people who trace their full or partial ancestry to Sub-Saharan Africa. The majority of the modern African-Caribbeans descend from Africans taken as slaves to colonial Caribbean via the t ...
in the Americas.
American feminist author
Aurora Levins Morales
Aurora Levins Morales (born February 24, 1954) is a Puerto Rican Jewish writer and poet. She is significant within Latina feminism and Third World feminism as well as other social justice movements.
Biography
Early life and education
Levi ...
wrote about Nzingha, praising her
anti-colonial
Decolonization or decolonisation is the undoing of colonialism, the latter being the process whereby imperial nations establish and dominate foreign territories, often overseas. Some scholars of decolonization focus especially on independence m ...
and
anti-patriarchal struggles but also criticizing her status as a ruling elite and her propagation of the slave trade.
In his writings on Nzingha, American historian
John Thornton focused on her lifelong struggle to establish her authority over the Mbundu culture, noting that her legendary reputation and actions helped to establish a wider
Atlantic Criole culture.
American historian
Linda Heywood
Linda Marinda Heywood (born 1945) is an American historian and professor of African American studies and history at Boston University.
Heywood has a BA from Brooklyn College and a PhD from Columbia University. In 2008, she shared the Herskovit ...
wrote an extensive biography of Nzingha in 2017, featuring much of her life and describing her as a great historical figure.
Heywood cautioned against portraying Nzingha as either a populist hero or tyrant, noting instead that she should be viewed as a complicated individual who used culture, diplomacy, religion and war to secure her kingdom.
Legendary accounts
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, 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.
According to an account by the Capuchin priest Cavazzi, Nzingha maintained her strength well into her later years. Upon witnessing her during a military review in 1662 (the year prior to her death), Cavazzi praised her agility, to which the elder queen replied that, in her youth, she was able to wound any Imbangala warrior, and that she would have stood against 25 armed men - unless they had muskets.
[Thornton, John K. “The Art of War in Angola, 1575-1680.” ''Comparative Studies in Society and History'' 30, no. 2 (1988): 360–78. http://www.jstor.org/stable/178839.]
Legacy
![Nzingambande](https://upload.wikimedia.org/wikipedia/commons/b/be/Nzingambande.jpg)
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
Military tactics encompasses the art of organizing and employing fighting forces on or near the battlefield. They involve the application of four battlefield functions which are closely related – kinetic or firepower, Mobility (military), mobil ...
.
Accounts of her life are often romanticized, and she is considered a symbol of the fight against oppression.
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.
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.
Nzingha was embraced as a symbol of the People’s Movement for the Liberation of Angola during civil war.
A major street in
Luanda
Luanda () is the capital and largest city in Angola. It is Angola's primary port, and its major industrial, cultural and urban centre. Located on Angola's northern Atlantic coast, Luanda is Angola's administrative centre, its chief seaport ...
is named after her, and a statue of her was placed in Kinaxixi on an impressive square in 2002,
dedicated by President
Santos to celebrate the 27th anniversary of independence. Angolan women are often married near the statue, especially on Thursdays and Fridays.
On 23 December 2014, the National Reserve Bank of Angola (BNA) issued a 20 Kwanza coin in tribute to Nzingha "in recognition of her role to defend self-determination and cultural identity of her people."
An Angolan film, ''
Njinga: Queen Of Angola'' (Portuguese: ''Njinga, Rainha de Angola''), was released in 2013.
A
Starz
Starz (stylized as STARZ since 2016; pronounced "stars") is an American premium cable and satellite television network owned by Lions Gate Entertainment, and is the flagship property of parent subsidiary Starz Inc. Programming on Starz consist ...
series, ''Queen Nzinga'', is in development with
Yetide Badaki as the titular character and
50 Cent
Curtis James Jackson III (born July 6, 1975), known professionally as 50 Cent, is an American rapper, actor, and businessman. Born in the South Jamaica neighborhood of Queens, Jackson began pursuing a musical career in 2000, when he produced ...
,
Steven S. DeKnight
Steven S. DeKnight (born October 28, 1965) is an American filmmaker. He is best known for being the creator, head writer, and executive producer of the Starz series ''Spartacus'', including '' Spartacus: Blood and Sand'', '' Spartacus: Gods of th ...
and Mo Abundu as producers.
Nzinga (referred to as Nzinga Mbande) leads the
Kongolese civilization in the 2016
4X video game ''
Civilization VI
''Sid Meier's Civilization VI'' is a turn-based strategy 4X video game developed by Firaxis Games, published by 2K Games, and distributed by Take-Two Interactive. The mobile port was published by Aspyr Media. The latest entry into the ''Civiliz ...
'', since the release of ''Great Negotiators'' on 21 November 2022, as part of the DLC "Leader Pass".
See also
*
List of Rulers of Matamba
*
List of Ngolas of Ndongo
The following is an incomplete List of Ngolas (ruler) of the Kingdom of Ndongo, a pre-colonial West−Central African state in what is now Angola.
The full title of those who ruled over the Northern Mbundu Kingdom of Ndongo was '' Ngola a Kilan ...
*
List of women who led a revolt or rebellion
*
Nzinga a Nkuwu Nzinga may refer to:
People
* Nzinga of Ndongo and Matamba (c. 1583–1663), Central African warrior queen
* João I of Kongo, also known as Nzinga a Nkuwu or Nkuwu Nzinga
* Afonso I of Kongo (c. 1456–1542 or 1543), also known as Mvemba a Nzing ...
*
Pungo Andongo
The Black Rocks at Pungo Andongo (''Pedras Negras de Pungo Andongo'') are a set of extensive monolithic rock formations, millions of years old, that stand out for their size in relation to the savanna landscape of the region. It is subdivided into ...
*
Dahomey Amazons
The Dahomey Mino (Fon language, Fon: Agojie, Agoji, Mino, or Minon) were a Fon people, Fon all-female military regiment of the Kingdom of Dahomey (in today's Benin, West Africa) that existed from the 17th century until the late 19th century. The ...
(all-female military regiment who fought the French)
References
Citations
Sources
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
Italian(s) may refer to:
* Anything of, from, or related to the people of Italy over the centuries
** Italians, an ethnic group or simply a citizen of the Italian Republic or Italian Kingdom
** Italian language, a Romance language
*** Regional Ita ...
Capuchin priests,
Giovanni Cavazzi da Montecuccolo
Giovanni Antonio Cavazzi da Montecuccolo (1621–1678) was an Italian Capuchin missionary noted for his travels in 17th century Portuguese Angola and his lengthy account of local history and culture as well as a history of the Capuchin mission the ...
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
watercolour
Watercolor (American English) or watercolour (British English; see spelling differences), also ''aquarelle'' (; from Italian diminutive of Latin ''aqua'' "water"), is a painting method”Watercolor may be as old as art itself, going back to t ...
s 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), , 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)
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. 2017).
* 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.
*
*
*
*Snethen, J. (16 June 2009) Queen Nzinga (1583-1663). Retrieved from
https://www.blackpast.org/global-african-history/queen-nzinga-1583-1663/
*
*
*
*
Further reading
*
Patricia McKissack
Patricia C. "Pat" McKissack (''née'' Carwell; August 9, 1944 – April 7, 2017) was a prolific African American children's writer. She was the author of over 100 books, including Dear America books '' A Picture of Freedom: The Diary of Clotee, ...
, ''Nzingha: Warrior Queen of Matamba, Angola, Africa, 1595''; The Royal Diaries Collection (2000)
*David Birmingham, ''Trade and Conquest in Angola'' (
Oxford
Oxford () is a city in England. It is the county town and only city of Oxfordshire. In 2020, its population was estimated at 151,584. It is north-west of London, south-east of Birmingham and north-east of Bristol. The city is home to the ...
, 1966).
*Heywood, Linda and
John K. Thornton, ''Central Africans, Atlantic Creoles, and the Making of the Americas, 1580–1660'' (
Cambridge
Cambridge ( ) is a university city and the county town in Cambridgeshire, England. It is located on the River Cam approximately north of London. As of the 2021 United Kingdom census, the population of Cambridge was 145,700. Cambridge bec ...
, 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
Venice ( ; it, Venezia ; vec, Venesia or ) is a city in northeastern Italy and the capital of the Veneto Regions of Italy, region. It is built on a group of 118 small islands that are separated by canals and linked by over 400 ...
, 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
Nairobi ( ) is the capital and largest city of Kenya. The name is derived from the Maasai phrase ''Enkare Nairobi'', which translates to "place of cool waters", a reference to the Nairobi River which flows through the city. The city proper ha ...
,
Kenya
)
, national_anthem = "Ee Mungu Nguvu Yetu"()
, image_map =
, map_caption =
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, capital = Nairobi
, coordinates =
, largest_city = Nairobi
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, 2006).
**The play is based on Nzinga and discusses issues of
colonisation
Colonization, or colonisation, constitutes large-scale population movements wherein migrants maintain strong links with their, or their ancestors', former country – by such links, gain advantage over other inhabitants of the territory. When ...
, 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
Bio-Comic strip at Wikimedia Commons et al.
* Article on Nzinga from Instituto Palmeira
Ana Nzinga: Queen of Ndongoat the
Metropolitan Museum of Art
The Metropolitan Museum of Art of New York City, colloquially "the Met", is the largest art museum in the Americas. Its permanent collection contains over two million works, divided among 17 curatorial departments. The main building at 1000 ...
Women Who Lead
{{DEFAULTSORT:Nzinga Of Ndongo and Matamba
1580s births
1663 deaths
Angolan Roman Catholics
African resistance to colonialism
African women in war
Converts to Roman Catholicism from pagan religions
Women in 17th-century warfare
Queens regnant in Africa
17th-century women rulers
17th century in Portugal
Matamban and Ndongo monarchs
17th century in Angola