Nganga

''Nganga'' is a Kikongo language term for herbalist or spiritual healer in many African societies and also in many societies of the African diaspora such as those in Haiti, Brazil, and Cuba. It is derived from ''*-ganga'' in Proto-Bantu which means "medicine".
As this term is a multiple reflex of a Proto-Bantu root, there are slight variations on the term throughout the entire Bantu-speaking world.

In Africa

The owner and operator of an ''nkisi'', who ministered its powers to others, was the ''nganga''.

In the Kingdom of Kongo the term "nganga" was the name for a person who possessed the skill to communicate with the Other World, as well as divining the cause of illness, misfortune and social stress and preparing measures to address them, often by supernatural means but sometimes natural medicine as well. They were also responsible for charging nkisi, or physical objects intended to be the receptacle for spiritual forces. When Kongo converted to Christianity in the late fifteenth century, the term nganga was used to translate Christian priest as well as traditional spiritual mediators. In modern Kikongo Christian priests are often called "Nganga a Nzambi" or "priests of God."

In South Africa, the ''inyanga'' has a medicinal role, in contrast to the '' sangoma'', who deals with divination and the ancestral spirits, however, the distinction has become blurred in some areas and many traditional healers tend to practice both arts. In Swahili, ''mganga'' refers to a qualified physician or traditional healer.

Shona N'anga/Zulu Nyanga

Among the Shona people of Zimbabwe, a n'anga is a traditional healer who uses a combination of herbs, medical/religious advice and spiritual guidance to heal people. In Zimbabwe, N'angas are recognized and registered under the ZINATHA (Zimbabwe National Traditional Healer's Association).

They are believed to have religious powers to tell fortunes, and to change, heal, bless or even kill people. Traditionally N’angas were people’s main source of help in all matters of life. They have existed for decades well before the British colonial era. Guerrilla leaders are said to have consulted with N’angas during the Rhodesian Bush War.

Even today, N'angas are consulted by the people for advice and healing of many illnesses. Sometimes N'angas refer their patients to western medical practitioners and hospitals in case of emergency or illness they cannot cure with the help of their healing spirit.

Kongo nganga

An English missionary describes how an ''nganga'' looks during his healing performance:

This wild appearance was intended to create a frightening effect, or ''kimbulua'' in the Kongo language. The nganga's costume was often modeled on his nkisi. The act of putting on the costume was itself part of the performance; all participants were marked with red and white stripes, called ''makila'', for protection.

The "circles of white around the eyes" refer to ''mamoni'' lines (from the verb ''mona'', to see). These lines purport to indicate the ability to see hidden sources of illness and evil.

Yombe nganga often wore white masks, whose color represented the spirit of a deceased person. White was also associated with justice, order, truth, invulnerability, and insight: all virtues associated with the ''nganga''.

The ''nganga'' is instructed in the composition of the '' nkondi'', perhaps in a dream, by a particular spirit. In one description of the banganga's process, the ''nganga'' then cuts down a tree for the wood that s/he will use to construct the ''nkondi''. S/he then kills a chicken, which causes the death of a hunter who has been successful in killing game and whose captive soul subsequently animates the ''nkondi'' figure. Based on this process, Gell writes that the nkondi is a figure an index of cumulative agency, a "visible knot tying together an invisible skein of spatio-temporal relations" of which participants in the ritual are aware.

In the Americas

In Cuba, the term ''nganga'' refers to a certain creation made with an iron cauldron into which several items (such as bones and sticks) are placed. It also refers to the spirit of the dead that resides there. In Palo, it refers to an iron cauldron used to venerate the mpungo which can be used for magic and divination.

See also

*Traditional African religions
*Traditional healers of South Africa
*Witch doctor

External links

Nganga Kiyangala Congo religion in CubaAfrican Intellectual Heritage: A Book of Sources By Molefi K. Asante, Abu Shardow Abarry

The African Religions of Brazil: Toward a Sociology of the Interpenetration By Roger Bastide

References

{{Traditional Medicine

Religion in Africa
African shamanism
Supernatural healing
Afro-American religion
Traditional African medicine
Traditional healthcare occupations
Zimbabwean culture
Society of Zimbabwe
African witchcraft
Kingdom of Kongo