Addinin Kongo
 Addinin Kongo |
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Addinin Kongo (Kikongo: Bukongo ko Bakongo) ya ƙunshi al'adun gargajiya na Mutanen Bakongo. Saboda matsayi mai tsakiya na Masarautar Kongo, shugabannin ta sun sami damar rinjayar yawancin ayyukan addini na gargajiya a duk faɗin Kogin Kongo. A sakamakon haka, wasu kabilun da masarauta da yawa a Yammacin Afirka ta Tsakiya, kamar Chokwe da Mbundu, sun karɓi abubuwa na ruhaniya na Bakongo.[1]
Ruhaniya ta dogara ne akan tsarin tunani mai rikitarwa da kuma pantheon na ruhohi. Ka'idar Mahaliccin Allahci na duniya shine Nzambi Mpungu, mai mulki, da takwaransa mata, Nzambici . Duk da yake Nzambi Mpungu, wanda ya haifi sararin samaniya da ruhohin da ke zaune a ciki, yana da mahimmanci ga ruhaniya, girmama kakanni shine ainihin ka'idar.[2]
Bakongo cosmos ya kasu tsakanin duniyoyi biyu: rabi na sama wanda ke wakiltar duniyar zahiri, ko ku nseke kuma rabi na ƙasa wanda ke wakil da duniyar ruhaniya, ko ku mpèmba . Kwararrun masu warkarwa, waɗanda aka sani da Banganga, suna samun horo mai zurfi don yin hulɗa tare da kakanninmu a cikin ruhaniya kuma suna neman jagora daga gare su.
Al'amuran gaba ɗaya
[gyara sashe | gyara masomin]Addinin Kongo yana da matukar rikitarwa. A cewar masana tarihi John K. Thornton da Linda M. Heywood, "Mutanen Afirka ta Tsakiya tabbas ba su taɓa yarda da juna game da abin da ilimin sararin samaniya yake a daki-daki ba, samfurin abin da na kira tsarin ci gaba da wahayi da firist mara kyau... " Mutanen Kongo suna da ra'ayoyi daban-daban, tare da tunanin addini na gargajiya da ya fi bunkasa a yankin Kikongo na arewa. Akwai cikakkun bayanai game da ra'ayoyin addinin Kongo a cikin tarihin mishan na Kirista da na mulkin mallaka, amma kamar yadda Thornton ya bayyana, "an rubuta waɗannan da nuna bambanci kuma amincinsu yana da matsala".[3]
Halitta da ilimin sararin samaniya
[gyara sashe | gyara masomin]
A cewar mai bincike Molefi Kete Asante, "Wani muhimmin halayyar ilimin sararin samaniya na Bakongo shine Rana da ƙungiyoyinta. Tashin, ƙwanƙwasawa, saiti, da rashin Rana suna ba da mahimmin tsari ga al'adun addini na Bakongo. " Wadannan "lokaci huɗu na rana" daidai da matakai huɗu na rayuwa: ɗaukewa, haihuwa, balaga, da mutuwa. Ga Bakongo, komai yana canzawa ta waɗannan matakai: taurari, shuke-shuke, dabbobi, mutane, al'ummomi, har ma da ra'ayoyi. Wannan muhimmin zagaye ana nuna shi ta hanyar da'irar da gicciye a ciki. A cikin wannan Yowa ko dikenga cosmogram, wurin haɗuwa na layin biyu na gicciye shine mafi iko kuma inda mutum yake.
Halitta sararin samaniya
[gyara sashe | gyara masomin]Bakongo sun yi imanin cewa a farkon, akwai wani wuri mai zagaye, wanda ake kira mbûngi, ba tare da rayuwa ba. Babban Ruhu, Nzambi Mpungu, ya kira wuta, ko Kalûnga, wanda ya girma har sai ya cika mbûngi. Lokacin da ya yi girma sosai, Kalûnga ya zama babban ƙarfin makamashi kuma ya saki abubuwa masu zafi a fadin sararin samaniya, ya samar da sararin samaniya tare da Sun, taurari, taurari.[4] Saboda wannan, ana ganin kalûnga a matsayin asalin rayuwa da ƙarfin motsi. Bakongo sun yi imanin cewa rayuwa tana buƙatar canji na yau da kullun da motsi na dindindin. An kuma kira Nzambi Mpungu Kalûnga, Allah na canji.[4] An yi nazarin kamanceceniya tsakanin imanin Bakongo na Kalûnga da Big Bang Theory.[5]
Halitta Duniya
[gyara sashe | gyara masomin]
Kamar halittar sararin samaniya, Bakongo sun yi imanin cewa a farkon, duniya ta kasance babu komai (ko mbûngi) ba tare da rayuwa ba. Sa'an nan kuma babban ƙarfin wuta (ko kalûnga), ya fito ya cika wannan da'irar da ba ta da komai. Kalûnga ya dumama abinda ke cikin mbûngi, kuma lokacin da ya sanyaya, ya kafa Duniya. Duniya, farkon wuta, sannan ta zama duniyar kore bayan ta wuce matakai huɗu. Mataki na farko shine fitowar wuta. Mataki na biyu shine jan mataki inda duniyar ke ci gaba da ƙonewa kuma ba ta samo asali ba.[4] Mataki na uku shine matakin launin toka inda duniyar ke sanyaya, amma ba ta samar da rayuwa ba. Wadannan taurari suna tsirara, sun bushe, kuma an rufe su da ƙura. Mataki na ƙarshe shine matakin kore shine lokacin da duniyar ta cika saboda tana numfashi kuma tana ɗaukar rai.[4] Kamar yadda Bakongo suka yi imanin cewa wani bangare ne na tsari na duniya, duk taurari dole ne su shiga cikin wannan tsari [4] don cimma cikakke, ko Lunga.[5]
Tsarin sararin samaniya na Kongo
[gyara sashe | gyara masomin]
Yanayin Kalûnga ma na ruhaniya ne. Yayin da Kalûnga ya cika mbûngi, Kalûnga ta canza zuwa jikin ruwa wanda ya yi aiki a matsayin layi, ya raba da'irar a rabi. Rabin saman yana wakiltar duniyar zahiri, ko Ku Nseke, yayin da rabin ƙasa ke wakiltar duniyar ruhaniya ta kakanninmu, wanda aka sani da Ku Mpèmba . Da'irar mbûngi, wanda ya fi tsayi a banza, ya zama sararin samaniya tare da Rana a tsakiya.
Layin Kalûnga ya raba waɗannan duniyoyi biyu, kuma duk abubuwa masu rai suna nan a gefe ɗaya ko ɗaya. An yi imanin cewa ruhohin Simbi suna jigilar mutanen Kongo tsakanin duniyoyi biyu a lokacin haihuwa da mutuwa. Sa'an nan kuma tsarin ya sake maimaitawa lokacin da aka sake haihuwar mutum. Tare, Kalûnga da da'irar mbûngi sun samar da tsarin tsarin Kongo, wanda ake kira Yowa ko Dikenga Cross .
An wakilta a kan cosmogram na Kongo sune matakai huɗu na rayuwa: musoni, ko ciki; kala, ko haihuwa; tukala, ko balaga; da luvemba, ko mutuwa. An yi imanin cewa suna da alaƙa da lokutan rana guda huɗu: tsakar dare, ko n'dingu-a-nsi; fitowar rana, ko ndiminia; da tsakar rana, ko mbata; da faɗuwar rana, ko ndmina, da kuma yanayi huɗu (spring, bazara, fall da hunturu) da abubuwa huɗu na gargajiya (ruwa, wuta, iska da ƙasa). [5]
Amurka
[gyara sashe | gyara masomin]Falsafar ruhaniya ta Bakongo ta rinjayi kirkirar mojo, ko conjure, jaka da Baƙar fata na Amurka.[6] Mojo ya samo asali ne daga kalmar Kikongo mooyo, wanda ke nufin "ruhu". Wadannan jakunkuna na mojo sun kasance ƙananan jaka inda ake adana abubuwa masu sihiri. An kuma yi imanin cewa suna dauke da ikon ruhaniya na nkisi. Wani nganga ya kirkiro jakunkuna na mojo ga mutane, ta amfani da sinadaran da aka haɗa da takamaiman simbi don kiran ruhu a cikin jakar mojo don kariya ko warkarwa.[6]
Ma'anar mfinda a matsayin sararin samaniya ya fito ne a cikin mulkin mallaka na Amurka ta hanyar bautar trans-Atlantic kuma ya zama sananne a cikin gida kamar finda. Finda sa'an nan kuma ya zama wuri mai tsarki, inda baƙar fata Amurkawa ke yin rikodin ganin ruhohin "cymbee". A yau, finda har yanzu muhimmiyar mahimmanci ce a cikin Hoodoo.
Brazil
[gyara sashe | gyara masomin]A Brazil, Kudancin yana nuna ra'ayin cewa, a cikin masarautar masu rai, muna tsaye tsaye, amma a cikin masallacin kakanninmu, komai yana aiki a hanyar da ta juya. Mazaunan duniyar (ko mulkin kakanninmu) an juya su idan aka kwatanta da mu, kamar yadda aka kalli daga hangen nesa. Tare da wannan ra'ayi na duniya, masu yin wasan kwaikwayo na Afirka da gangan sun juya kansu a zahiri don yin koyi da kakanninmu, da kuma jawo ƙarfi da iko daga mulkin kakanninmu.[7]
Manazarta
[gyara sashe | gyara masomin]- ↑ "NPS Ethnography: African American Heritage & Ethnography". www.nps.gov. Archived from the original on August 30, 2010. Retrieved 2023-01-03.
- ↑ Muyingi, Mbangu Anicet (2014-07-02). "The Place of African Traditional Religion in the Democratic Republic of the Congo since the Advent of Christianity". Mediterranean Journal of Social Sciences (in Turanci). 5 (14): 539. ISSN 2039-2117.
- ↑ Cite error: Invalid
<ref>tag; no text was provided for refs namedthornton73 - ↑ 4.0 4.1 4.2 4.3 4.4 Cite error: Invalid
<ref>tag; no text was provided for refs named:0 - ↑ 5.0 5.1 5.2 Luyaluka, Kiatezua Lubanzadio (2017). "The Spiral as the Basic Semiotic of the Kongo Religion, the Bukongo". Journal of Black Studies. 48 (1): 91–112. doi:10.1177/0021934716678984. ISSN 0021-9347. JSTOR 26174215.
- ↑ 6.0 6.1 Fennell, Christopher C. (2003). "Group Identity, Individual Creativity, and Symbolic Generation in a BaKongo Diaspora". International Journal of Historical Archaeology. 7 (1): 1–31. doi:10.1023/A:1023267019232. ISSN 1092-7697. JSTOR 20853014. S2CID 16475959.
- ↑ Kambon, PhD, Ọbádélé (2018). "Afrikan=Black Combat Forms Hidden in Plain Sight: Engolo/Capoeira, Knocking-and-Kicking and Asafo Flag Dancing". Africology: The Journal of Pan African Studies. 12 (4).