9th edition
MALAKI’s mistery
Malaki ma Kongo 1999
MALAKI MA KONGO nineth edition was managed by master Nzambia Mpungu’s (God in kikongo language) hands, on a granades, helicopters hammering bombardaments jazz background, all this accompanied by a kalaschnikovian rythm.
The “Malaki challenges Nzambia Mpungu” was held without our knowledge, even though we actively participated in it. And it was in november when we effectively realized that during those 10 war months – entrenched in the forest, far away from all the civilizing heaviness – we drunk, danced, fished, hunted, reflected, buried our deads, took care of ourselves and walked… we played shows series as our Ancestors used to, in starred nights around a big camp fire. We effectively communicated with our ancestors. And Malaki is nothing more or less than entering in communication with these last ones.
Incredible but true, isn’t it? But on our side, we’ll say as Galileo and therefore Malaki has well kept its promises.
It wasn’t the first time that Nzambia Mpungu, God the almighty, played a bad joke on us, and for this reason he simply wanted to prove us that MALAKI MA KONGO does not belong solely to Kongo.
Kongo is synonimous, among the others, of King and it is in this quality of 1st Kongo, the king of kings, that Nzambia Mpungu autoproclaimed itself Malaki ma Kongo nineth edition’s President-Manager.
This Malaki – in full socio-political militar crisis – was the exception confirming the rule following which: “From now on, Black Man has to donate himself a week during which he is to eat, drink, dance, reflect on the problems undermining our development, as in the old good time. In these days of communion with our ancestors, weìll tell our gransons’ grandsons what our grandparents’ grandparents saw”.
Since 1993, when the Government of that time had decreed the Urgency State, Nzey Van Musala and his Marabout Théâtre from ex-Zaïre had come to put the dots on our “i”s and remind us that “Malaki is entering in communion with our ancestors and not even the Pope can oppose himself xxxx
“If Malaki cannot be held at CFRAD (the biggest Brazzaville theatre hall), Malaki would be held on the street; if not, in your suburb; if not, in your living room or bedroom…” And for that edition, Malaki was held on garbage, on Mbama street in Bacongo and in Nganga Lingolo, a Brazzaville suburb, also opening to the festival the deep Africa’s door: that of initiates.
The success was so big that that day people were more lulled by the tam-tam sounds than that of granades’.
In 1997, when Brazzaville was once more armed men’s prey, Kinshas – the twin sister capital city, that had accorded asilum to the Prince of Nsundi, Malaki’s art director – said: ” Dear Prince, we too are Kongo, only give us your OK and Malaki will be held”.
In three weeks, a special SOS Malaki contribution was enough for the Malaki ma Kongo 7th edition to be held in Kinshasa, from december 20th 1997 to january 4th 1998, in an enthusiasm and general satisfaction climation about the new step Malaki had overcomed: Malaki had suddenly become a festival able to move in the international space.
And after Kinshasa, it was decided that the 8th edition would have been a pilgrimage to Kongo Dia Ntotela, “the Promised Land”, leaving from Brazzaville to Mbanza Kongo, Kongo kingdom’s capital city, passing through Kinshasa et Kimpesi.
Kongo of Kongoes
Nzambia Mpungu ( God) had waited and waited, but in vain.
Then his fury manifested itself some december 18th 1998, when all South Brazzaville population from Bacongo e Makelekele regions was near to a million malakists curiously sent to the Nsundi province, the initiatic space of princes aspiring to Kongo royal throne.
MALAKI MA KONGO:
A Nzambia Mpungu
divine production
This edition was a wonder and this divine Malaki participants had the time to ascertain the geo-historic-linguistic-spiritualstae of the villages’ places bonded to them through their ancestors. Meanwhile, they could talk step by step about the geological, panoramical formation; about flora classification; the sea world and animal world variety.
In history they could talk about Kongo people history, from the pharaonic era to today.
They also learned that MU MASA’s – “saved from water”, that one you know by the name Moussa in arabic, or Moises in english, or still Moïse in french – adoptive father, a Pharaon, was a Kongo named Nga Masese ( Ramesses ) which in kikongo language means Desert Master.
They also learned that the Jewishwords:
“Amen, saba” are the equivalent ones of “Imeni e tsaba” in Nga Masese language and that ogola is golgota (crane), kwela is kala (marriage), luyangalala is aleluaya (alleluja).
And they were nor surprised to know that MU MAZA named “masa” the place where – in plain desert – water springs; maza in kikongo. They also learned that before arriving in Kongo land, they had come from Egypt, going along the Nile down to the Moon mountain; they settled in the current Zimbabwe, where they created a big initiatic hearth – “zimba”, to renew the initiates’ cast following l’Mbemba Zulu’s – “sky eagle”, Soth African Zulu people ancestor – will.
They had to wait the Promise Star’s sign for the nine breasts woman Ma NKAMA MBANGALA, leader of her people, turnde around Tchikala Kalahari desert to arrive to Kongo Dia Ntotela the Promised Land, precisely to Mbanza Kongo “God city or Peace city”. There God spoke to the Ngunza prophets to explain them the management rules of that land, God’s land.
On the social plan
The nineth edition was a true Mea Culpa, for the fault and the shame of having turned our backs to our grandparents, of having listened to the generations pseudo conflict.
But in spite of our gratitude lack, our old people had nourished us, cured us, hailed us, educated us. Nganga Lingolo, Linzolo, Mbelo Kindamba, Loutete, were initiation lands, welcoming lands; xxxxxxx. Today Nsundi’s son is xxxxxxxx. Moreover, those who crossed the pseudo fronteers imposed by colonization and took shelter in Ngombe Matadi, Luozi, Kimpesi, Mbanza Ngungu, in Congo-Kinshasa were so much welcomed – in a cultural-linguistic space more familiar than austere – that they asked themselvesif they should have returned into the confusion of Mbanza Mfoa Death Capital city, named also Brazzaville in kikongo language.
Polemology
The malakists had the time to analywe the kind of war imposed to them from Mbuila war in october 29th 1665, which opposed Kongoes to Portugueses. In such date, the last Kongo king Ne MVITA KANGA, leading a more than 100.000 men army, was defeated. There were 5000 graves, the king was decapitated, his head triumphally transported and buried in the Notre Dame of Nazareth’s cathedral, in Luanda.
A disaster followed; the people, death threatened, found shelter in the near forests, where they created resistanze hearths of which Chimpa Mvita, Bueta Mbongo, Mabiala Ma Nganga, Simon Kimbangu, André Grenard Matsua and those of our days are an example of.
All these wars have as their definition domain nothing but people cultural identity research; human dignity, human rights respect’s quest; refusal of slavery, colonization, false independencies and integrations without future… in one word, just wars. These wars are orchestred by High Finance mafia small groups, which unfortunately always find accomplices among the weakest of our brothers.
On the physical, economical and touristic plan
This time, and thanks to Malaki which is the art to posivate evil judged injustly, they had to measure their hunger; deseases; death; rain (equatorial rain, ndr); thousands obstacles; snakes; savannah; forest; modern medicins absence; etc. resistance abilities.
The burden on their heads sent them back to our grand and historical migrations from Egypt to Mbanza Kongo, through Zimbabwe. Those enemies who ventured themselves in the initiatic Nsundi by foot, by heavy vehicules, by figh aeroplans and helycopters, will never tell their stories, or they’ll be mistaken for crazy. (…)
Helyco dance is the exceptin confirming Malaki’s rule: the transformation of panic, death and desolation provoked by a fight helycopter’s bombing into a popular dance; it is the ecception that confirms malaki’s essence and quintessence.
The International System impatience and guilty silence; the uncertainty about war results and the quest for survival pushed us to poke our nose into birds, forest, savannah, mountain, valleys…(..)
It’d be enough to have only one minute of peace, and the Pyramids would rise up again in Africa. Only a minute…
Traditional medical science has found again iys golden letters, meaning that it found again last centuries’ patients number. Leaves, roots, barks, fur or scale mixtures… proved to be an unquestionable pharmaceutical products source.
On the spiritual-cultural Plane
Kongo, in other words “master”, what do the signs of time tell?
– the malakists asked, worried for the extending of the war.
The Prince of Kongo’s answer was simple: You are Kongo and doesn’t maybe one of our old prophecies say: When the World of Darkness sons will come to deviate God’s sons from the right path, will the World saving light come from Kongo Dia Ntotela at the time planned by God?
And another prophecy adds: Kongo Dia Ntotela’s head looks like Kongo Dia Mfoa (Nsundi), when it will wake up, the whole Kongo will arise.
And the matsuanists, didn’t they maybe ever quit prophetizing that Mfoa (Brazzaville) will be the world’s and the Black people’s survival alpha and omega?
You mean to have grenades thunder, don’t you think then they will desturb the Kongo-leopard’s rest? If you think the much waited time has arrived, up to you then to Kongolize the world: always remember that Kongo means peace, love, brotherhood…
Because the “XXI century will be Kongo, or it will not be”.
