Praises of the Bantu Kings

praises-of-the-bantu-pages_from_alcheringa_1-1_fall-1970-3.pdf

These poems showcase self-praise poetry performed during inauguration ceremonies, special occasions, and even during times of war and hardship during the reins of various Bantu Kings. Each numbered praise song included and described below is linked to a distinct ceremony or historical event.

The verses were transcribed by Jerome Rothenberg in Alcheringa, volume one, number one, from a book previously published, translated, and annotated by Jacques Chileya Chiwale. It is important to note that the translations completed by Rothenberg contained within Alcheringa are loose translations of the original texts. The Alcheringa entry produced by Rothenberg is separated into two sections. The first section, titled “Praises of the Bantu Kings” (1-10), are discussed below, while the second section, titled “Further Praises” (1-5), are not included here.

This section of praise poetry was recorded and translated by Jaques Chileya Chiwale into a published book titled Royal Praises and Praise Names of the Lunda Kazembe of Northern Rhodesia. This text includes the English translation and the original language(s) in which the verses were customarily recited (often the Luba language of the Congo Republic or Lubanised Bemba). All of the transcription, contextualization, and translations of the praise poems recorded below were taken from the original transcription and translations done by Chiwale within his published work mentioned above.

The first praise poem was about and spoken by Paul Kanyembo, also known as King Kazembe Kanyemo VI The Seventeenth Ruler, at his enthronement ceremony.

Luba:

 Nine "Mushindikeni", uwafa taishindika,
 Chakukosama, bana ba Lunda bakudimuka,
 Ntambo wafya mala,
 Kadi shandi, kadi nyina-di,
 Ami wabusimwa bwami.

Bemba:

 Nine "Mushindikeni", uwafa taishindika,
 Newatumpa, ba nwana ba Lunda ebacenjela,
 Nkalamo ifukile amala,
 Nshikweta tata, nshikwete na mayo,
 Ine ndifye neka. 

English:

 My name is "the Escortee", for I am like the dead who does not escort himself 
 I am stupid, and the children of the Lundas are the clever ones,
 The Lion has not stretched its claws,
 I have no father, I have no mother,
 I am just alone. 
  

This praise song was the third and final of the praise songs performed at the inauguration ceremony of Mwata Kazembe XVII. They were performed there in the Luba language by an elderly man. This song was performed in honor of the new ruler's father and grandfather who were previous Kazembes.

Lubanized Bemba:

Niwe mwana 'Kanima“ akamutamina Nkonde,

 Fufuta mfula ya bufumi inokele abakulu pa mapala;
 Mwana Kasasa, Kakanga kabafu,
 Kakanga kabena Nkala,
 Wishingile makata nekusanga pakwabukila,
 Mwishikulu 'Sunkutu Kabanda',
 Kazembe Kanyembo Mpalumema.

Approximate English:

 You are the  son of 'Kamima', the drizzler, who makes the weather in the East overcast,
 The Rains that drizzle, and soak the old on their bald heads,
 Son of Kasasa, the papyrus-mat for those who die,
 He who does not sit idle, unless he looks for a crossing place;
 Grandson of 'Sunkutu' the angry lion that roams in the forest,
 Kazembe Kanyembo the Ruler. 
 

This praise poem was in reference to the request of military aid by Kanyembo Ntemena from two Bemba chiefs. Kanyembo Ntemena was granted the aid and was also given a new name, Mubanga. Mubanga is also the name of a tree that is known to harden after dying, so much so that its wood is almost impossible to chop for firewood. Kazembe fought bravely against the tribe Chishinga who had rebelled against his rule and, with the aid of the other two rulers, was able to defeat them. Bemba praise-singers recited this praise-name song in his honor.

Bemba:

 (a)Mubanga pulula,
 (b)Mubanga wauma lubali abena Chishinga bontekwensansu.

Approximate English:

 Mubanga, the tree that strips off leaves, (the tree that seems to be dying) 
 Mubanga, the tree which in death remains so hard that only its twigs can be used for firewood by Chisinga. 
 

This praise song was one that Kalandala, the military-general of Kazembe Ilunga “Lukwesa,” recited about himself after a certain incident took place. Nkuba, one of the chiefs of Shila, had murdered his sister's son because the son had been rude to him. Nkuba then used the son's skin as a bed cover and a mat. The sister, Nacituti, went to Mwata Ilunga “Lukwesa,” and begged him to kill her brother in revenge. Kazembe Ilunga was annoyed and ordered his military general, Kalandala, to behead Nkuba, who had fled to his brother's island. Both Nkuba and his brother were found and beheaded. This praise song was sung by Kalandala in honor of his own leadership, bravery and, successful revenge.

Luba:

 Ami Kalandala mabo,
 Kakolelwa ng'ombe,
 Ng'ombe yandi yakola Cimyngu,
 Watapile Nkuba nebana ba Nkuba kelumpungulwila,
 Mwanabo nu mushimbwa-lenge.

Bemba:

 Nine Kalandala nebo,
 Neo mushakembile nshishi kuno,
 Nshishi yandi ikembwa na Cimungu,
 Newaipeye Nkuba umwine wa Chisenga,
 Namunyina wakwe pamo pene.

English: I am the only Kalandala,

 Whose grave you will not make here, 
 Whose grave will be made by Cimungu,
 I who killed Nkuba and all his children (subjects),
 Nkuba the owner of Chisenga island,
 Together with his own brother. 
 

This praise song is in direct response to the fourth song, which is listed above. After Nkuba and his brother were murdered, Nacituti gifted Mwata Ilunga the land and rivers of Shilal and begged the ruler to stay in the area to also rule over their land so that she and her family would not be slaughtered as her son had been. Mwata Ilunga then sang his own praise song, something that was customary for rulers to recite under special circumstances such as these.

Luba:

 Nkonda bilo, 
 Wakondele ubuleyi nebutombo,
 Mutunda mwabilwa Ntanda,
 Bashele babilwa mbushi ne mikoko.

Bemba:

 Newayemwa,
 Ukupoke fyalo mukucimfya,
 Neupelwa ifyalo na bantu,
 Abanandi bapelwa imbushi ne mikoko. 

Approximate English:

 I love
 To seize the country by force,
 I who am given lands and people,
 Whereas others are given goats and sheep. 

The sixth praise song in this entry was about Muonga 'Sunkutu' who usurped the throne and was famous for being harsh and purposefully brutal to his own subjects. This brutality stemmed from his fear that his subjects would eventually rebel against him. He compared himself to the ruthless killer, the lion, in his own praise-song. This is what he said of himself:

Luba:

 Ami 'Sunkutu' kabanda,
 Kalobwe muntabangula bwanga,
 Ye ukubangula mutwe wabukala.

Bemba: Nine 'Nkalamo' ya mu mpanga,

 Neushitina kulowekwa ku bwanga,
 Ndi Nkalamo itendekela-po ukulyo mutwe wabukala.

Approximate English:

 My name is 'The Lion' of the forest 
 He who does not fear to be bewitched;
 The Lion that first eats the penis of its prey.

The seventh praise song of the entry was recited by Kafuti, who was later known as “Chinkonkole, The Rummager.” He earned this name because he and his army suffered from severe hunger. There was no food for them in Lomotwa country, the territory they were stuck in as they tried to fight against the rulers of that country.

Luba:

 Ami Chinkonkole Kapanda mabo,
 Bakonkola nseke nsaka yalitanga.

Bemba:

 Nine "Kakonkolola" wa tumpu bunga,
 Neukonkolola nge nseke sha bunga,
 Nsala ya mucalo ca kupsansa.

Approximate English:

 My name is "The Rummager" who goes about digging lily bulbs,
 The one who searches for siftings of the corn,
 The hunger of the invaded country.
 

The eighth praise poem was the inherited eulogy and appellation of one of the royal children of Lunda, Amon Lukwesa “Sambwe.” The first in his family with this name was one of his mother's ancestors, from the “rain clan” or the “Mfula,” who was known to be attractive and of fair skin and hair. The praise song reads:

Luba:

 (a) Ami Sambwe dianda, mukinda wita mema,
 (b) Musengele walufu, kisela nkasampe,
 (c) Nshila ya Kayo katendwe mukula;
 (d) Kiatana Mpelembe, kiatana Katembo.
 (e) Kanangila mwa kilolo, poso mwakabamba-nga-matota.

Bemba:

 (a) Nine Sambwe umusuma, umwina Mfula,
 (b) Nine Musengele wabafu, usendelwapo abalumendo,
 (c) Nshila ya ku Nshinishi Ku Kayo ishipuswa milanba,
 (d) Nga wakumanye Mpelembe, ninshi wakumanya aba Tembo;
 (e) Neushitandalila mu mishi inono, kanofye imishi ikalamba. 

Approximate English:

 (a) I am "Sambwe" the beautiful and light-skinned man of the rain clan,
 (b) I, the "Stretcher", which carried the dead bodies of young men.
 (c) The "Path" to the Kayo grave yard from which one cannot wander
 (d) When you meet the buffalo, you meet the Tembo tribesmen
 (e) I, who do not patronise small villages; but visit only big villages. 

Bantu praise poetry originates from countries ranging from Central Africa to South Africa and comes from regions where people speak the Bantu languages, of which there are hundreds. Some of the more well-known of these languages are Swahili, Zulu, and Shona.

Although the act of praising has a positive connotation, the focus of a praise poem may range from true praise to criticism and serve to strengthen or diminish its subject's reputation or status. These poems are traditionally sung by their original authors and have significant political and social weight to them, as they can serve as a sort of review of a person's successes and shortcomings. These praise poems not only highlight individuals but in certain regions can also focus on praises of an entire clan, like the clan-praises originating from the Shona people of Eastern Zimbabwe.

“Bantu Languages.” Wikipedia, Wikimedia Foundation, 6 June 2021, en.wikipedia.org/wiki/Bantu_languages#Bibliography.

Britannica, The Editors of Encyclopaedia. “Shona”. Encyclopedia Britannica, 11 Jan. 2018, https://www.britannica.com/topic/Shona. Accessed 7 June 2021.

Chiwale, Jacques Chileya. Royal Praises and Praise Names of the Lunda Kazembe of Northern Rhodesia: Their Meaning and Historical Background. Rhodes-Livingstone Institute, 1962.

Rycroft, David K. “Southern Bantu Clan-Praises: A Neglected Genre.” Bulletin of the School of Oriental and African Studies, vol. 39, no. 1, 1976, pp. 155–159., doi:10.1017/S0041977X00052174.

Westley, David. “A Select Bibliography of Southern Bantu Praise Poetry.” Research in African Literatures, vol. 33 no. 1, 2002, p. 153-177. Project MUSE muse.jhu.edu/article/29682.

— Haley E. Brown 2021/06/29 20:52

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