Biographie de mama kimpa vita na srpski
Biographie de mama kimpa vita na
Her movement acknowledged the papal primate but opposed European missionaries in Congo. She believed that black people sprang from the skin of a fig tree, hence many Antonine Movement supporters wore fabric made from the bark of these trees. She felt that black was the actual colour of humanity and white was the colour of death, thus she taught that the main personalities in Christianity, including Jesus, Mary, and Saint Francis, were all born in Kongo and were therefore Kongolese.
Kimpa Vita performed a weekly ceremony of rebirth in which she reenacted her reincarnation as Saint Anthony, ceremonially dying on Fridays and reviving on Saturdays. Subscribe now to keep reading and get access to the full archive. Type your email….
Biographie de mama kimpa vita na srpskom
Continue reading. June This article includes a list of general references , but it lacks sufficient corresponding inline citations. Please help to improve this article by introducing more precise citations. June Learn how and when to remove this message. Kimpa Vita's statue in Angola. Early life [ edit ].
Call to mission [ edit ]. Religious tenets [ edit ]. Execution and its aftermath [ edit ]. This section does not cite any sources. Please help improve this section by adding citations to reliable sources. Unsourced material may be challenged and removed. January Learn how and when to remove this message. Statue [ edit ]. See also [ edit ].
References [ edit ].
Simon kimbangu
African Heritage. Retrieved Pharos Journal of Theology. ISSN S2CID The Kongolese Saint Anthony. Cambridge University Press. Brockman, Santa Barbara, California. All rights reserved. This page is available in:.
Biographie de mama kimpa vita na russkom
Norbert C. Brockman Bibliography Dictionary of African Biography. She became a nganga marinda , a spiritual mediator whose exact role is not established. However, it is likely that she helped with socially integrative institutions, such as the mbumba kindonga , intended to reconcile conflict, or the Kimpasi society, for a larger scale atonement of problems.
During the time she was working as a spiritual mediator Beatriz also married. Kongolese marriages in the seventeenth century usually involved a period of living together before the process was finalized, and she failed to complete her marriage.
Biographie de mama kimpa vita na netflix: Kimpa Vita est une prophétesse africaine, figure de la résistance à la colonisation portugaise dans l’actuel Angola au 18ème siècle. Kimpa Vita serait née vers dans une famille noble à Mbanza Kongo au royaume de Kongo (dont le territoire couvre l’actuel Angola ainsi que du Gabon et du Congo).
In fact, she had two marriages in quick succession. Her spiritual gifts placed her a bit outside and above normal society and thus she was unwilling or even unable to accommodate the traditional role of a woman in Kongo. As Beatriz was coming of age, the spiritual environment of her home region grew more complicated.
During her early years, there were no Capuchin missionaries in the area. However, beginning in , they returned and negotiated with Pedro IV, the would-be king of the Agua Rosada faction who ruled the mountain of Kibangu in hopes of eventually restoring the kingdom in his own name.
When the priest proposed that not only Capuchins, but any European should be treated with special respect—a custom that had not been practiced in Kongo before—the situation became more inflamed. His attempts to get a European born lay assistant, Juan de Rosa, to be treated that way were criticized as he came with an unsavory reputation. But matters of the civil war ultimately came to the fore.
He sent two pioneering companies, one led by his trusted majordomo Manuel da Cruz Barbosa, and the other under the leadership of Pedro Constantinho da Silva, an ambitious noble allied to the Kinlaza faction, to settle at Evululu, near the town. Public pressure mounted, and a number of spontaneous religious movements began in the advanced camps.
Initially it was simple recitations of the Hail Mary and cries for mercy. A more important prophet, Appolonia Mafuta, had visions of the Virgin appealing to her son to have mercy on Kongo, and if Pedro did not restore the city, God would burn down the mountain of Kibangu. But the real leader would only emerge when Beatriz entered the scene. Beatriz became ill, probably in , as the events in Kibangu and Evululu were unfolding.
As she explained it, she fell sick and was at the point of death when she had a vision of Saint Anthony of Padua, the patron saint of Portugal, but also very important in Kongo. He told her that God had assigned him with the restoration of Kongo and that he had attempted to come to earth to do so several times—in Soyo, in Luvota, and in Mbata—but each time he had been rebuffed.
Now he came to her, then entered her head and possessed her.