Queen Nzingha

Nzinga Ana de Sousa Mbande (/nəˈzɪŋɡə/;  – 17 December 1663) na he be a southwest African paramount ruler wey rule as a queen of de Ambundu Kingdoms of Ndongo (1624–1663) den Matamba (1631–1663), wey dey locate insyd present-day northern Angola. Na dem born am into de ruling family of Ndongo, na ein grandpoppie Ngola Kilombo Kia Kasenda be de king of Ndongo, wey na ein poppie succeed.

Na Njinga receive military den political training as a kiddie, wey na she demonstrate an aptitude for defusing political crises as an ambassador to de Portuguese Empire. Insyd 1624, na she assume power over Ndongo after de death of ein brother Mbandi. Na she rule during a period of rapid growth of de African slave trade den encroachment by de Portuguese Empire insyd South West Africa.

Na de Portuguese declare war on Ndongo insyd 1626 den by 1628, na Njinga ein army be severely depleted wey na dem go into exile. In search of allies, na she marry Imbangala warlord Kasanje. Dey use ein dis new alliance make she rebuild ein forces, na she conquer de Kingdom of Matamba from 1631 to 1635. Insyd 1641, she enter into an alliance plus de Dutch West India Company wey na dem capture Luanda from de Portuguese. Between 1641 den 1644, na Njinga be able make she reclaim large parts of Ndongo. Alongside de Dutch, she defeat de Portuguese insyd a number of battles buh na she no be able to take de Fortress of Massangano. Insyd 1648, na de Portuguese recapture Luanda, plus de Dutch leaving Angola. Na Njinga continue to fight de Portuguese til na dem sign a peace treaty insyd 1656.

Insyd de centuries since ein death, na dem increasingly recognize Njinga as a major historical figure insyd Angola den insyd de wider Atlantic Creole culture. Dem dey remember for ein intelligence, ein political den diplomatic wisdom, den ein military tactics.

 Ein Early life 
Njinga born for royal family of Ndongo, one Mbundu kingdom for central West Africa around 1583. She be daughter of Ngola Kilombo of Ndongo, wey be king. Her mama, Kengela ka Nkombe, na one of her papa slave wives,Miller, Joseph C. "Nzinga of Matamba in a New Perspective." The Journal of African History 16, no. 2 (1975) pp. 201–206, 208, 209, 210–216. Accessed 30 March 2021. plus she be him favorite concubine. Legend talk say, the birthing no be easy for Kengela, her mama; na why Njinga get her name, because the umbilical cord dey wrap for her neck (for Kimbundu, kujinga mean to twist or turn). Pikin dem wey come from royal family wey go true tough or rare born, pipo dey believe say dem get spiritual gifts,Heywood (2017) p. 14 plus some dey reason say di way dem born fit show say dem go grow fit be powerful den proud person. Njinga get two sisters, Kambu (Lady Barbara) plus Funji (Lady Grace). She still get one brother, Mbandi, wey dey no say him go take de throne.

When she dey 10 years, her papa come be de king of Ndongo. As small pikin, Njinga dey enjoy her papa love well well. Since dem no see am as person wey go fit take throne, she no dey compete with de boys for de family, so de king fit shower her with attention without wahala from de heirs. She dey learn military tinz, dey train as warrior wey go fight with her papa, and she sabi use battle axe well, na de weapon wey Ndongan warriors dey use.Heywood (2017) p. 58-60 She dey join her papa for plenty official work like legal meetings, war meetings, and important rituals. Plus, Njinga learn from some Portuguese missionaries wey come visit how to read and write for Portuguese.Williams, Hettie V. (2010). "Queen Nzinga (Njinga Mbande)". In Alexander, Leslie M.; Rucker, Walter C. (eds.). Encyclopedia of African American History. 1. Santa Barbara, California: ABC-CLIO. .

 Name variations 
Dem dey call am “Queen” for Portuguese, Njinga Mbande get plenty names wey people sabi, including Kimbundu and Portuguese names, different spellings and plenty titles. For Portuguese and English sources, you fit see common spellings like Nzinga, Nzingha, Njinga, plus Njingha. For colonial documents and her own writings, dem fit spell am Jinga, Ginga, Zinga, Zingua, Zhinga, and Singa. E dey known by her Christian name too, Ana de Sousa. Dis name—Anna de Souza Nzingha—na wetin dem give am when dem baptize am. Dem name her Anna after di Portuguese woman wey be her Godmother for de ceremony. She help shape who Nzingha go be for future. Her Christian surname, de Souza, come from di acting governor of Angola, João Correia de Souza.

As de monarch for Ndongo plus Matamba, dem call am Ngola Njinga for her own language. Ngola na de name wey Ndongo people dey use for ruler, plus e dey ground di name wey we sabi as 'Angola'. For Portuguese, dem sabi her as Rainha Nzinga/Zinga/Ginga (Queen Nzingha). As per di Kimbundu way wey dem dey write am now, her name be Njinga Mbandi (di 'j' be wetin dem call soft j like for Portuguese and French, while de 'n' no dey talk). De statue of Njinga wey dey for Kinaxixi square for Luanda dey call am 'Mwene Njinga Mbande'.

 Political background 
For dis time, Ndongo kingdom dey struggle with many wahala, mostly because of fight with Portuguese Empire. Dem Portuguese first land for Ndongo for 1575 wen dem open trading post for Luanda with Kongo help, wey be Ndongo northern enemy. Even though dem get some years wey dey calm between Ndongo plus Portugal, as time go, dem relations turn sour plus wahala jam back to back for many years. Ndongo dey face heavy military pressure from Portugal and Kongo, as dem dey grab Ndongan land. By 1580s, plenty parts of Ndongo don fall under Portuguese control. Dem dey fight war anyhow, burning villages plus taking people as hostages. On top de land dem take, dem also carry plenty slaves during de wahala (50,000 according to one sourceHeywood (2017) p. 27) and build forts insyde Ndongan land to manage de slave trade.

Ndongo gather pipo to fight Portuguese, e beat dem for Battle of Lucala for 1590, but dem don lost plenty land small small. De wahala make de king lose im power well-well, as many Ndongan noblemen, di sobas, no wan pay tribute to de crown, and some dey join Portuguese side. By de time Nzingha papa become king for 1593, di area don suffer plenty from war and di king power don reduce. De king try plenty ways to fix de situation, like diplomacy, negotiation, plus open fight, but e no fit make tings beta.

Things dey vex Ndongo when for 1607, Imbangala guys come invade de kingdom. Dem be fierce warriors wey sabi fight well well plus dey passionate for dia religion.Heywood (2017) p. 37, 38Miller, Joseph C. “The Imbangala and the Chronology of Early Central African History.” The Journal of African History 13, no. 4 (1972): 549–74. De Imbangala split dem into war groups, take over Ndongan land plus dem dey catch slaves. De Portuguese even hire some of de Imbangalans as mercenaries, plus dis wahala make Ndongan king jom mi mind, e no fit try take back him land again.

 Succession to power 

 Nzinga's Embassy 
For 1617, Ngola Mbandi Kiluanji don waka come meet ancestors, plus him pikin, Ngola Mbandi, wey be Nzinga bro, come take de throne. As he land for power, e begin dey do blood work, dey kill plenty people wey wan take de throne, including him own half-brother plus demma family .Heywood (2017) p. 44, 45 Nzingha wey be thirty-five at dat time, dem no fit touch am, but de new king order make dem kill him small pikin and dem force sterilize am plus him two sisters, make sure say she no go fit born pikin again. Some people talk say dem dey treat Nzingha harsh because she and him brother get long feud. Maybe she dey fear for him life, Nzingha come run go Matamba kingdom.

As Mbandi don gather him power, e swear say e go continue fight de Portuguese. But de guy no sabi how to war, plus even though e fit form alliance with de Imbangala, de Portuguese dey make serious military progress. So, in 1621, as e dey see say Portuguese dey pose threat, e reach out to Nzingha, ask make she be him representative for de Portuguese wey dey Luanda. She be de perfect person for de job, cause she get royal blood plus sabi Portuguese well-well. She gree lead de diplomatic mission, but she talk say make dem allow am negotiate in de king’s name plus give am chance to baptize – this one be serious diplomatic strategy wey she wan use against the Portuguese.Heywood (2017) p. 50 Nzingha waka comot from Ndongan capital with plenty people for her back plus wen she reach Luanda, everybody dey craze for her style, make de Portuguese governor gree pay all her squad expenses.Heywood (2017) p. 51 Normally, Ndongo leaders dey show face for European cloth, but she decide say, na im go rock plenty fine traditional cloth (with feathers and plenty jewels) wey show say demma culture no be small thing.Heywood (2017) p. 61, 62 Gist go say, when Nzingha come meet the Portuguese, dem wan give Portuguese officials chair but just mat dey for am. This kin wahala from Portuguese no be new; na their way to show say Africans wey dem don conquer be lower. Nzingha no gree, her person just position himself make e be her chair while she dey yarn with de governor for face. She sabi use sweet talk as her diplomatic charm, and some people talk say she sabi do am to show say her own style no be like her brother wey dey always dey fight.

As ambassador, Nzingha wan make sure say peace dey between her people plus de Portuguese. So she promise dem say hostilities go finish (she talk say wetin her brother do be just young king mistake), she allow Portuguese slave traders enter Ndongo, plus she promise say she go return Portuguese slaves wey escape join her brother army. For this one, she demand say Portugal go remove de forts wey dem build for Ndongan land plus she no gree say Ndongo go pay tribute to Portugal, she talk say na only people wey don lose dey pay tribute plus her people never lose. She talk say she wan make dem join body, make dem fit help each other fight their common enemies for de area. Wen de Portuguese come ask am if she serious for peace, Nzingha gree say she go do public baptism, plus she do am well well for Luanda.Baur, John. "2000 Years of Christianity in Africa – An African Church History" (Nairobi, 2009), , pp. 74 She take name Dona Anna de Sousa sake of her godparents, Ana da Silva (de governor wife wey be her godmother) plus Governor Joao Correia de Sousa. Later, dem agree peace treaty, plus Nzingha come dey shine back go Kabasa for late 1622.Heywood (2017), p. 52, 53

Even though she do well for de talks wey she get with de Portuguese, de peace wey dey between Ndongo plus de Imbangala – wey dey try expand dem territory – crash. After plenty defeats, dem push de Ndongan royal family comot from dem court for Kabasa, make de king go exile, plus some of de Imbangala fit start de Kingdom of Kasanje. De Portuguese governor wan move ahead with de treaty, but e no go help Ndongo against de Imbangala until de king don take back Kabasa and don get baptize. King Mbandi take Kabasa back for 1623 and start small small step for Christianity, but e still no trust Portuguese at all. Nzingha wey dey get power for the palace,Heywood (2017) p. 54, 55, 61 come warn her brother say if e go baptize, e go scatter him traditional supporters, so him gree no go baptize. Plus, Portuguese dey chop treaty wan mad, dem no wan comot from dem fort for Ndongo plus dey carry go raid Ndongo land for loot plus slaves. By 1624, King Mbandi don dey deep sad plus ein has to hand over plenty of im work to Nzingha.

 Wartime 

 Rise to power 
link=https://en.wikipedia.org/wiki/File:Queen_Nzinga_1657.png|right|thumb|Modern drawing wey show Queen Nzinga dey negotiate with Portuguese governor, from 1657
For 1624, her brother die wey no body sabi wetin cause am (some talk say na suicide, others talk say na poison). Before e die, he don make am clear say Nzinga go be him successor. Nzinga no waste time, she quickly gather her people, make dem seize all de traditional things wey dey for the kingdom and clear all de people wey dey oppose am for court.Heywood (2017) p. 64, 65 She also take title of Ngola, wey give her big influence among her people. Dem plan big funeral for her brother, and dem keep some of him body for misete (reliquary), make Nzinga fit check am later. But wahala wey dey block her from ruling be her 7-year-old pikin wey Kasa, the Imbangala war chief, dey take care of. So, Nzinga go meet Kasa, propose marry am; dem jam for marriage, and after dem wahala, she make sure say dem kill her pikin—na her way of getting back for her own pikin wey dem don kill.Heywood (2017) p. 65

But, e no easy for am to take throne, plenty guys from other noble families dey oppose am. For Mbande tradition, Nzinga and her brother no fit claim throne straight sekof dem be pikin of slave wives, no be first wife. Nzinga sabi play the game well, she talk say she dey from de main royal blood through her papa, unlike her rivals wey no get that blood connection. Her opponents, no be small, dey use plenty reasons to paint am bad, like say she be woman so she no fit rule. Plus, Nzinga agree talk with de Portuguese (unlike de past leaders wey dey fight dem) some Ndongan noble people see am as sign of weak. Dem no like say di treaty allow Portuguese missionaries come insyde Ndongo, dem vex for dat one well well.

As de succession wahala dey grow, Ghana-Ndongo and Portugal relationship dey vex small small. Nzinga dey hope say she go fit follow the agreement wey she sign with Portugal for 1621, make she fit get back de Ndongan lands wey her bro lose during him bad wars. Governor de Sousa too no wan chop fight, and both of dem dey look for chance to reopen de slave market wey dey very important for the area money matters. But wahala start between Nzinga and de Sousa. When Nzinga ask make dem bring back kijikos (dem slaves wey Ndongan royalty dey own), wey dey for Portuguese side, as dem agree for de treaty, de Sousa vex come refuse and say make Nzinga first return Portuguese slaves wey run enter her army. De Sousa still talk say make Nzinga become vassal for Portugal king and pay tribute, but she no gree at all.Heywood (2017) p. 66, 67, 68 To make matter worse, for late 1624, de Sousa start serious fight to make Mbande nobles, sobas, turn Portuguese vassals. Sobas dey usually serve Ndongo ruler, plus dem dey bring food, soldiers, plus slaves wey dey help manage Angola – so by turning sobas to Portugal vassals, de Portuguese don sabi how to shake Nzinga as queen of Ndongo. 

To make Portuguese dem no fit run their show again, Nzinga send messengers (makunzes) go tell Mbande slaves make dem run from Portuguese farms come join her kingdom, so e don deprive dem money  manpower. When Portuguese dey shout say slaves don escape, Nzinga talk say she go follow her earlier agreement and return escaped slaves, but her kingdom no get any.Heywood (2017) p. 66-68 Wetin she do work well, many sobas join am, make her stronger and make Portuguese dey fear say Mbande go rise up anytime soon.

Even though dem get small wins, Nzinga's moves dey threat Portuguese and Mbande nobles pocket. E no take long, Portuguese start dey plan rebellion for her kingdom. Late 1625, dem send soldiers go protectHeywood (2017) p. 70-74 Hari a Kiluanje, one soba wey don cut connection with Nzinga. Kiluanje no wan woman rule Ndongo, plus e be from royal family; when Nzinga hear wetin e dey do, she send warriors to squash him revolt but dem beat am, make her strong position weak plus plenty nobles fit join revolt. Nzinga go meet Portuguese to beg make dem stop support Kiluanje, she try negotiate as she dey gather more forces, but Portuguese sabi say na delaying tactic and soon dem recognize Kiluanje as king of Ndongo. After that, Portuguese declare war on Nzinga for 15 March 1626.

 War with de Portuguese 
link=https://en.wikipedia.org/wiki/File:Nzinga_Mbandi_Queen_of_Ndongo_and_Matamba_SEQ_01_Ecran_1.png|thumb|Modern way dem dey show Nzinga Mbandi, Queen wey dey rule Ndongo plus Matamba, as she dey ready shake body go confront Portuguese soldiers.
As Portuguese dem show face, Nzinga gather her soldiers plus run go one island for Kwanza river. After plenty battles, dem beat am plus she must waka long go eastern Ndongo; for de run, she leave many of her people behind, but e dey work for am well sekof Portuguese wan find slaves pass to chase her soldiers. But dem self face wahala when Hari a Kiluanje die of smallpox, so dem have to change am make Ngola Hari, another Ndongan nobleman, be king.Heywood (2017) p. 82-88 Ngola Hari no be popular leader for Ndongan people, dem see am like Portuguese puppet, but some sobas dey back am. Soon, dem get wahala insyde Ndongo kingdom, as common people plus small nobility dey support Nzinga, while plenty big men dey stand for Ngola Hari plus Portuguese side.Heywood (2017) p. 92, 96

For November 1627, Nzinga try again to talk with the Portuguese dem. She send peace people plus carry 400 slaves as gift. She talk say she dey ready to be vassal for Portugal kingdom plus fit pay tribute if dem go support her for throne matter, but she no gree say she no be de true heir for Ndongo throne. But de Portuguese no gree for de offer, dem chop her lead diplomat head and tell her make she comot from public life, drop her claim for Ndongo kingdom, plus follow Ngola Hari as di king—dem demands fit normal for European diplomacy, but Nzinga no go accept am at all.Heywood (2017) p. 93-98 Wen Portuguese dey vex am plus she see say plenty Ndongan nobles no dey support am, Nzinga (like her papa den brother) lock herself for room, dey waka down small. But she come out, plus within one month, she don start new plan to gather her allies for Ndongo back.

As Nzinga dey build her strength, she use Ngola Hari weak side for political matter, show say he no get any experience. Dem nobles wey dey around Hari and him Portuguese friends no like am, cause all di kings wey don rule Ndongo be warriors, but dis usurper Hari no get any soldiers wey belong to am, so he dey rely on Portuguese soldiers. Hari plus de Portuguese try counter Nzinga with propaganda, dem wan use her gender to make her strength look weak,Heywood (2017) p. 98-104, 105–110 but e backfire! Nzinga dey outsmart Hari for Ndongan politics well-well. One time, Nzinga send letters wey dey threaten Hari plus some fetishes, challenge am to fight with her forces; dis move scare Hari wey no get choice than to call him Portuguese friends for help, plus e come make him prestige drop while Nzinga reputation dey rise. But e be say she no fit face de Portuguese people for battle, so she gots to run come back as de Portuguese army dey come. She take plenty losses, especially for one ambush wey dem catch half of her soldiers, all her officers plus two of her sisters, but she manage escape. By late 1628, Nzinga's army don shrink well, wey e turn around 200 soldiers according to one source,Heywood (2017) p. 107 plus dem don effectively push her come out from her own kingdom.

 Conquest of Matamba 
After dem kick Nzinga out, she and her paddy dem still dey fight the Portuguese. To boost her soldiers, the queen wan find allies for the area while dey hide her tired troops from the Portuguese army. During this time, Kasanje wey be big Imbangala warlord wey don create him own kingdom for Kwanza river contact her. Kasanje and him Imbangala guys be traditional enemies of Ndongo, plus this Kasanje don already kill some of Nzinga's messengers before. He come propose alliance plus military help to Nzinga, but he talk say she go marry am plus throway her lunga (the big bell wey Ndongan war captains dey use show say dem get power).Heywood (2017) p. 111 Nzinga gree these terms, marry Kasanje plus join Imbangala society. Di exiled queen quick quick adapt to di new culture, take many Imbangala religious rites. Sources (African, Western, modern, contemporary)Heywood (2017) p. 119-126 dey no gree on di details and how far Imbangala rites and laws (ijila) go, but everybody gree say Nzinga no get choice but to join di customary cannibalistic rites (dem dey drink human blood for di cuia, or blood oath ceremony)Heywood (2017) p. 119 plus infanticidal ones (dem dey use oil wey dem make from baby wey dem don kill, de maji a samba)Heywood (2017) p. 124 to fit become leader for di military heavy Imbangala society. Dis ritual na part of how dem go fit stop problem for succession for Imbangala insyde de future. She no just forget her Mbundan roots oh, she join am with im new Imbangalan padi dem beliefs. As historian Linda Heywood talk, Nzinga smart as she take her Mbundu heritage mix with Imbangalan Central African army style and leadership, create new strong army wey sabi. To increase her numbers, she free escaped slaves, give land, new slaves, and even titles to other Ndongans wey dey exile.Williams, Hettie V. (2010). "Queen Nzinga (Njinga Mbande)". In Alexander, Leslie M.; Rucker, Walter C. (eds.). Encyclopedia of African American History. 1. Santa Barbara, California: ABC-CLIO. . Some people talk say Nzinga – wey Mbundu noble no gree make she shine – find herself for Imbangalans side, dem wey dey value merit and religious fire pass bloodline and family matter.

With her new power, Nzinga change her army like di sharp Imbangala warriors. By 1631, she don build her army well-well plus dey fight correct guerilla war against de Portuguese. One Jesuit priest wey dey Kongo at dat time talk say she be like Amazon queen plus e praise her leadership. From 1631 to 1635, Nzinga invade de neighboring Kingdom of Matamba, capture plus push Queen Mwongo Matamba come out for 1631. Nzinga brand de defeated queen but she no kill am (Imbangala way say she suppose execute her) and she carry Mwongo pikin come join her as one of her warriors.Heywood (2017) p. 126 As she don beat the Matambans, Nzinga sit down for Matamba throne come dey settle place wit exiled Ndongans, her plan be to use di kingdom as base to carry war go take back her land. Unlike her own Ndongo, Matamba get culture wey support female leaders, so Nzinga fit build stable power after she don remove di former queen. With Matamba for her hand, Nzinga hustle plenty to make de slave trade grow for her new kingdom, she dey use di money wey she dey make for slave trade to fund her wars plus block Portuguese from di trade money. For de next ten years, Nzinga dey fight against de Portuguese plus demma pals, both side dey try limit each other power plus control de slave trade. Dis decade, Nzinga dey show more masculine vibes, she dey wear men cloth plus carry male titles. She even set up all-girls bodyguard for herself, plus she tell her male lovers make dem wear women cloth plus call am king. She also create communal sleeping area for her court, plus she dey enforce strong chastity rules for her male advisors plus female bodyguards.Heywood (2017) p. 127

 Expansion plus Dutch alliance 
By late 1630s, Nzinga don spread her power north plus south of Matamba. She call her warriors, block other leaders from Portuguese side, capture some land dem for Kwango River, take control of de important slave land. She too carry her territory go north, make connection with Kongo kingdom and Dutch traders wey dey hustle for de area. Nzinga also start fine slave trade with de Dutch, dem dey buy up to 13,000 slaves every year from her kingdom.Pieter Mortamer, report published in S. P. l'Honore Naber, 'Nota van Pieter Mortamer over het gewest Angola, i643', Bijdragen en Medeelingen van het Historisch Genootschap gevestigd te Utrecht, LIV, (1933), pp 1–42. She dey still send peace message go Portuguese sometimes, even talk say make dem join her for military wahala, but only if dem go help am come back to Ndongo. She no gree make dem take am back to Christian belief, wey be wahala between dem two sides.Heywood (2017) p. 128-133

For 1641, Dutch West India Company plus Kingdom of Kongo join hand, take Luanda from Portuguese plus set up dem own rule for Loango-Angola. Luanda fall hit Portuguese hard, Nzinga no waste time, she send envoy go Dutch city wey dem control. She dey hope make dem join am to fight against Portuguese, she even agree make dem trade slaves with am, but she dey worry say Kingdom of Kongo wey be her people dem rival for north dey grow strong. Dutch accept her alliance, send demma own ambassador and soldiers (some even carry their wives) come her court, dem help her fight Portuguese. Portuguese lose plenty land, dey run go Massangano, their governor try make peace with Nzinga, but she no wan hear am.Heywood (2017) p. 133-136 Nzingha carry her capital go Kavanga, for di northern side of Ndongo old territory. When dem capture Luanda, e make Nzingha kingdom be di main slave-trading power for di area, even if na small time. Dis one fit make am build big war-camp (kilombo) of 80,000 people (dem include non-combatants)Thornton, John K. "The Art of War in Angola, 1575–1680." Comparative Studies in Society and History 30, no. 2 (1988): 360–78. - mercenaries, escaped slaves, allies, plus ein own soldiers too.

Nzinga use her big army, new money and her famous name to take back plenty land for Ndongo from 1641 to 1644. But her wahala wan dey make other African kingdoms dey fear; one time, she enter Wandu area for Kongo, wey dey fight Kongo king. Even though that land no be part of Ndongo before, Nzinga no wan come out, she just add am to her kingdom, wey make Kongo king, Garcia II, vex well.Heywood (2017) p. 138, 139, 142 De Dutch, wey wan keep demma friendship with Kongo plus Nzinga, try settle peace, but de wahala between Nzinga and other leaders still dey. E be say, her ex-husband wey be her paddy, Kasanje, dey fear say her power dey grow for di area, so him gather some Imbangala leaders come fight Nzinga, invade her land for Matamba (but dem no really fit make progress). By mid-1640s, as her success dey rise, plenty Ndongan nobles come support am. As di nobles dey gather for her side, Nzinga fit collect plenty tribute (slaves wey she dey sell to de Dutch for guns), dis one help am boost her military plus money matter; by 1644, she dey see Garcia II of Kongo as her only political mate for de area, while de Portuguese dey see her as dia strongest enemy for Africa.Heywood (2017) p. 143, 144

For 1644, Nzinga beat the Portuguese army for the Battle of Ngoleme. Den for 1646, dem waka come beat am back for the Battle of Kavanga, and dem catch her sister Kambu again, plus her files wey show say she dey work with Kongo.Heywood (2017) p. 148 Dem files sef show say her sister Funji wey dem catch, dey write Nzinga secret letter wey reveal Portuguese plans. Because of the woman wey dey spy, dem say Portuguese drown de sister for Kwanza River. De Dutch for Luanda come send Nzinga back up, plus with demma help, Nzinga scatter Portuguese army for 1647 for de Battle of Kombi. Nzinga come dey block Portuguese capital for Massangano, make dem dey chop alone; by 1648, Nzingha don get plenty of her former kingdom, plus her hand for slave trade dey boost Matamba money matter well well.

Even though dem do well small, the allies still no fit hold Angola tight. Dem no get artillery, so Nzinga no fit break Portuguese defense for Massangano well, and as politics dey wahala for Europe, e dey make Dutch forces weak for Angola. For August 1648, Portuguese wey govern now, Salvador Correia de Sá, gather small troops go . besieged Luanda.  After dem suffer from serious Portuguese bomb, on 24 August 1648, de Dutch commander come tota say make dem find peace with de Portuguese plus agree to waka comot from Angola. When Nzinga army plus de Dutch guys wey still dey remain land for Luanda, dem sign peace wey go fit Dutch and Portuguese, and Nzinga no sabi, di Dutch guys don waka go Europe. Wen dem face better Portuguese guys wey dey garrison, Nzinga and her team turn back go Matamba. But e no be like before o, after 1648, Nzinga focus her mind to stop Portuguese from pushing inside (instead of trying to take back Ndongan land), she dey disturb their soldiers plus dey cause wahala between small tribes den kingdoms.Heywood (2017) p. 160-165

 Years wey go come later 

 Last time wey dem campaign 
As e dey fight Portuguese plus dem paddy dem, Nzingha dey make new friends with kings wey dey near am, her power dey grow even as time dey pass.Williams, Hettie V. (2010). "Queen Nzinga (Njinga Mbande)". In Alexander, Leslie M.; Rucker, Walter C. (eds.). Encyclopedia of African American History. 1. Santa Barbara, California: ABC-CLIO. . She dey send soldiers make dem control local big men, she carry troops go battle Kasanje Imbangalans for eastern Matamba, and she dey fight Kaka Kingdom for Congo.Heywood (2017) p. 160-165 She dey use her army too as power move, make dem help her win for succession wahala.

 On Christianity 
For de 1640s and 1650s, Nzinga start to dey try follow Christian culture, after she convert for 1623. E began for 1644 wen her soldiers catch one Portuguese priest, plus e grow wen her men for Kongo catch two Spanish Capuchins for 1648; unlike other European prisoners, de queen give de missionaries plenty freedom for her war camp. One of de Spaniards, Father Calisto Zelotes do Reis Mago, go stay her court long time plus be her personal secretary.Heywood (2017) p. 166, 167, 168Baur, John. "2000 Years of Christianity in Africa – An African Church History" (Nairobi, 2009), , pp. 74–75 While de previous missionaries (like parish priests or Jesuits) dey close to de Portuguese plus demma colonial rule, de Spanish Capuchins understand Nzinga style better. For early 1650s, Nzinga dey send request to de Capuchin order for more missionaries plus support against de Portuguese – as she dey turn de missionaries into diplomats between her den de Vatican. E follow make relationship strong with Catholic leaders for Europe till e die, even get letter from Pope Alexander VII for 1661 wey dey praise her work.Heywood (2017) p. 193-210

Aside using Christianity for diplomatic matter, Nzinga dey use Christian customs for her court. From 1650s come, she dey rely more on Christian converts wey dey her court. Just like how she take waka with Imbangalan culture some years back, Nzinga collect some Christian ideologies plus culture join her own court traditions to form new set of Christian advisors wey go be loyal to her.Heywood (2017) p. 180, 181, 184Miller, Joseph C. "Nzinga of Matamba in a New Perspective." The Journal of African History 16, no. 2 (1975) pp. 201–206, 208, 209, 210–216. Accessed 30 March 2021. She self start to dey do Catholic rituals, put crosses for important places for her court, plus she build plenty churches all over her kingdom.Heywood (2017) p. 185-192, 222, 223

Nzinga try convert her people no dey come easy o, plenty wahala dey. Some conservative religious guys no gree her policies at all. So, Nzinga come give her Christian priests power make dem burn all de temples den shrines wey dey for those wey oppose am, she self order say make dem carry dem go arrest am for trial. Traditionalists wey no gree her, she just show dem pepper for court, sentence dem make dem collect public whips. Plenty big Mdundu plus Imbangala priests dey sell am as slaves to Portuguese, Nzinga even ask say make dem shift am go overseas; money wey dem make from de sale she use build new church.Heywood (2017) p. 217-221 But some of de priests wey she dey find, escape from her purging plus find corner hide, later dey work to spoil her name as queen.Heywood (2017) p. 225, 226

 Peace with Portugal 
By 1650, Matamba plus Portugal don dey fight for near 25 years, both sides don tire finish. Small peace talk wey Nzingha plus de Portuguese start for 1651, e carry go 1654, come finally finish for 1656.Heywood (2017) p. 173, 174 De talks worked well because Nzingha don convert to Christianity plus Portugal dey struggle with demma own wahala for Independence from Spain. De Portuguese wan finish dis costly war for Angola plus reopen de slave trade, but Nzingha, wey dey sabi say she don dey old,Heywood (2017) p. 180, 181, 184 wan free her sister Kambu (people dey call am Barbara for dis time).Heywood (2017) p. 173, 174 But she no go fit pay de ransom wey de Portuguese demand for her sister, so de negotiation dey delay plenty.Heywood (2017) p. 180, 181, 184

Even though tings no easy, Nzingha plus de Portuguese sign peace treaty for late 1656. Dem agree say Nzingha go hand over some land for her kingdom west side to Portugal, wey de Lucala River go be de new border between Portuguese Angola plus Matamba. As exchange, Portugal go give am de Kituxela area. Nzingha also agree say make Portuguese traders fit come Matamba, and dem go help her if Kasanje or Nogla Hari want start wahala. De Portuguese say dem go do di slave trade for market for her capital (so she go get di trade all to herself) and go send one person to stay for her court. Nzingha too agree say she go help dem with military support plus allow missionaries stay for her kingdom. Dem even talk say Matamba go pay tribute to Portugal, but e no ever happen. While some peopleWilliams, Hettie V. (2010). "Queen Nzinga (Njinga Mbande)". In Alexander, Leslie M.; Rucker, Walter C. (eds.). Encyclopedia of African American History. 1. Santa Barbara, California: ABC-CLIO. .Miller, Joseph C. "Nzinga of Matamba in a New Perspective." The Journal of African History 16, no. 2 (1975) pp. 201–206, 208, 209, 210–216. Accessed 30 March 2021.Piętek, R. and Rubinkowska-Anioł, H., Constructing Angola's history through pictures–the case of queen Nzinga. THE ARTISTIC, p.53. talk say de treaty give plenty good tings to Portugal, others talk say de way Portugal recognize Nzingha as ruler still give am power plus make de place steady.Heywood (2017) p. 185-192, 222, 223Miller, Joseph C. "Nzinga of Matamba in a New Perspective." The Journal of African History 16, no. 2 (1975) pp. 201–206, 208, 209, 210–216. Accessed 30 March 2021. For 12 October, Nzingha sister land for Nzingha court wey dey Matamba, led by Father Ignazio de Valassina. As Kambu reach Matamba, dem agree peace terms officially, plus as de tradition be, Nzingha plus her people dey clap demma hands make de Portuguese sabi say dem don accept peace.

 Final years 
After dem war wey Portugal finish, Nzingha dey try fix her kingdom back. Like Linda Heywood talk, Nzingha spend her last years to make one strong kingdom wey she go fit pass give her sister. But her own Ndongo don suffer plenty from war, land don plenty empty; so Nzingha put her mind to make Matamba strong.Heywood (2017) p. 193-210 She turn Matamba to big trading center because e dey right place for Central Africa, plus she dey make sure say her hand strong for slave trade. She move former slaves go new land and let women for her war camp fit born pikin, wey dem don ban under the Imbangala customs for war time. Ein still change de law for her kingdom plus start  to de connect with Christian leaders for Europe, dey hope say Matamba go get recognition as big Christian kingdom for de world.Heywood (2017) p. 193-210

Peace come change plenty things for Nzingha royal court. Wen dem dey fight, she wear like man, act like Imbangala warlord, but after war, her court change to more fine-fine, she dey rock new styles, bring silk plus goods from Europe, focus on education pass military drills, plus chop concubinage, she even marry her best concubine for church wey be Christian style.Heywood (2017) p. 193-210 Nzingha, no wan wahala for succession, she dey try make royal family strong for Ndongo. She de pull Einself from Imbangalan culture plus drop plenty of de democratic plus merit policies wey she fit bear for war time, sekof she see say dem be wahala for de monarchy.Heywood (2017) p. 225, 226 For ein later reign, plenty divide show for her court between educated Christian wey dey support her royalist policies plus traditional Imbangalans den Mbundus, wey dey want make dem go back to de past wey dey more militaristic plus meritocratic.Heywood (2017) p. 224, 225, 232, 234Thornton (1991) pp. 1–33

 Death den succession 
For the 1660s (after Nzinga dey sick hard for 1657), she dey worry wetin go happen if she no dey again as ruler for Ndongo den Matamba. She no wan make ein death cause wahala for who go take power after her, and make her Christian converts scatter plus make Portuguese come dey attack again. To make sure say everything go smooth, she name her sister Kambu as her heir, no go follow de usual Mbundu election matter. But she dey vex say her sister husband, Nzinga a Mona, dey gather too much power. Nzinga a Mona be strong soldier wey dey come from Imbangala way, plus even though he don dey fight for Nzingha army for long, as he dey old, matter dey change between dem. She dey fear say e tradition fit shake de new Christian kingdom wey she don build.Heywood (2017) p. 224, 225, 232, 234

For October wey pass, 1663, Nzinga catch sickness wey dey affect her throat, and she sabi no fit waka again. By December that same year, the sickness don reach her lungs, and Nzinga sleep go pass away for the morning of 17 December.Heywood (2017) p. 235 Dem bury am with plenty respect according to Catholic plus Mbundu ways. Dem do plenty ceremonies for Matamba plus Luanda, where both Portuguese den Mbundu people come gather do service for ein honor.Heywood (2017) p. 236-244

After Nzinga waka go, her sister Kambu (wey dem dey call Barbara or Dona Barbara) take over de throne.

 History wey dem dey show 
One strong queen wey dey rule over thirty years, Nzinga don be topic for plenty works.Heywood (2017) p. 245-257

 Angolan 
For her hometown Angola, dem start to celebrate Nzinga right after em die. Even though her kingdoms join Portuguese Angola later, people still dey remember Nzinga plus all de big things she do. For mid-20th century, Nzinga turn sharp symbol for Angolan fight against Portugal for de time of  de Angolan War of Independence. Nzinga legacy no go fade even after Angolan Civil War, and e still dey catch people mind for de country.

 Portuguese 
De Portuguese wey dey beef Nzinga for long time, write plenty tins about her life. De first biography wey dem publish about Nzinga na from Antonio da Gaeta (one Capuchin priest wey don live for her court) for 1669; Gaeta's work dey hail Nzinga diplomatic sense plus dey compare her to some bold women from ancient times, but e come talk say she finally gree accept Christianity through divine intervention. Another Capuchin, Antonio Cavazzi, wey also dey Nzinga court, write her biography in 1689, again talk say she sabi de political game, but also describe her as queen wey spoil de land. Together, Gaeta plus Cavazzi's biographies na de main source wey we get about Nzinga's life. Portuguese writers still dey write about Nzinga reach 20th century, dey mostly show her as one sharp, 'savage' opponent wey eventually gree submit to Portugal den accept Christianity.

 Western 
Plenty Western authors don write about Nzinga. De first big, non-Portuguese work wey talk about Nzinga na from French Jesuit Jean-Baptiste Labat for 1732. Labat do heavy editing with Cavazzi biography, plus him work be wetin plenty Western sources take show dem image of Nzinga. While Portuguese sources focus on how Nzinga dey lead plus how she convert to Christianity, Western sources for 18th and 19th centuries dey focus plenty on her sexuality, talks say she dey chop human flesh, and all de brutality. Jean-Louis Castilhon write fictional story about her life for 1769, make am look cruel (but no be cannibal), while Marquis de Sade talk about her supposed wickedness plus promiscuity for him 1795 book Philosophy for de Bedroom, wey he use her as example of woman wey passion dey push go evil. Similarly, Laure Junot put Nzinga as symbol of cruelty den lust for her Memoirs of Celebrated Women of All Countries, she join am with women like Lady Jane Grey, Marie Antoinette, plus Catherine I. Georg Wilhelm Friedrich Hegel too no dey mince word for Nzinga matter (even though e no mention her directly), him talk say her 'female state' be like barren land wey no fit produce anything, e collapse sekof she go dey do am own way wey dey disturb de natural order. 

Nzinga get plenty hype for the West during 20th century. People dey use am as symbol for Angola Independence war plus e make dem wan know more about her life. American historian Joseph C. Miller drop one essay for 1975 De Journal of African History wey everybody sabi, e talk about her wahala and she sabi but e still knack her for her dictator ways.Miller, Joseph C. "Nzinga of Matamba in a New Perspective." The Journal of African History 16, no. 2 (1975) pp. 201–206, 208, 209, 210–216. Accessed 30 March 2021. Afro-Cuban poet Georgina Herrera write one sweet poem for 1978 wey dey praise Nzinga wisdom plus join her culture with Afro-Caribbeans for America. American feminist writer Aurora Levins Morales talk about Nzinga too, e dey hail her courage against colonialism plus patriarchy but e still dey criticize her as ruling class plus how she dey push slave trade. For him writings about Nzinga, American historian John Thornton focus on how she dey struggle all her life to show her authority for Mbundu culture. E talk say her legendary fame and actions help create broader Atlantic Creole culture. American historian Linda Heywood write big biography about Nzinga for 2017, wey show plenty about ein life plus describe her as serious historical figure. Heywood warn make we no dey see Nzinga as just populist hero or tyrant, but make we fit see her as  person wey complicate wey use culture, diplomacy, religion, plus war to secure den protect em kingdom.

 Legendary accounts 
One legend talk say Nzinga dey kill her lovers. She dey keep like 50-60 men wey she de dress dem like woman, as her harem, Dem go dey fight to die so dem fit spend night with her. for de morning, de winner go still chop death.

As Capuchin priest Cavazzi talk am, Nzinga dey maintain her strength even wen she old. Wen he see her for military review for 1662 (de year before she die), Cavazzi praise her agility, plus de old queen yarn say, for her young days, she fit injure any Imbangala warrior, plus she go fit stand against 25 armed men - unless dem get musket.Thornton, John K. "The Art of War in Angola, 1575–1680." Comparative Studies in Society and History 30, no. 2 (1988): 360–78.

 Legacy 
link=https://en.wikipedia.org/wiki/File:Nzingambande.jpg|right|thumb|Statue for Luanda, Angola
Today, dem dey remember am for Angola as Mama of Angola, de negotiator wey sabi fight, plus de protector for her people. Even for de whole Africa, dem still dey respect am as fine leader plus woman, for her political sense den diplomacy, plus her sharp military tactics. dem dey tell plenty story about her life wey sweet pass, plus she be symbol for de fight against oppression.

Nzingha fit make di state accept her power, e no easy o! But e dey survive plenty attacks plus gather strong supporters wey really help am shine. Though for her time, Njinga still sabi say dem no go gree say woman fit rule Ndongo, she has to 'turn male' to hold power. But her female successors no get wahala to fit rule, dem accept dem whole heartedly . De smart way she use her gender plus her political sense help set solid ground for de future leaders of Ndongo wey dey today. For de 104 years after Njinga die for 1663, queens dey rule for at least eighty of dem. Nzingha be model for leadership wey all de generations of Angolan women dey look up to. Women for Angola today show plenty social independence and dem dey inside de country army, police, government, plus public plus private business sectors. Nzingha become symbol of de People’s Movement for de Liberation of Angola for de time of de civil war.

One big road for Luanda dem name after am, plus dem place statue for Kinaxixi for one fine square for 2002, wey President Santos dedicate to mark 27 years of independence. People dey hail am, historian Scholastique Dianzinga talk say e dey help make women dey represent well for public monuments. Angolan women dey like marry near de statue, especially for Thursdays den Fridays.

On 23 December 2014, National Reserve Bank of Angola (BNA) drop one 20 Kwanza coin to show respect for Nzingha for how she stand fit defend her people identity  plus self-determination.

One Angolan film wey dem call Njinga: Queen Of Angola (for Portuguese dem dey call am Njinga, Rainha de Angola) drop for 2013.

Dem dey work on Queen Nzinga wey be Starz series, Yetide Badaki go play de main role. 50 Cent, Steven S. DeKnight plus Mo Abundu na dem be producers.

Nzinga (we sabi am as Nzinga Mbande) dey lead Kongolese civilization for 2016 4X video game Civilization VI, since dem bring out Great Negotiators for 21 November 2022, as part of de DLC 'Leader Pass'.

2023 Netflix docudrama African Queens: Njinga dey show her life, e dey act am like wetin happen for history.

 Check am too 

 List of Rulers of Matamba
 List of Ngolas of Ndongo
 List of women who led a revolt or rebellion
 Nzinga a Nkuwu
 Pungo Andongo
 Dahomey Amazons (all-female military regiment who fought the French)

 References 

Sources

 Brásio, António. Monumenta Missionaria Africana (1st series, 15 volumes, Lisbon: Agencia Geral do Ultramar, 1952–88)
 Baur, John. "2000 Years of Christianity in Africa – An African Church History" (Nairobi, 2009), , pp. 74–75
 Burness, Donald. "'Nzinga Mbandi’ and Angolan Independence." Luso-Brazilian Review, vol. 14, no. 2, 1977, pp. 225–229. JSTOR, www.jstor.org/stable/3513061.
 Cadornega, António de Oliveira de. História geral das guerras angolanas (1680–81). mod. ed. José Matias Delgado and Manuel Alves da Cunha. 3 vols. (Lisbon, 1940–42) (reprinted 1972).
 Cavazzi, Giovanni Antonio da Montecuccolo. Istorica descrizione de tre regni Congo, Matamba ed Angola. (Bologna, 1687). French translation, Jean Baptiste Labat, Relation historique de l'Éthiopie. 5 vols. (Paris, 1732) [a free translation with additional materials added]. Modern Portuguese translation, Graziano Maria Saccardo da Leguzzano, ed. Francisco Leite de Faria, Descrição histórica dos tres reinos Congo, Matamba e Angola. 2 vols. (Lisbon, 1965).
 Gaeta da Napoli, Antonio. La Meravigliosa Conversione alla santa Fede di Christo delle Regina Singa...(Naples, 1668).
 Heintze, Beatrix. Fontes para a história de Angola no século XVII. (2 vols, Wiesbaden, 1985–88) Contains the correspondence of Fernão de Souza.

 Heywood, Linda. "Njinga of Angola: Africa's Warrior Queen." (Harvard University Press, Cambridge, MA. 2017).
 Miller, Joseph C. “Nzinga of Matamba in a New Perspective.” The Journal of African History, vol. 16, no. 2, 1975, pp. 201–216. JSTOR, www.jstor.org/stable/180812.



 Snethen, J. (16 June 2009) Queen Nzinga (1583-1663). Retrieved from https://www.blackpast.org/global-african-history/queen-nzinga-1583-1663/






Read further 
Patricia McKissack, Nzingha: Warrior Queen of Matamba, Angola, Africa, 1595; The Royal Diaries Collection (2000)
David Birmingham, Trade and Conquest in Angola (Oxford, 1966).
Heywood, Linda and John K. Thornton, Central Africans, Atlantic Creoles, and the Making of the Americas, 1580–1660 (Cambridge, 2007). This contains the most detailed account of her reign and times, based on a careful examination of all the relevant documentation.
Heywood, Linda M. Njinga of Angola: Africa's Warrior Queen. Harvard University Press, 2017.
Saccardo, Grazziano, Congo e Angola con la storia dell'antica missione dei cappuccini. 3 Volumes, (Venice, 1982–83)
Williams, Chancellor, Destruction of Black Civilization (WCP)

 Nzinga, the Warrior Queen (a play written by Elizabeth Orchardson Mazrui and published by The Jomo Kenyatta Foundation, Nairobi, Kenya, 2006).
 The play is based on Nzinga and discusses issues of colonisation, traditional African rulership, women leadership versus male leadership, political succession, struggles between various Portuguese socio-political, and economic interest groups, struggles between the vested interests of the Jesuits and the Capuchins, etc.
 Kenny Mann, West Central Africa: Kongo, Ndongo (African Kingdoms of the Past). Parsippany, NJ: Dillon Press, 1996.

 External links 

Bio-Comic strip at Wikimedia Commons, Pat Masioni et al.
 Article on Nzinga from Instituto Palmeiras 
Ana Nzinga: Queen of Ndongo at the Metropolitan Museum of Art
Women Who Lead
Maybe Nzinga is not so innocent

Category:1580s births
Category:1663 deaths
Category:Human
Category:Angolan people
Category:Angolan Roman Catholics
Category:African resistance to colonialism
Category:African women insyd war
Category:Converts to Roman Catholicism from pagan religions
Category:Women insyd 17th-century warfare
Category:Queens regnant insyd Africa
Category:17th-century women rulers
Category:Matamban den Ndongo monarchs
Category:Daughters of kings
Category:Women warriors