doctors. Kinsmen inform the healers of what possible illnesses the patient may have,
as well as how stable the community is and whether of not the family or community
has any unresolved issues between them. According to Janzen (1978), long before
a case ever comes before a specialist, the relegation of a sickness is an essential
task of the therapy managing group (Kinsmen) (Janzen, 1978). This is a key factor
in determining whether or not the patient who is ill will seek help from western
doctors, a traditional spiritual healer, or both. Although they are not official healers,
recognition of this group is vital to the healing process of the individual or group.
The Banganga are traditional healers who are also known as Nganga.
Political leaders traditionally made exceptions for these healers because of their
success in healing people and the critical advice they provided to officials. Janzen
(1978) explains that an nganga may be anyone who has technical skill and ritual
paraphernalia (Janzen, 1978). The Bakongo people most frequently go to these
traditional healers because they are so widely accepted and trusted for their long
record of success at treating illness and yielding results. The banganga have some
healing methods that are similar to the methods of western doctors. They prescribe
medicine and deal with complaints of the patient. While the medicine they use may
differ because it comes with ritual or consists of more natural substances, the method
by which it is administered is similar. They first listen to a patient’s description of
their illness and subsequently make a diagnosis, in part based on that consultation
and their medical wisdom.
The ngunza (prophets) have the ability to connect with spirits and are therefore
considered divine healers. As Hersak (2001) explains, the nganza have personal
relations with communal lineage spirits and with territorial spirits (Hersak, 2001).
These personal relations are essentially what distinguish nguza from western trained
doctors. Most of the Bakongo go to these traditional healers to treat their illnesses,
especially when they are sure that western medicine cannot help them. Spirits are an
important aspect of the Bakongo tradition because a healer has a personal connection
with the ancestral spirits, which affords them more trust and validity in the eyes of
the patient and his or her kinsmen.
30 Imhotep Journal
Steps to Advising
Kinsmen receive the ability to advise people in medical matters by being
a family member or close friend with a personal connection to the patient. Even
though they are the most important part of healing in the bakongo, the criteria for
them is not very stringent. Although the elderly and maternal side of the family
usually has the final decision, everyone is included in advising about what is wrong
with the patient. For example, there is a case in which a woman became ill and
her maternal and paternal families were in conflict over what type of therapy she
should be administered. Janzen (1978) explains that her brothers, maternal uncles,
and mother (her therapy managers), maintained several diagnoses about the cause of
the patient’s illness. The kinsmen take several steps in advising, discussing what is
wrong and knowing the history of that person and what conflicts or recent incidents
have occurred in their lives.
The nganga and ngunzu become qualified to advise people by several means.
For instance, they first sought to be recognized by law, so they could be more widely
accepted. It is very important that traditional healers have recognition publicly and
lawfully so they can benefit from state allocated resources. This gives more autonomy
to the Bakongo people to choose what type of healing they want without the hassle
of seeking treatment in secret.
According to Hersak (2001), many self-appointed diviners/healers (banganga
bakisi basi) profess to be bitomi, thus attributing their power to the natural, diurnal
and divinely inspired sphere (Herask, 2001). These types of healers decide on their
own to be healers and do not go through a community to be accepted. Nevertheless,
since they understand healing by spirits and nature, they gain the name of a spiritual
healer. That does not mean that any person can be a traditional healer if they choose,
because it is important that they are credible and have a record of helping and giving
effective therapy to the Bakongo people. The Bakongo believe traditional healers and
medical healers must be held to the same standards of credibility.
Healing in the BaKongo Culture 31
Healing Practices
There are many types of healing practices, ones that include therapy, and
others that include resolving conflicts, as well as herbal medicines and western
medicine. These healing methods are not randomly selected; they are selected based
on the nature of the patient’s illness. For instance, among the Bakongo there are
illnesses that are caused by God and illnesses caused by man. As Janzen (1978)
explain, Bakongo make a fundamental distinction between an illness that is natural
in cause, which they call illness of God (kimbevo kia Nzambi), and one that entails
human causes, which is an illness of man (kimbevo kia mantu) (Janzen, 1978). The
illnesses that fall under man made or God made are discussed by the kinsmen,
so they can decide whether to send their patient to a spiritual healer or a western
doctor. Illnesses caused by God are usually milder, like the death of an old person or
anything that does not conflict with the society as a whole. Diseases of man require
more attention because they often cause conflict in society as a whole.
Understanding Spiritual Health
Health and well being are very important for the Bakongo. They believe
that sickness can come from anger, incest, conflicts within family, or even the use
of spiritual energy for negative purposes. The Bakongo have to be in harmony with
their society to be completely healthy. Janzen (1978) explains that tension, anger, and
anxiety are known by the Bakongo to cause illness (Janzen, 1978). The Bakongo look
at these factors to determine how to cure a person. For instance, if a person gets sick
they first have to determine whether or not they have any social conflicts. If they
do, they are recommended to go to an nganga who will provide them with therapy
to help them resolve the conflict within the person and their community. After some
sessions of therapy and conflict resolution, the nganga tells the patient how they will
get better.
Union of Western and Traditional Healing
Sometimes the Bakongo make use of western medicine. Janzen (1978)
asserts that therapy managers and divination counselors know how to make use
32 Imhotep Journal
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