User:Paluku Mathe Patrick/Nande

Nande
Regions with significant populations
Democratic Republic of Congo	10 000 000
Uganda	1 000 000
Languages
	Nande

The Nande (Yira) are a Bantu population from Central Africa living in the eastern Democratic Republic of Congo, in the territories of Beni and Lubero. They make up more than 60% of the population in the North Kivu province. They are also in Uganda where they are called Konjo. They are known as the most enterprising and dynamic people in the country.

The Yira are divided into 12 clans including Baswagha, Basukali, Bamate, Bahira, Bakira, Bahambo, Bito, Batangi, Bahumbe, Bakumbule, Batike, and Babinga. Each clan is independent and ruled by its own family leader, also known as a king (omukama, omughole, or omwami). There is no common supreme king of the Yira.

The Nande people come from Muhulungu on the right bank near the Semliki River, and the west coast of Lake Edward. From this cave in Isonga, Muhiyi, the first Nande explorer of North Kivu, visited Vitungwe where he established his "Ekikali" (or headquarters), Isale, Malio, Kasongwere.

Ethnonymics

According to sources and context, several variations are observed: Bakira, Banande, Kinande, Kinandi, Kira, Munande, Nandes, Nandi, Nandis, Ndande, Ngandi, Orundande, Wanande, Yira.

Languages

Their language is Oluyira (or Kinande), a Bantu language spoken by over 10,000,000 people in the DRC in 2022 and nearly 1,000,000 in Uganda. However, many also speak Swahili, which is a common language in the region, and a smaller number speak Lingala, which is the most famous language in Congolese music and public administration.

Terroir

Yiraland or Vuyira is the region where the Yira people live, covering 30,388 square kilometers. 4,808 square kilometers are in Uganda and 25,580 square kilometers are in the DR Congo. In Uganda, Yiraland makes up what is known as Rwenzururu, containing the districts of Bundibugyo, Kasese, and Ntoroko. It's a region that sits on the border with the DR Congo, separated by Lake Mutsyamiria (Lake Edward) and Mount Rwenzori to the west. To the north, it is bordered by Lake Albert and Kagadi district, to the east by the districts of Kitagwenda, Kabarole, Bunyangabu, Kamwenge, and Lake George, and to the south by Rubirizi district and Lake Mutsyamiria (Lake Edward).

In the DR Congo, Yiraland forms a relatively large region in the North Kivu province, encompassing the administrative territories of Beni, Lubero, and the shores of Lake Edward in Rutshuru, known as the Grand North. It's situated on the border with Uganda, separated by Lake Mutsyamiria (Lake Edward) and Mount Ruwenzori to the east. It is bordered by Ituri province to the north and Tsopo province to the west, and by the administrative territories of Walikale and Rutshuru to the south.

Since the Berlin Conference split up Africa in 1885, Yiraland (Vuyira) has been divided into two parts - with one part in the DRC where the Nande live, and the other part in Uganda where the Konjo reside.

Economy

Commerce and Development

Among the Nande population, trading is a big deal. Historically, the Nande people were known for trading salt from Lake Katwe in Uganda. As trade evolved among the Nande and their strong economic ties with East Africa, the Middle East, and the Far East, villages have turned into cities like Butembo, Beni, Oicha, Luholu, Kasindi... and nearby areas have also transformed into cities such as Goma, Kisangani, Bunia, Isiro, etc.

Despite the economic crisis that hit the whole country during the era of the Republic of Zaire, the Beni-Lubero region and the city of Butembo have maintained a thriving economy up to today despite the wars. Industrialization had started in the region at the initiative of the local economic elite with the Musienene Special Economic Zone. The Nande people also produced an intellectual elite that excelled in all areas of national and international life, particularly:

- in civil society and development NGOs;

- in political parties;

- in the public administration of the country;

- in engineering;

- in the Catholic and Protestant churches

in higher education and university;

- in medicine;

- in the arts;

- Etc[6].

Agriculture

The Nande people are primarily farmers and small livestock breeders, with cattle farming being a specialty of only certain prominent families. They have become major producers and exporters of coffee, cocoa, quinine, and tea in the whole Democratic Republic of Congo. Plantains, tubers, cereals, and other food crops are also widely cultivated by this community. They engage in fishing in Lake Edward (Lake Mutsyamiria) with an annual fish production of 16,000 tonnes as well as in rivers like Semliki, Tayna, Talihya, Luholu, and others.

After this agricultural evolution that has been going on for centuries among these people, several organizations have just sprung up locally to support these farmer peasants in a sustainable manner.

Transport

Transport plays a fundamental role in the Nande region because it influences all facets of the economy, in particular on labor mobility, agricultural services, commercial exchanges, tourism facilitation and opening up of remote areas of cities.

Here are the most important airports in Nande:

Beni Mavivi Airport
Butembo-Rughenda Airfield
Lubero Airfield
Beni Wageni Airport

Here are the most important roads among the Nande:

National Road 2 (RN2): Beni-Butembo-Lubero-Luholu-Kanyabayonga: 206 km
National Road 4 (RN4): Beni-Mbau-Oïcha-Eringeti: 53 km
The Beni-Mutwanga-Kasindi Road: 75 km
The Butembo-Biambwe-Manguredjipa-Etaeto Road: 140 km
The Beni-Mangina-Manguredjipa Road: 164 km
The Lubero-Kasugho-Kabenga Road: km
The Kayna-Luofu-Busekere Road: km
The Butembo-Bunyuka-Vuhovi-Luotu-Rwese-Magheria-Masereka Road: 44 km
The Mbau-Kamango-Nobili Road: 72 km
The Kasindi-Kasindi Port-Ishango-Kyavinyonge Road: km
The Lubero-Lukanga-Rwese Road: 29 km
The Butembo-Kyondo-Kasindi Road: 61 km
The Alimbongo-Bingi-Kabenga Road: km
The Musienene-Muhangi Road: 17 km
The Kanyabayonga-Vitshumbi Road: 46 km
The Kyondo-Kyavinyonge Road: km

Here are the most important ports on Lake Edward among the Nande:

Kyavinyonge Port
Port of Vitshumbi
Kasindi Port
Kiserera Port
Port of Kamanole
Ishango Port

Culture

The term “Kyaghanda” refers to the hut with two and sometimes three entrances, generally located in the middle of the village. This is where the inhabitants of the village usually meet to resolve their vital problems and provide, in complete solidarity, solutions deemed appropriate. The Kyaghanda currently carry out their activities in several towns and villages around the world where the Yira meet.

Dances and Music

The dance in Oluyira: “amasata, amavina, amahotole” is a gesture par excellence translating the various feelings of man developing both as a rhythm in time and in space. The position and movement of the body in the Yira dance translates the prayer.

Here are some Yira dances according to the circumstances of exhibition and then according to the instruments of execution:

a) Dances according to the circumstances of exhibition

The dances can be current, ancestral depending on happy and sad events or picturesque circumstances. The art of dance being sacred or profane, we distinguish between show dance and entertainment dance.

We distinguish among the Yira:

Popular celebration dances: Omunde, Amalembo, Amangudu, Amatakiyo, Ebwaya, Ekila, Endara, Enduku and Erisole.
Induction or investiture dances: Emburura, Endungulu and Erighomba.
Initiation dances: Amaghengeleghengele, Engyengo, Omukumo w’avakali n’ow’avalume, Omumbitili and Omutetere.
Death dances: Amasindula, Engwaki, Omukonga, Omukovo and Ovusingiri.
Recreational or entertainment dances: Akasambi, Akasayi, Dahudahu, Ekibaliya, Ekidali, Ekimbati, Ekimbakisi, Ekipulenge, Ekituta, Ekiyamba, Ekururu, Emikalihyo, Enanga, Endeku, Epuli, Eriduku, Erikembe, Olusengo, Oluveve, Omughoviro, Omusayi and Ovurwani.

b) Dances according to the instruments

A. Idiophones: These are instruments where it is the material of which they are composed which provides the sound thanks to its acoustic properties.

direct percussion:

Endara (Xylophone)
Esyongereghese or ngangatiro (gong)
Esyonzeve

2. indirect percussion:

Erisengo (calabash bell)
Eritsetse (fruit shell bell)
Ekiyamba (Bell)

3. by pinch:

Akasambi (cafe)
Erikembe (sanza) or lamellophone
Akasayi

B. Aerophones: These are air or wind instruments having a bevel or reed.

Erirenga (Whistle)
Enyamulera and Epuli (Transverse flute)
Endeku-neku (whistle)
Enguvi (horn trumpet)
Embingu (wizard's whistle)
Orumaka (wooden trumpet) whistle for fair weather makers
Orwamo (rainmaker's whistle)

C. Membanophones: Sound is caused by a stretched membrane. The following dances are performed to the accompaniment of drums.

Erighomba (eritingi, endingwa, emburura, endungulu)
Erisole-Omunde-Ovusingiri-Omukumo-Omukonga
Amasinduka-Eluma-Ekila-Amalembo
Ebwaya-engwaya-Ekituta-Omukurusu
Ekibaliya

D. Cordophones: All neckless instruments distinct from the body and whose strings are parallel to its resonance table.

Ekipulenge: musical bow (mouth zither)
Omughoviro: trough
arched harps:

Enzenze (stick zither)
Enanga (arched harp with violin body)
Ekidali (Guitar)

4. Zithers

Akaghovoghovo (rebec or fiddle)
Akawerewere

The term “Isumba” refers to both secret societies and the clay statuettes used as part of initiation rites. These closed societies were reserved for men, who had to recognize each figurine and arrange them in a precise order.

The statuettes below come from the area around Lubero in North Kivu (now in the Democratic Republic of Congo). They are kept at the Royal Museum for Central Africa, in Belgium.

Isumba statuettes.

Characteristics

Recognized as the most prosperous ethnic group in the DRC, the Nande possess unique characteristics that set them apart and contribute to their wealth:

Modesty and Discretion: The Nande are known for their modesty. They often prefer to stay in the background, letting their actions speak for them. Their discretion is a key value that allows them to maintain harmonious relationships and avoid unnecessary conflicts.

Determination and Parsimony: Determination is an essential quality among the Nande. They work hard to achieve their goals, showing unwavering perseverance. Their parsimony, or prudent management of resources, allows them to maximize their savings and reinvest in their communities.

Frugality and Sacrifice: Frugality is another important characteristic of the Nande. They value the judicious use of resources and avoid waste. Additionally, they are willing to make personal sacrifices for the well-being of their family and community, demonstrating a strong sense of altruism.

Clanism and Coterie: The Nande place great importance on family and community ties. Clanism, or belonging to an extended family group, reinforces solidarity and mutual support. Likewise, coterie, or association with groups of people with similar interests, plays a key role in their social and economic network.

Fortune and Capitalism: The Nande have a reputation for economic success. They are often seen as wealthy, thanks to their entrepreneurial spirit and ability to identify and exploit business opportunities. Their capitalist approach, based on investment and growth, contributes to their continued prosperity.

Accent and Language: Even when speaking an international language, the Nande often maintain a distinctive accent, comparable to their native language, Olhuyira or Kinande. This accent is a mark of their strong cultural identity and their attachment to their linguistic roots.

Indigenous Peoples and Temple Custodians: The Nande are deeply connected to their land. They are proud of their indigenous identity and consider themselves the guardians of their traditions and heritage. They love their native region intensely and invest in its development despite the many challenges they may encounter. This intimate relationship with their land strengthens their resilience and their determination to overcome obstacles.

Solidarity: In addition, the Nande (Yira) have very close roots with minorities such as the Talinga, Pakombe, Piri, M'vuba, Bila, Amba, Tembo, Hunde, Nyanga and Lega. These close relationships create a character of mutual trust towards these other families, whom they recognize as part of the greater Yira family. This reinforced solidarity contributes to their unity and their ability to collaborate effectively.

Myths

The myth of the great Drum

The myth of the great Drum begins with the story of the couple and the human family. He relates that: “Up there, on the hill of creation, higher than the clouds of Rwenzori, God Nyamuhanga the Creator gave each creature a mission.

The cow Ende carried between its horns a large Risingi Drum. God Nyamuhanga had placed two human beings there: Kisi the Great Sun and Nyabhandu, the mother of men. Everyone sat on their royal e’ndeve chair and breathed in the scent of o’bhukwa incense; to see the other in this darkness God Nyamuhanga had given Kisi and Nyabhandu o’bhulhengekania consciousness and bio-efflorescent hair that glowed like the firefly (e’ngununu). This great Drum was the land of the great O’bhuthekane peace.

One day, the cow wanted to relieve herself. She looked down and dropped the big Drum. She ran to God Nyamuhanga to be forgiven for having lost her royal office. God Nyamuhanga sent him to be reconciled with those who were sitting in the great Drum which became a canoe when it crashed into Lake Mutsyamiria (Lake Edward today). While the great Drum was descending, Kisi the Great Sun jostled Nyabhandu the mother of men. She uttered the first words of men which is a question: “what are you doing Ukayira uthi? » Hence the ethnonym Yira given to the Nande to designate the people of those who were born after the first word of our Nyabhandu and Kisi Ancestors. The village they founded is called bhuhikira, the place where they landed; the child who was born there is called Mukira, the ancestor of the Bakira clan; they had many children, who are the founding ancestors of all the YIRA clans with all its ramifications”.

The crossing on the back of the Dragon (Omughongo we ndioka)

Thus, according to mythology passed down from father to son, the Nande crossed the Semliki River on the back of the dragon to reach the other side of the Congo. To tell the truth, the passage was made at the Kapanza ford. At times of drought, the stones emerge from the water so that one can easily cross the river.

It is these stone points that have been compared to the scaly back of the dragon that the narrative tradition conveys from father to son like a mythology, with an underlying religious idea. This mysterious crossing was made possible thanks to the intervention of the spirit Katulikanzira, who preceded the convoy of immigrants and installed them in the place of his choice. However, during the crossing, part of the Nande remained in Uganda on the east coast of the Ruwenzori mountains and the Semliki river which separate the Congo from Uganda. These are currently called Konjo. They were separated geographically and administratively from their Nande brothers during the division and sharing of Africa between the great European powers in 1885. They keep, however, the same habits and customs as the Nande apart from the linguistic nuances in Kikonjo.

The cosmogonic myth of Ruwenzori

The Yira tradition relates that one day on the hill of creation, the Creator God O'Muhangitshi answered the prayer of the Nande who were threatened by famine due to a very incendiary drought. He summoned all the Bhalhimu celestial deities in the world to protect him. He ordered them to transport the Ruwenzori mountain to plant it in the middle of the Nande country which was terribly lacking in water.

Hangi, the Spirit of providence and luck, was in the front row followed by Mbolu the protector of female youth and Lusenge the protector of male youth. The Kapipi Spirit, the Master of the forest and of initiation into wisdom, was in the back row surrounded by his pack of seventy-seven sacred hunting dogs. The convoy also included all the goddesses responsible for the gifts to be offered to God Nyamuhanga the Supreme Being upon their arrival in the land of the Nande. As Providence Hangi walked very quickly, the Spirit Muhima the Great Celestial Soothsayer, claimed that he was transporting Ruwenzori Mountain alone. The other deities became angry and released the mountain Ruwenzori to make the Great Diviner Muhima understand that he alone was incapable of accomplishing this heavy task of transporting a mountain.

To calm their anger, the Spirit of Providence Hangi caused rain to fall throughout the land where there was drought. He reconciled all the members of the procession by inviting them to dialogue where everyone was given the opportunity to speak by the Spirit Mulhekya the Peacemaker, joyful at having been refreshed by the celestial shower. When the animals' turn came to speak, the smallest dog of the last pack of the divinity Kapipi addressed these famous words to the Great Soothsayer Muhima: “you must know how to count on others”. This is why the Ruwenzori massif is still where the gods abandoned it. He hasn't moved anymore, he continues to run fresh water from Providence Hangi.

This is the reason why all the rites of reconciliation between the clans begin with the gestures of sprinkling the shoulders and ablution on the feet and the hand with water drawn from the Ruwenzori glacier or Tsithwa –tsya- Nzururu which means the big hill with eternal snow in the local language Kinande

Proverbs

Yira literature is so vast with many authors mostly priests from the Diocese of Butembo-Beni. Here are some proverbs of wisdom:

Akathi kake, kakana lahukira oko mundu kw'amavi = little things can disgrace you.
Eyaviriheswa sirivula kathatha kerilima = a hoe is never afraid to plow the field.
A'mavwe wosi awo ukatwikalako syalikulangika = not all the stones you hit come off.
Thavwirika mwania o'mwilegha = he who does not listen to the advice of others ends up causing a scandal.
A'kanyunyu kamaghuluka kakavirirawa ngoko kaketshira ahisi = when the bird flies, it forgets that it will descend to earth.
O'mughunda syalyalotha akasinga oko vwami = the ordinary citizen does not dream of his enthronement as King.
Thowa vusindi ni muhumangotho = he who does not understand through proverbs is a...
Avali vaviri vo vita mbeva = Those who are in pairs are the ones who kill a rat, unity is strength.
Amalw'avaghuma syalivughawako = the quarrel of the brothers, we don't talk about it.
Akavuli katowa kakowa omutwe iniali okoliko = He who does not listen to the advice of adults realizes it when it is too late.
Amabhwe ni manji, aliwe amathalyo ni make = the initiates are numerous but the chosen ones are limited.
Abhakali ni bhangi ihane owaghu = there are many women when you have found yours.
Akaghekagheka kyiti = the love of money, exaggerated possessiveness of one's possessions.
Oyo wahola omo thuthuthu mweya e'kulimu ivaviri tshinga, ni kwa, n'oyo wahola o'mwigholo mweya e'kulimu ivaviri tsingula = what is denied on earth will also be denied in heaven and what is accepted on earth will also be accepted into heaven.
Erisire riri oko ame rikakwima amaseka = when a loved one commits something stupid or a crime, we don't talk about it.
Wamavinya oko vyigha avothathakulu wawu athawyako iukendi kw'embathu = if you walk in the path other than that of your ancestors you will be cursed.
Ovwenghemire vukavugha ovwimene = the least clever can harm you.
Eriryatsa okomunwe ni sikyawo = to correct or advise a man is the respected one.
Thwahikire ngundu ivwe = we let evil approach us.
Eriviha ry'embuli murya lheka iyingira omokithegho = let's avoid haste, for fear of being trapped.
Oyuthawithe e'mbunda syalivuya vitshindo = when you are weak you don't scare anyone.
Ahaka hika ovuno, ho hatehika omughusu = saying and doing are two different things, action does not follow words.
Akhalhibo ni k'ekwanza n'erithitya ni lhya kaviri = the first thing is to welcome, giving is only the second.

Notes and references

See as well

Bibliography

Lieven Bergmans, « Chaises et escabeaux chez les Wanande », L’Afrique ardente, Bruxelles, 1955, p. 10-13
(de + en) Marc Leo Felix, « Nande », in , Maniema, an essay on the distribution of the symbols and myths as depicted in the masks of Greater Maniema, Fred Jahn, Munich, 1989, p. 292-297
Kambale Kavutirwaki, Contes folkloriques nande, Musée royal de l'Afrique centrale, Tervuren, 1975, 2 vol.
P. Lieven, « Us et coutumes chez les Wanandes dans la région de Lubero. I, La fabrication des cruches et des pots », L’Afrique ardente, Bruxelles, 1954, 82, p. 9-13
Minga Shanga, Makutu Nym et al., Traditions verbales et rituelles chez les Lele, Kuba, Ding, Lulua, Luba, Komo et Yira (Rép. du Zaïre), Ceeba, Bandundu, république du Zaire, 1984, 180 p.
(de) Friedhelm Streiffeler, Endogene Entwicklungsvorstellungen in Zaire : eine vergleichende Untersuchung bei den Komo und Yira (Nande), Breitenbach, Sarrebruck, 1993, 332 p. ISBN 3881565965*
(en) Julien Volper, « An Approach to Nande Isumba Figures », inTribal Art, 2010, Vol. XIV-3, No. 56, p. 106-115

Discography

(en) On the Edge of the Ituri Forest, Northeastern Belgian Congo : Budu, Mbuti, Mangbele, Nande, Bira, Sharp Wood Productions, 1998 (enregistrement 1952)
Zaïre : Entre les lacs et la forêt. La musique des Nande, VDE-Gallo, 1991 (enregistrement 1986-1988)

Site Benilubero.com
« Banyarwanda contre Nande : l'autre guerre du Nord-Kivu » (article dans Jeune Afrique, 27 novembre 2008)

[[Category:Ethnic groups in Uganda]] [[Category:Ethnic groups in the Democratic Republic of the Congo]] [[Category:WikiProject Africa articles]]