Monday, June 4, 2012


. "Soukous Music." National Geographic. N.p., 2012. Web. 4 Jun 2012.

Wheeler, Jesse Samba Samuel. "Made in Congo: Rumba Lingala and the Revolution in Nationhood." . N.p., 1999. Web. 4 Jun 2012.

Wheeler, Jesse Samba. Rumba Lingala as Colonial Resistance. N.p., 2005. Web. 4 Jun 2012.

Ukwendu, Jeanne Egbosiuba. "Luba Customs and Traditions." Bella Online. N.p., 2012. Web. 4 Jun 2012.

. "Memory Board (Lukasa)." The Metropolitan Museum of Art. Heilbrunn Timeline of Art History , n.d. Web. 4 Jun 2012. <>.

. "Atalakus yes or no?." Vibes d' Afrique. N.p., 5 June 2011. Web. 4 Jun 2012.

. "Do you Chuduku?." 12 Degrees of Freedom. N.p., 30 March 2009. Web. 4 Jun 2012. <>.

. "It Saves Lives. We Call it a chukudu!." Now African. N.p., 19 August 2010. Web. 4 Jun 2012.

Murdock, Heather. "Pushing Goods in Carts Provides Needed Work for E. Congolese." The Cutting Edge News. Voice of America, 02 Jan 2012. Web. 4 Jun 2012.
. "Fufu." Whats4Eats. N.p., 2012. Web. 5 Jun 2012.

. "Fufu." Congo Cookbook. N.p., 2009. Web. 5 Jun 2012.

. "Do you think fufu is disgusting? (I do!)?." Yahoo Answers. Yahoo, 2008. Web. 5 Jun 2012.

Ziemke, Jennifer. "Democratic Republic of the Congo ." Countries and their Cultures. Every Culture, 2012. Web. 5 Jun 2012.

Muswam, Wendy Kadianda. "Democratic Republic of Congo: Fufu." Multicultural Recipes. N.p., n.d. Web. 5 Jun 2012.

. "How to make Fufu ( Traditional way in Ghana )." Youtube. AfricanFoodTV, 17 Aug 2010. Web. 5 Jun 2012.

. "Video Presentation." Fufu Express. Mafro Foods, n.d. Web. 5 Jun 2012.

Sullivan, Chris. "The Gentlemen of Bakongo – The Importance of Being Elegant." Sabotage Times. N.p., 9 Aug 2011. Web. 5 Jun 2012.

Murphy, Sean. Africa Feed. N.p., 29 Jan 2009. Web. 5 Jun 2012.

Bureau of African Affairs, . "Background Note: Democratic Republic of the Congo." Democratic republic of the congo. N.p., 2011. Web. 12 Apr 2012. <>.

Friends of the Congo, . "Congolese Culture." Friends of the Congo. N.p., 2012. Web. 12 Apr 2012. <>.

Gascoigne, Bamber. "The Democratic Republic of Congo." History World. N.p., 2001, Web. 11 Apr 2012. <>.

Information Please® Database, . "Congo, Democratic Republic of the." Congo, Democratic Republic of the. Pearson Education, 2012. Web. 11 Apr 2012. <>.

MacTaggart, John. "African Masks." N.p., 2011. Web. 12 Apr 2012. <>.

Notz, . "A Brief introduction to Soukous." N.p., 2001. Web. 12 Apr 2012. <>.

Sean Murphy, Africa Feed. N.p., 2009. Web. 12 Apr 2012. < gucci-loafers>.

Sompa, Titos. "Congolese Dance." Mbongi Village. N.p., n.d. Web. 12 Apr 2012. <>.

White, Ph.D, Bob W. "About." Bob W. White Ph.D. N.p., n.d. Web. 12 Apr 2012. <>.


 . "Democratic Republic of Congo." Lonely Planet. N.p., 30 Mar 2012. Web. 5 Jun 2012.

. "Democratic Republic of Congo Warnings Or Dangers." Virtual Tourist. N.p., 2012. Web. 5 Jun 2012.

"Ratification by the Democratic Republic of the Congo of the Convention for the Safeguarding of the Intangible Cultural Heritage (Paris, 17 October 2003)." UNESCO. Office of International Standards and Legal Affairs, 19 Oct 2010. Web. 5 Jun 2012.

"Democratic Republic of the Congo: harnessing the cultural industries' potential for development." Cultural Expressions. UNESCO, 2012. Web. 5 Jun 2012.

"National Museum Celebrates Ambassador’s Fund for Cultural Preservation Award." Kinshasa. Embassy of the United States, 22 Nov 2011. Web. 5 Jun 2012.


"Preservation and Promotion of Intangible Cultural Heritage." Ministry of Foreign Affairs of Japan. N.p., Dec 2011. Web. 5 Jun 2012. <>.

Pate, Denise. "Fua Dia Congo; Dancing Malonga Casquelourd’s Legacy." Dancers Group. N.p., Dec 2007. Web. 5 Jun 2012.





Folklore and Tourism

"More a geographical concept than a fully fledged nation"

"But Kinshasa could be worth a brief if tentative visit by the brave and well-travelled explorer armed with a close eye on security and a true sense of African adventure. Think less of historic monuments and broad tree-lined avenues and more of traditional handicrafts, bustling markets and a vibrant nightlife that pulsates to the unique rhythms of soukous."
It will stay in my memory forever. To think that I was so afraid before we visited Congo - now I cant think what I was afraid of!
The people are so amazing and so beautiful. How can people smile and be so happy when they have nothing, when they could be dying.

Friday, June 1, 2012


A Chuduku is a device used for transporting things and occasionally people in the DRC.  I have seen it described as a “wooden bicycle” or “wooden scooter.”  Essentially it is a wooden board on two rubber covered wheels with “a steering handle atop an upside-down fork” ("12 Degrees of Freedom"). The device is named for the sound it makes—chuduku, chuduku, chuduku. They originated in Goma, the capital city of North Kivu and it has become such a symbol of the city that there has even been a statue erected in the device’s honor.  The stature is of a man on a chuduku and the plate at its base explains that it represents “the ‘sustained effort and diligent work’ that leads a country to development” ("Now African").  One man living in Goma explained that “chukudu carts were developed by farmers, who once pushed their goods to market over Congo's rocky roads on wheel-barrows” (Murdock). Yet another source I found suggests that even the oldest citizens of Goma have no recollection of exactly when or how the Chuduku was developed.
What the Chuduku means for the people of Goma, is a way to make a living. Men will sell their services hauling groceries, construction material, clothing, firewood—anything up to 1300 pounds that can be strapped on with a little rope.  Many sources say a man can make from six to ten dollars on a good day which is a good amount of money for the area, and because the “scooter” only cost around 20 dollars and is made of such lasting materials, a man can more than pay for his investment in a couple days.
From what I have seen it is mainly men who use chudukus, which is a shame because I read in a blog called “12 degrees of Freedom” that it is very common to see women carrying massive loads of things like food or laundry on their heads.  In contrast, men generally carry only their personal belongings.  The blog asserted, and I agree, that the chuduku could bring much liberation to women.  She explains that if a household owned a chuduku, the woman could ask the man to carry a load with him.  Though this will by no means equally distribute the work between men and women, it will literally take a large load off of her


Thursday, May 31, 2012



Reefe, Thomas Q. Lukasa: A Luba Memory Device. Vol.10, No. 4. UCLA James S. Coleman African Studies Center, 1977. 48-50,88.
A lukasa is a “memory board” used by a society called the “Bambudye” or “mbudye“, of the Luba people. The Bambudye was a secret society to which all Luba  kings, chiefs, and officials belonged. These men and women held the vast Luba tribe together by acting as “Men of Memory” whose job was to preserve Luba oral tradition (Ukwendu). Though the Bambudya disbanded at the end of WWII, their legacy remains in the form of the lukasa.
Lukasa are pieces of wood (generally around 30 cm wide and 20 to 25 cm long) that communicate some sort of message to other Bambudya members.  The messages are communicated in a symbolic code represented by an arrangement of attached pieces of shells or beads, or by carved images ("Metropolitan Museum of Art").  The kinds of information stored on lukasa were political or historical in nature.  Three different kinds of lukasa exist: boards that contain information on early myths and heroes, boards that document the structure of the Bambudye society, and finally boards that contained private information for individual Luba rulers.
            The boards about ancient myths are called Lukasa Lwa Nkunda, meaning “The long hand of the pigeon.” The most important function this kind of board served was to record the Luba’s myth of origin. Though the story has varied when told from one Luba historian to the next, the sequence of events and main characters have stayed remarkably the same.  The Luba have the lukasa to thank for this.  The Luba origin story tells of a man named Mbidi Kiluwe (represented by a blue bead) who crosses the Zaire River into Luba territory.  There he meets a local chief named Kongolo (represented by a red bead) and teaches him how to act as a “divine chief.”  One of Kolongo’s sisters becomes pregnant by Mbidi Kiluwe and their son, Kalala Ilunga, challenges and ultimately kills Kolongo.  With lukasa, the Babmudye were able to relate this whole story in much more detail than I just have. For example, a lukasa will also convey how Kalala Ilunga recieves the idea of challenging Kolongo when he sees a mound of ants fighting some termites. It is incredible to me that so much detail can be conveyed with beads on a wooden board!
            Another function the lukasa served was to govern the behavior of the Bambudye.  They had certain beads to remind them of how to treat each other and other beads to instruct them how to treat those outside of the Bambudye.  Some examples I found were that one bead could communicate “If someone helps you, then help them.” while another would say “Lie concerning the Bambudye.” From this last instruction it is clear that the Bambudye required that their activities be kept secret from outsiders.
            These boards are great examples of esoteric folklore.  A lukasa communicates only to the Bambudye and there are even certain boards that communicate to even smaller factions of the Bambudye. For example, a lukasa with a “phallic” appendage protruding the board is meant for a male group of the Bambudye while a lukasa with a matching indentation is intended for a female audience.  Also there were boards that were intended for certain chiefs or rulers only. 
            Because of their esoteric quality, few lukasa were found in the early colonial period, or at least few were recognized.  Without the knowledge of what the boards were or what they were for, there was no reason to even they communicated anything at all. Afterall to an outsider a lukasa just looks like wood board with a lot of nonsense designs on it. When the Bambudye society ceased to exist as a group of power, this allowed outsiders the freedom to gain more knowledge about the artifacts.  As the lukasa became an obsolete object, the Luba people became more and more willing to disclose the function and meaning of the devices to researchers.  Today, if you are really interested in interpreting a lukasa, it would not be difficult to contact a historian who understands the symbols and may be up for the challenge.  In this way, a large part of its esoteric quality has been lost.  However, any person who is unaware of what a lukasa is will still have a hard time recognizing any meaning in these boards.

Wednesday, May 30, 2012


White, Bob W. "Modernity's Trickster: `Dipping' And `Throwing' In Congolese Popular Dance Music." Research In African Literatures 30.4 (1999): 156. Academic Search Premier. Web. 31 May 2012.

            In the Kinshasa music scene the Atalaku has become an essential part of Congolese bands. The word “atalaku” literally means “Look at me over here” in Kikongo and just as this would suggest the atalaku’s song is hard to ignore when listening to Kinshasa popular music. His job is to help drive the music of a Kinshasa band using “short percussive phrases known as ‘shouts.’” Though very popular and recognizable within Congolese culture, the new addition of the atalaku has yet to be studied by many scholars. The one detailed source I found was from Dr. Bob W. White, an anthropologist.  He has ideas about the atalaku’s impact on Congolese culture that have yet to be confirmed or challenged. In the next decade I am interested to see what other literature comes forward analyzing the atalaku’s relationship to Congolese culture.
            White explains that it was very evidently the emergence of political performance in the early years of Mobotu’s regime that gave rise to the atalaku. “Anamateurs” is a word meaning “activity leader” or “organizer.” Just as anamateurs organized the political performances and rallies, Atalaku’s serve as the “anamateurs” of Congolese popular music. In fact, Congolese musicians will use the term atalaku and anamateurs interchangeably.
The atalaku in many ways is a symbol of the fear rising in Kinshasa. This fear is that the kind of music and dancing that accompanies this piece of folklore may be a sign of society’s definite departure from "Traditional" African values. One dance move associated with the atalaku’s genre of music is the “dombolo.” The dombolo is a "highly eroticized" dance move that has been banned in certain parts of Africa. White remarked that many have begun using the term "dombolisation" to mean moral decay. White confesses that nobody even knows what "dombolo" means except for the atalaku.
            As I remarked before the atalaku has not been studied very thoroughly and because of this it was very difficult for me to find information about them.  I did however find a forum called “Vibes d’Afrique” with a few posts and discussions from music fans discussing the use of Atalakus.  One post posed the following point: “A lot of people talk about the atalaku's and what excellent work they did on some albums but too me it has become just noise. The constant shouting really becomes a strain on the ear.” He continues to express how he feels the soloists are impossible to hear through the atalakus and how he does not think this kind of music would be appealing to new listeners anymore. He then asks whether others are for or against the direction this music has taken.  The responses are fascinating as well.  One comments that it sounds better with one or two atalakus but now it’s common for four or five atalaku’s to participate in a single song.  Another commented on the appropriate situation for an atalaku:  “When it’s time for me to relax I just want to hear sweet soothing guitar, when it’s time to party atakalus come in.”  Still another comment remarked on how this genre of music seems to be developing in a way that is unconcerned with spreading beyond its current market.  This was interesting to me, as if the addition of more and more atalakus which may just sound like noise to us has been developed to cater to some sort of niche market in just a few African countries.  To me, this would be a great defense to those who are worried that this kind of music is threatening African culture.  If it continues to stay a uniquely African musical practice, then the Atalaku is a perfect axample of continuity and change.  The atalaku custom has the potential to become just as much of a “traditional” practice as any dance or song that is deemed traditional now. 
            On this same forum I was able to learn the names of some popular and respected Atalakus.  One of the most famous and important is Bill “Clinton” Kalonji.  Many on the forum praised Clinton for his distinct, strong, and controlled voice.  Most of the forum seemed to agree that many new atalakus attempt to imitate “clintonism” but they criticize these young atalakus saying they lack the talent to pull off Clinton’s style. The following is a link to one of Clinton’s videos. “Kizoba Zoba.” I read in in one of Bob White’s articles that it is not common for atalaku’s to appear in their own music videos.  Though I am not familiar with Clinton, it does not appear that he is in this video which is remarkable when you listen to how central he is to the song.