Dr. Fu-Kiau Bunseki is a master teacher on African Spiritual Systems, particularly those coming out of the Kongo. He is also a lifetime friend of the. Fu-Kiau Bunseki was Born in Minianga, Democratic Republic of Congo and holds degrees in the Cultural Anthropology (B.A.), School Administration (), . Feb 18, Dr. K. Bunseki Fu-Kiau is one of the most distinguished and insightful scholars of African culture. Born in Manianga, Congo, he was educated in.

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Skip to main content. Log In Sign Up. The God Imn in the Kongo: A Paper in Honor of Dr. Kimbwadende kia Bunseki Fu-Kiau. Kia Bunseki Fu-Kiau Abstract: By doing a cross cultural and linguistic analysis between Central Africa and the lower Nile-Valley, we come to discover striking parallels which would suggest a common ancestral heritage. The works of the late Dr.

Kimbwandende kia Bunseki Fu-Kiau provides us with the necessary cultural keys that help us to unlock many of ubnseki philosophical mysteries of ancient Egypt fossilized in the hieroglyphic writing script. We seek to demonstrate the vitality of utilizing the Bantu languages as tools for interpreting many of the obscure concepts of ancient Egypt.

Dr. Kimbwandende Kia Bunseki Fu-Kiau

The works of Fu-Kiau grounds us authentically in the African world-view and the Bantu-Kongo becomes a launching pad to speculate more systematically ideas expressed in ancient Egypt.

As a result of our Kongo engagement, we come to discover that Imn is still worshipped in central Africa under the name Nzambi. This is when the eminent scholar of Kongo culture and history, Dr. He was initiated into Lemba starting in in Manianga region of Congo-Kinshasha and the Lari region of Congo-Brazzaville by his grandfather and his paternal and maternal uncles. He was instructed in Kimpasi by local ngangas masters, specialists, doctors.

Kimpasi teaches youth, both male and female, how to endure in impossible situations, how to become moral fighters for the community. Fu-Kiau’s western academic background includes degrees in the areas of Cultural Anthropology B. He has published numerous books and articles in English including: I was first introduced to Fu-Kiau in the year in an attempt to learn more about the martial art Capoeira, which I had been practicing since high school.

Because Capoeira is a Brazilian martial-art that originated in the Kongo, researchers turned to Fu-Kiau to gain insights into the term and how the art was used in Africa before travelling with enslaved Africans into the new world.

A year later he was to release his seminal work African Cosmology of the Bantu Kongo Africans and the Word – Continental and Diaspora Bringing 1 I would like to give a heartfelt and special thanks to Dr.

Mubabinge Bilolo BelgiumDr. Kimani Nehusi London for reviewing this text, providing valuable commentary, critiques and additional resource material for me to evaluate. You are very much appreciated.

Any errors of commission and omission that may be found here are solely my own, though certainly unintended. Kinkimba is a society or discipline that deals with the value, understanding and use of herbs, particularly those from the Yombe forest. Hilliard brought out of this book intrigued me so much that I just had to get my hands on it.

Once I got a hold of this text, I was immediately hooked. It began to answer many of the questions I had lingering in my head about African philosophy.

At this time in my life undergrad I was also studying pretty heavily ancient Nile Valley civilizations, especially BuKam Egypt. I began to notice parallels between ancient Egyptian and Bantu-Kongo philosophy and culture. The works of Fu-Kiau inspired me to look into the Bantu-Kongo more deeply.


The more I looked into the culture of Bantu speakers in general, the more and more ancient Egyptian philosophy began to make sense. It is because of Fu-Kiau that I began to do serious comparisons between the two cultures: What I lacked at the time were the linguistic tools to really unlock the mysteries of the two traditions.

Fu-Kiau informed us that studying African languages was vital if we were to get at the heart of African cultures. To study language is the most important process of learning the art of coding and decoding social systems of human societ[ies] in the world [kinkete kia kanga ye kutula makolo ma fu bia kimvuka kia muntu mu nza].

After many years of study, I was able to make more definitive connections based on sound linguistics. Bantu cultures became the ground by which certain obscure concepts in Egypt could possibly be explained. This is possible because of the deep cultural unity of Africa as demonstrated by the likes of HomburgerDiop,Obenga, Oduyoye, Bilolo, LamCampbell-Dunn a, b, a, b and others.

By comparing Ancient Egyptian with modern Bantu cultures, with positive results, it helped to resituate Egypt back into its proper African dr.fi-kiau. One of the last books written by Dr.

Dr. Kimbwandende Kia Bunseki Fu-Kiau | Working My Lines

It is 22 pages in length: Although the book is small, it is packed with valuable information. Before we get into our comparison, it would be of benefit to first provide a brief examination of Imn based on the accumulated data from the field of Egyptology. He was later associated with two other nTrw ciLuba ndelu a: As time progressed, the rmTw Egyptians called him Amun asha renu or ‘Amun rich in names’.

This informs us that Imn can be better appreciated if we understand the many names he bnseki associated with Wilkinson, ibid. The name Imn is written in many different ways in the Egyptological literature: It is unclear how the Egyptians pronounced this name as they did not write out their vowels.

A look into African languages, however, will help us to get some idea of the possible vocalization. The Greek writer Plutarch quotes dr.fu-kiwu Egyptian chronicler Manetho who states that the name Imn means “that which is concealed” or “invisible. Imn is also a creator god.

There is a word in Egyptian, jmnwhich also means “to create, to shape. In linguistics we call this paronymy; that is to say that there is a perceived relationship between words that sound the same or similarly that may not be cognates historically.

Imn was also considered buhseki solar deity. An 18th dynasty hymn to Imn, preserved on a stela in the British Museum, refers to Imn when he ‘rises’ as Horakhty, directly fusing him with the visible sun see stela in Wilkinson, We argue here that he is associated with the sun because the m-n consonant root is also associated with the sun. This would seem to go against the claim made by William F.

The Egyptian Religion is the syncresis of African totemism and dr.fu-kiiau with Semitic nature worship. Ra, Amun, Ptah, Min are almost certainly Semitic. If he would have examined the inner African languages, he would have not made this baseless claim.

It is because of this solar association that Imn was later merged with the god Ra in the form of Imn-Ra. Much more could be said about the god Imn in Egypt, but space will not allow us to go into much depth here. We just wanted to bynseki a brief outline of some of his major characteristics. Other aspects of Imn will be introduced throughout the remaining of this essay. What is to follow is a summary of its major concepts as expressed in Fu-Kiau It is the unseen, the limitless power beyond 8 Dr.


D.rfu-kiau bisimbi are always associated with features of the earth e. They are the power behind phenomena.

In Mesopotamia, dr.fu-kkau corresponding myth is dr.fu-kaiu the figure Adapa. See, for instance, A.

The Hedge Mason: Memorial for Tata Bunseki Fu-Kiau

Hebrew in its West Semitic Setting: Studies in Semitic Languages and Linguistics, no It is the ‘mothering principle’ that nurtures all things.

Without this fundamental principle, one could not conceive of an expanding universe. When one neglects this core principle of life, it can become the cause of all failures. In African spirituality, it is the God- principle; it is the living-principle that holds up everything. It is said that it is the conscience that feeds our sub-conscience. It is the divine presence in and around us. No field of study can define it: To accept and recognize this principle is to accept life itself; it is to accept the divine presence as the Totality of Totalities T.

It is to be. To ignore this principle is to not be. Lying, killing, oppression, misleading and exploitation wounds this living principle, the source of everything present and that yet to come.

A good leader stands on the foundation of that which holds it up. It is also the ability to allow the wealth of that living seed-energy to flow and circulate in our body to bless, heal, protect and transform it. Any community leader trusts and stands upon this living principle. He appreciates seeing his people do the same because his people’s eyes are his eyes; his people’s ears are his ears; his people’s mouths are his mouth as well.

All life and its aspects would be impossible without this living principle: There is no need to worship it or build temples in its honor because it is the life principle itself.

One must learn how to know it, accept, become and live like it, i. He is, bunseku, one with nature, the “living-seed energy” in and around him.

Holding Up That Which Holds You Up [no matter what that is to you] is keeping this living divine order to bless us and to hold us up to justice, to success, to life and to happiness for all, collectively. This eternal living principle is neither dr.fy-kiau the living or for the dead; it is not for the powerful or for the weak; it is not for the faithful or for the sinner; it is not for the rich or for the poor; it is not for the green or for the gray; it dr.fu-oiau not for the clergy or for the laity; it is not for the night or for the day.

It is for all that is. It appears that we have a great D- M Supreme-Being and the lesser d-m that are linguistically built off the same root. Although it cannot be seen, remember that it is a principle of living energy that holds up all things seen, unseen, dr.fu-kiak yet to come.