1-22. Andrea, Alfred J. and James H. Overfield . “The Development of an African Catholic Church in the Kingdom of Kongo, 1491-1750” in The Journal of African History Vol. 1998. The Africans were being enslaved by The Europeans (in this case, we focus more to Portugal). Ultimately the demand for slaves destabilized the Kongo and its neighbors as all of the states in the region initiated wars to gain captives for sale to the Portuguese. Around 1506 João I died and was succeeded by his son, Afonso. 507-530. Page 7. Aside from the divisive issue of slavery, the split within Kongo had already begun in 1593 with the internal conflict between Sonyo, one of the richest provinces in the Kingdom of Kongo[liii] and home to the Counts of Soyo, and the Kongolese state[liv]. “Demography and History in the Kingdom of Kongo, 1550-1750” in The Journal of African History Vol. The Kingdom of Kongo: Civil War and Transition, 1641-1718. Then, The Portugese tried to “drive” Congolese from their cultures, rituals, religion by sending some priests there just like what they did when they went to Benin. Much of the story of the "Age of Discovery" involves this dual occurrence, and Christians today must dedicate themselves to the work of penitence for the sins of their forebears and the healing of many deep wounds. Page 73.|Thornton, John. Then, his son, Diogo I replaced him (after his brother Pedro I failed) and tried to negotiate directly with the Portuguese in São Tomé but he didn’t made it and Portuguese invade Ndongo (part of southern kingdom that has been free) and took Luanda Port. This meant that the main source of foreign revenue in the Kingdom was drying up, causing the Kingdom to shift its economic emphasis to trade in ivory and rubber which were becoming dominant parts of the Kingdom’s economic makeup[lxxxix]. 1983. Page 2. Top Answer. Cambridge University Press. Afonso V, known by the sobriquet the African, was King of Portugal. ↵, [vi] Thornton, John. Nothing is known of his early life; most of what is known of his later life originates from a remarkable series of letters he wrote between 1509 and 1541 to various kings and government officials in Lisbon and Rome. Their marriage would solidify the alliance between the Mpemba Kasi and the neighbouring Mbata people, an alliance which would become the foundation of the Kingdom of Kongo. Kongo religion was a collection of animist spiritual traditions. Page 519. The capital was later rebuilt and some former residents returned, but it would never reach its previous size. David Anderson and Richard Rathbone. 89-120. Alfonso disagreed with the 'slave trade' movement, first of all, because he was the King of the West of Africa. The following year he married Violante, daughter of James I of Aragon, who bore him 10 children. 1998. Most premodern societies accepted some form of slavery, and Kongo was no exception. 1-22. 1-22. However, after 1590 several civil wars and rebellions weakened the King’s authority and caused an increasing amount of Kongolese subjects to be enslaved[xliv]. They keep doing this for quite long time because King Affonso felt they need as much source as possible from Portugal to trade with them in order to develop their country. Afonso I, also called Afonso Henriques, byname Afonso the Conqueror, Portuguese Afonso o Conquistador, (born 1109/11, Guimarães, Port.—died Dec. 6, 1185, Coimbra), the first king of Portugal (1139–85), who conquered Santarém and Lisbon from the Muslims (1147) and secured Portuguese independence from Leon (1139). Demonstrating his dedication to his religion, Alfonso named Catholicism the state religion and built many Catholic churches throughout his kingdom. Any opinions, findings, conclusions or recommendations expressed in this material are those of the authors and do not necessarily reflect the views of UKEssays.com. The sex ratio was also getting smaller and smaller each year. Princeton : Markus Wiener Publishers, 2001. The result was political instability; 33 governments were formed in Spain between 1902 and 1923, and the parliamentary system was steadily discredited. At first, the Congolese didn’t oppose this but the priests started to destroy Kongo’s rituals, so many Kongolese left Christianity (including Nzinga a Nkuwu).In the year 1505, Nzinga a Nkuwu died and his son, Nzinga Mbemba (Affonso I) replaced him. The same year also saw a rift in the relationship between Portugal and Kongo, when a joint Kongo-Dutch force worked together to expel the Portuguese from Luanda. The king corresponded extensively with Portugal, and he studied the Catholic tradition and theology deeply, wishing to assist in an authentic Kongo inculturation. Page 3. This meant that the missionaries were required to tread carefully and much more diplomatically in their treatment of local beliefs. Page 113. To export a reference to this article please select a referencing stye below: If you are the original writer of this essay and no longer wish to have your work published on the UKDiss.com website then please: Our academic writing and marking services can help you! 18, No. ↵, [ii] Heywood, Linda M. 2009. Davidson, Basil . King Afonso I was singularly dedicated to the welfare and evangelization of his people. 34, No. The Kingdom was centered around the great city of Mbanza Kongo, located in what is now northern Angola, (location: 6°16′04″S 14°14′53″E), which was later renamed to São Salvador.

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