Goitre, Restaurant, sermon

Goitre
C’est un insolent petit gamin qui est assis dans le metro sur les genoux de sa mere. Et en face de lui, il y a un monsieur d’un certain age qui est aflige d’un gros goitre. Alors le petit le montre du doigt et ricane horriblement.
Il est meme tellement odieux qu’au bout d’un moment, le monsieur perd patience. Il eructe :- Tu as fini de te moquer de moi, petit monstre ? Si tu continue je vais te manger tout cru...
- Ah, oui ? glousse le petit garcon. Mais faut d’abord finir l’autre...

Un gars va dejeuner dans un self-service. En face de lui, il y a un petit vieux qui est en train de laper un potage. Tout d’un coup, le petit vieux se mouche et comme il a fait un effort, son dentier tombe dans la soupe. Il se penche pour le rattraper et il renverse l’assiette par terre. Il se baisse pour ramasser l’assiette, et comme il a mal au ventre, il pete bruyamment. Puis il se redresse, et comme le sang lui est monte a la tete, il eternue...alors le gars lui dit : - Et avec vos oreilles vous ne savez rien faire ?


Un petit gars minable entre dans un restaurant et il dit au garcon :
- Vous avez du poisson un peu pourri ?
- Oui, monsieur dit le garcon.
- Vous pourrez me servir en meme temps des pommes de terre a l’eau ?
- Mais oui monsieur.
- Tres bien.... donnez-moi aussi du pain de la semaine derniere...
- entendu monsieur...
- Et puis si ca ne vous fait rien, quand vous m’aurez servi, asseyez-vous devant moi une minute et faites-moi la gueule...comme ca, j’aurai tout a fait l’impression de bouffer a la maison...

Un dimanche a midi, une dame rentre de la messe. Son mari leve distraitement les yeux de son journal et lui demande :
- Le sermon etait bien ?
-Oui. Le cure a parle du peche.
-Et qu’est ce qu’il a dit ?
-Oh...il est plutot contre...

LES QUESTIONS DE JESUS

LES QUESTIONS DE JESUS
La plupart des gens considèrent Jésus comme celui qui a des réponses à toutes les questions du monde. Les Babondo n’en font pas exception. Dans cette réflexion, je voudrais plutôt vous inviter à voir Jésus comme celui qui nous pose toutes les questions et attend nos réponses. En effet en parcourant la bible, on se rend compte que Jésus avait répondu directement à trois questions seulement sur les 183 qu’il avait lui-même posées. Ceci pourrait choquer des personnes qui ont toujours pensé que Jésus leur donnerait des solutions toute faites à tous leur problèmes. Pendant deux mille ans, ces questions de Jésus nous sont posées et attendent des réponses. Notre croissance dans la vie spirituelle, morale et humaine dépend en grande partie de notre réponse à ces questions.
Que cherchez vous ? Jean 1: 38
Voici la première question de Jésus. C’est la question que Jésus, en se tournant vers eux et en regardant dans les yeux de deux disciples qui étaient en train de le suivre, leur pose. Cette question ne vise certainement pas nos péchés, nos échecs ou nos infidélités. Elle n’est pas avant tout une question qui cherche à accuser ou qui est hostile à qui que ce soit. C’est plutôt une question qui est enracinée dans la compassion et l’amour, une question qui cherche à mettre en lumière et en valeur nos désirs les plus profonds. C’est une question pleine d’espérance et de vie.
C’est donc cette première question qui sera l’objet de notre réflexion.
Que cherchez-vous ?
Ces premiers disciples de Jésus sont pris par surprise et répondent à Jésus par une autre question : « Maître, où habitez-vous ? » C ‘est ainsi que Jésus les invite « chez lui » en disant : « Venez et vous verrez » Jean 1: 39. Ces disciples pouvaient bien demander autre chose. On peut s’imaginer une longue liste des choses qu’on pourrait demander aux personnes qu’on admire. Mais étant donné qu’ils sont a un tournant décisif de leur vie, ils vont plus loin: nous voulons rester avec toi, vivre avec toi, partager ta vie et apprendre de toi.
Voilà, frères et soeurs, un bon point de départ pour notre réflexion. Que cherchons-nous réellement dans nos vies ? Lorsque nous courrons du matin au soir, de gauche à droite, que désirons-nous obtenir ? Nous parlons beaucoup et faisons de gigantesques projets...que cherchons-nous réellement ? En d’autres termes, quels sont nos désirs les plus profonds ? Si nous ne nous sommes jamais posés cette question, il serait intéressant de le faire maintenant au risque de courir en vain. La vie est courte mais précieuse. Que désirons-nous pour le reste de nos vies ?

En m’adressant spécifiquement aux Congolais et la communauté m’mbondo en particulier, je voudrais nous rappeler que nous vivons un temps de transition. Je considère transition dans un contexte spirituel et psychologique. Car chaque fois qu’un changement extérieur important s’opère, il est toujours accompagné d’un processus intérieur psychologique et spirituel. Prenons le simple exemple de l’installation au Canada d’un sujet m’mbondo. Le changement extérieur peut se faire d’un jour à un autre de l’Afrique au Canada. Mais la transition intérieure, que certains appellent adaptation, prendra des années, car il faudra plusieurs mois ou années avant qu’on ne se sente réellement à l’aise au Canada.
En tant que peuple et individus, nous sommes donc en transition même si les élections sont terminées il y a bien longtemps chez nous.
C’est ainsi que je voudrais attirer notre attention sur le fait que le temps de transition est une chance et une grande opportunité. Quand on est en transition, on a laissé derrière une vie passée et on est embarqué vers une nouvelle aventure, une nouvelle vie. Mais la nouvelle vie n’est pas encore complètement pressente. On est dans « l’entre-temps ». Le passé est parti mais l’avenir n’est pas encore là .
Etant donné qu’on est comme détaché de son passé et que l’on attend avec espérance et engouement le futur, on est dans une situation exceptionnellement importante. C’est le moment où l'on peut se poser des questions qu’on ne s’était jamais posées auparavant. C’est le moment où on peut se poser des questions vitales telles que des questions sur le sens de ma vie ou la raison pour laquelle je suis là où je me trouve aujourd’hui. C’est le moment propice pour se demander ce qu’on cherche réellement dans sa vie.
Le temps de transition devient un moment de prise de conscience et de croissance. C’est un moment important qu’il ne faut pas gaspiller car notre avenir en dépend. Par rapport à ceci, il y a deux dangers qui guettent toute personne qui ne prend pas ce temps au sérieux:
Le premier danger est celui du retour au passé. Ce serait le cas de quelqu’un qui est par exemple installer en Australie et qui refuse de voir le cheminement qui l’y a conduit. Cette personne va chercher à vivre en Australie comme si elle était à Baraka ou à Mboko. Ceci non seulement empêchera tout progrès mais aussi rétrogradera la personne. Alors on apparaît toujours non seulement étranger mais aussi étrange.
Le deuxième danger, c’est l’opposé du premier. C’est enjambement de la transition pour ne voir que le futur. C’est le cas par exemple du même Monsieur qui a quitté le Congo pour l’Australie et qui oublie complètement le passé, le présent et veut vivre entièrement comme dans le futur. Il adopte entièrement sans critique la vie et les coutumes des Australiens. Ceci est non seulement impossible mais aussi aliénant.

Mon invitation est donc de prendre au sérieux ce temps de transition que nous parcourons. Et que nous exploitions toutes les chances qui nous sont offertes. Et cette question fondamentale nous aiderait à explorer des opportunités. Que chaque M’bondo, dans sa situation particulière saisisse cette occasion pour être en contact avec ses désirs les plus profonds. Moi qui suis par exemple en Amérique du Nord dois me demander ce que je cherche réellement. Toi qui es en Australie, fais de même; celui qui est au Congo également... Que cherchons-nous réellement ?
Nous serons surpris de constater que ce que nous cherchons avant tout ce n’est pas le « m’as-tu vu », ce n’est pas le parasitisme, ce n’est pas chercher à faire venir ma deuxième ou troisième femme qui est restée au pays, ce n’est pas faire concurrence avec qui que ce soit, ce n’est pas injurier ou humilier les autres qui pensent différemment de moi....c’est que chacun de nous cherche au plus profond de lui-même, c’est de vivre en paix, c’est de créer un espace où tout le monde se sent valorisé, c’est avoir la joie de vivre, le bonheur, la vérité, la justice, le pardon, l’amour, l’entente...en vérité c’est cela notre désir le plus profond.
J’imagine que Jésus, en nous posant cette question, nous invite non seulement à découvrir ce désir mais aussi à trouver un moyen de l’exprimer d’une manière ou d’une autre. Même la sagesse orientale des bouddhistes reconnaît le pouvoir et la force de nos désirs les plus profonds. Chaque fois que la personne est guidée par les sublimes motivations, c’est une personne authentique sur qui on peut compter.
Nos désirs les plus profonds ont un pouvoir extraordinaire de transformation. Si on peut les identifier et les laisser guider nos choix de vie, nous serons transformés. Nous commencerons un cheminement vers une plus grande libération. Nous cheminerons vers ce qui va nous construire et non nous détruire. Nous cheminerons vers une plus grande paix, joie, bonheur...vers un royaume où il y a de la place pour tout le monde.
Alors, que cherches-tu ?
Par Père Willy Mukucha Kathemo, S.X
Ajouts: Avoir une vision:
We need to have a vision, a vision that is shaped by our faith. It is like a plane that needs a map (where to go, the means to reach there…)
See the vision of prophet Esaie: A Vision of Peace
Scripture Readings: Isaiah 2: 1-5 Psalm 122 Romans 13: 11-14 Matthew 24: 37-44
The meeting with Mideast leaders that took place in Annapolis this week has been at the forefront of the news in recent days. There seems to be a flicker of hope in the midst of the ongoing tension and violence in Palestine and Israel. We can only hope that the pledge made by Ehud Olmert and Mahmoud Abbas to conclude a treaty by the end of 2008 will be fulfilled. The land traversed by Jesus thirsts for peace.
Every time I listen to the reading from Isaiah for this First Sunday of Advent, I am brought back to a personal experience of visiting the land of Israel. I was blessed to spend a few weeks in Israel. It was a very tense time there because Israel had invaded southern Lebanon in an attempt to stem the tide of guerilla attacks from the other side of the border. Tragically, there had already been quite a bit of bloodshed, especially in two Lebanese refugee camps where many Palestinians had been brutally killed.
One day our group traveled by bus to the north of Israel to a small town named Metullah. Near Metullah, right at the border separating Israel and Lebanon, there is a monument to peace called “The Good Fence.” There is an engraved stone there with the words of this poetic passage from Isaiah on it: “They shall beat their swords into plowshares and their spears into pruning hooks; one nation shall not raise the sword against another, nor shall they train for war again. O house of Jacob come, let us walk in the light of the Lord!”
As our bus traveled up the two-lane highway toward Metullah that day, in front of us were armored personnel carriers and flatbed truck transporting a tank. Off to the east, we could hear shelling in the Golan Heights. In the midst of that, we got off the bus and walked over to this little memorial to peace. It was a tourist spot that included the usual souvenir stand with various trinkets for sale to visitors. As I stood there and read the words of Isaiah engraved on this lovely monument, I remember feeling a surge of cynicism well up within me. Here we were, visiting this monument and reflecting on Isaiah’s hymn to peace, while the sights and sounds of armed conflict were visible all around us. I remember thinking to myself: these are nice words, but they seem very far from the reality in which we are living.
I reflected on that experience during the hours and days after our tour bus pulled away from Metullah. It was certainly true that this great vision of peace was very remote from the reality of that situation of deadly conflict. One could be tempted to think of Isaiah’s words as nice poetry, but nothing more. But as I continued to reflect on this scene, it struck me that even in times of violence and darkness we need to keep that vision before our eyes. Perhaps it is especially during times of conflict and darkness that we need to allow the vision of peace and justice that is depicted in the Scriptures to offer us hope and to guide the ways in which we act.
Each time when listen to these same words of Isaiah, our initial reaction to those words might also be tinged with a bit of cynicism. Perhaps Isaiah’s vision of peace might sound like only a fantasy to us.
It is, however, precisely at such times that we are most in need of this vision. It is at these moments that we need to pay special heed to Jesus’ command in the Gospel to “stay awake” – to be on the watch for the fullness of Christ’s coming. We need to keep this vision before our eyes in times of international conflict and war, in moments of inner conflict and darkness in our personal lives, in situations of tension and strain with our loved ones, in times when our families are struggling to get along and stay together. It has been said that people who suffer from depression experience an impoverishment of the imagination. They have a difficult time envisioning a reality that would be different from the one in which they feel imprisoned. In order to recover from depression, they must be enabled to see other possibilities, to envision alternative scenarios that are hopeful. That is really true for all of us. In order to keep hope alive, we must be able to envision new, life-giving possibilities. The Scriptures offer us that vision when they speak to us about the fullness of the reign of God.
We are summoned to keep this vision before our eyes not simply so that we might feel better, but so that we might act differently. We need to allow the vision of the reign of God announced by Jesus to guide the way in which we live. Keeping this vision before us impels us to strive to peace and reconciliation in our families, workplace, Church and world. It challenges to face our own resentments and to deal with them in a constructive way, rather than allowing ourselves to become hardened by bitterness. Living by the vision of God’s loving rule also inspires us to “stay awake” – as Jesus teaches in the Gospel reading. We are summoned to remain attentive to the many mysterious ways in which God visits us, in which he makes his presence known to us even in the very ordinary course of our lives.

LIGNE GÉNÉALOGIQUE DES BASIMUKINDJE AVEC MENTION PARTICULIÈRE SUR LA DESCENDANCE DE BILEMBA ATANGA (1810 – 1885)

LIGNE GÉNÉALOGIQUE DES BASIMUKINDJE AVEC MENTION PARTICULIÈRE SUR LA DESCENDANCE DE BILEMBA ATANGA (1810 – 1885)

Par Mboko Simaketa Ambroise (1875 – 1975)
Assumani Bikoti (1898 – 1980)
Yakobo Mboko (1900 – 1978)
Eliya Ndeke (1905 – 1981)


Réunis à Ebanga, le 15 juin 1935 au deuil de Mzee Chenga Simaketa wachinda



Travail complété suite aux notes de:

Pasteur Ehemba Pierre (1924 -
Pasteur Bisengeta Balole
Mr. Léon Pungu Atemo (1927 – 1997)
Agronome Alinoti Oseka Osanga Mizose
Mr Lwala Masumbuko (1962 -
Dr. Sima Keita Mboko (1957 -


LA GÉNEALOGIE DES BASIMUKINDJE

1. Naluindi ndiye wa kwanza alitokeya Kama (Territoire ya Shabunda) alizaa : Muhewa –na- Ngundja

2. Muhewa –na- Ngudja akazaa : Musale Mahumba

3. Musale Mahumba (Mukindje wa Mbele) akazaa : Lwala ; Nam’Betcha (ndiyo Bashi) na Mkela ndiyo (Kalangwa) Bashikalangwa

4. Lwala akazaa : Mukindje na Asumba (ndiyo wa Rega na Wambote). Lwala alikuwa mwindaji; ndani ya kazi yake iyo alifika mpaka Tanganyika. Yeye ndiye wa kwanza kufika Tanganyika. Alirudiya porini kujulisha ndugu zake kama aliona ziwa kubwa sana la maji. Kisha akarudi tena na kwenda kuishi karibu na kiziwa icho (Tanganyika)

5. Mukindje aliowa wake tano : mke wa kwanza akazaa Kumbelwa, Musebengi na Ahongo; mke waa pili akazaa Kuluchela, Mwabi na Ahombo; mke wa tatu akazaa Masse na Mulenge; mke wa ine akazaa Bokomba, mke wa tano akazaa Asakacya ndiyo Musambya (Itombwe)

6. Musebengi akazaa Belwe na Mulumba (ndiyo Kayumba wa Lulenge)

7. Belwe akazaa Eto Mlumba; Mulinga (ndiyo Basimunene na Mangapi) na Musambya ndiyo Pelelo

8. Eto M’lumba akazaa Mulanda; Mimbo (ndiyo Ma’Ale); Musebengi (ndiyo Babocha); Ilangi na Musafiri.

9. Mulanda akazaa Kafumba na Lya’Uma

10. Kafumba akazaa Abombwa; Ebe; Bwili; Ekela na Elo’Wa

11. Bwili akazaa Ihombelo, Mbuto; Busuku; Asanda (Basimulomo); Kitungutungu na Wabitema

12. Mbuto akazaa Kakozi, Tabiongwa, Muluta na Lohongolola

13. Kakozi akazaa Bilemba Atanga na Atembo

14. Bilemba Atanga (1810 – 1885)


LES ENFANTS DE BILEMBA

Bilemba Atanga alizaliwa na kuishi pale Ebanga mlimani juu ya Mwatembo kwa leo localité Balala. Aliowa wanake saba. Kwa jumla mzee Bilemba alizaa watoto kumi na saba (17) Watoto wake wote walizaliwa pale Ebanga. Mke wake wa kwanza akuweza kuzaa. Wengine sita ni awa wafwatayo na watoto wao :

1. Nyasa alizaa, Kabezamwali na Kibunga

2. Nabihumbe alizaa watoto tisa Bihumbe (mwanamke), Kakozi N’Gombe, Etamya, Anwena, Etunda Siabwe, Isimaeta Chenga Wachinda, Lubunga Ayame, Bita Amoni Alukulu na Issi Eyola,

3. Nawa’elewa alizaa Lu’Onga

4. Bembe alizaa Mkuku Kisubi na Wahanga

5. Namwila Nawa Elenga alizaa Lulela Mukucha na Abwe

6. Namkulwa alizaa M’munga Isisango



LA DESCENDANCE DE KABEZAMWALI (premier fils de Bilemba)
LA DESCENDANCE DE KIBUNGA (deuxième de Bilemba)


LA DESCENDANCE DE KAKOZI N’GOMBE (Troisième fils de Bilemba)

Kakozi N’GOMBE aliowa wake sita. Majina ya wake na watoto ni hii ifwatayo :

1. NAMSEMBULWA : alizaa Bisengeta Ahangulo, Asukulu Eseba na M’munga Isisango (walikuwa wa mapasa)
2. NABUKUMBA : alizaa Isi’mmindje Luetcha Abwalé; Asongo Bulembo na Lumona Kulemo
3. NAISENGELO WAKONGYE alizaa Isengelo
4. Mlilwa naMtangelwa alizaa Luangila na Isibangye
5. NAMTUMANI alizaa watoto watatu majina ?????????
6. MLE’YA alizaa Nama’a

LES ENFANTS DE BISENGETA AHANGULO(mtoto wa kwanza wa Aoci NGOMBE)

Bisengeta aliowa mke moja; walizaa watoto wafwatao :

1. Alimasi
2. Bwimano
3. Mkuku Kiloko
4. Namkyungu (Fille)
5. Sango (Fille)
6. Echumbé (Fille : voir Shabani KUKUMBE)

LES ENFANTS DE ASUKULU ESEBA (mtoto wa pili wa Aoci Ngombe)

Asukulu aliowa wake watatu :

1. Nabalundi alizaa : Isibisengeta N’Gombe; Alebu Bulimwengu; Namanya; Eloke Apendeki; Mlonge na Aenge
2. Nasenda alizaa : Anwena Lupembe; Mwitunwa; Bichuka; Eangano na Atonde
3. Alebela alizaa Lumande Msehelwa; Natebwa (basielowa); na Uma Balenge

LES ENFANTS DE ISIM’MINDJE LWETCHA ABWALÉ (mtoto wa tatu wa Aoci NGOMBE)

Isim’Mindje aliowa wake sita :

1. Bibi wa kwanza jina lake M’Mindje alizaa : Msema na Bendela
2. Namwali Wakyungicha Bisasi (wa basiluinda) alizaa Mwin’Ibangye Makanga; na dada zake : Nangyila (voir Mambwe mlima); Fatuma (voir Balala); Mwasité (voir Yuma Mlele Lubumba) na Mwayuma Bitungwa
3. Nalu’Ubu alizaa : Msambya; Amanyola (tué par un hipopotamme); Assumani Bahome Bikoti; Bola A’Embe (Fille) na Yohali Bahina (Fille)
4. Nsundo’elo alizaa Amissi Elias Undu.Elo, Sadi M’mu’Ya; Asani Mlisho na dada yao Fatuma Esimonwe
5. Nalusamba alizaa : Yuma Ambela
6. Asaku M’minda alizaa Kanda Nyota (voir Assani Abonga) kisha alipyanwa na Batu anzuluni Mtuta

LES ENFANTS DE ASONGO BULEMBO (mtoto wa ine wa A’oci NGOMBE)

Asongo Bulembo aliowa wake wane :

Mke wa kwanza alizaa Emeli Msosi na A’oci
Bisochi Abwe (mke wa pili) alizaa ??????
Sala Nachala (mke wa tatu) alizaa Heli Etabo Joseph na Mwayuma Chala (Fille)
Wabalima (mke wa ine) alizaa Andala M’mambilwa

LES ENFANTS DE LUMONA KULEMO (mtoto wa tano wa Aoci NGOMBE)

LUMONA Kulemo alikuwa na wabibi munane :

1. Na Etabo Elizabethi (mke wa kwanza) alizaa Bilembela Msemakweli
2. Nalukaba wa balala (mke wa pili) alizaa Songolo Mwasi Luetcha
3. Wabalema Msésengya (mke wa tatu) alizaa Mauridi Asende na dada yake Nyota wa Anga (voir Shabani Médard)
4. Baséka (mke wa ine) alizaa Ehocha Zubédi, Echibangyela Mashindano (Zoro) na dada yao Suzanne (voir Venant Koke à Goma)
5. Nam’meya (mke wa tano) alizaa Arajabu Kandinda na dada zake Sifa Bisochi na Eto
6. Mke wa sita (Jina???) alizaa Rashidi Bumbila
7. Mwayuma Wahilala (mke wa saba) alizaa Mibendekelo na dada yake Mawazo
8. Sahina wa M’tenge (mke wa munane) alizaa Atunga Walingamina Salvado; Baholelwa na Ilelo Séraphin. NB Sahina alipyanwa na Yuma Kambela na akazaa Mateso, Nabukumba na Mwavita

LES ENFANTS DE LUANGILA (mtoto wa sita wa Aoci NGOMBE)

Luangila aliowa wake watatu :

1. Mke wa kwanza (Jina ???) alizaa Maria
2. Namtambala (mke wa pili) alizaa Mtambala Mahongo; Pierre Ehemba , Asende Josué na wa dada zao watatu Namlebinge, Ebinda na ????
3. Salima (mke wa tatu) alizaa M’muya Salehe; Eliya; Bahelanya; Apungu; Thérèse na Mawazo



LA DESCENDANCE DE ETAMYA (Quatrième fils de Bilemba)

Etamya Isi’Asende aliowa wabibi wawili :

1. NA’ASENDE : alizaa Isibatange na Aluta
2. Mke wa pili (????) : alizaa ??????


LA DESCENDANCE DE ANWENA LUALA ISIM’MEBI (Cinquième fils de Bilemba)

Anwena aliowa wake wawili :

1. Nam’Mebi alizaa M’mebi
2. Nalubulula alizaa Abalé; Alobé M’munga; Asukulu; Lingwangwa; Fataki na Baruani Mcibo (Asuangyala)

Les enfants de Abalé

Abalé alikuwa na mke moja aliye zaa : Kiza Emile Gartianno; Myayuma Ongwa (fille) Eto (Fille) na Obedi Shabani

Les enfants de Baruani Mcibo (Asuangyala)

Baruani Mcibo aliowa mke moja (Maria Mlébinge) na wakazaa : Henri Bernard Kasindi Eca; Elubi Faizi; Tuili Rashidi; Zakaria Faliala; Eliza Nyasinde; Yoali Anwema; Laeli Nam’mebi na Luala Simon




LA DESCENDANCE DE ETUNDA SIABWE (Sixième fils de Bilemba)

Etunda aliowa wake watatu :

1. NA’ABWE alizaa M’Mbangu Abwe
2. NAONGELA alizaa Nyange Lisase (François) na Bwasaa Lucibéla
3. NALUNYONYI alizaa Itété (Simba Ya Mungu)

Les enfants de Nyange Lisase (François)

Nyange Lisase aliowa wake wane :

1. Catherine Balibanga wa Balala (mke wa kwanza) alizaa Amissi Mbalako Pierre na Yaya Elizabeth
2. Mtambala (mke wa pili) alizaa Nyota M’manya (voir Aboké); M’mbondja Xavier na Heradi Makandja
3. Mwayuma wa Basiluinda (mke wa tatu) alizaa : Musafiri Lambert; Safi Frazia; Bilelo Marceline; Bahonewa Bushiri; Emmanuel na Balibanga Catherine
4. Hasha Adela (mke wa ine)alizaa Fitina; Mangaza; Mbe’umo na Ningejua

Les enfants de Bwasaa Lucibela

Bwasaa Lucibela aliowa wake ine :

1. Nahiche M’moni (mke wa kwanza) alizaa Mawazo (voir Babwali)
2. Ebinda wa Balinga (mke wa pili) alizaa Etunda Shabani, Abwe Michel, Kibengo Marcel na Nyasinde Marjorite
3. Yohali wa M’pulé (mke wa tatu) alizaa Asende Feza; Chandja Tatu na Mwandja Etungano
4. Anjelani Sango wa basimombo (mke wa ine) alizaa Morisi Matata; Ebanga Musa Faustin; Henri Spaak na Thérèse Kyala

Les enfants de Itété simba ya Mungu

Simba ya Mungu aliowa Ciline na wakazaa Dieu-donné Mutambala




LA DESCENDANCE DE ISIMAETA CHENGA WACHINDA (Septième fils de Bilemba)

Isimaeta (1860 - 1935) aliowa wake sita :

1. NAMA’ETA alizaa Maeta (mwanamke aliolewa Mwatembo); Mboko na Ndeke
2. IHONDA alizaa Isi’asende Luo’ci, Selemani Afumba Mluta na Anjuluni Mtuta
3. BILIBWA alizaa Nyasinde Ramazani Aroni, Asele (fille) na Mama Nandongo
4. NA’ANGYA alizaa Mzaliwa Mtambala, Mulasi Tamona na Binwa Anjela
5. NAHILUNGU alizaa Katemo Ilungu, Bulaimu Ekyamba na Fataki Misa’U Abwe
6. MWALI LUBUNGYO alizaa Alinoti Abélé, Mwasité na Msosi Salehe Komokomo

NB NA’ANGYA NA MWALI NI WA DADA (MKUBWA NA MDOGO)

Les enfants de Mboko Isimaeta Ambroise

Mboko aliowa wake wane;

1. Eca wa Basi’Elowa (mke wa kwanza) alizaa : Yakobo; Nabucimbelo (fille voir Basiluinda) na Anjelani
2. Kilemba wa Babwali (mke wa pili) alizaa; Kaptive; Mashindano; Mateso na Zika (fille)
3. Mangaza (mke wa tatu) alizaa : Etongo
4. Bukiwa (mke wa ine) alifiwa na watoto wote

Les enfants de Ndeke

Ndeke aliowa wake sita :

1. Nakwama (mke wa kwanza) alizaa Eliya na Zabibu (voir Abandji)
2. Mlonge (Mke wa pili) alizaa : Salima (fille voir Pierre M’ngwande);Pendeza na Issa Charles (commissaire de District)
3. Namlea (mke wa tatu) alizaa ?????
4. Nakyenga (mke wa ine) alizaa Usseni M’munga; Sango (fille voir Ekwena); Mokoti na Marguerite
5. Fatuma wa Basimombo( mke wa tano )alizaa Nasuma (fille)
6. Mwasiti wa Basi’ almba (mke wa sita) : M’senga Yuma René na Mwavita

Les enfants de Isi’Asende Lu’oci

Isi Asende alikuwa na wake wawili :

1. Mke wa kwanza alizaa Yoana Sumaili
2. Mwalibola M’mbondo (mke wa pili) alizaa Falesi M’Muya; Bita Abedi; Elulu Henri Abandelwa Nehemiya na Nyasinde (fille)




Les enfants de Selemani Afumba Mluta

Mluta aliowa wake wawili :

1. M’Mocha (mke wa kwanza) alizaa Heli Mboko; Usseni Batende na Msosi
2. Mke wa pili (Jina???) watoto????

Les enfants de Anjuluni Mtuta (Batu)

Batu aliowa wake wawili :

1. Asalu M’minda (kupyana kwa Abwale : mke wa kwanza) alizaa : Nyota Kanda; Marguerite; Mayani Lukumbuka Jean Marie na Balomona
2. Salima wa Chalo (mke wa pili) alizaa : Faila; Mwashamba Evelyne; Asende Alphonse, Leya; Riziki na Mwayuma Namtabi

Les enfants de Nyasinde Ramazani Aroni

Aliowa wake wawili;

1. Mwalibola Mwimombo (mke wa kwanza) alizaa Assuma na Gérard
2. Tamasha wa Basim’kumbilwa (mke wa pili) alizaa Labani; Laeli Bilebwa na Sango Salomé

Les enfants de Mzaliwa Mtambala

Mzaliwa aliowa wake wawili :

1. Wa’esongo (mke wa kwanza) alizaa : Heri Hussiya na Mala Tabu
2. Zaina wa Assongo wa Mipanga alizaa watoto wawili na wote walifariki

Les enfants de Atemo Ilungu(1895 - 1972)

Atemo aliowa wake wawili :

1. Suzanne Mlonge (wa balala : mke wa kwanza) alizaa Sango(1920 – 1923) ; Salima (Fille), (1925 –1995) Léon Pungu( 1927 – 1997); Robert Mtambala (1930 - 1999); Safi (1932 - 1980); Zachée; Ditho (1948 – 1992) na Thella (1950 - (Doyen)
2. Anjelani (mke wa pili) alizaa : Munganga na Eliza (fille)


Les enfants de Bulaimu Ekyamba

Bulaimu aliowa wake wawili :

1. Mwali Lubungyo (,mke wa kwanza kupyana kwa mzee Simaketa) alizaa Sumbya na Mawazo
2. Adelaide (mke wa pili) alizaa Isaac


Les enfants de Fataki Abwe Misa’U

Fataki aliowa wake wawili :

1. Mke wa kwanza (jina???) alizaa Elisée Msosi
2. Mariamu wa Mkasa wa Basiluinda alizaa Esaie Mwanué; Kesiya (Fille); Samuel; Louise; Denise; Nailungu Lucie; riziki Abwe; Isimaeta Fataki na Jean Pierre Fataki

Les enfants de Salehe Msosi Komokomo




LA DESCENDANCE DE LUBUNGA AYAME (Huitième fils de Bilemba)

Ayame aliowa wake tatu :

1. NALUKANGAMYE alizaa Lukangekya (fille) na Ndale Mwile’Wa
2. NANDEBA alizaa Epanga Mwenebatu
3. ABECHA alizaa Ilelo Mpendamakyé na Epaka Bulaimu


LA DESCENDANCE DE BITA AMONI ALUKULU (Neuvième fils de Bilemba)

Bita aliowa wake watatu :

1. Mke wa kwanza alizaa Mtémi na M’tuu
2. Nguyku (mke wa pili) alizaa Amisi M’lelema
3. Namlelwa (mke wa tatu) alizaa Selemani Mlelwa



LA DESCENDANCE DE ISI’ EYOLA (Dixième fils de Bilemba)

Isi’Eyola aliowa mke mmoja aliyezaa Pango Lulinda na Esasu wa Mite’O.



LA DESCENDANCE DE LU’ONGA (Onzième fils de Bilemba)

Luonga aliowa mke moja na akazaa : Ngela; Chwelebengi; Msebengi; Muzinga; Inocé; Wasomba Salima (fille) na Nawale’wa Mwayuma (fille)



LA DESCENDANCE DE MKUKU KISUBI (Douzième fils de Bilemba)

Mkuku aliowa wake kumi na wawili :

1. BISOCHI alizaa Asende Isisaelo, Mtambala (Mlakatumba), Atembo, Nabwangyo (fille) na Esasu
2. WACHUNGELWA alizaa Mwenebatu Mwemeli (voir Heri Faustin), Elengabo Ulimwengu (voir Amosi Elengabo)
3. MKE WA TATU (JINA ???) alizaa Ebanga
4. NAMWISHIMBU’WA alizaa Lubebembela, Isimiumbé (voir Omari Mpole) na Bilenge Albert (voir Rashidi Mloba)
5. MKE WA TANO (JINA ???) alizaa Tiba (fille); Yuma Eheté (Pierrot wa Miuno Uno), Assumani Mungulilwa
6. BYABULA alizaa Swedi Mkanduélwa, Nayala (fille), Ngabohemo
7. MKE WA SABA (JINA) alizaa Abdallah na Songolo Lubicingo
8. NACINDE alizaa Mlonge (fille)
9. NABATA’ELWA alizaa Maria Babucwa (fille); Sungula; Safarani (fille) na Sakina (fille)
10. ESENGYA alizaa mtoto moja (jina ???)
11. APENDEKI alizaa Hemedi Chabenganwa
12. MWAYUMA alizaa Wachaahulu (fille)

Les enfants de Esasu



LA DESCENDANCE DE LULELA MUKUCHA (Treizième fils de Bilemba)

Lulela aliowa wake watatu :

1. Nabiletambe alizaa mtoto moja Lu’ekya Abanga Ebengo
2. Na’etunda alizaa Etunda A’oci na M’mewa Lamazani
3. Namwitango alizaa Esubi na wa dada zake wa tatu : Ndamonwa (voir Kiyaya), Nyassa Msokololwa (voir Basiluinda) na Ebubu

Les enfants de Lu’ekya Abanga Ebengo

Lu’ekya aliowa wake wawili :

1. Mke wa kwanza alizaa M’Mbangula na dada yake Maria
2. Mke wapili alizaa Amissi Akekya (mu Belge) na dada yake Apendeki Biletambe (voir Balala)

Les enfants de Etunda A’oci

Etunda A’oci aliowa wake munane :

1. Nyange wa Mlundiwa (mke wa kwanza) alizaa Feruzi Mtambala; M’lasi (fille); Nikye; Yuma Sango; Laliya Naikakyo na Walengamina
2. Nabuholo wa ‘emba (mke wa pili) alizaa Mlonge; Salima wa Binge; na Echa
3. Mke wa tatu (jina ????) alizaa Rose Esangya
4. Bilocho (mke wa ine) alizaa Lukangakye Fataki, Mahangya Lisase; Mwayuma wa Bashinda (voir Ba kasai); Abwe Mlondela Sumaili (Roger); Yala Victorine na Bahangulé Machozi (voir Abondoki
5. Mwaliasha Dorothée w’Atumbulu (mke wa tano) alizaa Helena Kwanyema; Bisochi Honorine (mama Michel, Bavira); Mauwa Béatrice (voir Ngongo Babila), Etungano Paul (agronome) na M’kuku Afuka w’Etunda
6. Fatuma Sipola wa Ekyoci (mke wa sita) alizaa Issa M’mekelwa (Petition); Sadiki Echa; M’Mukya Mkulumbuka; Amunya Kaitunza; Suzanna (Basimwenda na Mateso Jean Pierre
7. Maria wa Bitawa (mke wa saba) alizaa Nalubila Marguerite, Atende Charles; Nyembwe Marko na Babucwa Yohanna.
8. Zaina wanamauka (Bafulelelo) (mke wa munane) alizaa Maonyesho Lulela; Faila; Munganga; Albert; François; Adela Furaha; Furaha Hobe na Yamba

Les enfants de M’mewa Lamazani

M’mewa Lamazani aliowa wake tatu;

1. Lubunge wa Mauba (mke wa kwanza) alizaa Assumani Ehibilo; Nyota Chala; Eliza Itété na Bilemba Jean
2. Anjelani (Avion; mke wa pili) alizaa Kibengo Gaston; Kaloko Jules Ramazani; Patrice Talwa’awe (talusiwe); Chukuza na Catherine
3. Endani wa Kakoko (mke wa tatu) alizaa Bakeni; Wamama na Tito

Les enfants de Esubi

Esubi alifariki ankuwa na kimo cha kuzaa; alikuwa kijana akuweza kuowa.



LA DESCENDANCE DE ABWE ISHI’EMBELO (Quatorzième fils de Bilemba)

Abwe aliowa wake wawili :

1. Mwali alizaa Ehambilo Isumbilo na Lukangakye Sungula
2. Sango Nabalenganya alizaa Bahombwa Swedi (ehulula) baba yake na Sumaili Balu’u na Ekyamba Dunia



LA DESCENDANCE DE M’MUNGA ISISANGO (fils de Bilemba)

M’MUNGA aliowa mke mmoja aliye zaa : Ule’Umwene (mort attaqué par un crocodile), Echa’tungwa na Isingyala

LIGNE GÉNÉALOGIQUE DES BASIMUKINDJE AVEC MENTION PARTICULIÈRE SUR LA DESCENDANCE DE BILEMBA ATANGA (1810 – 1885)

LIGNE GÉNÉALOGIQUE DES BASIMUKINDJE AVEC MENTION PARTICULIÈRE SUR LA DESCENDANCE DE BILEMBA ATANGA (1810 – 1885)

Par Mboko Simaketa Ambroise (1875 – 1975)
Assumani Bikoti (1898 – 1980)
Yakobo Mboko (1900 – 1978)
Eliya Ndeke (1905 – 1981)


Réunis à Ebanga, le 15 juin 1935 au deuil de Mzee Chenga Simaketa wachinda



Travail complété suite aux notes de:

Pasteur Ehemba Pierre (1924 -
Pasteur Bisengeta Balole
Mr. Léon Pungu Atemo (1927 – 1997)
Agronome Alinoti Oseka Osanga Mizose
Mr Lwala Masumbuko (1962 -
Dr. Sima Keita Mboko (1957 -


LA GÉNEALOGIE DES BASIMUKINDJE

1. Naluindi ndiye wa kwanza alitokeya Kama (Territoire ya Shabunda) alizaa : Muhewa –na- Ngundja

2. Muhewa –na- Ngudja akazaa : Musale Mahumba

3. Musale Mahumba (Mukindje wa Mbele) akazaa : Lwala ; Nam’Betcha (ndiyo Bashi) na Mkela ndiyo (Kalangwa) Bashikalangwa

4. Lwala akazaa : Mukindje na Asumba (ndiyo wa Rega na Wambote). Lwala alikuwa mwindaji; ndani ya kazi yake iyo alifika mpaka Tanganyika. Yeye ndiye wa kwanza kufika Tanganyika. Alirudiya porini kujulisha ndugu zake kama aliona ziwa kubwa sana la maji. Kisha akarudi tena na kwenda kuishi karibu na kiziwa icho (Tanganyika)

5. Mukindje aliowa wake tano : mke wa kwanza akazaa Kumbelwa, Musebengi na Ahongo; mke waa pili akazaa Kuluchela, Mwabi na Ahombo; mke wa tatu akazaa Masse na Mulenge; mke wa ine akazaa Bokomba, mke wa tano akazaa Asakacya ndiyo Musambya (Itombwe)

6. Musebengi akazaa Belwe na Mulumba (ndiyo Kayumba wa Lulenge)

7. Belwe akazaa Eto Mlumba; Mulinga (ndiyo Basimunene na Mangapi) na Musambya ndiyo Pelelo

8. Eto M’lumba akazaa Mulanda; Mimbo (ndiyo Ma’Ale); Musebengi (ndiyo Babocha); Ilangi na Musafiri.

9. Mulanda akazaa Kafumba na Lya’Uma

10. Kafumba akazaa Abombwa; Ebe; Bwili; Ekela na Elo’Wa

11. Bwili akazaa Ihombelo, Mbuto; Busuku; Asanda (Basimulomo); Kitungutungu na Wabitema

12. Mbuto akazaa Kakozi, Tabiongwa, Muluta na Lohongolola

13. Kakozi akazaa Bilemba Atanga na Atembo

14. Bilemba Atanga (1810 – 1885)


LES ENFANTS DE BILEMBA

Bilemba Atanga alizaliwa na kuishi pale Ebanga mlimani juu ya Mwatembo kwa leo localité Balala. Aliowa wanake saba. Kwa jumla mzee Bilemba alizaa watoto kumi na saba (17) Watoto wake wote walizaliwa pale Ebanga. Mke wake wa kwanza akuweza kuzaa. Wengine sita ni awa wafwatayo na watoto wao :

1. Nyasa alizaa, Kabezamwali na Kibunga

2. Nabihumbe alizaa watoto tisa Bihumbe (mwanamke), Kakozi N’Gombe, Etamya, Anwena, Etunda Siabwe, Isimaeta Chenga Wachinda, Lubunga Ayame, Bita Amoni Alukulu na Issi Eyola,

3. Nawa’elewa alizaa Lu’Onga

4. Bembe alizaa Mkuku Kisubi na Wahanga

5. Namwila Nawa Elenga alizaa Lulela Mukucha na Abwe

6. Namkulwa alizaa M’munga Isisango



LA DESCENDANCE DE KABEZAMWALI (premier fils de Bilemba)
LA DESCENDANCE DE KIBUNGA (deuxième de Bilemba)


LA DESCENDANCE DE KAKOZI N’GOMBE (Troisième fils de Bilemba)

Kakozi N’GOMBE aliowa wake sita. Majina ya wake na watoto ni hii ifwatayo :

1. NAMSEMBULWA : alizaa Bisengeta Ahangulo, Asukulu Eseba na M’munga Isisango (walikuwa wa mapasa)
2. NABUKUMBA : alizaa Isi’mmindje Luetcha Abwalé; Asongo Bulembo na Lumona Kulemo
3. NAISENGELO WAKONGYE alizaa Isengelo
4. Mlilwa naMtangelwa alizaa Luangila na Isibangye
5. NAMTUMANI alizaa watoto watatu majina ?????????
6. MLE’YA alizaa Nama’a

LES ENFANTS DE BISENGETA AHANGULO(mtoto wa kwanza wa Aoci NGOMBE)

Bisengeta aliowa mke moja; walizaa watoto wafwatao :

1. Alimasi
2. Bwimano
3. Mkuku Kiloko
4. Namkyungu (Fille)
5. Sango (Fille)
6. Echumbé (Fille : voir Shabani KUKUMBE)

LES ENFANTS DE ASUKULU ESEBA (mtoto wa pili wa Aoci Ngombe)

Asukulu aliowa wake watatu :

1. Nabalundi alizaa : Isibisengeta N’Gombe; Alebu Bulimwengu; Namanya; Eloke Apendeki; Mlonge na Aenge
2. Nasenda alizaa : Anwena Lupembe; Mwitunwa; Bichuka; Eangano na Atonde
3. Alebela alizaa Lumande Msehelwa; Natebwa (basielowa); na Uma Balenge

LES ENFANTS DE ISIM’MINDJE LWETCHA ABWALÉ (mtoto wa tatu wa Aoci NGOMBE)

Isim’Mindje aliowa wake sita :

1. Bibi wa kwanza jina lake M’Mindje alizaa : Msema na Bendela
2. Namwali Wakyungicha Bisasi (wa basiluinda) alizaa Mwin’Ibangye Makanga; na dada zake : Nangyila (voir Mambwe mlima); Fatuma (voir Balala); Mwasité (voir Yuma Mlele Lubumba) na Mwayuma Bitungwa
3. Nalu’Ubu alizaa : Msambya; Amanyola (tué par un hipopotamme); Assumani Bahome Bikoti; Bola A’Embe (Fille) na Yohali Bahina (Fille)
4. Nsundo’elo alizaa Amissi Elias Undu.Elo, Sadi M’mu’Ya; Asani Mlisho na dada yao Fatuma Esimonwe
5. Nalusamba alizaa : Yuma Ambela
6. Asaku M’minda alizaa Kanda Nyota (voir Assani Abonga) kisha alipyanwa na Batu anzuluni Mtuta

LES ENFANTS DE ASONGO BULEMBO (mtoto wa ine wa A’oci NGOMBE)

Asongo Bulembo aliowa wake wane :

Mke wa kwanza alizaa Emeli Msosi na A’oci
Bisochi Abwe (mke wa pili) alizaa ??????
Sala Nachala (mke wa tatu) alizaa Heli Etabo Joseph na Mwayuma Chala (Fille)
Wabalima (mke wa ine) alizaa Andala M’mambilwa

LES ENFANTS DE LUMONA KULEMO (mtoto wa tano wa Aoci NGOMBE)

LUMONA Kulemo alikuwa na wabibi munane :

1. Na Etabo Elizabethi (mke wa kwanza) alizaa Bilembela Msemakweli
2. Nalukaba wa balala (mke wa pili) alizaa Songolo Mwasi Luetcha
3. Wabalema Msésengya (mke wa tatu) alizaa Mauridi Asende na dada yake Nyota wa Anga (voir Shabani Médard)
4. Baséka (mke wa ine) alizaa Ehocha Zubédi, Echibangyela Mashindano (Zoro) na dada yao Suzanne (voir Venant Koke à Goma)
5. Nam’meya (mke wa tano) alizaa Arajabu Kandinda na dada zake Sifa Bisochi na Eto
6. Mke wa sita (Jina???) alizaa Rashidi Bumbila
7. Mwayuma Wahilala (mke wa saba) alizaa Mibendekelo na dada yake Mawazo
8. Sahina wa M’tenge (mke wa munane) alizaa Atunga Walingamina Salvado; Baholelwa na Ilelo Séraphin. NB Sahina alipyanwa na Yuma Kambela na akazaa Mateso, Nabukumba na Mwavita

LES ENFANTS DE LUANGILA (mtoto wa sita wa Aoci NGOMBE)

Luangila aliowa wake watatu :

1. Mke wa kwanza (Jina ???) alizaa Maria
2. Namtambala (mke wa pili) alizaa Mtambala Mahongo; Pierre Ehemba , Asende Josué na wa dada zao watatu Namlebinge, Ebinda na ????
3. Salima (mke wa tatu) alizaa M’muya Salehe; Eliya; Bahelanya; Apungu; Thérèse na Mawazo



LA DESCENDANCE DE ETAMYA (Quatrième fils de Bilemba)

Etamya Isi’Asende aliowa wabibi wawili :

1. NA’ASENDE : alizaa Isibatange na Aluta
2. Mke wa pili (????) : alizaa ??????


LA DESCENDANCE DE ANWENA LUALA ISIM’MEBI (Cinquième fils de Bilemba)

Anwena aliowa wake wawili :

1. Nam’Mebi alizaa M’mebi
2. Nalubulula alizaa Abalé; Alobé M’munga; Asukulu; Lingwangwa; Fataki na Baruani Mcibo (Asuangyala)

Les enfants de Abalé

Abalé alikuwa na mke moja aliye zaa : Kiza Emile Gartianno; Myayuma Ongwa (fille) Eto (Fille) na Obedi Shabani

Les enfants de Baruani Mcibo (Asuangyala)

Baruani Mcibo aliowa mke moja (Maria Mlébinge) na wakazaa : Henri Bernard Kasindi Eca; Elubi Faizi; Tuili Rashidi; Zakaria Faliala; Eliza Nyasinde; Yoali Anwema; Laeli Nam’mebi na Luala Simon




LA DESCENDANCE DE ETUNDA SIABWE (Sixième fils de Bilemba)

Etunda aliowa wake watatu :

1. NA’ABWE alizaa M’Mbangu Abwe
2. NAONGELA alizaa Nyange Lisase (François) na Bwasaa Lucibéla
3. NALUNYONYI alizaa Itété (Simba Ya Mungu)

Les enfants de Nyange Lisase (François)

Nyange Lisase aliowa wake wane :

1. Catherine Balibanga wa Balala (mke wa kwanza) alizaa Amissi Mbalako Pierre na Yaya Elizabeth
2. Mtambala (mke wa pili) alizaa Nyota M’manya (voir Aboké); M’mbondja Xavier na Heradi Makandja
3. Mwayuma wa Basiluinda (mke wa tatu) alizaa : Musafiri Lambert; Safi Frazia; Bilelo Marceline; Bahonewa Bushiri; Emmanuel na Balibanga Catherine
4. Hasha Adela (mke wa ine)alizaa Fitina; Mangaza; Mbe’umo na Ningejua

Les enfants de Bwasaa Lucibela

Bwasaa Lucibela aliowa wake ine :

1. Nahiche M’moni (mke wa kwanza) alizaa Mawazo (voir Babwali)
2. Ebinda wa Balinga (mke wa pili) alizaa Etunda Shabani, Abwe Michel, Kibengo Marcel na Nyasinde Marjorite
3. Yohali wa M’pulé (mke wa tatu) alizaa Asende Feza; Chandja Tatu na Mwandja Etungano
4. Anjelani Sango wa basimombo (mke wa ine) alizaa Morisi Matata; Ebanga Musa Faustin; Henri Spaak na Thérèse Kyala

Les enfants de Itété simba ya Mungu

Simba ya Mungu aliowa Ciline na wakazaa Dieu-donné Mutambala




LA DESCENDANCE DE ISIMAETA CHENGA WACHINDA (Septième fils de Bilemba)

Isimaeta (1860 - 1935) aliowa wake sita :

1. NAMA’ETA alizaa Maeta (mwanamke aliolewa Mwatembo); Mboko na Ndeke
2. IHONDA alizaa Isi’asende Luo’ci, Selemani Afumba Mluta na Anjuluni Mtuta
3. BILIBWA alizaa Nyasinde Ramazani Aroni, Asele (fille) na Mama Nandongo
4. NA’ANGYA alizaa Mzaliwa Mtambala, Mulasi Tamona na Binwa Anjela
5. NAHILUNGU alizaa Katemo Ilungu, Bulaimu Ekyamba na Fataki Misa’U Abwe
6. MWALI LUBUNGYO alizaa Alinoti Abélé, Mwasité na Msosi Salehe Komokomo

NB NA’ANGYA NA MWALI NI WA DADA (MKUBWA NA MDOGO)

Les enfants de Mboko Isimaeta Ambroise

Mboko aliowa wake wane;

1. Eca wa Basi’Elowa (mke wa kwanza) alizaa : Yakobo; Nabucimbelo (fille voir Basiluinda) na Anjelani
2. Kilemba wa Babwali (mke wa pili) alizaa; Kaptive; Mashindano; Mateso na Zika (fille)
3. Mangaza (mke wa tatu) alizaa : Etongo
4. Bukiwa (mke wa ine) alifiwa na watoto wote

Les enfants de Ndeke

Ndeke aliowa wake sita :

1. Nakwama (mke wa kwanza) alizaa Eliya na Zabibu (voir Abandji)
2. Mlonge (Mke wa pili) alizaa : Salima (fille voir Pierre M’ngwande);Pendeza na Issa Charles (commissaire de District)
3. Namlea (mke wa tatu) alizaa ?????
4. Nakyenga (mke wa ine) alizaa Usseni M’munga; Sango (fille voir Ekwena); Mokoti na Marguerite
5. Fatuma wa Basimombo( mke wa tano )alizaa Nasuma (fille)
6. Mwasiti wa Basi’ almba (mke wa sita) : M’senga Yuma René na Mwavita

Les enfants de Isi’Asende Lu’oci

Isi Asende alikuwa na wake wawili :

1. Mke wa kwanza alizaa Yoana Sumaili
2. Mwalibola M’mbondo (mke wa pili) alizaa Falesi M’Muya; Bita Abedi; Elulu Henri Abandelwa Nehemiya na Nyasinde (fille)




Les enfants de Selemani Afumba Mluta

Mluta aliowa wake wawili :

1. M’Mocha (mke wa kwanza) alizaa Heli Mboko; Usseni Batende na Msosi
2. Mke wa pili (Jina???) watoto????

Les enfants de Anjuluni Mtuta (Batu)

Batu aliowa wake wawili :

1. Asalu M’minda (kupyana kwa Abwale : mke wa kwanza) alizaa : Nyota Kanda; Marguerite; Mayani Lukumbuka Jean Marie na Balomona
2. Salima wa Chalo (mke wa pili) alizaa : Faila; Mwashamba Evelyne; Asende Alphonse, Leya; Riziki na Mwayuma Namtabi

Les enfants de Nyasinde Ramazani Aroni

Aliowa wake wawili;

1. Mwalibola Mwimombo (mke wa kwanza) alizaa Assuma na Gérard
2. Tamasha wa Basim’kumbilwa (mke wa pili) alizaa Labani; Laeli Bilebwa na Sango Salomé

Les enfants de Mzaliwa Mtambala

Mzaliwa aliowa wake wawili :

1. Wa’esongo (mke wa kwanza) alizaa : Heri Hussiya na Mala Tabu
2. Zaina wa Assongo wa Mipanga alizaa watoto wawili na wote walifariki

Les enfants de Atemo Ilungu(1895 - 1972)

Atemo aliowa wake wawili :

1. Suzanne Mlonge (wa balala : mke wa kwanza) alizaa Sango(1920 – 1923) ; Salima (Fille), (1925 –1995) Léon Pungu( 1927 – 1997); Robert Mtambala (1930 - 1999); Safi (1932 - 1980); Zachée; Ditho (1948 – 1992) na Thella (1950 - (Doyen)
2. Anjelani (mke wa pili) alizaa : Munganga na Eliza (fille)


Les enfants de Bulaimu Ekyamba

Bulaimu aliowa wake wawili :

1. Mwali Lubungyo (,mke wa kwanza kupyana kwa mzee Simaketa) alizaa Sumbya na Mawazo
2. Adelaide (mke wa pili) alizaa Isaac


Les enfants de Fataki Abwe Misa’U

Fataki aliowa wake wawili :

1. Mke wa kwanza (jina???) alizaa Elisée Msosi
2. Mariamu wa Mkasa wa Basiluinda alizaa Esaie Mwanué; Kesiya (Fille); Samuel; Louise; Denise; Nailungu Lucie; riziki Abwe; Isimaeta Fataki na Jean Pierre Fataki

Les enfants de Salehe Msosi Komokomo




LA DESCENDANCE DE LUBUNGA AYAME (Huitième fils de Bilemba)

Ayame aliowa wake tatu :

1. NALUKANGAMYE alizaa Lukangekya (fille) na Ndale Mwile’Wa
2. NANDEBA alizaa Epanga Mwenebatu
3. ABECHA alizaa Ilelo Mpendamakyé na Epaka Bulaimu


LA DESCENDANCE DE BITA AMONI ALUKULU (Neuvième fils de Bilemba)

Bita aliowa wake watatu :

1. Mke wa kwanza alizaa Mtémi na M’tuu
2. Nguyku (mke wa pili) alizaa Amisi M’lelema
3. Namlelwa (mke wa tatu) alizaa Selemani Mlelwa



LA DESCENDANCE DE ISI’ EYOLA (Dixième fils de Bilemba)

Isi’Eyola aliowa mke mmoja aliyezaa Pango Lulinda na Esasu wa Mite’O.



LA DESCENDANCE DE LU’ONGA (Onzième fils de Bilemba)

Luonga aliowa mke moja na akazaa : Ngela; Chwelebengi; Msebengi; Muzinga; Inocé; Wasomba Salima (fille) na Nawale’wa Mwayuma (fille)



LA DESCENDANCE DE MKUKU KISUBI (Douzième fils de Bilemba)

Mkuku aliowa wake kumi na wawili :

1. BISOCHI alizaa Asende Isisaelo, Mtambala (Mlakatumba), Atembo, Nabwangyo (fille) na Esasu
2. WACHUNGELWA alizaa Mwenebatu Mwemeli (voir Heri Faustin), Elengabo Ulimwengu (voir Amosi Elengabo)
3. MKE WA TATU (JINA ???) alizaa Ebanga
4. NAMWISHIMBU’WA alizaa Lubebembela, Isimiumbé (voir Omari Mpole) na Bilenge Albert (voir Rashidi Mloba)
5. MKE WA TANO (JINA ???) alizaa Tiba (fille); Yuma Eheté (Pierrot wa Miuno Uno), Assumani Mungulilwa
6. BYABULA alizaa Swedi Mkanduélwa, Nayala (fille), Ngabohemo
7. MKE WA SABA (JINA) alizaa Abdallah na Songolo Lubicingo
8. NACINDE alizaa Mlonge (fille)
9. NABATA’ELWA alizaa Maria Babucwa (fille); Sungula; Safarani (fille) na Sakina (fille)
10. ESENGYA alizaa mtoto moja (jina ???)
11. APENDEKI alizaa Hemedi Chabenganwa
12. MWAYUMA alizaa Wachaahulu (fille)

Les enfants de Esasu



LA DESCENDANCE DE LULELA MUKUCHA (Treizième fils de Bilemba)

Lulela aliowa wake watatu :

1. Nabiletambe alizaa mtoto moja Lu’ekya Abanga Ebengo
2. Na’etunda alizaa Etunda A’oci na M’mewa Lamazani
3. Namwitango alizaa Esubi na wa dada zake wa tatu : Ndamonwa (voir Kiyaya), Nyassa Msokololwa (voir Basiluinda) na Ebubu

Les enfants de Lu’ekya Abanga Ebengo

Lu’ekya aliowa wake wawili :

1. Mke wa kwanza alizaa M’Mbangula na dada yake Maria
2. Mke wapili alizaa Amissi Akekya (mu Belge) na dada yake Apendeki Biletambe (voir Balala)

Les enfants de Etunda A’oci

Etunda A’oci aliowa wake munane :

1. Nyange wa Mlundiwa (mke wa kwanza) alizaa Feruzi Mtambala; M’lasi (fille); Nikye; Yuma Sango; Laliya Naikakyo na Walengamina
2. Nabuholo wa ‘emba (mke wa pili) alizaa Mlonge; Salima wa Binge; na Echa
3. Mke wa tatu (jina ????) alizaa Rose Esangya
4. Bilocho (mke wa ine) alizaa Lukangakye Fataki, Mahangya Lisase; Mwayuma wa Bashinda (voir Ba kasai); Abwe Mlondela Sumaili (Roger); Yala Victorine na Bahangulé Machozi (voir Abondoki
5. Mwaliasha Dorothée w’Atumbulu (mke wa tano) alizaa Helena Kwanyema; Bisochi Honorine (mama Michel, Bavira); Mauwa Béatrice (voir Ngongo Babila), Etungano Paul (agronome) na M’kuku Afuka w’Etunda
6. Fatuma Sipola wa Ekyoci (mke wa sita) alizaa Issa M’mekelwa (Petition); Sadiki Echa; M’Mukya Mkulumbuka; Amunya Kaitunza; Suzanna (Basimwenda na Mateso Jean Pierre
7. Maria wa Bitawa (mke wa saba) alizaa Nalubila Marguerite, Atende Charles; Nyembwe Marko na Babucwa Yohanna.
8. Zaina wanamauka (Bafulelelo) (mke wa munane) alizaa Maonyesho Lulela; Faila; Munganga; Albert; François; Adela Furaha; Furaha Hobe na Yamba

Les enfants de M’mewa Lamazani

M’mewa Lamazani aliowa wake tatu;

1. Lubunge wa Mauba (mke wa kwanza) alizaa Assumani Ehibilo; Nyota Chala; Eliza Itété na Bilemba Jean
2. Anjelani (Avion; mke wa pili) alizaa Kibengo Gaston; Kaloko Jules Ramazani; Patrice Talwa’awe (talusiwe); Chukuza na Catherine
3. Endani wa Kakoko (mke wa tatu) alizaa Bakeni; Wamama na Tito

Les enfants de Esubi

Esubi alifariki ankuwa na kimo cha kuzaa; alikuwa kijana akuweza kuowa.



LA DESCENDANCE DE ABWE ISHI’EMBELO (Quatorzième fils de Bilemba)

Abwe aliowa wake wawili :

1. Mwali alizaa Ehambilo Isumbilo na Lukangakye Sungula
2. Sango Nabalenganya alizaa Bahombwa Swedi (ehulula) baba yake na Sumaili Balu’u na Ekyamba Dunia



LA DESCENDANCE DE M’MUNGA ISISANGO (fils de Bilemba)

M’MUNGA aliowa mke mmoja aliye zaa : Ule’Umwene (mort attaqué par un crocodile), Echa’tungwa na Isingyala

My brain test

The Brain Test
What Your Brain Says About How You Think and Learn

Willy, you are Right-brained

Most right-brained people like you are flexible in many realms of their lives. Whether picking up on the nuances of musical concerto, appreciating the subtle details in a work of art, or seeing the world from a different perspective, right-brained people are creative, imaginative, and attuned to their surroundings.

People probably see your thinking process as boundless, and that might translate to your physical surroundings as well. Some people think of you as messier than others. It's not that you're disorganized, it's just that you might use different systems to organize (by theme, by subject, by color). Straight alphabetization and rigidly ordered folders are not typical of right-brained behavior.

You are also more intuitive than many. When it comes to reading literature, you probably prefer creative writing or fiction over nonfiction. And when it comes to doing math, you might find you enjoy geometry more than other forms like algebra.
Your Brain Type Report will describe how and why each of the responses you chose while answering the Brain Test revealed that you are Right-brained dominant. It's ready right now!

Sample Report
In your Brain Type Report:
Find out what your brain dominance says about how you think and learn
Discover whether you are a visual or aural learner
Understand why you are drawn to certain activities and hobbies
Learn ways to train your brain to make smart decisions in every situation

Fight in my heart.

Fight in my heart.

An elder Cherokee Native American was teaching his grandchildren about life.

He said to them, "A fight is going on inside me...It is a terrible fight, and it is between two wolves. One wolf represents fear, anger, envy, sorrow, regret, greed, arrogance, self-pity, guilt, resentment, inferiority, lies,
pride and superiority. The other wolf stands for joy, peace, love, hope, sharing, serenity, humility, kindness, benevolence, friendship, empathy, generosity, truth, compassion, and faith. This same fight is going on inside of you and every other person too."

They thought about it for a minute and then one child asked his Grandfather,

"Which wolf will win?" The old Cherokee simply replied..."The one I feed."

RELATIONSHIP-FOCUSED COUNSELING

REFLECTION ON:
PERSONAL COUNSELING STYLE

RELATIONSHIP-FOCUSED COUNSELING

INTRODUCTION

The quality of relationship has always appeared to me essential to any type of human interaction. I have discovered it through my own brokeness and this has been confirmed in my ministry as a priest. The evidence continues to accumulate to verify that relationship is of utmost importance in counseling.

I believe that one of the gifts I have as a pastoral counselor is to offer a meaningful relationship to brothers and sisters in distress. As St Paul says, we endeavor to become all things to all people so that we might save some. This is possible because of the relationship we have with God “who comforts us in all our affliction, so that we may be able to comfort those who are in affliction, with the comfort with which we ourselves are comforted by God.”

Therefore my basic attitude is the fact that counseling may incorporate a wide variety of methods and techniques, and indeed it has to, but the essential component is the therapeutic relationship between the therapist and the counselee. And this is my approach. I consider myself to be a relationship-focused therapist.

In this paper, I have attempted to clarify my understanding of this approach and to identify different strategies I have learnt from this course that are relevant to this approach.


THE PASTORAL COUNSELING RELATIONSHIP

From the beginning of my counseling training to the present moment, I have noticed that many therapists agree on the importance of therapeutic relationship, even though they might have different educational backgrounds and subscribe to different schools of psychotherapy. Wherever psychotherapy is accepted as a significant entriprise, this statement is wildely subscribed to. Based on this finding and through my personal experience, I have come to consider myself as a relationship-focused counselor.
My convictions are embodied in C.H. Patterson’s statement, “the human relationship is the most powerful psychological behavior modifier known to man”. This seems to fit the sense of who I feel I am and who I am called to be in the world.

Understanding of individuals:
This leads to the necessity for understanding individuals. As both a man of faith and a clinically trained counselor, I look to the teaching of Jesus as well as the contribution of human sciences for a better understanding of people.

Jesus of Nazareth presented the most profound demonstration of how to enter meaningful relationships with God and people. Religion was to Christ a matter of active relationship. Indeed he summed up all scriptures in terms of relationship when he said: “Love the Lord your God with all your heart and with all your soul and with all your mind…you shall love your neighbor as yourself. On these commandements all the Law and Prophets hang.” In this approach Jesus appears to be the incarnation of the pastoral counselor’s ideal as a therapist.The Gospel accounts of his life give an amazing record of one who had a unique insight into the needs and problems of people. “Jesus knew what was in everyone…he was a friend of sinners…insisting on the necessity of correcting inner attitudes, Jesus was never willing to accept emphasis on external behavior. He was vitally concerned with what was going on in the depths of people”. In so doing, he emphasized a sacred element in personality.
From the perspective of relationship-focused therapy, this understanding of individuals can be summarized in the following points: “… Individuals have intrinsic worth and dignity… Individuals have supreme value... Individuals have needs… Individuals have goals… Individuals relate to one another… Individuals have problems… Individuals have freedom… Individuals grow through love…Individuals have access to divine relationship.”

An Ecclectic view of Counseling:
Since no one school of thought or philosophy has an adequate and comprehensive concept of human personality from the Christian point of view, it is essential for me to draw from various sources and to develop an amalgamation that serves the purpose of this ministry. Therefore, in this relationship-focused therapy, I am an ecclectic counselor. I assume that a composite of what is best from many sources might reasonably work out well.

How am I going to reconcile different counseling theories in my practice? I have in mind two things and will apply them to every technique employed: (1) how will this affect the relationship, and (2) will it contribute to the therapeutic objective? Having said this, I will use different techniques according to problems presented by the client: for the same client I might use two or three approaches, according to various problems he (she) might have. I might use behavior therapy as a strategy to try to reduce his/her obsessive-compulsive symptoms and in other times I would use cognitive approach to attack some of his /her irrational thoughts. I might also use different techniques at different stages of counseling.With a client with a relationship problem or an unfinished business where an empty chair technique might be well indicated, I might not use it at the beginning just to allow ourselves to create an atmosphere of safety before using it.
One of my favored approaches is Gestalt’s. I see myself using a lot his approach on dream analysis as well as his technique of empty chair in the future given the African context I will be working in. However I will need further training in this approach.

The use of Christian resources has also drawn particularly my attention. Being people of faith and given the fact that some clients would come to us aware of our view of life, it would be unfortunate not to utilize these resources. Without imposing our faith or religious practices on any body, I wouldn’t hesitate using these resources when appropriate and needed. I have in mind three important resources namely Confession and forgiveness, prayer and scriptures. Here am alluding to people from my parish community whom I know well the faith and belief.

In Confession, a person verbalizes to another the evil he or she believes resides within and thereby places it in the external world. As Otto Rank says: “verbalization, which constitutes the only emotional expression in the therapeutic situation, is not only a symbolic substitute for action or emotion but also actually represents a rejection (putting out) of parts of the ego.”

Accessing God’s forgiveness is undoubtedly one of the most powerful experiences my ministerial counseling can facilitate. For people who really believe that God has forgiven them can have the burden of guilt lifted and the fear at the heart of guilt extinguished.

As for prayer, though it can be misused in counseling and be an easy solution to problems, it remains, however, a very efficient way through which clients can express to God the frustrations they might bear or the sense of injustice they might be experiencing. As a relationship-focused counselor, I could encourage clients to pour out their souls before God. I would then become a sort of third party in such a process.

Similarly, the Bible can be used as both a sword and a shield, depending on situations. Willian Hulme illustrates how the Bible can be used constructively in counseling situations. “After the client has related an insigh, the pastor, instead of restating that insight, may on occasion correlate the insight with a reference from the Bible. If the client appears to show a genuine interest in the correlation, the pastor may write the reference on a card at the close of the session. Pastors must restrain themselves from overdoing this kind of biblical correlation or it will give the impression of preaching.”
I am sure that both of us will feel at home within this context.

Relationship:
What is the goal of the relationship in counseling? The relationship is used to help resolve the conflicts within the client’s relationship to self, to others, or to God. Our assumption is that “emotional difficulties are usually rooted in problems in interpersonal relationships. Conversely, people are mentally healthy to the extend to which they are aware of and able to handle their interpersonal relationships.”
That is why for this approach it is important that pastoral counselors enter a relationship with a religious perspective. For me God’s love is involved in the relationship, undergirding both me and the client. Of course I should try to provide the kind of interpersonal relationship that does not obscure, but rather magnifies and illumines the relationship God offers individuals.

Characteristics:
In this approach, in terms of attitudes, I use Rogers’s approach to counseling. For his attitudes in counseling have attracted me and seem to correspond to the way I see my relationship with the client. As he says: “the essential qualifications for the counselor lie primarily in the realm of attitudes, emotions, and insight, rather than in the intellect.”
Therefore essential attitudes for the relationship-centered pastoral counselor include empathy, permissiveness, acceptance, flexibility, spontaneity, specificity, confrontation, and self-disclosure.

How is the relationship used in counseling?
As a counselor and a man of God, I try to help clients realize their personal worth in God’s sight. Hopefully by becoming aware of of the respect, concern, and Christian love I have for them, many clients may come to know something of God’s love.

I see myself trying to establish a rapport with clients. Rapport has been definied as “a condition of mutual understanding and concern about common objectives.” In fact the principal purpose of rapport techniques is to build a relationship bridge. When two person’s main concerns and objectives are in accord, they are said to be en rapport. So counselors may speak of having good rapport with individuals when they feel that they have convinced these clients of their goodwill and have earned their confidence. I find this very important because people cannot communicate the deep, intimate aspect of their lives to another person unless they have a feeling of security, confidence, and trust on the others. Though, it is incorrect to assume that rapport can be established easily and early in the counseling, it is something to be sought and nurtured.

Nevertheless the responsibility for creating the ideal pastoral counseling relationship rests with me, as a counselor. It is my task to facilitate the development of a working relationship characterized by mutual liking, trust, and respect.

Here I consider four essential dimensions:
1. Communication, both verbal and nonverbal
2. Security, including emotional distance.
3. My status as a therapist and the patient’s status which should be democratic or equalitarian.

I see the need, for myself, to continue cultivating the skills required for each of these dimensions.

To summarize these attitudes, Leona E. Tyler gives a powerful statement when she states that: “If constructive change of any sort is to occur during the counseling process, it is not enough that the counselor know what (she) is trying to accomplish and use appropriate techniques at each stage. (She) must be willing to…become an important part of the client’s life-to use the counseling relationship itself as therapy.”

Therefore given the great importance of relationship in my counseling approach, I try to use examples and techniques that emphasize the similarities between me and client and de-emphasize the differences. Thus I could build a stronger relationship as a way of bridging the sense of distance that client might have felt because of differences they believed to be present.


WHY DOES THIS APPROACH APPEAL TO ME
Coming from Africa where human relationship has priority over everything else, this understanding of counseling is more than useful in that context and I see myself using it.
Relationship gives a sense of belonging, of being accepted and loved as we are. It provides a feeling of being in harmony with self and with others.

I would like to mention here the African notion of “Ubuntu”. This is a very difficult term to render in western languages. It speaks of the very essence of being human. When we want to give high praise to someone we often say: so and so has ubuntu.Then you are generous, you are hospitable, you are friendly and caring and compassionate. You share what you have. YOU HAVE GOOD RELATIONSHIP WITH PEOPLE. We believe a person is a person through other persons. So it is not I think therefore I am, it is rather: I am human because I belong. I participate, I share. A person with ubuntu is open and available to others, does not feel threatened that others are able and good, for she or he has a proper self-assurance that comes from knowing that he or she belongs in a greater whole and is diminished when others are humiliated or diminished.
Harmony, friendships and community are great goods. However SOCIAL HARMONY is for us the greatest good. Everything that undermines this is to be avoided.

So, strengthening human development in this perspective is done through taking care of people’s needs of connectedness with society. And good relationship, at any level would be of great help.

Certain types of people will benefit the most from this approach. These are people with issues of the SELF: a lack of self-confidence, which emerges from an inability to believe in one’s self, those with fear of being nobody, or feel that their being is essentially ignored, or have a sense of not belonging to anywhere. Because their relationships are colored by fear and despair, therapy that focuses on quality-relationship would educate them through consistent nurturing love. For one can only be loved into love. The relationship-focused therapy would help them see the resolution of their problem already within themselves. It would help them journey from imprisonment of self through an atmosphere of acceptance of self as unique and sacred.

Relationship-focused therapy poses the problem of postcounseling contacts and mutual overdependence. By the time the counseling situation is ready to be terminated, the relationship might have come to have a great meaning especially for clients so that termination may arise some anxiety. People often regret leaving situations that have been satisfying or rewarding. This has been my experience. It looks as if it were a marital divorce. Therefore it needs special attention and care.

CONCLUSION

This reflection has helped me understand that I can utilize the pastoral counseling relationship to bring about positive change in clients through observation, listening, communication, empathy and positive regard.

Though we believe that it is the relationship that heals, we aknoweldge at the same time the necessity for using different counseling techiques to help us foster that relationship and facilitate growth. That is why I also describe myself as an ecclectic counselor.

Given the importance of relationship in Africa and given also my natural inclination towards nurturing relationship, this aapproach fits my being. It seems to give me a sense of who I am and who I am called to be.



BIBLIOGRAPHY
Patterson C.H, Relationship Counseling and Psychotherapy, New York: Harper and Row, 1974.

Richard Dayringer, The Heart of Pastoral Counseling, Healing Through Relationship, Revised Edition, New York: Haworth Press, 1998.

Ross Snyder, A Ministry of Meanings and Relationship, Pastoral Psychology 2 (December 1960).

William E. Hulme, Counseling and Theology, Philadelphia: Muhlenberg, 1956.

Carl R. Rogers., The Clinical Treatment of the problem Child, New york : Houghton Miffin., 1939

Lawrence M. Brammer and Everett. Shostrom, Therapeutic Psychology, Eaglewood Cliffs, NJ : Prentice-Hall, 1968.

Leona E. Tyler, The Work of the Counselor, New York: Appleton-Century Crofts, 1953.

MY SECOND CONVERSION

MY SECOND CONVERSIONSometime ago, I went home on holiday. As I flew from Kinshasa to Goma, within the Congo, I was excited at the thought of seeing my home town as well as my relatives and friends that I hadn’t seen for 3 years. On the plane I was making plans for visitations and some relaxation.Suddenly something happened: the plane was losing balance and we suspected there was a great risk of crush. In fact we started experiencing the physical imbalance of the plane: it was jumping up and down, the noise of the engine was getting softer as if it was about to stop. We had the impression that the pilots had lost control over the plane and everyone was just waiting for the fatal moment as the plane started deviating from its trajectory. Emotions and panic became intense…all the lights went off and the crew members disappeared from our sight. This was a horrible moment of my life. I never experienced such a thing before that day. I witnessed hopelessly children, elderly, pregnant women, other women screaming, crying, lamenting, hiding under seats… and begging God for mercy. Since no one knew what was happening, there was a general panic on the plane.My whole being was invaded by fear. I started experiencing it in my chest as if I was squeezed and unable to breathe. The longer this experience lasted, the more traumatic it became. In the end I entrusted my life into God’s hands through the intercession of Mary as I started praying the rosary. I noticed there was another man, the only one who was praying aloud and invoking constantly Jesus’ name for protection. It appeared that we were praying, not out of trust in God but out of fear. This whole adventure lasted about half hour but it was repeated for about another half hour or so. When this happened for the second time, we were already all destroyed psychologically. Eventually we arrived at our destination before the plane crushed.  As we were landing at Goma, I noticed that some of us were no longer able to talk fluently. Many of us were gazing at each other like dead people. Indeed WE were dead people walking.What did that experience mean to me? As I think of it now, the word that comes to my mind is FEAR OF DEATH. I was terrified by the thought that I was going to die. I was angry at God for allowing me to die too soon for I believed I was too young to die. Somehow I had convinced myself that I still had a lot to do in this world so that such a sudden death would be both unfair and disastrous. This experience has challenged my understanding of life, death and of God.Given the fact that I was still in my thirties at the time of the incident, and I was in very good health, I had come to believe that I was in control of everything. I made big projects for the future and took life for granted. The lesson I learnt is that our life is in God’s hand and the only thing we possess is our present time. We may make projects for the future but we should be humble enough to understand that we have no control over it. This is like an invitation to live fully our present moment for that is the only thing we possess with surety. This echoes the parable of Jesus about the rich fool in the Gospel of Luke: “…And I will say to myself: take life easy, eat, drink and be merry …But God said to him “You fool! This very night your life will be demanded from you. Then who will get what you have prepared for yourself? ” My understanding of death was also challenged by the fact that I never integrated the reality of death in my life. I would always keep death out of my life. I never allowed myself to thing or talk about my own possible death. That incident helped me understand that death is a reality I need to face personally. Death and life are inter-related. It is not realistic to conceive my life without end. That end is called death. It is good to be aware that I will die one day and this can happen at any time. This became a time of reconciliation with a part human reality, reconciliation with the other face of life, which we call death. It is only after this experience that I became free to talk about the possibility of my death one day. Death has become sister death, according to the words of St. Francis of Assisi. I see now death, not as something strange or remote but a very natural process and very close to me. My relationship with God was also challenged in the sense that I had conceived a God in my own image: as far as everything went on well God was good to me, he was caring, loving, merciful and compassionate. Now that I was in trouble, I found myself questioning God’s goodness. God seemed no longer to be in charge. This episode of my life helped me understand that God is different from what I want him to be, He is not to be dictated by my needs of feelings. In fact God is a mystery and will always be, for I can’t exhaust his understanding. The words of Job, as he was struggling with understanding God’s ways, became reality in my life: I am unworthy …I put my hand over my mouth. I spoke once, but I have no answer, twice but I will say no more. Or again My ears had heard of you but now my eyes have seen you. Therefore I despise myself and repent in dust and ashes. All this happened while I was trying to understand the meaning of my life. I was struggling with the question of how my life has been useful to the world. More tragically I was questioning my vocation. I was asking myself whether I was doing the right thing or not, whether I was working in a right place or not. I would say the developmental task I was dealing with was what Newman and Newman describes as managing a career or managing the household   that corresponds to middle adulthood life stage (34 to 60 years old). This is the time when one needs to be stable and fully take charge of business. The fact that I had been moving from one place to another, one culture to another during the last ten years had left me with a sense of not be fully in charge nor fully satisfied with my life. Dying at that stage, while I still had doubts and was unsatisfied with my career made me more nervous. This became a turning point when I realized that I was spending all my energy to do things for others and to try to keep a good image before others. I thing I was living for others. What became clear to me through that experience is that I am to stop worrying too much about what I am to do or not for others and embark into a new journey, the one of self-identity. I am to ask myself who I really am. How can I become fully who I am called to be?  

MY PROFILE AS COUNSELING PSYCHOLOGIST

WHO I THINK I AM:
I see my counseling work from my theological, spiritual as well as psychological background. And from this perspective, I consider myself to be a RELIGIOUSLY and PSYCHOLOGICALLY INTEGRATED PERSON. That is a person who has come to a deep understanding and appreciation of SELF the devine. In other words, someone who is comfortable with his or her own spirituality. Also a person who has had some understanding of the mystery of the human nature.
For in my opinion, spirituality and psychology are the two faces of the coin of the inner self. Soul and spirit are intimately linked so that the journeys of both are, essential for the development of full personhood. SO I APPROACH OTHERS WITH A SENSE OF MYSTERY.

WHAT I AM DOING
So I am trying to help others reach a good level of spiritual and psychological integration in their lives. I see myself taking care of the soul as well as the spirit. In theological terms, I am facilitating RECONCILIATION with self, others and God. It is reconciliation in a broad sense, as the Webster defines it, namely:
• To restore to friendship, harmony, and communion.
• To adjust, settle differences.
• And to make congruous.


WHO AM I DOING IT WITH
I am doing the journey with anyone who seeks a sense of healing, balance, fulfillment and growth. Using a metaphor, I would say my client is a baby whose spiritual and psychological development have been stopped.

Or a wounded person whose wounds are still bleeding …


WHAT MAKES ME THINK IT WORKS
What makes me think it works is when I start seing reconciliation taking place. That is when I see my clients begin to have a honest self-assesment….they start moving in the direction of greater openess and freedom as they listen to what is going on within them.The result would be things like accepting and owning feelings they had previously denied.

Also when they start reconciling with others (dead or living ) if need be. It might result in re-affirmation of commitment to friendships or to other relationships. Or they might begin to see humor in situations that previously would have led to conflict.

Probably some reconciliation with God might be needed too. So in this case, when we see that the client who was very angry with God for some reason, though he or she still doesn’t understand God’s ways (in fact none of us does ), he or she begins to experience a kind of inner peace…and anger decreases.

WHAT IS PASTORAL ABOUT IT?
Two aspects of my approach make it pastoral.
The fact that, as a counselor I am interested and sensitive to the transcendent strives of my clients. Since it belongs to the nature of the human person to be open to the world. And this openess pushes us beyond every experience and creates in us a dependence on (what we Christians call) God.

Also the awareness that I am a copilgrim with my clients in their journey. For when clients move into areas that transcend the present experience, areas that deal for instance, with issues of conversion, trust, surrender, faith, love, forgiveness … as a therapist, I feel personally engaged, because these are human longings.

SEXUAL ADDICTION

SEXUAL ADDICTION

By Willy K. Mukucha

"We know better than others the limits of our sexual addiction:
That it is solitary, furtive, and satisfies only itself,
That, contrary to love, it is fleeting,
That it demands hypocrisy,
That it enfeebles strong sexual feeling,
That it is humorless and cruel,
That it destroys good feelings about ourselves,
That it is hollow,
That it distances us from our feelings,
That it works to exclude our family,
That it exploits power over others,
That it causes us to abuse our bodies
And
That we end up broken and alone.

An Anonymous Addict


How do persons become sexually addicted? What are the particular vulnerabilities, environmental, developmental, physiological, or psychological that contribute to the addiction?

The answer to this question will be the focus of this research paper.

In his book, Contrary to Love, Patrick Carnes has identified a number of common preconditions which contribute to an individual vulnerability to sex addiction: These risk factors include:

• Hight probability of having been sexually abused as a child, although the addict may not recognize the abuse or see its connection to current behavior.

• A high probability of having been raised in a dysfunctional family in which self-esteem has been damaged, resulting in severe problems with intimacy (how to be close) and dependency (whom to trust).

• A history of emotional and physical abuse, intensifying a sense of unworthiness and fear of abandonment.

• Sex addict or other types of addiction among parents, siblings, and other family members

• An extremely high probability of other addictions and compulsions, including chemical dependency, eating disorders, compulsive gambling, and compulsive spending.


The Addict’s Family and Beliefs:

An old Zen parable describes two monks travelling together. When they came to a river, a young woman approaches and asks for assistence in crossing. The older monk carries her on his back across the river. She thanks him and goes on her way. For the next two days, the younger monk thinks about the obvious temptation his older collegue risked in carrying the woman. Unable to contain himself any longer, he finally confronts the older monk: Do you think it is wise to have carried a young, attractive woman on your back? The older monk responds: I carried her accros the river. You have carried her ever since.

In sexual addiction terms, the difference between this story and the typical scenario of the sex addict’s family is that the family members typically spend much time and energy obsessing about the sex addict’s behavior.

To understand how an individual comes to carry the obsessional burden of sexual addiction, it is necessary to examine the family system which may have helped create that obsession. Because obsession becomes one of the several bonds that tie members of the family system to the addictive system of the addict.

The addictive system becomes an organizing principle in their lives as well and both the family and the addict find stability in the addictive system, even when the family is desperatly trying to eliminate the behavior.

To help understand the dynamics of the addict’s family of origin, some researchers (Olson, Sprenkle and Russel have developed a map called CIRCUMPLEX MODEL.

This model, unlike most linear approaches, which range from good to bad, reflects the reality that there are a number of possible extremes a family can reach. In addition, a family does not move in a line but around a combination of behaviors. The circumplex model provides a means and a vocabulary to examine two essential factors in family dynamics: adaptability and Cohesion.

Figure 5-3


Adaptability

Explanations: Every family has its chaotic and rigid moments, however families that remain in the extremes, damage their members for both rigidity and chaos affect conscience formation (Children struggling with authority and rules…or children who cannot keep boundaries).

Key: a family’s inability to adapt to children’s needs becomes extremely important here because of the close connection between a child’s need to depend on others and addiction. The children need to be able to count on-depend upon families for survival, nurturing, love and approval. If the family doesn’t provide it, they will look for what they can depend upon, and they find it. Drugs, alcohol, food, and sex always produce a predictable high.

If a child develops a reliance on these external sources, pleasurable experiences become the primary relationship upon which he or she relies.

Cohesion .

Besides dependency on external sources for pleasure and nature, the other crucial variables in addiction are self-esteem and the capacity to have intimacy with others. This brings us to the cohesion aspect.

Simply defined, cohesion is how closely a family sticks together. The degree of emotional support available in a family is vital to the development of self-concept. Reciprocally, a person’s self image determines the ability to have relationships.

Cohesion has four levels:

Disengaged: Disengaged family members distance themselves from one another, maintaining extreme separateness and little family loyalty.

Separated: Separated families mix emotional independence with some involvement and joint effort and occasional family loyalty.

Connected: Connected families emphasize emotional closeness, family loyalty, and joint efforts while allowing for some individuality.

Enmeshed: Enmeshed families demand extreme family closeness and family loyalty and allow for little individuality

The Family of origin:

In order to understand sexual addiction we need to connect the extremes of the addict’s family of origin with the addict’s core beliefs, these core beliefs being the foundation of the addictive system. They account for the shame and guilt experienced by the addict, especially sexual shame and guilt.

Four main core beliefs:

1. & 2 Shame and Guilt:

Shame and guilt are qualitatively different. An individual may feel guilty about committing a specific act that he or she knows is wrong. In contrast, shame comes from experiencing oneself or one’s behavior as unacceptable.

Shame is the experience of being fundamentally bad as a person. Nothing you have done is wrong and nothing you can do will make up for it. It is a total experience forbids communication with words.

The logic is simple here: If I cannot accept myself, I am confident others will do the same.

I am a bad, unworthy person and No one would love me as I am. These essentially originate from too little or too much family support and involvement, and as a result, conclusions about self or family members are diminished.

Many people feel shameful, however, but are not seriously addicted. The crucial question is what turns the failure of family intimacy into addiction?

3. Thus, a third core belief: Survivor mentality: My needs are never going to be met if I have to depend on others.
It all depends on how the family handles dependency issues. Children depend upon the family structure to get their needs met. When consistent failure to meet these needs occurs, either because of parental inflexibility (rigidity) or inability to follow through (chaos), the child concludes that to survive one can only count on oneself. Other human beings are unreliable.

This logic obliterates trust and leaves only one option: to survive means to be in control. An equation is established, the distrust/control equation sets the fundamental parameters of addiction. All that is left is to find a source of nurturing over which the addict believes he or she has control - sex.

Since being out of control is perceived as the ultimate defect, addicts will experience a series of alternating cycles of shame and guilt which leave them hopeless. Remorse for what they have done confirms their innate badness, which in turn paralyzes their capacity to relieve their guilt. This despair reaches its highest degree of intensity immediately after the addict has been out of control.

These beliefs about self, relationships, and dependency are shared by all addicts-which helps explain how a person could be addicted to more than one compulsive behavior.

The remaining question is, how does one become a sex addict?

4. The key variable is the fourth core belief of the addict: SEX IS MY MOST IMPORTANT NEED.

In essence, the addict concludes that since no one can be counted on, “sex becomes the one dependable” source of nurturing that will always be readily available.

If the first three core beliefs form the common denominator between all addictions, the factor that separates the sex addiction from other forms of addiction is the addict’s unshakable belief in sex as essential to well-being. Sex is seen as more critical to emotional survival than family, friends, work and values.

How does sex become so important? Again the family of origin plays a key role, especially in how it teaches sexual shame.

• Negative family messages about sex take many forms; some are very indirect such as:
- heavily loaded value labels like good girl and bad boy
- No-talk rules about sexual issues
- Evasive responses to questions about sex
- Inaccurate information given purposely
- Descriptions which do not match reality and are therefore confusing, such as curse, family way or birds and bees
- Lack of physical and sexual affirmation
- Lack of others who get into trouble
- Destructive sexual patterns in marriage like Dad pushes; Mom gives in.

• More direct forms include extensive moralizing about sex as inherently bad, evil or sinful; threats about sexual behavior (“If you ever…”); and description of sex as an awful or degrading experience. By far the most damaging forms are physical or verbal abuse when a child is discovered being sexual.

• Some families will carry sexual shame from one generation to the next…

• Shaming events:
- The most damaging way parents lose control is in sexual abuse of their children (63% of addicted women reported being abused…55% of men who committed incest are childhood victims of incest… Research conducted by Patrick Carnes in Contrary to Love).
- Growing up in a family where parents were out of control sexually. For example parents who are sexually inappropriate in front of their children while intoxicated create confusion….or parents who constantly change sexual partners…


However not all sex addicts come from families of origin as described here. Research data suggest that most do, but they are those addicts whose catalytic events occur entirely outside the blood family, such as being raised in a boarding school…or some other environment later in life.


Catalytic Environments:
Catalytic environments are characterized by extremes. For example, situations that combine high performance expectations with low degree of structure seem to be particularly potent. Addicts who are professionals in various field report that their addictions started and flourished during their training experiences-medical school, seminary, law school, graduate school.
….The demands of the curriculum, the competitive pressure to be one of the survivors and the high expectations of the family were coupled with the lack of structure- a great deal of unscheduled time and only periodic accountability…

Other examples of extremes include:
• The factory worker who spends a highly structured day doing extremely unskilled routinezed labor and who aches for an escape.

• The governement official who has the extremely high expectations of the elected representative and also the total accountability under the uncesing scrutiny of the media and political opponents.

• The professional sports figure who fees the pressure to serve as a model American hero and to be at a peak each season with the off-season requiring nothing.

• The out of work minority individual who has no structure on time and few expectations to do anything about it.

Procrastination: Many addicts talk about being unable to meet productivity expectations at work. Sometimes an addict will go into a last-ditch work binge to save the day, will use a sexual behavior as a reward, and will start procrastination again.

Common to all these extreme environments is a progressive self-doubt. Addicts typically say they never had much faith in themselves. Even those who once were self-confident agree that at the onset of their addiction they were in an environment where they experienced a serious loss of faith in themselves.

Thus Anxiety and control are common aspects of these experiences. The uncertainty of mastering unknown, uncertain or extreme environments and inability to ensure acceptable outcomes are cornerstones of all addictions. The addiction supplies a temporary solution by allying anxiety and giving momentary purpose to the self, but ultimately it compounds life problems.

Catalytic Events:

Catalytic events may be seen as falling into two major categories: abandonment events and sexual events.

• Usually abandonment events involve a significant loss or perceived significant loss (early death of a parent, divorce, extended separation…)

From a child’s point of view, if a parent leaves home, there is only one conclusion: the child was not acceptable, not worthy enough to stay for.

Sexual events: The example of the boy whose dad took him out one evening to purchase the services of prostitutes for both of them. That was the beginning of his addiction…he believed he was doomed to live a life like his father’s.

Or a girl who was proud of the fact that she had had sexual relationships with all every man in her family by the time she was sixteen. …this was a foreshadowing of sixteemn more years of prostitutions. When asked, she identified the first time she had sex with her father, two months after her mother’s death, as a critical event that started the addiction.

Conclusion:

Whether the family has high degree of tension around sexual matters or is out of control, children end up feeling shameful about their sexuality. And when the family is preoccupied with sex, the logic of the core beliefs becomes circular.

Sex addict core beliefs summarized:

1. I am basically a bad, unworthy person
2. No one would love me as I am
3. My needs are never going to be met if I have to depend on others
4. Sex is my most important need
5. I am bad because sex is my most important need.



Question 5:

What spiritual/ theological perspectives emerge from within the addictive experience and how does spirituality engage the addiction in any helpful way? How would you introduce spirituality into the treatment plan for such a person?

Serenity prayer as the essence of new spirituality:

“God grant me the serenity to accept the things I cannot change, the courage to change the things I can, and the wisdom to know the difference”

The spirituality of admission and acceptance (of one’s limitations) leads to some form of faith. Because I am limited I am not God, I am only a creature. Being a creature, I am in relationship with a creator and other creatures.

My limitations (weaknesses, death…) have some meaning in a greater picture (the design of some creative force).

In his book, The denial of death, Ernest Becker, argues that there is a link between denial of death and sexual compulsivity and perversion. Sex becomes a way to shield the self from the reality of daily limits.

Through this spirituality, the sexual behavior as a mechanism to manage anxiety, may be replaced by faith (in Higher power –whether it is God, goodness, group support. Other…). The addict has a source greater than themselves to draw upon.


Healing power of Rituals:

Ritualization is already an integral part of the addictive system, so replacement of those rituals by positive rituals can be very useful.

In recent years, the power of rituals has been rediscovered, to assist people in recovery, grief, transition…even with dysfunctional families.

The “12 steps” are already a new set of rituals that can enhance the learning of a new culture.

Examples: to use rituals to learn to depend on others…because addicts normally handle things by themselves and use their addiction to get them through.

New rituals could also focus on:
• Nurture oneself
• Involve having fun and leisure
• Center around family life
• Enhanced committed relationships

Spirituality of healthy shame and guilt

If you are hurting others by the foods you eat (your addiction) …. you are not guided by love. Don't let your appetite destroy someone Christ died for. Don't let your right to eat bring shame to Christ. God's kingdom isn't about eating and drinking. It is about pleasing God, about living in peace, and about true happiness. All this comes from the Holy Spirit. Romans 14:15-17
There may be need to restore positive shame and guilt with the support of a caring fellowship.
Shame and Guilt are fundamental to healthy functioning in human beings because they serve as guide to appropriate behavior. We are embarrassed when we act inappropriately. Guilt helps us to know when we have harmed others and we wish to make it up to them when we have done something wrong.
Shame and guilt become distorted in the addictive system:
Addicts feel so bad about themselves that they do not trust that anyone can forgive them. No apology, no forgiveness, and no reconciliation can occur. As a result, the addict becomes progressively even more isolated.
Providing a spirituality of positive shame and guilt as well as a structure (12 steps) that could allow them to share shameful experiences, could decrease excessive guilt and shame as they accept the illness and share their stories with others who have gone through similar experiences.

Le Pardon, c'est bon pour la sante

Le Pardon c’est bon pour la sante
Vivre dans le ressentiment est une source considérable de stress et d'anxiété. Pour faire bon usage de son intelligence émotionnelle et surtout épargner sa santé, il faut donc apprendre à pardonner !

Sans rancune ? Ce serait préférable quand on sait ce que provoque la rancune à l'intérieur de notre corps... D'un seul coup le rythme cardiaque s'emballe et provoque une poussée brutale de la pression artérielle. Autant de chocs qui à chaque fois maltraitent l'organisme et bien sûr la tête. La rancune est donc génératrice de stress et, en plus, la pseudo satisfaction morale qu'elle apporte à celui qui l'entretient est vaine.

Des chercheurs américains et français se sont penchés sur les bienfaits psychologiques du pardon, en développant des thérapies pour soigner des traumatismes sévères comme l'inceste ou le meurtre d’un proche peuvent en susciter.

En apprenant aux victimes à pardonner, celles-ci verraient diminuer l'anxiété qui les hante de façon notoire. Le plus souvent, les victimes sombrent dans un cycle dépressif car elles sont simplement désemparées après ce qu'elles ont dû subir. L'acte de pardon arrive comme la première pièce apportée à leur reconstruction personnelle. Ces recherches ont pu déboucher sur une théorie de l'acte du pardon en 4 paliers successifs.

begue

C'est un begue qui est en train de faire la queue a la poste. Quand il arrive au guichet il dit:
-Je vou...je vouvou...je voudrais...un tintintin...un timbre popopo...un tintintin...un timbre-popo...popopo...
Derriere lui, il y a un gars qui s'impatiente. Il dit:
-Depechez-vous, mon vieux! On est dix a vous attendre!
Et le begue se retourne, furieux:
-C'est pas mamama...ma faute si je suis bebebe...begue! C'est ma papa...partiti...particucu...particularite. Surement que vouvou...vous en avez une aussi! Je papapa...parie que vous toutoutou...tournez votre caca... cafe avec la mama...main...la main droite.
-Ben oui, dit le gars
-Justete...justement! Tous les autres sesese...se servent dududu...d'une cuillere.