The myths and legend kuba told to the heóricos creation and organization of the world and facts. In the real residence, exceptional fact in black Africa, existed a dignitary in charge to conserve the traditions and velar by its transmission. Several hypotheses have spread about their installation in the region: according to it seems, kuba they arrived from the east and they ran into with the European to little distance of the sea, seeing itself then forced to escape to occupy the present zone, which would explain its bonds with the tribes of the coast. During Century XIX they had to defend of several invasions luba and its history is laid out by scrambled and rises: bushoong, which they had put under the set of kuba, demanded the payment of a tribute. The king lived in the capital, mushenge or palace surrounded by a fence, surrounded by his advice, komono, and the civil employees. The population of mushenge did not cultivate the Earth and lived on the tributes that paid the towns.

The fortune tellers, wizards, blacksmiths and manufacturers of masks worked the fields in time partial. A first Portuguese traveller visited the country kuba before the arrival of Wolff, member of the Wissmann expedition in 1883. The region, nevertheless, remained isolated until 1904 although the European sailed by the rivers Kasai and Sankuru and to the installation of some positions. The towns, small and formed by a dozen of houses, lodged to a same lineage. The rectangular huts were ordered in two rows that in center left a space for the huts that contained the ritual objects and the hangars where the craftsmen worked. The heads of the towns selected between chaste the oldest one resided sections of the town.

The workings of the fields, excepting the roturación, was thing of the women, who cultivated mandioca, maize, pumpkin, the tropical banana, fragmentation hand grenades and palms. The tobacco was reserved to the men. The collective hunting with network was a prestige activity that fortified the social cohesion between the villagers; the individual hunting practiced with traps. The fishing in the river required the participation of all the town to make the canoes. The Earth, property of the colectivity, distributed the earth heads to it who resided in the capital. The hunting lands “lent” in exchange for a paid tribute the head. Vansina indicated in 1956 that kuba had surpassed widely the subsistence economy thanks mainly to the presence of the slaves, who represented 6% of the population.

The society kuba, estatalizada and very hierarchized, was marked by a series of inclusions in ascending progression: the family, the lineage, the clan and the associations, that contributed to confer a statute to the individual. As far as its political organization, the town was divided in two halves, directed each one by a head. This one of the town, attended by the notables and the advice, created an authentic political unit and reigned on a real community. Five or six towns formed a corner that, regrouped with other three or four more, constituted a earth; the nine earth conformed the headquarters bushoong that in 1956 counted on 125 towns, to a total of around two hundred ten towns for the set of the kingdom. The king, simultaneously head of the kingdom and the headquarters bushoong, era of divine origin, was equipped with supernatural powers granted by his ancestors or by the witchcraft, he assured the fecundity coshechas, the success in the hunting, the rain and the birth of children. With this aim, the double of the king attended the childbirths in the form of a statue, ndop. The royalty protected of the anarchy although the cohesion was solely formal, since the formal institutions were weak. Each headquarters, represented by a delegate before the king, paid an annual tribute but it stayed independent in the inner plane. Two headquarters could be in war to each other without the king took part unless its arbitration was asked for. The positions were not hereditary, but that were redistributed constantly among other lineages. He himself king was chosen within the lineage but his son did not inherit his dignity. The enthronement lasted a year: it had to break with his lineage and, to prove his statute, to commit incesto; soon, the day of the coronation, her mother married with several men to avoid that no of them could demand privileges in name of its son.

It has been possible to state, in addition, a specialization at level of sex, offices and regions: the weavers, blacksmiths, hunters and constructors of canoes, the singers, dancers and musicians organized themselves in corporations and each one conserved its specialty. In general, only there was one or two escultores by town and its work it was considered very important. Only most capable they practiced this activity. We can also find specialization at level of subtribes: pyaang was the blacksmiths of the kingdom; kele and ngeende, fishermen; the cocaine base loaf provided the salt, and batwa was the hunters. This specialization allowed to suppose a sense of the commerce very developed so much in the interior as in the outside of the kingdom. Kuba concerns objects of mud and ivory in exchange for copper and iron. Lulua provided slaves, hangs them introduced the tobacco, rafia and mandioca. From century XIX kuba was in contact with the enemy with tshokwe, that raised gradually towards the north. There were interchanges at three levels: slaves bought to kuba against European weaves, that were resold to kuba in exchange for ivory.

Kuba honored in the manufacture of objects of prestige for the dignitaries and funcionairos of the cut like glasses and pipes, in addition to weaves called erroneously “weaves of Kasai”. In fact, bushoong took making did just a short time them; only they bangyeen them and bangwoon they had the technique to work rafia, that gave the aterciopelado and tight aspect of some funeral weaves. However, bushoong adorned these weaves with at the outset per them, shells and embroiderings executed by women encintas who constituted therefore the familiar treasure. “The velvet” weaves were the currency of change to obtain the red wood twool. The real standards were numerous: the seat, the sceptre, the sword, the suit, the mask and the bracelets. The king had like emblems a kingdom drum and ndop where he imagines to him seated on a pedestal, with the legs crossed and their emblem before him.