MISA boss lectures SADC journalists on Incwala

The journalists were gathered in Durban under the SADC Journalism Academy, where Mabuza formed part of expert speakers. His subject was on cultural reporting.

Mabuza, who was mobbed by journalists after his three-hour eloquent presentation, had this to say on Swazi culture that includes Incwala, Lusekwane and Sibaya, among other things.

He had this to say;

"Yes we are Africans and we should be proud about ourselves. I am a Swazi first, yes an Africanist! I am what community says I am and I derive a sense of belonging from that very ideology and wisdom. I am a product of the upbringing of grandmother’s African folk tales (Tinganekwane tagogo). I am shaped by the inspirational wisdom of my father and grandfather inculcated during the teachings in my formative years around the fire just near the kraal, after a day’s shepherding of the family herds (kwelusa), and then we will be given advice by the elderly brothers and the elders of the family (esangweni). My values and norms were shaped by my peers (bontsanga) because accordingly and culturally, I belong to a regiment (libutfo). I am, therefore, not a stranger as I am part of the whole and that’s where one derives a sense of belonging and security. I am part of my family lineage and indeed component of a community and very much disciplined. No wonder when I am reminded of my past I feel like jumping (kutsi ngigiye) because I have a proud heritage and legacy.

Our scribes and indeed the mass media in particular, must revisit our heritage and past ‘African First’ before anything else. In-depth analysis, opinionated and even research information about our humble beginnings are urgently needed to help people embrace their history and culture. We have cultural barriers that need to be addressed and that should not, however, be used as an excuse not to continue unearthing our past. For those of us who got a chance of studying in the west, there is need for a re-orientation to African cultural heritage. There is an urgent need to re-route scribes to our ancestral lands of birth in an attempt to recapture the realities of the lost African identity. We need scribes who will be prepared to seek for the ancient paths and then walk in them in an attempt to taking us back to our roots and rediscover ourselves.

Journalists cannot afford to be westerners in their very own African contexts because modernity has forced them to swallow their cultural heritage and have become foreigners in their own contexts. We need to re-define ourselves as Africans and begin to tell our story better as we open the volume louder on things that work. Yes, I agree wholeheartedly that "Africa must redefine herself," and celebrating the Africaness will be yet an attempt to rediscovering our past. Africans need to re-define themselves who we are and where do we come from in an attempt to charting the maze to a brighter future where we have an identity we can be proud of. That will be part of telling the African story.

The King (Inkhosi /Silo) reigns together with the Queen Mother and the two are a symbol of unity and eternity of the Swazi Nation. By virtue of the kingship having been elevated to be above the law, it becomes even harder to challenge this institution even through the legal route, hence the scribes fear to report on issues that border around the life and person of Kingship. The King is advised by traditional councils (emabandla) so that he is often referred to as a mouth that does not tell a lie (Umlomo longacali emanga). When one comes to his presence (Ayovusela), over an above the challenging protocol that you are made to go through, you will be expected to salute him and pay a high level of respect. You will often be expected to pronounce revered names to him as great sign of respect as Kuper1 states that people who approach him would be heard saying, "Wena waphakathi, Ndlamadoda,

This high respect accorded to the King is founded on the fact that he is after all a king for all his people and indeed is believed to be open-minded in listening to sound advisces given to him, especially by the elderly, who are custodians of the Swazi culture and traditions. It is further believed that these advisors, supposedly senior in statue, have the interest of the nation at heart and, therefore, cannot ill-advise him. At the end of the day, he is supposed to utter nothing else but truth, after much consultation. Unfortunately, these traditional structures are now being remunerated handsomely and in the process this is compromising sound advice as many have tended to King’s praise singers and not providing wise counsel. In the process, these counsellors (emabandla) instead of adding values are causing so much harm to the image of the country.

The King is a symbol of unity and eternity of the Swazi nation. He is viewed positively because he works tirelessly for peace and stability. That is why we have been shocked when the king declared war to his subjects that they should be dealt with when they do not agree with the status quo (Bekhanywe).

The well-being of a nation is associated with the King’s health, strength and virility. It is further believed that when approached with any matter, he will be able to solve any problem brought before him. Any advice he gives is considered authoritative and final. That is why when he makes pronouncements either for or against, and then you are expected to thank him by offering a cow (kubonga) as means of confirming his pronouncements and judgements. He is above all else even in matters of law, Swazi customs and political ideologies. That is why he is revered and respected.

The Pedi-Tswana prides themselves with the Kotla congregations/meetings where community issues are discussed and resolved within that council. The Ngunis, on the other hand, are fond of their imbizo (Zulus), ummemo (Swazis) Indibano (Xhosas) where the leadership appears before the people in an attempt to address issues and where possible preside and adjudicate to matters that are problematic and bringing about strife within any given community. Swazis can pride themselves of the significance of Sibaya. It is during such meetings when the libandla (Swazis) consisting of Princes (Bantfwabenkhosi), Chiefs of the realm (Bobabe Tikhulu) and adult citizens gather at the King’s kraal under the leadership and chairmanship of the King to discuss national issues, including or even the appointment of the Swazi persons to positions of responsibility as well as delegating such persons to any official duty. Sibaya could also be seen as a consultative assembly, where they test the temperature of the people and measure their concerns on any given issue.

"A highly spiritual national prayer festival"

Christian Missionaries who graced our shores bringing the gospel and education concluded that this was a pagan ritual full of demons and ancestral worship. It was so mysterious that they were so much confused that they were unable to grasp the secrecy accorded to this event. They never had any clue that Swazis during this time are venerating their ancestors with the view of bringing supplications and prayers to the Supreme deity. It should be stated that Swazis do not worship ancestors as they only accord worship to the Supreme God, who alone is to be worshipped. Incwala then is a national prayer festival to the Supreme God (Mvelinchanti- the Creator) believed to be able to intervene in the life of the King and that of the Swazi nation at large. Like every nation in Africa, that has its own set of cultural values and norms, the Swazis are no exception.

Incwala sacred ceremony is rooted and inculcated as a ‘religious act’ that continues to be a phenomenon and experience where traditional beliefs are at play and these have withstood the test of time. Matsebula (4) claims that "In fact Incwala is a dominant national ceremony." It is a blending and marrying of the traditional religion and significant cultural practices in an attempt to relate to a distant Supreme Being Mvelinchanti through ancestral veneration. Though (Mvelinchanti) is so distant he is yet ever present in the life of the Swazi and forever recognised as creator and sustainer of all things. Incwala then is a Swazi religious way of life that attempts to relate to a Supreme Being who is the giver of life itself.

White western missionaries like their western journalists at times are never well informed and exposed to the sacredness of such significant ceremonies and tend to view it negatively. Yet this is part of the Swazi traditional religious system of beliefs, and is core foundational to the identity of the Swazi. There is, therefore, a need to understand that every cultural group in Africa has a deep religious system of beliefs that must be understood as part of their firm foundation of what makes them who they are. Africans are indeed a religious group as Dickson (5) has observed so well, "...without going into more detail about misrepresentations of African religion, especially where the attitude to environment is concerned, we would say that the African’s world coherers for him. The Universe is for him a living universe, and he is part of it."

Incwala is an all involving national festival where the commoner meets the royalty in celebrating the event. Right from the involvement of the Ndwandwes (Bemanti) of Elwandle (outside Manzini) who are tasked with the fetching of water from the Indian Ocean for the king’s ritual cleansing purposes, to the traditional healers who are tasked with providing herbs for empowering the Kingship. One can attest to the fact that there are many who play pivotal roles as this event on its own unites Swazis. From traditional warriors, chiefs, princes and governors, Incwala is an all involving cultural event.

l Incwala traditional ceremony that connects the living with other spiritual world. It is a time for a fast and seeking the blessings from the Supreme Being and ancestors – Umthandazo.

l Incwala is an affirmation of the King’s rule and endorsement by the commoners for him to continue through ritualistic cleansing and further prepare Him for national tasks and duties for the coming year– if the commoners identify any discrepancies and not get their approval then he does not come back to his throne. (Kayibui inkhosi eNcwaleni).

l The King is further strengthened (Iqiniswe) and go through traditional examination process to see if he is still fit to reign when he goes to Inhlambelo (Sacred enclosure where rituals are conducted inside the cattle byre).

l Incwala involves everybody and there is a sense of release and spiritual affirmation – Ayibukelwa.

l Incwala has its special songs that are only to be sung during the sacred event.

If Incwala is for everyone, particularly the elderly (Males), Lusekwane Ceremony as part of commemorating the Incwala rite, sees young boys who have not been engaged in sexual relations with women summoned by the traditional Prime Minister (Umngani Wemakhosi/Indvuna) to the traditional headquarters. Their main task is to march to fetch the royal shrub to build inhlambelo used for cleansing rituals. Hence, once again, we see a group of young male Swazis showing unity and purpose as part of according a sense of respect to the Kingship. After the Incwala ceremony, they then go and work in the king’s fields not as means of a forced labour, but they do so out of the love of their King. During such events, the warriors go through initiation, mentoring and coaching and this includes the youth. This to me could be a vehicle for national building and pride, hence the need to open the volume louder if such events work and contribute to nation building.

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