WHEN THE MOON BELIEVED IT HAD BECOME THE SUN

What has, over the years, somehow eluded public scrutiny is the difference between the Institution of the Monarchy and the Monarch. To adequately understand the difference between the two would maybe help people like the “representative” of the ANC who was in Swaziland and apparently was talking on behalf of the ANC. Articulation of the said gentleman as reported by the times of Swaziland exposes his ignorance on the Swazi matter and ignorance on the stand that the ANC has taken in regard to the Swazi issue.

Wise royals who chose to exit the political space to preserve
dignity of the Institution of the Monarchy 

Had the gentleman appreciated that the ANC does not regard Swaziland as democratic, he wouldn’t have uttered the words that, “You have elected your choice of MPs and some are ministers. If there are any problems one feels need to be addressed, these are the people who need to be confronted not the royal family. People should just learn to leave the King alone.”

If the ANC, in one of its resolutions, is calling for the democratisation of Swaziland, then it means that it does not recognise the government which part of is elected through sham elections and most of, through appointment by Mswati III. For Johannes Sibiya - who according to the times of Swaziland was representing the ANC - to refer the people of Swaziland to a government that is undemocratic as a solution, is clearly in contradiction of the ideals of the organisation he claims to represent. If Mr Johannes Sibiya would like to comment on the Swazi issue, he is very welcome, but should appreciate the facts of the matter, and familiarise himself with the Swazi narrative because he might end up embarrassing his political party by contradicting its views on the its official stand on Swaziland.

But to bring clarity on the issue of discussing issues of the monarch in public and how it has come about that the Monarch and even the Institution of the monarchy has become content for public discourse and at times even inexcusable vulgar public discourse.

Sobhuza II against counsel to the contrary, submerged both the Monarch and the Institution of the Monarchy into active politics. It is a given that politics are an undertaking of mudslinging and name-calling. In showing his back to culture of the Monarch taking counsel from the people, Sobhuza II decided to rather take the advice of an individual who was part and parcel of the South African Apartheid State, hence we find the Monarch of Swaziland and the people of Swaziland in the public domain exchanging insults, mudslinging, and name-calling, where Mswati III has gone as far as uttering threats of “choking” some Swazis, and his police officers have taken his advice and standardised the use of “the tube” in interrogation, especially interrogations of political activists.

One of the major requests of pro-democratic forces has been to ask the royal family as a whole to remove the Monarch and the Institution of the Monarchy from active politics. That it was a big mistake that Sobhuza II should have exposed the Monarch and the Institution of the Monarchy to the ridicule of public politics, because, either we like it or not, politics do get  slimy, slippery and at times vulgar. What is considered as heritage and dear to the people should be removed from the political space because it might end up losing value and become a thing of international ridicule as the Swazi Monarch has become.

Judging from Sobhuza II’s undertakings from the early 1920’s it becomes clear that when he finally decided to offer the head of the Monarch to the gallows of politics when he insisted on installing it as head of a political party, the prime motive was to control both the governing tool and the purse strings, as is evidenced on how the royal family controls the majority of business in Swaziland and how on top of that it further places an extra burden on the taxpayer by demanding that the latter must provide for the upkeep of the entire royal family.

Quoting the observation of an academic from the book When the Sleeping Grass Awakens by Richard Levine that, “In Swaziland extra-economic coercion takes the form of forced labour, forced contributions and forced removals. These lie at the heart of a repressive regime of accumulation which characterises comprador bourgeois power. Furthermore, these forms of repression are inconsistent with democracy and are central to an understanding of why there can be no democracy under the royal regime in Swaziland. Accumulation by the royal ruling class is dependent on state control and/or state connection, so that an attack on royal state power becomes an assault on the mechanisms of accumulation itself. At the same time, it must be asserted that there can be no democratic organisation of the state where direct producers are subject to extra-economic forms of coercion.”

It becomes clear that while the royal family remains within the political space, and not the ceremonial one, where the people contest for the provision of goods and services which the royal family is working day and night to monopolise, the Monarch and the Institution of the Monarchy will continue to be subjected to extensive scrutiny and ridicule, and at times to the point of emotional outbursts and rightfully so.

It is not hard to imagine how the Monarch and the Institution of the Monarchy is portrayed when it has removed itself or has been removed from politics. King Zwelithini of the Zulu rarely becomes the content for harsh political wrangling because he is not involved in politics, but only serves as a ceremonial figure. The only time when his name has been portrayed negatively was when he intended marrying an underage girl of fourteen, his habit of excessive spending, and the issue concerning the cruelty to the ritual bull during one of the annual Zulu rituals, otherwise king Zwelithini cannot claim to be subject to the extensive name-calling that king Mswati III has to endure, because he is not involved in day-to-day-politics.

 The sooner we have Mswati III remove himself or be removed from day-to-day politics, the sooner we will have an Institution of the Monarchy with integrity where people like Johannes Sibiya won’t need to make uninformed pleas for respect of the Institution of the Monarchy or the Monarch. Otherwise, in all honesty it is Sobhuza II that opened the prevailing ridicule on the Swazi Institution of the Monarchy, and it is like Mswati III is in full agreement with his father that it should be dragged in the mud until it loses even the last titbits of the remaining cultural credibility that Mswati’s traditionalists are trying to obliterate by involving the reed maidens in name-calling politics and by hurling the regular insult at the nation.

But to finally mention that, that which is the tool of the people is the Institution of the Monarchy, and that the Monarch is like a chief representative of this Institution and that his task is to serve as an errand boy for the nation, hence the king being referred to as a child because a child can be sent anywhere the parent feels is appropriate. That, “the king is the sun”, and all the other butt kissing that the praise singers embark on is just that, butt-kissing and has nothing to do on how the king is supposed to be culturally viewed.

That Mr Sibiya should appreciate that we say, “a king is a king because of the people”, and NOT that, “the people are people because of the king”. Maybe on digesting that Swazi expression he might appreciate that the people are never wrong even if the people are wrong. It is the people that are “the sun”, and the king derives his rays from the shine of the people. Actually the king is like the moon which reflects the shine of the sun; when there is no sun the moon is as cold and dark as non-existence itself. So it is quite unwise to ask the sun to stop scrutinising the moon because it is the sun’s shine that the moon becomes visible, otherwise it would be as invisible as a microscopic organism.  And to enlighten Mr Sibiya that the Swazi Nation as a collective is considered a thing sacred, and not a prop to stabilise the podium.

THE COLOR OF THE HIDE

The misconception is to think that Incwala is uniquely Swazi when this ritual is practiced by a good number of organisations of the Satanic Order. The difference is that other organisations are secretive as this practice is not tolerated and mostly feared by citizens of the world.  In Swaziland the ruling order sells this ill as culture and the people follow like sheep to the slaughter because culture has been uniquely defined in order to sell the sick ideology that power can be maintained through cruelty and indecency when it is dominance and not power that is manufactured through such means.

Swazi Warriors dancing Incwala

It is well known that that those whose goal is to accumulate as much negative polarity as possible use sexual rituals and at times rituals of bestiality to achieve that end. Especially in the satanic circles, it is known that energy can be harvested if it is performed at particular lunar cycles and that the harvesting party should embark on such sexual rituals in a dominating manner in order to maximize the harvest.  Not that it is an alien practice really because all human being mostly unconsciously harvest energy either out of the self or into the self.  The difference is that in the negative world the knowledge of harvesting energy is shared and energy harvesting is practiced in order to sharpen the skill. 

As the topic of energy harvesting is not a common topic maybe to give an idea of energy harvesting. A typical energy harvest would be a man of the house finding the family in a happy mood when coming back from work and because he is bursting at the seams with fury soon the family will be in a bitter mood because the latter has harvested the negative energy, especially because humankind has unconsciously mastered the harvesting of anger. The antithesis of that would be for the same bitter man to walk into a church of singing born-again Christians, the possibility is that he will come out of that church in a much happier mood than he entered; the same concept applies in the negative world but it is a conscious, intentional, and informed harvesting. Of cause as the need for dominance grows, murder rituals and indiscriminate murder become the tools of choice to accumulate negative energy of even higher quality and quantity.

Christianity being the dominant global religion and having shut itself from knowing and understanding Satanism and similar practices because of preaching fear of this aspect of human life, has contributed to the prevailing global ignorance on this subject. To be more correct, this subject falls more under the heading "Negative Polarity" and less on the heading "Satanism" as is widely believed.

There are those whose purpose is to accumulate negative energy and it is those people that gravitate towards the practice of these sick rituals. The fact that Christianity has packaged sex and put it under lock and key in the holy of holies has prevented most of the knowledge that sex can also be used to increase positive polarity if embarked on in a non-dominating and harmonised manner, hence the strategy by the Negatives has always been to keep the feminine energy supressed in order to maintain the imbalance that they need in order to maximise dominance hence a negative energy harvest of a higher quality.

The irony is that a good number of the males secretly support patriarchy when patriarchies only benefit those whose purpose is to harvest negatively. If a male’s purpose is to harvest positively, he is just an equal looser as the female because patriarchy reinforces dominance and the exploits of dominance manufacture negative energy.

Even though we now know that civilisation was not imported from Europe but that there has been rises and falls of civilisations all over the globe, we still secretly and not so secretly believe that civilisation is a European import. Such beliefs are what makes us Swazis staunch believers that the Ndwandwe are the originators of Incwala and that there is no way that there could have been global network in previous generations where the knowledge of such rituals was shared because the prevalence of sex rituals in the negative world suggest a global commonality in these practices.

So we can claim that Incwala is not as African as we would have liked to believe because the signature rituals are practiced in Europe and other parts of the world too. But what we are clear about is that these rituals are practiced by negative entities and benefit mostly them and the royal family wants to delude us into thinking that there is something positive concerning the dark rituals of incwala by tagging the “first fruit” gimmick in the dark contraption because they know the sentiments we hold where livelihood and survival is concerned.

For a while we have been willing to play willing audience to this dark ritual. Maybe out of ignorance or the yearning to somehow belong to the “uniquely” medieval brand called “being Swazi”, or maybe we were even compelled by the wellbeing of the “first fruit”, but as time passes it becomes clear that Lozithe’hlezi  is a midday horror show  that more and more of us are realising that we do not wish to be a willing audience anymore; and that there are more constructive things to be achieved than the an annual cruel beating up of a black bull. That, coming to think of it, we do not know the origins of this ritual; maybe it was imported from elsewhere, generations ago, because it is not a culture born of either climate or geography, or any other norms of everyday living.

All we know is that we have watched the show and all its rituals which have all the signs of the dark negative world and we are refusing to buy any more tickets to this freak show and advise those that are still spellbound by it to take a much closer look and do some reflective thinking because a culture of a people is normally practiced by the people and not a few individuals while the rest of the people serve as cheerleaders to a ritual which is shrouded in secrecy where the people, like mindless livestock, sing and dance to entities they know not of. And the reality that Mswati and his inner circle cannot absorb all the energy generated in that setting so those in attendance will actually absorb the residue energy, because as surely as the body absorbs lightning, in like manner will it absorb any other energy, even though invisible to the naked eye.

Most of us have been caught up in the legitimacy of fact, science, reason, and logic that we have totally forgotten to be simply rational. Where has ever the cruel beating up of an animal resulted in anything positive? Why do the “ancestors” always insist on secrecy; what is there to hide?

What doesn’t make sense will always stick out like a sore thumb but our affinity to gullibility always insists that we stick around as the fool’s audience. It is not hard to find positives in the reed dance. As much as this pure culture has been hijacked by the royal family and its traditionalists by turning it into an anti-multi-party parade and a tourist’s freak show, its place as a means to safeguard and maintain the virginity of the girl-child is invaluable. It is not hard to imagine that even in a new Swaziland it can be revived to its pure intentions and it would serve the people well.  On the other hand though, to see the harassment and terrorism of the Bemanti (water-party) meted on the people just shows that it is an entourage of dominance. They are sent by the royal family to collect energy frequencies that are recorded within the items they collect, all over the country, so that the traditional scientists can ascertain the quality and the quantity of the energy levels in the country and while at it they remind the nation “who dominates” by instilling the fear of hell in especially the women who are rudely reminded of “cultural codes” that they are supposed to adhere to.

The intention is not to advice against attending Incwala; by all means do attend in numbers so that the residue negative energy can have enough hosts. The intention is to again catalyse reflective thinking and independent questioning. How does Incwala help in the development of Swaziland? Why does there have to be a beating of an animal if it is such a good thing? Is a beating a good thing? What has the black bull done that it should be subjected to such a harsh beating? Does the king really indulge in sexual dominance over the bull after it has been beaten into submission by young men who transfer their youthful pure energy into the bull when beating it? If the king does really have sex with the bull after it has been beaten, is he really having sex with the bull or harvesting the pure youthful energy of the young men? If the king doesn’t have sex with the bull, what does he really do and why? If the king doesn’t have sex with the bull, why is the praise singing of, “ejaculating into a human being and ejaculating into a cow” given to him?

If we are to be a self-determining people who will be equal caretakers of the Swazi Nation surely it is time we ask ourselves hard questions, even those that “trespass” into the domain of the ancestors that we are “supposed to fear”. Why do we have to fear the ancestor if they have our best interests at heart? The plea is that now is the time more than ever that every Swazi need to think independently of the stigmas, the prejudices and the stereotypes. It is time to think beyond tradition and culture; because surely, the country is burning under the present leadership whose other tasks are to serve other powers that we know not of.