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BAYETHE! KING’S MAIDEN SPEECH 2025

By Joy Ndwandwe | 2025-01-13

Kucitfwa kwelibutfo, dispersing regiments, marks the end of active participation in Incwala and on this day listening to the King’s Maiden speech after seclusion. Ingwenyama stated: “The end of Incwala marks the beginning of the New Year as it is now 2025.

We pray to God and ancestors that we start this year on a high note. We ask for blessings and success for the whole nation to start 2025 on a good path. With all problems from 2024 left behind.”

Incwala begins with king’s seclusion and ends with fields weeding, moreover, letting go of negativity and ushering new beginnings; emerging as the fresh fruit and vegetables, products of rainmaking ceremony.

This is the moment when positive masculinity is a significant component of indigenous governance, particularly indigenous democracy, which is representative. Evident when Imbhube yeMaswati stated: “When we see regiments here, they are a representation of the nation as not the whole nation attends. To you regiments who are present, you have come to represent the nation and we all have to make sure that the whole nation is taken care of.”

Thus reminding regiment on walking the talk of Buntfu further stating: “As regiments are taught to take care of each other, living in harmony, which is our indigenous context. This does not start today but it is part of our past when food was scarce, limited resources were shared.”

Reminiscing on Incwala
Ingwenyama yeMaswati spent the first part of his maiden speech reminiscing on Incwala ceremony: “Majaha we have danced the Incwala and now we have to reflect on its beauty. Even those who are far have realized how Emaswati are focused on Incwala. The active participation of multitude members of regiments is commendable.

Even today at the end of the ceremony, we are witnessing regiments and their numbers have increased when compared with previous years. Indicating the beauty of how Emaswati embrace and preserve their ceremonies, therefore, God and ancestors will be on our side.”

This active participation and representation by gender inclusive regiments anchors indigenous democracy as voting with the feet, occurs from inception until the end, hence, this reveals positive attributes and accolades to the nation.

Incwala ecological ethics are evident during Lusekwane, which has self-renewal properties, providing regiments the time to enjoy their dynamic harmony with natural world. Guided by the moon and stars as Imbhube stated: “Even during Lusekwane we saw large trees, fit for elephants being brought by regiments. These huge trees carried by regiments for the whole night on their shoulders until the end, symbolising resilience and not failure.

“I witnessed one regiment symbolising endurance and strength even when running short of breath, this symbolises the resilience of regiments. When regiments participate in royal duties and give it their all, evident in the huge trees they carried alone, and when three people remove them they struggle due to their heaviness.”

Lusekwane symbolises interconnectedness with the people’s ecology, particularly as this sacred element must remain green throughout the pilgrimage to Ludzidzini Royal Residence. Interconnectedness, Ingwenyama stated: “indicating that regiments can face numerous challenges as a united force working together.”

Kubutseka as Emotional Intelligence
Emotional intelligence when understood from indigenous context it is Kubutseka which is applied during Incwala ceremony as stated by Ingwenyama: “Incwala teaches us unity at all times when actively participating together with love, determination and respect.

What makes me happy is that during Incwala you learn a lot of respect, self-respect, and determination. When you have personal problems and share them with regiments, they will provide you with advice for resolving the problem.

When arriving at home you realized the advice is effective, as regiments advice is truthful and not lies.” This is indigenous process for transcending boys and young man (bantfu labadvuna) into manhood (budvodza), through interacting and getting counsel and advice from other regiments.

The weeding of king’s fields, is part of intergenerational education as stated by Imbhube:
“Kuhlakula indicates that unity will enable us to accomplish many things. We now have tractors, many ask why tractors do not carry out the weeding. However, looking as the regiments’ unity, we will be losing a lot; the education and the sense of unity as a strength would be a loss in national success stories.

Now this intergeneration education has occurred within the young regiments as the adage states: ‘we learn from those who have travelled the path.’ We can see this regiment education is on the right path.

The regiments are growing annually, indicative of the education from regiments is contributing to nation building.” The fields weeding and its intergenerational education on emotional intelligence must manifest in the public and private sector as this nation building and unity are critical for sustainable development.
Incwala is Spiritual Intelligence
Ingwenyama expressed how Incwala is spiritual intelligence when stating: “What is important is that this tradition is from God as our way of life, with many other traditions that are our God give right. It is wonderful to take God’s gift into our hands and use it appropriately, so we can do outstanding work.” This statement from the king anchors the spiritual intelligence embedded within Incwala and how it also leads to food sovereignty.

When Imbhube stated: “Go home to your chieftaincy and continue weeding community fields. This begins with royal fields and now it is time to go to the homesteads in all the chiefdoms. As this season is about collective responsibility and support for each other. That is why in the past there were no people experiencing poverty.” As spiritual intelligence must manifest in national food security for prosperity and abundance to prevail.

Spiritual intelligence propels regiments into action: “Regiments always intervene to help families in need by actively participating in weeding the fields. When they depart, the ‘poor’ family would be happy and this is how we build a happy nation.

This is the spirit that needs to be encouraged within the nation to ensure food sovereignty. This indicates how active participation by the nation in food production is the step towards food sovereignty. All nations that have achieved sustainable economies began with food sovereignty.”

Incwala is our God given tradition, contributes to national food sovereignty led by the regiment who are endowed with emotional and spiritual intelligence. This requires national unity and strength anchored within our indigenous context nationally and within communities.

Conclusion
The emotional and spiritual intelligence within Incwala intergenerational education was promoted by Ingwenyama when stating: “This is the indigenous context that built the nation and we have to continue this, in present day society. As there are limited opportunities for jobs, education and locations for accessing resources such as health and family safety-nets, we have the responsibility to take care of each other.

“As we wish to see the whole nation working and taken care of, this is our national duty.” Incwala must manifest in sustainability as expressed by Ingwenyama: “We have to leave a legacy for future generations that is built on solid foundation. Those of us blessed by God to be on earth must leave a sustainable legacy for future generations.

“Such that they can be proud of our efforts as the people who created a legacy for them in the economy and other sectors. We pray to leave a sustainable legacy in 2025. Happy New Year, with success and prosperity with all the rains leading to abundance.” Bayethe for the speech endowed with indigenous wisdom.

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