King Mswati III (born in 1968, crowned king in 1986) is Africa’s last absolute monarch. He rules with his mother, Queen Nfombi. King Mswati III renamed his country then called Swaziland to Eswatini in 2018.

King Mswati III introduced a number of measures and changes which brought some relief to the country that had been ruled by his father, King Sobhuza II, with an iron fist since independence from the British in 1968. Officially, Sobhuza II was King of Swaziland for 82 years and 254 days, the longest verifiable reign of any monarch in recorded history.

King Mwsati’s s rule is not undisputed. In fact, his lifestyle and human rights violations have been criticized at several occasions. However, as the story below tells, he showed positive leadership – ‘leadership by example’ – in advocating the rights of people with albinism.

At various occasions I have drawn attention to the precarious position of people living with albinism in Africa. They are discriminated, bullied, attacked, and sometimes killed – murdered, as some people believe that their body parts can bring luck, wealth, prestige or power.

For this reason I wish to commend King Mswati III and the Queen mother for their precious example and I hope that the example given by Their Majesties will not only be followed by the people of Eswatini but also in neighboring g countries where the position of people with albinism is also threatened by prejudice an superstition.
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Cultural leadership confronts albinism discrimination head-on

Published: February 18, 2026
By: Khaya Simelane – Times of Eswatini

MBABANE – In Eswatini cultural visibility is becoming protection for people with albinism and a tool to dismantle stigmatisation.

A new breath of fresh air is changing and shaping the narrative around a community long confined to the periphery and deep fear.

For decades, thousands of Africans born with albinism have mastered the art of invisibility. Whether at communities, schools, sports and everywhere, they have, out of their will, been forced to remain invisible, even if against their will.

From a young age, they have been made to feel different. With many labels around them prevalent across African communities, none has driven them to remain invisible than the one recently introduced in which they are labelled ‘ma-Millions’.

This labelling, though sometimes uttered jokingly, relates to the widespread belief that the body parts of people living with albinism are ‘powerful’ to make one a millionaire.

According to Menzi Sukati, founder of the Albinism Society of Eswatini (ASESWA), the prevalent belief that people with their condition are sources of wealth is exactly what perpetuates their killing.

As a result, he said from a tender age, most commonly in the rural villages and crowded locations, they have grown up calculating risks before stepping outside, either to play or hang out with their peers.

Night travelling is strictly discouraged while during elections, many of them keep a low profile, he added.

This stems from an entrenched myth across the continent that has portrayed people with albinism as mystical beings whose body parts can generate wealth, political power or supernatural protection.

Those myths have fuelled ritual attacks, mutilations and killings that have left families traumatised and communities fractured.

King’s counter-image efforts

At last year’s Umhlanga Ceremony and again during the recently concluded Incwala, the country’s most sacred cultural ceremony, people living with albinism were visibly invited and welcomed.

According to Senior Archivist and Cultural Anthropologist Lethumusa Simelane, King Mswati III has once again stood in the moment of time and embodied inclusivity and Ubuntu.

Simelane stated that what the Monarch has done can not only be limited to only fighting stigmatisation against people with albinism.

Instead, the King has moved beyond the acceptable norm to harmoniously review and relax some of the country’s cultural traditional practices governing ceremonies and royal residences (tigodlo).

“When talking about what the King has done, we must never forget that growing up, we knew that certain people were not allowed closer or inside royal residences,” said the anthropologist.

He explained that culturally, such beliefs had nothing to do with the person’s natural being, however more with the foundational systems governing African monarchies.

“Therefore, the King, cognisant of the changing times reached the a difficult decision by appealing to the custodians of our culture and sought their permission to relax some of these practices. The King realised that he cannot be a King to some, while others are pushed away from him,” said Simelane.

The renowned Eswatini historian likened the King to the Biblical Christ, who, despite Jewish law and beliefs decided to defy and dine with people with leprosy.

The historian underscored that when respected leaders, like the King publicly contradict myths; they shift social norms more effectively than legislation alone.

In his remarks, he confidently stressed that the King had once again become the symbol of Ubuntu and a true father, sending a strong message that there was no place for uncultured beliefs in the kingdom.

Transformative

Simelane added that in a region where visibility can invite danger, the sight of them standing confidently at the centre of national tradition carried unusual weight.

He said for a community accustomed to the margins, standing at the heart of culture can be transformative. Against this continental backdrop, he said the kingdom’s recent cultural inclusion offers a sharply contrasting image.

Incwala is not just a festival in the casual sense. It is a deeply spiritual ceremony (prayer) centred on kingship, renewal and national unity.

Participation, therefore, signals belonging to the moral and cultural fabric of the nation.

In many African societies, stigma is often justified in the language of tradition. When harmful myths are rooted in culture, dismantling them requires trusted cultural authority.

In Eswatini, the monarchy remains one of the most influential institutions across rural chiefdoms and community structures.

The images of people with albinism participating in the recently ended Incwala Ceremony deserved to be applauded, and for the King to be formally appreciated, according to Simelane.

In a continent where some children with albinism have been relocated to boarding schools for protection, being publicly welcomed into a royal ceremony reframes belonging.

Myth

Albinism is a rare, genetically inherited condition characterised by little or no production of melanin in the skin, hair and eyes. It is non-contagious.

In sub-Saharan Africa, an estimated one in 4 000 people are born with the condition, although prevalence varies by country.

The condition brings medical vulnerability, particularly to skin cancer and visual impairment in equatorial climates.

To every observer, the King has outdone the Tanzanian Government and instead of the courts he used culture to dismantle stereotypes around albinism.

According to an article by researcher Charlotte Baker published in The Conversation, human rights violations against people with albinism in Tanzania have included discrimination, verbal abuse, exclusion from education and health services, as well as killings, abductions, mutilations and even grave exhumations to obtain body parts for sale.

The violence has prompted Tanzanian and international civil rights groups to file a case before the African Court on Human and Peoples’ Rights against the Government of Tanzania, arguing that it had failed to protect this minority.

The court found that, although some steps had been taken, the state violated the right to life by failing to protect them as required under Article 4 of the African Charter.

It also ruled that Tanzania breached the right to non-discrimination by not doing enough to combat myths and stereotypes.

The ruling ordered nationwide awareness campaigns for at least two years, amendments to the 1928 Witchcraft Act to criminalise attacks, implementation of a national action plan, improved access to health services including sunscreen and eye care, educational support, and the establishment of a compensation fund for victims.

Baker notes that since 2007 more than 700 attacks and killings across 28 countries have been reported to the Canadian organisation Under the Same Sun, although many cases go unrecorded.

In Tanzania alone, there have been 209 reported attacks since 2007.These numbers tell a story of fear that extends far beyond one country.

Government driving advocacy

Meanwhile, the Eswatini Government has intensified its efforts towards promoting the rights, welfare and inclusion of people with albinism.

On February 13, 2026, the Deputy Prime Minister (DPM) Senator Thuli Dladla received a donation of sunscreen lotions and protective lip balms donated by the kingdom’s TV station to people with albinism.

The DPM, when accepting the donations extended her appreciation to the Monarch for leading the way, noting that it was pleasing to see organisations and entities across the country take leaf and follow in the footsteps of the King and Queen Mother.

“The gesture by Their Majesties has affirmed to all and sundry that people with albinism are human too. Even the doubting Thomas’s that were pushing them away from Their Majesties and the country’s cultural practices have been silenced,” said the DPM.

Dladla mentioned that by extending the cultural space to people with albinism, the Monarch did more than host guests. It publicly affirmed that they are part of the kingdom’s identity.

According to Dladla, Simelane and Sukati, the King has done more than spearhead a law meant to protect, promotes and embrace people with albinism, as well as their rights.

Advocacy efforts have included sunscreen donations and awareness campaigns, recognising that ultraviolet exposure poses a serious health risk.

Without melanin, skin is highly susceptible to damage and untreated skin cancer can drastically reduce life expectancy.

The DPM further stressed that indeed inclusion of people with albinism at high-profile events must translate into action and policy.

A senior traditionalist when contacted stated that when the highest traditional authority in a country affirms the dignity of people with albinism, it sends a message to rural homesteads and urban neighbourhoods alike.

Commenting anonymously as no formal appreciation has been extended to Their Majesties as per culture; the traditionalist joyfully appreciated the inclusion of the albinism community in cultural activities in order to fight the stigma around them.

The well-known traditionalist mentioned that for a child born with albinism in the country today, the image of participation in Incwala or Umhlanga offered a counter-narrative to fear.

“Instead of being told to hide, that child can see proof of belonging,” he said.

Legal obligation

According to the Office of the United Nations High Commissioner for Human Rights (OHCHR), the United Nations (UN) body mandated to promote and protect human rights globally, people with albinism continue to face widespread discrimination rooted in ignorance, superstition and harmful myths.

The OHCHR states that persons with albinism are often denied equal access to healthcare, education and legal protection. In some regions, they are reportedly subjected to extreme violence fuelled by false beliefs about their condition.

It emphasises that governments have a legal obligation to protect them, prosecute perpetrators of attacks and implement comprehensive strategies to eliminate stigma and discrimination.

In recognition of these challenges, the UN General Assembly proclaimed June 13, as International Albinism Awareness Day in 2014, observed annually since 2015.

The day seeks to raise global awareness about albinism, combat myths and misconceptions while further promoting the rights, dignity and inclusion of persons with the condition.

Through this international observance, the UN calls on states and communities to shift from silence and superstition to protection, awareness and meaningful inclusion reinforcing the principle that people with albinism are human beings entitled to life, equality and full participation in society.

Meanwhile, the African Union (AU) has adopted a strong human-rights-based approach to combat discrimination and violence against persons with albinism across the continent.

Through its Regional Action Plan on Albinism in Africa (2021–2031), formally adopted by the AU Executive Council in 2019, the continental body seeks to end attacks and other human rights violations targeting persons with albinism.

The framework focuses on four key pillars, namely; preventing attacks, protecting victims, ensuring accountability for perpetrators and promoting equality and non-discrimination.

The AU recognises albinism as a disability and situates protection measures within its broader disability rights framework, including the Protocol to the African Charter on Human and Peoples’ Rights on the Rights of Persons with Disabilities in Africa.

It also highlights the heightened vulnerability of women and children, calling on member states to implement specific protective measures.

In coordination with the United Nations and civil society organisations, the AU urges African governments to adopt national action plans, strengthen legal systems and intensify public awareness campaigns, particularly around International Albinism Awareness Day on June 13, to confront the root causes of stigma and violence.

Together, these continental and global efforts underscore a growing commitment to replace myth and marginalisation with protection, dignity and full inclusion.

Complacency

Still, some scholars across the continent have warned against romanticising the moment. Across Africa, attacks have sometimes declined only to resurface during periods of economic hardship or political contestation.

Election cycles in certain countries have historically coincided with spikes in ritual violence fuelled by rumours that charms made from body parts can secure victory. (Italics and bold letter-type added by the webmaster FVDK).

Structural inequality, unemployment and desperation create fertile ground for exploitative myths.

 “The real test is whether people with albinism feel secure in remote communities, whether police respond swiftly to threats and whether courts prosecute offenders consistently,” noted one scholar.

The African Court’s ruling against Tanzania has set a legal precedent across the continent, signalling that states have enforceable obligations to protect persons with albinism. It reinforces that attacks rooted in superstition are not cultural nuances but human rights violations.

At the same time, Eswatini’s cultural inclusion demonstrates that tradition can be mobilised in defence of dignity.

Source: Cultural leadership confronts albinism discrimination head-on