WOMEN AT THE NEGOTIATION TABLE FOR iLOBOLO
Can women accept ilobolo in customary law during negotiations? What are the Constitutional rights of women in regards to this?
A Donda Attorneys Article
Moseneke DCJ "it bears repetition that'it is a legitimate objective to have a flourishing and constitutionally compliant customary law that lives side by side with the common law and legislation'''
In customary law, it is only men that can accept ilobolo from the future husband’s family in most tribes. The tradition is that the men will represent the family of the prospective wife. In the new constitutional dispensation, is this still the situation? Let us deal with the significance of ilobolo.
a)The significance of lobolo in a customary marriage.
The practice of lobolo is one of the customs that differentiate a civil marriage to a customary marriage. The lobolo agreement is done between the family of the prospective husband and the prospective wife, the main reason being that customary marriages are aimed at bringing the families of the bride and the bridegroom together. The Recognition of Customary Marriages Act 120 of 1998 defines lobolo as thus:
‘the property in cash or kind ,whether known as lobolo ,bogadi,bohali ,xuma, lumalo,thuka,ikhazi,magadi,emabheka,or by any other name which a prospective husband or the head of his family undertakes to give the head of the prospective wife’s family in consideration of a customary marriage’
Now that we have painted the picture, can women of the family of the prospective wife accept ilobolo?
b)Mabena vs Letsealo 1998 (2) SA 1068 (T) case law
In this case, the applicant was a father of a man who was married to the respondent in customary law but the son was deceased in 1994. The father contended that his deceased son was not in a customary marriage as he(the father) did not consent to it and he was not present during the lobola negotiations. In his assertions, he stated that women in the official version of customary law cannot be the ones accepting ilobolo on behalf of the family of the prospective wife.
Women accepting lobola during lobola negotiations
In the Mabena case, the father of the customary wife had abandoned the family before the ilobolo negotiations, the negotiators were then the mother and the uncle of the family. The deceased came with his friends to pay lobola, which was an amount of R600 (a lot of money at the time). The respondent and the deceased at the time had a house and a child; they proceeded with the marriage as lobola was paid. The reason for not involving the applicant was that he as the father did not approve of the marriage. In an article stated by Mr NN Ngema on this topic he states” It appears that in terms of the official version of customary law women were not allowed to negotiate ilobolo. However, according to the living version of customary law women are able to do so”
The court held stated, “It must therefore be accepted that there are instances in practice where mothers negotiate for and receive lobolo, and consent to the marriage of their daughters. The present case is clearly not an isolated one. Seen against that backdrop, the respondent was probably referring to the custom followed by people in similar circumstances to their own. A rule that a woman who is the head of her family may negotiate for and receive lobolo is not repugnant to the customary law of marriage. This is clear from the views expressed by the Law Commission”
The court then held that the mother of the respondent had a right to act as a guardian and accept ilobolo. This was in line with developing customary law to be in line with the constitution.
c) Constitutional rights of women to accept ilobolo
The equality clause states, “Everyone is equal”, and if the women is a guardian of the daughter one can argue that she can have a seat at the negotiation table for ilobolo.
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