He is not put off by the prospect of paying lobola, or bride price, if necessary.
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Mhlongo, who was Tlou's guardian, said it made sense to demand a bride price, or lobola, for a traditional marriage which allowed her to refurbish her home while her granddaughter made the fast transition from schoolgirl to housewife.
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"The Act should make it an offence for a guardian or other person to enter into a lobola agreement or other customary arrangement or ceremony in respect of a person under the age of 18," Mnangagwa told parliament.
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"In 2011 our families began lobola negotiations (dowry) and in 2012 we got married in a small traditional ceremony as that was all we could afford at the time... We had the ceremony but I knew this wasn't what my wife and I wanted," Mkansi told CNN.
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Zuma paid 10 cattle as lobola for Swazi Princess Sebentile Dlamini in 2003.
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Chuma Himonga submits that the non-repayment upon divorce of the relevant lobola paid in respect of a customary marriage will not affect the capacity of the divorced wife to remarry. This follows, he argues, from the view that the lobola contract is separate from the marriage contract.Himonga "Marriage" 330-331.
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If the wife refuses to return to the husband, then the husband may make a claim to a portion of the lobola. If the husband wishes to end the marriage, he could send her back to her father’s house. Should the wife initiate the divorce, the father will have to repay some of the lobola.
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Happiness and Rose fall in love in a small village in South Africa. They would like to get married, but their families keep that from happening. Happiness decides to enter a race with his old taxi in order to win prize money to pay for his lobola. Happiness will be allowed to marry Rose if and only if he can pay the required lobola.
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Lobola cannot be paid in full in one go, the groom's delegation will need to come again after the first negotiations to finish paying for their bride to be. Once the Lobola has been paid in full then the next step follows which is called Izibizo, which can happen on the day when lobola negotiations are concluded. This step involves the groom's delegation giving the bride's family according to the list that was issued presents, which may include blankets, pinafores, doeks, shawls and three foot pots or grass mats for women and coat, walking stick, hat, beer pots for men. There is then a celebration to mark the occasion.
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All the president's children M&G; Zuma paid lobola to her clan in 2007. Their first child was born in October 2007. She has another of Zuma's out-of- wedlock children living with her.
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In his analysis of the MIFUMI case, the legal scholar Professor Chuma Himonga (2017, p. 2), compares bride price to lobola in South Africa, and concludes that “Essentially, the judgment confirms that bride price has both positive and negative consequences with respect to women’s rights”. He added that “Mifumi dealt with a very important custom in customary marriage - the payment of lobola towards the institution of a marriage, and its repayment at the conclusion and dissolution of a marriage. This custom is one of the most contested aspects of customary marriages from the perspective of women’s rights”.
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In South African law, certain requirements must be complied with in order to conclude a valid customary marriage, including the negotiation of the Lobolo. This negotiation is a crucial step towards a valid customary marriage, in law and in culture. A distinction is made between ‘Lobolo’ or ‘Lobola’, the tangible form of asset that constitutes an agreed upon dowry, and the Lobola negotiations, the set of legal customary processes that constitutes the fundamental dialogues between the two families and is necessary to establish the Lobolo and the conclusion of the negotiation. The latter always precedes the former.
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For example, the name Sinaloa comes from the Chaita language. It is a combination of the words sina, which means pithaya (a plant with thorny stalks), and lobola, which means rounded. The pithaya is a common plant throughout the region, which has great meaning.
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In Africa, what is now known as an engagement party may in fact be the last remnant of the traditional, pre- colonial marriage ceremony itself. Such is the case with the Yoruba people and their bride-price rites and the Nguni people and their lobola practices.
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She gave birth to her first child (Xolani) at the age of 18. She gave birth to her second baby (Aphiwe) prematurely and though it was a scary time her husband's support was everything to her. Bucie is married to a Zimbabwean chartered accountant named Nhlanhla Nkomo. Nhlanhla paid lobola for Bucie in December 2016.
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This also follows from the view that, though required for marriage, the agreement for the payment of lobola is separate from the contract of marriage itself. Section 8(3) of the Recognition of Customary Marriages Act makes statutory mediation provisions applicable to customary marriages as well, but mediation may also be conducted in accordance with customary law.
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Fanie Fourie's Lobola is a 2013 South African romantic comedy based on the novel (of the same name) by Nape 'a Motana. The film features a culturally diverse cast of actors as well as a production team. The main focus of the film is cross-cultural relationships and the challenges associated with such relationships. The film was shot in Aberdeen and Australia, both in Gauteng, South Africa.
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They also require less food in their diet and have had adapted to the harsh weather conditions of KwaZulu-Natal. The quality of the meat that Zulu sheep provide is also a factor of why farmers prefer this sheep. Zulu sheep are not used by the people of the KwaZulu-Natal for any kinds of rituals. Zulu sheep are also not used in "Lobola", also known as a marital gift.
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Lobola or Lobolo in Zulu, Swazi, Xhosa, Silozi and northern and southern Ndebele (Mahadi in Sesotho, Roora in Shona, Magadi in Setswana, Lovola in Xitsonga), and Mamalo in Tshivenda language, sometimes referred to as "bride wealth"Signe Arnfred, Sexuality & Gender Politics in Mozambique: Rethinking Gender in Africa is property in livestock or kind, which a prospective husband or head of his family undertakes to give to the head of a prospective wife’s family in gratitude of letting the husband marry their daughter.
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Mercy Manci was born in Pondoland, the firstborn of a nine children, in the small village of Hlwahlwazi. At birth she was covered with a white substance, which her mother called a "net", which indicated that she was a special child. She was raised by her grandmother, because her mother was a domestic worker in Durban; her grandmother was a traditional healer and as a child Mercy would help her prepare muti. When she was teenager, she was "grabbed" by another family to marry one of their sons, in order to avoid lengthy lobola negotiations.
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Nape ’a Motana (born 1945) is a Pretoria-based South African writer, known for the novel Fanie Fourie's Lobola (University of KwaZulu-Natal Press, 2007), which was subsequently made into a film of the same name. His play, The Honeymoon is Over, won the New Voices Award in 1995. He authored Sepedi Proverbs, illustrated by Garth Erasmus and published in 2004, and the young adult novel Hamba Sugar Daddy (Jacana Media, 2016). His other novels are Son- in-law of the Boere (2010), Rabeka's Dream (2015) and Babatunde’s Heroic Journey (2018).
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In many cultures, particularly in parts of Africa and the Middle East, daughters are valuable on the marriage market because the groom and his family must pay cash and property for the right to marry the daughter. This is termed as bride-wealth and locally by various names such as Lobola and Wine Carrying.Wining back our good luck: bridewealth in nowadays Maputo Paulo Granjo (2004)Bride price: an insult to women, a burden to men?, BBC News (August 30, 2004) The bride-wealth is typically kept by the bride's family, after the marriage, and is a source of income to poor families.
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It is here where the lobola (dowry) negotiations will begin. The family of the woman will give them a bride-price and a date for which they must return to pay that price. The bride-price is dependent on numerous things such as her level of education, the wealth status of her family in comparison to that of the man's family, what the man stands to gain in the marriage and the overall desirability of the woman. The payment of the bride-price could be in either cattle or money depending on the family of the woman.
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In parts of Africa, a traditional marriage ceremony depends on payment of a bride price to be valid. In Sub- Saharan Africa, bride price must be paid first in order for the couple to get permission to marry in church or in other civil ceremonies, or the marriage is not considered valid by the bride's family. The amount can vary from a token to a great sum, real estate and other values. Lobolo (or Lobola, sometimes also known as Roora) is the same tradition in most cultures in Southern Africa Xhosa, Shona, Venda, Zulu, Ndebele etc.
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The Tonga were primarily a fishing people with cassava as their staple food. Through mission education, they were able to earn higher wages during colonial times and worked primarily as porters, skilled or semi-skilled workers, and armed auxiliaries. The Tonga people pay lobola (bride price) in the form of money, with kin liable for further payments if a child or wife falls ill. Males could not divorce their wives without a hearing of public repudiation, while she and her family, however, could dismiss him without formality, unless he had a wealthy or otherwise powerful family.
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Munyaradzi "Munya" Chidzonga (born December 8, 1983) is a Zimbabwean actor. He first rose to prominence in 2008, with his appearance on the reality TV show Big Brother Africa representing Zimbabwe in its third season, in which he achieved third place. In 2010, he participated in the fifth season of Big Brother Africa, becoming runners-up losing to Uti Nwachukwu, the representative for Nigeria, who also contested in Season 3. After the reality show, Munya went on to produce and act in the films Lobola (2010) and The Gentleman (2011) through his production company, Ivory Pictures.
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Despite the aridness, the residents of the province are proud tillers of the earth and like most Bantu tribes in Southern Africa they practise animal husbandry to supplement their diets. In fact, like the rest of the country, their most prized possessions are cattle, which patriarchs demand as lobola, bride-price (dowry), in return for the hand of their daughters in marriage. The status of men in the villages in the province is assessed according to the number of cattle they possess - those with no cattle are not considered men. Cattle owners were dismayed during the drought of 1992 when then 90 percent of the cattle in the province died of famine.
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The modern Xhosa families would rather prefer money as most are situated in the urban cities where there would be no space nor permits for livestock. Upon return of the man's family on the given date, they will pay the bride-price and bring along gifts of offering such as livestock and alcoholic beverages, iswazi, to be drunk by the family of the bride. Once the lobola from the man's negotiators is accepted then they will be considered married by the Xhosa tradition and the celebrations would commence. These include slaughtering of the livestock as a grateful gesture to their ancestors as well as pouring a considerable amount of the alcoholic beverages on the ground of the bride's household to give thanks to their ancestors.
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One of Dunn's wives Though he was already married to Catherine Pierce - daughter of a white settler father and mother of Cape Malay ancestry - he accepted a total of 48 Zulu wives during his lifetime, much to Catherine's disapproval. Apart from two wives presented to him by Cetshwayo after a gift of two firearms, he followed Zulu custom and paid lobola of nine to fifteen cattle for each of the other forty-six wives. The Zulu wives came from twenty-three different clans mostly from the southern and central coastal regions. All were married in the native custom, though some were baptised, converting as Roman Catholics or Anglicans, with all his children brought up as Christians and given some schooling.
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The Xhosa royal blood line stretches from Ntu, whose heir was Mnguni, the father of Xhosa . The whole division within the Xhosa nation stretches to the time when King Phalo had both of his intended wives arriving on the same day, and for whom he had already paid lobola, one from the Mpondo royal family and one from the Thembu royal family. As both brides were from royal houses of high standing, Phalo had caused a dilemma within the Xhosa nation by marrying two princesses at the same time. This great dilemma was that, where the king to marry and make the one princess his great wife from whom the heir would be born; it would cause great insult to the one family whose daughter had been demoted to a lesser status.
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With the new relationship regarded as a continuation of the old marriage, no new marriage ceremony was conducted, but the heir had to pay any outstanding lobola (cattle payment). Cultural practices such as ukuthwala (abducted marriages) and ukungenwa (widow inheritance) are expected to be outlawed in South Africa. Although the cultural practices are marginal and practised in some of the most conservative rural communities, the ANC policy conference has proposed a ban on such cultural practices as they are viewed as going against the human rights ethos of the South African constitution. In 2012, there was large public outcry in South Africa with the introduction of the Traditional Courts Bill, which affirmed recognition of the traditional justice system and its values—including practices such as ukungenwa and ukuthwala.
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The Xhosa royal blood line stretches from King Xhosa, who fathered Malangana, who fathered Nkosiyamntu, who fathered Tshawe, who fathered Ngcwangu, who fathered Sikhomo, who fathered Togu, who fathered Ngconde, who fathered Tshiwo, who fathered Phalo. The reason the Xhosa nation is divided can be traced to the time of King Phalo, who had both his intended wives arriving on the same day for their wedding, as he had already paid lobola for one from the Mpondo royal family, and for one from the Thembu royal family. In Xhosa tradition the first wife, as declared on arrival, would be the one whose sons would be heirs to the throne. This situation caused a great dilemma and a great outcry – some called this the ancestors' punishment – because a first wife could not be declared.
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