D.R.M v D.M.K (2017/2016) [2018] ZALMPPHC 62 (7 November 2018)

80 Reportability

Brief Summary

Customary Marriage — Validity of customary marriage — Plaintiff seeking declaratory order that no valid customary marriage exists due to lack of formal handover despite payment of lobola — Defendant counterclaiming for divorce on grounds of irretrievable breakdown of marriage — Court finding that customary marriage not valid as essential rituals and handover not performed, despite lobola payment — Declaration of nullity of purported marriage granted.

Comprehensive Summary

Summary of Judgment


1. Introduction


The matter concerned an action in the Limpopo Division of the High Court, Polokwane, in which the plaintiff sought a declaratory order that no valid customary marriage existed between himself and the defendant. In the alternative, and only if a valid customary marriage were found to exist, the plaintiff sought a decree of divorce.


The parties were D R M (plaintiff) and D M K (defendant), who had been in a romantic relationship and had a minor child together. The defendant opposed the declaratory relief and maintained that a valid customary marriage had been concluded. She also advanced a counterclaim for divorce on the basis of the irretrievable breakdown of the marriage, together with substantial ancillary claims.


The procedural history included an earlier attempt by the defendant to obtain a divorce: in July 2013 she issued a divorce summons in the North Gauteng Division, Pretoria, alleging, among other things, that the parties had not stayed together since 2010. The present proceedings were instituted later, during 2016, when the plaintiff sought a definitive determination that no customary marriage had come into existence.


The general subject-matter of the dispute was the validity of an alleged customary marriage, specifically whether the customary-law requirement of the handing over (transfer) of the bride had occurred, in circumstances where lobola had been paid in full, but the parties had never established a common home as spouses.


2. Material Facts


It was common cause that the parties met and formed a relationship in 2005, and that one child, a son, was born on 31 December 2007. It was also common cause that on 23 October 2010 a lobola agreement was concluded between the families, that lobola was paid in full on that date, and that an additional amount of R100 was paid as part of the process described as requesting the bride (go kgopela ngwetsi).


It was further common cause that, after the lobola payment on 23 October 2010, the plaintiff’s delegation did not return with the defendant to the plaintiff’s family home. The parties thereafter continued their relationship in a manner that involved visiting one another at their respective places of residence and/or employment, but the court accepted the evidence that they never stayed together in a common home as spouses.


A key factual dispute concerned the reason the defendant did not leave with the plaintiff’s delegation on 23 October 2010. The plaintiff’s case, supported by his family witnesses, was that the defendant’s family refused or failed to hand her over and indicated that they would do so later after certain rituals and a ceremony (including slaughtering an animal) and accompaniment by elders. The defendant’s case, supported by her witnesses, was that her family was willing to hand her over, but the plaintiff’s delegation declined to take her, allegedly because they were not ready and still needed to make preparations.


The relationship ended in substance during May 2013, when the defendant told the plaintiff that she no longer loved him and wished to move on. On 9 July 2013, the defendant caused a divorce summons to be issued in Pretoria, pleading (among other things) that the parties had not exercised marital privileges for a considerable period and had not stayed together since 2010, with the plaintiff residing in Modimolle and the defendant in Polokwane.


The court treated as material the fact that, despite full lobola payment, there was no subsequent event in which the defendant was accompanied by her elders (including aunts) and formally delivered to the plaintiff’s family, and no evidence that the customary integration associated with such delivery occurred at any time before the parties separated.


3. Legal Issues


The central legal question was whether, on the evidence, the parties had entered into a valid customary marriage as contemplated by section 3 of the Recognition of Customary Marriages Act 120 of 1998, with particular emphasis on whether the customary requirement of the handing over of the bride formed part of the “negotiated and entered into or celebrated in accordance with customary law” requirement, and whether it had occurred on the facts.


The dispute required the court to determine both factual issues (which version of the events surrounding the alleged handing over was probable and credible) and an application-of-law-to-fact inquiry (whether the proved facts satisfied the statutory and customary-law requirements for a valid customary marriage). The matter also involved an evaluative assessment of credibility, reliability, and probabilities in resolving mutually destructive versions.


4. Court’s Reasoning


The court approached the factual dispute by applying the established methodology for resolving mutually destructive versions in civil proceedings. It invoked the principles set out in Stellenbosch Farmers' Winery Group Ltd and Another v Martell ET CIE and Others 2003 (1) SA 11 (SCA) and National Employers' General Insurance v Jagers 1984 (4) SA 437 (E), emphasising that the outcome depends on credibility findings, reliability, and the inherent probabilities, and that the plaintiff bears the onus to establish his version on a preponderance of probabilities.


On the evidence, the court preferred the plaintiff’s version. It found the plaintiff and his witnesses credible, consistent, and corroborative on the critical point that the plaintiff’s delegation had been mandated to return with the bride and that the defendant’s family did not hand her over on 23 October 2010. The court regarded the defendant’s version and that of her witnesses as improbable on the handing-over issue, particularly because it was difficult to reconcile the alleged refusal by the plaintiff’s delegation to take the bride with the evidence that the delegation’s mandate was expressly to do so. The court also made an adverse credibility assessment of the defendant’s testimony, describing it as unreliable and untruthful in its presentation.


The court treated the defendant’s own pleaded position in the earlier Pretoria divorce action as materially supportive of the plaintiff’s version. In that summons, the defendant alleged that the parties had not stayed together since 2010, which the court considered a significant indicator that the defendant had not been handed over into a marital home after lobola was paid.


On the legal requirements, the court set out section 3 of the Recognition of Customary Marriages Act 120 of 1998, noting that a post-Act customary marriage is valid if the parties are over 18, consent to be married under customary law, and the marriage is negotiated and entered into or celebrated in accordance with customary law. The court then relied on authority confirming that, in South African customary law as applied by the courts, payment of lobola alone is insufficient; the handing over (transfer) of the bride is treated as an essential component of the customary process by which a marriage comes into existence.


In this connection, the court referred to Fanti v Boto and Others 2008 (5) SA 405 (C) for the proposition that essential requirements that must be alleged and proved include consent, lobola, and the handing over of the bride, and that lobola payment without the other requirements does not establish a valid customary marriage. The court also relied on Rasello v Chali & Others (A69/2012) [2013] ZAFSHC 182 (23 October 2013), where transfer of the bride was accepted as an essential requirement, notwithstanding that it is not expressly listed in the Act. Further support was drawn from Motsotsoa v Roro & Another [2011] ALL SA 324 (GSJ) and Moropane v Southon (755/12) [2014] ZASCA 76 (29 May 2014), emphasising that handing over is the crucial step integrating the bride into the groom’s family and distinguishing marriage from informal partnership or mere cohabitation.


The defendant’s argument that the payment of the R100 amounted to a handing over, and that handing over could occur tacitly without formal ceremony, was considered through the lens of an unreported decision relied upon by her counsel, namely C v P (1009/2016) [2017] ZAFSHC 57 (6 April 2017). The court distinguished that case on its facts, noting that it involved express words by the bride’s mother indicating delivery of the daughter, followed by cohabitation. In the present matter, there were no comparable express words of transfer, no later formal delivery by elders, and the parties did not establish a shared marital home.


Applying these principles to the proven facts, the court concluded that the plaintiff had established on a balance of probabilities that the defendant was never handed over to the plaintiff or his family. As a result, the customary marriage requirements were not satisfied, and no valid customary marriage came into existence, despite the full payment of lobola.


5. Outcome and Relief


The court granted a declaratory order that no valid customary marriage existed between the plaintiff and the defendant.


The court directed that the issue of maintenance for the minor child born of the relationship be referred to the Maintenance Court.


No order as to costs was made.


Cases Cited


Stellenbosch Farmers' Winery Group Ltd and Another v Martell ET CIE and Others 2003 (1) SA 11 (SCA).


National Employers' General Insurance v Jagers 1984 (4) SA 437 (E).


Fanti v Boto and Others 2008 (5) SA 405 (C).


Rasello v Chali & Others (A69/2012) [2013] ZAFSHC 182 (23 October 2013).


Motsotsoa v Roro & Another [2011] ALL SA 324 (GSJ).


Moropane v Southon (755/12) [2014] ZASCA 76 (29 May 2014).


C v P (1009/2016) [2017] ZAFSHC 57 (6 April 2017).


Legislation Cited


Recognition of Customary Marriages Act 120 of 1998 (section 3, including section 3(6) as referenced in the reasoning).


Constitution of the Republic of South Africa, 1996.


Rules of Court Cited


No rules of court were cited in the judgment.


Held


The court held that, although lobola was paid in full, the plaintiff proved on a balance of probabilities that the defendant was never formally handed over by her family to the plaintiff or his family in accordance with customary law. The absence of this element meant that the requirements for a valid customary marriage were not met. The court therefore declared that no valid customary marriage existed between the parties, referred the question of child maintenance to the Maintenance Court, and made no costs order.


LEGAL PRINCIPLES


A customary marriage contemplated by the Recognition of Customary Marriages Act 120 of 1998 must be negotiated and entered into or celebrated in accordance with customary law, and the content of that customary law may include requirements not expressly listed in the Act where they form part of living customary practice.


Payment of lobola, even when made in full, is not on its own conclusive proof of a valid customary marriage; it is one component in a broader customary process.


The handing over (transfer/delivery) of the bride to the groom’s family is treated in the authorities applied by the court as a crucial and essential requirement for the validity of a customary marriage, because it effects integration of the bride into the groom’s family and distinguishes marriage from informal partnership.


Where there are two mutually destructive versions, a civil court resolves the factual dispute by assessing credibility, reliability, and probabilities, and the party bearing the onus must prove its version on a preponderance of probabilities, applying the approach in Stellenbosch Farmers' Winery Group Ltd and Another v Martell ET CIE and Others 2003 (1) SA 11 (SCA) and National Employers' General Insurance v Jagers 1984 (4) SA 437 (E).

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[2018] ZALMPPHC 62
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D.R.M v D.M.K (2017/2016) [2018] ZALMPPHC 62 (7 November 2018)

SAFLII
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Certain
personal/private details of parties or witnesses have been
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REPUBLIC OF SOUTH AFRICA
IN THE HIGH COURT OF SOUTH AFRICA
(LIMPOPO DIVISION, POLOKWANE)
(1)
REVISED
CASE NO: 2017/2016
In
the matter between:
D
R M
PLAINTIFF
And
D
M
K
DEFENDANT
JUDGMENT
MAKGOBA
JP
[1]
The
Plaintiff instituted an action against the Defendant and prayed for a
declaratory order that no valid customary marriage exists
between the
Plaintiff and the Defendant. In the alternative and in the event the
Court finds that a valid customary marriage exists
between the
parties, that an order of divorce be granted.
[2]
The
Plaintiff's case is that despite his payment of lobola in full, the
Defendant has however not been formerly transferred or handed
over by
her family to the Plaintiff or the family of the Plaintiff
accompanied by the rituals and / or ceremonies involving both

families. The Defendant maintains that a valid customary marriage
exists between the parties and in her counterclaim she prays
for an
order of divorce on the ground of the irretrievable breakdown of the
marriage.
[3]
The
following facts are common cause:
3.1.
The
Plaintiff and the Defendant met and fell in love with each other
during the year 2005.
3.2.
One
child was born of the relationship between the parties, a son born on
31 December 2007.
3.3.
On
23 October 2010 a lobola agreement was concluded between the
Plaintiffs and the Defendant's family groups. On this day, the 23

October 2010, the lobola was paid in full in respect of the
Defendant.
3.4.
On
the date of payment of the lobola an additional amount of R 100.00
was paid being in respect of asking for the bride (go kgopela

ngwetsi).
3.5.
After
payment of the lobola on the 23 October 2010 the Plaintiffs
delegation did not return to the Plaintiffs home with the bride,

being the Defendant.
3.6.
During
May 2013 the Defendant told the Plaintiff that she no longer loved
him and wanted to move on with her life.
3.7.
On
9 July 2013 the Defendant caused a divorce summons to be issued out
of the North Gauteng Division of the High Court Pretoria,
against the
Plaintiff. As a ground for divorce the Defendant stated, inter alia,
that: "The parties have not exercised marital
privileges with
one another for a considerable period and have not been staying
together since 2010. The Plaintiff stays in Modimolle
and the
Defendant stays in Polokwane."
[4]
During
the trial the Plaintiff testified and called three witnesses to
support his version. The Defendant also testified and called
two
witness to support her version.
Evidence for Plaintiff
[5]
The
Plaintiff is 44 years old and employed as a Deputy Director, Risk
Management in the Department of Justice. He testified that
he met and
fell in love with the Defendant during the year 2005. He has one
child with the Defendant. The said child was born on
31 December
2007. The Plaintiff confirmed that his family sent a delegation to
the Defendant's family ("the K family")
to pay lobola for
the Defendant on the 31 October 2010. That after payment of lobola
the Defendant was not released there and then
by her family to join
his family ("the M family") as expected. The report he got
was that the Kekana family wanted to
hold or perform their rituals
and a feast before they could hand over the Defendant to the M family
and that during such handing
over the Defendant would be accompanied
by the elders of her family to hand her over to the M family at
Mohodi, Ga - Manthata,
Bochum. The Plaintiff testified further that
while he waited for the handing over of the Defendant, the two of
them visited each
other at their respective places of employment. The
Defendant resided at Modimolle while the Plaintiff stayed at
Polokwane. By
the end of the year 2012 there was still no action from
the Defendant's family regarding the handing over of the Defendant.
When
the Plaintiff communicated with the Defendant in this regard she
told him that her family are still in preparation. The Plaintiff's

mother also contacted the K family and was told the same.
During May 2013 and while still in
Polokwane the Defendant communicated with Plaintiff and told him that
she does not love Plaintiff
anymore and that she wanted to move on
with her life and that he should also move on with his life. The
Plaintiff then accepted
that their love relationship has been
terminated at the instance of the Defendant. The Plaintiff's mother
communicated with the
Defendant's father to discuss their respective
children's relationship but the two families were not able to meet.
In July 2013
the Plaintiff was served with a divorce summons issued
out of the Gauteng Division, Pretoria wherein the Defendant sought a
decree
of divorce. The Plaintiff engaged the services of his legal
representatives to handle the divorce matter on his behalf.
There was no progress from the
Defendant's attorneys side and during the year 2014 the Defendant
told Plaintiff that she was not
in a hurry to have the divorce case
finalized. During the year 2016 the Plaintiff engaged services of his
present attorneys of
record to institute the present action declaring
the purported customary marriage to be null and void.
[6]
The
Plaintiff concluded his testimony by stating that his standpoint is
that there was no valid customary marriage between him and
the
Defendant due to the fact that she was never handed over to him and
the M's family irrespective of the payment of lobola.
[7]
The
next witness to testify for the Plaintiff is Mr D W R. He is a 71
years old man, related to the M family and a cousin to the
Plaintiff.
He was a member of the M delegation that went to K family on 23
October 2010 to pay lobola in respect of the Defendant.
The witness
testified that on their departure from M family home to K family his
delegation was given a mandate to return home
with the bride (the
Defendant) on the same day after payment of lobola. Indeed after the
negotiations and payment of lobola he
asked that the K family release
the bride to their delegation so that they could return home with
her. The response he got was
that according to the K family custom
and culture they would not release or hand over the bride to them
there and then. That the
Kekana family would bring the bride to them
some day after they would have held a ceremony and slaughtered an
animal, that is "go
hlabisa". According to this witness he
himself did not even see the Defendant on that day. He said he did
not accept the explanation
or excuse offered by the Kekana family and
was disappointed when his delegation returned home without their
bride. Upon arrival
at Mphelo home he reported that the Kekana family
had refused to hand over the Defendant to them.
[8]
During
cross-examination of this witness by Counsel for the Defendant a very
crucial statement was put to him. It was put to him
that the bride
was released to go with the M delegation but the latter refused to
take her along and said that they did not want
the people at their
village to know that the Plaintiff was married and had brought home a
bride, lest the M family would be bewitched.
The witness emphatically
denied this statement. He maintained that the reason why they could
not bring along the bride on the 23
October 2010 was that the K
family were unwilling to release their daughter and gave an excuse
that they would deliver her to the
M family in due course.
[9]
The
next witness to testify was Mrs M A M, a 60 years old lady and the
mother of the Plaintiff. She confirmed that a delegation
was sent to
Kekana family to pay lobola on 23 October 2010 and that the mandate
given to their delegation was to ask for the bride
after payment of
lobola and return home to M family with the bride. The delegation did
not return with the bride. The report by
the delegation was that the
Kekana family would inform the M family of a date in future when they
would bring the bride to M family.
That such a handing over of the
bride will be accompanied by a ceremony and slaughtering of an
animal.
According to this witness a long
time elapsed without hearing from the K family as to when the
Defendant would be handed over to
the M family. She communicated with
the Defendant's father on two occasions but could not achieve
anything, according to her. During
July 2013 she got a report from
the Plaintiff that he had been served with a divorce summons. That is
when she realised that the
love relationship between the Plaintiff
and the Defendant had come to an end.
[10]      The
last witness to testify for the Plaintiff is Mr L M. He is the
Plaintiffs father. The
witness testified that on 23 October 2010 he
sent a delegation to Kekana family to pay lobola. His mandate to the
delegates was
that after payment of lobola they should ask for the
bride and bring her along to the M family. He confirmed that on their
return
the delegation reported that the Kekana family did not hand
over the bride but said they would bring the bride to the M family in

due course. That M family would be notified of the date when the
Defendant would be handed over to the M family.
[11]
During
cross-examination it was put to both witnesses, Mr and Mrs M that the
M delegation had refused to take along the bride on
23 October 2010
because the M family was afraid of witchcraft. The witnesses denied
this statement and maintained that it was the
Kekana family that
refused to hand over the bride to the M family. That the Kekana
family had made a promise to hand over the bride
themselves in due
course.
[12]
I
do not find any fault with the evidence of the Plaintiff and his
three witnesses. Their demeanor and also their credibility as

witnesses is found to be beyond approach. There are no contradictions
or inconsistences in their evidence.
Evidence for Defendant
[13]
Mr
A M was the first witness to testify for the Defendant. He is a 61
years old man and a relative of the Defendant's family, the
K family.
On the 23 October 2010 he took part in the lobola negotiations and
the final payment of the lobola from the M family.
He confirmed that
over and above the lobola amount paid an amount of R 100.00 was paid
for requesting for the bride. He stated
that after food was served
the M delegation asked for the bride to be taken along to the M
family home. The K family agreed to
hand over the Defendant to the M
delegation. The M delegation changed their mind and indicated that
they would not take the bride
along as they were not yet ready and
still wanted to make some preparations.
The witness testified further that
the Defendant was present in the house and was allowed to join the M
delegation while food was
served. According to this witness the
reason why the Defendant was not handed over and allowed to go with
the M delegation is that
the M family had refused to take their bride
along when they returned to their place of residence.
[14]
The
witness, Mr M denied the statement put to the Plaintiff's witness
that the reason for refusing to take the bride was that the
M family
wanted the marriage to remain a secret lest they would be bewitched.
The witness conceded that in their culture when a
bride is handed
over to her in-laws there would be slaughtering of an animal and the
bride would be accompanied by her aunts when
handed over to her in
laws. This did not happen on the 23 October 2010 or on any other day
concerning the Defendant. The version
given by Mr M regarding the
handing over of the Defendant to the M family is improbable. He
stated that the M delegation asked
for the bride to take with them
but when the K family agreed, the M delegation there and then refused
to take the bride and said
that they were still to make preparations
at home.
[15]
Mr
S K, the father of the Defendant also gave evidence for the
Defendant. He testified that according to him the marriage between

the Plaintiff and the Defendant was completed on the 23 October 2010
and what is now outstanding is the celebration. According
to him the
payment of the R 100.00 (for requesting for the bride) signified the
handing over of his daughter to the M family. He
said that on the 23
October 2010 he was surprised when the M delegation said they were
not taking along their bride to their home.
He said the reason given
by the M delegation for not taking their bride with them was that
they were still going to make some preparations.
He denied that the
fear of witchcraft by the M family was ever mentioned as the reason
for leaving the bride behind.
Mr K conceded that the handing
over of a bride entails the involvement of the aunts (dikgadi) who
would accompany the bride to her
bridegroom's home. This did not take
place on the 23 October 2010 or any day thereafter.
[16]
The
Defendant was the last person to testify. Her testimony started on a
rather dramatic or perplexing manner. Led by her Counsel
while giving
her evidence in chief she expressly stated that she and the Plaintiff
never agreed to marry each other. She repeated
this statement three
times until her Counsel asked for an adjournment to consult with her.
The Court adjourned and on resumption
she proceeded with her
evidence.
[17]
The
Defendant is 36 years old. She confirmed that she met and fell in
love with the Plaintiff during 2005 and their child was born
in
December 2007. She stated that upon reaching an agreement to marry
with the Plaintiff she informed her parents. The M family
brought
lobola to the K family (her parental home) on the 23 October 2010.
That after the payment of lobola on the 23 October 2010
she also met
the M delegation and had food together. On that particular day she
was told by her family elders that she was married
to the Plaintiff
and she accepted that. Thereafter she and the Plaintiff used to visit
each other at their respective places of
employment and residence.
She confirmed that when the M
delegation returned home on the 23 October 2010 she did not go with
them. She expected that she would
be accompanied by her aunts to
deliver her to the M family but that was never done. Her love
relationship with the Plaintiff became
strained from the year 2011
with the result that during July 2013 she instituted a divorce action
against the Plaintiff in the
Gauteng Division, Pretoria.
[18]
Regarding
her demeanor and credibility as a witness, I find the Defendant to be
an enigma. She is a mysterious or puzzling person.
As she continued
with her testimony she reached a stage where she became emotional,
broke into tears and literally cried. The Court
adjourned at the
request of her Counsel and on resumption she was composed and even
started laughing as she gave evidence. There
and then she changed
colours by even frowning on her own Counsel. The latter even called
her to order and coaxed her into cooperating
with the Court. To sum
up, I can only state that the Defendant was not a truthful witness.
One got the impression that she was
only dragged into this litigation
and participated therein for possible monetary gain. This is so
because of the outrageous claims
sought in her counterclaim for
divorce.
She claims R 10 000.00 maintenance
for herself, R 10 000.00 maintenance for the minor child and a 50 %
share in the pension benefits
of the Plaintiff over and above an
equal share in the joint estate.
[19]
The
evidence of the Defendant together with that of her witnesses, Mr M
and Mr K is not sufficient to establish the handing over
of the
Defendant to the Plaintiff, or the latter's family. Their version is
not convincing enough to gainsay the version of the
Plaintiff that
there was never a handing over of the Defendant until the two parties
broke up in the year 2013.
Evaluation of the Evidence
[20]
It
is trite that when faced with two mutually exclusive versions, the
Court has to resolve the factual disputes by making findings
on the
credibility of the various factual witnesses, their reliability and
the probabilities.
See
Stellenbosch Farmers'
Winery Group Ltd and Another v Martell ET CIE and Others
2003 (1) SA
11
(SCA) at par [5].
[21]
In
the present case the versions of the Plaintiff and the Defendant are
incompatible, in particular on the issue whether there was
a handing
over of the bride on the 23 October 2010. I have mutually destructive
versions before me.
[22]
In
order to resolve this impasse, I have to consider and weigh the
probabilities to determine which version is more probable than
the
other. I also have to consider the credibility and reliability of the
various witnesses who testified for the Plaintiff and
those for the
Defendant. The test to be applied in such a case was enunciated
lucidly as follows in
National
Employers' General Insurance v Jagers
1984 (40 SA 437
(ECO) at 440D -
441A:
"It seems to me, with
respect, that in any civil case, as in any criminal case, the onus
can ordinarily only be discharged
by adducing credible evidence to
support the case of the party on whom the onus rests. In a civil case
the onus is obviously not
as heavy as it is in criminal cases, but
nevertheless where the onus rests on the Plaintiff as in the present
case, and where there
are two mutually destructive stories, he can
only succeed if he satisfies the Court on a preponderance of
probabilities that his
version is true and accurate and therefore
acceptable, and that the other version advanced by the Defendant is
therefore false
or mistaken and falls to be rejected. In deciding
whether that evidence is true or not the Court will weigh up and test
the Plaintiff's
allegations against the general probabilities. The
estimate of the credibility of a witness will therefore be
inextricably bound
up with a consideration of the probabilities of
the case and, if the balance of probabilities favours the Plaintiff,
then the Court
will accept his version as being probably true. If
however the probabilities are evenly balanced in the sense that they
do not
favour the Plaintiff's case any more than they do the
Defendant’s, the Plaintiff can only succeed if the Court
nevertheless
believes him and is satisfied that his evidence is true
and that the Defendant's version is false.
This view seems to me to be in
general accordance with the views expressed by Coetzee J in Koster
KO-operatiewe Landboumaatskappy
Bpk v Suid-Afrikaanse Spoorwee en
Hawens (supra) and African Eagle Assurance Co Ltd v Cainer (Supra). I
would merely stress however
that when in such circumstances one talks
about a Plaintiff having discharged the onus which rested upon him on
a balance of probabilities
that means that he was telling the truth
and that his version was therefore acceptable. It does not seem to me
to be desirable
for a Court first to consider the question of the
credibility of the witnesses as the trial Judge did in the present
case, and
then having concluded that enquiry, to consider the
probabilities of the case, as though the two aspects constitutes
separate fields
of enquiry. In fact, as I have pointed out, it is
only where a consideration of the probabilities fails to indicate
where the truth
probably lies, that recourse is had to an estimate of
relative credibility apart from the probabilities."
[23]
Having
regard to the above dictum, I proceed to evaluate the evidence of the
witnesses. I have already stated in paragraph [12]
above that the
evidence of the Plaintiff and his three witnesses cannot be faulted.
On the balance of probabilities the evidence
shows that the K family
failed or refused to hand over the Defendant to the M family. I find
the evidence of the Defendant and
her witnesses to be improbable,
moreso with regard to the alleged refusal by the M delegation to take
their bride home. The mandate
given to their delegation by the M
family was loud and clear that they bring along the bride on the 23
October 2010. The witnesses,
Mr R, Mr and Mrs M corroborated each
other on this aspect.
[24]
The
evidence is clear that save for visiting each other at their
respective places of employment, the Plaintiff and the Defendant

never stayed together in their common home. It is significant to note
that when Defendant instituted a divorce action in the Gauteng

Division, Pretoria, the main ground or reason for the divorce was
that the parties have not stayed together since the year 2010,
that
is the year in which the Plaintiff paid lobola for the Defendant.
This is a clear indication that the Defendant was never
handed over
to the Plaintiff after payment of lobola.
[25]
On
the issue of credibility I find that the Plaintiff's and his
witnesses' version is to be preferred to that of the Defendant and

her witnesses.
The law regarding validity of a
customary marriage
[26]
In
terms of
section 3
of the
Recognition of Customary Marriages Act 120
of 1998
, a customary marriage entered into after the commencement of
the Act will be valid if
(i)
the
prospective spouses are both above the age of 18 years;
(ii)
both
consent to be married to each other under customary law; and
(iii)
the
marriage must be negotiated and entered into or celebrated in
accordance with customary law.
Customary law is defined as the
customs and usages traditionally observed among the indigenous
African people of South Africa and
which form part of the culture of
those people. Lobola is defined as the property in cash or in kind
which a prospective husband
or the head of his family undertakes to
give to the head of the prospective wife's family in consideration of
customary marriage.
[27]
In
Fanti v Boto and Others
2008 (5) SA
405
(C)
it was held that in order to
prove the existence of a valid customary marriage, essential
requirements that inescapably must be
alleged and proved are the
following:
(i)
consent of the bride
(ii)
consent of the bride's father or
guardian
(iii)
payment of lobola
(iv)
handing over of the bride
The Court clearly regarded the
afore-mentioned requirements as customs traditionally observed by
indigenous people in South Africa.
The Court
inter alia
stated
as follows at 4131 - 414C:
"Regard being had to the
above requirements for the validity of
a
customary
marriage, payment of lobola remains merely one of the essential
requirements. In other words, even if payment of lobola
is properly
alleged and proved, that alone could not render
a
relationship
a
valid customary
marriage in the absence of the other essential requirements. See
Gidya v Yingwana 1944 NAG (N&T) 4, R v Mane
1947 (2) PH H328
(GW); Ziwande v Sibeko 1948 NAG (C) 21; Ngcongolo v Parkies 1953 NAG
(S) 103. These requirements have not vanished
with the advent
constitutional democracy in this country. On the contrary, the
Constitution of the Republic of South Africa, 1996,
enjoins the
Courts to develop customary law and to marry it to the constitutional
order of the day. The importance of these rituals
and ceremonies is
that they indeed indicate in
a
rather concretely
visible way that
a
customary union
is being contracted. I am in agreement with Van Tromp's views
expressed in his work Xhosa Law of Persons at 78 that
these
ceremonies must be viewed as ceremonial and ritual process in which
essential legal requirements have been incorporated."
[28]      On
the question whether the handing over of a bride is an element of a
customary marriage,
the Full Court of the Free State Division,
Bloemfontein answered the question in
Rasello v Chali & Others
(A69/2012)
[2013] ZAFSHC 182
(23 October 2013).
Molemela J, as she then was, said
the following at paragraph [18]:
".....
.Although the
Recognition of Customary Marriages Act does
not include transfer of
the bride in the requirements for
a
valid customary marriage,
I accept that this, being an old Sesotho custom that is still widely
recognized, it is
a
custom contemplated in
section 3(6)
of
that Act and is thus an essential requirement for validity of
a
customary marriage. It was so accepted by the court in the case of
Fanti v Boto
(supra) on the basis of many
authorities. Delivery of the bride entails that the bride will be
accompanied to the groom's family
by her own delegation, which will
then formally hand her over to the groom's family. Olivier, Bekker et
al in their work Indigenous
Law describe delivery of the bride as
"the transfer of the bride by her family group to the family of
the man".
[29]
The requirement of handing over a bride
to the groom's family was explicitly set out in
Motsotsoa
v Roro & Another
[2011] ALL SA 324
(GSJ)
where
it was decided that one crucial elements of a customary marriage is
the handing over of the bride by her family to her new
family, namely
that of the groom. The Court held further that the mere fact that
lobola was handed over to the bride's family,
significant as it is,
is not conclusive proof of the existence of a valid customary
marriage.
The handing of the bride (go
gorosa ngwetsi) is not only about celebration with the attendant
feast and rituals. It also encompasses
the most important aspect
associated with the married state, namely "go laya" that is
coaching or briefing which includes
the educaiton and counseling both
the bride and the groom by the elders of their rights, duties and
obligations which a married
state imposes on them. The Court regarded
this as the most important and final step in the chain of events. One
can even describe
this as the official seal in the African context,
of the customary marriage.
[30]
The authors,
IP
Maithufi and JC Bekker,
in an
article entitled
Recognition of
Customary Marriages Act 1998
and, its impact on Family Law in South
Africa CILSA 182 (2002)
correctly
submit that a customary marriage in true African tradition is not an
event but a process that comprises a chain of events
and involves not
only the bride and the groom but also their families. The authors
further submit that after the negotiated lobola
or part thereof is
haded over to the woman's family, the two families will then agree on
the formalities and date on which the
woman will then be handed over
to the man's family which handing over may include but not
necessarily be accompanied by a celebration.
[31]
In my view the handing over of the bride
is what distinguishes mere cohabitation from marriage. Until the
bride has formally and
officially been handed over to the groom's
people there can be no valid customary marriage. In terms of practice
or living customary
law the bride cannot even hand herself over to
the groom's family. She has to be accompanied by the elders or
relatives for the
handing over to her in-laws.
TW Bennett, in Customary Law in
South Africa, 18th Edition
states
at p217 that:
"Hence, when the
Recognition of Customary Marriages Act provides
that in order to
qualify as customary,
a
marriage must be
negotiated and entered into or celebrated in accordance with
customary law, the form of negotiations, the handing
over of
a
bride and the
wedding are all relevant to giving the union the character of
a
customary
marriage. It may then be distinguished, on the one hand, from an
informal partnership and, on the other, from
a
marriage
according to other cultural or religious traditions."
[32]
The Supreme Court of Appeal had an
opportunity to deal with and decide on the essential requirements of
a valid customary marriage
in the matter of
Moropane
v Southon (755/12)
[2014] ZASCA 76
(29 May 2014)
wherein
Bosielo JA said the following:
"[39] Except for minor and
inconsequential differences on cultural rituals, both experts were
agreed that the current customary
requirements for
a
valid customary
marriage among the Bapedi people include amongst others, negotiations
between the families in respect of lobola;
a
token for opening
the negotiations (go kokota or pula molomo); followed by asking for
the bride (go kopa sego sa metsi); an agreement
on the number of
beast payable as lobola (in modem times this is replaced by money);
payment of the agreed lobola; the exchange
of gifts between the
families; the slaughtering of beasts;
a
feast and
counselling (go laiwa) of the makoti followed by the formal handing
over of the makoti to her in-laws by her elders.
[40] Importantly, the two
experts agreed that the handing over of the makoti to her in-laws is
the most crucial part of
a
customary
marriage. This is so as it is through this symbolic customary
practice that the makoti is finally welcomed and integrated
into the
groom's family which henceforth becomes her new family. See Motsotsoa
v Rora &Another and The Current Legal Status
of Customary
Marriages in South Africa, IP Maithufi and GBM Moloi, Journal of SA
Law, 2002, p 599 and Bennett (above) at p217."
[33]     The
Supreme Court of Appeal recognized the pluralistic nature of the
South African society and pointed
out that although Africans in
general share the majority of customs, rituals and cultures, there
are some subtle differences which,
for example, pertain exclusively
to the Ngunis, Basotho, Bapedi, Vha Venda and the Va Tsonga.
[34]
All
the authorities I referred to are in agreement that a valid customary
marriage only comes about when the woman has been transferred
or
handed over to her husband or his family. Once that is done severance
of ties between her and her family happens. Her acceptance
by the
groom's husband and her incorporation into his family is ordinarily
accompanied by well-known extensive rituals and ceremonies
involving
both families. The importance of these rituals and ceremonies is that
they indeed indicate in a rather concretely visible
way that a
customary marriage is being contracted and that lobola has been paid
and / or arrangements are acceptable to the two
families. The fact of
the matter is that the customary marriage is and remains an agreement
between two families.
[35]
Counsel
for the Defendant referred to and relied heavily on the unreported
case of the Free State Division, Bloemfontein in
C
v P (1009/2016)
[2017] ZAFSHC 57
(6 April 2017).
Counsel
argued with reference to the aforesaid decided case that the payment
of the amount of R 100.00 in the present case signifies
the handing
over of the bride. Furthermore Counsel argued that the handing over
of the bride need not be a formal ceremony and
that the handing over
can be effected tacitly.
[36]
In
my view the case relied on by Counsel is distinguishable from the
present case. In that case the following words were uttered
by the
bride's mother upon the payment of lobola:
"Here is my daughter, I am
handing her over to you. I don't want to see her coming home naked
and having scratches"
Thereafter the daughter and her
man went on to live together. In this case I agree that there has
been a handing over even though
there was no ceremony or ritual
performed. There were express words from the bride's mother that she
is being handed over to another
family. In my view the reliance on
the
C v P
case by Counsel in the present case is misplaced.
[37]
On the analysis of the evidence in this
case and having regard to the legal requirements of a valid customary
marriage, I come to
a finding that there was no valid customary
marriage entered into between the Plaintiff and the Defendant.
Despite the payment
of lobola in full by the Plaintiff there has not
been any handing over of the Defendant to the Plaintiff.
[38]
In the result I grant the following
order :
1.
It
is declared that no valid customary marriage exists between the
Plaintiff and the Defendant.
2.
The
issue of maintenance of the minor child born of the relationship
between the Plaintiff and the Defendant is referred to the

Maintenance Court.
3.
There shall be no order as to costs.
E M MAKGOBA
JUDGE PRESIDENT OF THE
HIGH COURT, LIMPOPO DIVISION,
POLOKWANE
APPEARANCES
Heard
on

:          22, 23 &
24 October 2018
Judgment
delivered on    :
07 November 2018
For
the Plaintiff
:
Mrs MC De
Klerk
DDKK
Attorneys Inc.
For
the Defendant
:
Mr O B
-Morare
Ramushu
Morare Inc.