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[2003] ZAWCHC 49
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Bhe and Others v Magistrate, Khayelitsha and Others (9489/02) [2003] ZAWCHC 49; 2004 (1) BCLR 27 (C); 2004 (2) SA 544 (C) (25 September 2003)
[REPORTABLE]
IN THE HIGH COURT OF SOUTH
AFRICA
CAPE OF GOOD HOPE PROVINCIAL
DIVISION
CASE
NO: 9489/02
In the matter between:
NONKULULEKO
LETTA BHE
1
st
Applicant
ANELISA
BHE 2
nd
Applicant
NONTUPHEKO MARETHA BHE
3
rd
Applicant
THE WOMENâS LEGAL CENTRE
TRUST 4
th
Applicant
and
THE
MAGISTRATE, KHAYELITSHA 1
st
Respondent
MABOYISI NELSON MGOLOMBANE
2
nd
Respondent
THE PRESIDENT OF RSA
3
rd
Respondent
THE MINISTER OF JUSTICE AND
CONSTITUTIONAL DEVELOPMENT
4
th
Respondent
JUDGMENT DELIVERED ON THIS 25
TH
DAY OF SEPTEMBER 2003
NGWENYA, J
1.
INTRODUCTION
The crisp point for
consideration in this matter is whether a female African person,
whose parents were not married, or married according
to African Law
and Custom, is entitled to inherit ab intestatio, upon the death of
her father.
The first, second and
third applicants brought this application essentially against the
second respondent, who is the father of the
deceased and the
grandfather of the first and second applicants. The first, third and
fourth respondents are interested parties
in this matter and no
relief is sought against them. They have accordingly filed notices
to abide. The fourth applicant has joined
in these proceedings as an
interested party and in the public interest. Mr Trengove, who is
assisted by Mr Paschke and Ms Cowen,
represents all the applicants.
Mr Carolissen represents the second respondent, who is opposing this
matter.
FACTS
With the exception of one
issue, which I will deal with in due course, the essential issues in
dispute in this matter are common cause.
The third applicant and the
deceased lived together as husband and wife for a period of twelve
years. The deceased died on 9 October
2002. Two minor children were
born out of the relationship. They are the first and second
applicants in these proceedings. The
first applicant was born on 18
May 1994 and is now 9 years old. The second applicant was born on 3
August 2001. She is two years
old now. The first two applicants,
being minors and females, are assisted by their mother, the third
applicant. Needless to say,
the first three applicants are Africans
and of Xhosa extraction. The third applicant does not seek any
relief in her own.
The deceased and the
third applicant acquired an immovable property, Erf No 39678,
Khayelitsha at 35 Jula Street, Makaza in the City
of Tygerberg,
Western Cape during their lifetime. Over the years that followed,
the deceased applied for and obtained state housing
subsidy. He used
it to acquire the property and planned to improve and build the house
on it, but died before he could do so. The
deceased and the three
applicants occupied the property until the deceased died. The first
three applicants continued to live on
the property.
Since the death of the
deceased, the second respondent, who lives in Berlin in the Eastern
Cape, claims that he is the intestate heir
of the deceased by virtue
of the African Customary Law and therefore he is entitled to inherit
the property of the deceased. Secondly,
he says that he is entitled
to the guardianship of the two minor children. The issue of custody
and guardianship of the first two
applicants however is not one of
the issues for consideration in this matter. It would appear that
second respondent has conceded
their custody and guardianship to the
third applicant.
The second respondent has
indicated that he intends to sell the property of the deceased to
defray the funeral expenses incurred as
a result of his death. As a
result of this attitude on the part of the second respondent, the
first three applicants obtained an
interdict pendente lite,
restraining the second respondent from alienating or encumbering the
property in whatever manner.
3.
THE
STATUS AND POSITION OF THE AFRICAN CUSTOMARY LAW IN THE SOUTH AFRICAN
LEGAL SYSTEM
By
the proclamation of Sir David Baird in 1806, the rights and
privileges of the inhabitants of the Cape Colony, as they existed
under
the government of the Dutch East India Company, were expressly
reserved to them. This position referred to the Cape Colony as it
then existed at the time. In so far as the position of African
Customary Law is concerned, Whitfield on
South
African Native Law
2
nd
Edition 1948 Juta and Co Ltd has this to say:
â
In
this way Roman-Dutch Law was secured to the European people of South
Africa, then mostly of Dutch and French descent, by the first
legislative Act of the British Government in South Africa.
The
Natives of South Africa surely had an analogous claim to the
recognition of their own social law and customs
,
particularly as it is now an explicit part of British policy to
retain indigenous institutions in Africa and even to avoid tampering
with them where it is not strictly necessary to do so in the interest
of law and order.â
Emphasis added.
This appears to be the
correct view, because, irrespective of any shortcomings African
Customary Law might have had, it remained a
system according to which
most Africans lived.
However, this was not
to be so. The recognition and application of African Customary Law
in South Africa has been controversial,
spasmodic and inconsistent
until 1927. In 1927 the then Union of South Africa passed the Black
Administration Act, No 38 of 1927
whereby African Customary Law was
partially recognised throughout the then Union subject to the proviso
that it was not repugnant
to public policy. In the present day
KwaZulu Natal there was a Code of Zulu Law which was considered to be
a codification of the
Zulu Indigenous Law. In that province the
Black Administration Act, when it refers to African Indigenous Law,
gave further legal
recognition to the code of Zulu Law whose origin
dates back to 1891 by Sir Theophilus Shepstone. In
Mabuza v
Mbatha
2003(7) BCLR 743 (C) the court at 751F refers to this
repugnancy clause as notorious. This observation I share.
African Customary Law
at best was and is partially recognised and applied intermittently by
our courts. This was despite the provisions
of s 11(1) of the Black
Administration Act, no 38 of 1927, which gave the Commissionerâs
Courts (special courts established to
decide civil dispute between
Africans) a discretion to apply African Customary Law. The High
Court required African Customary Law
to be proven by expert evidence
as if it was foreign law. (See JC Bekker â
Seymourâs
Customary Law in Southern Africa
â 5
th
ed â Juta &
Co; AJ Kerr â
The Customary Law of
Immovable Property and
Succession
2
nd
ed. Rhodes University;
The
Application
of Native Law in the Supreme Court
(1957) SALJ
74
at 313;
Mosii v
Motseoakhumo
1954(3) SA 919 (A);
Ngcobo v Ngcobo
1929 AD 233.)
Section 11(1) of the Black Administration Act
enjoined the court to apply African Customary Law, provided it was
not repugnant to
public policy or natural justice. Originally this
proviso read â ânot contrary to civilisationâ. This remained
the underlying
rationale in the exercise of the courtâs discretion.
Whatever it meant depended on the presiding Judgeâs value
judgment. (See
also Transvaal Law No 4 of 1995 and
Meesedoosa v
Links
1915 TPD 357.)
In Zulu and another
v Minister of Justice and another
1956(2) SA 128 (N) a woman sued
for damages by reason of loss of support which she enjoyed from her
husband to whom she was married
according to African Customary Law.
Holmes J (as he then was) held that such a relationship did not
amount to a statutory recognition
that a Black woman married by
African Customary Law, had legal rights to maintenance against her
husband according to the laws of
South Africa.
Despite the outcry this
judgment evoked, it was upheld in
SANTAM v Fondo
1960(2) SA
467 (A). (See
1956 SALJ 402
;
Annual Survey
1956 at 200 and
1961 SALJ 103.)
Despite some legislative intervention to this rather
regrettable and unfortunate situation, it remained a halfhearted
measure.
(See
DlikiIiIi v Federated Insurance
1983(2) SA 275
(C) at 282; AJ Kerr â
Speculum Juris
(1983) 12 at 37.) The
attitude of our courts towards African Customary Law has been a cause
for concern. In
Du Plessis v De Klerk
[1996] ZACC 10
;
1996 (3) SA 850
(CC)
Mokgoro J said that Customary Law has lamentably been marginalised
and allowed to degenerated into a vitrified set of norms
alienated
from its roots in the community.
4.
THE CUSTOMARY LAW OF SUCCESSION
The unwritten African
Customary Law is underpinned by male domination. Ownership in
African Customary Law is not individualistic.
It is collective.
Differently put, every member of the family is the owner of common
property through the head of the family.
With the exception of the
Lobedu clan in Limpopo, the head of the clan must be a male. African
Customary Law of immovable property
generally does not have the same
consequences as our Common Law. It is in this area where even
legislation has not done much to
accommodate the changing needs and
demands put to bear on this system of law. Ownership by the family
head is akin to trusteeship
as regards immovable property under
communal ownership. This mode of ownership in this context may be
tolerated under such conditions.
However, it cannot be on land in
urban environment, which is privately owned. Under African Customary
Law there is room for extended
family members to participate in
whatever decision that has to be taken, as long as the property is
communally held. At common law
no such space is allowed. Where the
immovable property owned by the deceased is under freehold ownership
free of communal pressures
and sanctions, the head of the family is
less accountable to the other family members and his actions are more
visibly akin to those
of the owner at common law. (See Whitfield at
255.) The chances of abuse of his position are thus greater. Thus
the development
of African Customary Law must take these
eventualities into account.
Succession to status is
distinct to inheritance, which is in itself treated differently. The
word âstatusâ in this context is
used in three senses to refer to
the head of the family the head of the house and the head of the
clan. (See
Seymourâs Customary Law in Southern Africa
supra; AJ Kerr
The Customary Law of Immovable Property and
Succession
Second Addition Rhodeâs University; Whitfield supra;
TW Bennett
Customary Law in Southern Africa
First Addition
Juta & Co Ltd; D Coetze
Apparent Conflict in the Indigenous
Law of Succession and Inheritance in âSouthern Africa in Need of
Law Reformâ
(AJGM Sanders Editor Butterworths). It is not
necessary for purposes of this case to discuss in great detail the
question of inheritance
and succession appertaining to a polygamous
relationship.
Women do not
participate in the intestate succession of the deceasedâs estate,
save the house personal property. Intestate succession
in terms of
African Customary Law is based on the principle of primogeniture.
The general rule is that only a male who is related
to the deceased
through a male line, qualifies as intestate heir. In a monogamous
family the elder son of the family head is his
heir. If the elder
son does not survive his father, then his (the elder sonâs) eldest
male descendent is the heir. If there is
no surviving male
descendant in the line of the deceasedâs eldest son, then an heir
is sought in the line of the second, third
and further sons, in
accordance with the principle of primogeniture. If the deceased is
not survived by any male descendant, his
father succeeds him. If his
father also does not survive him, an heir is sought in the fatherâs
male descendants relating to him
through the male line. (See Kerr
The customary Law of Immovable Property and Succession
supra;
Southern Africa in Need of Law Reform
supra;
Customary Law
in Southern Africa
supra; Whitfield
Native Law in Southern
Africa
;
Mthembu v Latsela
2000(3) SA 867 (SCA) para 8.)
It is this system of
succession and inheritance, which Mr Trengove submits, is
unconstitutional, discriminatory and irrational. We
are asked to
either develop this system commensurate with the Constitutional
imperative or to declare it to be unconstitutional and
therefore
invalid. Before dealing with the argument in any detail, it is
appropriate at this juncture to refer to the only issue
in dispute in
this matter.
5.
ISSUE IN DISPUTE
One issue, which arises
peripherally and yet remains unresolved on the papers, is whether the
first two applicants are legitimate
or not. Counsel for both
parties, however, approached the matter as if that dispute has been
resolved. In her founding affidavit
the third applicant states that
the deceased could not pay lobolo for her and hence they could not
get married. On the other hand
the second respondent refutes that
allegation and states that the deceased did pay lobolo for the third
applicant and therefore he
is entitled to the guardianship and
custody of the first applicant. According to Xhosa custom he can
only claim guardianship and
custody of his grandchild if the deceased
did pay lobolo for her mother even though marriage might not have
been consummated. (See
JC Bekker â
Seymourâs Customary Law in
Southern Africa
at 251.)
In accordance with
Plascon Evens Paints v Van Riebeeck Paints
1984(3) SA 623 (A)
this issue must be resolved in favour of the second respondent. This
means that the first two applicants are
legitimate. Furthermore,
there is one misconception on the part of the third applicant which
requires correction. She averred that
had it not been the inability
of the deceased to pay lobolo for her, they would have been married
before he died. It has never been
a prerequisite under African
Customary Law to pay lobolo before marriage is consummated. There
must be agreement, however, as regards
lobolo. It may be deferred as
long as circumstances do not permit payment. It is not uncommon that
lobolo be paid upon the coupleâs
eldest daughter being âlobolaedâ.
(See JC Bekker
Seymourâs Customary Law in Southern Africa
at 112-113.) Payment of lobolo alone, however, does not mean that
the parties are married. Save what I have said above as regards
the
legitimacy of the first two applicants, nothing turns on this point.
Whether the first two applicants are legitimate or not,
does not
alter the consequences flowing from the status of the legal
relationship between their parents at the time of their fatherâs
death.
6.
DOES
THE PRINCIPLE OF PRIMOGENITURE PASS CONSTITUTIONAL MUSTER?
Mr Trengove submitted
that the lines of differentiation arising out of the principle of
primogeniture irrationally differentiates
in violation of the right
to equality in section 9(1) and against the prohibition of
discrimination in section 9(3). Furthermore,
he contended that this
principle unfairly discriminates on grounds of gender and sex between
male and female descendants and other
relatives; it differentiates on
the grounds of age and birth between the eldest descendant and all
other descendants; it differentiates
on the grounds of social origin
and birth, between legitimate and illegitimate descendants; it
differentiates on the grounds of race
between African descendants and
other descendants.
The starting point in
this regard is the Constitution Act of the Republic of South Africa
1996 (Act No 108 of 1996), the Constitution.
Section 2 of the
Constitution reads:
â
This Constitution
is the Supreme Law of the Republic; law or conduct inconsistent with
it is invalid, and the obligations imposed
by it must be fulfilled.â
In
Mabuza v Mbatha
supra the court said at 752D-F said:
â
The proper approach
is to accept that the Constitution is the Supreme Law of the
Republic. Thus, any custom which is inconsistent
with the
Constitution cannot withstand Constitutional scrutiny. In line with
this approach, my view is that it is not necessary
at all to say
African Customary Law should not be opposed to the principles of
public policy or natural justice. To say that, is
fundamentally
flawed as it reduces African Law (which is practiced by the vast
majority in this country) to foreign law -- in Africa!â
I associate myself with
these views. The basic premise in our current constitutional regime
is to test any law, be it common law,
statute or African Customary
Law against the values enshrined in the Constitution. At issue here
is a rule which is originally derived
from unwritten rule of African
Customary law. The principle of primogeniture; the principle has
received legislative recognition
in the Black Administration Act and
the Regulations promulgated thereunder. S 23(10) of the Act gives
the President powers to make
regulations not inconsistent with the
Act. The Act predates the Constitution. Pursuant thereto, the
President made such regulations
in 1987. They appeared in the
Government Gazette No 10601 dated 6 July 1987.
The intestate
succession regarding an African in South Africa is briefly as
follows. Only in exceptional circumstances, to which
I shall make
reference shortly, does the estate of a deceased African get wound up
in terms of the laws of the country like all other
race groups. As a
general rule, the devolution of the deceased intestate estates of
Africans must evolve in accordance with the
principle of
primogeniture. The instances where it will devolve otherwise than in
accordance with the principle of primogeniture
are the following.
(a) When
an African was issued with a letter of exemption by the President in
terms of s 31 of the Black Administration Act. The
letters of
exemption mean that a particular African would be exempt from the
application of African Customary Law. I doubt very
much that there
are any Africans in this day and age who make use of the provisions
of s 31. What is curious with this provision
is that there are many
Africans who are not originally from South Africa, and who are thus
not familiar with African Customary Law
as practiced by a large
majority of African South Africans. Nevertheless, the law, as it
stands, dictates that their estates, unless
they are exempted in
terms of s 31 or under the two instances to which I shall refer, must
be administered according to the principle
of primogeniture.
When a deceased was a partner in a marriage
in community of property or under antinuptual contract.
In instances where the Minister has decided
that the estate must be so administered if in his opinion the
circumstances are such
as to render the application of African
Customary Law inequitable or inappropriate.
I now proceed to deal
with the approach of our courts to the principle of primogeniture,
which is under attack in these proceedings.
Mr Carolissen, on behalf
of the second respondent, submitted that we are bound by the decision
in
Mthembu v Letsele and another
1997(2) SA 936 (T), which was
confirmed by the Supreme Court of Appeal; in
Mthembu v Letsele and
another
2000(3) SA 867 (SCA). Mr Trengove on the other hand
submitted that we are not bound by that judgment. The reason thereof
is that
while the facts are similar to the facts before us, there is
a profound difference. In that case the court held that the interim
Constitution which was applicable at the time the judgment was handed
down did not take away the right which accrued before the
Constitution
came into operation. Mr Trengove further submitted that
the only reason why the first two applicants are not entitled to
inherit
from their fatherâs estate ab interstatio in these
proceedings is threefold. Firstly, they are Black, secondly they are
females
and thirdly they are illegitimate. As regards the latter, I
have already said that, in my judgment, the first two applicants are
legitimate on the second respondentâs own version. However, this
does not take the matter any further, because the principle of
primogeniture is not altered by their legitimacy. They remain
females. In my view, even if they were illegitimate, this would not
have been a ground to refuse them the relief in the light of the
constitutional era in which we live.
The principle must now
be tested against the constitutional values. S 9 of the Constitution
deals with equality and reads:
â
(1) Everyone
is equal before the law has the right to equal protection and benefit
of the law.
Equality includes the full and equal
enjoinment of all rights and freedoms. To promote the achievement
of equality, legislative
and other measures designed to protect or
advance persons, or categories of persons, disadvantaged by unfair
discrimination may
be taken.
The state may not unfairly discriminate
directly or indirectly against anyone on one or more grounds,
including race, gender, sex,
pregnancy, marital status, ethnic or
social origin, colour, sexual orientation, age, disability,
religion, conscience, belief,
culture, language and birth.
No person may unfairly discriminate
directly or indirectly against anyone on one or more grounds in
terms of subsection (3). National
legislation must be enacted to
prevent or prohibit unfair discrimination.
Discrimination on one or more of the
grounds listed in subsection (3) is unfair unless it is established
that the discrimination
is fair.
The Black
Administration Act is not a Code of African Customary Law. It is an
Act of Parliament like all other legislation. However,
its
fundamental premise was racial inequality. In
Moseneke and others
v The Master and another
2001(2) SA 18 at 29 Sachs J says:
â
The
Black Administration Act has been described by this court as:
âan egregious
apartheid law which anachronistically has survived our transition to
a non-racial democracy.â
Subordinate
legislation made under it has been referred to as part of a demeaning
and racist system, as obnoxious and as not befitting
a democratic
society based on human dignity, equality and freedom. The Act
systematised and enforced a colonial form of relationship
between a
dominant white minority who were to have rights of citizenship and a
subordinate black majority who were to be administered.â
See also
DVB
Behuising Pty Ltd v North West Provincial Government and another
2001(1) SA 500 (CC) (2000(4) BCLR 347.) The state, in terms of s
9(3) of the Constitution, shall not unfairly discriminate on grounds
inter alia of race, gender or sex. The provisions of Regulation 2(e)
of the Regulations promulgated in terms of the Black Administration
Act dictate that, on the facts of this case, the first two applicants
cannot inherit because, of their gender and race. They are
female
and Black.
In terms of the
Intestate Succession Act No 81 of 1987 (The
Intestate Succession
Act), (which
applies to all races in South Africa) if any person dies
intestate, either wholly or in part and is survived by a descendant,
but
not by his spouse, such descendant shall inherit the intestate
estate. (See
s 1(b).)
âDescendantâ means any descendant of the
deceased person irrespective of race, gender or status.
In this case we have
the deceased, who died intestate and left two descendants, namely the
first and second applicants. Can they
invoke the provisions of the
Intestate Succession Act? The
answer is no. The reason why the
first two applicants cannot invoke the provisions of the Act is
because in terms of s 1(4)(b) intestate
includes any part of any
estate which does not devolve by virtue of a will or in respect of
which s 23 of the Black Administration
Act, 1927(Act 38 of 1927) does
not apply. Differently put, the only reason why the first two
applicants cannot inherit from their
fatherâs estate is because, as
Mr Trengove correctly submitted, they are Black and they are females.
This, in my judgment, is
per se discrimination on grounds of race
and gender. It is prima facie unfair and therefore offends against
the provisions of s
9(1) and (3) of the Constitution. This court is
thus bound to declare such law unconstitutional and invalid. I may
add further
that, on the facts before us, the second respondentâs
attitude leaves too much to be desired. It lacks basic humanity,
which is
the hallmark of ubuntu. We have been urged to develop
African Customary Law.
This constitutional
imperative cannot be realised on the face of some provisions
contained in the Black Administration Act (If not
the Act in toto).
In the first instance the provisions of s 23 substantially require a
revision. In particular the provisions of
s 23(10) instruct the
President to make regulations consistent with the Black
Administration Act. The underlying imperative of the
Black
Administration Act is that of male preference as against equality of
genders and that of African subordination against other
races. This
is not the occasion, however, where we are called upon to revise the
entire Black Administration Act. Suffice it to
state that in
Moseneke and others v The Master and another
supra the
Constitutional Court has already expressed its concern with the fact
that this Act still remains in our statute book.
It is up to
Parliament to decide when this Act shall be repealed in toto.
For now the following
would suffice. We should make it clear in this judgment that a
situation whereby a male person will be preferred
to a female person
for purposes of inheritance can no longer withstand constitutional
scrutiny. That constitutes discrimination
before the law. To put it
plainly, African females, irrespective of age or social status, are
entitled to inherit from their parentsâ
intestate estate like any
male person. This does not mean that there may not be instances
where differentiation on gender line may
not be justified for
purposes of certain rituals. As long as this does not amount to
disinherison or prejudice to any female descendant.
On the facts
before us, therefore, the first two applicants are declared to be the
sole heirs to the deceasedâs estate and they
are entitled to
inherit equally.
The order I would make
here should reflect the constitutional order of the day.
Consequently I shall declare those offending provisions
of both the
Black Administration Act as well as the regulations promulgated
thereunder invalid and unconstitutional. Likewise, with
the
Intestate Succession Act.
In
the result I propose
the following order:
It is declared that s 23(10)(a)(c) and (e) of
the Black Administration Act are unconstitutional and invalid and
that regulation
2(e) of the Regulations of the Administration and
distribution of the estates of deceased Blacks, published under
Government Gazette
No 10601 dated 7 February 1987 is consequently
also invalid.
It is declared that
s 1(4)(b)
of the
Intestate Succession Act 91 of 1987
is unconstitutional and invalid
insofar as it excludes from the application of
s 1
any estate or
part of any estate in respect of which s 23 of the Black
Administration Act 38 of 1927 applies.
It is declared that until the aforegoing
defects are corrected by competent legislature, the distribution of
intestate Black estate
is governed by
s 1
of the
Intestate
Succession Act 81 of 1987
.
It is declared that the first and second
applicants are the only heirs in the estate of the late Vuyu Elius
Mgolombane, registered
at Khayelitsha magistrate court under
reference no 7/1/2-484/2002.
The second respondent is ordered to sign all
documents and to take all other steps reasonably required of him to
transfer the entire
residue of the said estate to the first and
second applicants in equal shares. If the second respondent fails
to do so the Deputy
Sheriff is authorised and directed to do so in
his stead.
It is declared that the applicants are
exclusively entitled to reside in the house at 35 Jula Street,
Makaza situated at Erf 39678
Khayelitsha in the City of Tygerberg
until its distribution and transfer in accordance with this order.
It is further ordered that any letters of
appointment and administration of the deceasedâs estate issued to
the second respondent
be and are hereby set aside.
There is no order as to costs.
_______________
NGWENYA, J
I agree and it is so ordered.
__________________
HLOPHE JP