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Pretty spends birthday alone as Lehasa pays lobola

Lehasa traveled to KZN and made certain that he had accomplished what he had set out to do there. Because he inadvertently compensated Lobola for Khwezi and because her uncles have no intention of abandoning her, the love triangle can now be considered officially established. The marriage between Lehasa and Khwezi has been finalized.

Because of the annoying uncle Manqoba, who was behaving like a ravenous caveman, the negotiations came to a close with only a few cents to spare.

He handled the Lobola negotiations as if they were a business transaction, which almost caused the whole ceremony to fail completely as a result.

Pretty spends birthday alone as Lehasa pays lobola
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Khwezi was waiting in the bedroom to be called out when she heard the door open. Despite this, she was completely losing it and going completely crazy, especially when the uncles walked out to have a conversation with Lehasa about the Gaselas’ request for additional money.

It was a glorious day for the Gasela clan, and it was all because Lehasa paid for everything.

On the other hand, Pretty spent her birthday all by herself in a hotel room.

Something positive did happen to her despite everything that was going on, and that was her mother calling her to wish her a happy birthday and bring her back home.

Skeem Saam viewers anticipated that she would pack up after that phone call in order to get away from Lehasa and his drama, but she did not. Instead, she stayed put and continued to deal with both of them.

The entirety of Pretty’s day was spent on social media, where she shared a photo of a cupcake with the caption “love lives here.”

The comment section is in an uproar because, despite the fact that people are pulling for her, she is the one who made the decision to refuse help from her mother and remain in a precarious situation.

The Gaselas were singing and rejoicing about the success of Khwezi returning with her traditional husband, Lehasa Maphosa. They were singing about how Khwezi was able to successfully return with him.

Pretty is under the impression that Lehasa compensated Lobola for the damages caused by Khwezi’s pregnancy. She is unaware that Lehasa paid Lobola for Khwezi.

Now that Khwezi is more of a Maphosa, he will be left behind to take care of Lehasa’s belongings if Lehasa is sent to jail. This is because Khwezi has become more of a Maphosa.

Both Pretty and Lehasa ended up choosing each other’s families over each other in the end. He heeded the advice of his uncle and ended up stealing R120 000 from her.

Lehasa has had a lifelong desire to become a mother and was prepared to try anything in order to conceive a child. He preserved his late wife Zandile’s eggs in the freezer, and now his son Khwezi is providing him with the heir he has always desired to the Maphosa empire.

Now the serious competition can begin. What strategy does Lehasa have in store for dealing with this predicament?

If there is no lobola, then there will be no traditional marriage in Zimbabwe.

After the passage of the Marriages Amendment Bill on Tuesday, which included a clause empowering marriage officers to ascertain whether bride price was paid, the payment of lobola prior to marriage in the context of a customary union is now required to be done so.

To ensure that a partner in a civil partnership does not unfairly lose property that was acquired during the course of their union in the event that the partnership has been dissolved for any reason, including death, the bill will also protect a spouse in a civil partnership from the partner who is legally married. This protection will ensure that a partner in a civil partnership does not unfairly lose property that was acquired during the course of their union.

It is, however, the clause on lobola that has drawn attention and seen disagreements as the Government, represented by Justice, Legal and Parliamentary Affairs Minister Ziyambi Ziyambi, argued that bride price could not be used as a barrier for two consenting adults to a union as doing so would violate their constitutional right to association. Ziyambi argued that bride price could not be used as a barrier for two consenting adults to a union as doing so would violate their constitutional right to association.

Traditional leaders, such as the President of the Chiefs Council, Fortune Charumbira, were of the opinion that lobola was the defining characteristic of marriage within the context of customary union, and that failing to uphold it would be detrimental to the preservation of cultural values.

After Minister Ziyambi engaged traditional leaders outside of Parliament in an effort to narrow differences, the matter was brought up again in the Senate the week before last.

Clause 16 of the Bill was easily passed through the Senate during the sitting that took place the week prior after both parties reached an agreement to incorporate lobola as a prerequisite for solemnizing a customary marriage.

The new law requires that marriage officials, who must also include traditional leaders, inquire of both couples, as well as witnesses who must be related to one another, regarding the payment of the bride price.

The clause that was suggested by Chief Charumbira now reads as follows: “A marriage officer in a marriage governed by customary law shall put to either of the parties to a proposed marriage or to the witnesses any questions relevant to the identity or conjugal status of the parties to a proposed marriage, to the agreement relating to lobola or roora, if any, and to the existence of impediments to the marriage.”

Another new Clause has been added to the Bill, and this one stipulates that in order for traditional leaders to become marriage officials, they must first complete training in the proper administration of marriage rites.

Even though Minister Ziyambi and traditional leaders were in agreement regarding the importance of training, there was a heated debate regarding the manner in which it was presented because the latter believed that it gave the Minister veto powers not to confer the status of marriage officer on some of the traditional leaders.

The disputed clause stated as follows: “No later than four months from the date of commencement of this Act or from the date of investiture of any chief, as the case may be, the Minister shall (in accordance with such conditions, including the completion of a prescribed course of instruction) ensure that every chief is certified as competent to carry out the duties of a marriage officer for the purposes of solemnizing marriages according to customary rites.”

Traditional authorities did not feel at ease with the use of the word “conditions” because they were concerned that the minister in charge of the matter might include certain directives that would diminish the importance of their roles as marriage officials.

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