Is it necessary to pay lobola?

 

Rodgers Irimayi
Cultural Perspectives

SOME men feel it is not necessary to pay the pride price (roora/lobola) as they stay with their women without paying even a dime to their in-laws.

I would like to delve into the area of marriages as I see a lot of confusion regarding the issues of the bride price.

Questions that arise from men circles are: “Is it necessary to pay roora/lobola?’, ‘How much roora/lobola should be charged? and ‘Who should the men pay the roora/lobola to?’’

What we need to understand about roora/lobola, which is also known as bride price, is that it is a traditional practice in many African cultures, including Zimbabwe, where it plays a significant role in the marriage process.

Even in the Bible, in the book of Genesis, Chapter 29, we read of the captivating stories of how Jacob worked hard to marry Leah and Rachel.

The great lesson in that marriage was the dedication demonstrated by Jacob to go through 14 years of work to get the love of his heart.

Roora/lobola is the payment or token given by the groom’s family to the bride’s family as a symbol of respect, gratitude, and commitment.

Genesis 24: 53 highlights the importance of roora/lobola payment when Isaac’s servant presented silver and golden jewels to Rebekah’s parents.

Roora/lobola is seen as compensation for the bride’s family for the loss of their daughter’s labour and companionship.

The purpose of roora/lobola is to seal a marriage union, and it also shows respect, reciprocity and appreciation for the bride’s family.

Roora/lobola demonstrates the groom’s commitment to provide for his wife and promotes family unity as it strengthens ties, social bonds and relationships of the two families.

In the pre-colonial era (Before 1890), the traditional practice with regards to roora/lobola was that cattle and other livestock were used as they were highly valued for their economic and symbolic significance.

The marriage process involved family negotiations where roora/lobola consultations were conducted between families, with the groom’s family presenting gifts and payments to the bride’s family.

During the colonial era (1890-1980), European influence introduced new economic systems, laws, and social norms that impacted the traditional roora/lobola practices.

It is the period when the monetisation of roora/lobola began, and it started being paid in cash, rather than cattle and livestock which was a reflection of the growing importance of money in the economy.

The coming of Christianity and westernisation also saw Christian missionaries and colonial authorities discouraging traditional roora/lobola practices as they promoted Western-style weddings and marriage customs instead.

Even the marriage certificate during this era had a list of the roora/lobola livestock, rusambo as well as the outstanding balance on it.

 

The post-colonial era (1980-present) saw a revival of traditional practices after independence as there was a resurgence of interest in traditional practices, including roora/lobola.

However, modernisation and adaptation of roora/lobola practices had shifted to modern circumstances, with payments often being made in cash or through bank transfers.

The issue of roora/lobola stirred controversies and debates with some arguing that it perpetuates patriarchal attitudes and commodifies women.

Some parents are now charging exorbitantly, with large sums of money involved, while others include posh cars, furniture, stands, cellphones and houses or businesses as part of the roora/lobola.

The fact that roora/lobola has economic significance cannot be ignored, and it is the major reason why some tend to have a negative perception towards it.

There is definitely an involvement and the transfer of goods, livestock, or money.

 

The payment of roora/lobola can provide economic empowerment for the bride’s family, particularly in rural areas.

It is this transaction which some schools of thought relate it to the trade industry where women are used as transferable goods.

 

This view that women are involved as commodities in a trade transaction between men to benefit men has resulted in some civic groups calling for the banning of roora/lobola.

Cultural diffusion has altered the way roora/lobola is viewed as a result of the spread and acceptance of different cultural practices, values, and ideas from one culture to another.

Modernisation has introduced modern goods and services and has changed the way roora/lobola is paid using money instead of livestock.

Urbanisation has also led to changes in the roora/lobola practices, such as reducing the amount of the bride price paid or using alternative forms of payment.

It is imperative to note that globalisation has exposed Zimbabwean culture to external influences, potentially altering traditional roora/lobola practices.

The challenges and controversies surrounding roora/lobola include the perception that it is being used in the commercialisation and exploitation of women.

Another argument is that roora/lobola can perpetuate inequality, as some families may not be able to afford the payment.

Some critics reason that roora/lobola as a form of commodification of women, potentially violating human rights.

The fact that many families still view roora/lobola as an important cultural practice, it is a reflection that traditional values attached to it strengthen family bonds and its importance remains a vital part of Zimbabwe’s cultural heritage.

Cultural diffusion and modernisation have greatly influenced the roora/lobola payment, raising concerns about its commercialisation, inequality practices, and human rights abuses, it still remains to be seen whether future generations will hold and maintain the practice.

Readers’ Feedback:

Reader 1: The article on the significance of traditional cultural artifacts in The Manica Post was spot on.

 

True, tourism can be improved by encouraging the upkeep of our villages.

 

One unique thing about the traditional artifacts is that they are handmade, and the skills are passed from generation to generation.

 

However, the knowledge must not be allowed to die. Keep up the great work. — Tawanda Mhlanga.

Reader 2: True traditional cultural artifacts are important.

 

They should be protected, and more information about them should be availed.

 

Your writings are helping us as our children must know their background.

 

Rodgers Irimayi is the Ministry of Information, Publicity and Broadcasting Services Masvingo Provincial Information Officer. He writes in his personal capacity and can be contacted on +263778246098 or [email protected].