‘Go beka’: Legato le bohlokwa la lenyalo la setšo

Abstract

Nepokgolo ya nyakišišo ye ke go tsinkela lenyalo la setšo sa Bapedi go hlokometšwe kudu setšhaba sa ba Matlala ba tikologo ya Moutse. Go bile le dinyakišišo tšeo di dirilwego mabapi le lenyalo la setšo sa Bapedi. Le ge go le bjalo dinyakišišo tšeo di lebane le lenyalo la Bapedi ka kakaretšo leo le sa hlalošego magato a lenyalo ao ka Sepedi le ona a amogelegago mo lenyalong, bjalo ka legato la ‘Go beka’. Ge go lekolwa lenyalo la setšhaba se sa ba Matlala, go lemogwa gore sona se na le magato a lenyalo a go fapana le tšeo tše dingwe. Phapano ye kgolo ya lenyalo la setšo sa ba Matlala e theilwe godimo ga tshepedišo ya kgato ya go ikgetha ya go bitšwa legato la ‘Go beka’, leo ge le ka se phethagatšwe go thwego lenyalo la setšo ga se le felelele.

The main aim of this article is to analyse the Bapedi traditional marriage system, with special reference to the final stage of marriage called Go beka of the Matlala tribe, who live within the Moutse area. Some research has already been conducted relevant to the traditional marriage system of the Bapedi. However, research to date focuses on the marriage system of the Bapedi in general, but does not explain in detail one of the stages of marriage that is acceptable and critical in Sepedi culture. This final stage of marriage, known as the Go beka, is one in which a young married woman is required to leave her parents’ family to join and to live with the family of the in-laws on a permanent basis. When critically analysing or assessing the marriage system of the Matlala tribe, it is evident that it has conventions in the marriage process that are different from some other ethnic groups. The main difference in the marriage system of the Matlala group is that it is based on the obligations pertaining to the final stage of marriage, called Go beka, which, unless this aspect is fulfilled, the marriage cannot be regarded as complete in terms of Bapedi traditional culture.