Heritage enthusiast Mbuso Khoza has strongly criticized the contemporary practice of lobola (bride price), calling it a “scam” and attributing its transformation into a financial transaction to Sir Theophilus Shepstone, a British South African colonial administrator. According to Khoza, Shepstone is responsible for distorting the practice into one that commodifies people and treats marriage as a financial exchange. However, historians trace the origins of lobola much further back, as early as 300 BC, long before European colonization. It seems Khoza’s criticism is specifically directed at the custom of offering 11 cattle, which he claims was a result of Shepstone’s intervention.
Professor Velaphi Mkhize, writing for the Umsamo Institute, concurs with Khoza’s perspective, arguing that Shepstone’s codification of Zulu law distorted a formerly honorable practice. According to Mkhize, Shepstone’s intent was to weaken Zulu society by depleting their cattle herds, which were essential to the culture, while also introducing colonial taxes that undermined indigenous systems of governance.
Khoza, a respected singer, cultural practitioner, and theatre producer from Eshowe, has worked behind the scenes on projects like Shaka: Ilembe, a popular TV series, and has collaborated with figures such as Black Coffee to produce distinct African music. In a Newzroom Afrika interview, he marked the 146th anniversary of the Battle of Isandlwana by discussing the ways in which lobola has been commodified in modern times.
Khoza reflected that the practice, originally intended to unite families, has become more of a financial burden. “iLobolo is the one that is tearing us down,” Khoza stated. “There are people who can’t get married because of how expensive this iLobolo is. The transactional aspect of iLobolo has taken a toll more than us coming together as a family and shaping society.”
For Khoza, the idea of placing a monetary value on a human being is problematic. “There is no price for a human being,” he argued. “The main purpose for people to come together in marriage is to shape society.” He criticized the modern approach to lobola, calling it a contradiction to the emotional and social bonds that marriage should nurture.
Professor Mkhize also expressed concerns about the evolution of lobola, particularly in its contemporary form. In a 2011 article, he explained that lobola is increasingly misunderstood and commodified. Mkhize highlighted that while the practice holds cultural significance, it has become overly focused on monetary exchange rather than the familial and societal union it was meant to represent.
He argued that lobola, once symbolized by cattle, should not be confused with “izibizo”—a term for goods or dowries—often misinterpreted as a form of gambling in the modern context. Mkhize added that, historically, lobola served to establish a connection between two families, marked by mutual respect and robust negotiations. This process, according to Mkhize, was a crucial cultural ritual, despite colonial interpretations that turned it into a formalized business transaction.
Khoza echoed these concerns, noting that instead of viewing lobola as a financial exchange, it should be viewed as a symbolic gesture of humanity and unity. He pointed out that Zulu culture has not sufficiently evolved since Shepstone’s codification, with many still adhering to practices influenced by colonial structures.
Lobola remains a significant cultural practice across South Africa, with variations among different ethnic groups like the Xhosa, Pedi, Sotho, Tswana, Venda, Tsonga, and Ndebele. While the tradition involves the exchange of cattle or other valuables, it is not intended as a commercial transaction. Instead, it represents the joining of two families in marriage. Nonetheless, Khoza and Mkhize both argue that the modern-day interpretation of lobola has shifted away from its original, more communal purpose, focusing instead on material transactions that detract from its cultural and symbolic value.
