Sepikara, Motlat?a-Sepikara le Maloko ao a hlophegago a Ntlo ye. Tla ke thome ka gore t?eo di bolet?wego ke Phathi ya Kganet?o mo ke ditaba t?a bo, "sehlaga swara, e ja t?a bo Pilo". Ke ditaba t? a bo, "ba lla kae re kgone go hula".
E re ke thome ka go tlalelet?a seo se bolet?wego ke Modulasetulo wa Komiti ye ya t?a Selegae ka ditaba t?a theelet?o phatlalat?wa moo set?haba se bego se lebelet?e go ?irelet?a set?o, setlwaedi, sedumedi le ditokelo t?a sona - se sa lebelela ditokelo t?a batho bao ba sa swanego le bona e lego seo se ka se re i?ego felo ge re lebelet?e.
Ke laet?e gape gore maloko kamoka a Ntlo ye ao a lego ka mo gomme a be a eme pele ga sethala a laet?a gore a tla ama ke Melao ya Ntlo ye - ge lehono ba hlanoga, Motlat?a Sepikara, go rata gore nke le ba senke gore naa t?eo ba bego ba di bot?a set?haba ba re ba tla ama ke Molaotheo wa Ntlo ye, ba be ba rere?a naa?
Go dit?hi?inyo ka moka t?eo di bego di bolelwa ge go be go dirwa theelet?o phatlalat?wa, ke laedit?e gore e be e le t?eo ba lebelet?ego ditokelo t?a bona gomme ba se ba lebelela t?a bao ba sa dirego t?a go swana le t?a bona. E be e le ditokelo t?a go swana le gore, a re feto?eng Molaotheo gomme re nyake referentamo gore re kgone go gatelela bao ba se nago ditokelo t?eo di swanet?ego - e lego seo Molaotheo wa rena o sa se dumelelego. Ka Sepedi ba re: "Di tlogeleng di gole mmogo le tla di bona ka mohla wa kotulo".
Go bile le bao ba rego hlalosang lenyalo. Lenyalo o tla le hlalosa bjang mo manyalong ao a lego gona mo Afrika Borwa. Ka lenyalo la set?o re bolela ka monna ge a nyala basadi ka dikgomo. A nyala wona "makubukgomo basadi maraga thetho". Ge go bolelwa ka lenyalo la semolao, go bolelwa ka monna ge a nyala mosadi o tee gomme le yena mosadi a tlalelet?a se re rego: "A ba tlale ba ate monapelo ga a tsebje". Ka Sepedi ge mosadi a nyalwa ka dikgomo re re: "Moraka monna ke mpa, go apara kobo ke mabala". Bao ba rego go nyakega gore go be le molao wa manyalo wa go swana, go tla swana bjang mola go se na tshwano mo magareng ga manyalo a? "Monna ge a palelwa ke go tia kati o re kgoro ke ye nnyane". "Pudi ge e t?haba go tswala e re kgwatla di a lla". (Translation of Sepedi paragraphs follows.)
[Mr K W MORWAMOCHE: Hon Speaker, hon Deputy Speaker and hon members of this House, let me start by saying that what the opposition party is saying here is that they are trying to find a loophole that they can use.
Firstly, I concur with what the chairperson of the committee on local government said about the public hearings. People were promoting their culture, tradition, religion as well as their rights, overlooking the rights of other people different from them. If you look at it, it will not take us anywhere.
Let me also indicate that all the members of this House present here went under oath to abide by the Rules of this House. If they back off now, hon Deputy Speaker, the truth about the promises they made to the people will need to be looked into.
Of all the suggestions that came up in the public hearings, I already indicated that they were looking out for their own rights and neglecting others that were different from theirs. It was rights such as changing the Constitution and holding a referendum that could enable them to oppress those who do not have the appropriate rights. However, that is not what our Constitution approves of. It is said in Sepedi that everything will reveal its true colours at a later stage.
There were others who asked that we define marriage. How do you define marriage with all the types of marriages in South Africa? In a traditional marriage, a man pays lobola for his woman in the form of cattle. He marries a real woman. A legal marriage is when a man marries only one woman and the woman will bear enough children to increase the nation. In Sepedi, when a woman is being paid lobola for, we say that a man has done something he can be proud of. How can people insist on one type of a marriage when there is nothing similar about these marriages? Let us not beat around the bush about the things we are not able to do.]
The Civil Union Bill provides for the formal and legal recognition of gay and lesbian partnerships with the same rights as conventional marriages. Among its provisions any two people aged 18 years and older may enter a civil partnership, which they may call a marriage and which will carry all the rights of a marriage under the existing Marriage Act. Partners may legally refer to each other as husband, wife, spouse or partner.
No one may be a partner in more than one civil union or marriage under either of the laws providing for marriage. Any marriage officer may solemnise a union under the Civil Union Act after its approval, but any marriage officer may record his or her objection to the law and decline to officiate the same-sex marriage. Churches may apply to have the marriage officer registered under the Civil Union Act, but none are obliged to do so. Partners wishing to marry need only produce a South African identity document or affidavit confirming their identity. Anyone who has previously been married under either law will need to produce proof of divorce or a certificate confirming the death of the previous partner. There will be no calling of bans during the ceremony, but objections can be made in writing to the marriage officer before the ceremony and must be investigated.
Civil union marriages must, like traditional marriages, be conducted indoors, in a public office, house, church or wedding centre. The ceremony requires the taking of hands and is completed with a vow.
The ANC supports the Bill. Anyone who is opposing the Bill ...
... hulle kan maar l en gaap en droom. Die ANC gaan regeer. [Tussenwerpsels.] [... they can lie down and yawn and dream. The ANC will govern. [Interjections.]]