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Acta Juridica

Publisher:
Juta Journals
Publication date:
2021-07-05
ISBN:
0065-1346

Description:

Acta Juridica is the University of Cape Town’s Law Faculty’s law journal. It is published annually as a single issue under the editorship of an issue editor, or issue editors, and comprises commissioned articles on a theme for each year. The annual themes and issue editors are approved by the Faculty Board of the Faculty of Law. Founded in 1956, it has been published by Juta & Co since 2001.

Issue Number

Latest documents

  • The Reform of Customary Law of Succession Act in contemporary South Africa

    Historically, the customary law of intestate succession was a flexible system of law that prioritised the well-being of the family. The law was distorted during the colonial and apartheid eras to focus on the individual inheritance of property. In 2010, the South African legislature passed the Reform of Customary Law of Succession and Regulation of Related Matters Act 11 of 2009 – which applies the Intestate Succession Act 81 of 1987 – to regulate the devolution of estates of individuals who live according to customary law and die intestate. This article examines whether the current framework adequately addresses the needs of contemporary South African society. It argues that the prioritisation of the nuclear family for inheritance may be out of sync with the myriad ways in which families are formed and that the Master of the High Court should be given a discretion in the distribution of an estate. This will undoubtedly result in uncertainty but may ameliorate some of the shortcomings of a fixed, rules-based system of inheritance that does not reflect contemporary society. Tshivenḓa: Ḓivhanizwakale, mulayo wa mbingano ya tshirema wa uri muthu a lovha ndaka yawe i ḓo kovhiwa vhukati ha mufumakadzi, vhana, vhabebi na vharathu wo vha u sisiṱeme ya vhutepe ya mulayo une wa vhea phanḓa mutakalo na mvelaphanḓa ya muṱa. Mulayo wo khakhiswa nga tshifhinga tsha koloni na tsha khethululo u itela u sedzesa kha vhuḽaifa ha ndaka ha muthu muthihi. Nga 2010, vhusimamilayo ha Afurika Tshipembe ho phasisa Mulayo wa Khakhululo ya Mulayo wa Mbingano ya Tshirema wa Vhuḽaifa na Ndaulo ya Mafhungo a re na Vhushaka nazwo wa 11 wa 2009 – une wa shumisa Mulayo wa u Kovha Ndaka Vhukati ha Vhaḽaifa wa 81 wa 1987 – u laula u fhiriselwa ha ndaka ya vhathu vho lovhaho vhane vha tshila u ya nga mulayo wa mbingano ya tshirema vha lovha vha so ngo sia wiḽi. Athikili iyi i ṱola arali muhanga wa musalauno u tshi dzudzanya zwavhuḓi ṱhoḓea dza tshitshavha tsha MaAfurika Tshipembe tsha musalauno. U ṱaṱa uri u vhewa phanḓa ha tshigwada tsha muṱa u itela u vhuḽaifa a zwi tsha tendelana na nḓila dzine zwigwada zwa miṱa zwa vhumbwa ngayo na uri Ṱhoho ya Khothe ya Nṱha u fanela uṋewa maanḓa a u dzhia tsheo kha u kovha ndaka ya mufu. Izwi zwi hu si na u timatima zwi ḓo ḓisa u sa vha na vhuṱanzi fhedzi zwi nga ḓisa u fushea kha zwiṅwe zwa vhukolikoli ha sisiṱeme yo vhewaho, yo ḓisendekaho kha milayo ya vhuḽaifa vhune ha si bvisele khagala tshitshavha tsha musalauno.

  • The Reform of Customary Law of Succession Act in contemporary South Africa

    Historically, the customary law of intestate succession was a flexible system of law that prioritised the well-being of the family. The law was distorted during the colonial and apartheid eras to focus on the individual inheritance of property. In 2010, the South African legislature passed the Reform of Customary Law of Succession and Regulation of Related Matters Act 11 of 2009 – which applies the Intestate Succession Act 81 of 1987 – to regulate the devolution of estates of individuals who live according to customary law and die intestate. This article examines whether the current framework adequately addresses the needs of contemporary South African society. It argues that the prioritisation of the nuclear family for inheritance may be out of sync with the myriad ways in which families are formed and that the Master of the High Court should be given a discretion in the distribution of an estate. This will undoubtedly result in uncertainty but may ameliorate some of the shortcomings of a fixed, rules-based system of inheritance that does not reflect contemporary society. Tshivenḓa: Ḓivhanizwakale, mulayo wa mbingano ya tshirema wa uri muthu a lovha ndaka yawe i ḓo kovhiwa vhukati ha mufumakadzi, vhana, vhabebi na vharathu wo vha u sisiṱeme ya vhutepe ya mulayo une wa vhea phanḓa mutakalo na mvelaphanḓa ya muṱa. Mulayo wo khakhiswa nga tshifhinga tsha koloni na tsha khethululo u itela u sedzesa kha vhuḽaifa ha ndaka ha muthu muthihi. Nga 2010, vhusimamilayo ha Afurika Tshipembe ho phasisa Mulayo wa Khakhululo ya Mulayo wa Mbingano ya Tshirema wa Vhuḽaifa na Ndaulo ya Mafhungo a re na Vhushaka nazwo wa 11 wa 2009 – une wa shumisa Mulayo wa u Kovha Ndaka Vhukati ha Vhaḽaifa wa 81 wa 1987 – u laula u fhiriselwa ha ndaka ya vhathu vho lovhaho vhane vha tshila u ya nga mulayo wa mbingano ya tshirema vha lovha vha so ngo sia wiḽi. Athikili iyi i ṱola arali muhanga wa musalauno u tshi dzudzanya zwavhuḓi ṱhoḓea dza tshitshavha tsha MaAfurika Tshipembe tsha musalauno. U ṱaṱa uri u vhewa phanḓa ha tshigwada tsha muṱa u itela u vhuḽaifa a zwi tsha tendelana na nḓila dzine zwigwada zwa miṱa zwa vhumbwa ngayo na uri Ṱhoho ya Khothe ya Nṱha u fanela uṋewa maanḓa a u dzhia tsheo kha u kovha ndaka ya mufu. Izwi zwi hu si na u timatima zwi ḓo ḓisa u sa vha na vhuṱanzi fhedzi zwi nga ḓisa u fushea kha zwiṅwe zwa vhukolikoli ha sisiṱeme yo vhewaho, yo ḓisendekaho kha milayo ya vhuḽaifa vhune ha si bvisele khagala tshitshavha tsha musalauno.

  • A reflection on my academic career

    This paper is a story of my academic journey. It is a reflection on my career, highlighting the barriers and opportunities in the development of my institutional leadership, research and teaching career. It also provides glimpses, first, of how my research interests were developed and the factors that influenced my development as an academic and, secondly, of strategies adopted for the development of human capital to ensure the continuation of scholarship in the field of my work in future generations. Finally, the paper outlines the challenges I identified and engaged with in my research in the broad field of family law, including the law governing the institution of marriage and its dissolution, and their respective consequences, as well as the law governing inheritance under both common law or received law and customary law, and the legalised pluralism that this entails.

  • Gender equality in customary marriages: Is the deregulation of customary marriages the solution?

    Although the Recognition of Customary Marriages Act 120 of 1998 (RCMA) contains provisions to ensure equality between the spouses in a customary marriage, the RCMA has serious deficiencies that are detrimental to the weaker party in customary marriages. To rectify the deficiencies in customary marriages and other relationships, the South African Law Reform Commission (SALRC) and the Department of Home Affairs (DHA) are conducting simultaneous investigations into South African marriage law. This article critically discusses the proposals of the SALRC and the DHA to determine whether the proposed legislation will address the current deficiencies in the RCMA. As an alternative to the proposals of the SALRC and the DHA, the deregulation of customary marriages is advanced as a solution to the inequitable position of spouses in customary marriages under the RCMA. isiNdebele: Nanyana umThetho wokwAmukela imiTjhado yesiNtu we-120 ka-1998 (Recognition of Customary Marriages Act (RCMA)) umumethe iindinyana zokuqinisekisa ukulingana phakathi kwabalingani emtjhadweni wesintu, i-RCMA inokutlhayela okukhulu okulimaza ihlangothi elibuthakathaka emitjhadweni yesintu. Ukulungisa ukutlhayela lokho emitjhadweni yesintu kanye nobunye ubudlelwano, iKomitjhini yokuBuyekezwa kwemiThetho yeSewula Africa (South African Law Reform Commission (SALRC)) kanye nomNyango wezangeKhaya (Department of Home Affairs (DHA)) benza iphenyo ngesikhathi sinye mayelana nomthetho wemitjhado.

  • The active role of South Africa’s Constitutional Court in advancing women’s rights and proprietary interests in the customary law of marriage

    This contribution investigates the role of the Constitutional Court in advancing and promoting women's rights and proprietary interests in the customary law of marriage. This entails a critical discussion of a number of seminal cases decided by the court in the last couple of years, presented in chronological order. These cases are Gumede v President of the Republic of South Africa, Ramuhovhi v President of the Republic of South Africa and Sithole v Sithole. All these cases have shifted the traditional customary law proprietary rights and interests of women in monogamous and polygamous customary marriages. In Gumede the Constitutional Court did not make a decision on s 7(1) of the Recognition of Customary Marriages Act 120 of 1998 and its application in the context of polygamous customary marriages, preferring to refer the issue to the legislature. Therefore, this contribution also briefly considers the notion of judicial deference. The Recognition of Customary Marriages Amendment Act is also briefly considered as it was intended to give practical effect to the court's decisions in Gumede and Ramuhovhi; however, the Amendment Act still fails to provide much-needed practical guidelines. Xitsonga: Vuhoxaxandla lebyi byi lavisisa xiave xa Khoto ya Vumbiwa eka ku antswisa na ku kondletela timfanelo ta vavasati na mitsakelo ya vun'wini bya nhundzu eka nawu wa xintu wa vukati. Leswi swi khumba nkanelo wa vukhensivusoli wa milandzu leyi nga na nhlohlotelo yo tala leyi bohiweke hi khoto eka malembe mangarimangani lama nga hundza, leyi andlariweke hi ku landzelelana. Milandzu leyi i Gumede loko a tengisana na Phuresidente wa Rhiphabuliki ya Afrika-Dzonga, Ramuhovhi loko a tengisana na Phuresidente wa Rhiphabuliki ya Afrika-Dzonga na Sithole loko a tengisana Sithole. Milandzu leyi hinkwayo yi cincile timfanelo na mitsakelo swa vun'wini bya nhundzu bya nawu wa xintu xa ndhavuko swa vavasati eka vukati bya xintu bya nuna un'we na nsati un'we na vukati bya tshengwe. Eka Gumede Khoto ya Vumbiwa a yi tekangi xiboho hi mayelana na xiyenge xa 7(1) xa Nawu wa ku Tekeriwa Enhlokweni ka Vukati bya Xintu wa 120 wa 1998 na matirhiselo ya wona eka mbangu wa vukati bya xintu bya tshengwe, yi hlawule ku kongomisa mhaka leyi eka huvo yo endla milawu. Hikokwalaho, vuhoxaxandla lebyi byi tlhela byi tekela enhlokweni mhaka ya ku tshikela rhavi rin'wana leri nga enawini matimba ya vuavanyisi. Nawu wa Hundzuluxo wa ku Tekeriwa Enhlokweni ka Vukati bya Xintu wu tlhela wu langutisisa hi ku komisa tanihileswi wu endleriweke ku humelerisa hi ndlela yo endla swiboho swa khoto eka Gumede na Ramuhovhi; hambiswiritano, Nawu wa Hundzuluxo wa ha hluleka ku nyika swiletelo swo endla leswi dingiwaka swinene.

  • The decision-making power of adolescents to refuse medical treatment in South Africa: Lessons from other jurisdictions

    This paper discusses a controversial issue in relation to the capability of adolescents to refuse life-saving medical treatment. First, it examines the concept of autonomy and the normative framework for the recognition of the right of the child to consent to and refuse medical treatment under international law. Second, it discusses the provisions of South African law on this issue. The paper then draws on the experiences of the courts in the United States of America (US) and the United Kingdom (UK) to highlight good practices and to identify the gaps in the approaches adopted. Using Nedelsky's relational autonomy as a guide, it concludes by arguing that, in all cases, the need for a dialogue between the child and their parents or guardians is important in helping the child to make an informed decision. Such a dialogue should not be viewed as an unnecessary intrusion into the autonomy of the child, but rather as a way to support the decision-making abilities of the child. isiZulu: Leli phepha lidingida udaba okuphikisanwa ngalo maqondana namandla abantu abasha abangaphansi kweminyaka eyishumi nesishiyagalolunye okwenqaba ukwelashwa ngezindlela ezisindisa impilo. Okokuqala, lihlola isihloko sokuzimela kanye nohlaka lwenqubo lokwazisa amalungelo engane okuvuma kanye nokwenqaba ukwelashwa ngokwezempilo ngaphansi komthetho wamazwe ngamazwe. Okwesibili, lidingida izinhlinzeko zomthetho waseNingizimu Afrika ngalolu daba. Leli phepha libe selisusela imininingo kulokho okwenzeke ezinkantolo zase-United States of America (e-US) kanye nase-United Kingdom (e-UK) kugqanyiswa izinqubo ezilungile futhi kuhlonzwe amagebe ezindleleni ezisetshenzisiwe. Ngokusebenzisa i-Nedelsky's relational autonomy njengomhlahlandlela, liphetha ngokuveza ukuthi, kuzo zonke izigameko, kubalulekile ukuba kube nengxoxo phakathi kwengane nabazali noma abanakekeli bayo ukuze kusizwe ingane ithathe isinqumo esicatshangisisiwe. Leyo ngxoxo akumele ithathwe njengokuphazamisa okungenasidingo ekuzimeleni kwengane, kodwa kunalokho kumele ithathwe njengendlela yokusekela ukuthatha isinqumo sengane.

  • The right of children born to undocumented migrants to have their best interests given paramount importance: Reimagining the South African birth registration process

    This article analyses the birth registration process of children born in South Africa to undocumented migrants. Birth registration is an important stepping-stone to acquiring nationality in terms of South African law. Children born to undocumented migrants face a greater risk of statelessness. Given the detrimental consequences of statelessness, the article explores the relationship between the best interests of the child principle (found in international law and the South African Constitution) and the domestic birth registration process for children born to undocumented migrants. In terms of international law, all children have a right to be registered at birth. The findings show that despite this obligation, the birth registration process imposes an onerous set of requirements on undocumented migrants. By using the best interests of the child principle as a substantive right, a procedural right and an interpretative principle, the article shows that the current birth registration process places an inordinate reliance on documentary evidence, which can frustrate the registration of the child's birth. The article concludes with recommendations which reimagine a birth registration process for children born to undocumented migrants. siSwati: Le-athikili ihlatiya inchubo yekubhaliswa kwekutalwa kwebantfwana labatalelwe eNingizimu Afrika batalwa bantfu labachamuka kulamanye emave labangenato tincwadzi tekutalwa. Kubhaliswa kwekutalwa kusinyatselo lesibalulekile sekutfola buve ngekwemtsetfo waseNingizimu Afrika. Bantfwana labatalwa bantfu labachamuka kulamanye emave babhekene nengoti lenkhulu yekungayindzawo nemphilo. Uma kubukwa imiphumela lelimatako yekungayindzawo nemphilo, le-athikili ihlola kuhlobana lokukhona phakatsi kwenzuzo lencono kakhulu yemgomosisekelo wemntfwana (lotfolakala kumtsetfo wemave kanye nakuMtsetfosisekelo waseNingizimu Afrika) kanye nenchubo yekubhaliswa kwekutalwa kwasekhaya kwebantfwana labatalwa bantfu labachamuka kulamanye emave labangenato tincwadzi tekutalwa. Ngekwemtsetfo wemave, bonkhe bantfwana banelilungelo lekubhaliswa mhla batalwa. Lokutfolakele kukhombisa kutsi nangetulu kwalesibopho, inchubo yekubhaliswa kwekutalwa ibeka luhla lolumatima lwetidzingo kubantfu labachamuka kulamanye emave labangenato tincwadzi tekutalwa. Ngekusebentisa kuzuza lokuhle kwemgomosisekelo njengelilungelo lemuntfu ngekwemtsetfo, lilungelo lenchubo kanye nemgosisekelo wekuhumusha, le-athikili ikhombisa kutsi inchubo lekhona yekubhalisa kutalwa incike kakhulu tikwebufakazi lobubhaliwe, lokungaphazamisa kubhaliswa kwekutalwa kwemntfwana. Le-athikili iphetsa ngetincomo leticabanga kabusha ngenchubo yekubhaliswa kwebantfwana labatalwa bantfu labachamuka kulamanye emave labangenato tincwadzi tekutalwa.

  • Chuma Himonga’s scholarship on the Recognition of Customary Marriages Act 120 of 1998

    This article is an appreciation of the influence of Chuma Himonga's work on my research and that of many other academic writers. It begins with a discussion of Himonga's contribution to a greater understanding of the importance of taking into account the lived realities of the communities to which reformed laws apply. Thereafter, the article takes stock of the practical implementation of the Recognition of Customary Marriages Act 120 of 1998 in addressing the conflicts between customary laws and women's rights in a customary marriage context. The article considers Himonga's contribution to the greater understanding of this reality by analysing the courts' jurisprudence. The final section of this paper suggests that Himonga's thesis, in which she cautions against the danger of reducing reformed laws into 'paper law', has a universal appeal. In particular, I argue that her thesis provides useful insights into the best practical approaches to resolving conflicts between customary rules and practices and human rights. Afrikaans: Hierdie artikel is 'n evaluering van die invloed van Chuma Himonga se werk op my navorsing en dié van talle ander akademiese skrywers. Dit begin met 'n bespreking van Himonga se bydrae tot 'n groter begrip van die belangrikheid daarvan om die geleefde realiteite in ag te neem van die gemeenskappe waarop hervormde wette van toepassing is. Daarna evalueer die artikel die praktiese implementering van die Wet op Erkenning van Gebruiklike Huwelike 120 van 1998 om die konflik tussen gewoontereg en vroue se regte in die konteks van gebruiklike huwelike te hanteer. Die artikel kyk na Himonga se bydrae tot die groter begrip van hierdie realiteit deur die howe se regspleging te ontleed. Die finale gedeelte van hierdie dokument stel voor dat Himonga se tesis, waarin sy waarsku teen die gevaar om hervormde wette as 'papierwette' te aanvaar, 'n universele aantrekkingskrag het. Ek redeneer in die besonder dat haar tesis nuttige insig verskaf in die beste praktiese benaderings om konflik tussen gewoonteregreëls en praktyke en menseregte op te los.

  • Transforming litigation in customary marriage disputes: Ubuntu and the responsibility of legal practitioners

    This contribution recognises different areas of Himonga's scholarship, particularly her work on the recognition of customary marriages, ubuntu and dispute resolution. In bringing this work together, I suggest that her research on ubuntu – translated into the context of litigation – might provide insights on customary marriage recognition in ways that have not yet been properly explored. This insight is that the way in which legal practitioners have displayed ubuntu (or not) in litigating customary marriage disputes materially affects the ability of the courts to recognise living customary law. Having considered case law, the contribution suggests then that ubuntu should be used, not only as an interpretative tool, but also as a legal principle in guiding the procedure in which disputes are settled. isiXhosa: Eli galelo liqonda imimandla eyahlukeneyo kwinkxa-somali yokufunda kaHimonga, ingakumbi umsebenzi wakhe ekuqondweni kwemitshato yesintu, ubuntu kunye nokusonjululwa kweembambano. Ukuhlanganisa lo msebenzi, ndicebisa ukuba uphando lwakhe ku-ubuntu – oluguqulelwe ngomxholo womangalelwano – lungabonakalisa imibono ekuqondweni komtshato wesintu ngeendlela ezingekaphicothwa ngokwaneleyo. Lo mbono kukuba indlela amagosa ezomthetho abonakalisa ngayo ubuntu (okanye akunjalo) ekufakeni isimangalo ngeembambano zomtshato wesintu ngokubonakalayo kuchaphazela isakhono seenkundla ekuqondeni umthetho wesintu okhoyo ekuphileni. Xa kuthathelwa ingqalelo umthetho osekelwe kwimithetho yangaphambili, ngokuphathelele kwigalelo kucetyiswa ukuba kusetyenziswe ubuntu, hayi nje kuphela njengesixhobo sokutolika, kodwa kwakhona njengomgaqo ekukhokeleni inkqubo ekusonjululwa ngayo iimbambano.

  • Highlighting the higher courts’ obligation to protect vulnerable groups when magistrates fail to conduct the competency test properly

    This article uses a series of judgments to highlight that the review or appeal courts' strict and formalistic application of the competency test and s 164(1) of the Criminal Procedure Act 51 of 1977 has been as detrimental to the rights and interests of vulnerable complainants as the contested rules themselves. The article examines matters where review or appeal courts set aside rape convictions because magistrates failed to conduct the competency test properly. It argues that, while the courts could not avoid setting aside the wrongful convictions, this should not have led to a compromise of vulnerable complainants' right to protection. In addition to setting the convictions aside, the higher courts should have adopted an approach that helped to mitigate the risks faced by the complainants. Therefore, the article suggests that higher courts which are called upon to decide such matters should use the following approach in the future. First, they should use the results of the competency test as an item of evidence and should evaluate the reliability of the complainants' evidence only at the end of the trial. Where a matter goes on review or appeal because a magistrate failed to conduct the competency test entirely or adequately, the higher courts should evaluate the complainant's testimony before deciding whether to exclude it. In instances where there is a possibility that the complainant's testimony is reliable, the higher courts should remit the matter to the magistrate to address the procedural error. However, in instances where the complainant's evidence is unreliable, and remittal is not possible, the courts should set the conviction aside and assign a social worker to oversee the complainant's protection after the release of the accused. Setswana: Athikele eno e dirisa metseletsele ya dikatlholo go bontsha gore dikgotlatshekelo tse di tlhatlhobang kgotsa tsa boikuelo di dirisa teko ya bokgoni ka tsela e e gagametseng le s 164(1) ya Molao wa Tsamaiso ya Bosenyi wa bo51 wa 1977 o nnile kotsi go ditshwanelo le dikgatlhego tsa bangongoregi ba ba sa sireletsegang fela jaaka melawana e e ganetsanang ka boyona. Athikele eno e tlhatlhoba dintlha tseo mo go tsona dikgotlatshekelo tse di tlhatlhobang kgotsa tsa boikuelo di beelang kwa thoko dikatlholo tsa petelelo ka ntlha ya gore magiseterata o reteletswe ke go dira teko ya bokgoni ka tsela e e nepagetseng. E bolela gore, le fa dikgotlatshekelo di ka se kgone go tila go beela kwa thoko dikatlholo tse di fosagetseng, seno se ne se sa tshwanela go lebisa go tshwaelo ya tshwanelo ya tshireletso ya bangongoregi ba ba sa sireletsegang. Mo godimo ga go beela kwa thoko dikatlholo, dikgotlatshekelo tse di kwa godimo di ne di tshwanetse go dirisa mokgwa o o thusitseng go fokotsa dikotsi tse bangongoregi ba neng ba lebane natso. Ka jalo, athikele eno e tshwaela gore dikgotlatshekelo tse di kwa godimo tseo di tshwanetseng go atlhola merero e e jalo di tshwanetse go dirisa mokgwa o o latelang mo isagweng. Sa ntlha, di tshwanetse go dirisa dipholo tsa teko ya bokgoni jaaka bopaki e bile di tshwanetse go sekaseka boikanyego jwa bopaki jwa bangongoregi fela kwa bokhutlong jwa tsheko. Fao morero o sekasekiwang gape kgotsa o ikuelwa ka gonne magiseterata a reteletswe ke go dira teko ya bokgoni ka botlalo kgotsa ka tsela e e tshwanetseng, dikgotlatshekelo tse di kwa godimo di tshwanetse go sekaseka bopaki jwa mongongoregi pele di swetsa gore di tla bo gana. Mo makgetlong a go nang le kgonagalo ya gore bopaki jwa mongongoregi bo a ikanyega, dikgotlatshekelo tse di kwa godimo di tshwanetse go busetsa morero go magiseterata go bo rarabolola. Le fa go le jalo, mo makgetlong a mo go ona bopaki jwa mongongoregi bo sa ikanyegeng, mme go ka se kgonege gore a busediwe kgolegelong, dikgotlatshekelo di tshwanetse go beela thoko katlholo le go neela modirediloago tiro ya go okamela tshireletso ya mongongoregi morago ga go gololwa ga molatofadiwa.

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