The popular South African reality show *Uthando Nesthembu*, which follows the life of businessman Musa Mseleku and his four wives (MaCele, MaYeni, MaKhumalo, and MaNgwabe), continues to captivate audiences with its exploration of polygamy and family dynamics.

The latest season has introduced a new layer of complexity with the arrival of a potential fifth wife, Makhwela, and her integration into the established family structure.

Recent discussions and flashbacks on the show have brought a past conflict among the senior wives to the forefront, specifically concerning the cultural practice of “ucu” and how it relates to the newest addition.

The transcript delves into a specific point of contention that arose in a previous season (Season 1, Episode 1), where the senior wives attended a session to learn more about Zulu traditions related to marriage and polygamy.

During this session, the topic of “ucu” came up.

Ucu are traditional beads often exchanged between a boyfriend and girlfriend as a symbol of their relationship or engagement in a traditional sense.

Receiving ucu signifies that a woman is “qonyiwe,” meaning she is already in a committed relationship.

The core of the past discussion, now being re-examined in light of Makhwela’s arrival, revolved around a hypothetical scenario: what if a woman joining the polygamous marriage (becoming a new wife) arrived already “qonyiwe,” meaning she was wearing ucu from a previous relationship when she was courted by Mseleku?

The transcript highlights a particularly revealing exchange between the first wife, MaCele, and the third wife, MaKhumalo, on this matter.

When the facilitator explained the significance of ucu, MaCele reportedly stated that if she had known about this tradition (“ngabe walenza” – if she had made/worn it), she would have worn hers.

She then added, provocatively, that if she had worn it, no one would have been able to “replace or remove” it.

MaKhumalo’s response, however, was even more assertive and, according to the transcript’s speaker, spoke volumes about her personality and approach.

MaKhumalo reportedly countered that even if MaCele had worn her ucu, *she* (MaKhumalo) would have still come and put *hers* on.

The transcript quotes her as saying, “Ayikho indaba yokuthi ubengeke uze ulikhiphe kodwa beluzongena olwakhe” (It’s not about whether you wouldn’t take yours off, but hers would come in).

She even joked, “bezoshintshisana ngezinsuku ubezofaka ngokuthi usuku bani” (they would alternate days, she would put it on depending on whose day it was), and later more forcefully, “ubezolifaka phezu kwalokho lufa osebile kuqala” (she would put it on top of the one already there).

This exchange revealed a clear difference in how the wives viewed their individual claims and positions within the marriage, with MaKhumalo expressing a strong determination to assert her place regardless of any prior symbols of relationship.

Now, with the introduction of Makhwela as the fifth wife, the speaker in the transcript poses a crucial question: Does Makhwela feel the same way MaKhumalo did when she joined the family? Does she also have the mindset that “there are others, but it’s not my problem”? The speaker wonders if Makhwela might also be “qonyiwe” in some sense, bringing her own history and perspective into the marriage.

The transcript notes that the senior wives, including MaKhumalo and MaNgwabe, were quite clear in their past discussion that regardless of whether a new wife arrived with ucu, they would assert their own presence.

MaNgwabe reportedly said, “Mhlampa olwakho ngabe selwakhipha MaCele” (Perhaps yours [MaCele’s ucu] would have removed it), while MaKhumalo was more direct, stating they would come and “put theirs on” even if the new wife was “qonyiwe.”

The speaker also observes the different personalities and behaviors of the wives as seen on the show.

MaCele is described as reacting strongly to MaKhumalo’s assertive statements about the ucu, with her mood changing.

MaYeni, the second wife, is noted for her quiet demeanor during such discussions, often looking down or avoiding eye contact, removing her phone and headscarf – behaviors the speaker interprets as her way of withdrawing or showing discomfort, a stark contrast to the more vocal wives.

The speaker expresses affection for the wife who is more open and discusses these dynamics, feeling that she reveals the underlying realities of the relationships.

The discussion then shifts to Makhwela’s current situation.

The speaker mentions speculation about her background, including a suggestion that Mseleku and Makhwela’s father might have been classmates.

More significantly, there is speculation about where Makhwela will reside within the Mseleku homestead.

Two possibilities are mentioned: the “grandfather’s house” or the “big house,” a specific house where, according to the transcript, no wife has ever slept before.

The idea that Makhwela might be the first wife to sleep in this significant “big house” is presented as a point of interest and potential gossip among viewers.

The speaker humorously interjects against gossip (“Hayibo! Hlebiki, angibathandi abantu abahlebayo mina ningahlebi!”) but highlights the intrigue surrounding her living arrangements.

The speaker also touches on Mseleku’s reaction in one scene, where he seems surprised that someone (presumably Makhwela) doesn’t remember him initially, saying things like “usazokowokufunda lamakhosikazi amanye ade wema” (she still has a lot to learn from the other wives).

This interaction, combined with the historical context of the wives asserting their positions, suggests that Makhwela’s journey into the family will likely involve navigating complex existing dynamics and expectations, potentially including the unspoken rules related to prior relationships and symbols like ucu.

The transcript concludes with the speaker expressing fatigue with Season 8 but maintaining interest in Makhwela’s storyline and how she will integrate.

The unresolved tension from the past ucu discussion, coupled with the arrival of a new wife who may or may not have her own history and perspective, sets the stage for potential conflict and drama as Makhwela finds her place within the Mseleku family structure.

The question of whether she will challenge or conform to the established dynamics, particularly those highlighted in the past by the senior wives, remains a central point of interest for viewers.

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