the munificence of donors was the only way in which they would ever be done. If she could repay by hosting a family wedding in the Orphan Farm’s low-walled kgotla, or meeting-place enclosure, near the vegetable fields, then that was what she would do. And from the point of view of the housemothers, this was an opportunity to show off their culinary skills and make a small amount of pin money into the bargain. The children themselves, of course, would love it. They would be happy were a wedding to take place every weekend; weddings gave the older children the chance to act as waiters and plate-washers, while the smaller children could help by fetching and carrying all the things that needed to be fetched and carried at such an occasion.
Mma Ramotswe knew Seemo a bit better than she knew his bride. She had first become acquainted with him when he was in his late teens, and doing well at Gaborone Secondary School. He had occasionally washed and polished her tiny white van on Saturday mornings to raise money for his boy-scout troop, and this had impressed her. Then he had gone off to do a course in dental mechanics, and had recently returned to be one of the few people in the country who could assemble and fix a set of false teeth or a complicated dental plate. This profession paid well, and within a few months of his return he was able to afford to propose marriage to his girlfriend, and pay her family every single pula agreed to in the bride-price negotiations. As both families were traditionalists, this price was expressed in head of cattle, and, although money equivalents were broadly acceptable, in this case there had been an actual transfer from the herd of one father to that of the other. Few people saw that transfer other than the cattlemen and herd boys retained by both at their remote cattle posts, who carried out the transaction at the behest of their employers. A new brand was burned into fifteen head of cattle—a substantial dowry, when eight was more normal—and that sealed the bargain. Now all that remained was for the bride and groom to exchange their vows and for the assembled guests to fall with enthusiasm upon the beef and boervors already sizzling over the cooking pits dug in the Orphan Farm grounds for this very occasion. The smells that accompanied this wafted over to where the congregation was sitting, causing more than one set of nostrils to turn slightly to savour the delectable odour of Botswana beef being prepared for an imminent wedding feast.
As at most Botswana weddings, the guest list had been drawn up in a spirit of generosity. A wedding was a very significant event for the entire community, and the general expectation was that anybody who had the slightest dealings with the families or with the bride and groom themselves was entitled to be at least considered for an invitation. Of course, limits had to be set, as this circle of acquaintanceship could be a very wide one, in some cases involving thousands, and a line had to be drawn somewhere. The drawing of that line was a difficult task, and not always was it described in just the right place. Nor was it always expressed in a sufficiently tactful way—as was the case, Mma Ramotswe feared, with this particular wedding. Here, the invitation, which was in all other respects normal, created a new precedent by disclosing whether the invitee could expect a seat or not. Mma Ramotswe had received one that stated unambiguously, Seats available for two persons, while less fortunate guests received an invitation saying, In view of the fact that seating is limited by the venue, we regret that you will not be able to sit down for the actual ceremony. Please bring a blanket to sit upon, if required.
Looking about her, Mma Ramotswe understood why it had been necessary to distinguish between guests in this way. The kgotla was not large, essentially being a well-swept circle of packed earth surrounded by a waist-high, whitewashed wall. Within this space twelve rows of folding chairs had been set out, enough to accommodate just over one hundred and twenty people. The other guests, who numbered at least two hundred, were expected to stand around the kgotla walls, looking in on the ceremony. Once assembled, these guests made up a crowd five or six persons deep all the way round,