Tag: rape culture

  • Thakirah Allie’s Hey Sexy // Countering Catcalling by Claiming the Narrative

    “This led me to only focus on how this makes women feel – about themselves, about their bodies, about their spaces in society and about the ways in which they (including myself) are constantly trying to negotiate spaces.”

    In a #metoo world, where the imminent threat of violation and violence reverberates through each pavement-step you take. Whether spaces are brimming, witnessed or vacant – the uninvited, unrequited gaze still leaves a chill. Eyes downcast, breath muttering, slouching smaller, smaller still. Small enough to escape unscathed – this time.

    Artist Thakirah Allie has shared in the daily experience of sexual harassment. Her project, Hey Sexy, was born out of “anger and frustration from years of being catcalled and sometimes even groped”when she first moved to Cape Town.“I always wanted to fight back in some sort of way, but I felt too young back then.” After leaving the country and subsequently returning, her perceptions of safety and space had shifted.

    One day when leaving a train station in Cape Town,“a guy tried to grab my arm, I pulled back immediately, and he started saying all sorts of things to me. There was a security guard right next to him. He just looked at me and did nothing. This was sort of the last straw for me and in that moment, I came up with an idea to make a documentary about it.”“At the time, I would also record my own experiences through the audio recorder on my phone. Every time I got catcalled, I would speak into it. This made me feel safe and also allowed me to explore my voice in both a physical and metaphorical level.”

    “I had an idea that catcalling is like a microcosm of rape culture because it is the normalized and somewhat accepted treatment of women in public. Street harassment is something that is universal but women of colour do experience it more. This is not only because we make use of public transport spaces more often but it is also because of the way we have been portrayed and grossly objectified in the greater society. So even though I had all of this lived experience” Thakirah has created an archive and platform of the experience of womxn – both as visual and auditory accounts. What is so striking about these stories is how relatable they are – highlighting this as a systemic issue.

    “Often there is a misconception that it is only a certain type of man that catcalls. But this not true. I used myself and started noting every time I got catcalled. It was an array of men. Men in cars. Men in the streets. Working or not. Different races. I was experiencing different types of catcalling from different types of men. Whether I was covered or showing skin, I would still be catcalled. Because I am female, the men felt compelled to say something to me, to stop me, to force me to acknowledge their presence.”

    To counter being violated by the male gaze, womxn often engage in self-editing practices – censoring our clothes, manner, the way we move and take up space. Time and time again these tactics are not effective because on a societal level, harassment is less about desire than it is about power.“ So it’s important for us to have these conversations over and over again until the spaces of healing outweighs the spaces of pain. Until we create safer spaces for people to move around freely in. But also for us to find our own ways of expressing any pain that we may have experienced from being female in this South African landscape. I have seen way too many women who have lost parts of themselves as a result of a man not respecting their space, mind and body. This has affected me deeply”

    “I’m going to make my own narratives, in my own way and on my own terms. A shift will happen, I believe that.”

  • Title in Transgression // an art collective as a support system

    “The importance of collectivity solely exists on the support it gives artists of colour in an industry and country engineered to exclude us,” states Malebona Maphutse, a member of the art collective Title in Transgression.

    Malebona bonded with the other three members of the collective, Boitumelo Motau, Dineo Diphofa and Simnikiwe Buhlungu, in a History of Art course they found problematic in content and through the skewed socio-political consciousness of the class due to the lack of black students in the course. Individually their work explores themes related to history, archives, visibility and invisibility, forms of knowledge production, forms of ritual healing, rape culture and Black feminisms. Together, they collaboratively explore ideas of collectivity and togetherness through their happenings. An important aspect of their collective process is reviewing each other’s work as a way to “tackle certain perversions of our work”.

    As a collective that is not afraid to directly address cultural appropriation, as well as race and gender politics, they have produced zines, tote bags and tshirts with slogans that express their views. “We made shirts with the slogans, ‘Aluta Continua’, ‘Who Polices the Police’ and ‘Teacher Don’t Teach Me Nonsense’ during the 2016 Fees Must Fall protests. We were looking for different ways of engaging with the protests as artists,” Malebona states.

    In continuing with the discussion about the themes they address in their work, I asked Title in Transgression about the importance of collective practice and their views on Johannesburg’s art spaces.

    What is the importance of collective practice, particularly for you as artists of colour?

    (Malebona) We exist as three black females and one black male. The importance of collectivity solely exists in the support it gives artists of colour in an industry and country engineered to exclude us. We find ways to tackle certain perversions of our work by constantly having them in a process of collective review by each member of the group. The four of us do face gendered and racial issues that are part and parcel of the socio-economic and historical status of this country. We find that collectivity grants a space where we can find solutions to financial, racial, and gendered or any other issue through collective think tanks such as collectives.

    (Boitumelo) We took inspiration from other art collectives who used aesthetic means to say something they thought is important. Not only are the bags and shirts cool they also carry value in the messages they have.

    (Dineo) We created a space for ourselves that in some ways acted as a support system. The world is tough for black women.

    (Simnikiwe) As a basis, a support system. Although we must emphasise that Title also exists because of our dynamic as three black womxn (Malebona, Dineo and Myself) and Boitumelo as a male. It’s difficult already as a black artists and it becomes more complex as a black women – we either fall in the box of being invisible or hypervisible. These are the symptoms of the conditions that marginalise us.

    As young artists of colour who have recently graduated from Wits, and who have participated in events such as Joburg Fringe and Lephephe hosted by Keleketla! Library, can you please share your views on Johannesburg’s art spaces?

    (Malebona) As young individuals/artists Johannesburg art spaces represent a multiplicity of geo, economic and historical politics that we have been navigating. Spaces in Johannesburg that have been left barren by the State because they need to focus on “Land reform” or corruption have left the economy of space in the hands of the white Jewish elite and foreign investors. This is the story of gentrification, and capitalism. We do however recognize that in some way or another we have the agency to not only transform these spaces but occupy them in ways that speak to the current condition of Johannesburg spaces turning into trendy gentrified hubs for the White South African elite. Spaces such as Keleketla! Library are examples to follow. We can exist in parallel to these histories so we can simultaneously contribute to the narrative.

    (Simnikiwe) Most art spaces in this city weren’t even made with us in mind. They are not for us. Most of them are white spaces (in their physicality, aesthetics; in their economy, their audiences, their collectors etc.). Thus, by proxy, being a black female artist means we have to navigate and find/immerse ourselves within our own spaces. And a space like Keleketla! Library, which has become our home away from home, has proved to be our point of departure.

    As a collective, what are you trying to bring into Johannesburg’s art spaces or understandings of the purpose of art?

    (Dineo) I don’t think we’re trying to bring in anything  in particular or doing something special , we’re just trying to do our own thing. We’re still trying to understand and navigate these spaces too.

    (Simnikiwe) I don’t think I even know to be honest. We are still finding our feet, trying to figure things out. But we are hoping whatever smallanyana things we do can help black [arts] narratives to exist and be visible

    Check out Title in Transgression on Instagram to find out more about where they will be next.

    ‘All Our Shit Is In Europe’ tote bag produced in collaboration with Danger Gevaar Ngozi
  • Wits Silent Protest 2016 – Solidarity | Disruption | Remembrance | Healing

    #SilentProtest #SilentProtestWits #DemandPEP #BreakingTheSilence #1in3 #rememberkhwezi

    The power of Womxn’s solidarity and the power of silence in protests has been made evident throughout South Africa’s history. From the Womxn’s march to the Union Building in 1956 to the recent silent protest by four Womxn against rape culture during Zacob Zuma’s post-local elections address at the IEC in Pretoria. Wits University’s Braamfontein campus was painted purple on Wednesday the 17th of August as part of a daylong Silent Protest aimed at raising awareness against gender-based and sexual violence, as well as providing survivors with the comfort of knowing that they do not have to carry the burden alone. This awareness also highlighted the need for rape survivors to not only be heard and feel safe, but to also have access to treatment at hospitals and access to post exposure prophylaxis (PEP) to help the body to fight off the chances of HIV infection.

    Beginning ten years ago with 80 Womxn in Grahamstown who taped their mouths as a symbol of the silencing around rape and other forms of sexual violence, the Silent Protest has become one of South Africa’s biggest annual protests against sexual violence, with 2016 marking the fourth year that it has taken place at Wits(1). Activations and performances on the Monday were organized by Drama For Life (one of the supporting organizers of the protest) on the main campus at Wits as a build up to the Silent Protest. Aids Healthcare Foundation South Africa along with Wits’ Counselling and Careers Development Unit (CCDU) were the main organizers of the event on campus with support from Drama For Life, the Gender Equity Office and Vow FM. Particularly powerful was the presence of some of the founders of the Silent Protest.

    Wits Silent Protest by Drama For LifeImage via Drama for Life

    The day started with participants receiving one of three different T-shirts identifying their form of participation. The first being a shirt which indicates one as a survivor of rape or any other form of sexual abuse. The second being those who participate as a form of solidarity but who cannot have their mouths taped. The final shirt indicating ones participation as a silent protester. Protestors who volunteer to have their mouths taped spent the day in silence and fasting to represent those who remain silent due to the fear of shaming, blaming and stigmatization often associated with reporting or speaking out about sexual and gender-based violence. Embodiment was a central communicator of the protest’s aims, with the taping of protestor’s mouths and the five minute ‘die in’ as the most potent forms of embodiment acted out publically throughout the day.

    Part of the power of the day was the stressing of self-care in healing as well as the deliberate creation and claiming of safe spaces on campus for the day. Circles mapped out on the floor with cloth were safe spaces in which participants could have their mouths taped shut. A larger circle was mapped out with cloth on the Amic Deck, which was the meeting place for the commencing of the silent march during lunch, as well as the space where speeches, stories, reflection and  unburdening took place. A CCDU tent was also present to provide support to anyone who needed it during the protest.

    Silent protest 2016_Wits Drama for LifeImage via Drama for Life

    During lunch protestors gathered to begin their silent march around the main campus. The only sounds heard were the rhythm of our steps and the few scattered in the crowd who were blowing whistles as a symbol of the need to disrupt the silencing of sexual violence survivors(2). Placards with “Stop the war on women’s bodies” and “PEP for all who need it now!” written on them were boldly raised in the air by men and Womxn. A group of Womxn chose to wear khangas in reference to the president’s rape trial and #rememberkhwezi, as well as to emphasize that it does not matter what a woman/girl is wearing; nothing justifies any form of violation. With the re-grouping of the marchers within the safe zone mapped out on Amic Deck, protestors were asked participate in a ‘die in’ which required lying down for five minutes to embody those who have fallen victim to such violence and not survived. The march ended with the collective removal of tape followed by a rhythmic humming led by Drama For Life to signify the unsilencing that this protest is working towards.

    Speeches by Larissa Klazinga and Kwezilomso Mbandazayo called attention to the importance of the day due to the fact that solidarity leads to healing. Kwezilomso quoted bell hooks with the words “solidarity is what intimacy looks like in public”. The protest, as expressed by Kwezilomso, was a moment of disruption. A disruption of hetero-patriarchal power. She continued her address by reflecting on her journey and the support provided by Black Womxnhood. In referring to the continued work, the daily work that needs to be done to overcome this violence, Kwezilomso stated, “as Black Womxn we have always led revolutions. And as Black Womxn we must lead this revolution”. The space was then opened up for other protestors to feel free to publically share thoughts, reflections and stories. This sharing, reflection and catharsis continued in more intimate spaces created in various spaces around campus through poetry, art and theatre.

    #SilentProtest #SilentProtestWits #DemandPEP #BreakingTheSilence #1in3 #rememberkhwezi

    *To see more images and find out more about the protest or to be part of conversations around sexual violence and rape culture, search any of the hashtags that have been mentioned throughout this article.*


    (1)  http://twitter.com/SilentProtestW

    (2) https://www.facebook.com/SilentProtestWits

    References:

    https://www.facebook.com/SilentProtestWits/photos/