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16 Days of Activism Against GBV: Is it merely political lip service?

30 November 2021 | Story Dr Claire Westman | Photo Supplied

DrClaireWestman_web read more — Dr Claire Westman is a Postdoctoral Researcher at The Free State Centre for Human Rights, University of the Free State (UFS)

The 25th of November marked the beginning of 16 Days of Activism Against Gender-Based Violence (GBV), in South Africa and the world. This is a global, annual campaign that began on November 25 as the International Day for the Elimination of Violence Against Women and runs until 10 December, International Human Rights Day. In South Africa this campaign is referred to as 16 Days of Activism for No Violence Against Women and Children. The theme for this year’s campaign is “The Year of Charlotte Mannya Maxeke – 16 Days of Activism – Moving from awareness to accountability”.

According to the Parliament of the Republic of South Africa (2021), “The campaign aims to raise awareness of the negative impact that violence and abuse have on women and children and to rid society of abuse permanently.” It suggests that GBV “continues to cripple our society, depriving women and children of their right to be safe and continue with their daily lives without fear of being murdered or raped, if not both”. The 16 Days of Activism campaign thus calls on South Africans to be aware of GBV, call out those who commit such violence, and no longer protect those (primarily men) who benefit from the abuse and subordination of women and children. While GBV includes various forms of violence, such as emotional, psychological and physical, a pervasive form of such violence is sexual violence.

Sexual violence continues to increase unabated

In contrast to the campaign’s calls for an end to violence against women, South Africa’s most recent crime statistics reveal that instead of decreasing, sexual violence continues to increase unabated. These statistics show that during the three-month period of 1 July to 30 September 2021, nearly 10 000 people (primarily women) were raped, and of a sample of 6 144 of these cases, 3 951 were committed in the victims’ homes. According to these statistics, there has been a 7.1% increase in the number of rapes committed during this period compared to the previous reporting period. It is well-known, however, that the number of rapes and incidences of GBV that are reported are only a fraction of those that take place. This prevalence of sexual violence has also been exacerbated by the Covid-19 pandemic. As an example of this, the South African Police Service (SAPS) received over 2 300 calls during the first week of South Africa’s strict lockdown, alone, related to GBV, and between March and June of 2020, 21 women and children had been killed by intimate partners in South Africa.

While the government has implemented some measures to address issues around sexual and GBV, clearly not enough is being done to deal with the endemic levels of violence against women. Pumla Gqola (2015: 3) refers to the constant threat of violence women in South Africa experience as the ‘female fear factory’. She argues that sexual violence is used to police women’s behaviour in an attempt to ensure that they adhere to the hetero-patriarchal norms that pervade the nation. Within this hetero-patriarchal logic the gains women have made socially, economically, and legally are seen as a threat to the patriarchal foundation and the power it affords men. Consequently, Gqola (2015: 15) asserts that “it is no coincidence that South African women, who, on paper are so empowered and have won so many freedoms, are living with the constant fear of violence”. She further adds that “an effective backlash always does much more than neutralise gains, though, it reverses the gains we see everywhere and it reminds those who might benefit from such gains that they are not quite free”. In other words, sexual and gender-based violence are seen as effective means through which to keep women in positions of subordination and maintain the patriarchal status quo.

So, while it is vital that government create measures that punish perpetrators, and allow for women to leave abusive settings, it is also imperative that the discourse around sexual violence be addressed. Toxic discourse is often used as a means to justify violence, and in patriarchal societies, it is often this kind of discourse that positions women as inferior to men, and women as unworthy of respect. Rape myths and rape culture underlie much of the discourse that allows for rape to be as prevalent as it is in South Africa. Lankster (2019) claims that “these myths include that females are to be blamed for their own rape, that victims ‘ask for it’, and that victims enjoy being raped”. Similarly, much discourse perpetuates the notion that women cannot be raped by their husbands. That is, because they are married, the man is entitled to sex, and therefore, any sex within the marriage is consensual. Clearly then the endemic nature of sexual violence stems from the socio-symbolic positionings of men and women within hetero-patriarchal cultures and their corresponding discourses and ideologies. If sexual violence is to be effectively addressed, then these pervasive and toxic notions need to be challenged and dismantled.

Discourse around sexual violence ignores the perpetrators

Additionally, most of the discourse around sexual violence focuses on the victims / survivors, while ignoring the perpetrators of the violence. The burden is placed on women to avoid situations that might be dangerous, leave abusive relationships, and “break the silence” (Gqola, 2015: 15) around sexual violence. The responsibility for preventing and combating sexual violence is thus removed from men, who are the primary perpetrators, and women are impelled to ‘protect themselves’ from these seemingly abstract figures who commit such violence. As such, a shift to a discourse that places the onus on men to call out other men, reflect on their own attitudes and behaviours towards women and to actively work to put an end to sexual violence needs to occur. President Cyril Ramaphosa (2021), asserted that “this year’s 16 Days of Activism campaign aims to shift from awareness to accountability and create an environment for men to play a greater role in GBV prevention.” However, while the government impels the members of the nation to move towards accountability, the government itself perhaps needs to take heed of its own advice.

As recently as the 16 November 2021, Icosa leader, Jeffrey Donson, a man convicted of rape, was elected to the position of mayor within the Kannaland Municipality. This was done with the support of the ANC. After outcries around Donson being elected mayor, the ANC has now claimed it will “review its decision to form a coalition with Icosa”, however, this has not led to Donson’s removal from the mayoral post or seemingly led to much concern from the government as to how such a person is eligible for this position to begin with. The government claims it is against sexual and GBV, and urges us to hold men accountable, and yet, they have endorsed the placement of a man charged with rape into a powerful governmental position (something that is not altogether unfamiliar with many positions of authority in South Africa).

Greater accountability is needed from the government

In order to address GBV, greater accountability is needed from the government, along with a much stronger stance on gender-based and sexual violence. As Gqola (2015: 15) so succinctly states, we need “to pressure the government to create a criminal justice system that works to bring the possibility of justice to rape survivors” – a government that holds itself accountable, a justice system that holds rapists accountable, and a society that holds itself and the men within it accountable.

Overall, while the 16 Days of Activism campaign has admirable intentions (and is used by many rights organisations and NGOs as a means through which to actively create awareness and address violence), one wonders whether this campaign is merely used by the government as a form of political lip service, a way to make it seem as though they care about GBV, when in reality little is being done to combat the war on women’s bodies and the effects this violence has on women’s lived realities, as well as the ways in which violence impacts upon women’s abilities to effectively participate and thrive in the democratic nation.

News Archive

Volksblad: Moshoeshoe Memorial Lecture

2006-05-27

27 Mei 2006

Moshoeshoe het mense saamgebind
KONING MOSHOESHOE kon bewys dat verskeidenheid ’n bindende eienskap kan wees. Dit blyk ’n sleutelbeginsel van sy leierskap te wees – en dit is nie ’n maklike een om te begryp nie.

Jy bereik die grootste eenheid tussen onderskeidende entiteite waar jy relatief vrye ruimte aan hulle gee om hul eiesoortige kenmerke na vore te bring.

Dít blyk uit prof. Njabulo Ndebele se gedenklesing oor koning Moshoeshoe.
Lesotho; het; onder Moshoeshoe se leierskap mense van verskeie dele van die subkontinent gelok.
Dié mense het hierheen gevlug van die verwoesting wat as lifaqane bekend geword het toe Shaka sy koninkryk met militêre onderwerping verstewig het.

Ndebele het gesê daar is algemene ooreenkoms dat die oorloë wat hieruit gespruit het, die maatskaplike grondslae van talle samelewings in Suider-Afrika geskud het.

“Dit was in dié konteks dat Moshoeshoe leierskap getoon het.”
Prof. Frederick Fourie, rektor en visekanselier van die Universiteit van die Vrystaat (UV), het gesê die lesing vorm deel van ’n groter debat oor leierskapmodelle, veral die konsep van Afrika-leierskap, en die voortgesette diskoers oor nasiebou en versoening.

Die Moshoeshoe-projek is in 2004 aan die UV begin om met Suid-Afrika se eerste dekade van demokrasie saam te val.
Die projek was deel van die UV se eeufeesvieringe in 2004.
Met dié projek word geprobeer om ’n groot Afrika-leier te vereer en die UV se verbintenis tot transformasie te toon sodat ’n ware inklusiewe en nie-rassige universiteit geskep kan word.

“As die stigter van die Basoeto-nasie, word daar wyd erkenning aan koning Moshoeshoe vir sy buitengewone leierskapstyl gegee.

“Diplomasie, versoening en vreedsame naasbestaan is van die kenmerke van sy leierskap, soos getoon in sy pogings om verskillende groepe in een nasie te verenig,” sê Fourie.

KONING MOSHOESHOE, een van Afrika se eertydse groot leiers. Hy is meer as 130 jaar gelede dood. Foto: verskaf

Waarde van openbare spraak ‘nou bedreig’
AANDUIDINGS bestaan dat die waarde van openbare spraak wat hoog deur koning Moshoeshoe van Lesotho op prys gestel is, nou onder ernstige bedreiging kan wees.

Om dié rede dra hy die koning Moshoeshoe-gedenklesing op aan al dié mense in Suid-Afrika en elders wat die moed het om hul oorwoë mening uit te druk oor belangrike sake wat die samelewing in die gesig staar, het prof. Njabulo Ndebele, visekanselier van die Universiteit van Kaapstad, gesê.

Ndebele, wêreldbekende skrywer, het gesê dié lesing kom op ’n kritieke punt in Suid-Afrika se nuwe demokrasie.
Dié lesing, om die buitengewone nalatenskap van een van Afrika se groot leiers te eer, is eergisteraand op die kampus van die Universiteit van die Vrystaat (UV) gelewer en het ’n staande toejuiging deur ’n groot gehoor uitgelok.

Ndebele het gesê die mense wat hul menings uitdruk oor belangrike sake, kan rubriekskrywers, redakteurs, kommentators, alle soorte kunstenaars, akademici, koerantbriefskrywers, nie-gewelddadige optoggangers met plakkate en strokiesprentkunstenaars wees “wat ’n spieël voor ons oë sit”.

“Selfs wanneer hulle dit waag op heilige gebied, soos sommige strokiesprentkunstenaars onlangs gedoen het, herinner hulle ons net dat selfs die heilige misbruik kan word vir doeleindes wat min met heiligheid te doen het.

“Dit is hul manier om ons te help, dalk meer diepsinnig as wat ons besef, om daardie einste ruimte van heiligheid in ons lewe te bewaar.

“Hulle verdiep ons insigte deur ons begrip te verdiep.
“Dit is gepas om hul dapperheid te vier,” het Ndebele gesê.
“Hulle herinner ons dat leierskap nie al is wat ons doen wanneer ons in ’n sekere magsposisie geplaas is om ’n organisasie of ’n sekere instelling te stuur nie.”

Hy het gesê onder die mense wat gevier moet word, sluit hy nie dié in wat deur haatspraak ander aanhits om geweld te pleeg; teen; mense; wat hul andersdenkende menings lug nie.

“Dit is nie met dapperheid dat hulle aanhits nie, maar weens hul toevlug tot die narkotiese beskerming van die skare.”

Mense voel glo ál kwesbaarder
Vise-kanselier lewer Moshoeshoe-gedenklesing
’n TOENEMENDE aantal hoogs intelligente, sensitiewe en toegewyde Suid-Afrikaners oor die klas-, ras- en kulturele spektrum heen bely dat hulle – soos nog nooit tevore nie – onseker en kwesbaar voel sedert 1994.

Só het prof. Njabulo Ndebele, vise-kanselier van die Universiteit van Kaapstad, gesê in die Universiteit van die Vrystaat (UV) se eerste koning Moshoeshoe-gedenklesing.

Die onderwerp was Reflections on the leadership challenges in South Africa.
Wanneer ontembare optimiste beken hulle voel dinge is van stryk, versprei die naarheid van angs. “Dit moet iets te doen hê met ’n ophoping van gebeure wat die gevoel van dreigende inploffing oordra.”

’n Gevoel heers dat Suid-Afrika ’n baie komplekse samelewing het wat liewer eenvoudige, gesentraliseerde beheer voortbring in die hoop dat dienslewering dan beter en vinniger gedryf kan word. Die kompleksiteit van beheer word dan in ’n enkele struktuur van gesag gevestig, eerder as in die afgewentelde strukture soos wat in die Grondwet beoog word.

Dat die afgewentelde strukture nie hul grondwetlik-gedefinieerde rolle verwerklik nie, moenie toegeskryf word aan die mislukking van die beheermeganisme nie.

“Dit is te vroeg om te sê dat wat ons sedert 1994 bereik het, nie gewerk het nie,” het Ndebele gesê.
Dit lyk of ’n kombinasie van omstandighede tot die “gevoel van ontknoping” lei.
“Ek wil dit vermy om te sê: ‘Kyk na Khutsong’, asof u sal verstaan wat ek bedoel wanneer ek sê u moet na Khutsong kyk.”
Sulke kennis lei tot wanhoop, want dit roep ’n werklikheid op wat só oorweldigend is dat dit fatalisties kan wees.
Ndebele het gesê niks kon meer vreesaanjaend wees as toe ’n komplot van die Boeremag oopgevlek en sekere Boeremaglede aangekeer is nie.

Sekere Boeremaglede het van ’n maksimum-sekuriteit-tronk ontsnap. “Sover ek weet, is hulle nie weer gevang nie.
“Wat is gedoen om die gaping te oorbrug?” was een van sy vrae hieroor.
“Van só ’n belangrike saak weet die publiek nie baie nie. Die karige kommunikasie kan die gevaarlike boodskap uitdra dat óf niks gedoen word nie, óf die staat in dié saak misluk.”

Hy het gevra: “Hoekom het die kwessie van munisipale afbakening tot die situasie in Khutsong gelei? Dit lyk of die probleem voortgaan, sonder ’n oplossing in sig.”

’n Aantal soortgelyke, oënskynlik plaaslike rebellies het oor die land heen plaasgevind. “Is hier ’n patroon?”
Ndebele het na die onlangse verhoor van oud-adj.pres. Jacob Zuma, wat van verkragting aangekla was, verwys.
Dié drama blyk ver van oor te wees. Dit beloof “om ons almal sonder verligting te hou, in ’n toestand van angs”.
Die gemene draad van dié gebeure is die gevoel van ’n oneindige spiraal van probleme wat vertroue tap. Daar kan ’n sterk suggestie in al dié gebeure wees “dat ons dalk nooit sosiale samehang in Suid-Afrika gehad het nie...”

“Wat ons sekerlik oor dekades gehad het, is ’n mobiliserende visie. Kan dit wees dat die mobiliserende visie onder die gewig van die werklikheid en omvang van maatskaplike heropbouing kraak en dat die legitieme raamwerk om oor dié probleme te debatteer ineenstort?”

‘Swart mense staar hulself in die gesig’
DIE swart meerderheid staar homself nou in die gesig: dalk werklik vir die eerste keer sedert 1994.
Só het prof. Njabulo Ndebele gesê toe hy die koning Moshoeshoe-gedenklesing by die Universiteit van die Vrystaat in Bloemfontein gelewer het.

Hy het gesê dit lyk of Suid-Afrika ’n meganisme nodig het om selfvertroue te bou.
Deur dié meganisme “kan ons die situasie waarin ons is, erken, wat dit ook al is”.
“Ons het ’n meganisme nodig wat die verskillende posisies van die mededingers sal bevestig en hul eerlikheid sal bekragtig op ’n manier wat die publiek vertroue sal gee dat werklike oplossings moontlik is.”

Dit is dié soort “openheid wat nooit maklik kom nie”, wat lei tot deurbraak-oplossings.
Ndebele het gesê ’n komplekse demokrasie soos Suid-Afrika s’n kan nie oorleef met ’n enkele gesag nie.
Net veelvuldige owerhede binne ’n grondwetlike raamwerk “het ’n ware kans”.
“Kan ’n deel van die probleem wees dat ons nie in staat is om die idee van ‘opposisie’ te hanteer nie?
“Ons is verskrik dat enige van ons ‘die opposisie’ kan word.
“Dit is tyd dat ons die koms voorsien van ’n oomblik wanneer daar nie meer ’n enkele, oorweldigende, dominante politieke mag is soos wat nou die geval is nie.”

Ndebele het gesê: “Ek glo ons het dalk ’n oomblik bereik wat nie fundamenteel verskillend is nie van die ontnugterende, tóg hartversterkende nasiebourealiteite wat gelei het tot Kemptonpark in die vroeë jare negentig.”

“Die verskil tussen toe en nou is dat die swart meerderheid nie nou na wit landgenote oor die onderhandelingstafel kyk nie.

“Die swart meerderheid staar homself in die gesig: dalk werklik vir die eerste keer sedert 1994.”
Dit is weer “tyd vir visie”, het Ndebele gesê.

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