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#JusticeForTshegoPule: Man Charged With Murder of 28-Year-Old Woman in South Africa

As the nation contends with Black people dying at the hands of the police, femicide continues to claim the lives of South African women including 28-year-old Tshego Pule.

UPDATE: 6/17: A man has been charged with the murder of 28-year-old Tshego Pule, whose body was found hanging from a tree last week in Johannesburg, South Africa after she went missing on June 4. The gruesome murder reignited protests around rampant femicide in the country.

According to BBC Africa, 31 year-oldMzikayise Malephane, appeared in court on Wednesday and has been charged with pre-meditated murder. The case is slated to move forward on June 24. Authorities believe that others may have been involved in the murder and have urged the public to assist in the investigation.

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South African women continue to live in fear as gender-based violence and femicide persist alongside the COVID-19 pandemic. Recently, 28-year-old Tshego Pule, was found hanging from a tree with stab wounds to her chest after having gone missing at the beginning of June, according to the Gauteng Department of Social Development. Pule was also reportedly heavily pregnant at the time of her death.


READ: Investigation Launches Into Death of LGBT Sex Worker in Police Custody

Social media has erupted into #JusticeForTshegoPule with reactions to not only the young woman's death, the deaths of countless women before her.

Last year, hundreds of South African women marched against gender-based violence and demanded that it could not be "business as usual." The protests came in the wake of numerous deaths of young South African women at the hands of men. While President Cyril Ramaphosa and his government established various task forces and assured protesters that crimes against women would be dealt with the full might of the law, very little has come from those assurances.

Although South Africa's femicide rate is five-times that of the global average, the government continues to lack the political will required to take action.

And while South Africa undeniably leads the way in terms of violence against women, Nigerians are also fed up. The recent online movement #WeAreTired saw Nigerians demanding that the government take fierce action against gender-based and police violence in the country, following a string of violent cases against young women. The online protests came shortly after the death of 23-year-old student Vera Omozuwa.

Here are some reactions to #JusticeForTshegoPule below:





Photo: Cyrille Choupas

Alice Diop On Using Film to Center Marginalized Stories

The French director, whose latest film Saint Omer has been selected by France as its submission for the Best International Picture race, is known for her nuanced portraits of humanity.

“When I hear myself through Nicholas, I find me [sic] too radical!” French filmmaker Alice Diop jokes during our conversation, after hearing some of her words and thoughts filtered through her translator Nicholas Elliott.

Diop was responding passionately to a question about the tensions in France between holding onto assimilation policies and embracing a more modern ethos of inclusion and diversity. She is tying her argument to the radical leaning of French republicanism, which is very, very different from the conservative spirit embraced by the Republican party in the United States, where she is expected to appear in October to present her latest film, Saint Omer at the New York Film Festival.

Saint Omer marks Diop’s transition to fiction after seventeen years working as a documentary filmmaker. The film, which won the Grand Jury prize and best debut feature prizes recently at the Venice Film Festival where it debuted, is a wrenching legal drama that follows a young novelist Rama (Kayije Kagame) covering the trial of an immigrant mother accused of infanticide.

Before her triumph at Venice, Diop was in New York to promote the MUBI release of her latest documentary, We (Nous), which premiered at the 2021 Berlinale, where it won the Encounters Grand Prize. The film chronicles a disparate group of people, including an immigrant mechanic and a writer from the Parisian suburbs, and places their lives in connection to the RER B commuter train cutting through the city from the north to south. Diop makes We (Nous) a personal declaration of belonging, weaving footage from her family archive and trailing her sister, a home nurse, at work as she provides care for her patients.

Diop, who is a first-generation daughter of immigrants from Senegal had a wide-ranging chat with OkayAfrica about her films, belonging to French society, and her reasons for prioritizing the stories of the marginalized.

Interview has been edited for length and clarity.

In We (Nous), you are telling these seemingly unrelated stories without obvious connections. What is the common thread linking these stories or people together?

The link is a very personal vision that I have of French society. It is a vision that is at once a dreamed vision but also something already there and not many people see. It is about what can unite people who appear to be so different in a single territory or country. And in a sense, the thread is one that I am weaving myself. It doesn’t exist as such but something very subjective.

In terms of constructing the film, what was the starting point for you?

It started from the book, The Passengers of the Roissy Express published in France about 30 years ago. It is a nonfiction book in which the writer, François Maspero takes the RER B train and follows it to the last stop. This is the train that has the peculiarity of crossing all of the Paris banlieues (low-income suburbs) from north to south. Now these are very different areas that have a great diversity of populations that really express the complexity of French society. I read this book, and it gave me the framework for using the name of the train to describe these very different territories.

A still from the film, We (Nous) of train tracks.

We (Nous) chronicles a disparate group of people, including an immigrant mechanic and a writer from the Parisian suburbs, and places their lives in connection to the RER B commuter train cutting through the city from the north to south.

Photo: Mubi

At what point does your family come in and how do you weave them into the narrative?

This film is a composition of the singularities of the many different people who live and work in France, and my family is part of that history. That is why I wanted to use our family archive in the film because it is a symbolic way of inscribing these traces of my family, and people like them, who are not shown in the constitution of French society. The archive, for me, completes a missing part of French history. I have so little in terms of archives of my family. I have only less than 17 minutes of images of my mother and everything that I have is in this film. That is something very painful; the lives that my parents had were not necessarily appreciated. These were lives that were not epic or did not have the right narratives. At least that was the feeling that I had because the people that I saw on television, in films and novels were not like me. They did not have my history or background, so I grew up with that absence. And I think that is why I became a filmmaker, to repair the violence of having this unrepresented life.

In a sense, this film, and your entire career has been about adjusting this narrative?

Absolutely. This question touches me because this is at the very heart of my filmmaking. I have done this work ever since the desire came upon me to do it, as a way to not succumb to the anger. My new (fiction) film, Saint Omer is focused on Black women, and is inspired by my mother, and it made me realize how much I needed to do this. I want to add up their bodies in film and in history.

Film, for me, is not a space for entertainment, it is a space for revenge and self-care. Saint Omer is not about the banlieues at all. I believe that people from the banlieues have every right to make films that are not about the banlieues. It is about maternity, and I have every right to talk about maternity because it is a question that is relevant to Black women, as much as it is to white women. I am speaking from my own body, and I think the closer I am to myself, the more likely I am to touch other people.

In the film, you talk about not paying into the family fund that ensures you are buried back home in Senegal. Was coming to this realization difficult?

Exile is not just measured in economic gain; it is also a loss that I cannot even qualify. This relationship to the land where you will be buried, I find it a beautiful thing to choose where you are going to die. But the most concrete way of saying where you belong is to say where you are going to be buried. And for me to say it publicly the way I did was for me to cut myself off. I have a 13-year-old mixed race son who was born and lives in France. I speak French, I don’t speak Wolof. I go to Senegal twice a year at most. I am a Frenchwoman.

Now, I am a very particular kind of Frenchwoman; I am a Black woman with colonial history so the most concrete way for me to be French is to say I am going to be buried where my son lives, or where he is most probably going to live. And that’s not a choice between France and Senegal that I am making, it is a way of saying that I am in harmony with where I am. But it does separate me forever from the place where my parents came from. It is hard to think about, even in this conversation with you. It is the entire complexity that is raised here: of the path of immigrants, of the trajectories of coming and of going, of where you are. It is something that is so complex and intense that merely signifying it is already an achievement. It is also a very universal question.

A still from the film We (Nous) of the filmmaker sitting at a table with an interviewee.

Alice Diop and Pierre Bergounioux in a pivotal moment from We (Nous).

Photo: Mubi

And when you put yourself in the frame by the end of the film, are you completing this tapestry that you are sewing?

In a sense. My appearing with my Black woman’s body in the frame, next to this writer Pierre Bergounioux, in his office is a way for me to get revenge for my father for the 40 difficult years he spent working in France. There is a point in the film when I ask my father if spending these years in France has been positive or negative, and he says it’s been a positive gain overall. But I have the intuition that for his daughter to be able to go to university and do things that as a working man, and my mother as a cleaning woman, never had the opportunity to do, and then to show myself in the frame next to this white writer in the film that I am making -- that I have invited the writer to -- I think that shows something about French society and what it can allow. And that repairs, to some degree, the pain that my parents experienced by coming here to offer me a life that they could not have.

Translation by Nicholas Elliott.

(YouTube)

Watch Ayra Starr's Spirited Music Video For "Rush"

The Mavin Records powerhouse releases an eye-catching music video for her up-tempo single "Rush."


Ayra Starr has released a TG Omori-directed video for her single "Rush." The video itself is a fusion of vibrant hues, balanced with a mix of monochrome schemes. The music video showcases Starr's vast palette for fashion, and even highlights some signature Y2K looks that the singer has become known for.

The visual for "Rush" comes a few weeks after the singer initially released the audio for the single song, which became her first solo single of 2022. The record features several witty punchlines that are almost reminiscent of the type of come-backs that are present in most hip-hop songs, as they underscore the 20-year-old star's presence and effortless confidence.

Starr also addresses haters in the record, and points out that she is focused on her craft and 'Kudi' is her fantasy. 'Kudi' is a word in Hausa language, which is spoken in many West African countries, and directly translates to 'money.' She goes on to say that she is focused and has no time for negative energy by singing:

"Me no getty time for the hate and the bad energy
Got mi mind on my money
Make you dance like Poco Lee
Steady green like broccoli
Steady on my grind, no wan hear what they want telly me
Kudi na my fantasy
Dem wan dey check if my tap e no rush."

A few days ago, Ayra Starr took to Instagram to share a behind-the-scene snippet of the music set, featuring her dancers and one of the most memorable ensembles from the video: an all-black leather get-up and Starr's animated puffer leather jacket.

The Cotonou-born Afrosoul singer has been gaining strong momentum in the music industry and garnering public attention. Spotify recently announced that the singer was its new RADAR Global Artist, and released a short documentary highlighting her story and career trajectory.

Watch Ayra Starr's spirited music video for "Rush" below.

(YouTube)

The 9 Songs You Need to Hear This Week

Featuring Sarkodie, Mr Eazi, King Promise, Tiwa Savage, Major League DJz, and more.

Every week, we highlight the top releases through our best music of the week column, Songs You Need to Hear. Here's our round-up of the best tracks and music videos that came across our desks.

If you like these music lists, you can also check out our Best Songs of the Month columns following Nigerian, Ghanaian, East African and South African music.

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