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Updated 2152 GMT (0552 HKT) April 19, 2012
S. Africa rape case outrages community 01:56
Story highlights
Youths aged 14 to 20 are arrested over a cell phone video showing a rape
A newspaper got hold of the video and handed it to police
A government minister says the case will be a priority
Tens of thousands of women are raped in South Africa every year
South Africans woke up on Wednesday morning to the claim that a group of Soweto youths had filmed themselves raping a 17-year-old girl believed to be mentally ill.
The cellphone video is said to have gone viral among school kids in the township south of Johannesburg, and the term #rapevideo was trending on Twitter in South Africa on Wednesday.
The Daily Sun, a local tabloid, reports that it alerted the police after a concerned mother whose daughter was watching the video handed it over to the paper on Tuesday.
"The mother of a teenage girl saw the horrifying pictures and confiscated her daughter's phone. A work colleague of the woman said they recognized some of the boys and advised her to take the video to Daily Sun," the newspaper reported.
The suspects, aged between 14 and 20, were arrested Tuesday morning and charged with kidnapping and rape, police spokesperson Warrant Officer Kay Makhubela said.
"The video is very bad. The men can be clearly identified as they take turns raping and filming her," she told CNN.
The girl's mother reported her missing on March 21, Makhubela said.
Media reports suggest the police initially failed to open a missing persons case but that they have since done so.
Police suspect the girl was kidnapped and turned into a sex slave.
A local radio station got hold of the video and has been getting requests to post it.
On Twitter, Eyewitness News editor Katy Katopodis said the station would never do that.
Defending the defenseless in South Africa 05:50
Wright: Cell phones linked to rape, war 04:08
'Corrective rape' motivated by hate 09:41
"To those asking for the #rapevideo link that #EWN reported on today. Stop! Not happening! We'd never put it on our site. Illegal & wrong," she tweeted.
The distribution of pornographic material is illegal in South Africa.
The station reports that the gang of men promised the girl 25 cents for her silence.
"The girl can be heard pleading with the boys to stop. They crudely jest and crassly spur one another on," journalist Mandy Weiner reported.
NGOs estimate a woman is raped every 26 seconds in the country.
According to the latest police statistics more than 60,000 cases of sexual assault were reported in the year to March 2011, down from 70,000 in 2008.
A popular radio talk show host broke down Wednesday morning as she encouraged listeners to come up with solutions to the problem.
Women's rights activist Lisa Vetten says in the province of Gauteng, where Johannesburg is located, one in every five rapes is a gang rape.
"Rape is a young man's crime. It's a bit of a performance for them, showing off to each other how macho they are. We need to teach our young men that you can be masculine in ways that do not involve violence and degrading women," she said.
The government is well aware that the problem needs urgent attention, experts say.
"We are not lacking in terms of legal instruments to deal with this kind of thing. What we lack are ways of making these instruments effective," said Nomboniso Gasa, an expert on gender and culture.
The country has created a ministry of women and children precisely to deal with violence against women and other related matters.
Its minister Lulu Xingwana says this case will be be a high priority.
"I will speak to the minister of police to ensure that this case is prioritized. Distributing child porn is illegal in this country so the police must confiscate this video," she said in a radio interview.
The newspaper that broke the story says they were the ones that informed the victim's mother.
The tearful woman reportedly said her daughter had been a victim of rape since the age of 12.
"People took advantage of her illness and because my family is poor," the Sun quoted her as saying.
Police did not confirm her mental ability or allegations she had been raped before.
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In Kenya, more and more young women are using sugar daddies to fund a lifestyle worth posting on social media.

Transactional sex was once driven by poverty, says film-maker Nyasha Kadandara. But now, increasingly, it's driven by vanity.

(Warning: Contains adult themes and graphic images)
Eva, a 19-year-old student at Nairobi Aviation College, was sitting in her tiny room in shared quarters in Kitengela feeling broke, hungry, and desperate. She used the remaining 100 Kenyan shillings she had in her wallet and took a bus to the city centre, where she looked for the first man who would pay to have sex with her. After 10 minutes in a dingy alley, Eva went back to Kitengela with 1,000 Kenyan shillings to feed herself for the rest of the month.
Six years ago, when she was at university, Shiro met a married man nearly 40 years her senior. At first, she received just groceries. Then it was trips to the salon. Two years into their relationship, the man moved her into a new apartment because he wanted her to be more comfortable. Another two years down the line, he gave Shiro a plot of land in Nyeri county as a show of commitment. In exchange, he gets to sleep with Shiro whenever he feels like it.
Eva's experience is transactional sex in its most unvarnished form - a hurried one-off encounter, driven by desperation. Shiro's story illustrates an altogether more complex phenomenon - the exchange of youth and beauty for long-term financial gain, motivated not by hunger but by aspiration, glamorised by social media stars, and often wrapped in the trappings of a relationship.
Older men have always used gifts, status, and influence to buy access to young women. The sugar daddy has probably been around, in every society, for as long as the prostitute. So you might ask: "Why even have a conversation about transactional sex in Africa?"
The answer is that in Kenya, and in some other African countries, "sugar" relationships seem to have become both more common and more visible: what once was hidden is now out in the open - on campuses, in bars, and all over Instagram.
Exactly when this happened is hard to say. It could've been in 2007 when Kim Kardashian's infamous sex tape was leaked, or a little later when Facebook and Instagram took over the world, or perhaps when 3G internet hit Africa's mobile phones.
But somehow, we have arrived at a point where having a "sponsor" or a "blesser" - the terms that millennials usually apply to their benefactors - has for many young people become an accepted, and even a glamorous lifestyle choice.
You only have to visit the student districts of Nairobi, one recent graduate told the BBC, to see how pervasive the sponsor culture has become. "On a Friday night just go sit outside Box House [student hostel] and the see what kind of cars drive by - drivers of ministers, and politicians sent to pick up young girls," says Silas Nyanchwani, who studied at the University of Nairobi.
Until recently there was no data to indicate how many young Kenyan women are involved in sugar relationships. But this year the Busara Centre for Behavioural Economics conducted a study for BBC Africa in which they questioned 252 female university students between the ages of 18 and 24. They found that approximately 20% of the young women who participated in the research has or has had a "sponsor."
The sample size was small and the study was not fully randomised, so the results only give an indication of the possible numbers, they cannot be taken as definitive. Also, only a small percentage openly admitted to having a sugar daddy; the researchers were able to infer that a number were hiding the truth from answers they gave to other questions, using a technique called list randomisation. But interestingly, when talking about others, not about themselves, the young women estimated on average that 24% of their peers had engaged in a transactional sexual relationship with an older man - a figure very close to that reached by the researchers.
Jane, a 20-year-old Kenyan undergraduate who readily admits to having two sponsors, sees nothing shameful in such relationships - they are just part of the everyday hustle that it takes to survive in Nairobi, she says.
She also insists that her relationships with Tom and Jeff, both married, involve friendship and intimacy as well as financial exchange.
"They help you sometimes, but it's not always about sex. It's like they just want company, they want someone to talk to," she says.
She says that her religious parents brought her up with traditional values, but she has made her own choices. One of her motives, she says, is to be able to support her younger sisters, so they won't need to rely on men for money. But she has also been inspired by Kenya's celebrity "socialites" - women who have transformed sex appeal into wealth, becoming stars of social media.
Among them are the stars of the reality TV show Nairobi Diaries, Kenya's own blend of Keeping up with the Kardashians and The Real Housewives of Atlanta. The show has launched several socialites out of Nairobi's slums and on to yachts off the coast of Malibu or the Mediterranean.
"Nairobi Diaries is like the Kardashians playing out [on screen] in real time. If I look hot, I look good, there has got be some rich guy who will pay good money to possess me," says Oyunga Pala, Nairobi columnist and social commentator.
The best known of the Kenyan socialites is probably Vera Sidika, who went from dancing in music videos on to the set of the Nairobi Diaries, and from there launched a business career based on her fame and her physique.
"My body is my business - and it is a money maker," she said back in 2014, when discussing her controversial skin-lightening procedures. Nowadays, Vera is keen to promote herself as an entrepreneur, and runs a successful brand of "detox" herbal infusions called Veetox Tea.
Equally famous is model and socialite Huddah Monroe, who also rose to fame on reality TV - in her case Big Brother Africa, in 2013 - and who now runs a well-established line of cosmetics. "If you have to expose your body, make money out of it," she was reported as saying, referring to the semi-nude images that she shows off to her 1.3 million Instagram followers.
In the past, some of Kenya's socialites have styled themselves as #SlayQueens, and have been quite upfront about the financial benefits that have come from dating tycoons. Having made it to the top, though, they often begin to cultivate a different image - presenting themselves as independent, self-made businesswomen and encouraging Kenyan girls to work hard and stay in school.
The millions of fans scrolling through their Instagram posts, though, are not blind. The sudden emphasis on entrepreneurship does not hide the fact that these women used their sex appeal to create opportunities in the first place. And many - quite understandably - are attempting to apply this methodology to their own lives.
One of those who has succeeded is Bridget Achieng, a woman from the sprawling Nairobi slum of Kibera, who worked as a domestic servant - a house girl - but who gained a social media following on the back of a sexy photoshoot, and then found her way on to the cast of Nairobi Diaries.
Her message to aspiring socialites, though, is that nothing is free. "You want a million bucks, you will do something that is worth a million bucks."
If one end of the sugar spectrum features young women with their sights set on a hot pink Range Rover, a luxury condo and first-class tickets to Dubai, at the other are women angling for little more than some mobile phone credit and maybe a lunch at Java coffee house.
But the gulf between them may not be so deep as it seems.
"Should I leave all these Gucci Prada? Na which young girl no dey fear hunger?" sang the Ghanaian singer Ebony Reigns, encapsulating the mixture of social aspiration and economic anxiety that many young women feel. The desire not to go hungry and the desire to taste the good life can easily run side by side. And the fortunes of a woman dependent on a sponsor can change in an instant - either for better or worse.
Grace, a 25-year-old single mum from northern Nairobi, has a regular sponsor, but is actively seeking a more lucrative relationship with a man who will invest in her career as a singer.
She is poor by the standards of middle-class Kenyans, often living hand-to-mouth, dancing for cash in a nightclub, and struggling to put her daughter through school. But her determination to feed and educate her child coexists with a naked ambition to become rich and famous through modelling and music.
"I need to be a star," she says, citing not just Vera Sidika but also Beyoncé. Is she driven more by vanity or poverty, aspiration or desperation? The lines are blurred.
Both Grace and Jane have come of age in the last decade, bombarded since childhood with images of female status built on sex appeal. But according to Crystal Simeoni, an expert on gender and economic policy, Kenyan society encourages sugar relationships in other ways too.
If women have become more willing to profit financially from their youth and beauty, she says, it's partly because of Kenya's gross economic inequalities, lack of social mobility, and widespread corruption.
"The way things are constructed in this country makes it so much harder for a smaller person to make ends meet," she argues. Hard work won't get them anywhere. "They have to get a sponsor, rob a bank, or win a tender."
Michael Soi, a well-known artist whose paintings satirise Kenya's culture of transactional sex, takes a similar but more cynical view, attributing the phenomenon more to laziness and a get-rich-quick mentality than to structural injustice.
The days of waking up early and working from morning to night are behind us, he says: "Right now the ass is the new brain, and this is what you use to get what you want."
The phenomenon isn't confined to women.
George Paul Meiu, who studies transactional relationships between men of Kenya's Samburu tribe and older European women, has described how their youth and good looks have become valuable commodities in Kenya's beach resorts.
Thanks to a set of "African warrior" stereotypes and myths about tribal sexual prowess, the Samburu and others like them are particularly appealing to both local and foreign sugar mummies. Some Samburu villages, he says, claim they have been unable to defend themselves against cattle raids from neighbouring tribes because so many young men have migrated to the coast to become beach boys.
"A beach boy is someone who gets up in the morning, smokes a joint, lies under a coconut tree waiting for bikini-clad white woman passing on the beach and runs after them," says artist Michael Soi.
But as most of those dependent on sugar relationships are female, they have dominated the public debate. There are concerns about the morality of their lifestyle, but also about its consequences for their health.
Kerubo, a 27-year-old from Kisii in Western Kenya, maintains that she has control of her relationship with her sugar daddy, Alfred. But when I ask her about safe sex, this illusion quickly evaporates.
Both Alfred and her other sponsor, James, prefer not to use condoms, she says. In fact she has had unprotected sex with multiple sugar daddies, who then have sex with other women, as well as with their wives, exposing all of these partners to the risk of sexually transmitted diseases.
Dr Joyce Wamoyi from the National Institute for Medical Research in Tanzania says girls and young women between the ages of 15 and 24 have consistently been at higher risk of HIV infection than any other section of the population in sub-Saharan Africa.
Sugar relationships, she says, are contributing to these risks because the women who engage in them do not have the power to insist on the use of condoms. "With sex work, men are more likely to use condoms because it's more explicit that this is selling and buying."
A look at the Kenyan tabloids also suggests that women are at risk of violence from their sponsors.
It's not hard to find headlines such as "Stabbed to death by a man who has been funding her university education," "Kenyan 'sponsor' threatens lover, posts COFFINS on Facebook and she DIES afterwards," "Pretty 22-Year-Old Girl Killed By Her Sugar Daddy." These articles all describe, sometimes in graphic detail, sugar relationships that led to murder.
Jackie Phamotse, a South African businesswoman who survived an abusive relationship with a "blesser", described her experiences in a tell-all book, Bare: The Blesser's Game.
Most young women, she says, are not aware of the dangers. "Some of the girls who disappear around our continent were in these transactional relationships… Looking at the police reports, these are cases of girls who were in relationships with older people, and they were rejected at some point and someone decided to kill them."
Phamotse eventually fled her abuser, with nothing to show for the relationship. "I had to escape so I didn't find any financial privilege," she says. "I left the house and the car, and had to rebuild my life."
No-one really knows how many sugar relationships end in sexual abuse or physical harm. Kenyan academics and NGOs have made extensive studies of domestic violence, and of the risks faced by sex workers. But on the subject of transactional sex there is no research - only the lurid anecdotes of the tabloids.
Among Kenyan feminists, the rise of sponsor culture has provoked intense debate. Does the breaking of old taboos around sex represent a form of female empowerment? Or is sponsor culture just another way in which the female body can be auctioned for the pleasure of men?
"There has been a rising growth of the women's movement in Africa and a rising feminist consciousness," says Oyunga Pala, the Nairobi columnist. "Women who were vilified for being sexually active have been given license to just be. There is less slut-shaming than before."
But while some feminists argue that any choice a woman makes is inherently feminist - because it was made by a woman - others question how free the choice to enter a sponsor relationship really is.
"A feminist approach to freedom of expression, even with sex work and prostitution, is a northern perspective that says you should be allowed to do what you want to do," says Crystal Simeoni. "But that is coming from a point of privilege. A lot of times these women don't have a choice - it's life or death."
Mildred Ngesa, an ambassador for the global activist group Female Wave of Change, makes a similar argument. After decades of w
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