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Ed Webb

Inside Kannywood: Nigeria's Muslim film industry - Al Jazeera English - 0 views

  • This film industry has been coined Kannywood, after the city it originated in. According to statistics from the National Film and Video Censors Board, its movies make up about 30 percent of the films produced by the Nigerian-based film industry popularly called Nollywood, which is often portrayed as the third-largest in the world, after Hollywood and Bollywood. Kannywood even has its own TV channel, Africa Magic Hausa, showing Hausa-language movies on satellite TV.
  • stricter guidelines, such as the banning of married women from acting, while also requiring all women in the industry to have a male guardian who would be legally responsible if their ward broke the rules
  • Their tone is devoutly Muslim, though, and quite often the very last line of the end credits is "Glory be to God". Many of these movies also denounce the hypocrisy of the ruling classes who preach piousness in public while sinning in private.
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  • They don't shy away from the problems women face in everyday life, such as forced marriage, sexual molestation, the lack of female education, and domestic violence - matters this society is not accustomed to discussing openly.
  • It is hardly surprising that women, who for the first time see their own experiences reflected in the public domain, form a significant part of Kannywood's audience. They also play a considerable role in the industry itself. According to the Motion Pictures Practitioners Association of Nigeria, 75 percent of the Hausa movie actors are female, as is the case for two-thirds of the association's members - from singers and producers to actors and make-up artists.
  • the Kano-based film industry is providing jobs and business to the city, something that went a long way towards improving public opinion of the profession.
  • not more than 10 years ago, a moralistic backlash triggered by a sex scandal almost destroyed the local film industry. As is often the case in public fights about morality, the female body was the battleground.
  • The Censorship Board came into existence before the scandal in 2001, and is a combined initiative of the local film industry and the state government. It was a response to the adoption of Islamic law in Kano a year earlier. Under the law, filmmaking was under threat of being abolished altogether. In order to avoid that, Kannywood voluntarily subjected itself to stricter censorship.
  • Kannywood treats the viewer to a mishmash of cultural influences. Before the local film industry came into existence in the 1990s, northerners watched Hindi language films from India. The glamour of the Bollywood musicals has rubbed off on the Hausa movies, some of which feature singing and dancing.
  • The overly zealous KSCB executive lost his moral authority when the police caught him in a compromising situation with a young girl in his car, and Kannywood celebrated when, in 2011, the newly elected governor appointed a new head of the Censorship Board.
  • He describes the task of the board as "preserving Hausa culture".
  • "We don't like to see body contact between men and women. No handshaking, let alone kissing," he says. "And no nudity or transparent dresses." The general secretary explains how things such as prostitution, lesbianism and adultery may be portrayed, as long as it is clear to the audience that they are unacceptable. Song and dance are permissible, as long as there is no physical contact between the sexes.
  • "Filmmakers themselves understand they have a task to educate people and cannot go against society,"
  • Kannywood movies do transmit empowering messages to a female audience
  • "It's the masses who watch Kannywood movies, not the elite. The general public is more ready for social change than political and religious leaders."
  • female producers are rare, let alone female directors
  • most female producers work with a male assistant to get things done on the ground
Ed Webb

BBC News - Nigeria Islamic court 'bans Twitter feed' - 0 views

  • "An order is hereby given restraining the respondents either by themselves or their agents from opening a chat forum on Facebook, Twitter, or any blog for the purpose of the debate on the amputation of Malam Buba Bello Jangebe."
  • The group told the BBC's Hausa service it would appeal against the ruling. The Sharia code runs alongside the secular state system in 12 of Nigeria's 36 states, and citizens can choose which system they deal with. It is not clear whether the Kaduna court has the authority to enforce the ruling, which analysts say is the first such judgement in Nigeria.
Ed Webb

Liberation technology: dreams, politics, history | openDemocracy - 1 views

  • The broad experience of these programmes during the 1990s suggests that externally funded democracy-promotion projects are very good at creating institutions and structures, but less successful at producing sustainable, vibrant and engaged democratic constituencies and civil societies. In other words, they helped create a lot of NGOs, but not civil society.
  • oreign funding of civil-society groups led to a backlash against not only NGOs, but the very ideas of democracy and civil society. The ex-post-facto justification for the Iraq war as a form of democracy-promotion coupled with the perceptions of Washington’s “shadowy guiding hand” in the “colour revolutions” in Georgia (2003) and Ukraine (2004) intensified scepticism toward democracy and civil society in (among others) Russia, China, and Nigeria.
  • A project that has human goals at its nominal centre yet focuses on tools and technologies always runs the risk of technological determinism and indeed fetishism. Moreover, the prior history of “toolbox” approaches to political change (albeit before an era when the internet was widespread) enjoins caution over making the discovery and spread of successful technologies the key to achieving improvements in governance, development and human rights.It may be also that these technology-centred approaches tend to encourage a context-free and amnesiac attitude that ignores the experiences even of the very recent past. In any event, the extraordinary events in the middle east and north Africa fuel the liberation technologists’ euphoria.
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  • The absence of electrical power and the expense of access to the internet and mobile networks are among these obstacles. The Harvard Forum I Research ICT Africa demand-side survey estimates that the bottom 75% of mobile-phone users in Africa spend 11%-27% of their household income on mobile communications, far more than the equivalent in developed countries. This is one aspect of a digital divide that mirrors broader structural inequalities in many parts of the developing world, which works to “deepen the vicious circle between inequality and technology diffusion”.
  • development agencies implement technical solutions to problems while ignoring the political and structural dimensions which cause those problems
  • While researching democracy-promotion programmes in post-Soviet Armenia, I found that many of the foreign experts and trainers often possessed very little information about the country, its history, politics and culture, even though their training had aimed at changing its social, cultural and political attitudes, practices, and understandings. There were many inefficiencies and wasted opportunities as a result
Ed Webb

China Expands Media Dominance in Africa - SPIEGEL ONLINE - 0 views

  • Liao Liang's mission in the Kenyan capital is hardly confidential: As a senior editor of the China Global Television Network (CGTN), a subsidiary of Chinese state television, his task is that of shining a positive light on his country's ambitious activities -- particularly those in Africa, where China's reputation has suffered as its footprint has grown.
  • "It's an apartheid system," he says, with the Chinese at the top, then the whites, then the blacks and at the very bottom are the Kenyans. "We have to let the Chinese go first in the restrooms and we're only allowed to eat in the cafeteria after 1 p.m., after they have eaten. They treat us like their inferiors." Sometimes, James M. says, he only receives half of his contractual editor's salary of 2,000 euros per month. He says he is penalized 2,000 shillings - around 17 euros - for every mistake in his stories, including typos.
  • CGTN journalists aren't just there to ward off criticism of China's expansion in Africa but also to break the West's media dominance. The broadcaster has a similar mission in Africa as Russia's state broadcaster RT does in Europe.
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  • According to one survey, the majority of Africans welcome the Chinese involvement, but critics, such as the Senegalese author Adama Gaye, have warned of a new form of colonialism
  • China has thrown its support behind diplomatic initiatives and has contributed around 2,500 troops to UN peacekeeping missions in Congo, South Sudan and Mali. China is also helping with efforts to combat the Ebola epidemic and it even funded the construction of the African Union headquarters in Addis Ababa. The country has also established 49 Confucius Institutes across the continent, which promote the Chinese language and culture. At the heart of China's Going Out policy is a media offensive launched in March 2018, an initiative coordinated by the broadcast group Voice of China and carefully monitored by Communist Party censors. In addition, the state-run news agency Xinhua was expanded and now claims to be the largest news wire in the world.
  • Every year, 1,000 African journalists take part in training programs in China and Chinese investors have been investing heavily in African media outlets. The TV station StarTimes now broadcasts its paid offerings in 30 African countries and declares itself to be the most influential digital channel on the continent.
  • it is the only television station in the world that broadcasts in all six official UN languages. It has 79 million Facebook followers, which is roughly as many as the BBC and CNN combined
  • CGTN employs around 150 people, including journalists from China, South Africa, Britain, Nigeria and Kenya, yet even when promised anonymity, nobody initially agreed to speak with DER SPIEGEL. "They're afraid of Liao," an employee would later say.
  • "We don't produce independent journalism, but pure propaganda by order of the Communist Party." He says the goal is that of presenting the most harmonious image possible of China's activities in Africa, including construction sites full of smiling workers and positive coverage of massive endeavors like dams and other mega-projects along with humanitarian aid contributions.
  • He shows a text message that he recently received from the boss: "No reports on the chaos!" The reference was to political disturbances in a country in Africa.
  • particularly sensitive texts have to be reviewed in Beijing and if the censors disapprove, the stories are killed. "Criticism of the government, human rights issues or analysis of the growing amount of African debt held by the Chinese are all taboo,"
  • In September, the journalist Azad Essa reported on China's oppression of the Uighurs, a Muslim minority in China, and was fired afterward. His employer, Independent Media, is the second-largest media outlet in South Africa. And since 2013, a Chinese investor has held a 20-percent stake
  • "We have good relations with the Chinese, even if they would rather stick to themselves." Mwaura is a 40-year-old Kenyan reporter who works for the Xinhua news agency and his view of the situation is much less dark. He believes that local media outlets poison relations with the Chinese because they don't understand Chinese culture and are still under the influence of British colonial attitudes. Mwaura says China's involvement in Africa is a win-win scenario that helps bring the continent forward. Claims that China is conquering Africa, he says, are just "stupid chatter" from bloggers who are on the payroll of Western embassies. He views his task as that of providing more optimistic coverage to counter such "negativity."
  • Mwaura says he can write about whatever he wants, but adds that his supervisors ensure that reports are "politically correct," meaning that they reflect the communist worldview. After all, he says, "we are working on behalf of the geopolitical interests of the Chinese state."
Ed Webb

Hip Hop Finds Its Groove in North Africa | Newlines Magazine - 0 views

  • Pop music in the region today truly represents the Westernization of classical Arabic music defined by traditional elements of improvisation (where songs often last as long as an hour), instruments native to the region like the oud, and maqam, which is a system of melodies and pitches native to Arabic music. Classical Arabic artists like Oum Kulthum and Asmahan thrived on this style and are considered icons of Arabic music because of their ability to evoke emotion through their artistry.But in conjunction with colonization, Arabic music began to shift from its classical roots with the Cairo Congress of Arab Music in 1932, organized by King Fuad of Egypt. This symposium brought together renowned composers and ethnomusicologists from the Middle East, North Africa, and Europe who created a set of proposals for the modernization and standardization of Arabic music, one of which was the incorporation of European instruments into Arabic ensembles because “such instruments possessed tremendously varied, expressive means and depictive powers.”The other notable event that pushed this modernization further was the introduction of the phonograph to the region. Phonographs could only play songs for a limited duration, making the traditional improvisation and hour-long running times of classical Arabic music nearly impossible.The final nail in the coffin was the burgeoning film industry in the 1950s and 1960s, particularly in Egypt, the cultural epicenter for creative output in the Middle East and North Africa. Movies were heavily Westernized at the time, forcing directors and producers to modify accompanying music to incorporate Western-style elements in their instruments and duration.
  • a new movement is rising in North Africa.Rappers and emcees from the region are boldly approaching hip-hop and the larger Arab music landscape by exploring taboo themes and proactively deconstructing societal markers of North African identity. They are experimenting with beat production and dialect as they go about creating a space for their music and for these conversations to be held in a public domain. This is not a knock on the Levantine or Khaleeji rap scenes; there are many artists who are doing this currently. But North African emcees are using their lyrical flows and melodic rhythms to grapple with the essential question of identity. The music sounds fresh and breathes new life into the pop-dominant Arabic music scene.
  • A vast majority of North African rappers primarily use their regional Arabic dialects and French in their music. But many artists, specifically North African artists based in Europe, also use Spanish, Dutch, and English on their albums. A few artists will even use all four languages in one song.
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  • Many emcees, more so than their Levantine or Khaleeji counterparts, utilize Afropop and Afro-fusion rhythms in their music as a nod to their home continent.
  • Dialect and slang are important in rap, Boubaker stressed, because “it is a question of using a popular spoken language in constant evolution and which incorporates foreign influences.”
  • French colonial policy in Algeria, she explained, aimed to violently prevent and suppress the teaching of Indigenous languages like Tamazight. France intentionally stoked tensions between Indigenous Imazighen and ethnic Arabs by implementing unjust laws seeking to tear at the societal fabric of the country and destroy Algerian identity.France implemented similar policies in other North African countries as well, actively working to create sectarian tensions that led to ethnic and linguistic divides that, in turn, led to brutal, violent conflicts and suppression of Indigenous culture.
  • Afrobeats is a fusion of hip-hop, dancehall, soca, and other Black genres that can be identified by its use of African drums and a 3/2 time signature — different from a Western 4/4 time signature — that gives the genre its trademark dance tempo
  • For North African artists, use of these rhythms can be traced back to Black North Africans and Indigenous communities who are descendants of the slave trade. Boubaker shared that the different genres, namely gnawa in Morocco, diwan in Algeria, and stambali in Tunisia, are the result of a distinct weaving between the musicalities of North Africa, sub-Saharan Africa, and Black Sufi tradition that can lead to a state of trance.
  • The stambali genre, Boubaker elaborated, is sung in a language derived from a mixture of Tunisian Arabic and the Houassa language spoken by the Hausas, a people of the Sahel, mainly in northern Nigeria and southern Niger who were part of the slave trade to Tunisia.
  • “Moroccan artists, early on, primarily referenced Malcolm X as a way to make the connection between race, Blackness, and Islam in the U.S. and embraced their own African identity through their music,” Almeida said. “The African theme has been going on for a while now.”
  • While Moroccan and Egyptian emcees found early opportunities, Tunisian and in particular Algerian artists did not have that initial access.
  • In Algeria, however, while the rap scene was up and coming, Almeida said the government actively worked to shut it down, which, she said, “really crushed everything.”That now looks different, with Algerian rappers even drawing influences from raï music and sampling prominent Algerian artists in their music.
  • Algerian artists of the 1990s and up to the present day are now primarily recording their music in France, Spain, and other European countries to then broadcast back to Algeria and the rest of North Africa. This is a subtle but noticeable diversion away from seeking opportunities in the traditional Middle East/North Africa hubs of music and culture such as Cairo, Beirut, and Baghdad.
  • “We just have to go back to our history, and we need to start loving ourselves and we need to recognize who we truly are because we’re not Arabs. 100% being Egyptian and being Moroccan is straight up being African and straight up being proud. And this is why I never have any issue representing mahraganat in my music because this is Egyptian music. I’m proud of my double cultures. I’m proud of my continent, and I really want to showcase it everywhere.”
  • North African rappers today are using hip-hop to express what it means to be who they are in the context of their country, their continent, and their lived experiences. And while there is a deep and painful colonial history associated with this music, the artistic yield has been profound not just for the region but the world.
Ed Webb

African Podcasting: Challenges and Chances - The Cairo Review of Global Affairs - 0 views

  • Although podcasting is growing in Africa, radio, a close cousin that has been around since the days of colonization, remains prevalent.
  • The largest podcasting markets in Africa include Nigeria, South Africa, and Kenya
  • the African podcasts that get exposure typically sound familiar with commercial appeal in terms of format, content, and tone
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  • Weak mobile and internet penetration, though increasing, stifles the ability of the industry to flourish
  • in Africa, podcasts are produced in many of the native languages, including Arabic, and thus reach audiences that are otherwise ignored by podcasters who reside outside of the Global South
  • globally, including in Africa, traditional radio is tethered to governments in terms of regulation and licensing and thus subject to various levels of censorship. On the other hand, podcasting is more rogue, with niche non-standard formats and topics. As a result, there is an exciting variety of podcasts, including emerging podcasts in true crime, wellness, history, and identity and culture. There is also a reciprocal relationship between the content podcasters are creating and what podcast listeners are interested in; meaning there is a focus on audience engagement. Buoyed by the growth in African podcasts that speak to the African experience, African podcast listenership has expanded.
  • PodFest Cairo is Egypt and Africa’s first podcasting conference, bringing podcasters and podcast listeners together to share experiences. Africa Podfest is a Kenyan, woman-led company which founded Africa Podcast Day (February 12) and whose primary objective is to cultivate the African podcasting community through networking and sharing resources. 
  • in Africa, where it’s estimated that there are at least 1500 languages, podcasts are produced in many languages
  • Aaisha Dadi Patel, a writer and journalist at the Wall Street Journal Africa bureau, says audiences are more likely to listen to the radio as opposed to undertaking the added burden of trying to find, download, and then listen to a podcast, not to mention the exorbitant cost for data
  • Just as the podcast medium’s presence is increasing in Africa, so too is research in the field. South African podcasters have seen their community grow and firms, like Edison Research, have taken notice by collecting data on the region, releasing their first report on South Africa in 2019. Scholarly research has also increased
  • Africa is the continent with the youngest population worldwide, with around 40 percent of the population aged 15 and under compared to the global average of 26 percent
  • Africa Podfest reports dating back to 2018 indicate that the types of podcasts released in Africa are consistently hyperlocal
Ed Webb

Ukraine war: The stolen faces used to promote Vladimir Putin - BBC News - 0 views

  • The fake account is part of a network promoting Russian president Vladimir Putin on Twitter, which used the hashtags #IStandWithPutin and #IStandWithRussia on 2 and 3 March. This led to trending topics in different regions - particularly in the global south, apparently showing support for the war, in countries including India, Pakistan, South Africa and Nigeria.
  • many other profiles appear to have been inauthentic. They retweeted messages in high quantities, produced few original messages, and were created very recently. "They were likely produced by bots, fake profiles or compromised accounts, artificially amplifying support for Putin in these countries," says Carl Miller, co-founder of CASM Technology, a company that researches online harms and disinformation.
  • The accounts tweet a mixture of criticism of Western countries, express solidarity between the so-called Brics countries (Brazil, Russia, India, China, South Africa), and offer direct support to Mr Putin. "We default to the idea that information campaigns will be directed to the West. Yet none of the accounts were addressing the West nor claimed to be from the West," says Mr Miller.
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  • Twitter prohibits the impersonation of "individuals, groups, or organisations to mislead, confuse, or deceive others".The company told us that since the war began, it has removed more than 100,000 accounts for violations of its platform manipulation and spam policy, including the suspension of dozens of accounts connected with the hashtags #IStandWithRussia and #IStandWithPutin.
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