"Hidden information, double meanings, double-crossing, and the constant processes of encoding and decoding messages have always been important techniques in negotiating social and political power dynamics. Yet these tools, "cryptopolitics," are transformed when used within digital media. Focusing on
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African societies, Cryptopolitics brings together empirically grounded studies of digital media to consider public culture, sociality, and power in all its forms, illustrating the analytical potential of cryptopolitics to elucidate intimate relationships, political protest, and economic strategies in the digital age." (Publisher description)
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"In many parts of the Global South, coordinated political disinformation campaigns, rumor, and propaganda have long been a part of the social fabric, even before disinformation has become an area of scholarship in the Global North. The way disinformation manifests in this region, and responses to it
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, can therefore be highly instructive for readers around the world. Through case studies and comparative analyses, the book explores the impact of disinformation in Africa, Latin America, the Arab World and Asia. The chapters in this book discuss the similarities and differences of disinformation in different regions and provide a broad thematic overview of the phenomenon as it manifests across the Global South. After analyzing core concepts, theories and histories from Southern perspectives, contributors explore the experiences of media users and the responses to disinformation by various social actors drawing on examples from a dozen countries." (Publisher description)
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"Deriving from innovative new work by six researchers, this book questions what the new media's role is in contemporary Africa. The chapters are diverse - covering different areas of sociality in different countries - but they unite in their methodological and analytical foundation. The focus is on
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media-related practices, which require engagement with different perspectives and concerns while situating these in a wider analytical context. The contributions to this collection provide fresh ethnographic descriptions of how new media practices can affect socialities in significant but unpredictable ways." (Publisher description)
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"Theorising Media and Conflict is the result of a joint and interdisciplinary effort to set the theoretical and empirical agenda in theorising upon the complex relationship between media and conflict. By considering the theorisation work accomplished by the ‘Anthropology of Media’ series forerun
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ner Theorising Media and Practice (edited by Bräuchler and Postill), it takes the notion of media (as) practice to new terrain. It thus counters studies that display Western biases, normative assumptions and unsubstantiated claims about ‘media effects’ in conflict situations. Through ground-up theorising, careful contextualisation, comparative perspectives, ethnographic and other qualitative methods, it provides evidence for the co-constitutiveness of media and conflict, and contributes to the consolidation of media and conflict as a distinct area of scholarship. While the contributions to this book deal with different kinds of media and conflict situations in distinct world regions and examine various aspects of media use, they all engage with media and conflict dynamics from a participant’s perspective as well as from an analytical perspective. Such an approach allows for the theorisation of media and conflict beyond a particular type of media, conflict or region." (Preface, page ix-x)
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"Anthropologists began to study media relatively late in the history of the discipline. Research on media - in particular, mass media - tended to be associated with the societies most anthropologists came from, and thus with the self rather than the other, and except for a few rare exceptions, it wa
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s not until the late 1980s that anthropologists began to turn systematic attention to media as a social practice. This was true even for older media, such as songs, dance and theater, since those topics were associated with the other late research focus of urban anthropology." (Introduction)
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"Religion, Media, and Marginality in Modern Africa is one of the first volumes to put new media and old media into significant conversation with one another, and also offers a rare comparison between Christianity and Islam in Africa. The contributors find many previously unacknowledged correspondenc
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es among different media and between the two faiths. In the process they challenge the technological determinism-the notion that certain types of media generate particular forms of religious expression-that haunts many studies. In evaluating how media usage and religious commitment intersect in the social, cultural, and political landscapes of modern Africa, this collection will contribute to the development of new paradigms for media and religious studies." (Publisher description)
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"This handbook attempts to fill the gap in empirical scholarship of media and communication research in Africa, from an Africanist perspective. The collection draws on expert knowledge of key media and communication scholars in Africa and the diaspora, offering a counter-narrative to existing Wester
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n and Eurocentric discourses of knowledge-production. As the decolonial turn takes centre stage across Africa, this collection further rethinks media and communication research in a post-colonial setting and provides empirical evidence as to why some of the methods conceptualised in Europe will not work in Africa. The result is a thorough appraisal of the current threats, challenges and opportunities facing the discipline on the continent." (Publisher description)
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"Cette série de six articles, tous focalisés sur l’Afrique francophone, traite chacun à leur manière du thème principal de l’usage de l’Internet par des groupes religieux sur le continent africain. Cinq de ces contributions explorent l’usage religieux des médias numériques en Afrique
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de l’Ouest alors que la dernière se concentre sur l’Afrique centrale. Nous en tirons une vue d’ensemble équilibrée sur diverses communautés religieuses telles le Hibut-Tarqiyyah du Sénégal, des églises chrétiennes de Ouagadougou, des chrétiens de la République démocratique du Congo, des fidèles camerounais du pasteur nigérian T. B. Joshua ou encore des musulmans ivoiriens hors ligne comme en ligne ainsi qu’une communauté mixte regroupant des chrétiens et des musulmans au Burkina Faso. Les thématiques dominantes abordées sont : la représentation en ligne; le numérique en tant qu’espace étendu d’apprentissage et de conversion religieuse; la religion et la sphère publique; et, pour terminer, les formes de religiosité en Afrique subsaharienne. Cette compilation d’articles constitue un complément utile à l’abondante littérature anglophone sur les mondes médiatiques africains et leurs enchevêtrements religieux (voir entre autres de Witte, 2011; Hackett et Soares, 2014; Graetz, 2014; Meyer, 2015; Pype, 2012; Schulz, 2011). Parmi les analyses fournies, voici les trois thèmes qui m’ont frappée par leur pertinence et leur forte connexion avec les recherches actuelles sur les communautés religieuses en ligne sur le continent africain et au-delà : (a) l’importance de « réseaux » religieux; (b) l’interaction entre le religieux et la politique; (c) les pratiques de foi en ligne et leur dialectique avec la politique de la religion (particulièrement en termes d’autorité, de distribution et de transmission de la connaissance religieuse)." (Page 135)
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"This volume examines the lived experiences of Africans and their interaction with different kinds of media: old and new, state and private, elite and popular, global and national, material and virtual. By offering a comparative, critical and largely qualitative account of audiences and users across
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a range of national contexts in different regions of Africa, the book examines media through the voices and perspectives of those engaging with it rather than reducing audiences and users to numbers and statistics, ready to be exploited as potential target markets or as political constituencies. The critical, qualitative research perspective adopted in this book enables us to gain a better understanding of how African viewers, listeners and users make sense of a range of media forms; what role these play in their everyday lives and what audience and user engagement can tell us about how citizens perceive the state, how they imagine themselves in the wider world and how they relate to each other. The book argues that the experiences of audiences and engagements of users with a range of media—newspapers, radio, television, magazines, internet, mobile phones, social media—are always grounded in particular contexts, worldviews and knowledge systems of life and wisdom: ‘It is akin to the tortoise. The tortoise never leaves its shell behind. It carries it wherever it goes’ (Chivaura 2006: 221). African media audiences and users carry their contexts and cultural repertoires in the same way a tortoise carries its shell. Thus far, the bulk of academic research on media and communication in Africa has addressed the policy and regulatory aspects as well as the relation between media institutions and the state (Willems 2014a). While studies on media, democratization and press freedom are invaluable, the ways in which ordinary people make sense of, and relate to, media in their everyday lives are largely left beyond consideration. As Barber (1997: 357) has pointed out, ‘[w]hat has not yet been sufficiently explored is the possibility that specific African audiences have distinctive, conventional modes and styles of making meaning, just as performers/speakers do. We need to ask how audiences do their work of interpretation’." (Page 4)
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"How religion, gender, and urban sociality are expressed in and mediated via television drama in Kinshasa is the focus of this ethnographic study. Influenced by Nigerian films and intimately related to the emergence of a charismatic Christian scene, these teleserials integrate melodrama, conversion
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narratives, Christian songs, sermons, testimonies, and deliverance rituals to produce commentaries on what it means to be an inhabitant of Kinshasa." (Publisher description)
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"New Media and Religious Transformations in Africa casts a critical look at Africa's rapidly evolving religious media scene. Following political liberalization, media deregulation, and the proliferation of new media technologies, many African religious leaders and activists have appropriated such me
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dia to strengthen and expand their communities and gain public recognition. Media have also been used to marginalize and restrict the activities of other groups, which has sometimes led to tension, conflict, and even violence. Showing how media are rarely neutral vehicles of expression, the contributors to this multidisciplinary volume analyze the mutual imbrications of media and religion during times of rapid technological and social change in various places throughout Africa." (Publisher description)
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"Just like in many other sub-Saharan African countries, Kinshasa's media world has opened up in the mid 1990s. Especially since 2002, local TV stations have been mushrooming. This has not only led to a proliferation of media productions, but it has also enlarged the terrain of local journalists, in
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particular allowing for more jobs. The TV stations are inserted within the larger division that governs Kinshasa's political society: a media outlet is either du centre (of the centre', also du pouvoir', of power') or not, referring to the division between pro-Kabila media and anti-Kabila media. Despite this strong polarization in the local press, many of Kinshasa's journalists share similar professional experiences. In this article, two components of the lifeworlds and work of Kinshasa's journalists are explored: the management of journalists' patron-client relationships with leaders and the experience of risk and fear in their work and in their private lives." (Abstract)
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"In this article I primarily focus upon locally produced television serials (also called maboke, théâtre populaire, or télédramatiques), which constitute one important genre that help to spread what some describe as the Pentecostalist ideology. The main theme of Kinshasa’s post-millennial tele
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dramas is the spiritual battle (Li. litumba ya molimo). They show how the Devil and his accomplices (demons and witches) operate in the material world and thus combat the Christian God. Witches, fools and pastors are the main protagonists of the teleserials. The programmes often conclude with confessions and deliverances. Such rituals are connected with understandings of evil and culturally accepted means of restoration and purification. The moral progression of the serials’ protagonists reflects a didactic purpose, showing the audience how to become a good Christian and how to hold strong in the spiritual battle (Pype 2008). Special effects are deliberately deployed to make manifest the hidden workings of occult practitioners and the miraculous effects of prayers, deliverance rituals and Christian expertise. With regard to the serials’ format, the insertion of Christian songs at the beginning and ending of the episodes, the dropping of Biblical verses into scenes and display of Bible verses in the corners of the screen during the broadcasts indicate the Christian character of Kinshasa’s teleserials. All these characteristics relate both to the instructive goal of the serials and to the intentions of the dramatic artists to create a mood among the audience to watch the programs as divine lessons. As most of Kinshasa’s evangelising artists state, they aim at bringing a spiritual awareness to the audience. They also hope to transmit spiritual knowledge via the interplay of the fictitious narrative, the power of the Word (activated through the multiple Bible verses that are pronounced) and the image (special effects such as visualisations of the occult). The main questions addressed here are how, why and when Kinshasa’s television serials have acquired this Pentecostalist character. I approach Kinshasa’s teleserials not at all as quasi-timeless symbolic documents but as cultural products that carry a history embedded in the significant political and cultural processes Kinois have witnessed." (Page 133)
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"This article discusses discourses on development in the social space of Kinshasa’s post-Mobutu teleserials. The producers (dramatic artists and born-again Christian leaders; some are both) contend that their work will transform society, counter the social and political crisis and improve the nati
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on in various ways. Pentecostalist Christianity meets the genre of the melodrama in the way the teleserials focus on the individual’s spiritual development. This article argues that the fictive representation of witchcraft relates to a Pentecostalist diagnosis of the crisis and that the narrative unfolding of the teleserials points towards the cultural key scenario asserted by Pentecostal-charismatic churches." (Abstract)
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