"This publication documents how authorities have stepped up censorship of the media and arbitrarily arrested and, in some cases, prosecuted journalists and activists perceived to be government critics. They have also exerted tighter control over NGOs and political opposition parties. The repression
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has effectively silenced critics and activists. The report calls on the Tanzanian government to take steps to protect the rights of freedom of expression and association, particularly ahead of elections, including by refraining from public rhetoric hostile to human rights issues; urgently reversing the pattern of repression and taking measures to stop the arbitrary arrest and harassment of journalists, NGO representatives and other activists, and political opposition members; and reforming repressive laws." (Back cover)
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"This study investigated the differences in usage of different social media platforms within the South African context, broken down by user characteristics, specifically gender and age, in addition to investigating the correlation between usage of differing social media platforms. This was carried o
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ut to determine which social media needs do the different population groups aim to fulfill when using different social media platforms. Based on the results, the study confirmed the existence of preferences between types of social media platforms and groups of social media platforms in South Africa, based on frequency of use by age group and gender. Social media can thus be seen as a useful tool for collaboration and sharing knowledge to users in a South African context but must be tailored for specific audience needs." (Abstract)
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"This study focuses on the impact of social media towards conserving African languages, particularly Sepedi, Tshivenda and Xitsonga. Social media are given attention to explore their impact in conserving African languages amongst youth. Youth is a suitable group to focus on as they are the future an
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d are thus expected to carry their African languages and pass them on to succeeding generations. This exercise should be done to ensure that African languages should not face extinction in the future. Generally, youth are constant users of social media platforms, hence it is cardinal to investigate their language-usage patterns on social media platforms. The majority of the African youth in South Africa use either one or more of the nine (9) indigenous African languages that are official, namely, isiNdebele, isiXhosa, isiZulu, Sepedi, Sesotho, Setswana, siSwati, Tshivenda, and Xitsonga. Therefore, one would expect speakers of these indigenous African languages to effectively use them on social media, particularly, Facebook, Twitter, and WhatsApp. African language heritage is undoubtedly a valuable resource, however, it needs state resources to develop it further and establish it as a core economic driver on various media platforms. The study employs exploratory and descriptive designs. These designs are appropriate for this study because it permits data to be collected through observations, focus group interviews and questionnaires. Focus group interviews, observations, and questionnaires were used to collect data. Focus group is a data-collection tool for understanding people’s behaviour and attitudes. The researcher moderated three focus groups. One hundred (100) questionnaires were distributed to the participants in this study. These tools are apt for the data-collection process in this study because they assist to discover factors that influence opinions, attitudes, and behaviours. Social media have great potential to conserve the African languages but the speakers of these languages should play a cardinal role in this process. Majority of the youth do not prefer to use the African languages on social media. Conversations on both Facebook and Twitter are dominated by English as youth prefer it ahead of Sepedi, Tshivenda, and Xitsonga. In contrast, youth prefer to use the African languages on WhatsApp because they know their contacts. However, code-switching is used a lot by youth on social media. Despite the fact that Sepedi, Tshivenda, and Xitsonga are not mostly used on Facebook and Twitter they remain relevant and useful amongst their speakers on a daily basis. Nevertheless, there is a need to develop the African languages based social media sites to stimulate their usage on these platforms. Additionally, these languages should be developed to fit the needs of social media." (Abstract)
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"The innovative research in Video Games and the Global South focuses on a range of topics including art games and serious games from the global south, postcolonialism and cultural representation, player communities, software modification (modding), intercultural communication online, racism and sexi
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sm in game culture, the global growth of eSports, social media use in relation to gaming and the use of games to connect users and communities across the globe. Some fifteen years ago, Uruguayan theorist and game developer Gonzalo Frasca spoke of the possibility of creating “video games of the oppressed,” using the medium as a tool for education, socio-political awareness and consciousness-raising. In short, Frasca advocated for the appropriation of the means of game production by actors in the global south, and the repurposing of these technologies in ways that would benefit the region’s inhabitants. A decade and a half later, we can see that many gamers and game developers from across the global south have taken up this challenge, contributing to game cultures and creating games that respond to the obstacles and affordances of their particular geographical, socioeconomic, political and cultural contexts. Video Games and the Global South brings together perspectives from a range of disciplines, critical methodologies and theoretical approaches. Together, the 20 contributing essays advance the critical methodology for analyzing the relationship between games and culture, as well as historically contextualized insight into the cultural impact of video games and the development of games and game cultures across Africa, the Middle East, Central and South America, the Indian subcontinent, Oceania and Asia." (Publisher description)
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"Africa Check, the continent’s first independent fact-Checking organisation of which I was chief editor until July 2019, has itself expanded exponentially. The organisation –a non-profit mainly funded by large foundations– launched in 2012 in South Africa with a junior researcher and part-time
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editor. Africa Check then opened a second office on the continent in Dakar, Senegal, in October 2015. Here the team runs a French-language version of the website to serve West African audiences. The English-language team branched out to Lagos, Nigeria, in November 2016 with Nairobi in Kenya following in January 2017 [...] Here’s what I learned about the contribution of social media to Africa Check’s website traffic: The data shows that in each year there were a few “blockbuster” articles after which engagement tailed off. Engagement on social media site Facebook comprised the overwhelming majority of likes and shares of Africa Check content with Twitter trailing far behind; Facebook has become less and less important in driving traffic to Africa Check’s website, as has been the case for major brands and publishers all over the world. For all but one article in the top ten lists of 2015 and 2016, most views came from Facebook; it dropped to two in 2017 and three in 2018; In most cases where Twitter was the biggest source of traffic, the average time users spent on the page was higher than the time it should theoretically take to read the piece; Content engagement showed a major jump from 2015 to 2016, reflecting the rapid growth of Africa Check in that year. However, it has since decreased year on year, likely on the back of Facebook’s decline in importance as a traffic driver ..." (Publisher description)
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"Scholarly work addressing the drivers of violent conflict predominantly focus on macro-level factors, often surrounding social group-specific grievances relating to access to power, justice, security, services, land, and resources. Recent work identifies these factors of risk and their heightened r
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isk during shocks, such as a natural disaster or significant economic adjustment. What we know little about is the role played by influential actors in mobilising people towards or away from violence during such episodes.
We hypothesise that influential actors’ language indicates their intent towards or away from violence. Much work has been done to identify what constitutes hostile vernacular in political systems prone to violence, however, it has not considered the language of specific influential actors. Our methodology targeting this knowledge gap employs a suite of third party software tools to collect and analyse 6,100 Kenyan social media (Twitter) utterances from January 2012 to December 2017.
This software reads and understands words’ meaning in multiple languages to allocate sentiment scores using a technology called Natural Language Processing (NLP). The proprietary NLP software, which incorporates the latest artificial intelligence advances, including deep learning, transforms unstructured textual data (i.e. a tweet or blog post) into structured data (i.e. a number) to gauge the authors’ changing emotional tone over time.
Our model predicts both increases and decreases in average fatalities 50 to 150 days in advance, with overall accuracy approaching 85%. This finding suggests a role for influential actors in determining increases or decreases in violence and the method’s potential for advancing understandings of violence and language. Further, the findings demonstrate the utility of local political and sociological theoretical knowledge for calibrating algorithmic analysis. This approach may enable identification of specific speech configurations associated with an increased or decreased risk of violence. We propose further exploration of this methodology." (Abstract)
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"In diesem Beitrag argumentiere ich, dass für eine Verflechtungsgeschichte von Mission seit dem 19. Jahrhundert eine medien- und kommunikationstheoretische Dimension unerlässlich ist: Mission war nicht nur eine historische Agentur, um Akteur*innen in Bewegungen zu setzen, als Reisende und Migriere
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nde, sondern mindestens im gleichen Maß eine Agentur, die Menschen medial miteinander in Verbindung brachte und so ggf. neue Asymmetrien produzierte. Missionen halfen, Räume und Gesellschaften kulturell zu verflechten, indern sie Kommunikationsarbeit verrichteten. Ideengeschichtliche Fragestellungen sind Teil dieser Überlegung: Welche Bilder, Erzählungen und Konzepte wurden über die Missionen transferiert, welche wurden zum Schweigen gebracht? Sie erschöpft sich aber nicht in diesen, sondern will im Sinne einer Praxeologie von Kommunikation auch nach den Akteuren und den Techniken des Transfers fragen und schließlich die resultierenden sozialen Handlungen erklären." (Seite 167)
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