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Human Rights and African Airwaves: Mediating Equality on the Chichewa Radio. HarriEnglund. Bloomington: Indiana University Press,
Table of contents



They desire to be professional but the system fails them.

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For example nsima is translated as porridge. In truth, no one in Malawi would treat nsima as porridge because phala, which means porridge, is clearly different from nsima. The English language needs to borrow and domesticate the word nsima.


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The second weakness is the cursory treatment of issues of language. It is not clear from the book if the MBC ever received or just rejected stories about corrupt senior chiefs like the Group Villagemen, Traditional Authorities and paramount chiefs. Further, while Christian leaders, such as pastors are ridiculed and exposed, there is nothing in Human Rights and African Airwaves about Muslim leaders.

However, the he should have also explained why the editors did not see anything wrong in rejecting stories about politicians because the voiceless also have an opinion about their MPs, government ministers, and their state president. The elements of fairness and balance are very important in news journalism. Would a correspondent like Umar, whose mission in Mchinji was the propagation of the Islamic Dawah, say anything positive about a Christian pastor?

The above shortcomings notwithstanding, in Human Rights and African Airwaves, Dr Englund demonstrates how to conduct an ethnographic study. Malawian social anthropologists, media researchers, students of journalism, media, and development studies and others interested in broadcasting ought to have a copy of this seminal study. Remember me on this computer.


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    Human Rights and African Airwaves

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      Human Rights and African Airwaves: Mediating Equality on the Chichewa Radio

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