Category: The Conversation – Africa

Source: The Conversation – Africa – By Alexander Richard Braczkowski, Research Fellow at the Centre for Planetary Health and Resilient Conservation Group, Griffith University

Lions are a symbol of Africa’s last wild places. It’s a species central to many of the continent’s cultures and religions. But lion populations have reportedly declined over the past 50 years, especially in parts of west and east Africa.

Concern over this decline has prompted large financial commitments to shore up numbers. These investments must go hand in hand with the critical work of closely monitoring lion populations. It’s important to understand how their numbers and their distribution respond to conservation actions such as anti-poaching, managing conflicts with cattle farmers, and securing protected areas.

Many traditional methods used to count lions can produce unreliable results. And many existing estimates are based on assumptions about vast expanses which have not been surveyed.

We are researchers with over 50 years of combined experience in conservation, big cat ecology, and the complexities of people and wildlife living together. We have long suspected wildlife tourism rangers operating within our study locations in Uganda could help us find lions in hard-to-reach places and map their distribution. After all, tourism rangers are government employees whose primary role is to guide tourists in observing and photographing wildlife daily. They have a deeper understanding of animal behaviour than most others.

We therefore set out to study the efficacy of wildlife tourism rangers in collecting data necessary for estimating lion population numbers. We compared their performance to another commonly used field method to count big cats: remote infrared camera traps. We found that an approach led by wildlife rangers could be very useful in counting lions in many parts of their African range.

Counting the lions of the Nile River

As the morning sun rises on the banks of the River Nile in north-western Uganda, two wildlife rangers turn on their iPhones, preloaded with tracking software which will help them monitor where they have searched for lions. Lilian Namukose and Silva Musobozi head into the heart of Murchison Falls National Park. Here, their daily work is to locate and photograph the region’s largest predator: the African lion.

The study area is the Nile Delta region (255km²) of the park, Uganda’s largest protected area. The region flanks the upper reaches of the Nile River, Africa’s longest waterway. It is a biodiversity hotspot but faces immense human pressures, from commercial oil extraction and wire snare poaching.

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Read more:
The fast, furious, and brutally short life of an African male lion

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For these reasons it is critical to establish robust measures of how many lions still exist there, and develop monitoring schemes which will be long lasting.

Over 76 sampling days we collaborated with Namukose and Musobozi, who drove 2,939km searching for lions. At the same time, we deployed infrared camera traps across 32 locations in the same study area. This allowed us to compare how these two methods performed head-to-head in exactly the same study area and time period. What we measured was the number of individually identifiable lions through their unique whisker spot patterns, suitable for advanced scientific analysis called spatial capture-recapture modelling.

At the end of our survey period the rangers detected 30 lions 102 times, generating an estimate of 13.91 individuals per 100km² with acceptable precision. By contrast, the infrared camera traps could not reliably identify lions. There were only two usable detections because of poor image quality.

One of the most important results of our surveys was that the ranger-led survey was 50% cheaper than running camera traps, and each detection by a camera trap was 100 times more expensive than a detection by a ranger.

What rangers could mean for lion conservation across Africa

Our survey of Murchison’s Nile Delta region showed us two key things. First, rangers’ intimate knowledge of lion behaviour (especially specific thickets, and regions of high lion activity) helped us achieve high lion detection rates. Second, using tourism rangers as lion monitors gives rangers an entry point into the conservation science field.

This approach not only empowers rangers as active conservation stakeholders, but builds the local capacity that’s needed in many of the places where lions still roam. This science capacity is key if lion populations are to be monitored accurately and regularly (ideally yearly).

This is all the more critical in key source sites of lions in Uganda which have experienced significant declines in recent years, especially Kidepo Valley and Queen Elizabeth National Park. The current lion population in Uganda is estimated at 291 individuals, far lower than many other places in east Africa (the Maasai Mara alone holds about 400 lions).

Silva Musobozi, one of the rangers who did the fieldwork of the scientific study, adds:

Rangers are arguably the closest group to wildlife on the ground and have good knowledge of animal behaviour. Through capacity building and training, rangers can be better incorporated into the scientific and management process.

Nicholas Elliot of Wildlife Counts in Nairobi, Kenya, contributed to the research on which this article is based.

Alexander Richard Braczkowski receives funding from Northern Arizona University and Griffith University.

Duan Biggs is a member of the IUCN (World Conservation Union).

Arjun M. Gopalaswamy and Peter Lindsey do not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and have disclosed no relevant affiliations beyond their academic appointment.

– ref. Counting Uganda’s lions: we found that wildlife rangers do a better job than machines – https://theconversation.com/counting-ugandas-lions-we-found-that-wildlife-rangers-do-a-better-job-than-machines-244206

Source: The Conversation – Africa – By Jules Gazeaud, Chargé de recherche CNRS, Université Clermont Auvergne (UCA)

Reprinted by permission from VoxDev

The spread of conditional cash transfer programmes in low- and middle-income countries has been described as perhaps the most remarkable innovation of recent decades in welfare programmes. These programmes provide regular cash transfers to poor families contingent on specific behaviours. These include school enrolment and regular attendance.

The programmes started in the late 1990s in Mexico and quickly became the public policy of choice to fight poverty and low enrolment. Today, more than 60 countries operate education conditional cash transfer programmes, often at a national scale.

There is plenty of evidence showing that conditional cash transfers boost enrolment. But evidence on their impacts on children’s learning is mixed. Explanations for the lack of learning gains relate to the short-term nature of the evaluations, which may not provide enough time for the learning effects to materialise.

In recent research, conducted in Morocco, we show that conditional cash transfers can constrain learning when no accompanying measures are taken by governments to account for increased enrolment. We found that the introduction of a programme can deteriorate school quality and thus constrain learning for children who enrol in school.

Conditional cash transfers in Morocco

We looked at a programme implemented at scale in Morocco. Known as Tayssir, it began operating in 2008 and quickly became the flagship education policy of a government strongly committed to reducing school dropout rates.

Earlier research showed that the pilot version of Tayssir had substantial positive effects on enrolment, but not on learning.

Following this evaluation, Tayssir was quickly scaled-up to reach annually up to 800,000 children in 434 municipalities. Because the allocation of transfers remained remarkably stable over time, the scaled-up version of Tayssir offers an ideal setup to study how conditional cash transfer programmes affect learning, with enough time for the effects to materialise.

Tayssir targeted all municipalities with a poverty rate above 30% and all households with children aged 6-15 within these municipalities.

To study the impacts of the programme, we used data from the information system of Morocco’s ministry of education.

In the first part of our analysis, we assessed Tayssir’s effects on dropout rates and checked for possible differences with the research done in 2015 on the pilot version of the scheme.

We confirmed that the grade-specific dropout rate decreased by 1.3 percentage points on average (41% of the sample mean). This is equivalent to an increase in enrolment of about 9 percentage points by the end of grade 6.

We found a greater decrease for girls: 1.8 percentage points, or 50% of the sample mean.

Remarkably, these estimates were in line with those on the pilot, despite the nationwide expansion of the programme and the ten-fold increase in the number of beneficiaries.

The impact on quality

The reduction of the dropout rates induced by Tayssir may have affected both class size and class composition by retaining lower-ability students. This could potentially lead to negative effects on learning outcomes through peer effects and less effective teaching practices.

Our estimates show that class size in targeted areas increased by 3.6 students by the end of primary school, equivalent to 12% of the sample mean.

Variation in class composition increased by 0.30 standard deviations (SD) by the end of primary school.

Figure 1 shows that these effects are stronger in higher grades. This suggests that the reduction in dropout rates accumulated over time and progressively overburdened school resources. Large effects in grade 1 likely reflect the fact that children in targeted municipalities started school earlier – possibly to benefit from the transfers – and repeated grade 1 more often.

Figure 1: Effect of Tayssir on class size and heterogeneity

Notes: Each bar reports the coefficient estimate of the local average treatment effects of Tayssir. The dependent variables are class size (number of students per class) and class heterogeneity (standard deviation of the GPAs within a class). 95% confidence intervals are reported.

Larger class sizes and increased differences in class composition had negative impacts on children’s test scores.

In the final part of our analysis, we looked at the effects on test scores at the end of primary school exam. We found that Tayssir had negative effects on test scores. We estimated that the programme reduced test scores by 0.12 standard deviation for the full sample.

What needs to be done

Our insights should not be interpreted as evidence that policymakers should not pursue conditional cash transfer programmes. Such programmes, including the one we study, have proven particularly effective at increasing access to education, which is a crucial first step to enhance learning.

These programmes also have many other benefits. These include delayed marriage and childbearing for adolescent girls.

However, our results, together with evidence showing alarmingly low literacy and numeracy levels among students in low- and middle-income countries, indicate that the attendance gains from the programmes alone are unlikely to equip students with the foundational skills they need to thrive.

In fact, our results show that conditional cash transfer programmes can have adverse effects on learning when schools lack the necessary resources to accommodate the influx of new students. Such insights may be particularly relevant for other interventions aiming to increase school attendance without complementary investments in school capacity.

Recent decades have seen a surge in evaluations focusing on the learning effects of education interventions in low- and middle-income countries. Although there is no silver bullet to raise learning, some “great buys” emerged from the 2023 report of the Global Education Evidence Advisory Panel:

• providing information on the benefits, costs and quality of education;

• supporting teachers with structured pedagogy;

• pedagogical interventions that tailor teaching to student learning.

In Morocco, where our study takes place, other scholars have demonstrated that an intervention combining two of these three “great buys” – targeted instruction based on learning level and structured pedagogy – yields large gains in learning.

Claire Ricard received funding from Agence Nationale de la Recherche of the French government through the program “Investissements d’avenir” (ANR-10-LABX-14-01).

Jules Gazeaud does not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.

– ref. Moroccan schools are fuller thanks to cash grants. The problem now is the quality of their education – study – https://theconversation.com/moroccan-schools-are-fuller-thanks-to-cash-grants-the-problem-now-is-the-quality-of-their-education-study-243298

Source: The Conversation – Africa – By Heidi Matisonn, Senior Lecturer in Bioethics, The EthicsLab, Department of Medicine, Faculty of Health Sciences, University of Cape Town

Whenever school holidays loom, many parents find themselves caught in an emotional tug-of-war: on the one hand, relief at bidding farewell to homework battles, bedtime struggles, and the lamenting of lost lunchboxes; on the other, terror at the daunting prospect of a barrage of “whys” and “buts” from their relentless interrogators. To avoid logic-defying arguments and endless debates, it is often not long before they find themselves playing the ultimate parental trump card: “because I said so”.

As a parent, I can relate. But I’m also a moral philosopher with almost two decades of teaching experience. In philosophy classes, students who question ideas – and sometimes, in doing so, challenge authority – are praised. Why isn’t the same true for children? Is a child who questions their parents “being cheeky”? Or are they flexing the mental muscles that are necessary for their intellectual growth and ability to navigate the world?

The job of a moral philosopher is to grapple with ideas about right and wrong, good and bad, seeking to answer the ultimate question: “how ought we to live?” While we use a range of strategies to tackle these fundamental ethical questions, one of the most important tools at our disposal is critical thinking.

Critical thinking is the ability to analyse and evaluate information and arguments in a clear, rational and objective manner. When we are confronted with information, critical thinking requires us to consider why this person is saying that. What could be their motive? Is there a different possible explanation?

I’m not suggesting that the goal is to raise argumentative children. Rather, as philosopher, strategic thinker and author Peter Facione explains, it is to nurture inquisitive minds that can interpret, analyse, evaluate and infer from information. In other words, parents should raise their children to be curious, critical thinkers who question everything, even if this means they question us in the process.

How can parents teach critical thinking at home? Here are my five top tips:

1. Ask open-ended questions and encourage children to do the same.

2. Provide children with opportunities to make decisions and solve problems rather than doing it for them.

3. Discuss the reasoning behind rules and decisions you make for them.

4. Encourage children to consider alternative perspectives rather than just their own.

5. Model critical thinking by thinking aloud when approaching problems.

Thinking about our thinking

Critical thinking requires metacognition: thinking about our thinking.

Reflecting on our own views gives us a chance to recognise that they too should be scrutinised and evaluated. If we choose to be vegan, for example, is it because we care about reducing harm to animals, the environment, or both; or because it’s fashionable to be vegan? Once we’ve worked out our reasons for something, we can then evaluate whether these are “good” reasons or not.

Critical thinking also means evaluating other people’s reasons. This requires us to be open to others’ points of view – including our children’s – rather than being blinded by our own biases. At the same time, to be a critical thinker is to take seriously the fact that everyone “has an agenda” (which may not be explicit) and we should therefore not take everything at face value. We can teach our children to be critical thinkers by getting them to consider the quality of the evidence presented for a position.

Put simply, parents and caregivers can promote critical thinking in children by encouraging them to ask questions, challenge assumptions and explore alternative perspectives. Critical thinking requires us not to passively accept everything we read, hear and see but rather to question, evaluate and make judgments.

Here’s what that might look like in practice.

A practical example

Let’s say your child asks why she needs to eat vegetables.

You could respond by saying “That’s a good question. What do you think? Why do you suppose we eat vegetables?” This encourages the child to start thinking about the issue herself.

She replies: “Because you said I have to.”

To get her to think about whether there are reasons beyond parental authority that may be important, you might want to ask: “Is that the only reason? Let’s think about it some more. Do you know anyone else who thinks we should eat vegetables?”

Then, to encourage her to explore alternatives, you could ask: “What do you think would happen if we never ate any vegetables? What if we only ate sweets instead?”

It might also be useful to do some research with your child, to introduce the idea of seeking evidence and reliable information. You could suggest that the two of you look up some facts about what vegetables do for our bodies.

Finally, you could pose the original question back to your child, giving her a chance to synthesise what she’s learnt and form her own conclusion.

Throughout the process, you are guiding your child to question, think about, and arrive at a reasoned understanding, rather than simply accepting a statement at face value.

Other resources

Does this sound daunting? Relax – it’s not all up to you.

Many schools incorporate critical thinking skills across their curricula. Some excellent programmes have been implemented in schools around the world. One example is Philosophy for Children (P4C), developed by educator and philosopher Matthew Lipman in the 1970s. This approach uses structured discussions about open-ended questions and can be used to develop critical thinking skills in children as young as six.

I also like the work of Critical Thinking Consortium (TC2), a Canadian organisation which provides resources and professional development to help educators embed critical thinking in their teaching. Project Zero is another good resource. This research group at the Harvard Graduate School of Education has developed several thinking routines and frameworks, such as “visible thinking” and “artful thinking”.

You could also advocate for your child’s school to introduce critical thinking skills into their curricula. Schools could partner with university philosophy departments to offer classes for low or no cost as a community engagement or social responsibility initiative.

Ultimately, whether children are exposed to these skills at home or at school, the key is to create an environment where questioning, reasoning, and exploring ideas are encouraged and valued. The goal is to make critical thinking a natural part of the way we interact with our children so that it becomes a natural part of the way they interact with the world.

Heidi Matisonn does not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.

– ref. Kids should be encouraged to talk back – 5 tips for teaching them critical thinking skills – https://theconversation.com/kids-should-be-encouraged-to-talk-back-5-tips-for-teaching-them-critical-thinking-skills-238125

Source: The Conversation – Africa – By Lloyd Hill, Lecturer, Stellenbosch University

When South Africa became a democracy in 1994, five of the country’s universities used Afrikaans as a medium of instruction. There were also two bilingual universities teaching in Afrikaans and English.

Stellenbosch University, about 50km from Cape Town, is the oldest historically Afrikaans university. Over the past three decades English has gradually replaced Afrikaans in the core functions of teaching and research.

The status of Afrikaans at formerly Afrikaans or bilingual universities remains the subject of considerable debate. This has led to litigation and three judgments in South Africa’s apex court, the constitutional court.

Afrikaans is commonly categorised as an Indo-European language, related to Dutch. It can be more accurately described as a Creole language that developed after the Dutch colonised the Cape in 1652. In 1925, standardised Afrikaans became an official language alongside English. It subsequently became associated with white Afrikaner nationalism and, from 1948, apartheid education policies. In 1976, Black students mobilised against attempts to make Afrikaans a compulsory medium of instruction in schools.

I’m a sociologist who studies language and communication in science and higher education. In a recent article and presentation I examined the three phases in which the language shift and the decline of Afrikaans at Stellenbosch University has unfolded.

The first phase (1994-2002) involved an attempt to defend Afrikaans institutional monolingualism. The second (2002-2015) saw a shift to institutional bilingualism. Afrikaans and English were used in undergraduate classes. The final and current phase began with the 2015-16 #FeesMustFall student protests. Pressure for the transformation of a predominantly white campus escalated. This triggered a rapid shift to English.

In 2024, the university’s language policy is, on paper, a scaled-down version of institutional bilingualism (Afrikaans and English). However, in practice English is the main medium of instruction. Afrikaans is, increasingly, not used across all disciplines. This reflects the trend at other formerly Afrikaans or bilingual public universities.

There is a case to be made for defending Stellenbosch University’s position as a centre of Afrikaans language and culture. But the centralised language planning apparatus it has developed over the past two decades is simply unsustainable. This case study prompts a broader reflection on languages and language planning within South African higher education.

First, for reasons related to its global academic status and its national second-language status, English has emerged as the dominant language of teaching and research at South African universities.

The second issue has to do with the nature of “language” at different levels of the education system. The official languages adopted in 1994 are not uniform “mother tongues” or “vehicles” moving from basic education to PhD.

Languages are more than individual “competencies”: they are political and economic projects. They are also particularly expensive and difficult to “plan” in university teaching and research.

First phase (1994-2002)

In 1994, South Africa’s then-interim constitution recognised 11 official languages. It committed “the state” to “practical and positive measures to elevate the status and advance the use of these languages”.

Afrikaans universities faced a particular dilemma. How could they retain Afrikaans as a medium of instruction and open enrolment to formerly excluded Black students? These are generally second-language English speakers who opt to study in English.

Other historically Afrikaans institutions adopted parallel medium instruction. Stellenbosch University resisted this trend and asserted its autonomy as a monolingual institution. Postgraduate teaching and research, however, shifted to English. Afrikaans was reframed as an undergraduate teaching issue.

The university argued that the predominantly Afrikaans-speaking Western Cape and Northern Cape provinces needed an Afrikaans-medium university.

Two factors undermined this demographic argument. First, the university enjoys national status. This can be traced back to an elite Anglophone college system in the 19th century British Cape Colony. Second, after the 1994 transition, the university focused on internationalisation. It also established itself as a leading research-intensive institution. As a result it has increasingly attracted students and academics with little or no Afrikaans competency.

Second phase (2002-2015)

In the early 2000s South Africa’s higher education system was overhauled. This involved institutional mergers, which coincided with the adoption of the 2002 Language Policy for Higher Education. The policy effectively disestablished monolingual Afrikaans universities, stating:

The notion of Afrikaans universities runs counter to the end goal of a transformed higher education system.

Stellenbosch University adopted its first language policy and plan in 2002. Afrikaans was reframed as one of four undergraduate language options and described as “the default language of undergraduate learning and instruction”. A heated debate erupted in the Afrikaans media. In this first public – and acrimonious – taaldebat (language debate) many criticised the new “default” status of Afrikaans. That’s because, like a default setting on a computer, this option could be switched.

The new policy introduced formal language planning as an institutional process that would involve periodic policy updates. It also presented three module “options” that represented possible routes away from institutional monolingualism.

First, dual medium instruction involved using both English and Afrikaans in one lecture. Second, parallel medium instruction involved separate lectures in English and Afrikaans. Third was an English medium option. However, the second and third options were reserved for “exceptional circumstances”.

Within a few years, most modules shifted to the dual medium option. The university shifted to a dual medium form of institutional bilingualism. But a tacit racial assumption underpinned this model. The language policy ignored the growing enrolment of Black students and the appointment of Black staff members who didn’t have the required bilingual proficiency.

A new language policy, adopted in December 2014, tried to address the bilingual proficiency problem. It prioritised parallel medium instruction and “educational interpeting”. It never got off the ground.

Third phase (2015 to date)

Beginning in March 2015, a series of “Fallist” movements mobilised on South African campuses. A predominantly Black student movement called Open Stellenbosch was established. It aimed “to challenge the hegemony of white Afrikaans culture and the exclusion of Black students and staff”. Language policy was a key point of contention.

The university responded by redrafting its language policy. In June 2016 it established English as the primary medium of teaching at the undergraduate level.

This moment also marks the shift to what I term the second taaldebat. Afrikaans language activists now argued that English and Afrikaans ought to enjoy equal status. Institutional bilingualism became the new ideal framework for defending Afrikaans at Stellenbosch University.

Language activism included litigation, which ended in a constitutional court ruling. The court upheld the 2016 language policy review process. It also noted the “hard racial edge” to the evidence produced by Stellenbosch University. It remarked that:

Seen as a bloc, the new entrants for whom Afrikaans is an obstruction are not brown or white, but overwhelmingly Black.

Today, Stellenbosch remains notionally committed to “multilingualism”. In practice, this means a scaled down version of institutional bilingualism. It involves very limited parallel medium instruction and some simultaneous interpreting. English is the compulsory medium in modules where no duplication occurs.

Lloyd Hill received funding from the South African National Research Foundation (Grant #111845).

– ref. What one university’s 30-year transformation reveals about Afrikaans and language planning in South Africa – https://theconversation.com/what-one-universitys-30-year-transformation-reveals-about-afrikaans-and-language-planning-in-south-africa-242709

Source: The Conversation – Africa – By Oluwatomilayo Omoya, Lecturer in Nursing (Teaching and Reseach), Flinders University

Over the past 15 years there’s been an increasing demand from within and outside the higher education sector for African countries to produce more PhD graduates. For this to happen, it’s important to know what’s holding people back from pursuing or completing their doctoral degrees. The authors of a new review article did just that, with a focus on South Africa, Kenya, Ethiopia, Uganda and Nigeria. Five themes emerged from their work: PhD candidates’ sociodemographic profiles, access to funding, the availability of resources and training, experiences with PhD supervisors, and personal coping mechanisms.

The Conversation Africa spoke with the paper’s authors, Oluwatomilayo Omoya, Udeme Samuel Jacob, Olumide A. Odeyemi and Omowale A. Odeyemi, to learn more about their findings.

Why is it important for African countries to produce PhD graduates?

PhD programmes have been shown to play a crucial role in advancing research, innovation, and economic and scientific progress.

That’s because the more research capacity a country has, the more likely it will be able to address gaps in healthcare, economic barriers and food insecurity. This point has been emphasised by, among others, the World Health Organization (WHO) and the African Union.

Doctoral education builds academic expertise. This drives growth across multiple sectors, such as health, education and technology. It also fosters an environment where creative and practical solutions to local challenges can thrive.

What are some of the main obstacles PhD students faced in the countries you studied?

Our study was a scoping review. This research method allowed us to broadly survey existing studies and identify key concepts, evidence types and knowledge gaps. The review included articles from different African countries, among them South Africa, Kenya, Ethiopia, Uganda and Nigeria.

One of the biggest hurdles we identified for PhD students is a lack of resources. Many of the continent’s universities are underfunded. They struggle to offer their staff and students adequate research facilities, libraries and even internet access.

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Read more:
Want to do your PhD in Africa? Here’s what you need to know

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Another major challenge is the shortage of quality doctoral supervision. In many African universities, the number of qualified supervisors is far lower than the number of doctoral candidates. This imbalance means that some students receive little attention. Their progress may suffer as a result.

A PhD is, by nature, a solitary pursuit. But without the proper support, students can feel disconnected from the academic community. This sense of isolation can increase dropout rates and hinder the completion of research projects.

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Read more:
South African universities need to better support doctoral supervisors

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Supervisors are frequently overwhelmed with other responsibilities – their own research, administrative duties, or teaching large undergraduate classes. This leaves them with limited time to mentor PhD students. The students they’re tasked with supervising can end up feeling isolated.

Personal funding is also hard to come by. Scholarships are rare and, when they are available, they don’t always cover all the student’s expenses over the course of their research. Many students must work full-time jobs to support themselves while pursuing their doctorate. This can severely affect their ability to dedicate time to their studies.

Even in cases where funding is available, it’s often linked to short-term projects or grants that don’t allow students to finish their research without interruption. This leads to long delays in graduation rates, which creates a bottleneck effect: students remain stuck in the system for years, clogging the flow of new researchers entering academia.

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Read more:
PhDs are important for South Africa’s growth: more support for doctoral candidates who work full-time is key

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Another challenge is that African doctoral students who do succeed may leave their home countries for better opportunities abroad. The so-called “brain drain” phenomenon has a profound effect on Africa’s ability to build a strong academic community. While many African PhD students go on to do groundbreaking research in Europe, North America or Asia, their departure means their home institutions – and countries – lose valuable knowledge and experience.

Brain drain is not just about better salaries or living conditions; it’s also about the availability of cutting-edge research opportunities. Once abroad, many students are able to access better resources and then choose to stay in environments that allow them to thrive professionally.

What role does gender play in the likelihood of completing a PhD?

Women pursuing PhDs face additional challenges that their male peers do not. We found that women PhD students frequently face gender biases, both socially and professionally, that make it harder to fulfil their academic goals.

Over the past decade, the number of women enrolling in PhD training in some countries, such as Ethiopia and South Africa, has increased.

However, women are less likely than men to complete their doctoral studies, partly because of the cultural expectations and responsibilities they bear. Female students who are married or have children must often balance managing their households and care-giving responsibilities with pursuing their studies.

In regions where family is traditionally prioritised over career aspirations, women may feel an added layer of guilt or societal pressure, which can lessen the time they have to focus on research.

Moreover, in areas where colonial or apartheid legacies still influence societal structures, Black women in particular report additional barriers. They say they feel overlooked or underestimated in academic spaces.

There has been some progress. Organisations like the Consortium for Advanced Research Training in Africa (Carta) offer programmes that support women throughout their academic journeys. However, a greater, gender-responsive approach is needed to ensure that women have access to resources, mentorship and flexible support systems that address these unique challenges.

Increasing support for women in PhD programmes isn’t just about numbers. It means institutions and the wider society must address the structural and cultural barriers that hold women back.

Are there solutions to the issues you’ve identified?

The challenges facing doctoral students in Africa are complex, but not impossible to overcome.

With the right investments and a commitment to reform, universities on the continent can grow into global centres of excellence in research and development. It’s vital for societies not to lose sight of the importance of higher education. As we’ve said, and as a large body of evidence shows, strong doctoral training programmes and investing in research and innovation to address the challenges faced by the African continent are key to ensuring that the next generation of researchers and innovators can lead the way in solving some of the world’s most pressing problems.

Governments, universities and funding organisations can collaborate by providing scholarships and research grants, creating gender equality policies, and introducing mentorship programmes or improving those that already exist.

Udeme Samuel Jacob is affiliated with The South African Research Chair: Education and Care in Childhood, Faculty of Education, University of Johannesburg, Johannesburg, South Africa.

Olumide A Odeyemi, Oluwatomilayo Omoya, and Omowale A Odeyemi do not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and have disclosed no relevant affiliations beyond their academic appointment.

– ref. African countries need more PhD graduates but students are held back by a lack of money and support – https://theconversation.com/african-countries-need-more-phd-graduates-but-students-are-held-back-by-a-lack-of-money-and-support-243946

Source: The Conversation – Africa – By Ifesinachi Okafor-Yarwood, Lecturer in Sustainable Futures, University of St Andrews

Africa has 38 coastal and island nations. Their maritime industries – including energy, tourism, maritime transport, shipping and fishing – play a crucial role in developing these nations.

Key to harnessing these resources are Africa’s maritime boundaries – lines on a map showing the legal divisions of the ocean between neighbouring coastal states.

Some of these boundaries were created by colonial powers and kept after independence. Their purpose was to achieve territorial security and ensure the exclusive exploitation of resources and to maintain navigational freedom.

But Africa’s maritime boundaries sometimes lead to conflict, prevent cooperation on resource management and create room for maritime crimes, like illegal fishing. This is because they are often contested. Countries have overlapping claims and varying interests in resource exploration. This is common in maritime areas rich in oil, gas and fisheries, and deep seabed resources.

In our recent paper we found that using international law to resolve maritime boundaries does not always bring peace, especially when it results in ceding the disputed area to one party. It can result in animosity between countries and breed room for continued distrust among peoples.

Today, Africa has the most unresolved maritime boundary disputes in the world and the lowest number of settled boundary disputes.

As more ocean resources are discovered, climate change may heighten disputes. Rising sea levels can gradually submerge maritime zones, potentially affecting the baselines from which these zones are measured. This could create uncertainty or trigger new conflicts.

In our paper, we suggest a collaborative approach to resolving maritime disputes. We hope that this will help prevent many African countries from missing out on the benefits of their oceans.

Price of disputed boundaries

Disagreements over maritime boundaries can have many negative effects.

Research has shown that criminal activities tend to increase in disputed maritime boundaries. For instance, illegal fishers are aware that because there is dispute over a border, there will also be enforcement gaps.

Countries in dispute will also not work together and will not be sending patrols to contested areas. For instance, in 2016, a Chinese vessel escaped into Sierra Leone to avoid capture. When Guinean naval forces boarded the vessel for enforcement, there was an exchange of fire and 11 Guineans were detained by Sierra Leone.

When boundaries are disputed, it also means that local fishers are likely to encroach into neighbouring waters, often unknowingly, in search of better catches. Given the significance of fisheries to coastal livelihoods and the extent of depletion, this threatens peace and security. It fuels tension between communities and countries over access to dwindling resources.

Disagreements over maritime boundaries also diminish maritime security cooperation, complicate joint patrols, and divert attention from tackling shared threats such as piracy.

Colonialism never ended

Unfortunately, resolving maritime boundary disputes is complicated by a principle in international law known as uti possidetis juris – “as you possess under law”.

The principle says that when countries argue over borders, international law, built around colonial-era boundaries, is used to decide who gets what. This creates a “winner-takes-all” approach – one side gains control over the disputed area and resources. International courts, like the International Court of Justice and the International Tribunal for the Law of the Sea, follow the provisions of law reinforcing uti possidetis.

Our examination of maritime boundary disputes in west and central Africa found that the principle of uti possidetis juris had failed to alleviate maritime boundary tensions. In some cases, it has exacerbated them.

One example is a maritime dispute between Cameroon and Nigeria decided in 2002. The dispute was over who had control of Bakassi, an oil-rich region, and its maritime frontier.

The uti possidetis juris principle upheld the lines drawn at the time of Nigeria’s independence and resulted in the ceding of Bakassi to Cameroon. The impact of the resolution lingers. To date, thousands of displaced Bakassi people that returned to Nigeria have yet to be resettled and reintegrated. Disputes also continue between fishers from Nigeria and Cameroonian law enforcement agents. In extreme cases, it results in death, like the alleged killing of 97 Nigerian fishers by Cameroonian marine police.

The way forward

In our paper, we recommend that courts, tribunals or disputing countries consider joint management agreements to resolve maritime disputes. Under such agreements, countries share and manage disputed maritime resources.

These agreements will allow for the joint management of shared resources. It will also encourage cooperation and collaboration in other areas, such as joint operations to combat illegal fishing and piracy. While international courts may apply uti possidetis juris as required by law, countries should be encouraged to negotiate special arrangements – such as joint development agreements – as part of the resolution process. Especially in cases where livelihoods and longstanding community ties risk being disrupted by unilateral decisions or the ceding of disputed areas to one party.

While not perfect, this approach has already improved cooperation on security and resource use at sea. It has worked in places like Nigeria, São Tomé and Príncipe, Senegal and Guinea-Bissau. Ghana and Côte d’Ivoire also have a joint management framework in place for their shared boundaries to avoid future disputes.

Prolonged boundary disputes only enable criminal actors to exploit Africa’s resources, undermining collective progress. A shift towards collaborative solutions is essential for achieving a sustainable and prosperous future for the continent.

Ifesinachi Okafor-Yarwood receives funding from the PEW Charitable Trust and the Research Council of Norway. The St Andrews Research Internship Scheme (StARIS) supported the initial peer-reviewed research.

Elizabeth Nwarueze does not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.

– ref. Colonial-era borders create conflict in Africa’s oceans – how to resolve them – https://theconversation.com/colonial-era-borders-create-conflict-in-africas-oceans-how-to-resolve-them-248577

Source: The Conversation – Africa – By Stan Chu Ilo, Research Professor, World Christianity and African Studies, DePaul University

The Catholic church faces a fundamental question as it prepares to elect a new pope. That is, whether to go back to a monarchical papacy with its pomp and pageantry, or to build on the momentum begun by Pope Francis. He focused on the poor and proffered a humble lifestyle and message of hope.

I am a theologian who has studied the development of Catholicism in Africa, especially under the leadership of Pope Francis. In my view, the church after him will be defined by two forces, which will be at play during the process of choosing a new pope.

First, those who embrace Pope Francis’ wide-ranging, modernising changes in the Catholic church. The reform-minded pope made it possible to advance a new church culture that respected the voice and agency of the non-ordained. He pushed for a servant leadership, and a more pastoral, missionary, and accountable exercise of authority.

In the second camp are those Catholics who oppose the reforms introduced by Pope Francis. They see cultural evolution and social change as destroying the traditions and teachings of the church. They would like to restore the Latin Mass with its ancient church rituals and male clerical culture.

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How the next pope will be elected – what goes on at the conclave

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These camps are entrenched in their positions. The 138 cardinals (18 of whom are Africans) who will elect the new pope will voice their views at meetings held ahead of the conclave. These processes will determine who will be elected.

The 18 African cardinal-electors will be fully aware that the divisive issues in contemporary Catholicism often neglect the concerns and needs of Africa. These concerns include a continued colonial structure, and racialised thinking and mentality that sees Africa as one country rather than a continent of diversity and pluralism.

My hope is that the cardinals will find among their ranks someone in the mould of Pope Francis who has a far-reaching vision. Someone with the courage to continue reforming the ecclesial systems and structures to meet this moment with the gospel of love.

Catholicism in Africa

Pope Francis often pointed to Africa, which is seeing the highest growth in population in the Catholic church, as the continent of joy and hope. A continent where the world can see how religious faith can bring about a different attitude to human relationship, communal resilience, solidarity, and global fraternity.

But African Catholicism has been severely affected by the polarisation in the broader church. This is particularly true on issues of marriage and family life. Other polarising issues include same-sex marriages, climate change, the place of women in leadership in a patriarchal church, and the autonomy of local African Catholic dioceses from the central authority of the Roman Catholic Church.

The Catholic bishops of Africa need to be united in addressing these issues. In particular, there is a growing consensus that the most pressing challenge facing African Catholicism is how to wean itself from being dependent on resources from the west.

The Catholic church in Africa – despite its exponential growth – is still treated as a “mission territory”, in need of institutional, theological, pastoral and material support from Rome. As a result, it receives financial support for its activities, and the running of schools and social agencies, from the Roman Church and other western Catholic charities.

This dependency has affected the growth and autonomy of African Catholics and churches in setting forth and implementing priorities and projects that address the unique situation of Africa. As mission churches, African Catholic churches are “under the protection” of the Roman agency in charge of evangelisation. As a result, there are limits to what African churches can do on their own without the permission and supervision of the Roman office.

A self-reliant Catholic church in Africa that’s free from the control of Rome would be able to stand strong in world Catholicism. A less dependent African Catholic church could be an alternative staging ground for new forms of faith that meet the spiritual hunger of today’s world. This would mean providing vibrancy of worship and a sense of community through the social and spiritual bonds that exist in African churches.

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Read more:
Pope Francis: why his papacy mattered for Africa – and for the world’s poor and marginalised

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Given the changing demographics in the world church – where a majority of the 1.4 billion Catholics live outside Europe – it’s clear that Africa and the rest of the global south can no longer accept being dominated by Eurocentric Catholicism. Catholicism cannot be reduced to a single cultural or ecclesial form. It is not a western prototype that has to be replicated in Africa and the rest of the global south without regard to the social, spiritual and cultural contexts of churches in these regions.

Viewed in this light, the future of Catholicism in Africa must be built on the agency of African cultures, religious values and traditions. Not on a rigid centralisation of power that reduces African dioceses, institutions and congregations to outposts of Rome.

The Catholic church in Africa must take the lead in promoting human rights, good governance and the empowerment of women. It needs to reflect the values of inclusion through its leadership, structures and priorities.

Renewed focus

Pope Francis’ attention to the poor and the victims of history, and his commitment to global solidarity and fraternity, captured the imaginations of many. In my view, the power that the Catholic church or the next pope will wield won’t arise from the power of position or a rigid doctrinal formula. It will come from the power of non-transactional and self-effacing love through gospel non-violence. This promotes reconciliation, justice and compassion.

Catholicism suffers when it narrows what it means to be Catholic to rituals and repetitive communal practices and devotions, without attention to people’s personal experience and encounters with God, nature and others. Or when it interprets as normative and divine revelation those traditions, laws or structures that are the product of history, culture and human attempts to meet the challenges of a bygone age.

Stan Chu Ilo does not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.

– ref. Reform or retreat? The Catholic church in Africa after Pope Francis – https://theconversation.com/reform-or-retreat-the-catholic-church-in-africa-after-pope-francis-255452

Source: The Conversation – Africa – By Christophe Premat, Associate Professor in French Studies (cultural studies), head of the Centre for Canadian Studies, Stockholm University

Congolese thinker, philosopher and linguist Valentin-Yves Mudimbe died on 21 April 2025 at the age of 83. He was in the US, where he had lived for many years.

A towering figure in African critical thought, Mudimbe’s work – translated and studied worldwide – has profoundly shaped postcolonial studies. He leaves a groundbreaking intellectual legacy on the colonisation of knowledge and the condition of Africans.

At a time when debates on decolonising knowledge are gaining ground, Mudimbe’s passing invites us to revisit the work of a thinker who, since the 1980s, paved the way for a radical critique of imposed “categories”. He wanted to help rebuild intellectual frameworks which imagined and defined Africa on its own terms, not through the labels or categories imposed by colonial powers.

As a specialist in postmodern and postcolonial theories, I think he had considerable influence on the field of postcolonial studies.

He was one of the most influential African thinkers of the 20th century. His impact did not come from activism, but from careful, sustained intellectual work. With his seminal work The Invention of Africa (1988) he profoundly disrupted African and postcolonial studies. His work went far beyond the usual east-west divide.

A journey between Africa and exile

Valentin-Yves Mudimbe was born in 1941 in Jadotville (now Likasi), in the Democratic Republic of Congo. His early education took place in a Benedictine monastery. Later, he pursued further studies at Louvain in Belgium.

His religious education left a lasting mark on his thinking. It shaped his critical approach to knowledge. His work often explored the connections between language, power, and how ideas become institutionalised.

In 1970, Mudimbe returned to the newly independent Congo. He began teaching at the National University of Zaïre. The country was then caught between postcolonial hope and growing disillusionment.

Under Mobutu Sese Seko’s regime, the political atmosphere grew stifling for independent thinkers. The state had adopted the rhetoric of “authenticity”, turning it into a tool of control. Faced with this ideological stranglehold, Mudimbe chose exile in 1979.

He relocated to the US, where he taught at Stanford and later Duke University. There, he continued his work of critical deconstruction. Yet, despite his physical distance, he remained deeply committed to Africa’s future.

Deconstructing the ‘colonial library’

First published in English in 1988 as the The Invention of Africa, the book was translated into French in 2021 under the title L’Invention de l’Afrique, (Présence africaine).

Mudimbe offers much more than a critique of colonial representations. He examined the “colonial library”. It refers to the vast collection of religious, anthropological and administrative texts that, for centuries, framed Africa as an object to be studied, dominated and “saved”. Mudimbe was always careful not to accept ideas just because they were passed down. Instead, he was always looking for new ways to think freely and independently.

Unlike Edward Said, the Palestinian-American literary theorist and critic who exposed how the west constructed a mythologised “Orient”, Mudimbe revealed something more insidious. He showed that Africa was often imagined as a void to be filled. It was cast as a cultural blank slate, which helped justify the colonial mission.

This radical deconstruction raised a crucial question: how can we produce knowledge that does not, even through critique, reproduce the very colonial frameworks it seeks to challenge?

The book’s impact was profound, resonating across Africa, Europe and North America. It created an intellectual foundation for thinkers like Achille Mbembe, Souleymane Bachir Diagne and Felwine Sarr, who, in turn, continued to explore what truly decolonised African thought might look like.

Building something new

Mudimbe was never satisfied with existing structures. He aimed to build something new from the ground up. For him, liberating Africa required a rebuilding of knowledge systems. He rejected the assumption that western intellectual frameworks alone could define Africa. He also warned against essentialist temptations – the trap of creating new conceptual prisons in the name of authenticity.

His thinking followed a rigorous method: analysing discourse, questioning inherited categories, and dismantling false assumptions.

This demanding work aimed to empower Africa to think for itself without cutting itself off from the rest of the world.

His fiction – Between Tides (in French, Entre les eaux. Dieu, un prêtre, la révolution), Before the Birth of the Moon (Le Bel Immonde in French), Shaba Deux : les carnets de mère Marie Gertrude – embodies the same refusal to be stereotyped.

His characters navigate colonial legacies, state nationalism and rigid identity politics through stories of displacement and fragmented memory.

Language itself becomes a battleground for creativity in his novels. Sharply crafted, his prose captures the diversity of contemporary African experience. Through both his literary and philosophical works, Mudimbe consistently insisted that identity is never a given. It is always a construct to be questioned.

A living legacy

As Africa navigates complex geopolitical transformations and redefines its cultural identities, Mudimbe’s intellectual legacy proves more vital than ever. His work challenges us to recognise that true liberation extends beyond political sovereignty or cultural revival. It requires the radical work of reinventing how knowledge itself is produced and validated.

Mudimbe’s lasting legacy urges us to remain intellectually vigilant in a world where knowledge is constantly shifting. He challenges us to reject rigid categories, embrace complexity with care, and make room for uncertainty instead of rushing to resolve it.

For Mudimbe, to decolonise knowledge means relentless critique paired with creative reconstruction. It means building pluralistic and open frameworks that honour Africa’s diverse experiences without nostalgia or complacency.

Christophe Premat is a lecturer and researcher in Francophone cultural studies at the Department of Romance and Classical Studies at Stockholm University. In 2018, he published the book For a Critical Genealogy of the Francophonie, released by Stockholm University Press. He states that he worked at the French Institute of Sweden / French Embassy in Stockholm from 2008 to 2013, dealing, among other things, with issues related to the Francophonie. He is currently a member of CISE (Confédération Internationale Solidaire Écologiste), an association of French citizens abroad founded in 2018 (https://cise-francaisdeletranger.net/). He is the head of the Centre for Canadian Studies at Stockholm University.

– ref. Valentin-Yves Mudimbe: the philosopher who reshaped how the world thinks about Africa – https://theconversation.com/valentin-yves-mudimbe-the-philosopher-who-reshaped-how-the-world-thinks-about-africa-255902

Source: The Conversation – Africa – By Gabriele Cosentino, Assistant Professor, American University in Cairo

After being released from detention in 2011, Egyptian engineer and activist Wael Ghonim told the media:

If you want to liberate a society, all you need is the internet.

He’d been taken into custody for his role in the revolution that toppled the regime of Hosni Mubarak. Part of the success of this unprecedented popular uprising was due to the role of social media in mobilising citizens around a common political cause.

In 2025, after a decade under the repressive government of Abdel Fattah el-Sisi, it’s fair to say that little has remained of Ghonim’s vision. Social media use in Egypt is closely guarded by the authorities to detect signs of opposition. Citizens are routinely detained, even for the slightest criticism of the government.

In 2018 Egypt introduced a new law, apparently to curb the problem of online misinformation and disinformation. This law is, in reality, often used to stifle dissent. Egyptians today operate within unclear boundaries of what is permissible to say online. The result is widespread self-censorship for fear of arrest.

As a scholar of political communication and new media I’ve written books on global social media. I teach students about the social and political impact of digital and social media in Egypt. The video sharing platform TikTok is a frequent subject in my classes because it reveals both the liberating and the repressive effects of social media use in Egypt.

TikTok stands out for its ability to create viral videos and sudden micro-celebrities. This has made it a lightning rod for government crackdowns. But it has also connected people across socio-economic divides and bred a lively new cultural and political debate – one that’s not as easy for the government to police.

TikTok in Egypt

Since 2020, TikTok has become immensely popular in Egypt, with an estimated 33 million users over 18 years old.

While TikTok hasn’t taken on the explicit political dimension that Facebook or Twitter did over a decade ago, it has already become the theatre of a series of incidents that have landed its users in the crosshairs of the authorities. This has exposed political rifts and tensions.

Most of the incidents are related to the ability of TikTok to work as a “virality engine” – even users with few followers can gain a sudden and sometimes problematic celebrity.

But while Egyptian authorities have evidently been cracking down on TikTok users, there have been no concrete plans to ban the platform. In fact, some government branches have used it to advance their own initiatives. The Ministry of Youth and Sports, for example, signed an agreement with TikTok to launch the Egyptian TikTok Creator Hub, designed to educate youth on using social media responsibly.

Women targeted

Since 2020, Egyptian authorities have arrested TikTok users under charges ranging from the violation of family values to the spread of false information and allegations of belonging to terrorist organisations. Most of these TikTokers didn’t post explicit sexual or political content, making the charges against them appear exaggerated. These cases suggest the authorities are closely monitoring the platform, following strict moral and political considerations.

The most high profile cases have involved young women, most notably Haneen Hossam and Mawada Eladham, who were arrested in 2020 for violating family values. Article 25 of Egypt’s anti-cybercrime law states that content “violating the family principles and values upheld by Egyptian society may be punished by a minimum of six months’ imprisonment and/or a fine”. It leaves the definition of family values purposefully vague.

Observers have noted that this vagueness has allowed the law to be applied in a range of different cases. More than a dozen women have faced similar charges, endured pretrial detention and been handed lengthy prison sentences.

The arbitrary nature of many of the charges suggests a possible deeper motive: policing the presence of young women in digital spaces where they can gain influence and financial independence outside traditional family or work structures.

TikTok has given ordinary users in Egypt unprecedented visibility, in some cases allowing them to challenge social norms, often through humour. This appears to have unsettled authorities, who appear to have sought to send a message to the broader population.

Arrests

TikTok-related arrests have not been limited to family values. In 2022, three users were arrested for criticising rising food prices. They were charged with spreading fake news, despite the fact that inflation in Egypt was rising sharply.

In 2023, a parody skit of a fake jail visit by a TikToker went viral. The creators were arrested and charged with belonging to a terror organisation, spreading fake news and misusing social media.

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Such arrests indicate that TikTok content that touches on politically sensitive matters, even in jest, is posing a new type of challenge for the Egyptian government. The state is particularly concerned with viral content that might bring attention to its poor human rights record. This includes notoriously bad conditions in jails.

‘Egypt’ and ‘Masr’

At the same time, the platform is proving able to connect people from very different social and economic backgrounds, as it is seen to do globally.

Egypt is very hierarchical. Small, affluent elite groups live in a separate and secluded socio-economic reality from the majority of the population. Thirty percent of Egyptians live under the poverty line.

On TikTok, the more privileged, cosmopolitan section of society is referred to as “Egypt”. The poor and disenfranchised are “Masr” (مصر), the Arabic word for Egypt.

TikTok is aimed at generating viral content more than it is a networking site, like Facebook, that’s based on pre-existing social connections. The result is a virtual common space where the two sides can interact in new ways. This engenders unique social and cultural dynamics also observed in other countries.

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“Egypt” watches “Masr” create all kinds of content – from singing and dancing routines to live begging. “Masr” gets to peek into the otherwise inaccessible world of the wealthy.

In the current climate of an economic crisis, this divide can be glaring. While most Egyptians are struggling with inflation, the cost of living and unemployment, the wealthy flaunt their lifestyles on TikTok.

When wealthy TikTokers post content complaining about relatively petty issues like a long wait for valet parking at a luxury restaurant or boast about their weekly allowance, it reveals their disconnect from the everyday hardships faced by the less privileged.

Users are able to comment freely on each other’s videos, sharing their unvarnished opinions. A student boasting about their weekly allowance of 3,000 EGP (US$60) might be told, “This is some people’s monthly salary.”

Political consequences

Since it first appeared in 2020, TikTok in Egypt has evolved from a platform mainly geared towards silly and entertaining content by teenagers. It’s become an outlet for people of all ages interested in gathering information, keeping abreast of current trends and events, and also a space for political engagement, especially on the issue of Palestine.

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Young Nigerians are flocking to TikTok – why it’s a double-edged sword

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There hasn’t been an obvious politicisation of TikTok in Egypt yet and there might never be, given the strict policing by authorities. But TikTok’s ability to expose divisions in Egyptian society and connect citizens across demographic cleavages could potentially have unexpected political consequences in the near future.

Shahd Atef contributed to the research for this article

Gabriele Cosentino does not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.

– ref. TikTok in Egypt: where rich and poor meet – and the state watches everything – https://theconversation.com/tiktok-in-egypt-where-rich-and-poor-meet-and-the-state-watches-everything-253278

Source: The Conversation – Africa (2) – By Charlotte Baker, Professor of French and Critical Disability Studies, Lancaster University

People with albinism face widespread discrimination in many sub-Saharan African countries. In Tanzania, this minority has been subjected to extreme forms of violence. The government’s failure to protect their rights prompted the filing of a case before the African Court on Human and Peoples’ Rights. The case was brought by Tanzanian and international civil rights groups against the government of Tanzania. They were seeking more robust legal protections from the state for people with albinism.

In February 2025, the court delivered a landmark judgment, holding Tanzania accountable for human rights violations against persons with albinism. Charlotte Baker, who has researched sociocultural aspects of albinism in sub-Saharan Africa, explains the significance of the ruling.

What is the background to the case?

Albinism is a relatively rare genetically inherited condition. It occurs in all countries of the world. In sub-Saharan Africa, an estimated 1 in 4,000 people have albinism. The condition results in a lack of pigmentation in the hair, skin and eyes, causing vulnerability to skin cancer and visual impairment.

Human rights violations and abuses against people with albinism in Tanzania are common. They include discrimination, verbal abuse and bullying. People with albinism also face exclusion from public services, including education and health. They are additionally subjected to extreme forms of violence that include killings, abductions, mutilations and infanticide. Even after a person with albinism has died, their graves are at risk of exhumation to obtain body parts for sale.

A range of traditional and more modern beliefs drive the oppression of people with albinism. However, structural reasons related to social inequities have created a market in the body parts of people with albinism. These are used for the production of “charms” by “witchdoctors” who promise they’ll bring wealth and success.

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A few societies are more accepting of albinism and venerate people with the condition, such as the Bamiléké in Cameroon. However, the majority experience discrimination.

The first media reports of attacks on people with albinism in Tanzania emerged in 2007, bringing international attention to the issue. Since then, over 700 attacks and killings in 28 countries have been reported to the Canadian NGO Under the Same Sun, although many more go unrecorded. The organisation works to end discrimination and violence against persons with albinism.

In Tanzania, there have been 209 reports of attacks since 2007. Most recently, on 25 June 2024, a two-year-old girl with albinism was abducted and killed in Kagera region, about 1,500km from the capital Dar es Salaam.

What does the court ruling mean for persons with albinism?

Under international human rights law, the fundamental human rights of persons with albinism must be protected under the UN’s Universal Declaration of Human Rights. These include a right to:

• life

• adequate standards of living and social protection

• equality and non-discrimination

• freedom from exploitation, violence and abuse

• education, health, work and employment.

Upholding the rights of people with albinism would ensure that they were treated fairly and with respect.

The African Court on Human and Peoples’ Rights found that, although some steps have been taken in the right direction, Tanzania has violated the right to life of persons with albinism by not protecting them as required under Article 4 of the African Charter. It also found the state violated the right to non-discrimination by failing to put enough measures in place to fight myths and stereotypes relating to albinism.

This ruling sets a legal precedent across Africa. It’s a signal to other states of their obligations under the African charters on human rights and children’s welfare.

What does the Tanzanian government need to do?

The court determined that superstitions and harmful beliefs had led to discrimination and the targeted killings of persons with albinism. It ordered the government of Tanzania to make provision for nationwide awareness campaigns for at least two years to combat myths and superstitions about albinism.

The court requires the Tanzanian government to amend the 1928 Witchcraft Act to criminalise attacks against persons with albinism. This is in response to UN Resolution 47/8 on the elimination of harmful practices related to accusations of witchcraft and ritual attacks.

The government of Tanzania is also ordered to implement its national action plan on the protection of persons with albinism. This is in line with the African Union Plan of Action to End Attacks and Other Human Rights Violations Targeting Persons with Albinism. The national action plan should address stigma and structural issues that lead to discrimination.

The government must also ensure the right to health protection. This includes access to skin and eye health services. Providing protective clothing and sunscreens can be lifesaving.

Meeting the needs of children with albinism in educational settings must be a priority for the Tanzanian government. This can mean minor adaptions to classroom layouts and access to visual aids. Most importantly, it requires a change in attitudes among teaching staff and other pupils.

Tanzania has also been ordered to establish a compensation fund and compensate persons with albinism who have been victims of violent attacks.

What power does the court have to ensure enforcement?

The African Court on Human and Peoples’ Rights has instructed Tanzania to publish the judgment on government websites within three months. It should remain accessible for at least a year.

The government must also submit a report on the implementation of the ruling within two years. If it hasn’t fully complied within three years, a hearing will be held. However, the court has a non-compliance crisis and there are no built-in consequences in its protocol.

The partners involved in bringing the case will monitor Tanzania’s compliance with the court’s orders.

The Institute for Human Rights and Development in Africa has called on civil society organisations, policymakers and human rights defenders to support efforts to protect the rights of people with albinism in Tanzania and beyond.

Charlotte Baker does not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.

– ref. Attacks on people with albinism in Tanzania: African court holds government responsible – why it matters – https://theconversation.com/attacks-on-people-with-albinism-in-tanzania-african-court-holds-government-responsible-why-it-matters-251275