, PLEASE USE THIS DOCUMENT AS A GUIDE ONLY
SECTION A: THE NATURE OF GLOBAL COMMUNICATION FROM AN AFRICAN AND
DECOLONIAL PERSPECTIVE
1.1. INTRODUCTION
Global communication from an African and decolonial perspective challenges Western-centric
models of media and meaning-making. While traditional global communication studies often assume
universal applicability of theories developed in Europe and North America, an African perspective
emphasizes locally grounded knowledge, oral traditions, and the social construction of reality
through community-based languages and practices. Decolonial communication further critiques
power imbalances in media flows, representation, and research methodologies. Brennen argues that
“all research methods may be seen as qualitative” because human intervention is required to interpret
evidence (Brennen, 2022, p. 7). This principle applies to global communication: understanding
African contexts requires interpretive, culturally sensitive approaches rather than imposed
quantitative or Western frameworks.
1.2. KEY CONCEPTS OF GLOBAL COMMUNICATION FROM AN AFRICAN
PERSPECTIVE
With relevant examples, define and explain the following key concepts in global communication,
particularly from an African perspective:
1.2.1 Global Communication
Global communication refers to the production, distribution, and interpretation of messages across
national and cultural boundaries. It includes transnational media flows (news, entertainment,
advertising) and the technologies (satellites, internet, social media) that enable them. From an
African perspective, global communication is often asymmetrical: content produced in the Global
North dominates while African voices remain marginalized. Brennen notes that “language is a
fundamental part of all qualitative analysis” and that “through our use of language… we construct
our own social realities” (Brennen, 2022, p. 2). For example, news coverage of African conflicts by
Western outlets frequently uses inferential racism, framing Africans as victims or aggressors without
historical or economic context. In contrast, African-led global communication platforms (e.g.,
Channels TV in Nigeria, Al Jazeera’s African coverage) attempt to recenter African narratives,
though they still compete with hegemonic players like CNN and the BBC.
1.2.2 African Communication
African communication encompasses indigenous and contemporary media practices rooted in the
continent’s cultural, linguistic, and social realities. It includes oral traditions (proverbs, storytelling,
praise songs), community radio, mobile-based information sharing, and social media use that
prioritizes communal values over individualistic Western norms. Brennen explains that “culture… is
a way of life” and that “all documents of material culture… are produced under specific political and
economic conditions” (Brennen, 2022, p. 2). For example, in rural Kenya, SMS-based information
services for farmers represent African communication by using low-cost, locally relevant technology
to share weather and price data. Similarly, Ubuntu philosophy (“I am because we are”) shapes many
African communication practices, emphasizing dialogue, consensus, and mutual responsibility rather
than confrontational or purely informational exchange. African communication is not a relic; it
adapts to digital platforms while retaining culturally specific norms of respect, indirectness, and
relationality.
SECTION A: THE NATURE OF GLOBAL COMMUNICATION FROM AN AFRICAN AND
DECOLONIAL PERSPECTIVE
1.1. INTRODUCTION
Global communication from an African and decolonial perspective challenges Western-centric
models of media and meaning-making. While traditional global communication studies often assume
universal applicability of theories developed in Europe and North America, an African perspective
emphasizes locally grounded knowledge, oral traditions, and the social construction of reality
through community-based languages and practices. Decolonial communication further critiques
power imbalances in media flows, representation, and research methodologies. Brennen argues that
“all research methods may be seen as qualitative” because human intervention is required to interpret
evidence (Brennen, 2022, p. 7). This principle applies to global communication: understanding
African contexts requires interpretive, culturally sensitive approaches rather than imposed
quantitative or Western frameworks.
1.2. KEY CONCEPTS OF GLOBAL COMMUNICATION FROM AN AFRICAN
PERSPECTIVE
With relevant examples, define and explain the following key concepts in global communication,
particularly from an African perspective:
1.2.1 Global Communication
Global communication refers to the production, distribution, and interpretation of messages across
national and cultural boundaries. It includes transnational media flows (news, entertainment,
advertising) and the technologies (satellites, internet, social media) that enable them. From an
African perspective, global communication is often asymmetrical: content produced in the Global
North dominates while African voices remain marginalized. Brennen notes that “language is a
fundamental part of all qualitative analysis” and that “through our use of language… we construct
our own social realities” (Brennen, 2022, p. 2). For example, news coverage of African conflicts by
Western outlets frequently uses inferential racism, framing Africans as victims or aggressors without
historical or economic context. In contrast, African-led global communication platforms (e.g.,
Channels TV in Nigeria, Al Jazeera’s African coverage) attempt to recenter African narratives,
though they still compete with hegemonic players like CNN and the BBC.
1.2.2 African Communication
African communication encompasses indigenous and contemporary media practices rooted in the
continent’s cultural, linguistic, and social realities. It includes oral traditions (proverbs, storytelling,
praise songs), community radio, mobile-based information sharing, and social media use that
prioritizes communal values over individualistic Western norms. Brennen explains that “culture… is
a way of life” and that “all documents of material culture… are produced under specific political and
economic conditions” (Brennen, 2022, p. 2). For example, in rural Kenya, SMS-based information
services for farmers represent African communication by using low-cost, locally relevant technology
to share weather and price data. Similarly, Ubuntu philosophy (“I am because we are”) shapes many
African communication practices, emphasizing dialogue, consensus, and mutual responsibility rather
than confrontational or purely informational exchange. African communication is not a relic; it
adapts to digital platforms while retaining culturally specific norms of respect, indirectness, and
relationality.
