Article
Comedy
Culture
5 min read

Edinburgh's grim endurance test of character

How a comedian survived the Fringe and kept going back.

James is a writer of sit coms for BBC TV and Radio.

Three actors stand on a stage, in costume, surrounding a metal conical structure.
Expensive prop? Check. Just Out of Reach performed at the Edinburgh Fringe Festival in 2008.
EFFC, Public domain, via Wikimedia Commons.

This article was first published 22 August 2023.

The Edinburgh Fringe Festival is probably the greatest arts festival on earth. And it’s getting bigger every year. In 2001, 666 groups presented 1462 shows in 176 venues, selling 873,887 tickets between them. By 2017, everything had doubled. 3398 shows at 300 venues sold 2.9 million tickets. Even Covid19 couldn’t burst the balloon. This year, the Fringe is as big as ever. How does it keep on growing? 

I have a controversial theory based on my experience as a Fringe performer. And it’s not about the insatiable demand for tickets, but the strange supply. Let me explain. 

Every year, tourists arrive in Scotland’s capital to sample an exciting buffet of comic and dramatic treats, alongside a smorgasbord of bizarre spectacles. It’s a hit-and-miss affair, for sure. But most punters know that most shows are, well, a punt. The fringe programme contains comedians, theatre troupes and performers you’ve never heard of performing something that’s rather hard to get one’s head around, until one’s seen it. And sometimes not even then. 

The average Fringe goer might well take in half a dozen shows over a long weekend. One might be a favourite Mock the Week comedian of the telly in a venue that seats 800. But the rest are small, intimate, dank spaces that may be uncomfortably packed, or embarrassingly empty. Again, that’s all part of the experience. Add some beers, some unfamiliar street food and just enough sleep to function, and that’s the Edinburgh Fringe experience. 

Spare a thought for the thousands of performers you leave behind. There are the ones trapped in that outré fringe show which runs until the end of the month. 

Except it’s only one side of it, oh Fringe goer. As you jump on a train from Waverley station and return to the office with a sore head and some good stories about some weird outré theatre that really didn’t work, spare a thought for the thousands of performers you leave behind. There are the ones trapped in that outré fringe show which runs until the end of the month, doomed to perform the same deeply flawed show twenty-seven times, like Sisyphus rolling his rock up the hillside. 

If you’re a fringe performer, and I speak from the experience of having performed or produced various shows at the Edinburgh Fringe between 1996 and 2017, things are rather different. 

The Edinburgh Fringe is not a talent show where the obscure but gifted performer finds an audience, acclaim and fame through sheer hard work and pluck. That is the experience of a few, but for most, the Fringe is more like running a marathon in the rain wearing an amusing but extremely absorbent fancy-dress costume. It is a test of grim endurance. 

It’s not just an endurance of physical stamina, although the odd hours, the alcohol and the ill-advised street food all take their toll. Ultimately, the Edinburgh Fringe is a month-long examination of character. You will experience emotions and feel frustrations that only happen in this annual cauldron of dysfunctional ambition. 

It’s not about the show. The 60 minutes spent on stage in front of the barely adequate lights is the straightforward part of your day. The show, even if it’s improvised, is broadly the same each time. How you spend the other 23 hours is real test. 

You might think that the task is simple. Every day, you leap out of bed, eat a hearty Scottish breakfast, grab your stack of flyers, and go out and spread the word about your show. No? 

Here’s the problem: within a week or so, you’ve worked out that your show is not what you thought it was. What seemed to be an hilarious off-the-wall idea back in February, now seems like a joke worn thin, that technically didn’t quite work in the first place. You are not in contention for an award. Your show doesn’t have any ‘buzz’. Your temporary friends console you that you’re being penalised by doing something different. Or you’re in the wrong slot. Or in the wrong venue. Or getting the wrong audience… when you get an audience. 

The expensive prop from your show that is carried around the streets to sell tickets now feels like an albatross around your neck. Your costume hasn’t been washed for over a week and probably never will be. And every punter you speak to has already booked to see the hot new show that has captured the zeitgeist. Oh, and the Cambridge Footlights. And that comedian who was on Mock the Week. Or as it Live at the Apollo? And then they’re going out to dinner with some friends. 

At that moment, you remember how much this is costing you, the largest amount of your budget going to your temporary landlady who is currently sunning herself in Malaga having rented you her broom cupboard. 

And then it starts to rain. 

There’s something about the Edinburgh Fringe that keeps performers coming back year after year. Next year, it’ll be different. And it isn’t. 

It appears that I have not made my case for the continual expansion of the Edinburgh Fringe. I have demonstrated a thousand reasons to abandon Auld Reekie and never to return. But let me tell you about what happens next to our hapless performer. 

In the short term, the embittered, disenchanted performer may give in to the seven deadly sins, justifying all kinds of self-destructive and narcissistic behaviour. Terrible food, too much booze and ill-advised liaisons. But this is Edinburgh where everything is multiplied many times over. It’s not the seven deadly sins, but seventy-seven deadly sins. 

In fact, wait. ‘The Seventy Seven Deadly Sins’? Is that an idea for a show for next year? You start to design the flyer in your head. In the midst of your frustration and exhaustion, you’re already planning your return next year. 

Here’s where the wisdom of the ages kicks in which explains my theory. In the Bible, there is a wonderful proverb from King Solomon which runs thus: “As a dog returns to its vomit, so fools repeat their folly.” There’s something about the Edinburgh Fringe that keeps performers coming back year after year. Next year, it’ll be different. And it isn’t. But maybe the year after it will be. And so every year, alongside the newcomers, the old timers return with a new show. And the fringe grows a little bit more every year. 

Actually, the first half of that proverb sounds like a great title for a Fringe play. And after my years of experience, maybe it’s time I went back… 

Article
Culture
Digital
Freedom of Belief
4 min read

Failure to report Nigeria’s massacres reflects a wider media evolution

The new reporters and the struggle to tell the truth.

Chris Wadibia is an academic advising on faith-based challenges. His research includes political Pentecostalism, global Christianity, and development. 

A man reads a newspaper called The Punch.
Muhammad-Taha Ibrahim on Unsplash.

The large-scale slaughter of any religious group deserves robust, stubborn media coverage. Merciless persecution of Christians in Nigeria is the most overlooked and yet most newsworthy story in the country’s media landscape. This violence requires immediate and significantly expanded attention from local media. So why is it not making headlines?  

Nigeria, a charmingly vibrant and dynamic capital of the Christian world with nearly 100 million believers, is paradoxically the deadliest country in the world to be a Christian. NGO Open Doors estimates that 12 Nigerian Christians die every day because of their faith – one every two hours. Between October 2022 and September 2023, 4,118 people died in Nigeria simply for identifying as a Christian. These numbers seem more appropriate to the medieval world. The sad reality, however, is that gory, gruesome, and family-destroying violence against Christians is indeed occurring throughout contemporary Nigeria.   

Some new media voices, like Truth Nigeria courageously report on these sinister, lethal attacks. It’s a Nigeria-focussed media entity backed by Equipping the Persecuted, a US-based humanitarian non-profit organisation, devoted to exposing avoidable losses of life in Nigeria.  A disproportionate number of these nightmarish attacks deliberately target vulnerable Christians living in communities easily accessible to any of Nigeria's many Islamist terrorist sects. New media like Truth Nigeria are filling the coverage gaps created by legacy media inaction. Why are its peers in legacy media not reporting on them too?  

Who are the most trusted voices in the contemporary world? For perhaps the first time in modern history, legacy media no longer have seniority in the coliseum of global thought. Popular disenchantment with it is growing globally. Billions of people worldwide no longer perceive traditional legacy media as a trustworthy and legitimate arbiter of information.  

Few Nigeria-focused media voices (legacy or new) calculate it as in their interests to speak out against the abuses. 

A key reason for the growing disenchantment is the increasingly obvious and frustrating political capture of legacy media voices. Channels and publications were once trusted for their popularly perceived independence, objectivity, and nonpartisanship. Now those politically unbiased legacy media have become an endangered species nearing extinction.  

Such media evolution is especially pronounced in the US. An American media landscape once led by legacy media channels like CNN, ABC News, and Fox News now includes new-kid-on-the-block podcasters like Joe Rogan, Megyn Kelly, Tucker Carlson, and Candace Owens, whose shows attract millions of views and subscribers. Independent, personality-driven new media voices like these regularly outperform their legacy media counterparts, the latter of which are being increasingly deemed by critics as too establishmentarian, out of touch, and unappealing to younger viewers.     

In Nigeria, like in the US, popular public perception apprehends the relationship between media and the state to be too close for the media to operate autonomously and impartially. A relevant factor is the federal and state governments hold the lion’s share of power. They are able to shut down or severely damage the operational capacity of the media that does highlight the kleptocratic industrial complex reinforcing infamous world-leading levels of inequality. Few Nigeria-focused media voices (legacy or new) calculate it as in their interests to speak out against the abuses so entrenched in the social and historical fabrics of Nigerian society. Mass and violent persecution of Christians is perhaps the most significant of these abuses.  

Like many other countries, Nigeria has no shortage of newsworthy stories marked by great abuse and violence. However, the fact that the ongoing slaughter of Christians is taking place in one of the global capitals of Christianity, the religion most responsible for building the modern world, suggests the refusal of legacy media there to report on local massacres is driven by political factors. Ones that differentiate it from the dramatic changes in the media industry we are witnessing in countries like the US. 

Many influential media personalities in Nigeria went to Christian schools and universities, and worship in Christian churches. However, they refuse to use their positions of power to draw attention to fellow members of their global community of Christians who are violently killed every single day in the same sovereign land on which they sleep at night.   

What’s driving the reticence? 

One of the distinctive factors contributing to Nigerian legacy media reticence to cover such killings is that Nigeria is the only country in the world that is home to both world-leading numbers of Christians and Muslims. The country has the world’s sixth largest number of Christians and the world's fifth largest number of Muslims.  

Reports on killings of Christians, especially given that many Muslims also die from radical Islamist violence in Nigeria, could be perceived by viewers as religious bias fanning flames of sectarianism in a country already notorious for such violence. A second factor is that legacy media coverage of these slaughters implicates the disappointing response of Nigerian state agencies charged with maintaining security. Proud state personalities would likely react to negative media coverage of their performance by becoming even less engaged with the media.  

Either way, the Nigerian government has built for itself an infamous global reputation for being dysfunctional when trying to serve its citizens. And in contrast, only achieving a semblance of normal function when serving the interests of its kleptocrats and oligarchs. Vulnerable Christians living in regions affected by religiously motivated violence who live to see another day (unlike their less fortunate friends and family members) bear the brunt of a disinterested government and the politically captured media that fails to report it.