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. 

Review
Character
Culture
Music
4 min read

Lady Gaga’s battle for authenticity

A new album, and interviews, reveal her progress.

Jamie is Vicar of St Michael's Chester Square, London.

A black and white photo of a woman about to open her mouth to sing.
Ladygaga.com.

'Bridled' isn't the first word that comes to mind about Lady Gaga. She has never struck me as being someone restrained and confined. But in a wide-ranging interview in the New York Times, she recently spoke about how the music industry 'bridles' women in music: "they talk to you a lot about your look and what the aesthetic is for the album and the “brand” of music. That started to affect how I made music.” 

Whether it's others' beliefs that her more adventurous personas were the real her, or that the 'normcore' (as she puts it) of acting in A Star is Born was a sellout, she is keen to own for herself the definition of authenticity. And, two decades on, she is determined finally to match her relentless authenticity with authority. In interviews with both the New York Times and the Times of London, she has described herself as 'the boss’. 

Emerging from several significant personal battles, not least the price of fame itself, Gaga is well-placed to be an authority on authority and authenticity. The jazz musician Miles David said, “Man, sometimes it takes you a long time to sound like yourself.” By returning to her pop roots in her new album Mayhem, she is eschewing the fear of what others might think. Gaga reflects that however romanticised the tortured creative can be, it is unhealthy, and she didn't enjoy this past self when making music, contrasted with the joy of making music from a more contented place now. 

When fame is so caught up with artistry (her first album in 2008 was The Fame, reissued a year later as The Fame Monster), she is communicating a sense of peace at where she has arrived in her career. Brittany Spanos reviewed her new album in Rolling Stone by saying “Gaga feels like her most authentic self from start to finish on this album: There’s no characters, concepts, or aesthetic impulses overshadowing the songs,”. This chimes with what Gaga said in her interview in the New York Times about how her work had previously taken over her: “I was falling so deeply into the fantasy of my artwork and my stage persona that I lost touch. I changed my name and refused to live outside my art, but gravity brought me home.” She may be iconic but she is not her own iconoclast: she is comfortable with myriad expressions without being defined by them.  

For someone bothered about authenticity, it was an authentic friendship that inspired her to have hope to emerge more fully from her battles. 

Now, the 'Perfect Celebrity' as one of the tracks on her album is called, she invites us to think about our relationship with those in fame, but also the battle for authenticity as one who is famous: “The way that we feel about celebrities, whether good or bad, is just part of the entertainment now. So you need to acknowledge that and then also acknowledge that there are now two selves. The real you, in private, and the one you project to the world. And this is something a lot of people face nowadays — which part of myself should I value more?” Gaga recognises the necessity of the platform and image for her work, but “It feels further away from who I am.” 

This disconnect between the authentic self and the one portrayed is one we all face - Gaga says: “There is just more of a stage for everybody now. Everyone has the opportunity to have fame." Is it possible for people growing up today to discover who they are, when a version of fame is enmeshed with themselves?  

For Lady Gaga, Jonathan Dean writes that being able to experience 'realness' saved her life. “I mean my fiancé, his mother, my family. Friendships — the real ones. Going to the store, making dinner. That is what made my whole life more rich.” She pauses. “I wouldn’t say fame made my life more full.”’  

In particular, she credits her now-fiancé with her general wellbeing. If you listen to The Interview podcast from the New York Times, the moment she breaks down in tears is when she is asked how she knew that Michael was genuine. She said it was because he wanted to be her friend. For someone bothered about authenticity, it was an authentic friendship that inspired her to have hope to emerge more fully from her battles. 

Being saved by fullness of life through friendship is something that Jesus spoke about. He chimes with Gaga's reflections on an industry that sought to take so much from her, when he says: "The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full.” 

Lady Gaga's experience will be more extreme than most of us will endure, but we all have those places where things are taken from us and given to us, destructive and creative. It is noteworthy that her sense of own human flourishing, and being her 'authentic' self has come through relationship. And that's surely something to sing about. 

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