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Module on Development Communication, Vol. 2

S. T. Kwame Boafo (ed.)

Nairobi: African Council for Communication Education (ACCE) (1991), 72 pp.

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Communication and Development: Mainstream and Off-Stream Perspectives. A German View

Franz-Josef Eilers, Manfred Oepen

In: Communication in Development

Fred L. Casmir (ed.)

Norwood: Ablex (1991), pp. 293-318

"Regarding the use of traditional communication for development, a holistic view and not just an isolated study of one or another medium or tradition is thus essential. Such an approach is the subject of a field of research and study which would be called ethnocommunication. Ethocommunication is "th ... e description and study of communication means, communication structures and communication processses in cultural units" (Eilers, 1986). After the study and description of different traditional means of communication available in a given society or culture, it is important to analyze their use and their relationships with each other as well as within the life of a community. Who and what determines the communication processes of the people concerned? Here, of course, the social structure comes to mind immediately. Such a structure definitely will be an important element, as it will determine where the different communicators and recipients are to be placed within the respective society. The social structure also gives the different communication processes their weight and importance, or their irrelevance, within that society. The importance of such social structures and of such networks of communication has been described in more general terms already. In addition, however, the importance of the value structure of a society must be considered and studied, especially in relation to traditional means of communication and communication for development in general [...] At this point, we also must ask what we mean by development. We definitely do not define development as transfer of technology or technological information only. More importantly, awareness of a peoples' own culture, society, expectations, and needs should be emphasized. In addition, the awareness of a given people of themselves and of the possibilities and alternatives they have within the existing framework of action, and how they are constrained by material and human resources, should be increased. Instead of being directed or dominated by urban-centered local or foreign "change agents," and by approaches resulting from concern with political power or prestige, people everywhere need to become aware of their indigenous values which have always been flexibly related to changes, but which have also given their lives a firm foundation and coherence, often for centuries. They should also become aware of their own existing communication media and networks, and should be assisted in building on them communication alternatives for development. The Christian churches, especially in Latin America, are going through an experience which have made them aware that it is not the institutionalized church or parish which moves people and makes them live their faith, but small Christian communities. Small groups of people coming together, reading the Bible, and discussing their daily life situation in the light of the scriptures are becoming a driving force, and they apparently have released new powers and talents among average and even poor people. Something similar is needed in all communication for development. The ethnocommunication approach thus seems to be one way to study how communication "means," structures and processes input in daily life by taking not only the social but also the value structures of a society into careful consideration. On the other hand, ethnocommunication should not be regarded as merely another method for selling goods or ideas, but to better make people understand their own situations and opportunities and, going on from there, help them decide if and how they want to develop new ways of dealing with contemporary challenges and opportunities." (Pages 304-307) more

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