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“Play on sterotypical understandings of Africa” – Anthropologist analyses Nigerian scam emails

Email scams constitute the third largest industry in Nigeria, after oil and drugs. These email-scammers succeed because they play on stereotypical understandings of Africa, anthropologist Elina Hartikainen concludes in paper, that she presented at a conference few weeks ago.

Most of us have received emails from African chiefs and businessmen, or relatives of them, with pleas for assistance in retrieving large sums of money that for some reason is inaccessible for them. As compensation we are promised a sizeable percentage of it. In 2001 alone, “Nigerian scammers” have earned around 500 million dollar from victims all over the world.

The spam filters at Hartikainens university are not that good, so she received lots of these scam-emails and started collecting them. There is no thing on earth that cannot be of interest for an anthropologist! When she finally read through one of the emails, she was totally fascinated by the ways in which it played on stereotypical understandings of Africa.

She writes:

The power of these e-mails to engage their recipients in further interaction is centrally founded on the senders’ artful calibration of both the content and form of the e-mails to Western stereotypes of Africa and African cultural practices. It is by representing themselves as embedded in webs of corruption, oil wealth, religious piety and traditional inheritance customs that the senders of the requests for assistance construct themselves as imaginable characters to their Western audience.

She provides this example. “Mrs.Princess Mawa” writes to her, telling about the death of her father, a wealthy businessman:

Following his death, his family members insisted that I am not entitled to his property (Assets and money) since I am a woman and my offspring is all girl as I do not have a male child for my late husband claiming that it is what our tradition entails. Well, because of this barbaric traditional law here in COTE D’IVOIRE which doesn’t permit a woman to inherit her Husbands property incase of death if she has no male child, the relatives of my late Husband are expected by tradition to take over the management of his business and other properties including myself who automatically becomes a wife to one of his immediate brothers.

Hartikainen comments:

This description of Princess Mawa’s situation in terms of traditional, barbaric kin and inheritance customs plays a dual role in enticing the recipient of the request into responding to it. On the one hand it serves to reinforce stereotypical understandings of African tradition that circulate in the popular media. (…) On the other hand, Princess Mawa’s condemnation of her own society’s “barbaric traditions” and particularly her claim to invest her share of her money in her daughter’s education (…) create the possibility for the recipient of the letter to claim that in the final run their decision to cooperate in the scheme is not motivated by financial profits alone, but it is also morally justified.

One can expect that no one takes these mails seriously. But those who do, respond on the basis of impressions of the senders’ intellectual inferiority, Hartikainen supposes. Many of the victims, she writes, consider themselves to be scamming the scammers only to realize that it was not they who were playing the scammer for the fool, but the opposite.

>> read her entry: Writing on Nigerian Scams

The paper is not yet available online. But she has an interesting blog called becoming an anthropologist – about me and my life somewhere between bahia, chicago and helsinki where she will publish the paper when she has “cleaned up the paper”, since it is “still in more of a presentation format”.

Email scams constitute the third largest industry in Nigeria, after oil and drugs. These email-scammers succeed because they play on stereotypical understandings of Africa, anthropologist Elina Hartikainen concludes in paper, that she presented at a conference few weeks ago.

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The Birth of a Cyberethnographer: The MU5 is to Blame

In 1974, fascinated, I pressed my nose to the window at UMIST and watched huge tapes turning on large metal boxes that filled the ground floor of the building – yes – it was that big! Operators and programmers were hurrying around wearing white lab coats, anti-static caps and shoe covers. My awed guide informed me in hushed tones of the need for a dust-free, climate controlled environment. It was a computer (I believe it was the MU5).

Twenty four years later I had one of my own, albeit slightly smaller, sitting on a table in the corner of my living room at home. What’s more it was connected to the Internet. I was still fascinated, I could go anywhere in the world and speak to anyone in the world. I had to know more: who was out there; what were they doing; why were they doing it and how. So I turned up in the Anthropology Department at the University of Hull in September 1998 and announced that I was going to do an ethnography of the Internet. Little wonder then that they didn’t quite know what to do with me!

Academic works on the subject were pretty thin on the ground, and the approach was mainly that the Internet would revolutionise social relationships. Turkle (1995 Life On The Screen) and Stone (1991 Will the Real Body Please Stand Up?) both wrote extensively about how the perceived anonymity provided by Computer Mediated Communication (CMC) would allow people to explore alternative aspects of their identity and of themselves like never before. Even Benedikt (1991 Cyberspace: First Steps) and Rheingold’s (1991 Virtual Reality) early assessments of the revolutionary nature of the Internet led them to believe that it would bring about immense transformations in social life. However, the text that influenced my own work the most was Markham’s 1998 book Life Online: Researching Real Experience in Virtual Space.

At the time I wrote for the RCCS:

The focus of Annette Markham’s book, Life Online: Researching Real Experience in Virtual Space, is the “lived experience of what it means to go and be online” (18). It constitutes a useful resource for students who like Markham find the writing of online ethnography “more slippery than I ever imagined” (19). Whilst acknowledging the fragmentation of a field that is experienced ‘more by individuals that by collectives,’ she succeeds in constructing an account that combines scholarly text and narratives into a reflexive ethnography that is eminently readable, both as a scholar and as an Internet user. Although the format of the book is laid out in chapters, Markham adopts the strategy of weaving Interludes into her narrative. These Interludes not only allow the reader to engage with her thoughts as she confronts the interplay of our fundamental, constructing relationships in both the real and the Virtual worlds. Interjected into the narrative are smaller parcels of text that represent her lived experience of her research enabling the reader to understand what she was thinking and feeling at the time. Both strategies act as signposts on the journey to discover how users make sense of their experiences in computer-mediated contexts. Along the way she asks new questions about the issues of self, identity, and embodiment that illustrate how her understanding of these concepts shifts and develops along the journey. Indeed, the notions of shifting contexts, shifting reality, and changing perspectives are dominant themes as the project progresses.

I loved the book (and still do) – it was one of a series of ethnographic alternatives – I almost ran around the department shouting ‘look! see! A real ethnography! I am not the only one!’ It is still the first text that I advise anyone to read, both inside and outside of academia.

Join me over the next few weeks as a guest blogger here as I chart the changes in perspectives that have informed both my own work and anthropology as a discipline, and discuss the challenges currently facing anthropologists in cyberspace. The Internet has not changed anything. Instead we use the Internet to change the ways we do things.

In 1974, fascinated, I pressed my nose to the window at UMIST and watched huge tapes turning on large metal boxes that filled the ground floor of the building – yes – it was that big! Operators and programmers were…

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Deep Thoughts – new anthropology blog by Denise Carter

Is there life after a PhD? and Internet Nicknames – what’s in a name? are the titles of the first entries in a new anthropology blog by Denise Carter.

She has recently completed her PhD in Social Anthropology at the University of Hull, UK. Many might know her as frequent poster in anthropology email-lists. She’s particularily interested in internet and its effect on our daily lives. Her doctoral research is an ethnographic account of my three years living and working in a virtual community.

>> continue to Denise Carter’s blog

Her blog is included in the overviews over anthropology blogs http://www.antropologi.info/blog/ and http://www.antropologi.info/feeds/anthropology

Is there life after a PhD? and Internet Nicknames – what’s in a name? are the titles of the first entries in a new anthropology blog by Denise Carter.

She has recently completed her PhD in Social Anthropology at the…

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Blogger won University Prize for Excellence in Research Dissemination!

I’ve blogged about this in my Norwegian blog already, but this might be interesting for you out there as well. It seems that blogging has become mainstram in academica. Jill Walker, one of the first academic bloggers in Norway has won the Meltzer Foundation’s prize for excellence in research dissemination – because of her blogging! >> read Jill Walkers blog post

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More and more academics use blogs

I've blogged about this in my Norwegian blog already, but this might be interesting for you out there as well. It seems that blogging has become mainstram in academica. Jill Walker, one of the first academic bloggers in Norway has…

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"A unique art form" – Anthropological Research on Anime

An old drawing style in Japan is being reintroduced as new in the United States, and USC anthropology research scientist Mizuko Ito presented the development of Anime at the UCLA Faculty Center, UCLA University writes on their homepage. Academics should view anime fan art as its own unique art form, she said: “It is important for academic institutions to acknowledge popular culture (such as anime).”

Ito is known for her research on mobile phones. Currently she is part of the research project Digital kids.

The article also mentions Rachel Cody, a research assistant who works with Ito and studies the interaction of anime enthusiasts on the Internet and in front of the computer in private rooms.

>> read the whole story

>> read “Anime and Learning Japanese Culture” by Mizuko Ito

SEE ALSO:

Pop goes Japanese culture

Ethnographic Study on “Digital Kids”

Technologies of the Childhood Imagination- new text by anthropologist Mizuko Ito

Why cellular life in Japan is so different – Interview with anthropologist Mizuko Ito

Mizuko Ito’s homepage

LINKS UPDATED 5.1.2023

An old drawing style in Japan is being reintroduced as new in the United States, and USC anthropology research scientist Mizuko Ito presented the development of Anime at the UCLA Faculty Center, UCLA University writes on their homepage. Academics should…

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