Cavendish University Zambia

CAVENDISH UNIVERSITY ZAMBIA

SCHOOL OF ARTS EDUCATION AND SOCIAL SCIENCES.

ANALYSING THE IMPACT OF MODERN MEDIA ON TRADITIONAL ZAMBIAN CULTURE WITH EXAMPLES OF OTHER AFRICAN COUNTRIES.

A RESEARCH REPORT SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS OF THE AWARD OF BACHELOR OF ARTS IN MASS COMMUNICATION AND PUBLIC RELATIONS DEGREE.

BY KANYANTA E. KAUMA BMCPR 003-804

SUPERVISOR: MR BEENWELL MWALE

2019 DECLARATION

This research project is completely and solely my work and has not been presented for any award of degree or diploma in any other University or tertiary institution; owever some information from similar work in the feild of research has been represented with due consent and vilification.

Student:…………………………………………. Date:………………….. Kanyanta E. Kauma (BMCPR 003-804)

Supervisor:…………………………………………. Date:………………….. MR. BEENWEL MWALE

ACKNOWLEDGEMENTS

I wish to Thank God for the Gift of life. In addition, I would like to thank my parents and family for their support. I would espexially like to thank my partner David mwengwe and son Chibuye changa mwengwe fpr their continued understanding throughout this mentally and physically demanding process. I equally would likr necognize that i am indebted to many individuals for their support and contributions towards the successful completion of this document with my deepest and profound appreciation to my supervisor MR. Been well Mwale for his enduring commitment and guidance throughout the creation, drafting and revision of this document.

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ABSTRACT

Media, as a powerful social system, plays an important role in creating a person’s sense of reality (Gergen, 1999). It essentially forms theinks that bind the thoughts of our mind. Mass media has thus been defined as communication with a broad and often homogenous diverse audience. (Timothy hartman 2006) further to describe it as " technology that is intended to reach a mass audience. Media can be any means of communication to influence the public broadly, such as television,newspaper,magazines, internet and other communications ways. It is the primary means of communication used to reach the vast majority of the general public especially in this modern day and age. Since its inception in the early 1800s however mass communication has significantly evolved from simply a tool for selective information dissemination to a conduit pipe that has the power to infiltrate transform indigenous local cultures particularly on Zambian soil where the spread and rate of technological transfer is happening at an unprecedented scale. According to a study by ZICTA; The number of mobile internet users in the country has increased to 7.7 million from 7.1 million, representing a 47.08 percent penetrate rate

The follow document therefore seeks to analyze this recorded influx of technology and media platforms to access its impact on indigenous Zambian culture. It seeks to highlight and understand the influence of modern mass media on culture within a Zambian perspective as well as highlight the fundamental pitfalls within local media structures that in turn inhibit the spread of indigenous culture thus promoting cultural inferiority and thus cultural globalization. It will additionally show the irrefutably significant role culture plays in not only shaping Zambian society but influencing ideas and mindsets of citizens in all ten provinces particularly among the younger generation.This is vital particularly in the faalce of accelerated technological transfer where more and more Zambiansc are gaining mass exposure to foreign culture and ideals while simultaneously and sub-conciously loosing a grip on their own.

As a fundamental stepping block and backbone of any given society, it is only imperative that stakeholders take heed to ensure that cultural erosion is prevented within the country particularly by stakeholders in the media which plays a major role in shaping and defining these ideals. This document will further employ the use of various research methods and

methodologies in the pursuit of data such as a mix of primary and secondary research methods including the following; personal interviews, television documentaries, newspaper clippings, research papers, tables and graphs, the internet and many more sources to be listed, below*.the institute of culture plays a fundamental and critical role in not only affirming personal identities but allowing for social interaction and stratification based on one's particular cultural identity.

Africa as a continent has a particularly broad and diverse indigenous culture However,over the past century or so the continent has arguably been exposed to an advanced level of cukturla erosion or globalization due in part to the influx and prevalence of modern media e.g Newspapers, Radio and Social Media in various degrees. This report therefore wishes to shed light on such instances with practical examples and analogies that wish to further highlight and fully avail the depth and pertinece of the issue.

With Culture forming the backbone of any given Society its is only fundamental that we understand the variables that both sustain and threaten its existence; giving rise to practical and analytical solutions to address the issue. Such measures will go a long way in preserving and fostering local and indigenous cultures within the country and beyond.

1.0 INTRODUCTION

The following document will seek to essentially analyse the impact of modern media on indigenous Zambian Culture, making use of various neighboring countries as examples in this vein. It will equally make extensive use ofpresently available informayion as well as personal imteractions with volunteers in the reasrch in order to come up with credible findings. It further aims to take a deeper look at the context of local Zambian culture and its metamorphosis as a result of media influence particularly in urban settings. It seeks to explore all potential extents and limitations that dictate the aforementioned media exposure and understand how this in turn affects indegenous peoples. with due consideration of potential solutions to address these bottlenecks. It also takes a retrospective glance at the structure of modern media in Zambia and how in turn this influences the way culture is perceived and assimilayed. As syudies have shiwn the media can be used for cultural exchange that coukd eitger influence society in a positive ond the concept of cultural globalization with reference to previous studies on the subject in various disciplines The researcher in this chapter also ooked at; the background of the study, statement of the problem, research objectives, research questions, limitation and delimitation of the study, assumptions and finally rationale of the research study.

The following study thus also aims to identify and asses the role of the media in the cultural exchange process. It aims to understand the underlying factors behind the peompt and swift rate of cultural erosion within in the country with examples of neighboring African countries such as Malawi, Zimbabwe etc..It will also highlight the extensive mix of research methodologies used in the drafting if this docunent including quantitative and qualitative methods as well as other sources such as interviews, research papers, internet information as well as many more.

PROBLEM STATEMENT

INDEGENOUS CULTURAL GLOBALIZATION AND EROSION Zambian culture has often remained constant and a pillar for African society since the dawn of time, with the advent of modern Technology and mass media however, this position has presently come under threat. Staples of indigenous Zambian culture such as dress-code, ceremonies, practices and and mannerisms; are growing more and more shunned in the face of modern practices and cultures spewed forth thanks to mass media.

Culture forms a significant part of our human identity without which , humanity is essentially void. This remains true for the indegenous Zambian population which consists of roughly 16million people and 72 colorful indigenous tribes. . For this reason The medias role is therefore to not only educate, inform and entertain the public but also to promote and embrace indegenous cultural exchange within the country. This includes the mainstream promotion of indegenous languagrs,ceremonies customs and beleifs which entail a vital part of Zambian identity.As a country with roughly 72 rich tribes there is no shortage of rich cultural diversity to share this not only across the country ,however with the mass influx of cultural globalization, the world and essentially its cultures have Ben melted down into one large mixing pot, diluting the prestige and essence of local tradition.

This had particularly proven true amongst millenials or the younger generation who appear to exhibit more advanced levels of cultural erosion with each passing generation. Recent statistics only highlight this problem, revealing that only one in five youths has a clear understanding of their tribes language or customs. This trend has only been further exaggerated by the use of western trends and dialect as a system for reference and command in both media houses and tertiary institutions where the use of strictly English is praised while vernacular is condemned and frowned upon.

This trend has largely seen itself replicated and embraced particularly in urban settings where the level and degree of exposure and technological transfer occurs on a much higher level compared to rural areas of Zambia. This is particularly facilitated through the mass adoption and availability of modern mass communication tools and telecommunications devices such as mobile phones, TV's etc. To counter this therefore, the media fraternity must conduct an extensive aloverhaul that will include a wide array of culturally indigenous and primitive content to be viewed both by local audiences and abroad. This change however cannot happen overnight and thus must be gradually implemented over time at a national scale in a process that is not only gradual but equally effective. It should include the practical use and promotion of local customs and dialect across mass media platforms such as school books and literature as

well as broadcast media in order to counter the threat of modern cultural erosion and essentially cultural death.

PROPOSED SOLUTION**

As earlier stated, the influx of foreign culture and ideals has largely eroded the essence and practicality of jndegenous Zambian cultures particulary in urban areas. In order to counter this therefore, there must be a steady churning out of locally inspired content that not only promotes but encourages the practice if local traditions and customs. structures must equally be put in place to adequately asses and screen the nature of content being broadcast among the ten provinces to ensure it keepsin line and promotes Zambian culture. In veiw of this therefore, this document seeks to highlight the essence of the following.;

* Identify and asses the various discrepancies exhibited towards tradional zambian cultural in mainstream media through a carefully structured media analysis report and strategy plan.

* Create and lobby for policies that enhance cultural promotion and integration into public media policies.

* create and generate more local, indigenous and traditional content of such high quality that appeals not only within the countries birders and beyond.

* diversify content broadcastt on local nedia

* Limit the extent of foreign content with bias to suitable Zambian programmes.

*Create and generate youth- oriented content that appeals to not only the younger generation but more, particularly with the use of technology oriented marketing e.g mobile phones.

* Cut across traditional form of cultural orientation by exposing citizens to mass cultural advertisemens e.g through billboards and expos to be advertised across social media platforms.

* Limit the amount of exposure given to western ideals with an influx of modern cultural content.

*Educate local masses in particular the Zambian youths at the grassroots if the benefits of cultural acceptance in order to foster a more positive attitude and thus tolerance of the system.

* Initiate a cultural reinasscence that encourages indigenous youths and film makers to exploit resources and diversify the local media industry.

LIMITATIONS OF THE STUDY

Despite the numerous benefits and highlights of the study, the researcher faced a number of hurdles or stumbling blocks in the prepation of this document including the following. To begin with it must be understood that the nature of culture as a study is incomprehensibly broad and diverse particularly in Zambia. With a plethora of indigenous tribes( 72) it was nearly impossible to give a detailed analysis of each tribes unique "traits, cultures and customs; due in part largely

to the fact that most traditional indigenous cultures historically originate from diverse and far flung parts of the continent e.g through the luba-lunda migrations. For this reason the document and its accompanying research was therefore based on the more cross-cultural practices and concepts that prevail across a broad range of prominent tribes and subcultures e.g the Tonga, Bemba, Kinda, Luvale etc. The latter of which share a list of mutually recognized practices and observances such as birth abd byrial rites as well as reverence for elders.

Additionally, this study was conducted in a very specialized school setting, which significantly limitedthe ability to reproduce the results or to generalize the findings. Language barriers where another impediment experienced by the researcher in the production of this document. As an indegenous citizen versed in only 3 local languages; extracting information was strenous particularly among individuals that only spoke a different local language. Logistics where another bottleneck encountered by the reasearcher as most cultural epicenters such as villages and chiefdoms are largely situated in remote and far flung areas. This further limited the depth and scope of the study as the villages in question where mostly out of reach by the time of publication. Another significant drawback to the study was the lack of readily available resources on the topic. A thorough check through a number of local libraries revealed an array oflimited resources, largely consisting of outtdated European accounts that did not reflecr the current prevailing media and technological scene.

To add to the list of impediments is the fact that culture as a field is extremely diverse and dynamic; thus entailing that is is constantly liable to change. As a rule, no one culture has been known to be static since the dawn of time but instead adapt and morph to suit present needs. Despite this however, it must be acknowledged that certain constraints/ truths of culture cannot be erased/ isolated essentially the fundamental stepping stones of the beleif system; thus therefore constitutes that regardless of the external forces or factors of change, some form of the previous culture must and will still be passed down from one generation to the other e.g ideas on language and phonetics that are still passed down today from kongvgine indegenous ancestors as well as traditional ceremonies practiced in thus day and age e.g kuomboka that are remnants from indigenous predecessors from many years earlier.

Another bottkeneck faced by the researcher was identifying and stratifyimg the traits that could specifically be pinpointed to Zambian culture considering the fact that most tribes have received external influences from neighboring countries e.g Zimbabwe, Congo etc. It must also be mentioned that the researcher limited the scope of the work due to a number of time constraints and logistics as well as reluctance by members of the general public to comment and contribute on their views on culture for fear of superstition.

METHODOLOGY

The following study made use of a mix of methodologies in the process of data collection . To address and better understand the context of culture, the researcher conducted in depth personal interveiw s with general members of the public.regarding their personal tribes and how thier cultur has persevered in the modern ae of mass media. The researcher took a number if breif interveiws with indegenous zambians aged 50 and above; inquiring about past and traditional customs they had received as youths in comparison to today's society. The researcher equally invested in visiting national and cultural heritage sites, learning more about indigenous Zambian cultures and practices that have visibly proved to contrast in present Zambian society.

The study additional engaged selected participants in a question and answer interview in which they expressed whether or not they where conversant with particular standard cultural norms observed in the country. This gave the researcher a deeper picture into the state of cultural adoption in the modern mass media era. The use of news bulletins and newspaper clipping ngs where equally useful in pursuit of research data particularly about cultural values on both western and indigenous fronts.

The researcher equally analysed and asseses various literature publications available on the subject such as books, journals as well as research papers. Another main source of data was primary and secondary research as conducted by the researcher*. Another source of cardinal information was attainted through the use of oral interviews. The researcher conducted extensive oral interviews with members of both immediate and external public such as personal relations as well as by-passers that provided credible insight into the latter stated topic. This was imperative considering the fact that culture is mostly embraced and promoted by these peripherals. The researcher additionally made use of a plethora of available online resources in the form of e-books and other virtually available material in addition to phydicall available content on the subject of culture in both African and broader contexts.

In order to acquire credible quantitative figure the researcher also made use of questionarees and previous available studies on the subject. This was Largely made available with the use of volunteers as well as library content. Considering the fact that modern culture does not adequately account for the complete set of indigenous practices and observances; the researcher had to make use of traditional history made available by oral tradition in order to come up with credible comparisons. The researcher also made use of historical tales, folklore and remnants available at the archives and national museums. This in turn provided ample information in the completion of the study.

CHAPTER 3

LITERATURE REVEIW

Understanding the inextricable link between Media and culture.

The impact of media on culture and its relations is a topic that has been studied since time immemorial. Scholars in different capacities have argued the full impact and scale that modern media has has on the spread and adoption of indigenous cultures. Some argue that cultural erosion or dissemination as a result is facilitated by other contributinhg factirs such as locarion and other social demographics. They staunchly advocate the recognition of the individuals conscious participation in cognitive decisions such as culture and influence as opposed to thevtraditional mob or group mentality adding thst the media as an institute is not to blame but instead the weak cultures and mindsets that fsil to prevail in the face of modern advancements.

This argument is unsubstantiated however as it largely disregards the fact that cultural erosion is a relatively modern problem that has only been accentuated in this day and age due to the influx of modern media that acts as a conduit pipe for this unprecedented transfer. * more citations.

Despite the intense interest and scrutiny if the topic however, the study of the media and its influence on indigenous cultures is not new. Numerous studies have been conducted over the years with each giving its own unique findings regarding the issue. A number if these have managed to attract significant attention and scrutiny by scribes and researchers alike, such as the following.

Assessing society's veiw on culture;

Gerbner (1969) created cultivation theory, arguing that the media cultivates a "collective consciousness about elements of existence." This theory largely suggests that If a particular audience I'd exposed to repetitive themes and storylines, over time, they may expect these themes and storylines mirrored in real life. This is reflective if the modern media environment with the media's mandated role as a information disseminator which puts it at a better position to effortlessly influence indigenous mass audiences either consciously or sub- conciosly.

Contemporary media sociology further continues to discuss the influence of the media. However, other studies have noted the importance of context in shaping the way audiences understand and consume media products. For example, studying the media and voting behaviour in the 1950s, Katz and Lazarfeld (1955, 15) championed “the part played by people” in the relationships among media, information, and audiences, explaining this process as a two- step flow of communication in their study Personal Influence. They argued that dominant members of groups (opinion leaders) intervened in the process to evaluate and disseminate to other (less dominant) members of their group information they heard from the radio and television. An approach based on individuals’ Uses and Gratifications (Katz, et al, 1974) furthered this interest in the intervening variables between the media and their audiences.

in his 2015 paper;Media & Culture; A Theoretical Perspective of the Inter-relationship Nayeem Showkat; a; Research Scholar in the Department of Mass Communication, Aligarh Muslim University, further extrapolates the intricate relationship between culture and mass media. He argues that Media plays a cardinal role in disseminating our daily life and cultural practices. He highlights the facf that the media plays an important role in reflectinh our cultural norms and values and it has widened our choices and increased cultural expression.He argues that despite thus, Cultural values also shape mass media messages when producers of media

content have vested interests in particular social goals and messages citing Verdugo & Fierro (2014) as testimony to the fact that audiences can produce and symbolise cultural identities through the media.

Scholar Julie Weiss in her 2016 study titled ; The Role of Mass Media in the Transmission of Culture argues seeks to highlight the role of mass media in the transmission of cultural messages. The analysis also assesses the role of culture as a social construct that is indeed influence by the exponents of mass media at various levels. The document includes findings that compiled with the aide of analysing cultural sociology models and communication studies, as well as data from two qualitative content analyses with which, a new model was developed, explained, and then applied to a specific cultural phenomenon.

Research Scholar Regina Acholonu in her 2011 paper titled mass media and cultural imperialism: assesses the impact of mass media on developing countries with emphasis on Nigeria. She argues that the mass media in developing countries have been described as Trojan horses for the transmission of western values and for the perpetuation of cultural imperialism. Foreign programmes dominate our television screens. Programmes that have little or no redeeming values as far as our culture is concerned consistently feature on our media channels. In the 'views of Udoaka (1998), many third world countries including Nigeria import over fifty percent of their television programmes including Zambia. They do This masivr import is facilitated, not from other developing countries whose cultural elements might be mutual but instead from developed countries like the United States of America and Britain.

This further highlights the negative attitudes and reception surrounding indigenous content generation within the country and Africa at large. Zambian citizens particulaly the youth are much more drawn and inclined to firing cultural and lifestyle ideals as opposed to indigenous Zambian traits.

To further highlight this, a (2014,) study by Dawn Cloutier titled "the effects of mass media" analyzes the impact of the media on sectors such as education, the job market etc. She posits that Traditional mainstream Media is viewed as the most trustworthy and most reliable form of media such as magazines, TV News Stations, News Papers and Radio. She further writes that despite its obvious pro's and numerous cons, the media has somehow emerged through the debris to establish itself as one of the most trusted sources of information; making it the ideal

primer for social cultural change in any given. This holds true more so for developing countries like Zambia of whom roughly 80% of broadcast content in foreign sourced.

A 2018 study by Gabriel Walubita( University of Zambia) titled; Social Media Use and its Perceived Impact on students and their Social Life: A Case Study of the University of Zambia, assessed the impact of modern media in an indigenous context. It analyzes the impact if modern mass media platforms such as facebook, whatsapp, linked in etc and their imoact on students social and cultural spheres with many posuting less than favourable outcomes. The document conducts a carefully analysis of mobile media trends particularly amongst the stratified audience, taking note of factors such as age and , geographical location to name; with results pointing to the fact that most modern media users and victims are largely in the youthful percentile; reflecting the magnitude and depth of the growing probelm as the youth are major endorsers of cultural exchange.

In a similar 2017 titled Cultural studies approach to mass-media as a factor of mankind’s socio- cultural development, scholars Liudmyla Orochovska, and Maria Abysova argue the impact of media on the socio-cultural development of society. They further contend that numerous other available sources carefully examine different aspects of the media, which allow forming an overall picture of scientific and technical developments and socio-cultural transformations. Particular weight is given to studying the problem of impact of the technical revolution on modernization of socio-cultural sphere and the birth of media innovations and cross-cultural relations.

Conservative culture and mainstream media attitudes

Kunkel et al. (1999) documented the occurrences of sexual content on network television and cable for the 1997-1998 season. The study found that 56% of all shows contained sexual content (Harris & Scott, 2002, 309).

D. Varan in his (2006)article titled The cultural erosion metaphor and the transcultural impact of media systems, argues the degree to which the media actually influences the mass majority. Through careful analysis he logically demonstrates the utility of applying the erosion metaphor to questions related to the transcultural impact of television. . He additionally explores four specific processes associated with such erosion: cultural abrasion, resulting from friction between the contrasting values reflected in a cultural terrain and a foreign media agent; cultural deflation.

A 2010 study by Danielle Bringham titled; Media Effects and Effectors A Study on the Possible Effects of Media and the Intent of Future Media Effectors to Use Media to Influence Others

argues further on this topic. She argues that Besides violence on television, other elements of television have proven to be influential on subject societies. A correlation has been found in a study by Michael Hazen and Parul Jain(2007) between the recent mainstreaming of television across India and a shift in Indian behaviors toward American ones. The behaviors noted include: eating out, going to bars, live-in relationships, affairs, and pre-marital sex. The emergence of these behaviors is surprising because traditionally India hasbeen a very conservative society and it still is largely.

This equally holds true for most developing nations like Zambia, Malawi and Zimbabwe whose residents are traditionally rooted deep in cultural practice yet seem to readily abandon these constraints in favour of western culture and ideals; thanks in large part to the media. She further wirtes that most indegenous people have exhibited a significant preference for european or American products such as lining up at feoreinf owned enterprises such as Taco Bell, Pizza Hut, McDonalds, KFC to name a few among a line of numerous American branded products and services. This attitude has equally trickled down to the younger generation who exhibit a similar taste and preference even at the expense of their indigenous traditions and cultures and extensively products and services.

In conclusion she posits that sexual content appears often on television, and this heightens the concern about its effects, especially to parents,giving reference to Research done on the content of television shows reveals that in 1995, out of 220 sex scenes in television containing unmarried sex, only nine percent of these instances concluded that unmarried sex would be wrong, and twothirds of the scripts encouraged the desirability of sexual relations outside of marriage (Clark, 1995).

ChHAPTER THREE

MAIN BODY*

Mass media is a significant force in modern culture, particularly in developing African countries such as Zambia.though it is notoriously difficult term to define, culture is often defined as that which is shared by and/or unique to a given organization or group (Clark, 1970; Schein, 1985; Smircich, 1983) As a nedium for communication mass media and has the capacity to influence mindsets and pulic opinions and thus culture . Sociologists refer to this as a mediated culture where media reflects and creates the culture. Communities and individuals are bombarded constantly with messages from a multitude of sources including TV, billboards, and magazines, to name a few. These messages promote not only products, but moods, attitudes, and a sense of what is and is not important.

Early work on the influence of the media on audiences likened media outputs as the contents of a syringe which when injected could stimulate audiences and create “behavioural effects” such as aggression. This notion of the unsuspecting and largely passive audience that underpinned this “hypodermic syringe” model (see McQauil 1997) was soon to be superseded. These works

described the media as either setting the publics’ agenda of issues (McCombs and Shaw 1972), cultivating a view of society among audiences similar to that reproduced on television (Gerbner 1972), or creating those ideological or discursive effects suggested in studies introduced in the previous section.

A breif Historical analysis

Since the dawn of time Zambian society has been steeped in various traditions that have been passed on by word of mouth to the younger generation. Cultural preserves such as folk tales, fables and lore have long served as a pivotal avenue for the dispersion of indigenous Zambian cultures. Tribes such as the bemba for instance would transfer ideas about morality, identity virtues and cultures through various tales about life e.g Kalulu and the Tortoise and the Eagle and the maiden. These stories would often act as a moral compass for indigenous culture as well as identy;with each tribe or grouping identifying with their own.Despite these differing customs however most tribes hold certain prscticed true unanimously such as rites on birth, marriage puberty and death.

. The Bemba speaking people for instance have long obseved the custom of shaving the head of newborn babies since the dawn of time as a way of somehow cleansing the child of illness and stagnation. Thiugh unique, Such practices have long been adopted and assimilated as a mainstay in indigenous Zambian cultures among different social sphere's. With advent of modern mass media in the 1800s** however, this preserve of culture through indigenous dialects and methods has largely come under attack through the constant influx and spread of European technology.

Among the first of this type of mass media to make its way onto Zambian soil was the radio , making its local debut on the local scene in 1941 as a project by the Government's information department ( Hobbs 1998). Through the state owned national broadcaste) the country later received its first channel of mass communication under Radio one , exposing a broad national audience to a strategic playlist of streamlined programs aimed at a diverse public all across the

country. With the growing popularity and availability of radio cassettes, the platform soon became among the leading source of content for both education, entertainment and information.

Transmission on local airwaves initially began with traditional folk music with programning broadcast in several locsl languages, such as Tonga, ngoni and Chewa with each commanding a unique time slot. This furtherc enabling the transmitiin if traditional culture through the airwaves to a broad and national audience.***. The influx of the radio was also cardinal in transforming social interaction as locals became more dependant on official news broadcasts as opposed to word of mouth. A vivid example of this is the Gabon air disaster of 1993 when the country virtually stood still with ears glued to the radio as Dennis Liwewe delivered an emotional eulogy to the team of fallen heroes.(Times of Zambia 2015)

This pivotal incident largely signaled not only the power and reach of mass media but the authority and impact it had on idegenous population. Over time this medium has expanded to presently include ; Newspapers and magazines, Television and podcasts books, novies and , mobile telecommunication and also the internet to name a few.

In as much ad these platforms effect numerous benefits for users and the nation at large, they have come to serve as a double edged sword- cutting out at the heart if the indigenous Zambian culture while simultaneously entertaining, educating and informing the nation.This influx of modern media had easily eliminated the need for real human interaction; which is a fundamental part of our Zambian and African identity.

African culture as a whole was established on the grounds of interaction and co-dependence. Before the advent of modern settlements; indigenous people relied heavily on interpersonal relations for many things such as cooking, building, travelling etc. This however has been under decline over recent years due to the influx of western ideals that promote complete isolation and independence**. Traditionally chiefs and their subjects equally relied on word of mouth to learn about the world and around them anls well as current affairs. Today however, one simply has to switch on their stereo as opposed to traditional interaction; a trait that has

further cemented the role of mass media as more than just a convetionalcommunication medium but a credible cultural influencer.

Today, with xonstant change and imorovements to technology and social spheres, numerous platforms exist as avenues for cultural dilution . Today, Zambia now has a 24-hour television service which is provided by the public broadcaster and various private companies including ; Zambia National Broadcasting Cooperation (ZNBC), Dstv,, Prime t.v ,Muvi TV, Prime t.v, Camnet, Qtv, diamond TV, CBC, Topstar and Kwese to name a few .Despite efforts by these platforms to generate indigenous content on locally themed channels such as Zambezi Magic or One Zed, most local content remains at a significantly lower ratings compared to foreign imported channels such as E! entertainment and Telemundo which surpass local ratings at a phenomenal scale.

**** Grasping the depth of cultural erosion in daily contexts.

The media has undeniably become a significant part of our day to day lives, transforming and challenging indegenous ways of life through its cfoss-cutting and all encompassing agenda. A pivotal aspect of African and Zambian cultural revolves around interaction and human relation. In this day and age however this physical interaction has been promptly replaced by modern media and networking sites such as Facebook, Twitter and Messenger.

Media representations, particularly those depicting gender, ethnicity, and class, reflect the influence of power and influence the thoughts and actions of individuals (Hall, 1997). The term (media) “representation” commonly appears in discussions of media content. It describes the simple idea that media content constructs or builds a version of reality rather than reflecting actual reality, as would be produced from holding a mirror to the world. This in turn cultivates false and diluted perceptions if reality that further dilute indigenous culture. In Zambia , like the rest of the world citizens often adopt ideas about socially and morally acceptable standards from mass media .

Avenues such as Marketing and advertising have equally capitalized on this feild,; expanding the adoption of a consumer based attitude that was previously unheard of in the country. Traditionally, indigenous households relied mainly on subsistence farming for the supplication of basic daily needs that seldom strayed beyond food, water, clothing and shelter. Modern media however has introduced a wide array of foreign luxury items such as dishwashing liquid, junk food and massage parlours among a few. Though pivotal for the growth of the financial and entrepreneurial sector, such trends are often fades that wane with popularity and potentially cexageratte the grandiouse of modern city living; a direct contrast from traditional households.

The impact of media on culture is often significantly evident in third world countries particularly during nationally pivotal times such as elections and public celebrations. Early media sociology explored this process by comparing differences between observed political events (such as political rallies) and media reports of them. For example, Lang and Lang (1953) revealed that the media were constructing ideas of public sentime

Views on Respect.

Traditional expressions of respect accepted as norms have greatly cone under threat in the shadow of modern mass media. The significant rate and degree of cross cultural penetration has resulted in the adoption if new and often western ideals as the acceptable standard for respect or conduct particularly in Formal settings. Traditionally, African society observes a strict heiracrchy thst places elders at the top- most as resrvoirs of wisdom and venerable characters.Zambian culture alike, holds great reverence for the older memebers of society particularly senior citizens and grandparents ho must often be addressed and regarded with a different approach than younger members.

From an early age children are taught to kneel down before elders and never look them in the eye. To further highlight this, most indegenous zambian tribes thus add a unanimous prefix to the elders name so as to distinguish the individuals age and rank. For instance the local bemba and Nyanja tribes will add the prefix " Ba" to older members of the clan or community as a way to show respect, a lack of this would be a serous breach of hierarchy and act of disrespect. It

was almost unheard of to address elders by theur furst nane; most young members of the community would often go their entirr lives eithout knowing the elders first name.

Today however this hierarchy has greatly been dessimated largely due to foreign influence facilitated by mass media platforms. Western/ foreign Movies, sitcoms, and content have easily blurred the line for this reverence of the elderly, replacing it with a non- chalant approach that embraces each individual with equal privileges and merits regardless of age or rank. Thanks to Maas media information, a great majority of Zambian society has come to place greater emphasis on personal capability and worth as opposed to grey hair and wrinkles. Opportunities that have traditionally been reserved for mature citizens have now been opened up to Zyounger members of society. Age is no longer an exemptional trait , but rather a liability in the face of modern education and qualification.

Traditionally, elders would take the undeniable final say on issues of social development and overall governance within a given society. Today, companies and the general public at large are more willing to employ and embrace candidates with the appropriate academic skill and qualification as opposed to age and maturity.This is particularly evident through trends in local polling and voting paterns that display a significant bias for academocally xapabke clients; a trend that is evudent in the numerous youthful ministers and government officials that serve the country at various levels, a thing that was relatively unheard of in traditional society.

The professional environment further highlights this change in cultural ideals, with most office environments additinally adopting the European system if nomenclature as well as hierarchy. Employees are often selected and adopted on professional qualifications basis; this often jumbles up the traditional African order by placing elderly employees under the supervision of younger ones. A study of modern work environments further supports this theory by highlighting that more than 55%of the modern workforce in developing is headed by youths . This is largely in partdue to the fact that millenials and other modern youths have much greater access to learning and educational opportunities as opposed to their predecessors putting them at a better chance for employment and promotion.

This issue is further diluted by the constantly changing ideals and notions perceived and promoted by the media. At regional and local level there is communication is often broadcast in the media regarding on (negative) news (e.g., about crime) but also positive news about different cultures and ethnic groups living in the region and/or community. And, on an individual level, personal interaction and interpersonal communication occur in and between different social and cultural groups.

Most of these communication processes across and between cultures, based on direct experiences, interpersonal communication, and/or communication by mass media, are experienced by individuals belonging at the same time to different societal groups and cultural segments and having in today's complex society multifaceted forms of hybrid identities, bonding to their own cultural background, and at the same time bridging between cultures (Iyall Smith & Leavy, 2008; Straubhaar, 2008).

The levels and phenomena of inter‐ and transcultural (media) communication, differentiated , are certainly linked with manifold media effects phenomena: First, on the global level, there are questions such as, whether supranational and transcultural TV entertainment is cultivating homogeneous worldviews in heavy viewers across cultures (Ang, 1985; Biltereyst, 1991; Morgan, Shanahan, & Signorielli, 2009), or whether foreign news about European politics may generate similar political agendas across different European countries (Peter & de Vreese, 2003). Second, on a national level, studies are dealing with knowledge and knowledge gaps between different social segments—for example, in the area of international affairs (Iyengar et al., 2009) or migration (Aalberg & Strabac, 2010). And, in addition, on the regional, local, and individual levels, research is analyzing whether media framing of immigrants or race is fostering stereotypes about migrants between majority and minority groups (Dixon & Josey, 2013; Jeffres et al.,

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NEW CHAPTER

Impact on lifestyle and diet

Food has long been an integral part of African culture. Since the dawn of time, numerous traditional foods and delicacies have served as cultural staples for different tribes around the country.The benba of northen province for instance have been known to prepare ifissashi and chikanda among other indigenous delicacies, the Ngoni of the eastern province are also renowned for their consumption of mice and fried caterpillars among other things. Tough a selective taste, these reflect only a small glimpse of the wide array of foods andcuisines available within the country. These foods have long been adopted and embraced in Zambian culture for many centuries since the dawn of time, however since the advent of modern mass media, the country has witnessed a significant drop in the popularity if these foods with preference given to western cuisines.

A major driving block in this drastict paradigm shift is facilitated by the mass media, whose numerous platforms glorify consumerism and the purchase of western foods such as pizza, hot chocolate, and fried foods. This not only erodes the depth of cultural cuisine but equally promotes unhealthy eating habits that often contribute to illnesses such as obesity amongst other things. With the rapid and thriving advent of foreign fastfood stores among other things, fast food is highly regarded a thing of status and prestige. With television sets xinstantky beaming moutj-watering adverts of foreign foods e.g burger and fries into africsn home, much more younger citizens are adapting to the indulgence of foreign chain fast foods regardless of their health risk as opposed to healthier traditional staples.

Another changing facet of Zambian eating culture is the popularity of "eating out". Since the dawn of time, African culture has promoted the culture of eating within the home as a family as

a common group of people.Today this notion has been put to the test, with more and more restaurants opening across the country, providing the options for families to indulge in their favorite meals in a fancy public premise, surrounded by numerous strangers and far away from the comforts of home. Unlike traditionally home cooked-foods, families now have the option to purchase an aremray of foods on the go, negating the sanctity of traditional home meals.

Nomenclature and

The influx of modern mass media has equally affected the natural system of nomenclature adopted in the country. Since time immemorial names have formed a significant part of African and Zambian identities. Tribes such as the bemba for instance have taken a traditional preffence for names that hold significant social, spiritual and cultural connotations.Such names have been embraced by the general tribe and carried down from generation to generation e.g Mulenga( creator) Maluba( flowers) or kabwe(rock). This process of naming often carries a lot of weight as names are believed to be derived from significant spiritual and social factors such as water gods and earth deities or beloved family and relatives.

Traditionally the naming process carries significant weight within the traditional Zambian context and thus members of the newborns family will often consult the elders as well as clan guides before selecting a child's name to ensure it reflects the values belfleifs and identities of the given child. This aspect of identity holds true particularly throughout the matrilineal tribes of Zambia such as the lozi and the toko-leya whose tribal nomenclature is based off of linguistic intonations. The Tonga speaking tribe of southern province for instance is able to identify members of its own clan by their first and last names which often carry significant meaning e.g Mutinta()

This traditional systten of nomenclature however has come under heavy threat over the past fifty years due to the massive influx of mass media ideals that promote western names in place of traditional Zambian names. With the sudden surge in popularity of radio in the 1960s as well as other forms of mass communication, the nation has seen a drastic rise in the preference for foreign, Eurocentric names e.g Rose, Mary, Suzanne and Jane which are among the most

popular within the country. A reveiew of local registration records will reveal a multitude of roughly 50,000 "Mary Phiri's" in the country.

Despite the obvious benefits of Eurocentric names such as international familiarity and easy pronouciation, the influx of western names has greatly diluted the traditional fabric if Zambian identity. It has eroded the deeper ethos or meaning behind the name, making it harder for the bearer and general public to easily stratify the individual in a given group. Long before the influx if modern mass media, tribes used several methods of identification for their members e.g tattoos and body marks and piercing,, scars and engravings among a few of these identification marks. With the phasing put of these however ,names have remained as one of the longest standing remnants of cultural identity in the modern age.

Media & Culture: Influence & Relationship

“Media and culture are interconnected; levels of understanding various cultures influence media contents, meanwhile media platforms and contents impact cultural and day-to-day practices” (Dakroury, 2014) [16]The Sapir-Whorf hypothesis suggested that each culture had adifferent way of classifying the world. These schemes would be reflected, it argued, in the linguistic and semantic structures of different societies. This holds true amongst numerous indigenous tribes across the continent with each bearing its own unique perception of the world. This unique perceptions further guide intercultural relations and shape the identies of members. Modern mass media The media plays an important role of decision making framework which is a behavioral change and in opinion formation which is observable behaviour. This has been evident during election season on Zambian soil. Men and women across the country have often shown greater preference for political parties whose messages have been beamed broadly and extensively over a mass medium such as radio, television or newspapers. Traditionally such positions of power where granted based on merit and credit as opposed to popularity facilitated by the mass media which often tends to tip the scale in one direction creating an unfavorable political environment.

A person closely monitoring the media consumption is not immune to media effects. After comparing various media channels, (Danaher and Rossiter, 2011) [17] also acknowledged that people perceive different media channels differently. When communicating messages among different cultures, media on the other side also faces severe challenges. According to Jenkins (2006) [34]there is definite paradigm shift in how the content of media is being produced and circulated. Scholars theorizing the current trend to participatory culture emphasized user’s strong preference to share knowledge and culture in communities. Media has given new meaning to cultural sharing and communication. Louis Writh and Talcott Parsons have “emphasized the importance of mass media as instruments of social control.” Media is basically a powerful presence in people’s lives. This power is clearly evident in the daily power and influence of media in present Zambian culture. Most mass mediums have often been cited as agenda setting- avenues as they easily influence public opinions by drawing attention to particular issues while negating others.

Afsaneh (2012) [1] concludes that TV channels seek for a change in lifestyle among Iranian women, as shefinds a significant relationship between lifestyle portrayed by TV channels and lifestyle of women in Tehran. Media plays a cardinal role in disseminating our daily life cultural practices. It is said to reflect our culture norms and values and it has widened our choices and increased cultural expression with flow of information at planetary level. Vice- versa; cltural values also shape mass media messages when producers of media content have vested interests in particular social goals. adaptation, understanding, and acceptance of media content, highlighting the ability of subjects to critically own the media through cultural contextualization mechanisms specific to each individual.“Popular” culture is the media, products, and attitudes considered to be part of the mainstream of a given culture and the everyday life of common people. It is often distinct from more formal conceptions of culture that take into account moral, social, religious beliefs and values such as our earlier cultural definitios.

NEW CHAPTER

Linguistics Aspect

Mass media has had a profound effect on indigenous dialects and forms of expressions Culture is learned and transmitted from generation to generation. It “is an integrating mechanism” (Geertz, 1973; Schein, 1983),Traditionally Zambian language has been recorded as diversely as its tribes with each significant tribe possessing its own unique langue or code of expression significant from the rest. The bemba of northern province for instance predominantly speak bemba, a language derived with inspiration from Congolese terms. The people of eastern province for instance equally speak a mix of Ngoni, Kinda and Nsenga to name a few. Despite these numerous tongues, two of the most prominently spoken languages in the country include Bemba and Nyanja. Over the years however, with the popularity of mass media has emerged a new wave of foreign language and terms inspired by western dialects beamed through the television screen.

In addition to names, varois colloquialisms such as the mispronunciations of indigenous words and the preference for foreign ones has led to a significant breakdown in the process of communication. In addition to this, numerous media and proffesionak institutions extensively have also adopted this new Eurocentric approach to dialect through the deliberate bias for foreign programmes and content that continues to erode the younger generation of indigenous communication skills.

Modern education systems go further in this vein by additionally promoting the use of English as a language of command while banning the use of local languages; a move that significantly retards the spread of cultural values that are transferred through local dialects. Typically, Zambian culture promotes the use of local dialect for primary communication particularly among the older generation who act as watchdogs for cultural exchange. This dilution of indigenous dialect further widens the gap between older and younger generations by distorting their medium of communication.

Literate, alphabet-based media (that is, scribal and print media) use the faculty of vision to be perceived, hence creating “visual space”. It is a way of living, not just a form of information consumption. McLuhan describes changes in sense perception brought on by alphabet, and

later typography, which “detribalizes” an oral tribal man, removing him from what he calls the “acoustic world” into the visual linear world of a typographic man. Consequently, thephonetic alphabet is seen by McLuhan as an invention that turned to be the gap between a tribal and an individualized man. Due to the alphabet people managed to get out of the tribe and “individuate themselves” to the level of civilization. So, Western civilization man’s uniqueness, rationality and logic are forming due to direct impact of writing as a cultural and historical phenomenon on man’s world perception and understanding.

A number of experimental studies have demonstrated the incidental acquisition of a foreign language by children and adolescents when watching foreign language television (Sockett, G.2014). .Recent studies in the western wirld additionally indicate that informal online language practices are becoming more and more common – and that they are an effective way to learn! Research in Sweden, Belgium, and Finland for instance found correlations between the time that pupils spent engaging with popular English-language media and their knowledge of English vocabulary and (grammarKuppens, A. H. (2010). There is even some evidence that it may be more effective for certain people than traditional classroom learning.

Because language is so closely entwined with culture, language teachers ( including mass media platforns entering a different culture must respect their cultural values. As Englebert (2004) describes: “…to teach a foreign language is also to teach a foreign culture, and it is important to be sensitive to that . Because culture is learned and not inherited, the younger generation is more likely to be appropriates and assimilated into western cultures and practices as a result of their media exposure. Studies have shown that audiences significantly begin to mimick the speech patterns and behaviours of subjects on daily television scars, leaving a sub- conscious imprint on their minds

NEW CHAPTER

RITES ON BIRTH AND DEATH

Birth and death are amongst the most pivotal rites in indigenous African society. They are seen as the ultimate transition from and into the afterlife by many indigenous groupings and thus are accorded the ultimate decoration. Birth is oftem marked as the ceremonious beginning of a new life, marked with proud celebrations to thank the "Gods" and "spirits" for the gift of new life. In Nigeria for instance The name given to a child in the Yoruba tribe in Nigeria has to refer to the circumstances of the individual's birth e.g after a long and laborious birth or if the mother died after birth

Traditionaly in Zambian culture expectant women where expected to conduct regular visits to traditional healers and diviners to assess the well-being of the unborn fetus. This healer would then proceed to carry out physical assessments and prepare a concoction of various herbs and spices for the woman's consumption in the belief that this would promote the execution of the pregnancy as well as protect mother and child from physical and spiritual maladies. These healers often took the firm of medical doctors and commanded equal valour within the indigenous community.

Today these herbal appointments have now largely been replaced by conventional doctors appointments at Ante- natal clinics available all across the country. Thanks to mass media sensitization programmes as well as the familiarity of foreign programs such as " doctor 90210" , " Scrubs" and " Doctors" the frequency of hospital credibility has largely increased. Thanks to massive media and sensitization campaigns, the country has seen a growing number of expectant women sourcing conventional medical services, that in turn prescribe conventional and western medicines for the mother and child's well being.

Traditiolly in Zambian society, men where seldomly and almost never allowed at birth. Tribes like the Bemba and lozi for instance specifically reserved secluded huts and premises away from the general village specifivally for this particular purpose.Expectant women would often be taken to these camps upon the onset of labour or shortly prior in order to create a secluded and often male restricted area for the woman to birth.The woman would often be surrounded by female relatives and older mature women with birthing experiences that would often act as a duola to bring the new life into the world. Today however, this traditional birthing route has

come under fire with the coming of modern mass media. Births today are largely conducted in designated theater's and operating rooms with sterilized tools and equipment in addition to western medicine and anaesthesia.

Women are no longer subjected to the use of primitive birthing tools and equipment but rather a broad range of sophisticated services and material funded with and promoted by the government. Thanks to modern media, the advent of conventional medicine has largely been embraced in place of traditional methods, unfortunately with this discarding of traditional routines, comes the rejection of indigenous beliefs. Taboos such as the absence or prohibition of men have come heavily under come under heavy contention over the past years as more and more urban Zambian women opt for more " personal" and private births often in the presence of their spouse.

This practice was virtually unseen of in traditional society but has relatively been embraced in modern society with more and more members if the public adopting these ideals. Another critical factor in the cross- cukturalization if indigenous peoples is the advent " reality" television as an extension if mass media. Reality t.v shows such as Keeping up with the Kardashians have largely amassed enormous global followings that mimic and adopt nearly every favett of their " real' broadcast lives. A key and often controversial aspect of the show includes the often televised and live births of the celebritie's children on the show. Such trwnds in reality tekevision have oarticularly become a gold-mine fir publicity and ratings with many other similar shows adopting the same format

Such births are often private and intimate with the subject's spouse present in hand to watch the birth of the child. The constant subjection and veuwing if such content therefore easily cultivates the false notion that such unconventional methods of birth are perfectly acceptable on indigenous soil; a fact that significantly erodes the rites of indigenous birth.

Another birth practice adopted in indigenous Zambian culture is the burial of the placenta and umbilical cord shortly after birth. Numerous tribes across the country such as the Bemba have been known to observe this practice only days after the umbilical stump falls off the new-borns stomach. The practice involves tying the dead cord in a ooeice of chitenge cloth and material to

be buried specifically beneath a blooming tree. The tree is bekeived to be a sign if fertility, prolonging and encouraging fertility within the woman while simultaneously aiding the child.

These bekeifs are all adequately passed down to the mother by relatives and most specifically ; traditional birth attendants (TBA) . Understandably, the greater majority of expectant mothers in developing countries in Africa, Asia and Latin America are supported by such traditional aides during pregnancy and childbirth. These birth attendants do far much more than simply delivering babies. As part of the local community they are acquainted with the women and their families with whom they share the cultural ideas about how the birth has to be prepared for and performed. They know the local medicines and rituals which are used before, during and after delivery and share these with the mother before and after birth.

The work of the TBAs is adapted and strictly bound to the social and cultural matrix to which they belong, their practices and beliefs being in accordance with the needs of the local community. For this reason traditional birth methods and their gatekeepers extensively have long acted as cultural conduits for indigenous people;by initiating the basic rites that ascribe an individual to a particular tribe. The Gambe tribe in sierra lionne for instance, commemorates the birth of new children through an ornate and intricate tribal marking process. Members if the community and family members especially will assemble to scar the child with intricate and unique marks adopted by the tribe or lineage that are used as identification marks.

Without the use of such practices therefore thanks to modern mass media, the basic rthos and fundamental constructs of tribal identity are thus greatly fractured. Conventional birthing techniques practiced today often bar and shame the use if traditional methods regardless of how beneficial they may be. A survey of expectant mother at the University Teaching Hospital (UTH) revealed that most expectant mothers would readily abandon culturally significant ornaments and bands to prevent the shameful bashing effected by nurses and medical personnel at the institution.

This constant unanimous shaming of indigenous birth practices as well as glorification of western ones is essentially fostering a sense of cultural inferiority within the country as well as simultaneously eroding indigenous culture. This typically negative attitude and bias towards

Eurocentric medicines and birth methods goes largely unwarranted however considering the fact that Unlike conventional hospital-oriented western medical practice, traditional medical science and technology include aspects of botany, anatomy, psychology, psychiatry, and sociology. Indigenous medical treatment has been successful in extensive comminuted fractures, psychosomatic disorders, and frantic manic psychosis contrary to media reports.

This argument is further put into perspective by (Rotibi A. Afr Health. 1990.) Who posits that "The move toward unquestioned use of Western medical procedures in the Third World is occurring at the same time as women in developed countries are rejecting such orthodoxy. For example, there had been a movement by physicians and patients in both France and England against the traditional view that women should lie on their back during delivery. Studies have shown that the duration of labor is reduced by 36% by women who deliver in an upright position as practiced in traditional African society. "

Similarly, while there is a trend in developed countries back to breastfeeding, feeding with commercial baby foods is considered a sign of modernization in many Third World countries. Finally, at the same time as women in Africa are being urged to deliver in hospitals, women in developed countries with no risk factors are questioning the advantage of hospital deliveries over home birth.

Puberty

Following birth, puberty is the second most significant rite of passage in indigenous African slciety. This process was marked different across separate indigenous tribes with each holding specific ceremonies for boys and for girls. The *** tribe for instance practiced the mukanda ceremony,a coming of age ritual that involved the the skinning/circjmcission of teenage boys to mark their entry into adulthood. For girls, this process involved isolation from the general public, often with a string of specially designed tasks and guidelines to be followed throughout life, often from the onset of their first period.

Such ceremonies would often be marked by mass public interest; with drums and singing and dancing among other things, to commemorate the initiation of the new recruits into adulthood.

Such ceremonies served a pivotal role in shaping and preparing the youth for udukthood by providing a roadmap and moral compass to establish a substantial sense of what was morality and roght and wromg in indigenous society. Initiates would be guided on how to look after their families and perform sexual and cultural duties. Women would equally be warned of the dangers of promiscuity as well as the dignity of virtuity; a practice that extensively formed a sense of sanity, balance and identity within the community.

Each member extensively understood and embraced their role, establishing a sense of harmony and unity as well as identity within the indigenous community. This concept however has come under significant threat in modern society thanks in great part to mass media. With the sudden influx of foreign ritual, concepts and foreign celebrations e.g Halloween, a significant aspect if Zambian culture has been severely diluted and substituted by foreign observances. Due to mass exposure, most youths in this day and age are more accustomed with foreign practices such as "quenciner'as"; a mexican coming of age ceremony for girks popularized by the Disney Channel series; " the wizards of Waverley place.

A Minor survey of preteens in Zambian private schools revealed that half of all students preffered to have a sweet sixteen or quincenera as opposed to traditional initiation ceremonies despite the fact that they knew less about traditional ceremonies as opposed to foreign ones. This additionally gives a clearer picture to the depth and complexity of cultural erosion within the continent. The massive influx of mass media and its numerous channels has extensively created a large vacuum in the indigenous cultural sphere; breeding room for uncertainty and doubts regarding local customs and practices.This lack of knowledge additionally breeds a secondary sense if cultural inferiority that often impedes the growth and spread of Zambian culture in the 21st century.

Such indigenous initiation ceremonies are practiced all around the continent. Indigenous tribes of Lesotho for instance practices similar circumcission and puberty rites for youths coming of age. It is believed that The cutting of the flesh symbolises the shedding of his youth and the preparation for his adulthood. If a person has not undergone this practice he will forever be

viewed as a child by his community. He will never be given full responsibility at home and in the community and his father will remain legally liable for his transgressions. Once the initiation occurs, he is then ready to enjoy the full privileges and responsibilities in his family and in the larger community.(An introduction to African Religion. John S Mbiti, 2013) is a mark of unity and identification with the people. Through it the individual is sealed to his people and his people to him. This is a deeply religious step. For that reason, during the initiation ceremonies and after, the leaders in charge offer sacrifices or prayers to God and ask for his blessings upon the young people. In other places the spirits are believed or invited to be present to witness the occasion. From that occasion onwards, the initiates will forever bear the scars of what is cut on their organs, and these will be scars of identity. Through these scars, the initiated are henceforth identified as members of such a people. Without the identification scars, they cannot be fully integrated with the people

New Chapter

Marriage

Marriage is often the next major rite of passage following puberty in indigenous African and Zambian culture. It is perceived as the sacred union of two bloods and lineages; a bond that is expected to effect benefits for the partners as well as the kingdom as a whole. In Zambian cukture this sacred process was traditionally facilitated by elders and parents who would often initiate the process by providing their son/ daughter a suitable candidate for marriage. Courtship was virtually none- existant with most partners only meeting eachither a handful of times under strict and specific guidance of elders before the marriage was finally consummated. Ideas on asexuality and sex where seldomly discussed in public and treated as a preserve for only the married in society. Marriage in traditional Zambian culture was equally carried out at relatively yound age with most young girls sent off to older men's houses shortly after their initiation.

Traditional marriages often embraced the presence of a limited circle of often family member, community elders and a few well wishers with little to no pomp or splendor. This is in

significant contrast with the modern wedding ceremonies that often capitalize on the use of extravagant gowns and decoration, consummated with the use of a commercial band, often in the presence if an ordained church minister. Such glamorous and exceptional displays of pomp and grandiose are often derived from the media. With the spiraling popularity of western bridal shows such as " say yes to the dress" and "four weddings" to name a few, more and more prospective Zambian brides are growing accustomed and inclined to the concept of western weddings at the expense of their own indigenous cultural celebrations.

The contracts and procedures encompassing modern marriage has equally changed significantly with the advent if modern mass media. For the most part., indigenous marital rites and ceremonies such as spouse cleansing have largely been phased out largely due to the advent of modernmass media that has exposed more and more indigenous oeope to the flaws of such systems in the international sphere. In the bemva culture for instance, widowed women where often subjected to a treacherous process of cleansing or banishing of the " dead husband's " spirit. This extensive process often lasted for more than a year and constituted the widow adorning a single black garmend and headwarp to symbolize her greif to society. Today the extent and frequency if such traditional practices has greatly waned, with numerous tribes following the standard protocol of three days mourning with a simpler version of the rite.

Another traditional practice observed by the bemba people upon the death of a spouse was known traditionally as "ukupyans" or spouse inheriting. This practice was largely observed as a way of carrying on the lineage and blood of the deceased spouse withing the household. It largely involved the brother/ sister of the deceased marrying their siblings widow. The latter would actively assume and continue with the respnsibkities of the latter such as providing for, feeding, prptecting as well as nurturing the children. Such practices where often compulsory within the tribe, as a way to pay homepage to the deceased spouse and relative, , with many men and women forced to ascribe to it weather they liked it or not.Today however, this practice has largely been thwarted thanks to the efforts of mass media sensitization campaigns funded by international human rights groups in conjunction with the Government.

Thanks to efforts by these various stakeholders, widows and widowers today are at liberty to select a partner of their choice following the death of a spouse. Though largely beneficial to the spouse however, such practices often rob families and children if the familiar bond established with closer knit family as opposes to an unfamiliar stranger. Another integral aspect of traditional Zambian culture was the actually process of marriage. Each tribe reserved its own special practices and observances for the consunation if marriage.

The Tonga if southern province for instance would demand the payment of a fixed dowry in the form of cows. The bemba of northern province in the other hand would often request the supplication of a hen or cock as a sign if respect to the woman's family along with the presentation of an axe or how to signal the seriousness of the intent. Once these items had been presented, marriage was almost unanimously acknowledged by the elders and society at large; with or without the presence if a legally drafted and binding document.

Mass media on the other hand has inspired awareness of various western marriage and courtship proposal plans that have easily truckled their way down into indigenous Zambian society. All one has to do us simply tune in to one of theme countries most popular lifestyle channels such as discovery's TLC or B.E.T to access the newest trends in wedding and lifestyle shows; trends that have easily inspired mainstay Zambian culture. Traditional Zambian marriage largely constituted the payment of " insalamu" before any further talks can be held. Today however the practice if Zambian men proposing in one knee with a ring in hand is becoming a popular spectacke in modern Zambian society, largely eminiscent of romantic western films. As a ,prerequisite for most marriages today,prospective partners are often expected to sign a formal document if consumation before witnesses. Such practices ate often media inspired,differing significantly from traditional customary weddings that where popular in indigenous society..

Another integral facet of Zambian culture diluted by mainstream media includes the legislation governing married parties. Traditionally, marriages where largely consummated in a traditional customary fashion with little to no need for documents. Modern wedding however often emphasize the need for credible legal docunentatiilon in the form of a marriage license

obtained at the local civic center. Upon the signing if this documents, both parties become legally bound to and liable for each other. This includes the equal disbursement if wealth and resources once the marriage has been dissolved. The equal partition of property between husband and wife was previously unheard if in traditional Zambian culture however with the spread of the modern court system coupled with the broad advertisements of legal services in the media; more and more couples are growing aware of their legal rights and privileges.

Today hiweverr this traditinal emphasis on early marruage and childbirth have greatly beeb dissenfranchized due to co-,end schoold modern mass media. Unlike traditional fixed marriages, prospective suitors today reserve the liberty to court their partners for seberal months and years befkre finally proposing; a previously unheard of concept in traditional Zambian Society..The traditional concept of arranged marriages has easily been phased out thanks to social media and other networking platforms.Additionally, Concerted efforts by the government and stakeholders such as the "stop child marriage campaign" and girl child education campaign have come a long way in sensitizing the masses on the negating qualities of child marriages. These messages have been vital in many aspects including the improvement of literacy rates across the country.One of the unfoseen results of these messages however has been the rising amount of prenatritak affairs as well as promiscuity. Traditional Zambian society has placed great emphasis on the creation and naturing of family ties since the dawn of time . Modern society on the other hand has greatly come to contest the position of the traditional family by endorsing the pursuit of education above and beyond everything including the traditional family setup.

Gender roles

Gebder rand sex roles have always formed an integral part and msonstay of Zambiam cukture. Simce the dawn of time, young and women where educated on their roles within the household and greater community, often upon attainment of puberty. Young girls would often be informed of their strict maternal status;acting as support system for their male counterparts as well as well rounded cooks and cleaners whose main role revolved around childbearing.

Today however this construct has been contested due to the influx of modern mass media that often advocates gender equality at all levels. Traditionally, Zambian girls where taught of their sole purpose as "helpes" to the traditional male breadwinners of the family. Today however, women are largely shunned for sticking to this role with more and more stakeholders and memebers of society embracing the idea of female nread winners.

This goes the same for domestic roles, with modern dogma challenging the status of male and female roles within the household. Traditionally house chores such as cooking, cleaning, faetching water and looking after the children where reserved for women. Though the trend is still observed in parts of rural Zambia, statistics reveal a startling steady increase in the number of men actively assuming these roles. Due to the influence of mass media, constructs if feminism are steadily creeping into the traditional African fabric and contesting the neccesuty if men in the domestic and social picture. Over the past few years the Zambian woman's role has drastically changed from being the primary care giver to the main breadwinner if families. This trend is particularly evident in the scores of women being appointed into top management positions; a thing that was previously unheard if in indigenous patriarchal Zambian societies.

This is refellective alone in the rising number of women-headed households. More and more Zambian women today are embracing the idea of women entrepreneur ship;a thing preciously frowned upon as men where considered the sole sources and providers of in come. With the masse modernization of feminism more and more men in Zambian society are growing comfortable with the unconventional tipping of the gender scale with most house holds serving solely in the icome of female head's; an amount that is often much higher compared to their male counterparts.

Traditionally, women where vekwedas the backbone of the household and thus society, whose main prime functions included childbearing to keep the man's legacy flourishing. This notion stemmed largely from the belief that fertility was a woman's greatest asset. The inability of a woman to conceive was regarded as one of the greatest curses with such women often marginalized and ostricized by member of the larger community. Today however, this no longer

is the case; as more and more women deliberately opt to delay pregnancy and marriage citing education and professional enhancement as their primary objective.

This veiw has been largely adopted particularly by the youthful part of society who often base their ideas of "success" and " achievement " based on western televison shows and their characters e.g Fox's Empire, Being Mary Jane or suits.Such shows often feature realistic western characters flourishing in a conditioned western settings that often capitalize on the use of fancy props and , sets and including large houses and fancy cars. These characters thus often end up conciously and subconciously conditioning the minds of youthfuk audiences, creating an altered and often fictionalized/ exaggerated veiws in reality.

For indigenous youths additionally, such perceptions are particularly harmful and errraneous as they alienate indigenous audience from the facts obtaining on the ground. The traditional function of women as childbearers has equally come under fire thanks to mainstream media that actively advocates the placing if ambition above all other priorities; a factor that has further been promoted through the availability of birth control pills as well as abortion options. Prominent sexual healthcare providers such as Marie stoppes to name a few; regularly publicize a wide array if services in mainstream media including various birth- control methods such as the pill, intra- uterine devices as well as injections and abortions; all aimed at reducing the likelihood of giving birth.

Unlike traditional society that placed great emphasis on children; with more children equating to greater wealth; today's society largely frowns upon the idea of numerous children. Children and chikd- bearing has come to be vewied as a thing of status with wealthier couples opting for less children whereas numerous children are veiwed as a sign of lower social status. This vewi stems largely from the current financial state of affairs within the country. Traditionally, more children translated into more active hands to handle farmwork and thus produce more food at the end of the harvest. The economy in this day and age is largely driven by income unlike traditional subsistence farming. This in turn translates to the fact that the more children a couple has, the greater the financial burden and strain; a fact that has led society and extensively women to susnstitute the emphasis on traditional chikd- bearing.

New Chapter

Spiritual aspects

Spirituality has long played a major part if Zambian culture.Since the dawn of time Indigenous tribes have observed the occurance of natural and supernatural occuranves as works of the hand of a divine creator. Beliefs about such supreme and supernatural beings have existed since the dawn if time in African culture way beyond the conventional migrations. The sun for instance where known to worship the effigy of a praying mantis as an extension of their sun- god. In Zambian culture tribes such as the Tonga have believed in the existence of supernatural gods and deities such as Nyami- Nyami; a river god believed to control the waters of the Zambezi river. The Bemba additionally have been known to worship spectacular creatures such as " chishinba" an enormous serpent believed to dwell in the caves of a special landmark.

Such sites along with rivers, mountajns, caves and rocks where often places if great interest where shrines would be built to worship the perceived manifestation of the diety. This practice continued fairly unperturbed over the centuries with oral tradition and customs passed down along to younger clan members for future reference; a practice that has significantly been altered with the mass adoption of mass media. Following exploits by foreign missionaries such as David Livingstone to name a few, the depth and intensity of local spirituality began to wane.

The missionaries have long been credited with having introduced rural and indigenous cultures to the concept of Christianity; a concept that has only spread at catastrophic rates thanks to the adoption of modern mass media. Thanks to local and international religious broadcasters such as the Trinity Broadcasting Network( TBN) revelation T.V, Camnet and faith t.v among others the nation has been infiltrated by a wider set if religious groupings and views. As opposed to traditional gods and deities, the country now hosts more than 400 registered churches and religious sanctuaries, a figure only expected to double in coming years in the wake of this spiritual revolution.

Beauty ideals and standards

The face if traditional Zambian beauty has changed significantly over the past years with the influx of mass media. Traditional ideas on beauty often reflected a realistic expectation particularly for young women e.g soft skin, clean face etc With the absence of conventional beauty fads and products, emphasis was often placed in natural beauty and general cleanliness. Today the indigenous beauty scene has been flooded with dozens of artificial beauty enhancing products such as bleaching cream, lipstick, false lashes , nails etc. Such faux perceptions of indigenous beauty are often misleading and toss young women into a vain loop of mimicking these unrealistic beauty standards.

Modern mass media only goes further in cementing this cause; with numerous media adverts and billboards often depicting scantily clad light skinned women flawlessly advertising the products. This constant bombardment of indigenous minds with western standards of beauty e.g straight/ faux hair often deepen the sense of cultural and racial inferiority with many youths shunning indigenous ideals if beauty ( dark skin, curly hair) in favor of mainstream European ones. Most of the most prominent faces in the beatu industry today are iften white e.g James Charles, Jefferree starr. This is largely evident in the number if young Zambian girls aspiring for popular Eurocentric beauty standards inspired by mostly white social media mavens e.g Kim Kardashian, Marilyn Monroe etc.

European influence has equally trickled down into the local fashion industry with many indigenous youths ditching the traditional conservative clothing in favour of skimpy and raunchy western outfits as advertised by large multi- national retail chain's e.g Ackerman's, jets etc. Traditionally, Zambian culture preserved a largely conservative manner if style and dress with strict customs limiting what was acceptable or not particularly for women. Certain parts of the woman's body where often off- limits to the naked eye e.g breasts, naval, thighs and waist; with the exposure if these held as the prime of indecency and shunned by society. Today however such revealing trends are often viewed as chic , elegant and avant- garde by mainstream media.

CONCLUSION

The influx of mass media has had several effects on Zambian culture both bad and good. However it must be understood that numerous cultural practices are under threat of erosion within the country. For this reason many more strategies must be put in place to thwart this inevitable erosion for the sake of future generations.Culture is learned, not inherited and thus the source of new cultural elements in a society have the potential to drastically morph the given society I.e Mass Media. The cultural elements of one culture borrowed and incorporated in recipient culture are called diffusion. The processes of diffusion and acculturation bring some kind of cultural changes or shift in the indegenous culture. Sometimes diffusion is due to intermediate contact that occurs through the third party. Mass media has a political and a persuasive power over us.

. Radio, TV, the 'press' etc. can manipulate whole societies as evident with the Nazi propaganda campaigns.. Political propaganda, advertising and the socalled 'mind-bending' power of the media are long-standing causes of debate and concern. Media has a great effect on our social behaviour which is a part of our culture. For tjis reason it is highly pertinent that stakeholders at nationak and internationa leveks carefully screen and asses content to ensure that it is in kine with outr national objectives whilst simultaneousky upholding zanbian culture and customs as the media has the power to signifucantky eride indgenous practices over time.

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