By p.awondo, on 15 October 2020
Juvenile and senile delinquency
In Yaoundé, the dynamics of interactions between different generations are exemplified by the debates that occupy a significant space in public discussion on Facebook and Whatsapp. Within this framework, tensions are at work in two ways. The first is through debates on the monopolisation of economic, political and social resources by “seniors”. The second is through debates around the perceived immorality of the younger generations. To the accusation of “juvenile delinquency” by the older generations who say that young people are “disrespectful and delinquent”, we have seen the concept of “senile delinquency” opposed by young people, who thus underline the irresponsibility of the “elders”. The intergenerational economic, social and cultural debate has transformed into a trial of the elders and is now in line with the convergence of moral and political discourse.
In Yaoundé, the public sphere in this context is first and foremost community-based; it is constructed in various associations and groups, some of which make identity claims. My research participants sometimes reflect these identity and community dynamics. This intergenerational discussion transits via the smartphone, mainly through Whatsapp and Facebook, which have both emerged in recent years as powerful levers for constructing what the world of social science calls the “digital public space”, i.e. what characterises “that communicative fora (exist) online that give rise to public debates which, at least at times, influence other fora and feed into finding collectively binding decisions.[i]” The smartphone has indeed been perceived as being part of ‘young’ culture because of its popularity and widespread use among this demographic as well as its association with technology and creativity.
The ‘trial of the elders’
In Yaoundé, an important point to observe is the way in which the smartphone and social networks have freed up speech around one of the greatest contemporary problems in the country – the context of the trial of the elders. This process revolves around several axes and is expressed in different ways: there is, first of all, access to employment and the distribution of resources; then comes the almost systematic denunciation of the manipulation of the younger generations, especially in the political field.
On the other hand, we can evoke the increasing politicisation of the question of generations and the crystallisation around the process of an ageing elite. This second point occupies a lot of space in public debates and is intensified in forums where, taking advantage of anonymity, people can say or relay positions that condemn gerontocratic power.
For example, during the 2018 presidential elections, when the incumbent candidate Paul Biya (who is now 87) used the slogan “the strength of experience” to advertise his campaign, young people launched counter-slogans as the “strength of youth” on discussion forums such as Cameroon Online. This slogan was later used by young candidates in the legislative elections that followed the presidential ones, which were won by Biya. As can be seen in the screenshots above, a young candidate for the post of deputy in one of Cameroon’s coastal regions chose this exact slogan in a direct allusion to the age of the 87-year-old president. To the “strength of experience” slogan, chanted by the “old” president, the young candidate (32 years old) responded with a provocation that paid off, since she has been elected as the deputy of an opposition party at only 32 and will become the youngest member of parliament in the history of the country.
Community debates around the age of leaders and civil servants
To further illustrate this situation, it is important to observe what happens in the private sphere as well, in addition to the conversations happening as public debates. During my fieldwork in Cameroon, I participated in a Sunday leisure sports group that was mainly made up of retired people. Participating in the group at every month, I saw how on the eve of the election, the debates were shifting towards the question of the age of leaders and, more broadly, the people who are senior members of the Cameroonian public service. Even if in general, people tend to avoid political debates so as not to threaten cohesion and friendship in the group, the events around the election forced a more engaged discussion. The exchange started with the issue of the participation of the youngest in the vote. One of the group members, a 66-year-old former geography teacher at the Lycée, spoke of the enthusiasm of his first son, who is 32 years old and also a high school teacher. For him, these elections were important because, in his own words: “for once, there may be a candidate who is young and concerned about the situation of young people”.
Immediately, one of the youngest members of the group, one of only three people under the age of 50, spoke up:
“Everybody is happy to see a person under 40 years of age running for the presidency of the Republic. It’s good to say that things are moving a little bit, but we’re under no illusions about how it will all end. Even if there are more young people in this country, there is no illusion about the outcome of the elections. It is rather an everyday struggle that we have to fight in this country. A real revolution. Too many old people are in power. It’s worse than in the old days. When you go to the ministries, when you have old people in strategic positions, the people come too late to the responsibilities; it shouldn’t be like that, how can you expect to have a responsible youth”.
One of the older members, a founding member of the association, is quite annoyed at this comment. He is a 68-year-old businessman, who takes the opposite side of the last comment:
“Everyone is talking about old and young people; you want us to do the same with young people in this country. As a trader, I see in the markets how young people refuse to work. They want the easy life, the beautiful things but not the sacrifices that go with it. I am always surprised when people talk like that. A lot of young people are not aware and nobody stops them from doing anything. They have to fight on their own; to conquer things; to get privileges. It happens like that everywhere. I don’t see why here they think that someone has to give them anything.”
The two excerpts are fairly representative of the often passionate exchanges on this topic. The research participants reflect the classic ideological cleavages between young people who aspire to a new social order and “old” people who do not want to give up. There is nothing extraordinary about this, except that some retired people themselves seem to be revolted by the status quo. A majority of research participants stressed the fact that they have to fight to make room for their children in the world of employment, even after retirement. This professional quest by proxy and the time-consuming dimension of this support at a time when they should be resting seems to be a centralising element for the anger of the retired. Research participants thus assured me that they take their “share of responsibility” for the current situation, which is catalysing the frustration of the youngest children. This is all the more so since most of the public debates reflect the exchanges between our research participants and the young adults of whom they are either parents or guardians.
One could say that when it comes to the generational question in Yaoundé, there is a tension in on at least three levels: A first ‘knot’ is the one linked to political expression among the younger generation. Each side is constantly being put on trial by the other, with fighting taking place as if it was between two different species: the young on one side and the retired and elderly on the other. A second knot lies in the contrast between the strong claims about intergenerational relationships that are exacerbated and sensationalised by digital technology and the actual day-to-day work that takes place within extended families and communities. It is not uncommon for retirees to try to integrate young people into the urban fabric through the time devoted to this objective. The final ‘knot’ is in line with this second one and concerns, at the family level, the daily relations which they rebuild in order to practice reciprocity and mutual support. This is particularly the case when young people constantly assist older people in the use of smartphones and, more broadly, in managing the “new urban life”: paying bills with mobile money, transferring funds, updating applications, buying telephone credit. All these are vital and unavoidable actions that some of our research participants in Cameroon are not always very comfortable doing. This last ‘knot’ helps to mitigate the effects of the intergenerational tension because, in reality, there is dependence and complementarity and this is well exemplified by different generations working together on integrating the smartphone into each other’s everyday lives.
[i] Schafer S M (2015) « Digital Public Sphere» in Mazzoleni, Gianpietro et al. (2015, Eds.): The International Encyclopedia of Political Communication. London: Wiley Blackwell. Pp. 322-328.
By Daniel Miller, on 6 October 2020
While the figures may seem small compared to the one million downloads of our open-access ‘Why We Post’ books, the MOOC created for FutureLearn as part of the Why We Post project was taken by over 40,000 students. A Russian translation of the course was taken by another 9,000 students. Compared to 100 students in a typical lecture class, this certainly seems worthwhile. A MOOC can also reach people in countries and situations that are far more open than traditional university teaching, and it is free. So, we never doubted that we wanted to make another MOOC for the ASSA project. We expect to launch this next April on FutureLearn alongside the first three books. While Laura Haapio-Kirk bore the brunt of the work last time, this time it is Georgiana Murariu, currently working as a public dissemination officer on the project. The FutureLearn platform acts a bit like social media in that the students interact with each other and post loads about their own experiences. This should work well for a topic such as the smartphone, in which most people have personal experiences and observations. By the way, the Why We Post MOOC is still running at: https://www.futurelearn.com/courses/anthropology-social-media.
We are making some changes. MOOCs typically have quite a tail off so we are making a three-week course, rather than five weeks. Currently, the main emphasis is on filmmaking since Ben Collier, our filmmaker, is only employed for a short period. The films are a little shorter than before, but the text is likely to be similar is scope. The first week is mainly devoted to the smartphone itself and our original insights and perspectives on what a smartphone is and will also summarise our comparative book ‘The Global Smartphone’, due to come out next year. The second week considers the smartphone in the context of ageing, which is the main concern of our new monograph series, also due to come out next year. The third week focuses more on an element of ASSA that did not exist for Why We Post – our efforts to make our work of direct benefit to people’s welfare through our radical alternative to conventional mHealth and the general use of smartphones in the field of health.
For the present effort in filmmaking, we are obviously constrained by the circumstances of Covid-19. We don’t have the group and round-table discussions found in the earlier MOOC. Instead, the concentration is more on using material that comes directly from our ethnographic engagements around the world. Most of our films are pretty serious, but in this instance, it seemed okay to have a bit of fun with the whole issue of filmmaking during a pandemic. I play the role of Mr Grumpy, to Xinyuan Wang’s annoyance.
See the film here: