Africa's oldest baobab trees are dying

In this file photo taken on October 26, 2010 Maasai people gather under a baobab tree at Oltukai, 100 km west of Arusha, Tanzania, during a political rally organised by the incumbent Monduli Member of Parliament. (AFP)
Updated 13 June 2018
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Africa's oldest baobab trees are dying

PARIS: Some of Africa’s oldest and biggest baobab trees — a few dating all the way back to the ancient Greeks — have abruptly died, wholly or in part, in the past decade, researchers said Monday.
The trees, aged between 1,100 and 2,500 years and some as wide as a bus is long, may have fallen victim to climate change, the team speculated.
“We report that nine of the 13 oldest... individuals have died, or at least their oldest parts/stems have collapsed and died, over the past 12 years,” they wrote in the scientific journal Nature Plants, describing “an event of an unprecedented magnitude.”
“It is definitely shocking and dramatic to experience during our lifetime the demise of so many trees with millennial ages,” said the study’s co-author Adrian Patrut of the Babes-Bolyai University in Romania.
Among the nine were four of the largest African baobabs.
While the cause of the die-off remains unclear, the researchers “suspect that the demise of monumental baobabs may be associated at least in part with significant modifications of climate conditions that affect southern Africa in particular.”
Further research is needed, said the team from Romania, South Africa and the United States, “to support or refute this supposition.”
Between 2005 and 2017, the researchers probed and dated “practically all known very large and potentially old” African baobabs — more than 60 individuals in all.
Collating data on girth, height, wood volume, and age, they noted the “unexpected and intriguing fact” that most of the very oldest and biggest trees died during the study period.
All were in southern Africa — Zimbabwe, Namibia, South Africa, Botswana, and Zambia.
The baobab is the biggest and longest-living flowering tree, according to the research team. It is found naturally in Africa’s savannah region, and outside the continent in tropical areas to which it was introduced.
It is a strange-looking plant, with branches resembling gnarled roots reaching for the sky, giving it an upside-down look.
The iconic tree can live to be 3,000 years old, according to the website of the Kruger National Park in South Africa, a natural baobab habitat.

“One ancient hollow baobab tree in Zimbabwe is so large that up to 40 people can shelter inside its trunk,” says the park.
“Various baobabs have been used as a shop, a prison, a house, a storage barn, and a bus shelter.”
The tree serves as a massive store of water, and bears fruit that feeds animals and humans.
Its leaves are boiled and eaten as an accompaniment similar to spinach, or used to make traditional medicines, while the bark is pounded and woven into rope, baskets, cloth, and waterproof hats.
The purpose of the study was to learn how the trees get so enormous.
The researchers used radiocarbon dating to analyze samples taken from different parts of each tree’s trunk.
They found that the trunk of the baobab grows from not one but multiple core stems.
According to the Kruger Park, baobabs are “very difficult to kill.”
“They can be burnt, or stripped of their bark, and they will just form new bark and carry on growing,” it states.
“When they do die, they simply rot from the inside and suddenly collapse, leaving a heap of fibers.”
Of the ten trees listed by the study authors, four died completely, meaning all their multiple stems toppled and died together.
The others saw the death of one or several parts.
The oldest tree by far, of which all the stems collapsed in 2010/11, was the Panke tree in Zimbabwe, estimated to have existed for 2,500 years.
The biggest, dubbed Holboom, was from Namibia. It stood 30.2 meters (99 feet) tall and had a girth of 35.1 m.
Arguably the most famous baobab, called Chapman, was a declared a national monument in central Botswana, bearing the carved initials of explorer David Livingstone.
The tree named after South African hunter James Chapman, who visited it in 1852, saw all six its stems topple simultaneously on January 7, 2016 where it had stood for some 1,400 years.
Other than the oldest and biggest, the research team observed that many other mature baobabs had died.
The deaths were not caused by an epidemic, they wrote, with Patrut adding: “there were no signs of disease.”


How TV shows like ‘Mo’ and ‘Muslim Matchmaker’ allow Arab and Muslim Americans to tell their stories

(Clockwise) Hoda Abrahim, founder and CEO of, "Love, Inshallah,", Actor Ramy Youssef, Mohammed Amer and Yasmin Elhady. (AP)
Updated 28 December 2025
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How TV shows like ‘Mo’ and ‘Muslim Matchmaker’ allow Arab and Muslim Americans to tell their stories

  • In addition to “Mo,” shows like “Muslim Matchmaker,” hosted by matchmakers Hoda Abrahim and Yasmin Elhady, connect Muslim Americans from around the country with the goal of finding a spouse

COLUMBUS, Ohio: Whether it’s stand-up comedy specials or a dramedy series, when Muslim American Mo Amer sets out to create, he writes what he knows.
The comedian, writer and actor of Palestinian descent has received critical acclaim for it, too. The second season of Amer’s “Mo” documents Mo Najjar and his family’s tumultuous journey reaching asylum in the United States as Palestinian refugees.
Amer’s show is part of an ongoing wave of television from Arab American and Muslim American creators who are telling nuanced, complicated stories about identity without falling into stereotypes that Western media has historically portrayed.
“Whenever you want to make a grounded show that feels very real and authentic to the story and their cultural background, you write to that,” Amer told The Associated Press. “And once you do that, it just feels very natural, and when you accomplish that, other people can see themselves very easily.”
At the start of its second season, viewers find Najjar running a falafel taco stand in Mexico after he was locked in a van transporting stolen olive trees across the US-Mexico border. Najjar was trying to retrieve the olive trees and return them to the farm where he, his mother and brother are attempting to build an olive oil business.
Both seasons of “Mo” were smash hits on Netflix. The first season was awarded a Peabody. His third comedy special on Netflix, “Mo Amer: Wild World,” premiered in October.
Narratively, the second season ends before the Hamas attack in Israel on Oct. 7, 2023, but the series itself doesn’t shy away from addressing Israeli-Palestinian relations, the ongoing conflict in Gaza or what it’s like for asylum seekers detained in US Immigration and Customs Enforcement detention centers.
In addition to “Mo,” shows like “Muslim Matchmaker,” hosted by matchmakers Hoda Abrahim and Yasmin Elhady, connect Muslim Americans from around the country with the goal of finding a spouse.
The animated series, “#1 Happy Family USA,” created by Ramy Youssef, who worked with Amer to create “Mo,” and Pam Brady, follows an Egyptian American Muslim family navigating life in New Jersey after the 9/11 terrorists attack in New York.
Current events have an influence
The key to understanding the ways in which Arab or Muslim Americans have been represented on screen is to be aware of the “historical, political, cultural and social contexts” in which the content was created, said Sahar Mohamed Khamis, a University of Maryland professor who studies Arab and Muslim representation in media.
After the 9/11 attacks, Arabs and Muslims became the villains in many American films and TV shows. The ethnic background of Arabs and the religion of Islam were portrayed as synonymous, too, Khamis said. The villain, Khamis said, is often a man with brown skin with an Arab-sounding name.
A show like “Muslim Matchmaker” flips this narrative on its head, Elhady said, by showing the ethnic diversity of Muslim Americans.
“It’s really important to have shows that show us as everyday Americans,” said Elhady, who is Egyptian and Libyan American, “but also as people that live in different places and have kind of sometimes dual realities and a foot in the East and a foot in the West and the reality of really negotiating that context.”
Before 9/11, people living in the Middle East were often portrayed to Western audiences as exotic beings, living in tents in the desert and riding camels. Women often had little to no agency in these media depictions and were “confined to the harem” — a secluded location for women in a traditional Muslim home.
This idea, Khamis said, harkens back to the term “orientalism,” which Palestinian American academic, political activist and literary critic Edward Said coined in his 1978 book of the same name.
Khamis said, pointing to countries like Britain and France, the portrayal in media of people from the region was “created and manufactured, not by the people themselves, but through the gaze of an outsider. The outsiders in this case, he said, were the colonial/imperialist powers that were actually controlling these lands for long periods of time.”
Among those who study the ways Arabs have been depicted on Western television, a common critique is that the characters are “bombers, billionaires or belly dancers,” she said.
The limits of representation
Sanaz Alesafar, executive director of Storyline Partners and an Iranian American, said she has seen some “wins” with regard to Arab representation in Hollywood, noting the success of “Mo,” “Muslim Matchmaker” and “#1 Happy Family USA.” Storyline Partners helps writers, showrunners, executives and creators check the historical and cultural backgrounds of their characters and narratives to assure they’re represented fairly and that one creator’s ideas don’t infringe upon another’s.
Alesafar argues there is still a need for diverse stories told about people living in the Middle East and the English-speaking diaspora, written and produced by people from those backgrounds.
“In the popular imagination and popular culture, we’re still siloed in really harmful ways,” she said. “Yes, we’re having these wins and these are incredible, but that decision-making and centers of power still are relegating us to these tropes and these stereotypes.”
Deana Nassar, an Egyptian American who is head of creative talent at film production company Alamiya Filmed Entertainment, said it’s important for her children to see themselves reflected on screen “for their own self image.” Nassar said she would like to see a diverse group of people in decision-making roles in Hollywood. Without that, it’s “a clear indication that representation is just not going to get us all the way there,” she said.
Representation can impact audiences’ opinions on public policy, too, according to a recent study by the Institute for Social Policy and Understanding. Results showed that the participants who witnessed positive representation of Muslims were less likely to support anti-democratic and anti-Muslim policies compared to those who viewed negative representations.
For Amer, limitations to representation come from the decision-makers who greenlight projects, not from creators. He said the success of shows like his and others are a “start,” but he wants to see more industry recognition for his work and the work of others like him.
“That’s the thing, like just keep writing, that’s all it’s about,” he said. “Just keep creating and keep making and thankfully I have a really deep well for that, so I’m very excited about the next things,” he said.