This article examines popular understandings of diabetes, and conflicts and ambiguities in the management of diabetes care, in two areas of Cameroon. Conducted over a two-year period, comparative ethnography in Yaoundé and Bafut started in four diabetes clinics (two in each place). From there it extended outwards, first to the homes of patients with diabetes, and then on to a number of indigenous healers consulted by patients or their families. We explore here the tension between clinic-based demands for patients' ‘compliance’ with treatment guidelines, including repeated strictures against resorting to ‘traditional’ medicine, and patients' own willingness to alternate between biomedicine and indigenous practitioners, a process in which they subject the claims of both to a kind of pragmatic evaluation. The continuing importance of indigenous healing practices, and explanations for diabetes in terms of ancestral intervention or witchcraft, are considered in the light of recent anthropological debate about the ‘modernity of witchcraft’ in Africa.

This article examines funding for HIV/AIDS in South Africa, and the relationship between foreign donors and the South African government. The recognition of the AIDS pandemic as an epochal crisis has led to a proliferation of international and donor organizations now directly involved in the governance, tracking and management of the pandemic in many African countries. In many ways, the heavy donor hand that is increasingly defining the pandemic and the global response to it feeds into a new imperialist logic that subordinates pan-African agendas, masks broader issues of access central to the fight against the pandemic, and strengthens traditional relationships of dependence between wealthy Western nations and poorer African nations. The South African government's relationship with foreign donors, however, has been shaped by its efforts to develop an African response to the pandemic not determined nor primarily funded by foreign aid. This article highlights the positive and negative implications of the sometimes contentious relationship between the South African government and foreign donors, as well as the Africa-centred, self-help agenda it pursues, highlighting the opportunities as well as challenges for African governments to define the global response to the pandemic.

The sexual culture of sub-Saharan African peoples is variously utilized as an explanation for the high incidence of HIV in Africa. Thus it has been the target of behaviour change campaigns championed by massive public health education. Based on ethnographic fieldwork (using participant observation, individual interviews, focus group discussions, and a survey) in Masaka District, this article contests a reified, homogeneous and ethnocentric sexualizing of Africans. It engages with how prescribed ritual sex practices are (re)negotiated, contested, affirmed, policed, revised and given meaning within the context of a society living with HIV/AIDS. Among Baganda, sex is customarily a vital component for ‘completing’ individual prosperity, kin-group equilibrium and social cohesion. Various forms of prescribed customary sexual activities range from penetrative sex interaction between penis and vagina, to symbolic performances such as (male) jumping over women's legs or (female) wearing of special belts. Unlike portrayals of customary sex activities in anti-HIV/AIDS discourse, the notion of ‘dangerous sex’ and the fear of contagion are not typical of all ritual sex practices in Masaka. Akin to Christianity, colonialism, colonial medicine and modernizing discourses, anti-HIV/AIDS campaigns are the contemporary social policemen for sex, sexuality and sexual behaviour. In this regard, public health discourse in Uganda is pathologizing the mundane aspects of customary practices. The HIV/AIDS metaphor is variously utilized by Baganda to negotiate whether or not to engage in specific ritual sex activities.

Discourses on autochthony, citizenship and exclusion have become popular in Cameroon as well as in other parts of Africa, and lately even in Europe. This article considers the case of the Mbororo (agro-pastoral Fulbe) in north-west Cameroon (also known as the Western Grassfields) and their recent claims to regional citizenship and minority status.

The Mbororo are a minority in the region. They are perceived as strangers and migrants by local Grassfields groups who consider themselves their hosts and landlords. The Mbororo have long entertained host–guest and patron–client relations with their Grassfields neighbours. However, in the context of Cameroon's democratization and the constitutional changes of the 1990s, they have changed their political strategies, aiming at direct representation to the state. In 1992 MBOSCUDA (the Mbororo Social and Cultural Development Association) was founded and gradually developed into a nationally influential ethnic elite association. While confirming the Mbororo as regional citizens, it successfully portrayed them as an ‘indigenous people’ both nationally and internationally. Moreover, many Mbororo of the younger generation have gradually developed emotional bonds with their home areas. Neighbouring groups have mixed feelings about these developments, as they may generate new conflicts.

This article examines innovations in livestock marketing that livestock traders in northern Kenya use to overcome a host of trading obstacles. Livestock trading in northern Kenya is one of the toughest and most risk-prone jobs in the region, yet livestock traders have been able not only to transform the ways in which trading is conducted through ‘home-made’ innovations, but also to mitigate trading risks. The article demonstrates how livestock traders have become resilient to risks and have been able to succeed in a trade that in the past many have had to abandon. Trust embedded in social networks and relations reinforces the adoption of risk-minimizing strategies. The article focuses on the broad field of pastoral risk management to illustrate how an innovative risk management strategy can be used to create a successful business entrepreneurship in a risk-prone environment. I draw on fieldwork conducted during 2001–2 among cattle traders in Moyale District of northern Kenya and Nairobi, and on recent work among Somali livestock traders-cum-ranchers in Garissa District of North Eastern and Coast provinces.

The Fulbe Wodaabe from Central Niger – like other nomadic pastoralists – seem to be highly resistant to the influence of global consumer goods, the consumption of modern products being more or less confined to satisfying practical needs. The article presents a notable exception to this attitude of abstinence, the domain of female household goods which are procured on seasonal travels to places as distant as Dakar or Freetown.

The Wodaabe case is distinctive in that the gift/commodity model does not adequately describe the forms of acquisition in question. The author suggests a third term: ‘booty’, implying that, for the Wodaabe, consumer goods are not part of a genuine transaction. In a further step she analyses the cultural appropriation of newly acquired goods by exploring the parallels between the ceremonial exposition of female household items and male dances, showing that the modern elements incorporated into the expositions exhibit a certain aesthetic quality, namely brightness and radiance, which the Wodaabe regard as a characteristic trait of themselves. Thus, the adoption of new things leads here to an intensification of the original cultural expression.