The last decade has witnessed the ubiquitous presence of camera devices, from conventional cameras to communication gadgets (such as mobile phones, iPads and tablets), built with the capacity to produce, edit, disseminate and interact through photographs. In this article, I analyse visual materials circulated on Facebook, YouTube and Nairaland (a locally popular social-networking website used by Nigerians) to demonstrate how the ubiquity of the camera, its overt and surreptitious use, and the transformation and circulation of the resulting photographs constitute political acts in a postcolonial African context. The camera's ubiquity encompasses the increasing availability of photographic devices, but also the growing, and politically charged, inclination to put them to use, framing the world through which their users move. The production and dissemination of the resulting photograph gives it the status of an eyewitness account, amidst contestations that heighten its force as political articulation. Lastly, the ubiquitous camera is a means through which the public observes, polices and exposes the duplicity of state functionaries. The article contributes to an understanding of the ways in which digital infrastructure allows public access to the political undertaking of photography.

African students in the German Democratic Republic (GDR) often belonged to national student clubs (NHG) that were arranged for them by the East German government. Many were also members of an umbrella organization for all African students and workers in the GDR (UASA). While the GDR authorities thought that the NHG and UASA would adopt political positions that reflected those of the GDR, this article demonstrates that the students instead used them to criticize both their own governments and their host country. It shows that the students often held positions contrary to the GDR's, and were not shy about expressing them. Although they were usually unable to organize as openly as students in the West, African students in the GDR held meetings and wrote letters to protest about a variety of issues, including Sékou Touré’s repression of a teachers’ strike in Guinea, the Biafran crisis in Nigeria and ethnic separatism in Kenya. They also took the GDR to task for the racist behaviour of East German citizens. The GDR's Socialist Unity Party claimed that the country was anti-racist and anti-imperialist, and that all vestiges of Nazism had been expunged; the students, however, were able to point out multiple racist incidents, and through the UASA demanded that the GDR address its racism problem.

In 1964, the newly established Hong Kong-based Cha Group partnered with the Northern Nigerian Regional Development Corporation to open the United Nigerian Textiles Limited (UNTL) mill in Kaduna – the largest textile mill in Northern Nigeria. The Cha Group later expanded, building textile mills in other parts of the country. Both Chinese and Nigerian managers and workers were involved in UNTL mills, which by 1980 provided printed cotton textiles for the Nigerian market and for other markets in West Africa. Yet this Chinese–Nigeria collaboration could not overcome factors external to the textile-manufacturing industry. Declining infrastructure, erratic electricity, frequent changes in political leadership at the federal level, and the smuggling of less-costly imported textiles (often from China) undermined local textile manufacturing, while inflationary pressures associated with the national oil industry undermined agricultural production, exacerbating the difficulties of obtaining raw Nigerian cotton. In 2007, the UNTL mill in Kaduna closed, although it resumed production in December 2010, assisted by the 100 billion naira Cotton, Textile and Garment Development Fund. Cha Group officials also used their knowledge of the Nigerian textile market as the basis for the marketing of branded, high-quality manufactured textiles, known as Da Viva®, at company-franchised shops in major Nigerian cities. The Cha Group took advantage of digital innovation, both in the printing of these popular textiles and also by advertising them on an attractive website. This article considers the ways in which the United Nigerian Textiles Plc company has maintained production of grey cloth and printed textiles at its mills in Kaduna and Ikorodu-Lagos, along with the marketing of Da Viva® cotton prints, which suggests the continuing, if contradictory, possibilities for this Nigerian–Chinese textile-manufacturing collaboration.

What can the dialectics of waste work tell us about the urban underclass in the flux of late capitalism? What might waste reveal more broadly about the contradictions and uncharted possibilities of material accumulation in urban Africa? Utilizing a relational optic, these issues are explored from the perspective of young men working in the rubbish dumps of Ghana's ‘edge city’ of Ashaiman, a space where the detritus of local and global markets and struggles for urban survival converge. Here, day-to-day entanglements with city dwellers’ discarded items muddy the expected terms of economic dispossession and attainment. At Ashaiman's dump, the perils of social and bodily breakdown are matched by the promise of expanded reproduction via waste work, invigorating the economic prospects of the region's footloose underemployed. Relevant well beyond Ghana, such inversions point to an insistent underside of late-capitalist overproduction: namely, in this dense space of discard and decay, those on the lowest rungs of the urban economic ladder meld bodily expenditure, social aspiration and material breakdown to forge fragile futures and to format urban space. Blending materialisms new and old, a view from Ashaiman's dump bridges the insights of relational ontologies focused on the agency of things and labour-based renderings of capitalism's transformation.

By discussing details of the current policy emphasis on entrepreneurship and microfinance, this article explores the dynamic and inconclusive negotiation of state authority in Kolfe Keraniyo, peri-urban Addis Ababa, Ethiopia. In the last few years, Ethiopia embarked on a strategy of rapid transformation driven by what its political elite defined as a ‘developmental state’, which entailed the significant rescaling of the peri-urban space. The promotion of micro and small enterprises is an important aspect of the territorialization of state power in the peri-urban space, and is actively negotiated, challenged and refashioned. The first part of the article presents three central aspects of such projects: the policy of regularization and legalization; the notion of ‘group first’ or collective participation in the country's development; and the emphasis on ‘saving first’ to create micro-dynamics of capital accumulation. The second part of the article discusses how the beneficiaries of entrepreneurship initiatives mediate the normative framework provided by the developmental state, and highlights how that framework is neither inclusive nor particularly distinct in its effects from neoliberal development strategies. The article concludes that the making and unmaking of state authority is not unidirectional from above but operates through the redefinition of spatial and temporal boundaries from below.

This article deals with the Belgian colonial authorities’ obsession with classification and categorization, and explores how this obsession affected medical care in the city of Coquilhatville. Whereas the authorities aspired to medical care that was strictly segregated along ‘racial’ lines, providing separate hospitals for Europeans and Africans, in reality such rigorous segregation was unsustainable. I argue that it was the authorities’ inclination to categorize patients that eventually blurred the lines. Indeed, this article shows how the administrators became thoroughly enmeshed in their taxonomic zeal when members of the African upper class, the so-called évolués, demanded different treatment from other Congolese, to reflect their status. Furthermore, these upper-class patients insisted on being differentiated among themselves too. Responding to more and more claims to be discerned from yet another ‘lower’ évolué, and in an attempt to translate social space into physical space and thus provide the applicant with a more sophisticated hospital room, the authorities gradually ran out of options. As a consequence, they – albeit unwillingly – opened the doors to évolués of a hospital that was initially reserved exclusively for Europeans.

In 1968, the Democratic Front organized a folkloric dance recital at the University of Khartoum as a prelude to the upcoming student union elections, a recital that was opposed by the Islamic Movement. This dispute culminated in a riot in which a student was killed, an event referred to as the ‘Ajako incident’, which is discussed as the first recorded instance of inter-student violence at the university. Drawing on newspaper accounts from the time, secondary sources and first-hand interviews with participants, this article explores the clashing political and moral ideologies at stake within the University of Khartoum, and their links and affective power in relation to Khartoum politics more widely. In the process, it argues that the student political sphere did not simply function as a mirror to the wider political environment, but rather as a mobilizing ground for ideologically based parties, allowing more radical youth groups to influence national dialogues and put pressure on national political actors.

In Conakry, the capital city of the Republic of Guinea, dance ceremonies called sabars, derived from a Senegalese genre of the same name, have become extremely popular for wedding celebrations. Sabar's rise in Guinea coincided with the liberalization of the country's economy and the opening of national borders in the wake of state socialism (1958–84) – events that have produced profound uncertainty for average citizens. This article explores sabar as a practice that grapples affectively with the social and economic changes neoliberal reform has engendered within Guinea. Sabar ceremonies are characterized by instantiations of excess, including hypersexualized dancing, electric amplification and theatrical displays of opulence. By examining excess as an ‘emergent’ quality whose cultural value is undetermined, the article demonstrates how dancers participate in the active constitution and questioning of collective value in Conakry, and how embodiment is central to an anthropology of precarity.

This article contributes to recent scholarship on an emergent public political visual culture in Africa. Through an ethnographic study of political billboards and other government-sponsored public political imagery in Uganda, it argues that this new visual culture is primarily characterized by African states’ extensive use of post-photographic techniques as a means for projecting fantastic visions of their future development goals. However, drawing on recent insights from the ‘material turn’ in visual theory, it finds that – in Uganda's case at least – the potency of these new public visual artefacts may stem less from what they show than from how they invoke in their citizen-viewers an embodied sense of future possibilities. Once generated, this affective response can be mobilized by the state and its agents in the ‘here and now’, for political gain. The article looks at how this worked in the run-up to Uganda's 2016 presidential elections, when, in the context of major new spending on national infrastructure projects, the images and artefacts of this new visual culture served to greatly amplify the sense that all citizens would benefit from an emergent global capitalism. This inflated aspiration was mobilized in turn by the National Resistance Movement government as an integral part of its election campaign, and played a key role in returning the government to power.

This article is about two generations of women in south-western Chad – the baou déné and the mosso. It addresses the puzzle of how these groups of women are present in the everyday life of the region known as ‘useful’ Chad, while women as economic agents are absent from stories about the region and about successive schemes to make it profitable. The baou déné are wealthy farmers, but the last generation of these ‘women who have a lot of things’ is disappearing. Younger women are referred to as mosso, meaning ‘to fall down’. They are more likely to make a living from small trade than from farming and their lives are defined by precarity. Drawing on a range of historical and contemporary sources, I show how the erasure of women happened in different ways over time. In the colonial era, administrators and travel writers were unable to imagine that women transformed forests into cotton fields. In this century, the idea that women farm just like men was disseminated by oil companies, facilitating land expropriation while drowning out stories of women's marginalization. The baou déné and the mosso are the products of specific historical processes and profit-making schemes, and the silences about women's places in them helped make profits, empire and ‘useful’ Chad possible.

Recent infrastructural developments in Senegal have severely impacted on the livelihoods of female bana-banas from Mali, a group of mobile traders operating in the Mali–Dakar corridor: transportation costs have significantly increased, travelling has become a more exhausting experience, and fatal accidents have become more frequent during journeys. Why did the bana-banas continue these arduous journeys? Why was their physical presence required in Dakar, and why did they not rely more extensively on social networks to facilitate their transnational trade? This article examines the conditions of autonomy, flexibility and limited trust that characterized the bana-banas’ livelihoods and necessitated their continued mobility from Mali. The recent infrastructural transformations have led to an increased commercialization and disarticulation of Malian trade networks in the Senegalese capital, and, due to personal circumstances, the women have often been cut off from networks. However, unlike general expectations of the ways in which networks evolve under conditions of neoliberalism, the bana-banas have not turned to personalized relationships of trust in Dakar, which might have facilitated their trade from a distance. The article contributes to the growing literature on social networks and trust by exploring how transnational trade does and does not work at this historical moment and in the context of gendered constraints.

Drawn from East, West, Central and Southern Africa, the case studies in this special issue build on several decades of important work on photography in Africa. That work has examined colonial photography and postcards, studio work from colonial times to the present, activist photography, photojournalism, and artists who work with photographic images. It has addressed issues of representation, portraiture, aesthetics, self-fashioning, identities, power and status, modernities and materiality, the roles of photographs in governance and everyday politics, and the many histories and modes of social practice around making, showing, viewing, exchanging, manipulating, reproducing, circulating and archiving photographic images. Yet these articles push such issues and topics in exciting directions by addressing new photographic circumstances emerging throughout the world, initiated through new media's technological shifts and possibilities. In Africa, this has fuelled a range of transformations over the last fifteen years or so, transformations that are still unfolding. As the articles show, digital images, mobile phone cameras and social media (also accessed via phone) constitute the potent triad that has set off these transformations.

In Uganda, teaching and learning were important metaphors for colonial rule, suggesting a benign protectorate under Britain's guidance. Ugandans, though, repurposed images of teaching, studying and educational sponsorship. Drawing on indigenous ideas about effective education as a sort of experiential education in leadership, they perceived student activism as a resource for a new political and social system. Articulate Ugandans sought elite British education as a weapon. Others emphasized the harsh competitiveness of Uganda's elite schools as the basis for new class solidarities. And educated men saw their ownership of schools as a foundation on which to build political followings as they worked to guide the country. Student activism in Uganda emphasized educated Ugandans’ individual and collective practice in power and leadership.

Excessive alcohol consumption often appears as an issue of great concern for the friends and family members of drinkers in Uganda, where per capita consumption rates among drinkers are among the highest in the world. In many cases, these families seek care for their loved ones in small shops run by herbalists, in the shrines of spirit mediums, in the pews of churches, or in one of several newly established inpatient rehabilitation centres. Yet, acts of intervention come not only from living family members or friends, but also from an array of spiritual beings who may arrive uninvited and outside intentional therapeutic contexts. In this article, we consider a case in which a mother's spirit intervenes in the life of her son, first by possessing his body and then by continuing to dwell there in ways that make it impossible for him to drink. This case highlights the importance of forces experienced as non-self in life-transforming processes, and demands that we give attention to a moment in a person's life when the work of care is achieved through an act of physical force.

A drinking party in 1963 precipitated a crisis over newly independent Uganda's sovereignty and the respectability of a new postcolonial ruling elite. Under Kampala's multiracial veneer in the early 1960s lurked bawdy British youth culture and radical African youth politics. When Europeans at a party in the elite suburb of Tank Hill allegedly mocked African aspirations for urban respectability and political sovereignty, UPC (Uganda Peoples Congress) Youth Wing activists used the affair to elicit public expressions of anger at the collusion of conservative politicians and racist former colonizers. Prime Minister Milton Obote attempted to channel that anger into nationalist unity but soon found common cause with British diplomats in expelling intemperate youth from Uganda's governing bureaucracy. The affair points to both the power and the limits of the affective politics of decolonization as well as the relationship between youth wings and the politics of respectability in early postcolonial Africa.

The formalization of ‘informal’ customary land rights is at the core of current rural land policies in Africa. The dubious impacts of such policies on agricultural production, and the recomposition of land rights and governance they cause, have been studied widely. But their territorial dimensions are hardly acknowledged. Studying the implementation of a rural land rights formalization project in central Benin, this article highlights the links between territorialization and plot-level land rights formalization. It first unpacks the notion of the village and presents a conceptual framework for analysing the superimposition of and contradiction between customary and administrative territories. Using two case studies, it then examines the conflicts that arise during formalization operations and their outcomes in terms of the mapping of land rights and political and administrative change. This article shows how the political organization of the territory and the socio-spatial inequalities resulting from the history of settlement shape the results of plot-level land rights registration (which explains why large parts of village territories have not been registered), and, in turn, how these registration operations lead to new territorialization processes and increase the heterogeneity of land tenure rights within the territory.

During ethnographic fieldwork among lay Catholics in eastern Uganda, informants occasionally turned to deception in their dealings with God and the Holy Spirit; in doing so, they appeared to reject the Christian notion of divine omnipotence and omniscience. Based on ethnography conducted in a sub-county I call Buluya, this article tries to explain how such attempts are deemed possible and plausible. My argument is made up of two main strands. First, I argue that, in an indeterminate social landscape in which no one can ever fully ‘know’ (ngeo) another person, many interpersonal relationships in Buluya are firmly grounded in practical efforts to gain better jobs, more money, education and greater security. I show how deception is a normal and morally neutral aspect of these relationships, as each party strives to protect what they have, and to improve their prospects. Second, I draw on ethnographic and historical data to suggest that the Holy Spirit has entered into the local cosmology in Buluya as a powerful yet limited being, dependent to some extent on the guidance of its human mediators. Finally, I bring these two strands together to suggest that, when the Holy Spirit is conceived of as a limited being (it, too, does not fully know people), relationships with it that take place through a human mediator can also be legitimately characterized by deception, without risking the work of the Holy Spirit.

What drives the formation of ties and networks in ethnically hybrid spaces despite the occurrence of conflict? We approach this question by examining the actors involved, the institutions affected, and the economic and environmental contexts surrounding such tendencies. This study explores socially thick arrangements between Maasai and Kikuyu in Narok and their role in the non-violent use of formerly contested lands. In Laikipia, we examine how young Samburu and Kikuyu cooperate in a dangerous yet economically beneficial network involving cattle-rustling ventures. We revisit the history of land settlement in Kenya's Rift Valley, particularly in the study areas of Narok and Laikipia, and show how access and settlement rights to land are negotiated peacefully, encouraging ethnic assimilation and cooperative social and economic relations. Based on this context and the exploration of our case studies, we argue that the formation of alliances in multi-ethnic settings tends to override other identities when mutual benefits drive such associations.

This article traces the experiences of Angolan students who attended East German institutions of higher education between Angolan independence and the fall of the Berlin Wall. Based on oral histories collected in Luanda from twenty-one returned Angolan students in 2015, triangulated with archival material from Angola and the GDR, it argues that students negotiated between accommodation and resistance in their everyday life at the university and beyond. Conscious of the importance of academic success and adaptation to the East German learning culture, Angolan students drew a line when regulations infringed on their personal freedom and responded by engaging East German officials in discussion or simply by circumnavigating the rules. The life history of a female student illustrates how she negotiated between responsibility to formal learning and personal needs within a controlling society. When one considers the conditions of Angolan student life in East Germany as a whole, it becomes apparent that the East German notion of the model foreign student did not map onto the complexities of Angolan student lives. This article sheds light on the student migration of a generation of Angolan post-independence technocrats, many of whom studied in the former East during the Cold War. Through the eyes of Angolan educational migrants, we see the limits and possibilities of the lives of foreign students in the GDR.