This article explores why, despite its diminished popularity, Afro-Cuban music remains among the most performed musics in Senegalese music clubs. Since the Second World War, many Senegalese have associated Afro-Cuban music with cosmopolitanism and modernity. In particular, Senegalese who came of age during the Independence era associate Latin music with a new model of sociability that emphasized ‘correct’ behaviour – elegant attire and self-discipline. Participating in an emerging ‘café society’ was especially important. The rise of m'balax music in the late 1970s, deemed more culturally ‘authentic’ by a younger generation coming into its own, challenged many of the values associated with Senegalese salsa. As an enlarged Senegalese public embraced m'balax, the older generation stopped going out to Dakar's nightclubs where they felt increasingly uncomfortable. However, the model of sociability this generation has championed calls for public displays of distinction and refinement. In fin-de-siècle Dakar, a number of venues emerged where Afro-Cuban music is played and powerful older Dakarois congregate, even if less frequently than formally. This article describes these venues and documents their patrons and the performances that take place there.

Recent anthropological studies of divination have been marked by renewed and appreciative concern for the epistemological and performative dimensions of divination. Pursuing these recent investigations, and especially their interest in the nature of the knowledge and modes of knowing underlying divinatory ritual, the first part of the article attempts an understanding of the interpretative operations and modalities of knowledge involved in different forms of divination practised in Senegal and Gambia today. At the same time, and somewhat antithetically, it will be argued that the focus on the question of the cognitive nature of divinatory knowledge and the person of the diviner may also be problematic: it may lead to undervaluing the main quality of divination, which lies perhaps not in its cognitive but its consultational properties. Further decentring its initial cognitive outlook, the second part of the article addresses the question of how to understand the fact that within the divinatory discourse itself it is not the diviner but the divinatory apparatus that is being addressed as the source of enunciation. Where, if not in the person of the diviner, is the source of the knowledge underlying and resulting from divinatory procedure to be located? And in how far is it possible, as the title of this article suggests, to conceive of the divinatory process as being autonomous of the expertise and specialist agency of the individual diviner?

This article departs from general anthropological debates about the nature of gender to focus more narrowly on the impact of political economy and religion on gender relations. It explores the dialectic between commodification, Islamic conversion and gender relations in the Hausa hamlet of Marmara, in northern Nigeria. Despite changes in political economy and in religion, there has been great continuity in gender relations. The article ends with a structural comparison between the Hausa of Marmara and the Giriama of Kaloleni (in Kenya). In this comparison, it appears that political economy can be privileged over religion in the understanding of gender. Over the long term, however, a deeper continuity in local moral concepts structures people's very understanding of political economy, religion and gender.

Muslim radicalism in Tanzania has tended to be perceived as a political problem, and as part of a trans-regional wave of Islamist movements. The present article instead seeks to demonstrate the connections between current debates among Tanzanian Muslims and long-standing ritual and social concerns, by highlighting debates on funerary practice. While these debates focus on the correct ritual process of burial (with reformists decrying elements of traditional practice as inappropriate innovation), their underlying concern is with the ability of the living to safeguard the well-being of the deceased. This concern, in turn, can be connected both to long-term social change and to the interaction between Muslim and indigenous religious notions. As propitiation of God supplants that of ancestors, the fate of the dead is increasingly construed as depending on the supplication of the living. Ultimately this religious debate is as concerned with society as with doctrine or ritual, and the opposing sides share some common ground. They do not, however, construe this as ‘Africanizing’ Islam, but as part of a necessary intellectual debate.

In its modernization garb, development has come to mean the inculcation of foreign values resulting in the fundamental transformation of modernizing nations. Ironically, little attention is being drawn to the consequences of modernizing influences. This is the core of the article. Through qualitative research methodology consisting of in-depth interviews (IDIs), participant observation and informal interviews, the article examines the emergence and ascendancy of fast foods in Ibadan, Nigeria. Our finding is that the middle class, the youth and children, as conveyors of imported cultures (into which they have been socialized), are the major customers whose values are projected through marketing strategies by the fast food outfits. Unfortunately, the health implications of these foods have not been properly grasped by these consumers, and neither have the market operators attempted to sensitize them. The article concludes that even when modernization influences are to be incorporated in the globalizing world, their initiatives must be well contextualized, comprehended and their contours managed for objective development to be achieved and sustained.

This essay describes the skills of a sand divination expert in Mali through consideration of his expert performance. By relating the description of the expert to Goffman's sociology, it is argued that, in addition to his skilled divination techniques, an expert diviner should be capable of establishing and maintaining the frame of his performance. In the case of the expert described in this essay, it is demonstrated that this frame encompasses a unique and dynamic network of social relations, and comprises a complex set of economic and geographical factors. The historical backdrop to the expert's activities is the ‘occult economy’ (the deployment, real or imagined, of magical means for material ends). It is argued that acquiring the skills needed for managing a frame – and a team of people to support the frame – in the conditions described is a major accomplishment. Study of these skills and processes may provide valuable insight into processes of social change at the micro-level.

The World Health Organization has recognized ‘traditional medicine’ as a de facto and economical substitute for biomedicine in the developing world. Accordingly, the Zambian government aims to integrate ‘traditional healers’, locally known as ng'anga, with their biomedical counterparts in a national health care system. Hence, on the one hand, ng'anga elaborate their practice into ‘herbalism’, which could meet scientific standards and fit into the scope of biomedicine. On the other hand, they continue to deal with affliction by positing the existence of occult agents, such as witchcraft and spirits, at the risk of being criticized for exploiting indigenous beliefs. As a result, many ng'anga associate themselves with Christianity, the national religion of Zambia, which serves as an official domain of the occult where they take refuge from biomedical rationalization. However, conventional churches, the government and health authorities do not approve of the link between Christianity and traditional medicine; hence ng'anga as traditional healers are marginalized in modern, Christian Zambia. Being thus dissociated from the national religion, ng'anga are officially confined to the periphery of national health care, where they submit to the primacy of biomedicine and the workings of state power.

In the new South Africa, the promise of land restitution raised millennial-style expectations amongst dispossessed and dispersed former landholders. Partly prompted by emerging policy discourses, iconic tropes of localized cultural experience such as grave sites, initiation lodges and cattle byres acquired new significance. Because they proved what the Land Claims Commission calls ‘informal rights’ to land, they became verifiable evidence of effective possession, and thus grounds on which to claim the restoration of such land. The meaning of land, the nature of ownership and the legitimacy of its restoration were all matters contested between claimants, policy makers and human rights lawyers. They were also contested by those at different levels in the hierarchical social order of the new South Africa. Members of the African nationalist political elite, in dialogue with lawyers, cherished one set of understandings, while ordinary migrant/country-dwellers tended to hold to another. Both, however, were mediated through the new discourse on informal rights. It is neither purely through the activities of cosmopolitan elites with their ‘political demand for land’ nor through the unmediated localist experience of less sophisticated country-dwellers with more practical orientations that the significance of land becomes evident, but in the interaction between the two. Based on local understandings, transformed in the course of thirty years of ‘land back’ struggles, and finally negotiated over the course of the last ten years, a new diasporic consensus on what ‘the land’ signifies has been established.

In studies concerning Islam and gender in West Africa, the expertise of women in Islamic esoteric practices is often overlooked. These practices, that include divination, dream interpretation and prayer sessions, are central in politics, economics and the daily life of most West Africans. Furthermore, their products (such as amulets) and their practitioners (marabouts) travel to Europe, the United States, and the Middle East. Despite the importance of Islamic esoteric practices in West Africa and the rest of the world, they are understudied. In this article, I focus upon the life and work of two marabout women living in Dakar: Ndeye Meissa Ndiaye and Coumba Keita. Their position is exceptional: Islamic esoteric knowledge is a particularly male-dominated field. This article describes how two women's Islamic esoteric expertise is negotiated, legitimated and publicly recognized in Dakar.

This article investigates ‘wisdom’ from an ethnographic perspective that pays attention to the ways in which knowledge is performed, appreciated, negotiated and questioned in everyday life in Mombasa, on the Swahili coast. It discusses the baraza setting (daily meeting points for male social peers) as a venue for intellectual practice and the appreciation of wisdom. Basic features of communicative interaction identified there can also be found to be in play when looking at case studies of individuals and their performances. The article looks at how two genres (didactic tenzi poetry and Ramadhan lectures) are used by Swahili intellectuals who are regarded as exceptional in their field. Verbal, performative and social skills are found to be crucial aspects of wisdom, which also has to do with being able to engage with common social concerns in a manner that leads to further insight and intellectual orientation for others. In this sense, social responsibilities and moral obligations in the use of knowledge play an important role. Overall, the article seeks to contribute to a general discussion of wisdom, based on insights gained on the East African coast.

In this article, mimesis and mimicry are used as analytical concepts to explore dynamics of state and identity formation in Somaliland and Puntland since the early 1990s. Mimesis captures endeavours to imitate well-established models of social and political organization. Mimicry involves the deceptive imitation of such models in order to reach a certain aim. In the particular setting of northern Somalia, miming and mimicking in state and identity formation are also related to conflict escalation. The article first presents relevant political and legal positions on state collapse and secession. This helps to grasp the theoretical and policy implications of the empirical material. Then, the establishment of Somaliland and Puntland through mimesis and mimicry is sketched. The outline of the repeated military confrontations between both sides, particularly the last round of fighting in and around the town of Laascaanood in late 2007, indicates the relation of state and identity formation to military conflict. These localized dynamics are embedded into the continuing conflict in southern Somalia that involves a number of internal and external actors. The article concludes that miming and mimicking underlie many of Somaliland's and Puntland's internal developments and their conflictive relationship. Moreover, since the conflict in northern Somalia concerns state formation, it might have far-reaching consequences for the future of Somalia as a whole. This finally leads to the suggestion that the international norms regarding state collapse and secession have to be re-evaluated in the light of the empirical realities at hand.

Children's rights activists contend that corporal punishment in schools is a form of child abuse which hinders children's learning. Yet most parents and teachers in Maasailand, Kenya consider corporal punishment, if properly employed, to be one of the most effective ways to instil the discipline necessary for children to learn and grow well. Responding to calls for a more empirical anthropology of rights, this article provides an ethnographic analysis of the practice of corporal punishment in domestic and primary school settings, exploring its pedagogical, developmental and social significance, and illuminating its role in the production and negotiation of identities and personhood.