Since the 2000s, Tanzania has witnessed the return in the public sphere of a reconfigured version of Ujamaa as a set of moral principles embodied in the figure of the first president of Tanzania, Julius Kambarage Nyerere. The persisting traces of Nyerere and Ujamaa are not so evident in actual political practices or economic policies, but rather in collective debates about politics and morality—in short, in contemporary imaginaries of the nation. Contributing to a long-standing discussion of the moral stature of Tanzania’s “father of the nation,” the article explores how and why a shared historical memory of Nyerere is being built or contested to define, mediate, and construct Tanzanian conceptions of morality, belonging, and citizenship in the polis today.

This article begins by exploring the efforts of African women’s movements from the 1990s onward to end violent civil conflicts and to insist on guarantees of gender equity in newly formed governments. It attempts to explain these recent successes first by examining the complex relationships between international women’s movements and African women’s groups from the Second World War onward, particularly from the era of the U.N. Decade for Women beginning in 1975. The article then turns to a broader problem: exploring the connections between contemporary women’s activism and deeper currents in African history that link the precolonial period with the more recent past. By examining a variety of twentieth-century women’s protests, it argues that cloaked in the language of political, economic, and environmental grievances, these movements also reflect a hidden history of women’s influence as public healers, empowered not only to cure individuals, but also to mend broader relationships in the community.

The article focuses on the growing prevalence of radio call-in shows in the Republic of Benin that discuss topics such as sexuality and intimacy that are taboo in other settings. The popularity of this emerging format exemplifies current processes of appropriation of electronic media in West Africa, including its impact on contemporary public communication. The article argues that the current public prominence of these programs corresponds to considerable shifts in the media landscape that are enabled by a variety of factors, including an increasing expertise among presenters and technicians and the influence of mobile phones.

For the mission-educated men and women known as “New Africans” in segregationist South Africa, the pleasures and challenges of courtship and marriage were not only experienced privately. New Africans also broadcast marital narratives as political discourses of race-making and nation-building. Through close readings of neglected press sources and memoirs, this article examines this political interpolation of private life in public culture. Women’s writing about the politics of marriage provides a lens onto theorizations of their personal and political ideals in the 1930s and 1940s, a period in which the role of women in nationalist public culture has generally been dismissed as marginal by scholars.

Kuduro, meaning “hard-ass” or “in a hard place,” is a contemporary genre of music and dance produced and consumed in Angola, especially in Luanda. This article maps kuduro historically and assesses it in its current moment. While the dance is full of invention and the genre has thrived in the informal economy, this alternative expression and the infrastructure it produces cannot be considered politically or economically liberatory. But the international “os Kuduristas” campaign promoted by two of the Angolan president’s children and companies they own shows the dangers of a culturally conservative discourse that dismisses kuduro as a vulgar popular phenomenon while hegemonic political and commercial forces embrace it.

This article assesses how the District Assemblies in Ghana’s Fourth Republic have exercised political, administrative, and fiscal powers transferred to them by the central government. It notes that the creation of the assemblies has promoted popular participation and boosted the autonomy of front-line officials in terms of decision-making and the allocation of financial resources at the local level. However, the central government retains the authority to appoint the District Chief Executive and 30 percent of the assembly members. Local governments experience delays in the transfer of funds, an inability to absorb civil servants of decentralized departments into the local culture, and a lack of capacity to raise revenue for development. The article argues that local election of the District Chief Executive and increased allocation of funds to the rural districts would attract entrepreneurs and skilled civil servants who would be able to implement effective decentralization.

This essay examines two novels by exiled Guinean writers in which physical space functions as a central point of reference for very different, though related, considerations of traumatized memory, identity, and exile. In Williams Sassine’s Wirriyamu (1976), a violent and violated rural landscape becomes emblematic of a specific traumatic event occurring within the time frame of the novel and of contemporary political reality; while in Tierno Monénembo’s Pelourinho (1995), a present-day cityscape provides consistently uncertain territory for thinking through a trauma that transcends history, that of the transatlantic slave trade. This article seeks to examine some of the ways in which contemporary trauma theory may be useful in reading Francophone West African fiction as well as some of the limitations of this theory in its applications to this corpus.

Discussions of church weddings are not standard in accounts of African marriage in South Africa in the early twentieth century. However, from the 1890s onward, church weddings were becoming more common, and by the 1930s more Africans married in church than elsewhere. Indeed, these wedding ceremonies provide insight into how black families experienced and created their own social status in a context in which white South Africans viewed black weddings as a symbol of racial misappropriation. Via weddings and their associated commodification, families held on to and proclaimed the value of family life, and importantly, broader social networks as well as status-based associational life in an era of familial disintegration. At the same time weddings were often a double-edged indicator of status through their reference to sexual purity by means of white frocks.

By looking at a number of different commodities and how they are traded, this article shows how informal cross-border trade in West Nile and Panyimur, Uganda, is governed by a locally negotiated system of hybrid governance, in which neither state nor nonstate actors have a regulatory monopoly. Notions such as legality and illegality are secondary to the functioning of these hybrid institutions, which instead are the outcome of perceptions of the legitimacy of regulatory actions and trading practices and the power configurations of the actors involved. There are different “registers” at play about what constitutes legitimate economic action among different moral communities, but the actual impact of this system depends on the power of the strategic groups involved.

This article investigates links between ilobolo (bridewealth) practices and marriage outcomes in contemporary Zulu society. It presents quantitative data showing very low marriage rates among Zulu adults, as well as interview evidence suggesting that the majority of Zulu adults identify ilobolo as a constraint to marriage. However, the interview evidence also suggests that ilobolo remains widely valued as a Zulu tradition and continues to be an integral and defining feature of a Zulu marriage. The article concludes that this tension—between the high cost of ilobolo and respect for ilobolo as a custom—contributes to the very low marriage rates observed among Zulu people today.

Drawing upon the dynamic interrelationship between human agency and space, this article sheds light on the constitution of and relation between “place” and “path” among the pastoral Pokot of East Pokot District in the Kenyan North Rift Valley. It discusses the transformation from a more mobile pastoralist model of spatialization, which relies on a flexible network approach combining paths and places, toward a more “place-making,” postpastoralist model linked to increasing sedentariness, privatization of land, a clearer definition of external and internal boundaries, and a rapid emergence of schools, churches, and other physical structures.

This study examines the historical development of hostility between the Shona-speaking inhabitants of Buhera district in south-central Zimbabwe and Ndebele speakers who settled in the area after being forcibly removed from various parts of Matabeleland and Midlands provinces between the 1920s and 1950s. It shows how competition for productive farmlands, which became visible beginning in the 1940s, produced and sustained the Ndebele–Shona hostility in Buhera. While other scholars view this hostility primarily from an ethnic perspective, this article argues that ethnicity was just one of many factors that shaped relations between these people.

This article examines the gendered relationships of authority that are at the heart of the processes of customary marriage in South Africa, as well as the ways in which colonial political intervention worked to effect social change in nineteenth-century colonial Natal. This analysis reinforces the established historiographical understanding that instigating generational shifts in authority was important to Natal Native Policy, unlike customary regulation elsewhere in colonial Africa in which colonial law worked to shore up the authority of senior men. However, it seeks to underline that while negotiations of colonial power began to shift authority from older to younger men by manipulating Native marriage, and in particular the practice of lobola, the effects of such policies produced profound shifts in the experience and articulation of gendered relationships of marriage and colonial authority. The imbrication of changes in gender and generational norms ultimately reveals the contradictions in both colonial claims of liberal gender reform and African claims that colonial policy provoked the usurpation of male traditional authority.

This article explores the middle classes as cultural practice by focusing on the young professionals, or “yuppies,” of Nairobi. Young professionals are particularly interesting to study because they are the population that has reaped the benefits of a historical development of socioeconomic opportunities. They also occupy an interesting position in the context of local preoccupations with being modern or “sophisticated” in Kenya and in terms of the expectations and assumptions of previous generations. The article touches briefly on the history of class analysis in African studies and then, departing from Marx and following a Weberian analysis, shows how three factors are important in analyzing the middle classes and the forging of class identities in a globalizing world: access to education, resulting in salaried occupations; consumption patterns; and modern self-perceptions.

This article provides a critique of the final stages of Kenya’s land law reform process, which has resulted in the approval of the 2012 Land Act, Land Registration Act, and National Land Commission Act. It argues that in spite of the constitutional and political importance of the new legislation, the process was marked by haste, lack of engagement by legislators, and little participation by citizens. The new laws can be viewed as a deeply disappointing outcome of a decade’s struggle over land policy. The article explores the effects of the constitutional deadlines for new legislation; the contradictory role of civil society in relation to the new laws and the bureaucratic structures they create; and the redistributive intentions and potential of the new land legislation.

Although scholars have noted the rising potentials for democracy in Africa as a result of increased use of digital media and mobile technologies, there seems to be a disregard or disavowal of queerness as part of that growing democratic space, as well as a related tendency to regard African culture solely in terms of mainstream writing and journalism. This article seeks to bridge this gap in the scholarship by means of a discourse analysis of comments about queer identities that can be found in the digital media (Facebook, chat rooms, blogs, YouTube comments, and online newspaper feedback) in contemporary Kenya. Following work on queer arts and “low” theory, the article explores the possibilities offered by the Internet to challenge homophobia in Kenya. While acknowledging that digital-media venues contain more homophobia than mainstream media (books, television, newspapers) in terms of intensity and quantity, the article demonstrates that they also offer a unique platform in which gay people can respond to homophobic representations of their experiences and desires.

The role of power over people and over land is an important issue in West Africa, with important implications for relationships between commoners and elites. Along with conquest, slave raiding, marriage, and procreation, control over land has enhanced the ability of chiefs and other elites to gain control over people, thus increasing their production and reinforcing social hierarchy and centralization of power. This article utilizes oral evidence and European documentary sources to examine the importance of the concept of “wealth-in-people” for understanding the significance of land in African societies. By focusing on the Gambia region, where both paddy and upland rice farming were practiced in the late eighteenth and early nineteenth centuries, the article contributes empirical observations to support the argument that control over both land and people played a central role in the accumulation of wealth in many African societies.

Based on two relatively well-reported cases of homophobia in Malawi and South Africa, this article aims to show some of the ways in which hegemonic African men and masculinities are unsettled by, but also find ideological use for, the existence of homosexuality and nonheteronormative sexualities. Deploying the notion of psychopolitics, the article traces the interpenetrating psychosocial and sociopolitical aspects of homophobia. The argument is that analyses of issues of lesbian, gay, and “othered” sexualities are vital for a fuller understanding of the production of hegemonic forms of gender and masculinity in Africa. The article suggests that the threat posed by homosexuality is used as a distraction for some of the socioeconomic development-related failures of Africa’s ruling men but also, more significantly, for the impossibility of hegemonic African masculinity itself.

Contrary to expectations of modern democratic development, the establishment of liberal-democratic institutions in Ghana has not led to the demise of political clientelism. Instead, the underlying informal institutions of leadership—friendship, capitalist entrepreneurship, family, and religion—contribute to the persistence of personal rule in urban Ghana. Leaders amass political power by accumulating followers in daily life. The article provides empirical evidence to substantiate these theoretical claims in the form of two ethnographic case studies—a politician’s primary campaign and the screening of a football match in an urban slum. It proposes an alternative model for the study of democracy and political accountability that extends beyond the formal institutional realm to include informal mechanisms that shape political clientelism in a democratic environment.