In the late 1940s and 1950s, nationalists and colonial officials in French Soudan (Mali) shared a language of development centered on the concepts of tradition, modernity, community, and individualism. This shared language permitted collaboration but also masked important differences in nationalist and colonial analyses of social change and the direction of rural development. Particular areas of contention were social evolutionary models of change, the likelihood of rising individualism, and the potential of communitarian development. The patterns of interaction in this debate reveal that intellectual exchanges between and among officials and nationalists were multidirectional and characterized not by borrowing but by exchange, adaptation, and reformulation.

This article examines the history of rape prosecutions in the African courts of Gusiiland, Kenya, from the 1940s through the first years of independence. Drawing on transcripts from African courts, it demonstrates that Gusii court elders were quite sympathetic to women who lodged rape claims. Elders handed down stiff punishments to rapists, were willing to entertain a wide definition of “indecent assault,” and did not require the extensive evidence of rape so commonly demanded by judges in Western courts (and in British courts in Kenya). Perhaps most surprisingly, men who admitted to having had sex but claimed it had been consensual were forced to prove their claims. This article advances both the historical study of rape in Africa and suggests that we reassess—or at least reserve judgment—on the nature of sexual violence in the non—West.

Since the arrival of European missionaries in Africa, there has been charged debate over people's marriage choices. This article outlines the major elements in the academic, theological, and popular discourses on marriage in Africa, focusing on two topics: the conceptual divide between monogamous Christian marriage and African polygyny, and the claim that women automatically prefer monogamy. By comparing the assumptions in the literature with ethnographic data from the Republic of Benin, this article demonstrates that marital choices cannot necessarily be predicted by a person's gender and rarely are characterized by a definitive conceptual divide. Instead, personal motives related to economics, prestige, and competition for power are the main factors in marriage choices.

This article considers the private diary not just as a historical source or literary text, but mainly as a symbolic cultural creation with sociological and psychological dimensions. The multiple identities of Akinpelu Obisesan, a member of the colonial intelligentsia in Ibadan, are analyzed, giving us insight into the transformations in Yoruba masculinity in the colonial period and his own attempts at self-invention. The article also emphasizes the overlap between the personal and the general: between the private and the public domains and how the diarist straddles, and is in turn affected by, sociocultural currents reverberating from these two sites.

African pastoralists have historically used aggression strategically to restock after major losses. On the basis of anthropological studies of African pastoral societies, cultural psychologists have linked the psychological roots of pastoral aggression to the cultural complex of honor. This article is a critical examination of this link. It argues, first, that honor cultures are likely to be found among peasant pastoralists, but not among tribal pastoralists. It also argues that honor psychology and the pastoral personality are two analytically distinct psychological profiles, each of which is acquired through participation in different routines.

During South Africa's first decade of democracy, policies of social inclusion and social citizenship have emphasized productive employment and the work ethic in a context of fiscal discipline and public spending thrift. The government's institutional discourse contrasts, however, with a social reality in which most black workers have confronted growing economic precariousness and the inability of waged occupations to provide stable livelihoods above poverty levels. The article discusses workers' responses to these conditions with case studies of private and public employment. It finds that official rhetoric about the centrality of productive employment does not reflect the diversity of practices and discourses with which workers address the crisis facing wage labor.