This article examines Muslim involvement, or lack of it, in AIDS services provision in Tanzania. It argues that Muslims find it harder than Christians to work with Western donors whose conceptions of civil society and volunteering do not accurately reflect the institutional practices of Muslims. Many Muslims also mistrust the role played by the state in brokering cooperation. Nevertheless, Muslims seek to engage with the volunteering discourse and have established some organizations that are visible to aid institutions. The complexity of this process reveals the political tensions and unstated agendas on the part of donors that are usually obscured by the notion of “volunteering.”

This article utilizes the Actor‒Network Theory (ANT) to guide thinking about the relationship between nature and society and how this relationship is severed by conservation-induced displacement. ANT’s view of interconnectivity between networks is used to argue that a network is only stable as long as actors remain faithful to it. In the case of the displaced Baka people of the Dja Reserve area in East Cameroon, resistance to conservation through adaptive practices following displacement can reverse or disrupt the socially predetermined order of a network, which in this case would be marginalization of the displaced. However, the marginal scale of their adaptation to change raises doubts over the sustainability of adaptation to post-displacement livelihoods.

Angola is a large country with a relatively small population and abundant natural resources, including oil reserves. The high price fetched by oil, the mainstay of the Angolan economy, on international markets has helped this leading producer attain growth rates that are among the highest in the world. However, Angola is also noted for its unequal distribution of wealth and notorious political corruption. This article seeks to explore this paradox within the framework of the so-called resource curse theory and analyze the role played by the oil industry in the process.

Currently, feminist activists are engaged in problematizing and reframing “rights” claims in southern Africa. This article discusses three cases of such activism, all of which show the limitations but also the potential of using rights claims to transform gender cultures and gain economic and gender justice. These cases involve the successful challenge to the gender discriminatory 1982 Botswana Citizenship Act; the policy shift of Women and Law in Southern Africa from a focus on legal rights advocacy to a synthesis of rights and kinship-based claims; and initiatives by South African gender activists to confront the contradiction between the country’s constitutional guarantees of women’s rights and high levels of gender violence.

This article examines debates about how to manage elephants in Kenya’s Tsavo National Park as a jumping off point for exploring the relationships among the local, national, and global constituencies that converged in the formulation of wildlife policy in Kenya during the 1950s and 1960s. Bridging the colonial and postcolonial years, the so-called Elephant Problem in Tsavo, while leveraging different international constituencies, pitted different administrative philosophies against one another and drew out different understandings of the application of ecological sciences in national parks. The result was a paralysis of policymaking which sparked an overhaul of the wildlife departments in the 1970s.

Over the past twenty years, South African civil society has engaged in an extended debate over the appropriate role of “custom” in public life, focusing on issues of gender and sexuality. The history of virginity testing in the Eastern Cape region shows that the nostalgia for custom points to the loss of sexual autonomy that accompanied colonialism. While the rhetoric that justified virginity testing in the precolonial and early colonial era was deeply patriarchal, the practice itself protected female sexual autonomy and provided protections that were undermined by the colonial legal regime and have yet to be effectively replaced.

This article explores the links between autochthony discourses and physical violence through a case study of a Mai-Mai group in the eastern DR Congo. While this group garners support by employing such discourses and related tropes of autodéfense (self-defense), there are clear limits to the capacity of these narratives to mobilize for and legitimize violent action. Furthermore, much of the violence committed by the Mai-Mai is not informed directly by notions of autochthony, but is rather geared toward the consolidation of power. This observation should act as a caution against the a priori coding of violence according to the ways it is discursively framed by its protagonists.

In rural Kenya, the main visible security force is the Kenya Police Reserve, an unpaid force guarding localities and armed by the state. Turkana County faces challenges of low state penetration, small arms flows, and armed intercommunal conflict. The state has a weak hold on Kenya Police Reservists (KPRs) and their arms, and this situation is weakening further as many move into paid private security roles, including guarding oil exploration and drilling sites. Security is critical in view of the recent oil discovery and ensuing land disputes which could trigger widespread conflict, and the recent devolution of development and administrative functions to counties in Kenya.

The article argues for an approach to studies of sexuality in Africa that considers the subject of female sexuality from the perspective of capacity and power. Based on data from Mozambique, and informed by conceptual frameworks as well as by research findings from other African countries, the article investigates preparations of the erotic female body such as body tattoos, hip belts of glass beads, and elongated labia. It also discusses how “traditional” sexual capacity-building has been transferred from rural contexts into urban settings, empowering young women in love relationships with older, richer men.

Current classification systems create typologies of authoritarian regimes that may overlook the importance of national policies. Rwanda and Ethiopia in particular are perplexing case studies of post-1990s governance. Both nations are characterized by high growth economies with significant state involvement and the formal institutions of democracy, but deeply troubling patterns of domestic governance. This article proposes a new category of authoritarianism called “developmental authoritarianism,” which refers to nominally democratic governments that provide significant public works and services while exerting control over nearly every facet of society. The article then reflects upon the durability and implications of this form of governance.

Based on primary sources, including documents obtained from Cameroon’s Ministry of External Relations, oral interviews conducted in Cameroon, and local newspapers, and a variety of secondary sources, this article examines Cameroon’s foreign policy and economic relations with China. It argues that Cameroon’s engagement with China has resulted in short-term benefits for consumers but undermined long-term, sustainable economic development. The article concludes that unless China genuinely pursues its promised policies of “mutual respect” and “win–win gain,” voices of protest will only grow louder in Cameroon and other African nations.

In Senegal, love, respect, and compatibility have historically figured into marital calculations, yet prospective husbands must also provide material support. After decades of stagnant economic growth, good providers are hard to find. In this article we examine two strategies that women employ in an attempt to achieve economic security: nonmarital sex and transnational marriage. Though recent anthropological literature proposes a global transition toward companionate marriage, evidence from Dakar suggests that Senegalese women are prioritizing short-term material gain over longer-term projects of social reproduction. Transnational marriage and nonmarital sexual relationships illuminate women’s new strategies to stabilize their social positions in increasingly precarious times.

More than five decades after independence, Africa still struggles with the legacies of colonial partition. On the territorial frontiers between the postcolonial inheritors of the two major colonial powers, Great Britain and France, the continuing impact of European colonialism remains most acute. On the one hand, the splitting of erstwhile homogeneous ethnic groups into British and French camps gave rise to new national identities; on the other hand, it circumvented any possibility of sovereignty via ethnic solidarity. To date, however, there has been no comprehensive assessment of the ethnic groups that were divided between English- and French-speaking states in West Africa, let alone the African continent writ large. This article joins postcolonial ethnography to the emerging field of comparative borderland studies. It argues that, although norms of state-based identity have been internalized in the Anglophone–Francophone borderlands, indigenous bases of association and behavior continue to define life along the West African frontier in ways that undermine state sovereignty. Although social scientists tend to focus on national- and sub-national-level analyses, and increasingly on the effects of globalization on institutional change, study of the African borderlands highlights the continuing importance of colonial legacies and grassroots-derived research.