The historical presence of Zongo communities in contemporary Ghana is analysed through archival documents and ethnography, with the aim of highlighting their social and political value as migrant communities, and their possible inclusion in the urban strategy of the country. Zongos have been present in Ghana since precolonial and colonial times, depending on specific cases, and are historically connected to the presence of Muslim trade communities in the market areas of various urban settlements. I argue that their role in the Ghanaian socio-political landscape goes beyond this common definition: Zongos act as interlocutors between the urban centre and peripheral rural areas, and they have a potentially effective role in dealing with migrant flows. Zongo people elaborate their memory of migration in particular ways, revealing both an inherent mode of producing a common group identity, and a conscious strategy of inclusion in the contemporary political dynamics of Ghana.

This article examines how African transnational relationships in the twenty-first century differ from their manifestation in previous periods of mobility and long-distance intimacy. I argue that the possibilities for and expectations of immediate communication and co-presence facilitated by the current technological landscape distinguish this era from earlier ones and fundamentally alter the ways in which African migrants connect to those at home. Although time–space compression allows for the potential of new practices of virtual intimacy, it also creates an imperative of availability for migrants that is reinforced not only on micro- and meso-levels by families and communities but also on macro-levels by neoliberal state policies that target migrants as agents of development and providers of social services.

African marketplaces have long been understood as ambivalent spaces; as sites of compliance and transgression, domination and resistance. This ambivalence comes into sharp focus in the urban marketplaces that have absorbed a large proportion of the African workforce over the past four decades. One the one hand, urban markets offer opportunities for the forging of new relationships, or ‘fictive kin’, beyond the confines of consanguinity and affinity. However, on the other hand, they are fiercely competitive places in which strangers skilfully intrude into one's life. Succeeding in the market therefore requires the striking of a skilful balance between accumulation and redistribution, disclosure and concealment. This article presents an analysis of the everyday interactions and exchanges facilitated by the movements of a waste picker in Nakasero market, the oldest marketplace in Kampala, Uganda. Amid the current emphasis on improvization and provisionality as key features of urban African life, it demonstrates the importance of long-standing cultural idioms, such as omutima (‘heart’), in providing structure and meaning to the interactions of urban African inhabitants.

This article is an interpretive biography of Kwame Tua (c.1865–1950), one of millions of Africans born into an independent society that was overtaken by colonial conquest and overrule. Kwame Tua was from Asante, now in the republic of Ghana, and held the ascriptive status of a royal servant (ahenkwaa) who might have expected a specialist career as a royal hornblower. He was musically very gifted. However, after ruinous civil wars in the 1880s, the Asante king was sent into exile in 1896, and from 1901 to 1957 his kingdom was a British Crown Colony. This article discusses Kwame Tua's responses to these radically altered circumstances and his efforts to forge a place and identity for himself between the new imperial order and his Asante inheritance. It is argued throughout that the pursuit of detail is all in such a study so that we can get as close as possible to the personality of the individual in interaction with the times he lived through.

There is an urgent need to understand lived experiences of climate change in the context of African cities, where even small climate shocks can have significant implications for the livelihoods of the urban poor. This article examines narratives of climate and livelihood changes within Jinja Municipality, Uganda, emphasizing how Jinja's residents make sense of climate change through their own narrative frames rather than through the lens of global climate change discourses. We demonstrate how the onset of climate change in Jinja is widely attributed to perceived moral and environmental failings on the part of a present generation that is viewed as both more destructive than previous generations and unable to preserve land, trees and other resources for future generations. A focus on local ontologies of climate change highlights how the multiple, intersecting vulnerabilities of contemporary urban life in Jinja serve to obfuscate not only the conditions of possibility of an immediate future, but the longer-term horizons for future generations, as changing weather patterns exacerbate existing challenges people face in adapting to wider socio-economic changes and rising livelihood vulnerability. This form of analysis situates changing climate and environments within the context of everyday urban struggles and emphasizes the need for civic participation in developing climate change strategies that avoid the pitfalls of climate reductionism. The article draws on more than 150 qualitative interviews, generational dialogue groups, and creative methods based on research-led community theatre.

This article, a companion piece to that on Kwame Tua, traces the life history of his elder full brother Kwasi Apea Nuama (c.1862–1936) as he too sought purchase and place in the new colonial order in Asante. Temperamentally a very different man from his brother, Kwasi Apea Nuama set out to make himself indispensable as the interpreter of Asante history and custom to the uncomprehending British. Both brothers, then, were mediators or translators between the old and new worlds in which they found themselves. Their heyday was the often anarchic early colonial period. Thereafter, and most especially after the British restored the office and some of the prerogatives of Asante kingship, their influence fell away. They found themselves caught between a colonial order that had little further need of their services, and a restored Asante polity that demonized them as collaborators.

This article examines the commodity chain and value chain of half-litre water bags (referred to as ‘pure water’ or ‘sachet water’) in Niamey, Niger. We begin with a focus on the discarded bag and work backwards through the commodity chain to consumers, vendors and finally producers of ‘pure water’ to reveal the underlying power structures, cultural perceptions and assumptions that ultimately resulted in the discarded bag and landscapes of waste. We assert that the economic value of the plastic bag, largely assigned during the stages of its production, is based on four characteristics: the label, the temperature of the water, the time of year it is sold, and the apparent ‘purity’ of the water. We further demonstrate how characteristics of economic value are steeped in cultural perceptions and social relationships in Niamey. Using interviews with agents and actors at all levels of the commodity chain, we reveal how this local, hybrid system is connected to and affected by larger, global economic and political forces.

This article examines concepts of ‘home’ and ‘abroad’ for migrants and citizens in the twilight of empire. It focuses on the ‘cheminots refoulés’, railway workers with origins in the former French Sudan (today's Republic of Mali) who were expelled from Senegal shortly after both territories declared independence, and other ‘Sudanese’ settled in Senegal, sometimes for several generations. Using newly available archives in France, Mali and Senegal, and interviews with former cheminots and ‘Sudanese migrants’ on both sides of the border, this article seeks to historicize memories of autochthony and allochthony that have been constructed and contested in postcolonial nation-building projects. The Mali Federation carried the lingering memory of federalist political projects, but it proved untenable only months after the Federation's June 1960 independence from France. When member states declared independence from each other, the internal boundary between Senegal and the Sudanese Republic became an international border between Senegal and the Republic of Mali. In the wake of the collapse, politicians in Bamako and Dakar clamoured to redefine the ‘nation’ and its ‘nationals’ through selective remembering. Thousands of cheminots and ‘Sudanese migrants’ who had moved to Senegal from Sudan years (or decades) earlier were suddenly labelled ‘foreigners’ and ‘expatriates’ and faced two governments eager to see them ‘return’ to a hastily proclaimed nation state. This ‘repatriation’ allowed Republic of Mali officials to ‘perform the nation’ by (re)integrating and (re)membering the migrants in a nascent ‘homeland’. But, having circulated between Senegal and Sudan/Mali for decades, ‘Sudanese migrants’ in both states retained and invoked memories of older political communities, upsetting new national priorities. The loss of the Mali Federation raises questions about local, national and international citizenship and movement in mid-century West Africa. Examining the histories invoked to imagine postcolonial political communities, this article offers an insight into the role that memory has played in constructing and contesting the nation's central place in migration histories within Africa and beyond.

As in many parts of the world, the school system in Senegal has suffered from state budget cuts associated with structural adjustment and neoliberal reform in the 1980s. As a result, the quality of elementary public schools has been compromised; meanwhile a significant private sector developed. This article analyses the proliferation of private schools in Dakar and the ways in which Senegalese parents navigate the multiplicity of school types (French, Franco-Arabic or Franco-English, Catholic or secular), to understand how families struggle to ensure their social and material reproduction in a neoliberal economy. I suggest that educational investments are situated at the intersection of global and intra-family inequalities. International migration has made global inequalities apparent within and between Senegalese families, who are unequally positioned depending on whether they include members living abroad.

Urban migrants in Nampula City, northern Mozambique, perceive themselves to be living in an environment where they are particularly vulnerable to sorcery attacks. Key to this sense of vulnerability are Makhuwa notions of matrilineal descent and relatedness, which work to locate sorcery fears in the interstices of two kinds of proximity, namely social and physical. Accordingly, people fear the translocal reach of the ill will of kin residing in the countryside, with whose well-being they remain connected regardless of the physical distance. Simultaneously, there are threats posed by urban neighbours who, due to their proximity in physical terms but separation in social terms, are considered dangerous. This article analyses practices of conspicuous exchange as one of the strategies urban migrants employ in coping with these anxieties. Specifically, it draws on the life histories of two women in one neighbourhood of Nampula City to explore the challenges they experience in meeting demands for material assistance from rural kin and urban neighbours. The analysis shows that their accounts of sorcery are structured by the difficulty of balancing such demands in a setting of poverty and socio-economic inequality. This finding has implications for anthropological theories of sorcery, misfortune and urban migration.

For a group of Wayao street vendors in Dar es Salaam, Tanzania, kinship relations were simultaneously an advantage and a hindrance. Their migration to the city and entry into the urban economy had occurred along ethnic and kinship lines. But, as they perceived the socially heterogeneous environment of the city that potentially offered them opportunities to cooperate with people from different social or ethnic backgrounds, they experienced their continuing dependency on their relatives as a form of confinement. Against the backdrop of the city, the Wayao perceived their social relations as being burdened with an inescapable sameness that made it impossible to trust one another. Mistrust, contempt and mutual suspicion were the flip side of close social relations and culminated in accusations of uchawi (Swahili: witchcraft). However, these accusations did not have a disintegrative effect; paradoxically, their impact on social relations among the vendors was integrative. On the one hand, uchawi allegations expressed the claustrophobic feeling of stifling relations; on the other, they compelled the accused to adhere to a shared morality of egalitarian relations and exposed the feeling that the accused individual was worthy of scrutiny, indicating that relationships with him were of particular importance to others.

We have no plausible evidence to suggest that the Yorùbá and the Bààtonu are not autochthonous populations of the territories identified as homelands for them south and west of the confluence of the rivers Niger and Benue. This article uses tangible linguistic and cultural data to question hypotheses of migration from the Middle East, with echoes of Semitic heritage. On the one hand, cognate elements that are clearly identifiable argue for an enduring historical relationship between these two peoples; on the other, probative elements that are shared with other peoples and cultures in the sub-region rule out any suggestion of a conspiracy among all of them to migrate from the Middle East to West Africa in some discoverable historical past.

Scholarship on transnational families has regularly examined remittances that adults abroad send to children in their country of origin. This article illuminates another permutation of these processes: family members in Senegal who establish relations with and through children in France through gifts and money. Focusing on relationships between children in Paris and their family members in Dakar, it provides an insight into the everyday exchanges through which transnational families attempt to assure the material reproduction of households in Africa. I trace the ways in which children use Facebook to maintain relationships with relatives in Senegal and examine how adults shape these relations. Focusing specifically on innovative forms of ‘cross-cousin’ relationships in the Senegalese diaspora, this article illustrates how adults create cultural scaffolding around children who may be unaware of the kinship terms for the relationships in which they are implicated. I demonstrate how practices that have permitted Africans to weather economic volatility for centuries are now carried out, in part, through social media. Approaching material circulation and the transmission of cultural values as mutually imbricated processes, I demonstrate how Senegalese selectively reinforce links with certain family members, in an attempt to favourably position themselves in socio-economic networks of transnational kin.

Rural–urban migration leads to ever increasing numbers of Africans living in informal settlements. In Accra's largest informal settlement, Old Fadama, residents by definition have no statutory rights to the land and their building activities undermine formal state law and state-recognized customary landowners. Statutory institutions are unable to enforce property rights and alternative interests emerge and organize. In multiple and fragmented ways, local stakeholders create and define their own informal relations of property and land-based authority. This article examines four cases of land transfers, building and development in the settlement that involve a variety of local, national and global actors. Their actions show the contemporaneous making and unmaking of different relations of property and land-based control and authority in the densely populated urban site. Important features of urban development in Accra are thereby shown to be variations in property relations and the multitude of actors that validate land use but that circumvent statutory institutions.

The distinctive migration history of Uganda's Indians allows us to rethink diaspora identities and memory in forming translocal communities. Settlement, citizenship and displacement created a postcolonial order of overlapping allegiances and multiple, mobile identities. ‘Home’ had been extended and thus connected to sites in India and East Africa, yet the 1972 expulsion called into question the ways in which Uganda's Indians recalled the very idea of home. While expulsion was a momentous crescendo to nineteenth- and early twentieth-century migrations, it did not put an end to the history of Uganda's Indians. This article focuses on the life histories of diverse Indian migrants: an industrialist's multi-local legacy, the post-expulsion return of Indians to two Ahmedabad (Gujarat, India) neighbourhoods, the repatriation of former residents back to Uganda in the 1980s and 1990s, and a brand-new generation of Indians coming to Uganda. By tracing these movements, I examine Indian migrants’ articulations of identity, investment and interaction vis-à-vis East Africa and India. How do experiences of rejection and return factor into (multi)national loyalties, notions of home and diaspora identities? How does an autobiography, a built structure or a neighbourhood construct and complicate both memories of migration and a migrant community's identity? I place India and Africa on the same historical map, and, by doing so, offer a way to include Indians in the framework of African political economy and society.