Through narratives of an anti-‘fetish’ movement that swept through north-eastern Gabon in the mid-1950s, the present article traces the contours of converging political and religious imaginations in that country in the years preceding independence. Fang speakers in the region make explicit connections between the arrival of post-Second World War electoral politics, the anti-fetish movements, and perceptions of political weakening and marginalization of their region on the eve of independence. Rival politicians and the colonial administration played key roles in the movement, which brought in a Congolese ritual expert, Emane Boncoeur, and his two powerful spirits, Mademoiselle and Mimbare. These spirits, later recuperated in a wide range of healing practices, continue to operate today throughout northern Gabon and Rio Muni. In local imaginaries, these spirits played central roles in the birth of both regional and national politics, paradoxically strengthening the colonial administration and Gabonese auxiliaries in an era of pre-independence liberalization. Thus, regional political events in the 1950s rehearsed later configurations of power, including presidential politics, on the national stage.

This article uses a key principle of the Tanzanian ujamaa project – self-reliance – as an analytical lever to open up the historical landscape of development politics in that national context during the 1960s and early 1970s. Throughout this period Tanzanians understood and experienced self-reliance in a variety of ways: as a mandated developmental strategy or a collective developmental aspiration, a condition of dignity or privation, a hallmark of national citizenship or a reflection of local survivalism, a matter of luxury or necessity. I trace these multiple meanings through three distinct but overlapping fields of inquiry: first, by cataloguing the plural ideological registers indexed by self-reliance within official development discourse vis-à-vis domestic and international politics; second, by illuminating a diverse range of rural elders' accounts of ujamaa villagization and self-reliance policy in the south-eastern region of Mtwara; and third, by examining the ambivalent position of self-reliance within public debates about regional development in relation to the national scale. In doing so, I expose the dialectical friction between competing constructions of citizenship and development at the heart of ujamaa, and suggest new avenues forward for conceptualizing the afterlives of ‘self-reliance’ and the changing meaning of development in contemporary Tanzania and beyond.

This article addresses the uncertainties of life in the once booming, but now declining, centre of northern Madagascar's sapphire trade. Although the characteristic features of small-scale mining boomtowns have become well known to many through research on gold, diamond and other rushes throughout Africa and elsewhere in the world, relatively little is known of what happens to such distinctive communities after they boom. What becomes of the unique social networks, consumption patterns, and world-views so often associated with these places when the supply of or demand for the particular commodities around which they have developed declines? Who leaves and who stays behind? How do those remaining in such places continue to earn livings and make meaningful lives despite the decline that surrounds them, and how do they make sense of their circumstances in light of memories of better times? This article addresses these and other questions as they relate to life after the rush in the northern Malagasy sapphire-mining and trading town of Ambondromifehy, arguing that the uncertainties faced by those who remain indicate new possibilities as much as continuing decline.

Much has been written about the persistence of economic apartheid, inscribed in the geography of South Africa's cities, producing spatial configurations that are reminiscent of the old order of segregation while simultaneously embodying the particular inequities and divisions of the new neo-liberal order (Turok 2001; Harrison 2006). Through an ethnographic study of Rustenburg, the urban hub of South Africa's platinum belt (once labelled the ‘fastest growing city in Africa’ after Cairo), I explore how the failure of urban integration maps onto the failure of the promise of market inclusion. What is particular about mid-range towns such as Rustenburg is that the opportunities of ‘empowerment through enterprise’ are seen, or believed, to be all the more attainable than in large cities. Here the extended supply chains of the mining industry and the expanding secondary economy appear to offer limitless possibilities to share in the boons of the platinum boom. Yet as this account shows, the disjuncture and friction between corporate authority and local government have given rise to increasing fragmentation and exclusion, as only a very few are able to grasp the long-anticipated rewards of the new South African dream.

Although the educational value of African oral traditions, particularly folktales, has been discussed widely in social studies of children, education and folklore, riddling is not commonly investigated as a part of children's everyday social practice. In this article, I present riddling as a part of children's expressive culture, through which they play together and learn about their local environment. I generated the data through ten months of ethnographic fieldwork among Guji people in southern Ethiopia. Based on analyses of the times and locations of this activity, as well as the social interaction involved, I argue that children perform riddling in order to entertain themselves and to learn from their immediate social and natural environment through discrete peer networks.

Studies of slavery in Africa have noted the persistence of those relations in different forms, such as pawning, that allow social changes in power, status and wealth to be weathered more gradually. As pawning itself became less frequent, did other kinds of relationship take its place? Some scholars have argued that pawning was folded into marriage and fatherhood; others that there are continuities with fosterage and domestic servant arrangements today. This article examines the question of pawning's transformations in Akuapem, a region in south-eastern Ghana involved in forms of commercial agriculture that were heavily dependent on slave labour and the capital raised by pawning. Ultimately, it argues that debt became key to fatherhood and fosterage relations between children and adults, changing from a short-term exchange to more lifelong reciprocal relations of care.