By Rosalind Fredericks (Editor) Mamadou Diouf (Editor)
The Arts of Citizenship in African towns pushes the frontiers of ways we comprehend towns and citizenship and provides new views on African urbanism. Nuanced ethnographic analyses of lifestyles in an array of African towns light up the emergent infrastructures and areas of belonging in which city lives and politics are being forged.
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Extra info for The Arts of Citizenship in African Cities: Infrastructures and Spaces of Belonging
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Comparative Studies of South Asia, Africa, and the Middle East 34(3): 532–548. Special issue on Comparative Infrastructures. Geschiere, P. and Gugler, J. (1998). ” Africa: Journal of the International African Institute 68(3): 309–319. Introduction 21 Geschiere, P. and Jackson, S. (2006). ” African Studies Review 49(2): 1–7. Geschiere, P. and Nyamnjoh, F. (2000). ” Public Culture 12(2): 423–452. Ghertner, D. A. (2010a). ” Economy and Society 39(2): 185–217. ———. (2010b). ” In P. Robbins, R. Peet, and M.
In fact, reference to the nation becomes an increasingly practical way in which urban residents, in the face of the dissipation of many forms of relied-upon mediation—such as family ties, neighborhood belonging, and cultural practice—are able to concretize a sense of mutual connection (Englebert 2002, Fourchard et al. 2009, Jewsiewicki and Higginson 2008, United Nations Human Settlements Program 2008). That said, urban residents across the region display little faith in the capacity of national governments to realize these aspirations.
For example, the growth of religious movements, both Christian and Muslim, are having an important impact in reasserting practices of economic advancement outside of patronage and communal systems. Moreover, they express commitments to the value of hard work, education, and solidarity across ethnic and regional groupings. The extent to which such religious movements can give rise to a new generation of entrepreneurship is contingent upon the extent to which the elite succeed in capturing these movements for their own economic and political objectives, and how much pastors and imams use these movements to become a new elite (Kaba 2000, Marshall 2009, Miran 2003, van Dijk 2002).