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.

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.

The young men of Nima, a popular neighbourhood in Accra, organize themselves in small age groups that meet almost daily in a specific spot, to chat, play and ‘wait’, while dreaming together of a better future in a distant elsewhere. The friendships that find root in these so-called bases, which often have names such as ‘Chicago’ or ‘Brooklyn’, lead to hope and specific modes of action through which these young people engage with the city, the wider world and their own aspirations. Taking these bases as an ethnographic vantage point, this article looks into relations of proximity, friendship and trust and the agency of the young men. The article's focus then turns to the virtual world of the same young men – and their girlfriends – in order to analyse the new modes of friendship that are shaped by their internet browsing. It shows how the modalities and intricacies of online, often deceitful, friendship and love rely on vital localized friendship bonds, defined by trust, of browsers in the zongo. Browsing opens up new possibilities but also challenges, and erodes existing moral socialities between friends.

One product of the vicissitudes of apartheid-era labour migration, of persistent constraints on urban settlement and of continuing post-apartheid oscillating migration between South Africa's cities and countryside has been extensive domestic fluidity for many South African working people. As a consequence, they have repeatedly created new social networks across the urban–rural social field. In making sense of those networks by reconfiguring their notions of kinship and clanship, they have demonstrated the significance of kinship as an identity idiom. Based on research in Cape Town's largest African township during the early 1990s period of transition from apartheid, the article shows how, through people's use of notions of clanship, they have recursively reconstructed their idiom of kinship in a context of systemic instability. This article uses ethnographic data from that time and context to argue that we need to understand kinship as a cultural resource, pragmatically used and reinvented over and over again, each time emerging anew. In doing so, the article shows that kinship is not a fixed, recordable structure and that, like so many aspects of culture, it is repeatedly reinvented and reconstituted in order to address pragmatic circumstances.

In this article, I examine the fear of others’ envy among young students and graduates in the port city of Mahajanga, Madagascar. Although the city provides a favourable environment in relation to the economy, employment and general well-being, many young people from middle-class milieus worry that their aspirations will remain unfulfilled because of envious peers who resent them for any advantage they might have gained. While malicious envy is most expected within close social relations in which social comparison and competition are prevalent, most social actors respond to this threat with tactical practices of secrecy that arguably help to secure an individual's well-being and shield them from unsocial behaviour. I scrutinize these micro-politics of life projects, social comparison, increasing inequalities and a rising sense of mutual mistrust. Yet, I depart from approaches that frame envy as a human condition that socially produces either a prosocial levelling mechanism or a destructive force that bulldozes social bonds. Instead, I understand envy as an assemblage that points to intertwined and often ambivalent social aspects. For many young individuals, overcoming their fear of envy is part of becoming a complete person, a sign of being successful and a responsible adult.