This article is concerned with science and sexuality, and the possibilities and pitfalls of using the former to change minds about the latter, taking as its main source of data a report released by the Academy of Science of South Africa in 2015, Diversity in Human Sexuality: implications for policy in Africa. I frame the report in terms of co-production – borrowed from science and technology studies – and a theory of publics – taken from literary criticism and queer theory. I first describe how science has played a role in recent queer politics before showing how the report intervenes by appealing to a particularly African public. Thereafter, I describe how the choosing agentive subject disappears in the report’s depiction of the legitimate sexual citizen. Such a framing of citizenship raises several possible problems, some of which I address in the final section. These are described as potential confounders inhibiting the success of the report, preventing effective co-production or the summoning of a public. The article’s goal is not to discredit the report; rather, in pointing out how the report might fall short of its goal, it is directed towards a more reflexive activism.

Kenya's refugee camps have evoked spectacular imaginaries of terrorism and humanitarian crisis. Drawing on everyday discourses and shared knowledges among camp administrators, this article reveals that these geopolitical narratives are underwritten locally by more generalized concerns about the imagined ‘otherness’ and moral degeneracy of the displaced. Refugees are thus portrayed as criminals and crooks, sexually deviant and idle, as well as ‘mad’ and uncivilized. Together, these tropes constitute a cultural text of encampment that reproduces postcolonial imaginings of difference and engrains the notion that ‘refugeeness’ equates to a state of ‘moral disorder’. The article is based on ethnographic fieldwork conducted in Kakuma refugee camp in north-western Kenya's Turkana county. It argues that the discursive production of refugees as immoral subjects not only has practical effects for the actions of government officials and aid workers but rekindles a binary colonial mapping of the world into ‘civilized’ and ‘uncivilized’ spaces. These social imaginaries and banal discourses illustrate that the camp has not just a political but also an imaginative geography. Kakuma camp is hereby doubly excluded: from the modernity that humanitarianism ostensibly embodies and from the imagined moral community of Kenya.

This is an account of property-holding among the Ciga, who live in the mountain highlands of western Uganda and northern Ruanda. When British dominion over them was established the Ciga were independent. They were even then resisting attempts at conquest from Ruanda, and were themselves pressing against their northern neighbours. Unlike most peoples of the region, the Ciga were not ruled by Hamitic overlords.

In February 1957 we visited the homestead of Laduma Madela, member of a small Zulu clan. He belongs to the PondolweNdhlovu regiment, i.e. he was born about 1906. He had been described to us as a somewhat mysterious but particularly knowledgeable person. One of us had established preliminary contacts and gained his confidence. When we visited him for the first time, neither of us anticipated that we should meet in him a unique Zulu personality, a man who, although ‘uneducated’ in the Western sense, possesses a remarkable breadth of vision and grasp of detail concerning his own culture.

La langue véhiculaire dite sango commercial, ou tout simplement sango, est parlée principalement sur le territoire de la République Centrafricaine, ne débordant que légèrement sur la rive gauche du fleuve Oubangui et sur la République du Congo dans la région comprise entre la Sangha et l'Oubangui. Elle est dérivée du parler des Sango de Mobaye, sur le Haut Oubangui, qui appartient d'après Tucker à un agrégat de dialectes qu'il désigne par le nom du principal, ngbandi.

Miss perham brings to her task of reviewing Native Administration in Nigeria not only the experience gained by similar research in East Africa and in the Pacific, but also the skill in marshalling the salient events from the earliest times up to the present day which we expect from a trained historian. Nor has she anything to fear from the ‘peculiarly savage’ criticisms in which the professional anthropologists are, it is said, wont to indulge.

Les Nyende, population agricole au nord-ouest du Dahomey, appartiennent au groupe des langues voltaïques. Leur nombre est d'environ 12.000. Ils sont divisés en dix-neuf clans dont les traditions orales et les coutumes actuelles révèlent des origines assez diverses. Pour des raisons historiques, géographiques ou rituelles certains d'entre eux se sont alliés, de sorte qu'ils se regardent mutuellement comme frères, ce qui, dans l'une ou l'autre de ces alliances, va jusqu'à la reconnaissance de la loi de l'exogamie. Avant le regroupement imposé par le régime Maga (1960), la répartition territoriale correspondait en majeure partie à la division clanique. A côté du chef de terre (uteŋ-yenɔ ou ussɔ-hadɔ) dont l'autorité est pratiquement limitée aujourd'hui au domaine rituel, et du vieux du lignage (ukwiεmɔ), il y a, depuis le temps des Français, le chef de village (ukwatɔ) qui, sous l'autorité du chef d'arrondissement, s'occupe des taxes et d'autres affaires d'administration locale.

II y a eu deux approches principales envers l 'analyse spatiale en anthropologie sociale et culturelle. La premiére insiste que la notion de distance est categorisée culturellement, que la manière dont une personne éprouve l 'espace autour d 'elle est relative aux modes particuliers par lesquels elle divise et conceptualise les relations spatiales. La deuxiéme approche, le plus souvent associee avec la théorie de place-centrale, prend la direction opposée. La notion de distance, de ce point de vu, a certaines prédications universelles; par exemple, la difficulté inhérente à transporter des marchandises en utilisant une technologie simple signifie que les marchés dans les sociétés agraires ont un ensemble limité de traits recurrents, indépendemment de la manière dont l 'espace est encode au niveau local.

Ces deux modes d 'analyse sont souvent considérés comme des facons de procéder qui sont mutuellement exclusives. Dans cet article il est suggéré que ni l 'un ni l 'autre ne peuvent être négligés si Ton veut arriver à comprendre les transformations de grande-échelle, comme les révolution sociales, dans toute leur complexité. Au cours du développement d 'une étude pionnière sur le rôle des paysans dans les révolutions, Eric Wolf a présenté les débuts d 'une théorie générate. Après avoir résumé certaines de ces hypothèses, l 'auteur les confronte avec des données sur la révolution éthiopienne alors que celle-ci évoluait pendant l 'année 1975 dans un endroit intitulé Maale.

I must make it clear at the outset that I do not profess to have any expert knowledge of nutritional questions, but I hope it will be agreed that it is riot necessary to have the knowledge of an expert in order to realize that there are vital differences between the problems of nutrition in highly developed countries of Western civilization and the tropical countries of which, in the main, the Colonial Empire consists. In these territories the bulk of the inhabitants are still living in conditions which are extremely primitive or backward.