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| 1 |
ID:
096484
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| 2 |
ID:
173112
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| 3 |
ID:
145187
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| Summary/Abstract |
Pentecostal and Charismatic churches are growing rapidly in many parts of sub-Saharan Africa and the developing world. This article presents new evidence on the theologies and activities of these popular churches, based on sermon texts and interview data gathered from a random sample of churches in Nairobi, Kenya. It finds that Pentecostal churches in Nairobi are remarkably consistent in the messages they disseminate, despite great variation in church and membership characteristics across congregations. The dominant theme in sermons was a focus on cultivating believers' sense of their own potential and autonomy as individuals. Other topics commonly associated with Pentecostal churches such as getting rich quickly and social conservatism were not as central. The focus on individual autonomy also stands in stark contrast to more collectivist agendas of social change. Indeed, the individualist theme was accompanied by a relative lack of social service provision, reflecting an approach to economic development that focuses on individual mental transformation rather than material handouts or systemic reform. In contrast to literature on civil society and ethnicity, which sees religious groups as potential collective agents or as cohesive interest groups, this article suggests that Pentecostal and Charismatic churches are leading their members to prioritize the individual.
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| 4 |
ID:
111806
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| 5 |
ID:
096127
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| 6 |
ID:
185762
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| Summary/Abstract |
The Kenyan capital of Nairobi has become a host of thriving industries and innovations based on the production, consumption, and domestication of digital payments platforms such as M-Pesa. Adapting these mobile phone–based applications to its informal economies and urban culture, Nairobi has developed into a seedbed for information technology advances and constellations of new services. These platforms have played an especially prominent role in filling infrastructure gaps in the provision of water and electricity. The author argues that these processes should provoke us to extend our outlooks and dialogues toward such modes of smart urbanism and trajectories of technological development that may exceed the modernity of Western models.
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| 7 |
ID:
093931
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| 8 |
ID:
081712
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| Publication |
2008.
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| Summary/Abstract |
This article addresses the high level of commercialization of shelter and basic services in Nairobi, and its implication for slum upgrading in Kenya. The article is based on a review of published and grey literature, and on qualitative interviews with slum residents as well as with landlords, tenants and stakeholders in Nairobi's multi-storey tenements. The Kenyan government's conceptualization of slum upgrading inserts benefits into a highly distorted market, preventing a balanced realization of the internationally recognized elements of the right to housing, and raising fears of displacement among slum residents. An analysis of the wider tenement market confirms these fears, and suggests that market distortions must be addressed in order for slum upgrading to succeed
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| 9 |
ID:
125959
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| Publication |
2013.
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| Summary/Abstract |
NAIROBI-Throngs of traders haggle and jostle for goods along busy streets, constantly interrupted by the hooting of matatus, local public transport vehicles, and the shouting of pushcart drivers, known as mkokotenis. This neighborhood is no place for the squeamish. The matatus and the mkokotenis make their way through deep, water-filled potholes, splashing thick, dark liquid onto crowded sidewalks. Like the badly damaged roads, the sewage system in Nairobi's Eastleigh district was built by British colonists in the 1920s to service a few hundred working-class Africans and Indians, but now it must bear the waste of over 100,000 residents. Today raw sewage oozes out of thousands of household pipes that have ruptured after decades of neglect. The dark green sludge mixes with runoff in the streets to form a foul porridge of human excrement.
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| 10 |
ID:
184702
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| Summary/Abstract |
This paper examines how communities at the urban margins, who are under-protected by the state police, understand police reforms through an examination of the unusual case of street protests in support of a police officer who had killed two young men in Githurai in Nairobi. I explore how the under-protection of communities at the urban margins by the police leads to a reliance on various forms of vigilantism to generate security and justice outcomes. Noting the limitations of community vigilantism, I explore how these communities come to rely on police vigilantism, a form of vigilantism that has received limited attention in African studies. Based on insights generated from data collected in Githurai in March and April 2015, I argue that residents of Githurai protested against the arrest of a local police vigilante, whom they had come to rely on for security, because they considered his deployment of violence against suspected criminals to be justified and also feared that his arrest would expose them to further insecurity. I conclude that police reform efforts should pay attention to the innovations that communities have developed at the grassroots to generate security and justice outcome in absence of reliable protection by the state police.
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| 11 |
ID:
099750
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| 12 |
ID:
157195
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| Summary/Abstract |
This study analyses toponymic inscription, the exercise of street/place naming, as a tool for articulating power in Anglophone and Francophone Africa. The focus is on Dakar, Senegal and Nairobi, Kenya, which were respectively indispensable for the colonial projects of France and Britain in Africa. Dakar was for France’s West African Federation what Nairobi was for Britain’s colonial East Africa. It is shown that toponymic inscription was used with equal zeal by French and British colonial authorities to express power in built space. Thus, both authorities used the occasion to christen streets and places as an opportunity to project Western power in Africa. With the demise of colonialism, indigenous authorities in Kenya inherited the Western vocabulary of spatiality but speedily moved to supplant Eurocentric with Afrocentric street/place-names. In contrast, post-colonial authorities in Senegal remain wedded to the colonial tradition of drawing most important street- and place-names from the Eurocentric cultural lexicon. Consequently, although the vocabulary of spatiality in Nairobi projects African nationalism and power, that of Dakar continues to express mainly Western power.
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