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| 1 |
ID:
182404
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| Summary/Abstract |
Mainstream development discourse and practice often marginalise the significance of ‘religion’ and ‘faith’ for international development and humanitarianism. However, recent geopolitical events have prompted attitudinal and epistemological developments, with religion and faith considered an almost obligatory agenda for development scholarship. Despite current celebrations, scant attention is paid to the paramount role of religion for faith-based development actors such as African diaspora individuals and communities. Using focus group discussions, this article examines how the religious-faith identities of UK Nigerians specifically, shape their meanings for and engagement in international development. I reveal that Nigerian remittances and non-monetary contributions and services to their heritage country are constituted within moral (and cultural) obligations, justifications and values that are distinctly ‘religious’. So too, that Nigerians largely construe international development as a demonstrable ‘practice’ of their faith-based identities. Consequently, I call for a (re)theorisation of development to subsume transnational Afro-religious diasporic performativity. While focused on Nigerians, these findings are nonetheless relevant for wider UK-based African diaspora.
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| 2 |
ID:
177979
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| Summary/Abstract |
This article examines how humanitarianism representations affect British Nigerian identities. It problematises the tendency within development literature to uncritically generalise British audiences of NGO representations as seemingly white. Studies further assume audiences interpret and are impacted by representations in largely undifferentiated ways. This assumption discounts the complexities and particularities of and within audiences and overlooks how humanitarian representations inform how (and why) audiences negotiate their racialised subjectivities. Applying Bhabha’s hybridity theory, this article reveals how Nigerian diaspora negotiate racialised identities vis-à-vis humanitarian representations in distinct and revelatory ways, including along the lines of social class. These Nigerian subject-makings are contingencies against problematic portrayals of Black African poverty and perceived racism mediated by whiteness. While focused on Nigerians, this work has implications for the racialised realities of UK-based Black Africans.
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