Tag: Africa

The Land of Kush

Etienne RP1 Comment

A review of Chosen Peoples: Christianity and Political Imagination in South Sudan, Christopher Tounsel, Duke University Press, 2021.

Chosen PeoplesOn July 9, 2011, South Sudan celebrated its independence as the world’s newest nation. One name considered for christening the country was the Kush Republic, after the Kingdom of Kush that ruled over part of Egypt until the 7th century BC. According to historians of antiquity, Kush was an African superpower and its influence extended to what is now called the Middle East. Placing the new nation under the sign of this prestigious ancestor was seen as particularly auspicious. But for many people the name Kush has been connected with the biblical character Cush, son of Ham and grandson of Noah in the Hebrew Bible, whose descendants include his son Nemrod and various biblical figures, including a wife of Moses referred to as “a Cushite woman.” A prophecy about Cush in Isaiah 18 speaks of “a people tall and smooth-skinned, a people feared far and wide, an aggressive nation of strange speech, whose land is divided by rivers” that will come to present gifts to God on Mount Zion after carrying them in papyrus boats over the water. For many South Sudanese at independence, Isaiah’s ancient prophecy directly applied to them, to the point the newly appointed President Salva Kiir chose Israel as one of his first destinations abroad. Churchgoers also read echoes of their fight for sovereignty and independence in various passages of the Bible. Christian southerners envisioned themselves as a chosen people destined for liberation, while Arabs and Muslim rulers in Khartoum were likened to oppressors in the biblical tradition of Babylon, Egypt, and the Philistines. John Garang, leader of the Sudan People’s Liberation Army/Movement (SPLA/M), was identified as a new Moses leading his people to the promised land. The fact that he left the reins of power to his second-in-command Salva Kiir before independence, just like Moses did with Joshua upon entering the land of Canaan, was interpreted as further accomplishment of the prophecy. Certainly God had a divine plan for the South Sudanese. For some Christian fundamentalists, the accomplishment of Isaiah’s prophecy was a sign of the imminent Second Coming of Jesus Christ that Isaiah identified as the Messiah, the king in the line of David who would establish an eternal reign upon the earth.

Isaiah’s prophecy

This moment of bliss and religious fervor did not last long. Conflict soon erupted between forces loyal to President Salva Kiir (of Dinka ethnicity, Sudan’s largest ethnic group) and former Vice President Riek Machar (of Nuer ethnicity, the South’s second largest ethnic group.) The South Sudanese Civil War that ensued killed more than 400,000 people and led about 2.5 million to flee to neighboring countries, especially Uganda, Sudan, and Kenya. Various ceasefire agreements were negotiated under the auspices of the African Union, the United Nations, and IGAD, a regional organization of eight East African nations. The last truce signed in February 2020 led to a power sharing agreement and a national unity government that was supposed to hold the first democratic elections since independence in 2023. Again, some predicators and religious commentators interpreted these internal divisions and ethnic strife using biblical metaphors. As with earlier periods, the war produced a dynamic crucible of religious thought. Supporters of civil peace called on South Sudanese not to divide themselves like the tribes of Israel or recalled Paul’s injunctions in the Epistle to the Galatians to become one in Jesus by forgetting divisive identities. “Let us take the Bible instead of the gun,” exhorted a senior official at the Ministry of Religious Affairs. “Shedding blood is the work of the devil, and anybody who is killing people is doing the work of the devil,” declared another cleric. The civil war was interpreted as an opposition between right and wrong; only this time the forces of evil were internal to South Sudan, not projected upon the northern oppressor. The most vindictive denounced their enemies by comparing them to the Pharisees or even to Herod. God was used in one breath to argue for cultural unity (“all are one in Christ”) and in another for cultural diversity (tribes are “gifts of God”). These conflicting arguments are proof that in all situations, the biblical referent remains major in the South Sudanese national imagination. Meanwhile, the “land of milk and honey” remains one of the poorest countries on earth, with all the characteristics of a failed state.

For some people, interpreting historical events along religious lines is not only irrational and delusional, but also dangerous and divisive. Looking at history from God’s perspective can lead to a fatalistic view of life and human action. Having “God on our side” has served as justification to some of the worst atrocities in human history, and the Westphalian system of nation-states that is enshrined in the United Nations Charter was originally created to bring an end to the religious wars that plagued Europe in the sixteenth and seventeenth century. According to modern views, Christian interpretation of biblical prophecies should remain in the pulpit, and clerics should refrain from interfering in political issues of the day: “The more politically involved the church has become, the less spiritually involved the church is.” In the case of Sudan, religion was mobilized both in the North and in the South to bolster national identities and strengthen racial differences. Leaders in Khartoum have attempted to fashion the country as an Islamic state, making Islam the state religion and sharia the source of the law since 1983. Meanwhile, Southern Sudanese have used the Bible to provide a lexicon for resistance, a vehicle for defining friends and enemies, and a script for political and often seditious actions in their quest for self-determination and sovereignty. But Christopher Tounsel does not see religion as the source of the civil war that led to the independence of South Sudan. After all, rebels in the Sudan People’s Liberation Army (SPLA) were first inspired by Marxism and backed by the socialist regime of Mengistu in Ethiopia. John Garang believed in national unity and a secular state that would guarantee the rights of all ethnic groups and religions in a “New Sudan” conceived as a democratic and pluralistic state. Theology was only one of the discourses that informed the ideological construction of the South Sudanese nation-state. Race and, after 2005, ethnicity, were also important components of southern identities, working to include individuals in collective bodies and to distinguish them from others. In this perspective, the author cautions “against a limited view of South Sudanese religious nationalism as one based exclusively in anti-Islamization.”

A crucible of race

In Chosen Peoples, Christopher Tounsel presents “theology as a crucible of race, a space where racial differences and behaviors were defined.” Rather than approaching race and religion—the two elements most often used to distinguish North and South Sudan—as separate entities, he analyzes religion as a space where race was expressed, defined, and animated with power. Tounsel is particularly interested in how Christianity shaped the identity of the region’s black inhabitants (as opposed to Sudan’s Arab-Muslim population) and brings forth the notion of God’s chosen people (or peoples) using the Bible as a “political technology” in their fight against the oppressor. The first Catholic missionaries – Jesuits – settled in South Sudan in the middle of the 19th century following the creation by Pope Gregory XVI of the Vicariate Apostolic of Central Africa in 1846. As for the Protestants, they arrived in 1866 by through the British and Foreign Bible Society. However, this initial period of mission work was interrupted for nearly thirty years due to the Mahdist Wars that bloodied Sudan in the last decades of the century. When the British regained control of the region under the Condominium Agreement signed with Egypt in 1899, they facilitated the reestablishment of missions there in order to transform South Sudan into a buffer zone that could stem the expansion of Arabic and Islam up the Nile. The missionary work carried out there in the first half of the 20th century, mainly by Roman Catholics, the Church Missionary Society (CMS) and the United Presbyterian Mission (also known as the American Mission), in addition to its classic dimensions (translating the Bible, identifying socio-linguistic groups, schooling a new local elite), included a strong martial dimension by playing both on the symbolism of the crusade and the struggle against Muslim slavery. Through a case study of the Nugent School, created by the CMS in Juba in 1920, Tounsel shows that ethnic identities were also reinforced through the teaching of local vernacular languages and the definition of self-contained tribal units based upon indigenous customs, traditional usage, and competitive antinomies (a Nuer-English dictionary included the descriptive phrase “my cattle were stolen by Dinka.”) Ethnic conflict between indigenous identities, seen as natural and inevitable, could only be overcome by a common Christianity, while Islam and Arab culture was portrayed as alien and hostile.

After Egypt’s 1946 effort to assert its sovereignty over Sudan, Britain reversed course and conceded Sudan’s right to self-determination and, ultimately, independence, which was proclaimed on January 1st, 1956. The almost complete exclusion of southerners from the “Sudanization” policies in the 1950s fueled a growing sense of southern grievance and political identity. The 1954 creation of the first all-Sudanese cabinet under al-Azhari’s National Union Party, while the southern Liberal Party was in opposition, accelerated southern political thinking toward self-determination and federalism. It was in this context that a mutiny of the Equatorial Corps occurred in 1955 at Torit in the southern Equatoria province. The Equatorial Corps, composed entirely of Christian soldiers – around 900 –, had been created by Lord Reginald Wingate as part of the Anglo-Egyptian condominium on Sudan at the end of the 1910s: a bold decision in a context where military service had until then been reserved for Muslims. It was intentionally divided along ethnic lines: most of the corps was recruited from the Lotuho and other small eastern ethnic groups on the Sudanese slave frontier that were perceived to have “natural” military qualities. The mutiny, motivated by a project to transfer some units to the North and have them replaced by northern soldiers, was sparked by an incident involving an Arab soldier who allegedly insulted a black soldier by calling him a slave (abid). This term, then commonly used by Muslim Sudanese to denigrate black populations, testified to the very slow disappearance of slavery in the region. Sudanese slavery had even experienced a surge in the 1860s and 1870s with the progress of navigation on the Nile and had still been largely tolerated by British supervision until the beginning of the 20th century, after the end of the Mahdist wars. Mostly contained in Equatoria, where most of the mutineers were based and originated, the mutiny was quickly put down but it then led to the First Sudanese Civil War, taking its sources from the same crucible: Christian identity, racial confrontation, ethnic divisions, refusal of slavery and Muslim domination.

The First and Second Sudanese Civil Wars

The First Sudanese Civil War (1955-1972) considerably strengthened the biblical reference in the South Sudanese national emancipation movement. It was widely regarded as a religious confrontation between a Muslim government in Khartoum and its armies, and Christian liberation fighters in the South. Religious thought provided an important spiritual lexicon for the racial dynamics of the war, becoming a space for southerners to articulate the extent of racial division and hostility. The decision of the Sudanese government to Arabize school programs and gradually ban foreign missions, definitively expelled in 1964, not only amplified Christian proselytizing by local pastors but also provided new troops for the South Sudanese resistance. At the beginning of the 1960s, southern opposition was structured militarily and acquired propaganda organs such as the Voice of Southern Sudan published from London with the support of missionary societies. In 1967 the Youth Organ Monthly Bulletin of the Sudan African National Union (SANU) published a rewriting of Jeremiah’s Book of Lamentations where Israel was replaced by South Sudan and Babylon by Khartoum. This type of parallel was used more and more frequently, giving the conflict the appearance of a war of religion. While Arabs were demonized as inhuman evil agents of Satan, southerners framed themselves as God’s beloved people analogous to the Israelites. The war witnessed the creation of a theology that maintained that providence was leading southerners to victory. When the first civil war ended in 1972, biblical reference was clearly rooted while racial and religious identities were closely interwoven. For Sudanese refugees, returning home was presented as the end of exile in Babylon. Southern intellectuals, rather than approaching race and religion as mutually exclusive, used theology as a crucible through which racial identity was defined.

The peace agreement signed in Addis Ababa in 1972 provided for autonomy for South Sudan and religious freedom for non-Muslim populations. Despite their desire for independence, SANU leaders accepted to compromise, but multiple violations of the agreement, as well as the decision of the Sudanese government to impose Islamic law, contributed to relaunching the conflict in 1983 with the creation of the Sudan People’s Liberation Movement and Army (SPLM/A). The fall of Ethiopia’s Mengistu regime in 1991 was the second formative event, depriving the southern opposition from operational support and ideological justification. Though the SPLM never officially affiliated with any religion and maintained a policy of religious toleration, it increasingly turned to Christianity to mobilize and garner support at home and abroad. The SPLA was transformed into a largely Christian force that explicitly used Christian themes and language as propaganda. Apart from the Bible, few other sources were available with which to interpret their position. Episodes from biblical Israel’s history, like David’s clash with Goliath or Moses leading his people to the Promised Land, became popular narratives to fit the modern situation. It is in this context that Isaiah’s prophecy concerning Cush was referenced as foretelling ultimate victory. John Garang, a secularist at the beginning of the war, saw utility in including Cush in domestic politics. He also tried to mobilize support abroad, appealing to Pan-Africanism, Evangelical solidarity, and humanitarian repulsion against modern slavery. American human rights activists pressured the US government to get involved in the situation, framing the conflict as a war between Arabs and Africans, Christianity and Islam, masters and slaves. Their advocacy and humanitarian engagement influenced the manner in which the conflict was represented in mainstream Western media. Beginning in the 1990s, Sudan entered the American evangelical mind as a site of Christian persecution and possible redemption. President Bush appointed Senator John Danforth—an ordained Episcopal minister—as his special envoy on the Sudan. Without Washington’s support, the Comprehensive Peace Agreement signed in 2005 and the ensuing independence of South Sudan in 2011 would never have taken place.

A failed state

Christopher Tounsel takes a neutral perspective on the role of religion in framing South Sudan’s struggle for independence. He does not see religion as a “veil” for material interests or as an “opium” that would intoxicate people into a war frenzy. He has consideration and respect for the religious narrative that interprets South Sudanese nationalism as a spiritual chronicle inspired by the Bible and corresponding to God’s plan. Of course, he does not himself offer a religious interpretation of historical events. The views he presents are those of local religious actors: mission students, clergy, politicians, former refugees, and others from a wide range of Christian denominations and ethnicities. He strictly endorses the role of the professional historian, crafting a rigorous history of religious nationalism—analyzing many printed sources and archives that are exploited from the first time; collecting oral testimonies by clerical and non-clerical figures in Juba; offering his own interpretation after discussing other viewpoints present in the academic literature. Only in the acknowledgement section does he make reference to his own religious affiliation by giving thanks to “my Lord and Savior Jesus Christ.” But if we consider the devastating toll that successive civil wars had on the local population, one may see the role religion has played in a more negative light. Were it not for a biblical narrative of suffering and redemption, a South Sudanese state would never have seen the day. There are serious concerns about the viability of such a landlocked, ethnically polarized country that political scientists subsume under the category of failed state. Religious faith may have been useful in forging a common identity against an oppressor perceived as Arab and Muslim, but could not prevent the newly independent state to plunge into prolonged ethnic warfare. And American Evangelicals who viewed South Sudan as the fulfillment of Isaiah’s prophecy and the sign of Christ’s second coming were not simply delusional: they added oil to the fire in an explosive crucible of race, religion, and ethnicity.

Set, Set, Set, Set, Set, Set

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A review of Garbage Citizenship: Vital Infrastructures of Labor in Dakar, Senegal, Rosalind Fredericks, Duke University Press, 2018.

Garbage CitizenshipIn 1990, Youssou N’Dour, Senegal’s most famous musician, released an album titled Set. The main song had the following line: Set, set oy. Ni set, set ci sa xel lo, ni set ci sa jëff oy… I had no idea what it meant, but in her book Garbage Citizenship, Rosalind Fredericks provides translation and context: Cleanliness, oh cleanliness. Be clean, pure in your spirit, clean in your acts… The injunction to be clean and to make clean (set setal in wolof), repeated in the song’s chorus, echoes the rallying cry of a grassroot movement in which young men and women set out to clean the city of Dakar from its accumulating garbage, substituting a failing urban waste infrastructure and denouncing the corruption of a polluted political sphere. Labelled as an exemplary case of participatory citizenship and youth mobilization, the movement was captured by political clientelism and made to serve the neoliberal objectives of labor force flexibility and public sector cutbacks. At the height of the movement in 1989, Dakar’s mayor made a shrewd political calculus to recruit youth activists into a citywide participatory trash-collection system. Their incorporation into the trash sector was facilitated by a discourse of responsibility through active participation in the cleanliness of the city. They became the backbone of the municipal waste management system and remain included in the sector’s labor force to this day. The history of the Set/Setal movement is only one of the case studies that Rosalind Fredericks develops in her book. The author finds the same activists who spontaneously took to the streets to clean up Dakar in 1988-89 having moved into low-pay positions as trash workers in a reorganized infrastructure that used derelict garbage trucks and often delayed payment of salaries. Together with their labor union leaders, they staged another kind of public protest in 2005-07: the garbage strike, supported by Dakar inhabitants who brought their household dumpings to the main arteries of the capital and piled them for all politicians to see. Other cases studied by the author include a NGO-led, community-based trash collection project in a peripheral neighborhood mobilizing voluntary women’s labor and horse-drawn carts, and the functioning of a trash workers’ union movement affirming the dignity of labor through discourses of Islamic piety.

Governing through disposability

Garbage Citizenship is a book with high theoretical ambitions. It purports to make “theory from the South” by detailing the transformation of trash labor in contemporary Dakar. The book challenges the notion that African cities represent exceptions to urban theories, and reveals the complex mix of clientary politics, social mobilization, material things, and religious affects unleashed by neoliberal reform. It makes a novel contribution to urban studies by emphasizing the human component of infrastructure, the material aspects of municipal work, and the cultural embeddedness of human labor. Gender, ethnicity, age group, and religious affiliation come to the fore as particularly consequential shapers of sociopolitical community and citizenship practices. Inspired by new currents in critical theory loosely defined as “new materialisms,” Fredericks treats trash infrastructure as vibrant, political matter and emphasizes its material, social, and affective elements. She complements the political economy of neoliberal reforms and urban management in Dakar with a moral economy of filth and cleanliness through which social relations and political belongings are reordered. Although it is by definition dirty, trash work can be seen simultaneously as a process of cleaning and purification. The Islamic faith as it is practiced in Senegal offers an alternative discourse to the technocratic vision of good governance and efficient management that is imposed by development agencies upon Dakar’s municipal services. To sum up the book’s contribution, Garbage Citizenship develops a three-pronged critique of neoliberalism, of participatory development, and of the “materialist turn” in social science scholarship. Let me expand on these three points.

First, Garbage Citizenship offers a critique of neoliberalism grounded in social science theory and ethnographic observation. Such critique has become standard in the anthropology literature, where the logic of structural adjustment imposed by multilateral institutions and global capital is described as wreaking havoc on local livelihoods and state-supported social services. Privatization, the shrinking of public budgets, the retreat of the state, and flexibilization of labor have unleashed intense volatility in the management of urban public services and, more specifically, in the garbage collection sector in Dakar. As one of the first African countries to undergo structural adjustment, Senegal was a test case for experimenting with various formulas of public-private partnership, labor de-unionization, technological downscaling, and participatory development. The chronology of neoliberal reforms shows that structural adjustment is unmoored from political forces: the “neoliberal” president Abdoulaye Wade operated a renationalization of the waste management sector facing mounting debts and collection crises, while Dakar’s Socialist mayor Mamadou Diop orchestrated the retreat of municipal services through flexibilization of the formal labor force and the mobilization of community-based efforts for collection. What makes Garbage Citizenship’s critique different from other denunciations of neoliberalism is its empirical focus on the way that state power is materialized in everyday infrastructure, and on how life under neoliberalism is experienced daily by municipal workers and citizens alike. Garbage often stands in as the quintessential symbol of what’s wrong in African cities. The challenge of managing trash, in other words, acts as a potent metaphor for the African “crisis” writ large. Garbage Citizenship raises questions about the material and symbolic “trashing” of the continent by grounding them in the everyday politics of trash labor and governing-through-disposability. Through garbage strikes and illegal dumping of waste, Dakar’s residents mobilize the power of waste as both a symbol of state crisis and an important terrain on which to battle for control of the city.

Treating people as infrastructure

Another basic recommendation of neoliberalism, indeed of standard economics, is that labor be substituted to capital in countries with an abundant labor force and limited access to financial resources and technology. Fredericks describes how this substitution of labor to capital operates in concrete terms: through the devolution of the burdens of infrastructure onto precarious laboring bodies—those of ordinary neighborhood women and the formal trash workers themselves. The analysis illuminates how urban infrastructures are composed of human as much as technical elements and how these living elements can help make infrastructures into a vital means of political action and a tool for the formation of collective identities. The greatest burden of municipal trash systems was devolved onto labor: workers were furnished with little equipment for collection, if any at all, and existing materials were allowed to degrade. Municipal employees engaged in constant tinkering and bricolage work to keep the garbage collection trucks running. Some parts of Dakar, such as the posh central districts of Plateau and Médina, were well served by state-of-the-art French equipment operated by international companies selected through opaque bidding processes. The poorer and more populous parts of the city had to rely on second-hand garbage trucks that often broke down or were left completely off the collection grid, with ruinous effects for people’s health and the environment. Waste collection is hazardous work, and workers in the garbage sector bear the brunt of labor’s deleterious effects in the form of endangered lives and damaged health. Governing-through-disposability makes laboring bodies dispendable and orders urban space along a logic of making clean and letting dirty. By substituting labor to equipment and treating people as infrastructure, the neoliberal state treats people as trash.

Second, Garbage Citizenship provides a critique of developmentalism, a theory that is sometimes presented as a gentler substitute to neoliberalism. Developmentalism emphasizes the human aspects of development. It asserts that state bureaucrats become separated from politicians, which allows for the independent and successful redevelopments of leadership structures and administrative and bureaucratic procedures. It promotes community-driven development as a solution to the disconnect between the population and public service providers. Critics often point out that developmentalism is linked to depolitization: it treats development as an anti-politics machine, and rests on the assumption that technocratic fixes can alleviate austerity measures in the face of widespread unrest and social dislocation. For Fredericks, garbage is a highly political matter. Dakar’s garbage saga is inseparable from the evolution of national politics, with the decline of the Socialist Party under Abdou Diouf from 1988 to 2000, Abdoulaye Wade’s alternance and his failed dream of an African renaissance from 2000 to 2012, and the consolidation of state power under president Macky Sall. It is also emmeshed in municipal politics. Dakar’s Socialist mayor Mamadou Diop used the Set/Setal movement to reward and recruit new Party members from the ranks of the youth. Creating new jobs was explicitly based around a political calculus that traded patronage with enrolment into municipal work. The community-based trash system was touted as an important demonstration of the mayor’s commitment to youth and to an ideal of participatory citizenship. Participants remember the “Journées de Propreté” (Days of Cleanliness) as overt Socialist Party political rallies. Under President Wade, the trash management system became the locus of a power struggle between the municipal government and state authorities. The sector saw eight major institutional shake-ups, and equipments constantly changed hands while workers received only temporary-contract benefits and day-labor pay rates. Upon taking office, Macky Sall announced his intention to dissolve Abdoulaye Wade’s new national trash management agency and relocate Dakar’s garbage management back into the hands of local government. The municipality found an agreement with the labor union, and workers won formal contracts and higher salaries.

The perils of community

Community participation and women’s empowerment are a key tenet of developmentalism and have been adopted by aid agencies as a new mantra conditioning their support. For Fredericks, we need to unpack these notions of community, participation, and empowerment. Often imagined as unproblematic sites of tradition and consensus, communities are produced through systems that harness the labor of specific members as participants and mobilize the “glue” of communal solidarity. Empowering some people often means disenfranchising others, and interferes with existing relations of power based on gender, ethnicity, and local politics. In the case under study, ENDA, a well-established NGO, partnered with leaders from the Lebou community in the neighborhood of Tonghor, on the road to Dakar’s airport, to establish an off-the-grid garbage collection system based on horse-drawn carts and the work of “animatrices” charged with educating neighborhood women on how to properly store, separate, and dispose of their garbage. The project resonated with a vision of community-driven development using low-tech, environment-friendly solutions that even poor people can afford and can control, and that can be replicated from community to community. But the analysis finds that the ENDA project produced an elitist, ethnicized image of community and that women were subjected to dirty-labor burdens as the vehicule of these development agendas. The “empowered” animatrices, drawn from the Lebou ethnic group, were not remunerated for their services and had no choice but to participate out of a sense of obligation to their communities, as enforced by the power and authority of community leaders. The village elders explicitly chose the animatrices using “social criteria” from respected but poor Lebou households, and used the project to their own ends in order to reinforce their autonomy from the Dakar municipality. The neighborhood women whose garbage practices were being monitored often came from a disenfranchized ethnic group and were stigmatized for their “unclean” habits and filthy condition. They were often the least willing and able to pay the user fee for garbage collection, and had to resort to the old practice of burying their waste or dumping it on the beach by night. In the end, the project was terminated when garbage began to accumulate in the collection station near the airport, attracting hundreds of circling birds and the attention of national authorities.

As a third contribution, Garbage Citizenship makes an intervention in the field of critical theory. The author notes the recent resurgence of materialist thinking in several disciplines, and intents to provide her own interpretation of the role of inanimate matter and nonhuman agencies in shaping social outcomes and policy decisions. Garbage grounds the practice of politics in the pungent, gritty material of the city. It forces politicians to make or postpone decisions, as when trash strikes and collection crises choke the capital’s main arteries with piles of accumulating dump. A toxic materiality is a central feature of trash politics: garbage’s toxicity manifests itself by its stench and rot that make whole neighborhoods repellent and attracts parasitic forms of life such as germs and rodents. To borrow an expression from Jane Bennett, trash is “vibrant matter” in the sense that it becomes imbued with a life of its own, straddling the separation between life and matter and making discarded things part of the living environment. Garbage also participates in the “toxic animacies” identified by Mel Chen who writes from the same perspective of vital materialism.  This vitalist perspective emphasizes the relational nature of material and social worlds and the intersecting precarities they engender. Trash renders places and people impure through threats of contagion: as anthropologist Mary Douglas underscored in her book Purity and Danger, discourses about dirt as “matter out of place” produce social boundaries and thereby structure and spatialize social relations. According to Fredericks, governing-through-disposability is a particular modality of neoliberal governance, determining which spaces and people can be made toxic, degraded, and devalued. It makes visible, smelly and pungent the invisible part of society, the accursed share of human activity, the excessive and non-recuperable part of any economy which must be discarded and cast away. The Mbeubeuss municipal landfill, where waste accumulates in open air, is the monstrous shadow of Dakar, a grotesque double that reveals the obscene underbelly of taken-for-granted urban life. But it should be pointed out that Garbage Citizenship is not a work of critical theory: Fredericks is not interested in building theory for its own sake, and she uses vital materialism, toxic animacies, and symbolic structuralism as tools to show how the power of waste is harnessed to different ends in specific conjunctures.

Islam is the solution

What’s new in Frederick’s new materialism is that it doesn’t treat religion as an ideological smokescreen or as the opium of the people. The author underscores the particular importance ascribed to purity and cleanliness as an indispensable element of the Islamic faith. The Set/Setal movement, with its call of making clean and being clean, drew from a religious repertoire and strove to cleanse the city in a literal sense, in terms of sanitation and hygiene, but also morally in a fight against corruption, prostitution, and general delinquency. No longer waiting for permission or direction from their elders, young men and women took ownership of their neighborhoods and bypassed the power of marabouts and the Muslim brotherhoods who had traditionally channeled support toward local and national political authorities. Youth activists, some of them educated, had never imagined of working in garbage as their profession But the stigma attached to being a trash worker and doing dirty labor was overruled by the spiritual value attached to cleanliness and purity, which saw the task of cleaning the city as an act of faith, a calling even akin to a priesthood. A materialist reading of religion emphasizes religious work as bricolage. Fredericks describes the art of maintaining dignity and pride in an environment of impurity and filth as a piety of refusal. This conception of “material spirituality” includes  religious faith in the social and affective components of infrastructure. The piety of refusal also offers a language through which management decisions can be contested and the value of decent work is reaffirmed. Waste workers in Dakar harness the power of discourses of purity and cleanliness as a primary weapon in the fight for better wages and respect. In Fredericks’s interpretation, Islam offers a potent language with which to critique Senegal’s neoliberal trajectory and assert rights for fair labor. This politics of piety emphasizes Islam as the solution, but not in the sense that the Muslim Brotherhood and proponents of political Islam understand it: the demands put forward by trash workers and their union leaders are articulated with a Muslim accent, but only to emphasize the dignity of life and the decency of labor. In the context of urban waste management and unionized mobilization, Islam may provide the language for constructively contesting neoliberal austerity.

Remnants of “La Coopération”

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A review of Edges of Exposure. Toxicology and the Problem of Capacity in Postcolonial Senegal, Noémi Tousignant, Duke University Press, 2018.

Edges of ExposureCapacity building is the holy grail of development cooperation. It refers to the process by which individuals and organizations as well as nations obtain, improve, and retain the skills, knowledge, tools, equipment, and other resources needed to achieve development. Like a scaffolding, official development assistance is only a temporary fixture; it pursues the goal of making itself irrelevant. The partner country, it insists, needs to be placed in the driver’s seat and implement its domestically-designed policies on its own terms. Once capacity is built and the development infrastructure is in place, technical assistance is no longer needed. National programs, funded by fiscal resources and private capital, can pursue the task of development and pick up from where foreign experts and ODA projects left off. And yet, in most cases, building capacity proves elusive. The landscape of development cooperation is filled with failed projects, broken-down equipment, useless consultant reports, and empty promises. Developing countries are playing catch-up with an ever receding target. As local experts master skills and technologies are transferred, new technologies emerge and disrupt existing practices. Creative destruction wreaks havoc fixed capacity and accumulated capital. Development can even be destructive and nefarious. The ground on which the book opens, the commune of Ngagne Diaw near Senegal’s capital city Dakar, is made toxic by the poisonous effluents of used lead-acid car batteries that inhabitants process to recycle heavy metals and scrape a living. Other locations in rural areas are contaminated with stockpiles of pesticides that have leaked into soil and water ecosystems.

Playing catch-up with a moving target

Edges of Exposure is based on an eight-month period of intensive fieldwork that Noémi Tousignant spent by establishing residence in the toxicology department of Université Cheikh Anta Diop in Dakar, in an ecotoxicological project center, and in the newly-established Centre Anti-Poison, Senegal’s national poison control center. The choice to study the history of toxicology in Senegal through the accumulation of capacity in these three institutions was justified by the opportunity they offered to the social scientist: toxicity, that invisible scourge that surfaced in the disease outbreaks of “toxic hotspots” such as Ngagne Diaw, was made visible and exposed as an issue of national concern by the scientists and equipments that tried to measure it and control its spread. Layers of equipments that have accumulated in these two locations appear as “leftovers of unpredictable transfers of analytical capacity originating in the Global North.” Writing about history, but using the tools of anthropology and ethnographic fieldwork, the author combines the twin methods of archeology and genealogy. The first is about examining the material and discursive traces left by the past in order to understand “the meaning this past acquires from and gives to the present.” The second is an investigation into those elements we tend to feel are without history because they cannot be ordered into a narrative of progress and accomplishment, such as toxicity and technical capacity.

Noémi Tousignant begins with a material history of the buildings, equipments, and archives left onsite by the successive waves of capacity building campaigns. The book cover picturing the analytical chemistry laboratory sets the stage for the ongoing narrative, with its rows of unused teaching benches, chipped tiles, rusty gas taps, and handwritten signs instructing not to use the water spigots. The various measurement equipments,  sample freezers, and portable testing kits are mostly in disrepair or unused, and local staff describe them as “antiques,” “remnants,” or leftovers of a “wreckage.” They provide evidence of a “process of ruination” by which capacity was acquired, maintained, and lost or destroyed. The buildings of Cheikh Anta Diop university—named after the scholar who first claimed the African origins of Egyptian civilization—speak of a time of high hopes and ambitions. The various departments, “toxicology,” “pharmacology,” “organic chemistry,” are arranged in neat fashion, and each unit envisions an optimistic future of scientific advancement, public health provision, and economic development. The toxicology lab is supposed to perform a broad range of functions, from medico-legal expertise to the testing of food quality and suspicious substances and to the monitoring of indicators of exposure and contamination. But in the lab, technicians complained that “nothing worked” and that outside requests for sample testing had to be turned down. Research projects and advanced degrees could only be completed overseas. Capacity was only there as infrastructure and equipment sedimented over time and now largely deactivated.

Sediments of cooperation

Based on her observations and interviews, Noémi Tousignant reconstructs three ages of capacity building in Senegalese toxicology, from the golden era of “la coopération” to the financially constrained period of “structural adjustment” and to a time of bricolage and muddling through. The Faculty of Pharmacy was created as part of the post-independence extension of pharmacy education from a technical degree to the full state qualification, on par with a French degree. For several decades after the independence, the French government provided technical assistants, equipment, budget, and supplies with the commitment to maintain “equivalent quality” with French higher education. The motivation was only partly altruistic and also self-serving: the university was put under French leadership, with key posts occupied by French coopérants, and throughout the 1960s about a third of its students were French nationals. It allowed children of the many French expats in Senegal to begin their degree in Dakar and easily transfer to French universities, and also provided technical assistants with career opportunities that could be later translated into good positions in the metropole. France was clearly in the driver’s seat, and Senegalese scientists and technicians were invited to join the bandwagon. But the belief in equivalent expertise and convergent development embodied in la coopération also bore the promise of a national and sovereign future for Senegal and opened the possibility of African membership in a universal modernity of technical norms and expertise. Coopérants’ teaching and research activities were temporary by definition: they were meant to produce the experts and cadres that would replace them.

The genealogy of the toxicology discipline itself delineates three periods within French coopération: from post-colonial science to modern state-building and to Africanization. The first French professor to occupy the chair of pharmaceutical chemistry and toxicology in Dakar described in his speeches and writings “a luxuriant Africa in which poison abounds and poisoning rites are highly varied.” His interest for traditional poisons and pharmacopeia was not only motivated by the lure of exoticism: “tropical toxicology” could analyze African plant-based poisons to solve crimes, maintain public order, and identify potentially lucrative substances. In none of his articles published between 1959 and 1963 did the French director mention the toxicologist’s role in preventing toxic exposure or mitigating its effects on a population level. His successors at the university maintained French control but reoriented training and research to fulfill national construction needs. They acquired equipment and developed methods to measure traces of lead and mercury in Senegalese fish, blood, water, and hair, while arguing that toxicology was needed in Senegal to accompany intensified production in fishing and agriculture. But they did not emphasize the environmental or public health significance of these tests, and their research did not contribute to the strengthening of regulation at the national and regional level. Africanization, which was touted as an long-term objective since the time of the independence, was only achieved with the abrupt departure of the last French director in 1983 and its replacement with Senegalese researchers who had obtained their doctoral degree in France. But it coincided with the adoption of structural adjustment programs and their translation into budget cuts, state sector downsizing, and shifting priorities toward the private sector.

After la coopération

Ties with France were not severed: a few technical assistants remained, equipment was provided on an ad hoc basis, and Senegalese faculty still relied on their access to better-equipped French labs during their doctoral research or for short-term “study visits.” But the activation of these links came to rely more on the continuation of friendly relations and favors than on state-supported programs and entitlements. French universities donated second-hand equipment and welcomed young African scientists to fill needed positions in their research teams. They made the occasional favor of testing samples that could no longer be analyzed with the broken-down equipment in Dakar. The toxicology department at Cheikh Anta Diop University could not keep up with advances in science and technology, with the emergence of automated analytical systems and genetic toxicology that made cutting-edge research more expensive and thus less accessible to modestly funded public institutions. Some modern machines were provided by international aid agencies as part of transnational projects to monitor the concentration of heavy metals, pesticides, and aflatoxins—accumulated often as the result of previous ill-advised development projects such as the large-scale spraying of pesticides in the Sahel to combat locust and grasshopper invasions. But, as Tousignant notes, such scientific instruments “are particularly prone to disrepair, needing constant calibration, adjustments, and often a steady supply of consumables.” The “project machines” provided the capacity to test for the presence of some of the toxins in food and the environment, but they did not translate into regulatory measures and soon broke down because of lack of maintenance.

The result of this “wreckage” is a landscape filled with antique machinery, broken dreams, and “nostalgia for the futures” that the infrastructures and equipment promised. Abandoned by the state, some research scientists and technicians left for the private sector and now operate from consultancy bureaus, local NGOs, and private labs with good foreign connections. Others continue to uphold the ideal of science as a public service and try to attract contract work or are occasionally enlisted in transnational collaborative projects. Students and researchers initiate low-cost, civic-minded “research that can solve problems,” collecting samples of fresh products, powdered milk, edible oils, and generic drugs to test for their quality and composition. Meanwhile, the government of Senegal has ratified a series of international conventions bearing the names of European metropoles—Basel, Rotterdam, Stockholm—addressing global chemical pollution and regulating the trade of hazardous wastes and pesticides. Western NGOs such as Pure Earth are mapping “toxic hotspots” such as Ngagne Diaw and are contracting with the Dakar toxicology lab to provide portable testing kits and measure lead concentration levels in soil and blood. Entreprising state pharmacologists and medical doctors have invested an unused wing of Hôpital Fan on the university campus to create a national poison control center, complete with a logo and an organizational chart but devoid of any equipment. Its main activity is a helpline to respond to people bitten by poisonous snakes.

Testing for testing’s sake

Toxicology monitoring now seems to be submitted to the imperatives of global health and environmental science. Western donors and private project contractors are interested in the development of an African toxicological science only insofar as it can provide the data point, heatmaps, and early warning systems for global monitoring. The protection and healing of populations should be the ultimate goal, and yet the absence of a regulatory framework, let alone a functional enforcement capacity, guarantees that people living in toxic environments will be left on their own. In such conditions, what’s the point of monitoring for monitoring’s sake? “Ultimately, the struggle for toxicological capacity seems largely futile, unable to generate protective knowledge other than fragments, hopes, and fictions.” But, as Noémi Tousignant argues, these are “useful fictions.” First, the maintenance of minimal monitoring capacity, and the presence of dedicated experts, can ensure that egregious cases of “toxic colonialism” such as the illegal dumping of hazardous waste, will not go undetected and unanswered. Against the temptation to consider the lives of the poor as expendable, and to treat Africa as waste, toxicologists can act as a sentinel and render visible some of the harm that populations and ecosystems have to endure. Second, like the layers of abandoned equipment that documents the futures that could have been, toxicologists highlight the missed opportunity of protection. “They affirm, even if only indirectly, the possibility of—and the legitimacy of claims to—a protective biopolitics of poison in Africa.”

Lord of the Crabs

Etienne RPLeave a comment

A review of Improvising Medicine: An African Oncology Ward in an Emerging Cancer Epidemic, Julie Livingston, Duke University Press, 2012.

Improvising MedicineImprovising Medicine describes everyday life in a small oncology ward in Botswana, a Southern African country that has been decimated by HIV/AIDS and that now faces a rising cancer epidemic. AIDS, disease, heat, stench, misery, overcrowding, scarcity, death: the picture seems familiar, even cliché. But Julie Livingston warns (or reassures) her reader at the outset: this is not the book on Africa one has learned to expect (or to dread). As she notes, “the problems of pain, death, illness, disfigurement, and care that lie at the heart of this book are basic human ones.” This is, in essence, a book about human nature in the face of insufferable circumstances. It is told in the way anthropologists tell a story: with a concern for the local, the mundane, the quotidian. Improvising Medicine is based on an extended period of participant observation and hundreds of pages of research notes jotted down after long hours of assisting care workers in their daily chores. The particularities of ethnographic observation are reflected in the excerpts of the research diary that are inserted in the book, with the names and proclivities of each patient and coworker who, in the end, become familiar figures to the reader as they were for the fieldworker. And yet, between the localized setting and the universalist message, there are some conditions and lessons that pertain to Africa as a whole. The cancer ward in Princess Marina Hospital in Gaborone, Botswana’s capital, is referred to as an African oncology ward in an African hospital. The author routinely writes about an African ethic of care, about the defining features of biomedicine in Africa, or about the articulation between African practice and global health.

The local, the regional, and the global

Of these three overlapping planes of observation, the local that characterizes a specific cancer ward, the regional that makes it distinctly African, and the universal that is common to all humanity, let’s start with what is specific to Botswana. In the early 2000s, at the time of the book’s writing, the country had only one hospital ward dealing with cancer patients, with twenty beds and few medical equipments—radiotherapy had to be practiced in a private clinic nearby. It had no medical faculty or university hospital, and doctors had to be trained abroad or brought in as foreign experts. Botswana’s inhabitants looked up to neighboring South Africa as a place with more sophisticated and powerful medicine than was available in their country. On the other hand, Zimbabwe, Botswana’s eastern neighbor, was spiraling into a crisis of dramatic proportions, and patients or doctors who had previously relied on its health system were forced to look abroad. Unlike apartheid South Africa or dictatorial Zimbabwe, Botswana was and still is characterized by a robust social contract that has sustained a stable democratic life and steady economic growth. For over four decades, Botswana’s political leadership has proven remarkably adept, patient, and forward thinking in charting the course of development, stability, and peace under challenging circumstances. Botswana is the untold success story in a continent that is often associated with civil wars, military dictatorships, and continuous economic decline.

These characteristics of Botswana translate in the country’s health system. Healthcare is provided as a public good for citizens under a program of universal care. Most people rely on the public health system and pay only a minimal fee for its services, although the cost of transportation and hospitalization falls heavily on the poorest households’ budgets. Botswana’s democratic regime and relatively equalitarian society ensure that “Bushmen from the Kalahari lie in beds next to the siblings of cabinet ministers, and village grandmothers sit on chemo drips tethered to the same pole as those of young women studying at the university.” Its small population and dense communal life also ensures that “everybody knows each other,” and this familiarity among patients and with caregivers humanizes the illness experience. A day at the cancer ward usually starts with prayers in Setswana, the national language, as most of the nurses are devout Christians. Nursing in the oncology ward is an extension of the state’s commitment to care for its people, a manifestation of a national ethos of care and compassion, and nurses are expected to embody these deeply ingrained values. Unlike other places where nurses might look down on their poorest patients, in Botswana social differences are mediated by an equalitarian ideology, and many nurses make a point of resisting claims for extra resources (more bed space, time with the doctor, nursing attention, preferential treatment) made by the most elite patients.

Living with HIV/AIDS, dying from cancer

Of course, this picture of Botswana’s health situation wouldn’t be complete without mentioning AIDS. Botswana lives in the shadow of the HIV/AIDS epidemic. Nearly a quarter of the adult population is HIV-positive, which means everyone has intimate knowledge of AIDS and its suffering. Antiretroviral therapies, distributed free of charge by an arm of the national healthcare program, have transformed HIV/AIDS from a deadly predicament into a chronic disease. People have learned to live with HIV; new terms have entered the local vocabulary, such are mogare (worm) to designate the virus or masole (soldiers) to refer to the CD4 count. Immunodeficiency increases the risk of co-infections by hepatitis, tuberculosis, but also certain forms of cancer. Co-infection with HIV renders cancer more aggressive and prognoses more ominous and uncertain. Before ARVs were available, many of Botswana’s patients died with a cancer, but from other AIDS-related infections. Since 2001, when Botswana’s ARV program began, however, many patients have survived HIV only to grapple wth virus-associated cancers made all the more aggressive and difficult to treat by HIV co-infection.The experience of cancer (kankere) has been grafted onto an already complex health situation. “If only I just had AIDS” was the ironic refrain the author heard repeated many times by the cancer ward’s patients.

Whereas HIV/AIDS originated in Africa and is often associated with the continent, popular opinion rarely associates cancer with Africa. According to Julie Livingston, many factors contribute to make cancer in Africa invisible: statistics are scarce, detection equipments are lacking, patented drugs are expensive and tailored for rich countries’ markets, and clinical knowledge is often ill-suited to African contexts. In addition, powerful interests conspire in perpetuating scientific ignorance about cancer in Africa: the mining industry often denies occupational exposure to uranium radiation or asbestos, and the African continent is targeted as the new growth market by tobacco companies. Cancers often go undetected until they have reached terminal stage, and then again they are not reflected in mortality data due to poor registry infrastructure. The paradoxical result is the shocking visibility of cancer among African patients. Readers are reminded that “while cancer with oncology was awful, cancer without oncology could be obscene.” A visit to the oncology ward conveys a vision from hell: the author’s fieldwork notes include descriptions such as “a friable mass of bleeding tissue eating its way into the vaginal wall and the bladder,” “a black swelling on the sole of her foot which had begun to ulcerate,” “throats blocked by esophageal tumors,” or “the necrotic stench of tumors that have broken through the skin and exposed rotting flesh.” It is this rot, and its accompanying stink and sight that in earlier decades made cancer an obscenity in North America and Western Europe. Very often, at this late stage, the only solution is brutal surgery: too many breasts, legs, feet, and testicles to be removed in a single day makes the author note in her diary, with grim humor: “It’s amputation day at Princess Marina Hospital.”

Invisible pain

Cancer in Africa is made invisible; similarly, pain among African patients is negated and marginalized. Pain is what propels many patients into clinics because they can no longer endure it on their own, yet many clinical staff are reluctant to use opioids and palliative care even for patients who are dying, despite long-standing WHO protocols encouraging their use and low-cost availability of morphine, codeine, and pethidine produced by the generics industry. This economy of pain is not only limited to Africa: the Global South, which represents about 80 percent of the world’s population, accounts for only about 6 percent of global consumption of therapeutic morphine. But the invisibility of pain in Africa takes on a particular racist twist: it is widely believed that Africans are less sensitive to pain, that they are more forbearing than whites and thus bear their pain in silence, and that they even smile under duress, laugh at pain’s expression, and make it a matter of ridicule. Racial ideas about pain are inherited from the colonial period and the slave trade, with its long history of forced labor, corporal punishment, and dehumanizing psychology. But African reluctance to perform pain loudly is also understood as a function of culture, as when African women laugh at the foolishness of white women moaning and screaming during childbirth, or in reference to initiation ceremonies when young adolescents had to endure beatings and suffering in silence in order to cross the threshold to adulthood. In the cancer ward observed by Julie Livingston, pain may be spoken of, but rarely screamed or cried over, and patient silence is interpreted as a sign of forbearance. But nurses are carefully attuned to nonverbal cues, reading facial expressions and bodily contact to gauge pain. Pain, even when it is repressed, denied, or laughed at, is a thoroughly social experience.

Efforts to socialize pain point to a wider lesson: disease is not only what happens to one person, but also between people and at the level of social interactions. Although cancer produces moments of profound loneliness and boredom for patients, serious illness, pain, disfigurement, and even death are deeply social experiences. It is sometimes said that we’re born alone, we live alone, we die alone. But from the moment we are born until we take our last breath, we are enmeshed in webs of social relations: we are never alone. This social embeddedness of life and disease that the author makes visible in Gaborone’s hospital is a defining feature of medicine beyond the African context. It is also what characterizes nursing, care work, and the ethics of therapeutics whatever its location or cultural context. Improvising Medicine is therefore a book with global relevance. Even the fact that improvisation is a defining feature of biomedicine in Africa can be generalized to other contexts. Confronted with life-or-death decisions, doctors always have to improvise in the spur of the moment, make choices under imperfect information, and even triage patients by determining who might get treatment and who might be left without medical attention. Of course, doctors are supposed to memorize procedures from books and follow rules. That’s why they attend medical school for so many years and pass stringent tests to be sure they know exactly how to handle each medical emergency according to the standard procedure. But an ordinary day in Princess Marina Hospital shows us life never goes by the book: doctors may be aware of the ideal way to deliver a certain treatment or to perform an operation, but they don’t have the equipment, staff personnel, infrastructure, or administrative support necessary to follow SOPs.

Third world conditions

Improvising Medicine reminds us that global health issues are indeed global, and that cancer, like medicine itself, is neither an exclusively African problem, nor a particularly Western one. The future of global health is shaped in large part by events and trends occurring in developing countries. The cancer epidemic is rising steadily across Africa and the Global South more broadly; it is aggravated by the fact that 40% of all cancers are associated with chronic infections. Co-infections are not limited to Africa: it is an important dimension of the current COVID-19 pandemic, as being already infected by a pathogen increases the sensitivity and morbidity to the new virus. But make no mistake: the situation in Africa is different. In a hospital that lacks a cytology lab, an MRI machine, endoscopy, and mammography, diagnosing and curing cancer is an impossible mission. The forms of cancer tumors that grow and blossom, exposing rotting flesh and necrotic stench, should never be allowed to develop. Critics sometimes claim that healthcare in North America or Western Europe has declined to third-world levels. They point to the long queues, shortage of equipment, and insufficient health coverage to denounce unequal access to medicine and rampant privatization of public services. The detailed description of an oncology ward in Africa should give them pause.