Assessing Grassroots Politics and Community Development in Nigeria

Twilight Institutions: Public Authority and Local Politics in Africa

“…These are popular responses to political and economic disorder, and an exercise of accountability at the local level. On the other hand, these organizations do 'not project a revolutionary anti-state message' (Pratten and Gore, 2003: 232), and often have no qualms about being the instruments of the class of politicians and businessmen by whom they are patronized (see also Harnischfeger, 2003;Vaughan, 1995;and Ya'u, 2000). In this sense, they may come across as innovative and transforming yet conservative at the same time (see Reno, 1998Reno, , 2002.…”

Diaspora and development? Nigerian organizations in London and the transnational politics of belonging

“…Given warnings about both the divisive potential of diaspora and the fissiparous tensions in the Nigerian polity, it may not be surprising that many London-based Nigerian diaspora organizations are implicated in a number of ways in the transnational reproduction and politicization of the ethnicized boundaries of belonging. Grounded in sub-national, geo-ethnic identities ranging in scale from the 'village', 'hometown', 'kingdom' and 'clan' to wider formations like the 'tribe' and 'ethnic nationality', the vast bulk of the examples I identified in my research replicate the ethnicized modes of organization that are widely seen to have been critical to the genesis and unfolding of ethnic politics in Nigeria (see Abbott 2002;Adejumobi 2004;Ahanotu 1982;Barkan et al 1991;Coleman 1958;Honey and Okafor 1998;Ikelegbe 2001;Melson and Wolpe 1971;Osaghae 1994;Sklar 1963;Smock 1971;Trager 2001;Ukiwo 2005;Vaughan 1995). With membership defined principally on the basis of 'indigeneity', 5 such organizations frame their objectives primarily in relation to the interests of a shared, sub-national ancestral 'homeland' and its descendants at 'home' and 'abroad'.…”

Collective Transnational Power and its Limits: London-Based Nigerian Organisations, Development at ‘Home’ and the Importance of Local Agency and the ‘Internal Diaspora’

“…The important role ascribed to the 'internal diaspora' in the development of Ayege resonates strongly with the substantial body of work charting the contributions internal migrants in Nigeria and elsewhere in Africa and beyond have made to their 'home' communities since the early twentieth century, especially through the 'hometown associations' and 'ethnic unions' they have formed in their urban centres of residence (Barkan et al 1991;Berry 1985;Gugler 2002;Honey and Okafor 1998;Hirabayashi 1986;Trager 2001;Ukiwo 2005;Vaughan 1995). Indeed, it was Ayege migrants within Nigeria who pioneered the formation of Ayege associations 'abroad'.…”

“…Indeed, in many, if not most, communities across Nigeria, some form of 'traditional' governance structure, usually under a king, chief or religious leader, is seen to play a vital role in community affairs, especially in terms of promoting local development in the absence of an effective state (Harneit-Sievers 1998;Trager 2001;Vaughan 1995). Ayege is typical of this, its 'citizens' consistently bemoaning the state's failure to adequately provide basic security, infrastructure and services and looking instead to the community's 'traditional authorities' to fulfil their needs and aspirations.…”

“…Here local elites are seen to be particularly important, encouraged not only by a sense of communal 'patriotism' but also by the promise of gaining influence, favour and recognition in the community, which in turn can further any ambitions for attaining office or patronage in the wider Nigerian political system (Barkan et al 1991;Berry 1985;Honey and Okafor 1998;Trager 2001;Vaughan 1995). In Ayege, the kingdom's 'babas' are especially noted.…”