‘Hometown’ Voluntary Associations, Local Development, and the Emergence of Civil Society in Western Nigeria

Abstract

At a time when most African countries are characterised as ‘strong societies and weak states’,1 the tendency to afford the state ‘ontological primacy’ in explaining the nature of African political economy is being challenged. One manifestation of this has been a shift in scholarly attention to those intermediary and autonomous organisations which function and sometimes flourish in the space that exists between the state and the household – namely, the various groups which comprise ‘civil society’.2

Informal Taxation

“…Beard 2007), Kenya (Philip M. Mbithi and Rasmus Rasmusson 1977; Peter M. Ngau 1987; Barbara P. Thomas 1987; Joel D. Barkan and Frank Holmquist 1989; Edward Miguel and Mary Kay Gugerty 2005), Nigeria (Joel D. Barkan, Michael L. McNulty, and M.A.O. Ayeni 1991), Pakistan (Asim Khwaja 2009), Peru (Jaime L. Larrabure 1966), and Zaire (Prud’homme 1992).…”

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'.…”

“…One of the key ways in which it attempts to do this is by driving and coordinating what has become a well-established tradition in Ayege and many other communities across Nigeria*the practice of organised 'selfhelp' (see Barkan et al 1991;Honey and Okafor 1998;Madu and Umebali 1993;Trager 2001). Through their leadership of this 'communal effort' , the APC and its precursor 'home'-based organisations (the first of which were formed in the 1910s) have been responsible over the course of the twentieth century for the early development of Ayege's roads, building its post office and customary court and establishing its two main public hospitals, 13 of its 40' primary schools and eight of its dozen secondary schools.…”

“…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.…”

“…Ayege's less affluent 'citizens' also contribute in no small measure, making modest but numerous donations to the communal coffers (cf. Barkan et al 1991;Trager 2001), especially during the collections that take place in the build-up to the kingdom's 'traditional parliament', which is held every nine days.…”