Between 2020 and 2022, sub-Saharan Africa witnessed a substantial increase in the number of military coups. The military interventions in Guinea (September 2021), Mali (August 2020 and May 2021), Chad (April 2021), Sudan (April 2019 and October 2021), and Burkina Faso (January 2022) contributed to democratic backsliding and authoritarianism on the continent. In addition, Niger (March 2021) and Guinea Bissau (February 2022) saw failed coup attempts. As a result of these five coups and two failed coup attempts, media reports now ask whether coups are making a comeback in Africa. As the extant literature about civil-military relations in Africa reveals, military coups were never absent. But the recent number and frequency of coups has led to a greater awareness of the threat that militaries pose to civilian rulers from the Atlantic coast (Guinea) to the Red Sea (Sudan).

Over the past two decades, transnationally networked actors have promoted a vision of transforming African agriculture from an object of poverty-alleviating development assistance to a motor of economic growth by integrating smallholders into markets and promoting agribusiness through multi-stakeholder initiatives. Munro and Schurman analyze the networking and communicative labor that key policy actors have performed to advance this vision. An institutional and ideational architecture for this project is created by defining agricultural challenges in specific ways, imbuing particular ideas with authority and establishing strategic institutional connections. This architecture constitutes an emerging governance regime for African agriculture, but its long-term prospects remain uncertain.

Advocates of the Green Revolution for Africa (GR4A) argue that the best way to address malnutrition is to incorporate smallholders into the global food economy via value chains involving the use of improved inputs, production technologies, and access to markets. Moseley and Ouedraogo critically assess these tactics using a feminist political ecology lens to analyze GR4A efforts in southwestern Burkina Faso which target female rice farmers. They examine the nature of the GR4A rice value chain, the degree to which a GR4A project is impacting the nutrition of participating women, and the influence of gender roles on GR4A rice project outcomes.

The concept of “scaling up” value chains dominates the African agricultural development literature. Scaling up commonly refers to three inter-related objectives: increasing agricultural production and quality, expanding farmer engagement with markets, and adding greater value to commodities that benefits all actors. Bassett, Koné, and Munro provide a critique of the assumption of linear and progressive development embedded in the scaling-up concept and offer an alternative relational network approach that highlights the contingent and relational dynamics of agricultural value chains. The research compares the selling patterns of cashew growers participating in OLAM’s Sustainable Cashew Growers Program in Côte d’Ivoire during 2018 and 2019.

Gengenbach, Comé, and Nhabinde historicize women’s responses to an agricultural “value chain” in Zavala, Mozambique. Inspired by the Green Revolution for Africa (GR4A), the initiative aims to reduce hunger by converting cassava to industrial use for SABMiller’s Impala beer. Women chafed at the proposed remaking of an agrarian foodway long anchored by this edible commodity. Cassava’s inseparable dietary and market value in precolonial times intensified under Portuguese rule even as colonizers disdained it as a feminine “subsistence” crop and then claimed its commercial potential. Weaponizing this gendered binary yet needing women’s support, the Impala scheme has struggled to achieve GR4A food security goals.

In the context of shifting global geographies of labor and political volatility, Nigerian migrant associations play a significant role in organizing diasporic life. Yet, far from being a culturally static feature, Igbo Nigerian associations emerge through diasporic agitations, or dynamic mobilizations around particular events, crises, and projects that deliberately engage the postcolonial state. Lu first reconsiders the significance of 1970s post-civil war reconstruction in southeastern Nigeria before tracing subsequent transformations in flexible diasporic organizations within Global South locations such as China and Dubai. These agile and multi-scalar diasporic mobilizations enable their members to negotiate the nexus of postcolonial politics and transnational capitalism.

The history of coffee cultivation on Mount Meru in northern Tanzania has been narrated by men and most scholars as a tale of extraordinary achievement and unfortunate decline. Meru women, however, associate coffee agriculture with gender inequality and social disorder. Complicating narratives of cash crop agriculture as a straightforward communal good, Williams uses oral histories to explore alternative renderings of Meru agricultural history, centering memories that highlight coffee’s role in reifying patriarchal power. Women’s concern with labor exploitation and emphasis on relational integrity challenge our understanding of what coffee represents in Meru history and our ideal models for pursuing sustainable growth through cash crop commodities.

Guinea’s postindependence state (1958-84) discouraged ethnic identification in favor of national solidarity. In the decades since, ethnic groups have increasingly been mobilized as political interest groups in Guinea, a phenomenon that has been especially visible in recent multiparty elections. At the same time as ethnicity resurfaced as an explicit political force, young performing artists in Guinea’s capital city Conakry were inventing genres of dance and urban ceremony that de-emphasize ethnicity as a marker of belonging. Cohen engages with an interdisciplinary literature on publics to describe how the aesthetic practices of non-elite African youth constitute a crucial form of political engagement.

In Médina, a crowded, working-class neighborhood in Dakar, disciples’ associations (dahiras) from the Murid Islamic Brotherhood turn city streets into spaces of participatory musical performance on a nightly basis. While the Brotherhood is frequently cited for its industriousness, scholars have generally focused on the agricultural and commercial aspects of Murid labor, rather than the creative aspect. This article examines how the Brotherhood’s valuing of creative activities as labor mitigates against the stigma that many young men in Médina face when they are expected to be productive members of society while largely being excluded from the prevailing global economic order.

The explosion of Ghanaian Reggae-Dancehall reflects the influence of Jamaican-inspired popular culture in Ghana today. This subculture is championed by local Rastafarians and by youth from the zongos (internal migrant, largely Islamic, unplanned neighborhoods). Suffering social alienation, many zongo artists have adopted postures similar to their Jamaican counterparts—mirroring Rasta and rude identities as counter-hegemonic resistance. Alleyne explores several artists variously located between the zongo, the Reggae diaspora, and the Ghanaian state, examining how subjects rework Jamaican tropes and voice their aspirations within a globalizing Ghana and rethinking the zongo as space of rousing diasporic consciousness.

In the first two months of the COVID-19 pandemic, Senegalese musicians produced a large body of songs addressing the coronavirus. These songs engage with prophylaxes, symptoms, instructions in case of infection, and metaphysical conceptions about the origin and meaning of the pandemic. These songs are part of a national strategy aimed at containing and eradicating the coronavirus by developing “COVID-literacy”: knowledge about the pandemic which is spread through music. In this article, we examine a socio-local history of music’s use during health crises, its place in local religious communities, and how its use interlaces linguistic, traditional, and metaphysical tenets.