By Claire Mercer

This cutting edge e-book examines the connection among African "civil society" and "home organization" networks within the diaspora. Remittances domestic through those networks outweigh authentic improvement assistance.  having a look specifically at Cameroon and Tanzania, the authors argue that construction "civil society" in Africa needs to be understood in tandem with the political economic climate of migration and wider debates pertaining to ethnicity and belonging. They display either that diasporic improvement is detailed from mainstream improvement, and that it truly is an asymmetric ancient method during which a few '"homes" are greater positioned to use worldwide connections than others. In doing so, the e-book engages seriously with the present enthusiasm between policy-makers for treating the African diaspora as an untapped source for scuffling with poverty.

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We were welcomed to a wide range of meetings and social events, for example a Bali Nyong’a death celebration organized by the domestic diaspora in Limbe, Cameroon; the annual general meeting of the Tanzania Women’s Association in Islington, London; the installation of the new Manyu Minister as Patron of MECA in the Manyu Hall in Yaoundé, Cameroon; a Tanzanian wedding planning meeting in Slough, near London; and a Bali cultural gala and fundraising event in Dalston, London; we spent a day with one of the parliamentarians from Rungwe who was touring his constituency, inspecting progress on community-built schools and handing over money and materials collected in Dar es Salaam for further construction work.

There is a sense that as space is being annihilated by time (Marx, 1973 [1857]) faster than ever, so everywhere starts to feel the same. The experience of mobility is assumed to generate anxiety and insecurity, among both those who move and those who do not. The rapid pace of change produces a desire for fixity, a desire to find a refuge from the hubbub, a place where identities are stable and homogenous rather than hybrid and changing. This desire is used to explain the way that placebased politics have returned to the fore.

However, to say that ethnic groups are a social construct is not to say that they are illusions. Ethnic groups will not 16 • WHY HOME ASSOCIATIONS MATTER evaporate merely because their histories have been revealed or their changing characteristics have been demonstrated. An affiliation to one ethnic group or more is deeply embedded in an individual’s consciousness, so the idea of a group creates its own social reality. It is the potency of this felt attachment that makes ethnicity so vulnerable to manipulation.

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