By Sanya Osha (auth.)
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Extra info for African Postcolonial Modernity: Informal Subjectivities and the Democratic Consensus
10 Also, as economic globalization unravels the fabrics of the conventional household, other forms of solidarity that test and redefine the limits of formality continue to emerge. Ultimately, I suggest that Simone’s work transcends the strictures of conventional exceptionalism regarding discourses on Africa and belongs a tradition that is generating an exceedingly wide array of works that seek to depict the continent as a universal site of engagement and epistemological appropriation,11 a tradition that contests the Same-Other dichotomy not necessarily in ways that totally abolish it but in a manner that locates and relays the dimensions of the universal.
It is a melting pot of several ethnicities drawn from all over the country including most parts of West Africa. It is full of petty traders who sell sweets, candles, batteries, sugarcane, flashlights, cigarettes, and roast THE ORDER/OTHER OF POLITICAL CULTURE 31 meats. It is also littered with food vendors and ramshackle eateries (buka). In addition, money lenders, smugglers of petroleum products, automobile parts salesmen, traders in precious gems, and sex workers are drawn to Ojoo. These various ethnicities and diverse categories of traders meet and disperse under the looming influence of Islam.
In the north, there is an ongoing quest to institute a theocracy nationally in spite of a supposedly secular national constitution. This quest has resulted in the deaths of thousands people and the THE ORDER/OTHER OF POLITICAL CULTURE 29 destruction of property worth millions of dollars. With the Sharia code operating in at least nine northern states of the federation it is not a quest about to reach its end. Instead as millions of youth from the north continue to feel disempowered and dispossessed by the logic of late capitalism and the neoliberal foundations of governance, more violent eruptions are likely to occur.