These days, development inspires scant trust in the West. For critics who condemn centralized efforts to plan African societies as latter day imperialism, such plans too closely reflect their roots in colonial rule and neoliberal economics. But proponents of this pessimistic view often ignore how significant this concept has become for Africans themselves. In "Bewitching Development," James Howard Smith presents a close ethnographic account of how people in the Taita Hills of Kenya have appropriated and made sense of development thought and practice, focusing on the complex ways that development connects with changing understandings of witchcraft.
Similar to magic, development's promise of a better world elicits both hope and suspicion from Wataita. Smith shows that the unforeseen changes wrought by development--greater wealth for some, dashed hopes for many more--foster moral debates that Taita people express in occult terms. By carefully chronicling the beliefs and actions of this diverse community--from frustrated youths to nostalgic seniors, duplicitous preachers to thought-provoking witch doctors--"Bewitching" "Development" vividly depicts the social life of formerly foreign ideas and practices in postcolonial Africa.

In colonial Africa, Christianity has often supported, sustained, and legitimated a violent process of governance. More recently, however, following decades of violence and oppression, churches and religious organizations have mobilized African publics against corrupt and abusive regimes and facilitated new forms of reconciliation and cooperation. It is the purpose of Displacing the State: Religion and Conflict in Neoliberal Africa to illustrate the nature of religion's ambivalent power in Africa while suggesting new directions in the study of religion, conflict, and peace studies, with a specific focus on sub-Saharan Africa. As the editors make clear, most of the literature on conflict and peacebuilding in Africa has been concerned with dramatic conflicts such as genocide and war. In these studies, "conflict"usually means a violent clash between parties with opposing interests, while "peace" implies reconciliation and cooperation between these parties, usually with a view to achieving a social order predicated on the idea of the sovereign national state whose hegemony is viewed as normative. The contributors argue that this perspective is inadequate for understanding the nature, depth, and persistence of conflict in Africa. In contrast, the chapters in this volume adopt an ethnographic approach, often focusing on mundane manifestations of both conflict and peace, and in so doing draw attention to the ambiguities and ambivalences of conflict and peace in everyday life. The volume therefore focuses our attention on the extent to which everyday conflict contributes to subsequently larger and more highly visible clashes. Displacing the State makes two important contributions to the study of religion, conflict, and peacebuilding. First, it shows how peace is conceptualized and negotiated in daily life, often in ways that are counterintuitive and anything but peaceful. Second, the volume uses African case studies to confront assumptions about the nature of the relationships among religion, conflict, and peace.