This article examines how the absence of physical branches and embodied oversight in fintech reconfigures financial life in Nigeria. Based on nine months of ethnographic fieldwork in Jimeta, it shows that the absence of physical infrastructures and the dominance of virtual ones is not merely technical but an active condition that reshapes moral obligation, trust, and accountability in borrowing. Branchless fintech enables users, mostly Muslims, to rationalise interest-bearing loans as private acts beyond communal or religious scrutiny – a process conceptualised as financial secularisation. Yet the same absence generates mistrust as users perceive fintech as intangible and unreliable. The article also shows how the impersonal nature of fintech borrowing encourages default, which fintech companies counter through coercive digital enforcement. These dynamics reveal a dialectic of absence and presence: physical absence weakens moral accountability while hyper-visible digital oversight reinstates coercion. The article contributes to debates on credit-debt relations and infrastructure by showing how digital finance transforms moral economies in the global south and reshapes financial subjectivities.

Smartphones, as more sophisticated versions of mobile phones, are expected to significantly influence how rural households manage their farms. This paper examines the extent to which smartphone ownership affects the adoption of modern agricultural inputs and technologies at the extensive margin. Using a rich, nationally representative household-level dataset from Nigeria and appropriate identification strategies, we find that smartphone ownership increases the likelihood of hiring labor, using phytosanitary inputs, and operating tractors. These findings suggest that promoting the diffusion of modern digital tools in rural areas can complement traditional agricultural input support programs, offering a promising avenue to enhance agricultural productivity and livelihoods in Nigeria.

Pre-construction archaeology in West Africa presents new avenues for understanding historic urban development. Excavation of two building plots for the Museum of West African Art, Benin City, Nigeria, provides new perspectives on the Kingdom of Benin, a significant polity in the West African forest zone during the second millennium AD.

The Freedom of Information Act (FOIA) was enacted to make information accessible to persons and organizations throughout the Federal Republic of Nigeria. Despite the importance of this piece of legislation in enhancing and facilitating access to government records and information, which hitherto were shrouded in secrecy, the smooth implementation of FOIA has been constrained by a number of factors. This study examines some of these challenges and underscores the need for education and public enlightenment as a panacea that could potentially address some of the challenges highlighted in this study.

In reflexive methodology in terrorism studies and international security broadly, there are arguments about the absence of African voices, the lack thereof contributing to standardizing the fieldwork experiences of Western terrorism scholars as ‘one-size-fits-all’. However, while the voices of African-based scholars, particularly those based in the West, are increasingly being reflected in reflexive methodology in international security, we know little about how shared national belongingness and its associated cultural norms between the researcher and the researched influence the process of elite interviewing. This article addresses these limitations by reflecting on my experiences as a Nigerian conducting elite interviews with fellow nationals who are counter-terrorism security elites (CTSE) in Nigeria. In doing so, I examine the concepts of seniority, hierarchy, and reciprocity – important social norms that, while present in many contexts, take on distinctive meanings within counter-terrorism institutions in Nigeria – on data access and knowledge production. I contend that the shared cultural understanding between the researcher and CTSE study participants leads them to deploy these norms to foster post-fieldwork relational positionalities, which are used to advance their personal or career interests. This situation results in specific methodological and ethical dilemmas, which are addressed by engaging with and integrating these norms to resolve them. This article contributes to reflexive methodology in terrorism by nuancing the debate on situational ethics management in fieldwork dilemmas and advocating for context-based positionality.

This article examines how the International Labour Office (ILO) tried to disseminate one of its statistical tools, the International Standard Classification of Occupations (ISCO), in sub-Saharan Africa, in the context of decolonization and development planning. It sheds light on the changing relations in the late 1950s and early 1960s between the ILO, late colonial and then national administrations, and a regional organization, the Combined Commission for Technical Cooperation in Africa South of the Sahara (CCTA). Although characterized by rivalry, misunderstandings, and sometimes indifference, these relations were also marked by partially overlapping interests. Focusing on the successive ILO experts responsible for developing occupational classifications, this paper shows how their interactions with local actors reshaped the project which they had to carry out. For instance, it gave a greater place to the training of national civil servants or contributed to the realization of the 1962 Nigerian census. In particular, the article analyzes the connections made with other international programs (relating to demography and economic planning) on the ground, and the resulting interdependence among them. By doing so, the ILO expert responsible for the project on occupational classifications benefited from the resources of other technical assistance programs and tried to demonstrate to national authorities the importance of the project which could apply in various fields. While unexpected difficulties limited the scope of the initial project to Nigeria alone, the paper discusses how ILO officials inscribed occupational classifications in the general framework of development planning.

On 27 October 2021, Cambridge University’s Jesus College commemorated the historic return to Nigeria of the bronze statue of a cockerel called “Okukur.” This was looted from the ancient Kingdom of Benin in 1897 by British colonizers. The college resolved to relinquish ownership to the Oba, who is the cultural, religious, and legal head of Benin. On 23 March 2023, Nigeria’s President Muhammadu Buhari decreed that the “ownership of the artefacts… is vested in the Oba.” The genesis of this order was controversies about the ownership, control, and management of returning objects. This article analyzes the role of the traditional institution of governance in the socio-legal politics of cultural heritage restitution in Nigeria. Building on the traditional leadership’s claims on the returned artworks, it explains the need to use the momentum of restitution to evaluate and improve the effectiveness of the national and international legal systems to protect cultural heritage.

After World War II, many countries, including Nigeria, embraced Keynesian “welfarist” policies to stimulate economic growth and enhance the well-being of their citizens. However, in the late 1960s and early 1970s, a global economic crisis prompted a shift towards neoliberalism, leading to the commodification of social institutions and the implementation of policies such as privatization, trade liberalization and deregulation in Nigeria. This shift had a significant impact on Nigeria’s socio-legal economy, particularly in terms of property rights in company ownership. The article raises concerns about the structural injustice and growing inequality resulting from these neoliberal policies. It advocates for a legal framework that addresses these issues and proposes reconceptualizing private property rights in company ownership in Nigeria. This proposed framework aims to counter the dominance and power of property-owning elites and mitigate the structural injustice induced by neoliberal policies in Nigeria.

Research on strokes using genetics and neurobiobanking has highlighted some ethical, legal and social implications. Blood donation, brain donation, blood storage, re-use and sample sharing, data sharing, return of individual results, disclosure of incidental findings, pattern and causes of preference for informed consent, governance and regulation, and biorights are some of the legal problems presented. This study, therefore, explores this aspect in Sub-Saharan Africa using Nigeria and Ghana as case studies. In exploring this aspect, a qualitative method was adopted. In addition, the general jurisprudence of law and society was adopted as the theoretical framework and applied to the findings made. It was found that the law to a high level mirrors people’s expectations and that there was an existing social order to which the law was a contributor. It is therefore argued that any need for the intervention of the law must take cognizance of these findings.

The four pioneering African war correspondents who travelled to Asia in 1945 develop our understanding of Africa and the Second World War. This article argues that their tour challenges the existing scholarship on the conflict in two ways. Firstly, it bridges the common divide between “home” and fighting fronts in our understanding of wartime Africa. Secondly, due to the correspondents’ own positionality as colonial African newspapermen, it offers insights into African military service in ways not permitted by colonial and military archives. Within an overarching frame examining the tour’s origin and conclusion in Africa, the article assesses the correspondents’ activities in Asia in terms of their interactions with and analysis of African troops. Cumulatively, it contends that the correspondents’ tour both considerably expands our understanding of African soldiers’ lives in the Second World War, and also directly connects the “home front” with the Asian theatre of combat.

This article examines the politics of restitution within the Black Atlantic through the case of the Restitution Study Group’s legal challenge to the Smithsonian Institution’s return of Benin bronzes to Nigeria. While most scholarship frames restitution as a struggle between Western museums and postcolonial states, this article shifts the lens to intra-Black debates that complicate inherited frameworks of return, foregrounding the unresolved legacies of slavery and the claims of Black American and broader diasporic communities. At the same time, it situates these debates within the larger global landscape in which Western institutions and nation-states continue to define the terms and tempo of restitution. By challenging the assumption that restitution is solely a matter between source nations and former colonial powers, the Restitution Study Group brings attention to how African elites’ historical participation in the transatlantic slave trade and the ongoing marginalization of diaspora communities shape contemporary claims. The article also places these interventions alongside disputes within Nigeria over custodianship between the federal government, Edo State, and the Benin royal court. By tracing these overlapping histories, ethical claims, and political stakes, the article argues that returns of looted artifacts are not simply acts of restitution, but processes of decolonial repair that reconfigure authority, belonging, and historical responsibility across diasporic and national contexts.