Scholarship on the different ways that international development is understood, accessed and engaged by various communities, is often contextualised by analyses of how these complex practices are communicated to (and received by) audiences. This includes established motifs of poverty and social deprivation in visual discourses of ‘charity’ and ‘need’ that abound literature, film, television and the social media of western democracies. Indeed, insights have also been drawn from quantitative and experimental measurements of people’s philanthropic propensities and attitudes towards ‘distant others’. While these are well established, less considered are the broader understandings of development that are informed by religion and faith subjectivities, especially for African diaspora communities engaged in international and local forms of development. Addressing this gulf in knowledge has important implications for the scholarly and programmatic application of development and attendant policy recommendations. This is especially true when recognising African diaspora identities as critical for engendering particular forms of cooperation and alliance with religious members of these communities. So too, how and to what extent their religious orientations shape and determine their different priorities, strategies and traditions of ‘help’ and ‘giving’ in and for their countries and communities of heritage.
 
As such, are we to assume that religion(s) and faith identifications are inconsequential or secondary to how diasporas participate in and negotiate understandings of international development? Or are they much more significant and constitutive than we think? Is there space for religiously informed interpretations of international development that move beyond its definitional and operational preoccupation with technocratic rationality to allow for new and extended conceptual possibilities? All these speculative questions and theoretical possibilities constitute the intellectual space within which my Identities article: '"An outward sign of an inward grace": how African diaspora religious identities shape their understandings of and engagement in international development’, is concerned.
 
Using first-and-second-generation London-based Christian and Muslim Nigerians, as a case study, the article reveals that religion, religious identities and ‘narratives of faith’ are all instrumental for understanding how these diaspora communities, as development actors, assign meaning to and participate in international development. This is best understood in their religiously moralised evaluations, rationalities and theological obligations for engaging in development-related activities largely in the form of private remittances and allied non-monetary contributions and services to Nigeria and continental Africa more generally, via their places of worship.

That is, for Nigerians, their Christian and Muslim identifications provide the theological and doctrinal foundation and vocabulary through which they articulate (and demonstrate) their interpretations of/for international development. These faith(ed)-vocabularies of development are undergirded by and organised around embodied discourses of humanitarianism, compassion, and justice. The significance of this religious moralising by Nigerians also extends to their conceptualisations of their development activities as 'consecrated acts' operating within systems of meaning and practices associated with and constituted by, moral expectations and cultural obligations that frame and which signify their religious and faith orientations.
 
Within this frame, development is dually understood by Nigerians as a ‘performance’, practicality or an ‘action-ing’ of their religious-faith identities and of their embodied ‘religious selves’. Certainly, these communities conceive religion and their religious selves as not just significant for development practice but as development itself. Consequently, my article calls for a (re)theorisation of international development that affords space to alternative articulations that necessarily include transnational Afro-religious diasporic performativity.

Blog post by Edward Ademolu, The London School of Economics and Political Science, UK

Read the full article: Ademolu, Edward. 'An outward sign of an inward grace': how African diaspora religious identities shape their understandings of and engagement in international development​​. Identities: Global Studies in Culture and Power. DOI: 10.1080/1070289X.2020.1813462

If we are to assume the Shakespearean platitude that 'the eyes are the windows of the soul', then it is not beyond our comprehension that visual images used by NGOs (non-governmental organisations) in their advertisements are carefully curated ideas over who or what is ‘seen’, and more importantly ‘how’ it is seen, and for whom. In today’s progressively changing and competitive media and communications environment, humanitarianism is now a profitable enterprise in our visual-as-currency economy.

On our television screens, in our social media applications and unsolicited pop-up email advertisements, and even among the rumpled pile of outdated magazines in the doctor’s waiting room, the public faces of the international aid and relief industry are seldom out of sight. Whether it is malnourished pot-bellied toddlers wearing western football memorabilia of seasons past, a despondent refugee mother in a displacement camp, or a vast horde of shaven-headed, undifferentiated Black and Brown masses in conflict zones, these images are the aesthetic currencies of commercialised suffering employed by humanitarian organisations to brand themselves and their strategic ambitions, and imbue western audiences with a philanthropic disposition.

Visual representations are central to – and orbit around – the phenomenon and work of humanitarianism. When we think of humanitarian work, we often visualise much of the non-western, Black and Brown world. As image producers and disseminators, these organisations set the visual tone within which certain people and places are defined and comprehended – indeed, who (and what) they ‘are’, ‘aren’t’ and ‘ought to be’.

Much critical and mainstream international development literature has critiqued the different ways in which NGO representations affect audience’ perceptions, knowledge and dispositions of distant ‘others’. Yet, much of this literature presents white hegemonic interpretations of British audiences of NGO representations, including visions of a singular community of people who are assumed self-evidently white, and seemingly devoid of racial differentiation. These studies further assume audiences interpret and are impacted by such images in largely undifferentiated ways, i.e. audiences do not understand the perspectives of Black African audiences and how they interpret these images. What is it like for those who are ‘seeing’, while also ‘being’, the visualised ‘other’?
 
Using Nigerians as a case study, my research, as discussed in my Identities article, 'Seeing and Being the Visualised 'Other': Humanitarian Representations and hybridity in African Diaspora identities', reveals how Nigerian subject-making is relative to humanitarian representations. This is most pronounced in the paradoxical relationships that Nigerians have with these images, by their simultaneous resentment for and identification with humanitarian representations. These oxymoronic, 'harmoniously-conflicting' relationships are managed by Nigerians adopting and (re)appropriating new, alternative and preferential racialised identities, or ‘personae’, such as the ‘taking up’ of Afro-Caribbean identities that ‘downplay’ their Nigerian and/or African-ness. Others acquire ‘ambassadorial’ and self-celebratory identities, such as 'unapologetically Black' or 'fiercely Nigerian,' to emphasise their ethno-racial subjectivities.
 
These Nigerian self-iterations are strategically mobilised in their attempt to make ‘meaning’ legible amid racially-stereotyped and problematic portrayals of Africa(ns) that are mediated by white supremacy. These identities are also class-based: adopted to access and mimic the optics of middle-class statuses, while attempting to disassociate themselves from imagery of ‘the Black African poor’. Not only does this ventriloquise ideologies of whiteness, by appropriating its 'them/us' binary oppositions used to subjugate the non-white, but it also fuels anti-Black racialised sentiments and hierarchical divisions among Nigerians that are undergirded by whiteness.

Blog post by ​Edward Ademolu, The London School of Economics and Political Science, UK

Read the full article: Ademolu, Edward. Seeing and Being the Visualised 'Other': Humanitarian Representations and hybridity in African Diaspora identities. Identities: Global Studies in Culture and Power. DOI: 10.1080/1070289X.2019.1686878