We Are Not Watchmen

the booms and busts of the urban economy and the consequent shifts in the ruralurban balance of power” (1999:231). More specifically, he claims to have detected a recent shift towards greater rural identification: (…) as urban workers in the 1950s and 1960s gained a greater ability to live independently of their rural allies, they became increasingly able to shrug off the rural-based obligations of wide kin networks, remittances, bride wealth, visits home, and localized “home-folk” sociality, and along with it (in the long run) the cultural style that signified acceptance of these obligations. In the last twenty years, however, workers have been increasingly compelled (by bleak economic circumstances) to fall back on the rural areas (…) [U]rban workers have come under (…) pressure to reactivate or create rural alliances [decreasing] the ability of workers to be cosmopolitan, and an across-the-board resurgence of localism. (ibid:231).

Ferguson’s observation is to some extent confirmed by the life story told by Bob, initiated by his father leaving his village for some very viable urban alternatives, Chingola and Kafue. As Bob remembers it, basically everything was better then – better schools, hospitals, housing, cultural facilities and more. Related, Charles tells the story about a father who basically loses everything when moving to Lusaka.

Yet, he accomplishes a feat which Bob, Charles and others now think is virtually impossible, to build his own house.42 Andrew reveals a related pattern in terms of rural expectations that are not actually practical. Restricted urban possibilities are illustrated by his aunt in Kalingalinga who recognizes her responsibilities, but does not have the means to implement them in practice. In the end, the only choice left for Andrew is to substantially scale down his dreams, initially aimed at education, and take on guarding instead.

In light of his urban hardships, it is not surprising that Andrew is interested in maintaining a strong relationship with his rural and urban kin. He is aware of the fragility of his situation.

The same urban fragility could play a role in the “rebirth” of Bob, carrying the additional significance of bringing him closer to an extended family in either of two forms. Continuous committed church membership might prove his readiness in terms of being conceived once again by his biological kin as a “good person” or 59