By Rudolf Pell Gaudio
A wealthy and engrossing account of 'sexual outlaws' within the Hausa-speaking zone of northern Nigeria, the place Islamic legislations calls for strict separation of the sexes and assorted principles of habit for girls and males in almost each part of lifestyles.
- The first ethnographic learn of sexual minorities in Africa, and considered one of only a few works on sexual minorities within the Islamic international
- Engagingly written, combining cutting edge, ethnographic narrative with analyses of sociolinguistic transcripts, ancient texts, and renowned media, together with video, movie, newspapers, and song-poetry
- Analyzes the social stories and expressive tradition of ‘yan daudu (feminine males in Nigerian Hausaland) when it comes to neighborhood, nationwide, and international debates over gender and sexuality on the flip of the twenty-first century
- Winner of the 2009 Ruth Benedict Prize within the classification of "Outstanding Monograph"
Chapter 1 Introducing ‘Yan Daudu (pages 1–28):
Chapter 2 humans of the Bariki (pages 29–60):
Chapter three Out within the Open (pages 61–88):
Chapter four Women's speak, Men's secrets and techniques (pages 89–116):
Chapter five twiddling with religion (pages 117–142):
Chapter 6 males on movie (pages 143–174):
Chapter 7 misplaced and located in Translation (pages 175–195):
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Extra info for Allah Made Us: Sexual Outlaws in an Islamic African City
Many southern Nigerians, for example, deny that there might be men or women in their region who engage in homosexual behavior, and say it’s only ‘those Muslims’ up north (along with decadent Westerners and Arabs) who do that sort of thing. For their part, Hausa people are less inclined to deny the existence of homosexuality in their society than they are to gossip about it, often but not always in disparaging terms. qxd 10/02/2009 11:25 Page 17 in Kano, I heard rumors about the homosexual proclivities of prominent local men, read sensationalistic newspaper stories about homosexual scandals in boarding schools, and heard reports of police raids on bars and nightclubs frequented by homosexuals.
Qxd 10/02/2009 11:25 Page 36 and power from spirits, however, Muslim Hausa kings (and at least one queen) generally tolerated these popular religious practices, and sometimes made tactical alliances with non-Muslim priests and priestesses. Some Hausa women also exercised power as royal wives, concubines and queen-mothers. Usman dan Fodio and his successors sought to end these practices in strict conformity with Shari’a. ”13 While some feminist scholars lament the Caliphate’s legacy, other observers see cause for celebration, insisting that the jihad emancipated women from the oppression they had suffered under the corrupt Habe emirs.
Modeled largely after British imperial rule in India, Indirect Rule entailed appointing local African rulers to serve as the so-called ‘Native Authority’ on behalf of the British Crown. The system was designed to make colonial rule maximally effective at minimal expense, for it relieved the imperial government of the cost of setting up and staffing an entirely new administration. 17 In most of Northern Nigeria, the Native Authority incorporated the administrative structures of the Sokoto Caliphate.