By Rudolf Pell Gaudio
A wealthy and engrossing account of 'sexual outlaws' within the Hausa-speaking area of northern Nigeria, the place Islamic legislation calls for strict separation of the sexes and diverse ideas of habit for girls and males in almost each part of lifestyles.
- The first ethnographic examine of sexual minorities in Africa, and certainly one of only a few works on sexual minorities within the Islamic international
- Engagingly written, combining leading edge, ethnographic narrative with analyses of sociolinguistic transcripts, old texts, and well known media, together with video, movie, newspapers, and song-poetry
- Analyzes the social studies and expressive tradition of ‘yan daudu (feminine males in Nigerian Hausaland) on the subject of neighborhood, nationwide, and worldwide debates over gender and sexuality on the flip of the twenty-first century
- Winner of the 2009 Ruth Benedict Prize within the class 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 fidgeting 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
For other ethnographic treatments of the use of gay and related terms in cross-cultural settings, see Johnson (1997); Kulick (1998); Murray (2000); Manalansan (2003); Sinnott (2004); Boellstorf (2005); Valentine (2007). Surgical transsexualism is not available in Nigeria and was unknown to many of the ‘yan daudu with whom I talked about the issue. I never heard any ‘yan daudu mention transsexualism as an option they would like to have available to them. stm Roscoe (1991); Williams (1986); Whitehead (1981); Epple (1998); Gilley (2006).
I use ‘Northern’ (with a capital ‘N’) to refer to the ethno-regional community whose members are imagined to be unified by adherence to Islam and proficiency in Hausa (as either first or second language). qxd 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 10/02/2009 11:25 Page 27 Belt – where the majority of residents were (and in many cases still are) neither Muslim nor native speakers of Hausa. I use the phrase “Islamic reformist” to refer to social movements that seek to bring Muslims’ social practices into conformity with the norms that prevailed in the earliest Muslim community during the lifetime of the Prophet Muhammad.
10 One aspect of social life that was radically transformed as a result of the jihad was gender relations. The jihad’s legacy is hotly debated. A number of feminist scholars have argued that under Caliphate rule, women lost much of the power they had previously wielded in the Hausa city-states. According to this narrative, before Hausa rulers embraced Islam, they relied on bokaye, ‘priests’ and ‘priestesses’ whose special abilities to communicate with the spirit world enhanced their worldly power; women are believed to have enjoyed privileged positions in these secret religious societies.