By Rudolf Pell Gaudio
A wealthy and engrossing account of 'sexual outlaws' within the Hausa-speaking sector of northern Nigeria, the place Islamic legislations calls for strict separation of the sexes and diversified principles of habit for girls and males in almost each part of lifestyles.
- The first ethnographic learn of sexual minorities in Africa, and certainly one of only a few works on sexual minorities within the Islamic global
- 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 reports 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 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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Additional resources for Allah Made Us: Sexual Outlaws in an Islamic African City
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.
As far as I know, neither the term Dan daudu nor descriptions of men acting ‘like women’ appear in writing, in Hausa or in English, until the early twentieth century. When such references do appear, they were usually authored by people – Britons, Nigerians and Americans – who had little first-hand acquaintance with ‘yan daudu. Many of these authors were scholars; some were colonial officers; others were seemingly ordinary Nigerians who had the privilege of being literate in Hausa or English. Most were men.
Anderson (1991). Low (1999); Pellow (2008); Gregory (1999); Modan (2007); Harvey (2006); Sassen (2001). Evans (1993); Kaplan (1997); Leap (2004a). Chauncey (1994). 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.