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 various principles of habit for ladies and males in almost each side of existence.
- 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) with regards to 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 type 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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Additional info for Allah Made Us: Sexual Outlaws in an Islamic African City
Qxd 10/02/2009 11:25 Page 39 An alternative explanation of Bori’s origins would help them avoid this dilemma. ’ This led some British observers to conclude that Bori was not a ‘traditional’ African custom, but a ‘modern’ problem that arose when Africans were detached from their traditional, rural roots and brought to live and work in colonial cities. In 1909, for example, a British official in Bauchi, an emirate southeast of Kano, reported: Bori is now most generally practiced in the “barrack” markets and small villages close to a Government Station where there are a large number of soldiers, police, servants, labourers etc.
Qxd 10/02/2009 11:25 Page 16 many of my acquaintances focused intensely on the issue of control. A man needs to ‘control’ his wife, they said; at the very least he must be made to feel as if he were in control. This notion of control, especially the controllability of a potential wife, lay behind many young men’s preferences for the type of woman they said they wanted to marry: village girls are more controllable than city girls, uneducated girls are more controllable than educated ones, and so on.
The federal government thus averted a political crisis that some feared could escalate into civil war. I arrived in Kano in June 2000 shortly before the state government staged an elaborate public ceremony ‘launching’ Shari’a. As the largest state in the region, its ceremony attracted hundreds of thousands of people (including several ‘yan daudu friends of mine) and a host of dignitaries from as far away as Libya and Saudi Arabia. In preparation for the ceremony the government mobilized police and posses of Shari’a-enforcers known as hisbas to go around the state warning bar-owners of the impending ban on alcoholic beverages and admonishing ‘prostitutes’ [karuwai] to get married or to leave the state.