By Rudolf Pell Gaudio
A wealthy and engrossing account of 'sexual outlaws' within the Hausa-speaking zone of northern Nigeria, the place Islamic legislation calls for strict separation of the sexes and assorted ideas of habit for girls and males in nearly each part of existence.
- The first ethnographic examine of sexual minorities in Africa, and one in every 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 renowned media, together with video, movie, newspapers, and song-poetry
- Analyzes the social studies and expressive tradition of ‘yan daudu (feminine males in Nigerian Hausaland) with regards 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 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
Yan daudu, there they were, very beautiful to look at, like women. But they weren’t healthy, they could not go to men or to women. They put on fine clothes and ate nice food, that’s all. 30 Keeping in mind that Baba recounted these events more than 60 years after she experienced them, and that we have no record of the questions Smith asked her, Baba’s narrative provides intriguing clues about the social status of ‘yan daudu, ‘prostitutes’ and Bori before colonial rule. 31 Baba’s account of ‘yan daudu’s participation in Bori is especially interesting.
Can seek either to have his social identity changed or his social status regularized and defined through participation in bori rituals. 2 Besmer’s study is frequently cited as evidence of a cultural association between homosexuality and spirituality not just in Hausaland, but in the ‘traditional’ religions of Africa, the Americas and the Pacific Islands. A common theme in these works is that in many (if not all) ‘traditional’ societies, male homosexuals and/or feminine men (the two concepts are often combined) enjoyed respect and authority because they were seen to have privileged knowledge of the supernatural realm.
In Zakawa, for example, a roadside community on the outskirts of Kano with a high concentration of bars, hotels and women’s houses, I was told many times that the number of married women (as opposed to ‘prostitutes’) was no greater than ten out of a population of several hundred. This improbable claim reflected the town’s reputation, similar to Sabon Gari’s, as a kind of sin city, where men could go to indulge in alcohol and drugs, attend performances of traditional music and Bori, or meet women, ‘yan daudu or other men for companionship and sex.
Allah Made Us: Sexual Outlaws in an Islamic African City by Rudolf Pell Gaudio