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 varied ideas of habit for girls and males in nearly each part of lifestyles.
- The first ethnographic research of sexual minorities in Africa, and one among only a few works on sexual minorities within the Islamic international
- Engagingly written, combining cutting edge, ethnographic narrative with analyses of sociolinguistic transcripts, historic 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 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 fiddling 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
One mai harka who was not so hesitant was Mai Kwabo, a married ‘civilian’ who had many friends and acquaintances in the bariki areas in and around Kano. Because his regular job required his services only intermittently, and because he enjoyed spending time in the bariki, he agreed to work as my assistant in 1993–94. Mai Kwabo introduced me to a number of the ‘yan daudu who helped me in my research, and was instrumental in orchestrating most of the audiotape recordings that are transcribed and analyzed in Chapters 3–5.
In most of these texts the term ‘yan daudu was translated as ‘homosexuals,’ ‘transvestites’ or ‘pimps,’ none of which turned out to be truly accurate, though they all convey a partial sense of ‘yan daudu’s activities and social identities. 27 With his encouragement and advice, I began to consider the possibility of changing the focus of my research from malamai to ‘yan daudu. Academic references and personal contacts thus pointed me to places and events that were far removed, socially if not spatially, from Kano’s Old City, where I lived, and the largely conservative, scholarly circles I had been traveling in.
Note also that in the original Hausa version, Baba says, “ba su iya zuwa wurin maza ko mata” [‘they could (or can) not go to men or women’]; in the English translation Mary F. )35 Because neither Smith nor Baba was likely to have had direct knowledge of ‘yan daudu’s sexual lives, both women’s statements probably reflect assumptions based on what they heard people say about ‘yan daudu or feminine men in general. Baba equates male femininity with impotence, a condition that she seems to view as unfortunate but not morally blameworthy.
Allah Made Us: Sexual Outlaws in an Islamic African City by Rudolf Pell Gaudio