By Rudolf Pell Gaudio
A wealthy and engrossing account of 'sexual outlaws' within the Hausa-speaking sector of northern Nigeria, the place Islamic legislation calls for strict separation of the sexes and diverse principles of habit for girls and males in nearly each part of life.
the 1st ethnographic learn of sexual minorities in Africa, and one among only a few works on sexual minorities within the Islamic world
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 stories 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"
Read or Download Allah Made Us: Sexual Outlaws in an Islamic African City PDF
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Extra info for Allah Made Us: Sexual Outlaws in an Islamic African City
Other than these main sources, a ruling in Islamic law could be based on equity, public interest, or custom. This, of course, is a general overview of the sources that Muslim jurists relied upon in constructing and building the Islamic legal system. But it ought to be noted that there were extensive debates and disagreements about the exact meaning and application of each these sources. For example, many jurists, particularly Shi’is, believed that reason is an independent source of law. Like in the common law system, Muslim jurists exercised the dominant role in producing the set of judgments and rulings that we now know as Islamic law.
In order to limit the jurists’ social and political functions, the state followed the dual policy of enforcing poor educational standards and paying low wages. In most Muslim countries the state aspired to be the gatekeeper controlling the access of the ‘ulama to the Islamic intellectual heritage by eliminating certain chairs, banning particular subjects or books, and firing jurists who stepped out of line or defied the state in any way. In addition, by lowering the educational standards and limiting the earning potential of the jurists, the state ensured that the religious schools only attracted the least able and bright students.
1945), and Muhammad Iqbal (d. 1938), attempted to stem the disaster by promoting liberal programs for Shari’a reform. 4 Although their intellectual efforts were formidable, it is difficult to assess the exact impact of these liberal reformers on the history of Islam. Institutionally, the political developments of the time pushed their reforms to the side, and rendered them marginal. The reformers, for the most part, were scholars and jurists who did not lead mass movements. The vacuum in religious authority that they were working to address was quickly filled by popular movements led by men who had neither the training nor the education of the liberal jurists.