Identity, performance, and secrecy: Gendered life and the "modern" in Northern Nigeria

Feminist Studies

Volumn 33, Issue 3, 2007, Pages 539-565

  Pierce, Steven ^a  

^a NONE

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EID: 43649083176     PISSN: 00463663     EISSN: None     Source Type: Journal    
DOI: None     Document Type: Article

References (45)

1. Ayesha Imam, "Working within Nigeria's Shari'a Courts," Human Rights Dialogue 2, no. 10 (2003).
2. William F.S. Miles, Hausaland Divided: Colonialism and Independence in Nigeria and Niger (Ithaca: Cornell University Press, 1994).
3. For a more sustained discussion ot this device, see Steven Pierce, "Farmers and 'Prostitutes'; Twentieth-Century Problems of Female Inheritance in Kano Emirate, Nigeria," Journal of African History 44, no. 3 (2003): 463-86;
4. Steven Pierce, Farmers and the State in Colonial Kano: Land Tenure and the Legal Imagination (Bloomington: Indiana University Press, 2005).
5. Barbara Cooper, Marriage in Maradi: Gender and Culture in a Hausa Society in Niger. 1900-1989 (Portsmouth, N.H.: Heinemann, 1997).
6. Luigi Solivetti, "Family, Marriage, and Divorce in a Hausa Community: A Sociological Model," Africa 64, no. 2 (1994): 252-71.
7. Cooper, Marriage in Maradi, 7-14, 136-40.
8. See Pierce, "Farmers and 'Prostitutes,'" 463-86.
9. The following is a summary of Pierce, Farmers and the State, 47-78.
10. These findings in Ungogo are generally in accordance with those of writers studying other towns in rural Hausaland.
11. Polly Hill, "Hidden Trade in Hausaland," Man 4, no. 3 (1969): 392-409.
12. On Karuwa see Barbara Callaway, Muslim Hausa Women in Nigeria: Tradition and Change (Syracuse, N.Y.: Syracuse University Press, 1987);
13. Abner Cohen, Custom and Politics in Urban Africa: A Study oj Hausa Migrants in Yoruha Towns (Berkeley: University of California Press, 1969);
14. Cooper, Marriage in Maradi: Renée Pittin, "Marriage and Alternative Strategies: Career Patterns of Hausa Women in Katsina City" (Ph.D. diss., University of London, 1979);
15. Mary F. Smith, Baha of Kara: A Woman of the Muslim Hausa (New Haven: Yale University Press, 1981).
16. The best work on 'yan daudu is that of Rudolf Gaudio. See his "Men Who Talk like Women: Gender and Sexuality in Hausa Muslim Society" (Ph.D. diss., Stanford University, 1996).
17. This section is based on Gaudio, on my own observations during fieldwork in 1993, 1996-1997, and 2002, and on personal communication with Gaudio, Susan O'Brien, and Adeline Masquelier.
18. Kawa is a term used by one woman to address and describe another with whom she has an intimate, quasi-formalized friendship, and it presupposes leminine gender lor both the speaker and her friend. It would not be used by a man to describe a female friend, which itself would be a rarity. If he did, however, he would use the feminine of aboki, abokiya. See Smith, Baha of Karo. 56-61.
19. Aras does not have another meaning. 'Ya literally means "children" (and 'da means "son"). When joined to another noun with the connective -n, it means "children of" or more figuratively "those who do." Thus, bori practitioners are 'yan bori. Nigerians 'yan Najeriya. 'Yan daudu are associated with the bori spirit 'Dan Galadima.
20. Like aras, keft does not have another meaning.
21. Rudolf Gaudio, "Male Lesbians and Other Queer Notions," in Boy-Wives and female Husbands: Studies of African Homosexualities, ed. Stephen O. Murray and Will Roscoe (New York: St. Martin's Press, 1998), 115-28.
22. In Amadiume, Male Daughters, Female Husbands: Gender and Sex in an African Society (London: Zed Books, 1987).
23. See also, Oyeronke Oyewurni, The Invention of Women: Making an African Sense of Western Gender Discourses (Minneapolis: University of Minnesota Press, 1997).
24. Judith Butler, Bodies That Matter: On the Discursive Limits of "Sex" (London: Routledge, 1993), 1-119;
25. J.L. Austin, How to Do Things with Words (Cambridge: Harvard University Press, 1962).
26. Georg Simmel, The Sociology of Georg Stmmel, trans. Kurt A Wolff (New York: Free Press, 1950).
27. Here I am indebted to Ann Stoler's important work on the intimate histories of colonialism. See especially Ann Laura Stoler, "Tense and Tender Ties: The Politics of Comparison in North American History and (Post)Colonial Studies," Haunted by Empire: Geographies of Intimacy in North American History, ed. Ann Laura Stoler (Durham: Duke University Press, 2006), 23-67.
28. I am using "production" and "reproduction" in their Marxist sense of labor used to produce goods (farming, manufacturing, and so forth) and labor used to renew and refresh labor power (cooking, washing, and so forth). See Friedrich F.ngels, The Origins of the Family. Private Property, and the State, ed. Eleanor Leacock (New York: International Publishers, 1972).
29. Sara Berry, Fathers Work for Their Sons: Accumulation, Mobility, and Class Formation in an Extended Yoruba Community (Berkeley: University ot California Press, 1985).
30. Alice R. Burmeister, "Demonstrating Iyawa: Hausa Hunter's Arts and Women's Wealth Display" (Ph.D. diss., Indiana University, 2000);
31. Cohen, Custom and Politics in Urban Africa, 66-67.
32. For this argument in more detail, see Pierce, Farmers and the State, 71-78.
33. Its general inspiration is Pierre Bourdieu, The Logic of Practice (Stanford: Stanford University Press, 1990);
34. and Pierre Bourdieu, Outline of a Theory of Practice, trans. Richard Nice (Cambridge: Cambridge University Press, 1977).
35. Pittin, "Marriage and Alternative Strategies."
36. Gaudio in "Men Who Talk like Women," makes a similar point, calling 'yan claudu's use of religious idiom "pious irreverence."
37. For more a more extended version of this argument, see Steven Pierce, "Punishment and the Political Body: Flogging and Colonialism in Northern Nigeria"; and Anupama Rao and Steven Pierce, "Discipline and the Other Body: Humanitarianism, Violence, and the Colonial Exception," both in Discipline and the Other Body: Correction, Corporeality, Colonialism, ed. Steven Pierce and Anupama Rao (Durham: Duke University Press, 2006), 186-214, 1-35.
38. Andrew Apter, The Pan-African Nation: Oil and the Spectacle of Culture in Nigeria (Chicago: University- ot Chicago Press, 2005);
39. Michael Watts, "The Shock of Modernity: Petroleum, Protest, and Fast Capitalism in an Industrializing Society," in Reworking Modernity: Capitalisms and Symbolic Discontent, ed. Allan Pred and Michael Watts (New Brunswick, N.J.: Rutgers University Press, 1992), 21-58;
40. Michael Watts, ed., State, Oil, and Agriculture in Nigeria (Berkeley: Institute ot International Studies. University of California, 1987).
41. Gaudio, "Men Who Talk like Women."
42. Frederick Cooper, "Africa and the World Economy," African Studies Review 24, no. 2/3 (1980): 1-86.
43. In relation to the emergence of Western homosexual subcultures, see John D'Emilio, Sexual Politics, Sexual Communities: The Making of a Homosexual Minority in the United States. 1940-1970 (Chicago: University of Chicago Press, 1983).
44. Butler, Bodies That Matter.
45. See also, Jacques Derrida, Limited, Inc. (Evanston, Ill.: Northwestern University Press, 1988).