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 assorted principles of habit for girls and males in almost each aspect of life.

the 1st ethnographic learn of sexual minorities in Africa, and considered one of only a few works on sexual minorities within the Islamic world

Engagingly written, combining leading edge, ethnographic narrative with analyses of sociolinguistic transcripts, ancient 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) relating 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 classification of "Outstanding Monograph"

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The second half of Book Three offers a detailed response to the Karaite critique, building on the anti-Karaite polemics of Sa¡adya Gaon. The Haver Ó argues that there are two crucial ingredients for drawing near to God: divine command and true tradition. Legal dialectics, for which the Karaites are known, are no substitute for true tradition, which the Introduction 18 rabbis possess. The tradition of the rabbis is grounded in divine inspiration; rabbinic authority traces back to the Sanhedrin, which was graced with the presence of the Shekhinah (III:22– 41).

62 We also see elements of both divine election and human striving in Ha-Levi’s telling of the Abraham story. 63 This is not an arbitrary selection process, but the choosing of one who is himself a seeker; Abraham takes some initiative and is met half-way. 64 Ha-Levi depicts the ™amr ila¯ h¯ı as eagerly awaiting an individual such as Abraham with whom it will be fitting to connect: See how Abraham—since he was distinguished [excellent] and his ittiÓsa¯ l with the ™amr il a¯ h¯ı was necessary,65 he being the core of that select [Ósafwa]—was moved from his land, to the place where his perfection could be completed .

E. ”76 This universalism is most explicit in texts which combine two parallel had¯ıths. ”77 The red and the black—or white and black, in Ha-Levi’s version—evoke Islam’s claim to universalism, to be valid for all of God’s creation. Ha-Levi, in a characteristic turning of the tables, reverses the logic of the Prophet’s claim. MuÓhammad argues that as the seal of the prophets, he brings the Law that is most authoritative, because it is universal. HaLevi’s Haver Ó argues just the opposite: the authority of the Torah derives from its claim upon a specific people.

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