Hausa Concepts of Masculinity and the ‘Yan Daudu

Salamone, Frank A.

doi:10.1057/9781403979605_5

Cited by 10 publications

(9 citation statements)

References 3 publications

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“…The project women had taken on board the notion of male superiority, assuming this meant their husbands would be fully capable of carrying out their duties, with no more obstacles than they themselves met with when they demonstrated their ability to fulfil the obligations of a good Hausa wife and mother. They thus felt justified in accusing the men of a failure of manhood in not carrying out their part and, according to their own testimony, would do this loudly and aggressively, not only in front of the children but at times even more publicly, something apparently quite common in Hausaland (Salamone 2007). The humiliated men would in turn become aggressive and might even beat their wives.…”

Section: Men and Masculinities In Kadunamentioning

confidence: 99%

“…The Christians were additionally highly critical of the materialism of the girls they were interested in who would not even look at a man unless he had a good job or came from an economically well-established family, preferring a polygynous relationship with an older man to life in poverty as first wife to a younger one. These issues are particularly problematic in this society in which marriage and the production of children comprise the essential rite of passage from youth into adulthood (Salamone 2007), suggesting some may never attain the latter status.…”

Section: Men and Masculinities In Kadunamentioning

confidence: 99%

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Masculinities, New Forms of Religion, and the Production of Social Order in Kaduna City, Nigeria

Harris

2016

J Religion Afr

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From the late 1970s when serious economic woes hit Nigerians in general and the inhabitants of Kaduna in particular, the latter began to seek explanations for the ills that beset their country and support to deal with them. Some found this in new religious movements, both Christian and Muslim, that rejected earlier sects/denominations as religiously and ethically unacceptable and focused on more modern, individualistic lifestyles as well as providing some measure of material support, explanations, and solutions based in the supernatural for the ills the population was suffering. The situation sparked fear of social chaos, partly owing to men’s uneasiness at the threat of losing their dominance over wives and offspring along with their control of economic resources. The new religious movements support male superiority while offering greater space for women, provided they keep to their assigned places. These movements thus combine material and social support with the spiritual.

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Section: Men and Masculinities In Kadunamentioning

confidence: 99%

Section: Men and Masculinities In Kadunamentioning

confidence: 99%

Masculinities, New Forms of Religion, and the Production of Social Order in Kaduna City, Nigeria

Harris

2016

J Religion Afr

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“…The difference between them is that whereas Sandra did not rule out the possibility of working outside the home, Shaki saw the issue through the lens of her Muslim faith and the institution of purdah or the seclusion of women which is largely upheld by those who have the resources to keep their wives from the public sphere (Salamone 2005). In our culture, the man should go to work outside.'…”

Section: Refugee Women and Normative Femininitymentioning

confidence: 99%

Normative, agitated, and rebellious femininities among East and Central African refugee women

Jaji

2014

Gender, Place & Culture

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This article discusses femininities among East and Central African refugee women self-settled in Nairobi, Kenya. It argues that while normative approaches to refugee studies depict a homogeneous refugee femininity inherently synonymous with vulnerability and 'victimhood,' femininity among refugee women in Nairobi is heterogeneous, fluid, and complex. It is premised on individual refugee women's marital statuses in relation to economic situation. The article argues that femininity is a constraint in some instances and a resource in others, such that what exists among the refugee women is not a single femininity but a continuum of femininities. Specifically, the article conceptualizes femininity under three categories, namely: normative, agitated, and rebellious femininities.

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“…Here, Salamone (2007), enunciates that the Sultan of Sokoto, superintended the 15 emirates of the caliphate and served as the caliph, a position that encompassed both political and religious authority. Based on the British faction that northern Nigeria was mainly Muslims, the colonial-government's system of indirect rule relied heavily on the Hausa-Fulani political cum religious establishment to maintain control of northern .…”

Section: Introductionmentioning

confidence: 99%

Islamic Jurisprudence and Unity of Nigeria: A Socio-Historical Reconsideration

Kingsley¹

2017

OJPP

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Nigeria's journey into nationhood has been steely as it has encountered several horrendous setbacks. The journey started with the amalgamation of 1914. Since then, the uniting groups have engaged themselves in competition for dominance, instead of dialoguing for true unity/union which is necessary for nation building. This has resulted in internecine wars, conflict and crises, in several reins of the country's life. However with more than one hundred years of this marriage, it is therefore necessary to recast our journey. In recasting this history, we shall call to mind that: 1) The Nigeria foremost nationalists dreamt and laboured to make this country a great nation; 2) it is in the quest for this unity that the civil war of 1967-70 was fought; 3) Nigeria is founded on secularity/secular state ideality. Therefore, it is now time to redefine the basis for this unity, noting that great nations have heterogeneous formations, suggesting that our heterogeneity is not truly a weakness to our nation building goal. Therefore, to hide under the ambit of religion or ethnic myopism to scuttle the labours of our heroes past can never stand the test of quality logic. Hence the introduction and implementations of Sharia as alternative legal code in Nigeria are major steps towards disintegration. This work in adopting socio-historical method of investigation, affirms that the secular state of Nigeria and its maintenance must be given supreme consideration in Nigerian agenda, if she must attain her desired nationhood.

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Hausa Concepts of Masculinity and the ‘Yan Daudu

Cited by 10 publications

References 3 publications

Masculinities, New Forms of Religion, and the Production of Social Order in Kaduna City, Nigeria

Masculinities, New Forms of Religion, and the Production of Social Order in Kaduna City, Nigeria

Normative, agitated, and rebellious femininities among East and Central African refugee women

Islamic Jurisprudence and Unity of Nigeria: A Socio-Historical Reconsideration

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