Introduction
Question 1
The bariki people are the barracks where `yan daudu are primarily located. This is the category of people who makes that comprises the `yan daudu who ultimately play with commencement of gender all the way through occupation of a gray area flanked by firm dual of male and female. Throughout an anthropological ethnographic swot up, Gaudio insert himself in the context of the Hausa culture. This leads him into an Inquiry of the ins and outs of the mysterious verbal communication of `yan daudu. This ultimately leads Gaudio rising above the limitations of not only the residence, but also where vocalizations connecting women is confiscated. Hence the form of speech and the common customs in the cultural overviews is what these groups have and share in common (Rudolf 2009 p.23).
Question 2
The example of Baba of Karo tells us about perceptions of yan daudu and the relevant characteristics of their daily lives. This is in the context of a woman of a Hausa Muslim community. This brings in the context of the various diverse sexual behaviours that the society does bring in the limelight of the societal governance. Among them are the heterosexual familial and the reproductive practises. These practices comprise their abode in the spatially and communally tangential areas of cities. This further brings their well-known dexterous use of womanly language, their involvement in parties modelled subsequent to proceedings for women celebrating their marriage, commonly known as bikis in their language. , this also includes their occupation as food sellers and hosts at entertainment venues called women’s houses (Rudolf 2009 p.29). In this essence it brings the context in which their occupation differs from that of the other powerful people.
At these venues, ‘yan daudu act as go-between prostitution-based dealings stuck between male patrons and female employees and every now and then fit into place in prostitution themselves. In addition, Gaudio brings in the limelight as a fundamental notion of his examination the idea of cultural nationality that is, to specify his project is to examine how “yan daudu construct themselves through their own unique practices” as having a comprehensible responsibility surrounded by northern Nigerian Hausa Muslim open existence. Hence this brings a clear illustration of what is the reason for the case (Rudolf 2009 p.36).
Question 3
In this context the issues of language spells the activities that the societal nature of the community does indulge in. This is in the overview that it brings the sexual language of the various diverse terms used in the entertainment industry. He then discusses in profundity how language and manners is second-hand to pass on codified meaning amid `yan daudu in enjoin to be competent to keep away from recognition in public. Terms like mother, boyfriend, and girlfriend are used and literally illustrated in the overview that is used to highlights the various relationship issues between both genders in the societal norms of life. This in relation to the changed, and ultimately co-related issues, between the western cultures and the African ways of sexual life in relation to the concepts seen in the social obligations (Rudolf 2009 p. 57).
Question 4
The Hausa people recognize themselves in the context that aims at making them unique in the general phase of the various diverse societies in the Nigerian countries. Hence they see themselves as unique and God created them that way. Hence in the context of the faithful irreverence, they see themselves as blessed with all the outweighed customs and cultural beliefs in the cultural overview.
Question 6
Gaudio further argues that fundamentalist Islam in northern Nigeria and Gay International. Min this essence, he illustrates the changed norms in the roles where `feminine men,' meaning they talk and act like women, violating down Islamic regulations of behaviour for the two sexes. Hence these western issues which bring the conceptions of the inducement of the sexual cultures such as what it means to be a gay (Rudolf 2009 p.146). Hence this leads to `yan daudu to dismiss the extensive conception that worldwide contestations of gender and sexuality call for to be edged in Western cultures.
Works cited
Rudolf Pell Gaudio, Allah Made Us: Sexual Outlaws in an Islamic African City, 2009.
