Yan daudu is a term used in pre-Islamic times to refer to men exhibiting feminine traits in the Hausa language.[1] These men in contemporary Hausa society are seen as men who are sexually attracted to or intimate with other men. In Hausa Fulani mythology, Yan daudu possess feminine attributes associated with transvestite or third-gender roles, and they were known to be engaging in Hausa Animism practices such as Bori religious practice of the Maguzanci found in present-day Kano state, Nigeria.[2] This was, however, long before the introduction of Islam in northern Nigeria and in Southern Niger.[3] [4] Yan daudu are seen as effeminate male sex workers and pimps who sometimes have intimate relationships with other men but do not necessarily identify as homosexuals. They marry women, have children and establish families. The name "yan duadu" is traceable to Dan Galadima: a loose, gambling, and colourfully well-dressed male spirit. Yan daudu translates to "sons of Daudu".
Often compared with the Hijra in Southern Asia, Yan daudu are still found within the Hausa community, particularly in Kano and its surrounding Hausa-Fulani states. Yan daudu in pre-Islamic times performed women-like dances and donated money to cult-adepts, upon the appearance of Galadima. Today, yan daudu are categorized among homosexuals in Nigeria.[5]
Yan daudu in pre-Islamic times were classified among the Magazawa (Sing., Ba-Maguje) The Magazawa in Hausa religious culture are pagans who refused to follow/believe in the teachings of Islam. Their faith is deeply rooted in the worship of Jinn (Aljanu or Iskoki in Hausa), who they see as supernatural spirits and God. Jinn are believed to possess all the supernatural powers possessed by God or Allah. The Magazawa believe that these supernatural spirits can offer or withhold health, children, rain and bountiful harvest, and can provide peace and security to them as well as unleash punishment for those who sin against them through plagues, natural disasters or other forms of epidemics. Among these Jinns (Alijanu and Iskoki) gods and spirits were these, as described by Tremearne in 1912:
Dan Galadima
In Hausa mythology, Dan Galadima is associated with sweet, aromatic herbs. He is the son of Sarkin Aljan Biddarene[6] but he was raised in the household of Sarkin Aljan Suleimanu; however, other versions of Hausa mythology suggest his real father is the Bori spirit Malam Alhaji. Yan Daudu in flamboyant dresses will dance and donate money to cult-adepts, especially when the spirit Dan Galadima appears.[7] [8] He is offered fragrant colognes and eaux de toilettes; luxurious grooming items (he is very handsome); hand mirrors to gaze at himself; large white kola nuts; handkerchief with cowrie shells; silk scarves; a fan; things associated with gambling (dice, card decks) as sacrifices and to be found in the midst of Hausa historic women.[9] The similarities in flamboyant style may have had some sort of influence which created a correlation between him and the Yan Daudu, who today may not necessarily be practitioners of Hausa Animism but still find themselves possessing flamboyant feminine traits in their expressions and identity.
Occupation
The practice of yan daudu In pre-Islamic times may have not been necessarily likened to homosexuality, as many of them were seen to be married to women and fathering children, but as a social occupation. They were closely considered as pimps and favored living amongst women in
gidan mata because of their sexual lifestyle. Gidan Mata[10] is typically a living quarters for Karuwanci; Hausa divorced women who for fear of rejection will find solace under the leadership of magajiya; a typical magagiya is also a divorcee who has gained a reputation for housing "homeless" young girls. Many of these girls and women eventually resort to prostitution to make a daily living.[11] [12] Influential men will approach these young girls for sexual favors through the intercession of pimps known as Yan Daudu as they themselves (Karuwanci) will not have direct interface with their potential patronizers. The term "Yan Daudu" was never considered a derogatory term long before now. In fact, practitioners addresses themselves by it. This is because even though it wasn’t such a profession for one to be most proud of, it was still a profession nonetheless, one which was necessarily tolerated for the proper functioning of an Islamic society. As time progressed, it began to be seen as an anomaly for men to be seen and dressed like women.