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Such youth consider themselves virgins at marriage, even though they may have considerable homosexual experience in both roles. In Camaroon, for example, homosexual acts as late as age 17 are considered innocent, not being “true” sexual relations. In this role, they often engage as male prostitutes themselves when the opportunity arises.Īmong other African tribes, homosexual behaviors among premarriage adolescents is common and is not even considered to be sex, since it does not involve procreative potential. In the latter role, they do not behave as ‘pimps’ do in the west, maintaining ‘stables’ of female prostitutes under their subjugation, but rather simply as go-betweens, arranging, for a fee, liasons for men seeking the commercial charms of female prostitutes. In Hausaland, they are often engaged in the sex trade – both as male prostitutes and as ‘procurers’ for female prostitutes. Two terms are common, ‘yan dauda, which is usually translated as “homosexual” or “transvestite” and ‘dan dauda, which translates as a homosexual “wife.” The ‘yan dauda in Hausaland engange in stereotypical professions, much as marginalized gay men in the west often do. The Hausa people have terms in their language that are used to describe homosexuals. Thus, they give us a unique glimpse into a nearly pristine African Islamic culture.
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These ethnographers included sexual practices, including homosexuality, in their survey. Conquered by the British only in 1904, they were studied extensively by British ethnographers within a decade and a half of the arrival of the British – having experienced very limited contact with Europeans in the meantime. While European proprieties made such graphic description of African homosexualities uncommon in their descriptions of Africa, there are enough references to it to know that it was indeed present, and even used as a justification for considering African cultures primitive enough to justify slavery.Īmong the last African cultures to be subjugated by Europeans, the Hausa peoples of northern Nigeria and the surrounding countries offer interesting examples of homosexuality among Islmaized peoples of Africa. We can see from such references, that homosexuality was present in Africa from at least the earliest of European contact, and without much doubt, from long before.
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Treveisan, Perverts in Paradise, London, 1986. The accuser claimed to have seen Francisco Manicongo “wearing a loincloth such as passive sodomites wear in his land of the Congo and immediately rebuked him.” (quoted by J. These passives are called jimbandaa in the language of Angola and the Congo, which means passive sodomite. “Francisco Manicongo, a cobbler’s apprentice known among the slaves as a sodomite for ‘performing the duties of a female’ and for ‘refusing to wear the men’s clothes which the master gave him.’ Francisco’s accuser added that in Angola and the Congo in which he had wandered much and of which he had much experience, it is customary among the pagan negros to wear a loincloth with the ends in front which leaves an opening in the rear… this custom being adopted by the sodomitic negros who serve as passive women in the abominable sin. From the Denunciations of Bahia, (1591-1593) comes this thoroughly racist reference to it: Among the earliest references to it are some of the records of the Inquisition in Brazil. Our knowledge of homosexuality in prehistoric African cultures is limited by the late-Middle Age European views of Africans, of homosexuality, and of course, the European reason for being in sub-Saharan Africa in the first place – the slave trade.