Over the course of a year (1997-98), I conversed with Hausa writers and readers in the surrounding areas of Kano,Kaduna,Zariya,Sokoto,andKatsina,conductingextensiveinterviewsregardingtheiropinionsof Kanopopularliterature.Ispent timespeakingwiththegeneralpublicaswell,tryingtogagetheir estimation of the popular literature and its contribution to Hausa society. (185)
This, and the fact that the volume is titled a "reader" makes me think that this chapter may well be a re-titled version of "Hausa Women Writers Confronting the Traditional Status of Women in Modern Islamic Society: Feminist Thought in Nigerian Popular Fiction," an 2003 article on this topic by the author. In addition, when I compared the first page of each article, they appeared to be identical. I have not, however, made an exhaustive comparison of all the pages, so it may be that some elements were changed.
The romantic novels have become an explorative forum for the socially and culturally loaded issuesofpolygamy,marriagesofcoercion,purdah(theIslamictraditionofseclusion), andaccessibilityofeducationforfemales.Asaresult,theliteratureindirectlyand candidlyquestionsthegenderstatusquoandworkstomodifythesocial,familial,and educational position of Hausa women. (184-185)
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Contrary to public perception, allSoyayyawriters assert that the novels are created with theultimateintentionofinstillingpropermoralbehaviouramongthereading constituency; and as they contend, the didactic intentions of their stories are unmistakable. Inordertoclarifytheirethicalagendas,numerouswritersincludeprefacesthat unequivocallyexplicatethethematicdirectionandinstructivenatureofvariousnovels. Writers,without exception,feelasenseofsocialresponsibilityinadvisingayouth confusedbythevolatilesocialclimate.Readersconfirmthat theliteraturehashadthe desired effect, claiming that the books are beneficial on several levels. In their estimation,Soyayyanovels possess the dual attributes of entertainment and instruction. Readers can experience an array of pleasurable fantasies while remaining conscious of the fact that the romantictropeofstoriesis avehicleforthe socialconcernsofwriters. (185)
The author explains in a footnote that
This, and the fact that the volume is titled a "reader" makes me think that this chapter may well be a re-titled version of "Hausa Women Writers Confronting the Traditional Status of Women in Modern Islamic Society: Feminist Thought in Nigerian Popular Fiction," an 2003 article on this topic by the author. In addition, when I compared the first page of each article, they appeared to be identical. I have not, however, made an exhaustive comparison of all the pages, so it may be that some elements were changed.
Details about the 2003 article can be found elsewhere in the database.
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