His attention to the subjects’ own accounts of such events reveals their reluctance to embrace the international sexual identities that those processes seek to impose. Even so, the consequences of reluctance are obfuscated by more visible discourses that assume gay presence and then evaluate it against standards of the Nigerian heteronormative morality or international human rights.
According to Gaudio, the anti-gay discourse did not develop due to “an intrinsic cultural or religious hostility toward homosexuality,” but in relation to countering the southern Christian perception of the Northern Muslim sexually deviant reputation (2009:191). However, this analysis does not account for the role of religious dogma and ideology in generating homophobic attitude and normalizing the discriminative policies towards sexual outlaws in Nigeria. Conversely, the usage of Islamic expressions in everyday conversations, even on profane topics has been explained by ...
... middle of paper ...
...tween the two languages” (2014:29), however, the neologisms also refer to ontologically distinct universes, not just a semantic exchange.
Q1. How to translate polysemous words while being faithful to the text?
Q2. Are there ethnographic studies examining how the Quran is translated or interpreted into English or other languages?
Q3. Since there are many levels of translations, in the case of Arabic, how can we examine the process of translation from the vernacular, to the classic, and then the foreign since there are a fine-grained affinity and distinction between the vernacular and the classic that can be missed out?
Q4. Beyond academic curiosity, how can there be an engaged anthropology, that navigates between advocacy, academia, and activism to gain a deeper understanding, without translating and categorizing social performances such as sexuality?
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