o:id 12776 url https://islam.zmo.de/s/westafrica/item/12776 o:resource_template Journal article o:resource_class bibo:AcademicArticle dcterms:title Reflections on Slavery, Seclusion and Female Labor in the Maradi Region of Niger in the Nineteenth and Twentieth Centuries dcterms:subject gender slavery Maradi Region seclusion dcterms:publisher https://islam.zmo.de/s/westafrica/item/25145 dcterms:date 1994 dcterms:type https://islam.zmo.de/s/westafrica/item/8475 dcterms:identifier https://www.wikidata.org/wiki/Q116784660 Q116784660 iwac-reference-0000276 dcterms:language https://islam.zmo.de/s/westafrica/item/8322 dcterms:abstract This essay argues that female participation in agriculture and limited seclusion in Maradi (Niger) today do not stem from the absence of agricultural slavery in the pre-colonial period but rather result from the resistance of the Katsinawa élite to the Islamic reforms of the Sokoto Caliphate and from the absence of rimji (plantation) slavery in the region. The abolition of slavery did not mark a watershed in the rise of seclusion, as M. G. Smith argues was the case in Nigeria, but rather triggered a series of reformulations of marriage and female hierarchy. Semi-legitimate and legitimate polygynous marriages permitted men and women of the wealthier classes to retain the labor of former female slaves as ‘concubines’ and later enabled them to use junior wives to perform the duties once carried out by slaves. Women countered the ambiguities of such marriages by asserting their worth through wedding ritual and later by adopting the veiling of élite women. As economic and cultural ties with northern Nigeria grew during the colonial and post-colonial periods, and as goods and services reduced some of the labor demands upon urban women, seclusion gained in popularity. By acquiescing to the dependency implicit in purdah women could protect themselves from the labor demands of others and could sometimes free themselves up to earn independent incomes of their own. Thus the recent adoption of seclusion in Maradi has not arisen out of a unilateral decision on the part of newly freed women to adopt seclusion as a sign of status, as Smith claimed for Northern Nigeria, but resulted instead from of a series of redefinitions, contestations and negotiations of marriage in which both men and women have been active. dcterms:spatial https://islam.zmo.de/s/westafrica/item/540 bibo:authorList https://islam.zmo.de/s/westafrica/item/1685 bibo:doi https://doi.org/10.1017/S0021853700025962 10.1017/S0021853700025962 bibo:issue 1 bibo:pageEnd 78 bibo:pageStart 61 bibo:volume 35 --