Abstract
Over the years, Nigeria has gained the unpopular recognition globally as a patriarchal society in which the inalienable rights of women are often subjected to ridicule, extensive abuse, neglect and violations. Cultural, religious and societal norms have arguably entrenched a historical imbalance in power relationships between men and women and have tilted the overall perceptions and roles of women in Nigeria. In Nigeria, it could be said that the abuse of the natural rights of a woman begins from the time of her birth and only comes to an end at the time of her death. In many parts of Nigeria, particularly the North, women who are prematurely and compulsorily betrothed to a man at birth are not allowed access to basic education and are generally burdened with domestic household chores. These becomes the foundation for a lifetime of circular and absolute dependence on a man she does not know: and upon the demise of the man her right to inherit his property is denied and her life becomes miserable because of obnoxious practices which she could be made to undergo as a sign of respect for the deceased husband. These cultural, religious and societal norms are arguably at the root of the historical neglect of women and girl child in Nigeria.
CHAPTER ONE
INTRODUCTION
1.1 Background of the study
The question of the ‘universal’ (equal) or ‘relative’ (contingent) character of the rights declared in the major instruments of the human rights movement has been a source of debate and advocacy from the movement’s start. The contest between these positions took on renewed vigour as the human rights movement slowly developed, and reneged on making specific provisions on gender issues. There have also been diverging theories on the sovereign autonomy of a state to follow its own paths in this matter. [1]The 2010 Annual Ministerial Review has made a strong contribution in making 2010 a watershed year for women. First, it coincided with the final stages of negotiations on the establishment of the United Nations entity for gender equality and the empowerment of women (UN Women). Second, the session also took place during a critical stage in the negotiations of the outcome document of the High-level Plenary meeting on the MDGs, when the Council had to address and, in some instances, agree on positions on a broad range of issues that were being considered in the context of the negotiations linked to the Plenary Meeting. The 2010 Ministerial Declaration served as a useful source for agreement on the MDG outcome document on issues related to gender equality and the empowerment of women, as did the 2009 Declaration on global public health, including the parts related to women and girls’ health. The women’s movement for sexual equality in Nigeria began in the 1950s. It developed out of the larger social movement to gain independence from the British colonial administration[2]. Women’s attempts to liberate themselves from the constraints of female role stereotypes have further induced a growing number of men to free themselves from male role stereotype. [3]The women’s movement has failed, however to achieve one of its primary objectives of eradicating discrimination through the Federal Government of Nigeria enacting a bending public policy to that effect. Another factor contributing to the rebirth of feminism in the country was the 2014 Boko Haram adoption of 250 girls from the northern eastern region of Nigeria. Contends that apart from some Nigerian court actions proclaiming women’s constitutional rights, there are other signs that the feminist movement in the country has made significant gains towards gender equality.[4] In support of [5] provided evidence that there has been increase number of women going to college and graduating with degrees in law, medicine, and other lucrative professional fields. There are more women pursuing careers and earning as much as men. NGOs as used in this study refer to those non-governmental organizations that are either foreign or domestic operating in Nigeria for the improvement of the lifestyle of a given society. These NGOs have contributed to moving women from their subordinate to a more visible role in all sphere of the country. Nigeria has a federal government, 36 states and 774 local governments. [6]There are so many NGOs working with women to ensure and foster their effective participation in development. The question we beg to ask in this paper is that: can women empowerment, which is very important for their capacity building and effective participation in development, the government alone without other institutions attain women empowerment, which is very important for their capacity building and effective participation in development. In Nigeria, domestic and foreign NGOs have moved beyond mere designed of policies to strategic grassroots’ techniques in helping the nation’s women to fight discrimination, inequality and poverty. Despite several years of interaction between the major religious groups in Nigeria, religion is still a major factor in the policy and politics of the state. Unfortunately for women in the county, the major religions in Nigeria still preach male superiority and domination.[7] This has been the state of women affairs since the attainment of independence. For example, under Islamic and civil law, married women have the right and access to property other than land. Civil law entitles women to have access to land[8]. However, certain customary laws stipulate that only men have the right to own land. It is however a common practice for women to obtain land solely through marriage or family. The major area of discrimination is the customary law that denies women from any entitlement to household property or assets acquired by their husband.
1.2 STATEMENT OF THE PROBLEM
The pursuit of happiness by women and girls has been hampered by prejudices and customs that conflict with Nigeria’s Federal Government’s commitment to human dignity, freedom, liberty, and democracy[9]. For instance, women’s freedom of movement is restricted in that they need their husband’s permission to travel. In addition, Islamic women in purdah cannot leave their homes without permission from their husbands and must be accompanied by a man at all times when in public[10]. In Muslim communities Purdah also restricts women’s freedom to dress the way they wish. Sharia law requires women to be veiled in public whether the like or not. The right of women to develop their capacities has not been fully protected in Nigeria. Several efforts to support major actions to protect women and girls from rape, domestic violence, and all forms of sex discrimination has not been equitably implement all over the country[11]. In some societies widows face the greatest degree of discrimination because they are often confined to the home and must keep their heads shaven and wear mourning dress. The nature of oppression and victimization of women in Nigeria differs from society to society or from tribe to tribe or from culture to culture even within the same region. Although, the various systems are exploitative and oppressive, they differ in many ways. [12]She contends that as a result of the global nature of gender issues, women issues tend to be addressed through similar paradigm without adequately reference to the individual nature of the various entity or society. Cultural, religious, social, economic, political and even colonial legacy have constituted factors that play dominant roles in shaping the participation of women in every aspect of human endeavour in the Nigerian society [13]. As a result there is a rigid division between male and female roles with the males being encouraged to participate in the more aggressive, competitive and independent ventures. The overall effect is that the men in Nigeria are properly positioned to benefit maximally from social opportunities, government facilities, and infrastructures.[14] It is against this backdrop that the study is imperative.
1.3 OBJECTIVE OF THE STUDY
This study has one major objective which is further broken down into two, the general objective and the specific objective, the general objective focused on the historical analysis of the impact of NGOs on women and girl child right 2010-2018. The specific objective are;
- i) To examine the impact of NGOs in women empowerment
- ii) To ascertain the role of NGO's in combating female genital mutilation in Nigeria
iii) To examine the impact of NGOs in reducing early child marriage in Nigeria
- iv) To ascertain if there is any relationship between Child abused and violation in Nigeria
1.4 RESEARCH QUESTIONS
It is believed that at the completion of this study, the findings of the study will be able to proffer answers to the following research questions;
- i) Does NGOs have any impact on women empowerment?
- ii) Does NGO's play any role in combating female genital mutilation in Nigeria?
iii) Does NGO help in spreading awareness on the nemesis of early child marriage in Nigeria?
- iv) Is there any relationship between Child abused and violation in Nigeria?
1.5 SIGNIFICANCE OF THE STUDY
It is believed that at the completion of the study, the findings will be of great importance to NGOs and ministries of women affairs as the study seek to explore avenues and ways of enforcing girl child right in Nigeria, the study will also be of importance to the government as the study seek to explore the need for government to partner with NGOs to tackle the menace of female genital mutilation in some part of the country. The study will also be useful to researchers who intend to embark on a study in a similar topic as the study will serve as a pathfinder to further studies.
ENDNOTE
1 The 2010 Annual Ministerial Review
2 Acholonu, C. (1995). Motherism: The Afrocentric Alternative to Feminism LHHP Women in Environment Development Series
3 Angya C. (2005) Perspectives on Violence against Women in Nigeria. Aboki Publisher, Abuja
4 Bolaji, K. (2006). Towards Greater Participation of Nigerian Women in Democratic Governance and Development: Challenges and Prospects
5 Bolaji, K. (2006). Towards Greater Participation of Nigerian Women in Democratic Governance and Development: Challenges and Prospects
6 Acholonu, C. (1995). Motherism: The Afrocentric Alternative to Feminism LHHP Women in Environment Development Series, 3
7 Ako-Nai, R. (2013). Gender and Power Relations in Nigeria. Lanham, M.D.: Lexington Books
8 Ako-Nai, R. (2013). Gender and Power Relations in Nigeria. Lanham, M.D.: Lexington Books
9 Dibie, R, and Atibil C. (2012). “NGOs and Women Empowerment in Ghana and Nigeria.” Journal of International Politics and Development Vol. 12, 1&2, pp. 25-44.
10 Adeleke V. I. (2004). Concept of Gender Equality: As a Paradox in Nigeria’s Democratic Experience. Babcock University: Department of Political Science and Sociology, Monograph Series, No.1, 1-24.
11 Dibie, R, and Atibil C. (2012). “NGOs and Women Empowerment in Ghana and Nigeria.” Journal of International Politics and Development Vol. 12, 1&2, pp. 25-44
12 Ako-Nai, R. (2013). Gender and Power Relations in Nigeria. Lanham, M.D.: Lexington Books
13 Usua A. and Osuagwu E. (2010). Women and Politics in Male-Dominated Sphere: Getting the Wolves and the Sheep to lie together through Media Advocacy” in G. Okon and A. Udoudo (eds.) Political Communication and Nigerian Democracy: A Book of Reading. Port Harcourt: Amethyst and Colleagues Publishers pp.123-132
[1] The 2010 Annual Ministerial Review
[2] Acholonu, C. (1995). Motherism: The Afrocentric Alternative to Feminism LHHP Women in Environment Development Series
[3] Angya C. (2005) Perspectives on Violence against Women in Nigeria. Aboki Publisher, Abuja
[4] Bolaji, K. (2006). Towards Greater Participation of Nigerian Women in Democratic Governance and Development: Challenges and Prospects
[5] Bolaji, K. (2006). Towards Greater Participation of Nigerian Women in Democratic Governance and Development: Challenges and Prospects
[6] Acholonu, C. (1995). Motherism: The Afrocentric Alternative to Feminism LHHP Women in Environment Development Series, 3
[7] Ako-Nai, R. (2013). Gender and Power Relations in Nigeria. Lanham, M.D.: Lexington Books
[8] Ako-Nai, R. (2013). Gender and Power Relations in Nigeria. Lanham, M.D.: Lexington Books
[9] Dibie, R, and Atibil C. (2012). “NGOs and Women Empowerment in Ghana and Nigeria.” Journal of International Politics and Development Vol. 12, 1&2, pp. 25-44.
[10] Adeleke V. I. (2004). Concept of Gender Equality: As a Paradox in Nigeria’s Democratic Experience. Babcock University: Department of Political Science and Sociology, Monograph Series, No.1, 1-24.
[11] Dibie, R, and Atibil C. (2012). “NGOs and Women Empowerment in Ghana and Nigeria.” Journal of International Politics and Development Vol. 12, 1&2, pp. 25-44
[12] Ako-Nai, R. (2013). Gender and Power Relations in Nigeria. Lanham, M.D.: Lexington Books
[13] Usua A. and Osuagwu E. (2010). Women and Politics in Male-Dominated Sphere: Getting the Wolves and the Sheep to lie together through Media Advocacy” in G. Okon and A. Udoudo (eds.) Political Communication and Nigerian Democracy: A Book of Reading. Port Harcourt: Amethyst and Colleagues Publishers pp.123-132
[14] Adeleke V. I. (2004). Concept of Gender Equality: As a Paradox in Nigeria’s Democratic Experience. Babcock University: Department of Political Science and Sociology, Monograph Series, No.1, 1-24.
