Gender Inequality and its Challenge to Women Development

in Nigeria: The Religious Approach

Clifford Meesua Sibani

http://dx.doi./org/10.4314/ujah.v18i2.25

Abstract
Obviously, discrimination with respect to gender inequality in
Nigeria is at the apex in the contemporary era. Gender inequality
is a socio-cultural phenomenon that divides people into various
categories such as male and female with a very high bias placing
one specifically less than the other. Here attention is given to the
sorry and pitiable state of women in Nigeria under marginalization
and suppression from the men in a bid to continually exercise
undue superiority over them. However, this paper addresses the
social status of women in Nigeria: how men have contributed to a
slow state of development of Nigerian women via paid employment
(socio-economic), socio-cultural, socio-religious and socio-
political. This research looked at the recommendations of the
Committee on the Elimination of Discrimination against Women
and its relevance to women development. Religious approach to
gender inequality as a panacea to enhance the development of
women in Nigerian nation was x-rayed. This research made used
of historical method, books and journal articles were also
consulted.

Introduction
Gender inequality in our society today, is among the most
prevalent forms of social inequality which exists all over the
world, with different effects in different regions. These differences
are primarily due to cultural legacies, historical development,

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geographical location and religious norms which pre-dominate the

society. Religion plays a vital role in the cultural life of different
spaces. It is deeply rooted in peoples’ experiences and influences
the socio-economic and political direction of the society. The
status of women in the society is an outcome of the interpretation
of religious text and the cultural and the institutional set-up of
religious communities. The role of religion is obviously complex
and it varies across time and space. However it is pertinent for
societal development that gender equality and the emancipation of
women should be considered as important factors for the
economic, social and democratic progress of Nigerian women.

This process can be influenced by institutional norms, as well as

culture and tradition, which are both determined by religion. As the
relationship between religion and society is reciprocal, religious
system in Nigeria are expected to advocate for women liberation
and freedom. It is apparently, that the status of the study of women
in religion also reflects the status of women in the society as a
whole, while considering this fact; this study will x-ray the social
status of women in Nigeria, feminism and women development,
gender inequality in Nigeria under socio impacts and the under
development of women. It went further to view the committee on
the Elimination of Discrimination Against Women and how
religion is remedying the situation.

Establishing Women Social Status in Religious Nigerian

Society
It is clear that gender roles are primarily constructed through
religion, culture, lifestyle and upbringing. The status of women
within Nigerian religions is of serious concern to so many in
Nigeria and beyond. Aitchison (2007) posits “All world religions

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today maintain male social dominance within a social structure”

(p.10). On the other hand, women are more inclined to participate
in religious life. The role of God, or a creator of a religion, is
always taken by a male and the woman is primarily valued as a
mother, especially as a mother to a son. Her place is in the
household, less so at religious ceremonies or in public positions.
The real status of women in religion is more complicated however
religions in Nigeria have encouraged certain women who have
risen to significant positions. In the history of religions, the voice
of women is rarely heard, due to the patriarchal disposition of the
societies in which these religions emerged, and which eventually
stifled some of the changes in the status of women triggered by
new religions. The world religions all agreed on the respect for
women and their crucial role in family life, especially with
emphasis on women as mothers and wives. They do not, however,
advocate emancipation in the sense of total equality with men.
According to Holm (1994):

The most severe restriction apply to women during their

menstruation and pregnancy, when, for example, they
cannot enter the temple or touch the Quran. Male and
female roles are therefore much differentiated and also
unbalanced in Nigerian religions. The influence of women
on the formation of religious norms and traditions is small,
even though in certain doctrines, it is clear that women who
succeeded in having their normative views accepted, or,
men who advocated equal integration of women into
religious ceremonies (p. 34).

It needs to be stated that there exists a certain discrepancy between

normative conditionality, which refers to what the given religion

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proclaims (equality of men and women before God) and practical

conditionality, which involves the role of women in the religious
communities and states societies in terms of everyday life. The
Nigerian societies have come of age where women are
intellectually capable as men. Butler (1990) opines that woman had
numerical parity with men in profession, where educational
achievements are so important. In Nigeria today, professions-
doctor, lawyers, accountant, teachers, research scientist and others
about half are women. Andrew (2013) states the statistical abstract
of United States.

Norms regarding gender are closely linked to the life course

established by society. Thus Aries (2015) states that the emergence
of childhood revealed the ideals about the appropriate forms of
play and educations for boys indeed the very concept of boyhood
developed at least a century before the concept of girlhood
emerged. In the eighteenth century, African more especially in
Nigeria and European societies, the male (boyhood) was conceived
at a time when male children could play among themselves and
receive education in the skills key would need as adult. The
politics in our Nigeria society as it relates a gender places a serious
discrepancy. Where male are given prominence and priority over
the females (girl) in contrast, were treated as miniature women
who were expected work alongside their mothers and sisters.
Through these childhood experience, girls and boys learned the
norms of gender; the society’s definition of what is “masculine”
and “feminine”.

Feminism and Women Development

Feminism is the movement of women liberation. The development
of feminism was led to attention been focused on the subordinate

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position of women in many societies. In the light of the types of

feminism, anchor will be on: Radical feminism and Liberal
feminism and their views to women development.

Radical Feminism and Women Development

Radical feminism became the exploitation of women on men. To a
radical feminist it is primarily men who have benefited from the
subordination of women. According to Valerie (1999) “radical
feminist, see women as oppressed group who had to struggle for
their own liberation against their oppressed- that is against men”
(p. 225). Pamela (2005) opines that radical feminism tends to
believe that they have always been exploited and that only
revolutionary change can offer the possibility of their liberation. In
the view of Sylva (2011), Marxist and social feminism see
capitalism rather than patriarchy as being the principal source of
women oppression, and capitalist as the main beneficiaries. Thus
the Marxist and the socialist feminist relate women’s oppression to
the production of wealth while radical feminism attributes greater
importance to child bearing. It is the exploitation of women in paid
employment.

Liberal Feminism and Women Development

Liberal feminist aim for general change in the political, economic
and social system of western societies, the creation of equal
opportunities, particular in education and work, is the main aim of
the feminist. Natasha (1998) is of the view that they pursue the aim
through the introduction of legislation and by attempting to change
attitudes. Liberal feminist maintained that the discontent
experienced by many middle class women in postwar Western
societies were due to their lack of social power and political
influence. The solution they advocated was not necessarily paid

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work outside the home; indeed one of their demands was payment
for house wives- a kind of citizens’ income – along with
representations in public institutions, and so on. Natasha
maintained that the liberal feminist embrace power, politics and
seek to stem out derogatory names given to women that has
infringed on their development it is characterized with local,
national transformational activism in area of violence against
women, women trafficking, body surgery and new threats to
women’s rights.

Gender Inequality in the Society and Underdevelopment of

Women
Nmah (2003) is of the view that the resultant weakness of gender
inequality has deprived women of the strength to rise up and insist
on a change in their environment for the sake of their families and
children. Women fear the difficulties of living without a male
companion in a man’s world. The socio-economic, socio-cultural,
socio-religious and socio-political aspects of the underdevelopment
of women will be discussed with possible remedies to them.

Socio-Economic Underdevelopment of Women in Nigerian

Society
Nicholson (1990) avers that the position of women in Nigerian
culture was dependence oriented hence a common address to
women as oriaku, the consumer of wealth. This is to say that
women do not play a significant role in the production of wealth in
the family. They depend on their husbands for their economic
welfare that is why a majority of the women still value the wealth
given to them by men as against the backdrop of feeding
themselves. There are discriminatory inheritance law and
discriminatory land ownership schemes. The women economic

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activities are undervalued and under paid in most cases. This has
pushed the women to poverty line; poverty as human right
violation is not scarcity of resources but in reality scarcity of
democracy. Andrew (2013) states that the weekly earnings of
professional woman average $419, while for male professionals
weekly average $581 and the gap between women and men’s
earnings is often greater in less prestigious occupation. Moreover,
women are more likely to be found in less prestigious ones.
Clearly, men and women are not equals, at least in terms of
earnings and prestige or in power. However Tomoko (2005)
observed that nearly two-third of women are employed in 12
occupational groups: the five “C’s” caring cashiering, catering,
cleaning and clerical occupations- plus teaching, health associate
professional (including nurses), and functional managers such as
financial managers, marketing and sales managers and personnel
managers.

However, the more senior position, the lower the proportion of

women. Women take a number of disadvantages in paid work: 1)
They tend to be paid less than men. 2) They are more likely to be
in part-time work. 3) They tend to be concentrated in the lower
reaches of the occupation in which they work. 4) They tend to do
particular type of jobs usually those with a low status. Nmah
(2003) avers that there are discriminatory laws over the land
ownership schemes. The woman economic activities are
undervalued and under paid in most cases this has pushed the
women to poverty line. The important role and contribution of
women in the process of development was not recognized and
consequently nothing was done to harness the potential of the
women folk in the Nigerian quest for economic development.

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Socio-Cultural Underdevelopment of Women in Nigeria

Whenever a man has a case against his wife, the woman is always
guilty because in Africa, “man cannot make mistake,” the fine
usually imposed on the woman is usually a cock and kola nuts
which are used to appease the “man and the ancestors”. During the
period the accusation is made the man will not eat any food
prepared by the women. Another serious cultural factor that shows
subjugation of woman is the male child preference. Case abound
where mothers are neglected or thrown out of matrimonial home
for failure to give birth to male children. Where mothers are
neglected or thrown out of matrimonial home for failure to give
birth to male children. Umezuruike (1996) holds that any twin
mother in Igbo society was conceived as having committed an
atrocious act against the earth-goddess, the mother god of the land.
She was seen as been guilty of a great sin and that either of the
children must be a monster. The twins were killed in some of
African culture not Igbos alone in those days while the women
undergo special cleansing if not killed. If the woman’s life was
spared without any cleansing then the land was seen to have been
defiled. The land thus abominated would incur the wrath of the
ancestral spirit, which would plague the community. However the
intervention of religion especially Christianity, has put a great
measure of solution to most of these obnoxious cultural practices
in Nigeria.

Socio-Religions Underdevelopment of Women in Nigerian

Context
Sibani (2014) opines that it would be pointless to list the various
ways in which the church leaders and the officials of the church
can challenge injustice and promote peace; for they vary according
to endless varieties of concrete situation in which injustice and lack

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of peace arises. The nature of high level of discrimination against

women in African society is alarming and calls for religious
intervention especially the church. Dorr (1991) stipulated that the
crucial steps should be taken to eliminate gender discriminatory
language from all public prayers and church reading; also, a
determined effort must be made to enable women play equal part
in decision making in the church. Church leaders and local
churches in various part of the world have already demonstrated
what remarkable contribution they can make once they commit
themselves to promoting integral human liberation of women
especially widows who are marginalized with respect to property
ownership (Luke 18:1- 8). Religion especially Christian religion
discriminate against women as it relates to certain responsibilities.
Apostle Paul gave a clear instruction that women should be silent
in the church. This statement makes women voiceless even when
they have good contributions to make to human development.
Sibani (2013) clearly states:

The rationale for the decision of male church authorities

later exclude women from leadership roles remains open to
speculations. What is clear at this point is the effect of their
choice. Women in Nigeria are relegated to second–class
citizenship with Christianity and African traditional
religion and as well as Islamic religion, a status that persist
in many religions (Christian denominations to this day. (p.
39).

However, Claire (2003) states that within the Christian tradition,

both man and woman have been characterized in contradictory
ways. Men are supposed to be rational, authoritative and in control
yet they are depicted as weak willed when confronted with

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women’s feminine charms. Cowell (1994) and Steinfels (1995)

holds that the Catholic has stood firm in its opposition to the
ordination of women to the priesthood, with the pope saying that
the issue is not even open to debate among the faithful. Church
authorities argued that the priest act in the name of Jesus and
represent him physically; therefore they must be men. They also
pointed out that Jesus called twelve men to be his disciples, not
twelve women. However, Stienfels (1995) categorically states that
“a commission of biblical scholars appointed by the Pope more
than two decades ago concluded that there is no scriptural
prohibition of the ordination of women”. (p. 34). Sibani (2013)
posits that women minister still confront sexism in their churches
and denominations. They may experience discrimination in access
to leadership positions, ministerial assignment and responsibilities,
and salary even if they have higher degrees and more seminary
training than most male ministers.

This inequality that has characterized most Christian

denominations leads one to wonder how church leaders can
reconcile this discrimination with their professed concern for social
justice. From the Bible these are some passages that promote
gender inequality: 1Timothy 2:12 “but I suffer not a woman to
teach nor to usurp authority over the man, but to be in silence”. 1
Corinthians 11:7-9 “For a man ought not to cover his head since he
is the image and glory of God, but woman is the glory of man. For
man was not made from woman but woman from man. Neither
was man created for woman, but woman for man”. 1Corinthians
14:34 “the women should keep silence in the churches for they are
not permitted to speak, but should be in submission as the law also
says”. Colossians 3:18 says “wives, submit to your husbands, as is
fitting in the Lord”. 1Peter 3:18 “likewise wives be subject to your

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own husband so that even if some do not obey the word they may
be won without a word by the conduct of their wives”.

Socio-Political Underdevelopment of Women in Nigeria

Occasion by Gender Inequality
Nigerian women have been long excluded from the practice of
politics on the ground that they were seen as unable to cope with
the political stress in Nigeria political system. Sibani (2013) opine
that the situation is gradually changing as women are advocating
for equal participatory right in politics and immediate past
president of Nigeria–Goodluck Ebele Jonathan gave considerable
response to their plight by giving them appointments and allowing
them to contesting for political positions and some emerged
winners. Obviously, in our contemporary era it is becoming clearer
that the discrimination most Nigerians and Africans had against
women has contributed to keeping them in the dark all these years
from manifesting their talents and leadership qualities.

Haralambos and Holborn (2008) state that man back up sexual

harassment with their powers within any organization. They are
usually in the position to “hire or fire” women and may take action
against them if they do complain. Stanko (1988) believes that men
uses sexual harassment to intimidate women who seek to enter
areas of traditionally male employment. There is a need to
encourage the females in our society to aspire higher in the
political kingdom due to their sincerity and honesty. Nmah (2003)
posits that women rarely occupy a political seat among the
audience in those days. They were onlookers and in most cases
were invited to entertain the audience by dancing or contributing
free labour to self- help projects.

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Committee on the Elimination of Discrimination Against

Women
This commission was set up on the status of women and
established in 1946. Malcolm (1997) holds that the Commission
established the Committee on the Eliminations of All Forms of
Discrimination Against Women was established under article 22 of
the 1979 convention. Their reports annually go to the United
Nations general assembly. They make suggestions and general
recommendation as part of their reports. However, some of their
recommendations are as follows:
Recommendation No.5 called upon States parties to make more
use of temporary special measures such as positive action,
preferential treatment or quota system to advance women’s
integration into education, the economy, politics and employment,
while general recommendations

No.8 stipulates that state parties should take further measure to

ensure to women an equal terms with men and without
discrimination, the opportunity to represent their government at the
international level. General recommendation No.12 called upon
States parties to include in their reports information on measures
taken to deal with violence against women, while general
recommendation No.14 called for measures to be taken to eradicate
the practice of female circumcision and general recommendations
No.21 is concerned with equality in marriage and family relations.
Cook (1995) states that in recent years the question of women’s
right has moved further up the international agenda.

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Religious Approach on Gender Inequality in Nigeria and

Women Development
Obviously women are half of the human race and yet the issue of
women’s equality still lies unaddressed in Nigerian nation. It is
ironic that while humans rights instrument proclaim that everyone
is equal, the attainment of the fundamental truth is hamper by
tradition. The limitation placed on the attainment of women’s
equality, by judicial and political understanding of the right of
freedom of religion is an apt example of this. It recognized in
international and regional for a that women’s right are often
curtailed or violated in the name of religion as stated by Council of
Europe Parliamentary Assembly (2005). However, under this
heading, considerations will be given to the following topics:
Gender equality within religion in Nigeria as a method for women
development, Encouraging women education for women
development, and Ensuring that religion becomes part of internal
consultation.

Gender Equality within Religion in Nigeria as a Method for

Women Development
The struggle for gender equality for men and women within and
outside of religion has always been at the front burner of religious
agenda. Of course, the above concern has always provoked mixed
reactions among religious leaders in Nigeria as resistance to this
change increases on daily basis. The philosophy that all are equal
before God is simply a lips service. However, in both mainline and
liberal branches of protestant Christianity, women are ordained as
clergy. Some Christians believes that if some women have greater
opportunity to receive theological training, they will have greater
influence on how scriptures are interpreted. In Galatians 3:28,
Apostle Paul stated, “there is neither male nor female for all are

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one in Jesus Christ”. Some male ministers reject taking Holy

Communion from female ministers. They see them as unclean. It is
high time for churches in Nigeria to start consecrating their female
clerics as Bishops and Archbishops and so on. According to
McClain (2010) the Organization Women Living Under Muslim
Laws agues thus:

It is only when women start assuming the right to define for

themselves the parameters of their own identity and stop
accepting unconditionally, and without question what is
presented as the “correct” religion that they will be able to
effectively challenge the corpus of laws and gender
construct thrust upon them. (p. 54).

This does not mean that all women must feel the same way or hold
same views within a religion. It merely means that each man and
woman should be able to choose what they believe in and not
prevent others from exercising their own equal religious right in
relation to themselves. Not every religious woman will want to be
ministers of their faith, or influence the content of their religion,
but every woman, like every man should be given the choice to do
so.

Encouraging Women Education for Women Development

It is the duty of the Nigerian State to facilitate religious change in
order to satisfy their international and regional legal obligation in
ensuring non-discrimination in the operation human rights.
Religious education is a key to equality within religion and also
key to equality within the society as a whole. Notions of inferiority
and inequality are taught and if this takes place, the battle is almost
won. Religious education takes place in families, schools,

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communities and within the church itself. Although the State

traditionally only has direct influence over education within
schools, this is a good starting point. Abdelfattah (2001) state that
the United Nations Special Rapporteurs survey and report on
religious education recommended that. “religious education should
include education on a range of religions and be focused on the
aim of tolerance, non-discrimination and respect for human rights”
(p. 31). Boyle and Sheen (2015) hold that there are evidence of
women being influential in the teaching and preaching of the early
churches. These historical facts can prove to be an eye opener in
relation to religious current stance on women and their religious
ability. Religious leaders and churches should preach teach hold
seminars on gender equality and as well give more scholarship to
women to enhance their literacy especially in the rural areas. This
will promote women development in all aspect of life.

Ensuring that Religion becomes part of Internal Consultation

It is important that all those who are claiming to represent a
religion and the members of that religion should be clearly
identified by the Nigerian state and encouraged to join or enter into
an internal consultation process with all her members. The
Nigerian State should adopt good practice across religion by
organizing, funding and publicizing an inter-faith or inter-religious
conference on gender equality. This will bring this subject matter
on top of religious agenda of the nation for public awareness. The
Nigerian state can sponsor, public reports and documentaries on
religious/gender equality in Nigeria. It will not be out of place if
gender equality bill is passed in the national house of assembly
into law and implementation policies carefully mentioned to give
women in Nigeria a fair place in the society. Even those women
who are supporting women enslavement should be seriously

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punished by the law. Women development can be very realizable if

women themselves reject their present enslavement for the better
in Nigerian nation.

Conclusion
The relationship between religion and gender equality can be
explained by the assertion that society with higher religiosity
accept the authority of religious teachers, who advocate a
patriarchal organization of society. It is obvious that those women,
who adhere to the dominant religions, might also not be inclined to
take part in their society’s public life, due to their up-bringing and
social tradition surrounding them. Nevertheless many religious
institutions are always helpful for women in economic and social
distress. Higher levels of religiosity in Nigeria tend to magnify
their gender inequality; however, every religious doctrine has
slightly different attitude towards the public participation of
women. Today, many women in Nigeria are becoming General
Overseers and founders of Ministries due to their calling from God
and they are doing exploit. The religious status of women in
Nigeria has been addressed. It is worthy of note that this research
has given adequate measures of approaches in which religion can
emancipate women enslavement and promote equality. However,
the religious leaders in Nigeria should fund gender research,
preach it in their religious organizations float gender sensitivity
and ensure that results are achieved.

Clifford Meesua Sibani

University of Benin, Benin
[email protected]

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