Land rights are usually conceived of as the rights to use, enjoy and exploit land. Women’s land rights are fragile and transient, being dependent upon age and marital status, whether they had children and their sexual conduct. In spite of the Nigerian Land Use Act (LUA) of 1978, which restructured the property rights system in the country from mixed private property rights system in a collectivist framework, concerns about women’s land rights persist.
The paper examines the legal effect of economic and social rights in Nigeria and relates this to the property rights of women in the capacity of a daughter, a wife and a widow. It argues that the property rights of women in its practical manifestation does not actualise economic and social rights in Nigeria. The discourse makes recommendations towards the reform of Nigerian property law in this area.
Based on an interview with Josephine Nzerem, a leading Nigerian women’s rights activist, this article argues that African women must become more interested and involved in their husbands’ and fathers' financial activities to protect their inheritance and property rights which key to female economic empowerment.
This article covers the ibos, the Tivs, the Idoma and Beroms of Nigeria. The author offers various definitons of customary law and then examines customary practices like payment of bride price, widowhood practices, property rights wife inheritance , etc and how they affect the enjoyment of of fundamental human rights of women.
In this paper the authors argue that ownership without independent rights is in the final analysis, no ownership at all and make the case for independent land rights for women. In the case of Muslim women who already enjoy (nominal) rights to own land, they argue for independent rights in order to enable them to be in a position to make decisions on the use, disposal and acquisition of this resource. For non-Muslims without ownership rights, they argue that demands for ownership have to go hand in hand with independent rights on matters of usage and disposal (i.e. control).
This monograph describes Nigeria’s social structure, the basis and nature of Nigeria’s harmful traditional practices, and problems faced by women both in the context of female genital mutilation and patriarchy.
يعرض هذا البحث الملخص لمحة عامة عن الرجم في أيامنا المعاصرة، وذلك لأنه غير مبرر بما يكفي في كل من حقوق الإنسان ووجهات النظر الدينية. والرجم هو شكل من أشكال التعذيب القاسية التي تستخدم لمعاقبة الرجال والنساء في حالات الزنا والعلاقات الجنسية الأخرى ’غير المشروعة'. وفي الوقت الراهن فإن هذه العقوبة قانونية تضطلع بها الدولة في بلدين على الأقل، وقد تم رجم ما لا يقل عن سبعة أشخاص حتى الموت في السنوات الخمس الماضية.
Health workers say an apparent rise in contraceptive use in Nigeria stems largely from a willingness by traditional and religious leaders in some regions to use their influence in promoting reproductive health. In the predominantly Muslim north, where contraceptive use has historically been far lower than the national average, the support of traditional leaders has helped change attitudes in communities where contraception was long regarded as taboo. Alhaji Sani Umar, district head of Gagi District, Sokoto State, in northwestern Nigeria, works with the UN Population Fund (UNFPA) to advocate reproductive health in his community.