To see the other types of publications on this topic, follow the link: Marriage – Nigeria.
Journal articles on the topic 'Marriage – Nigeria'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Marriage – Nigeria.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Imam, Ibrahim. "Shariah and Human Rights Perspectives on Interfaith Marriage: Challenges Impeding Its Practice in Nigeria." ICR Journal 7, no. 4 (October 15, 2016): 492–508. http://dx.doi.org/10.52282/icr.v7i4.231.
Full textAbstract:
Within the context of Nigeria, this paper investigates those principles of Shariah that regulate marriage, particularly interfaith union. This is with the goal of explicating certain limitations placed by Islam on the ability of Muslim women to marry non-Muslims. In particular, it is considered whether these limitations prejudice the right to freedom of religion guaranteed in the Nigerian Constitution. Ultimately, the paper establishes that marriage in Nigeria is usually solemnised in a manner reflective of the country’s diversity. This investigation is motivated by the recent controversy surrounding the right of Nigerian Muslim women to enter into interfaith relationships. The paper uses a library-based, doctrinal research method to argue that there are several challenges associated with interfaith marriage in Nigeria, all resulting from the multi-cultural, multi-religious and multi-ethnic makeup of the country. It is concluded that, though interfaith marriages exist in Nigeria, parties entering into such marriages must agree on some salient issues in order to sustain conjugal bliss.
2
J. Adams, Dr Adoga-Ikong, and Dr Michael Takim Otu. "Customary Law Marriage Practice in Nigeria: Women and Human Rights." Journal of Social Sciences Research, no. 63 (March 15, 2020): 272–75. http://dx.doi.org/10.32861/jssr.63.272.275.
Full textAbstract:
Marriage has been defined as a voluntary union between a man and a woman or women (in the case of customary marriage) for life to the exclusion of any other. In other words, it is a legal union which exists between a man and a wife(s). The practice is acceptable world over and it is usually legally recognized. In Nigeria, though there exist a statutory marriage which is monogamous in nature but most prevalent is the customary marriage. This marriage is practiced among all the tribes in Nigeria despite the fact that there exist statutory marriages. One thing that is pertinent here is that the practice of customary marriage in Nigeria has violated the human rights of the couple especially the women. The women in Nigeria have not enjoyed their human rights in their customary marriage. This is due to certain customs and traditions that do not allow for such. Among the few are undue reliance on consent of their parents. Before a marriage can be contracted female genital mutilation, the corresponding rights to bring an action for dissolution of marriage if the other party commits adultery, etc. As a result of the above (and many others) Nigerian woman is deprived of her rights. This work seeks to examine these practices which stand as hindrances to the rights of a married woman in Nigeria and therefore suggests that Nigerian women should be allowed to enjoy her basic human rights (even as a married woman) just like her husband, also that the practices in other climes where women enjoy their human rights should be imbibed in Nigeria.
3
Oladosu-Uthman, Habibat. "“THIS MAN IS MY WIFE”: THE SAME-SEX MARRIAGE PROHIBITION ACT OF 2014 IN NIGERIA." Journal of Law and Religion 36, no. 1 (April 2021): 92–104. http://dx.doi.org/10.1017/jlr.2020.53.
Full textAbstract:
AbstractThe increased visibility of same-sex relationships and the call for same-sex marriages have been particular challenges to the traditional marriage system in Africa in the contemporary period. While some critics have argued, erroneously, that same-sex relationships were completely unknown to the African continent until the advent of Western modernity, others have suggested that the practices speak to a greater malaise confronting African societies. Nigeria is not an exception in this case. In light of these trends, this article examines the Same-Sex Marriage Prohibition Act, which was promulgated by the Nigerian government in 2014 and has since led to infractions upon the human rights of citizens in same-sex relationships. The article examines these developments around same-sex relationships in the context of wider social and economic challenges to the traditional marriage institution in Nigeria.
4
Esiri, May Omogho. "Social change and marriage structure in Nigeria." International research journal of management, IT and social sciences 8, no. 3 (April 19, 2021): 228–35. http://dx.doi.org/10.21744/irjmis.v8n3.1487.
Full textAbstract:
Marriage as a social institution has undergone changes in structure in contemporary Nigeria. Whether in simple or complex societies, social change is a universal phenomenon. In most cultural groups in indigenous Nigeria, marriage is usually an arrangement between two individuals. As a result there is pressure on the spouses to make the marriage a success bearing in mind the fact that any problem will usually affect both families and strain the otherwise cordial relationship between them. Again, polygyny commonly known as polygamy is the most practiced marriage system. However, the marriage structure in Nigeria today has not been the same. It is found in the name of modernization or civilization that a girl and a boy may decide to marry away from their parents’ place of residence and without their consent. Monogamous marriage is now increasingly encouraged and practiced. The paper thus examines the extent of social change in the Nigerian marriage structure.
5
Efe, Chinedu Justin, and Oghenerioborue Esther Eberechi. "Property Rights of Nigerian Women at Divorce: A Case for a Redistribution Order." Potchefstroom Electronic Law Journal 23 (March 17, 2020): 1–39. http://dx.doi.org/10.17159/1727-3781/2020/v23i0a5306.
Full textAbstract:
In Nigeria, marriage is hardly conceived as a partnership of equals in relation to the property rights of spouses during marriage and at divorce. This is because the Nigerian courts do not redistribute property at divorce. This leaves the financially weaker spouse (usually the wife) at an economically disadvantaged position. This article therefore compares the position of the matrimonial laws in England with that of Nigeria, whether there are provisions for the redistribution of property between the spouses at divorce. The comparative analysis reveals that family laws in England empower the family court to redistribute property amongst spouses at divorce. On the contrary, the matrimonial property laws in Nigeria provide for the settlement of property at divorce. The analysis also reveals that the courts in Nigeria adopt the strict property rights approach in ordering the settlement of property, which is detrimental to the wife. The article also makes a case for a redistribution through the economic analysis of the worth of a housewife. The authors therefore argue that the Nigerian courts should depart from this approach and borrow from the English courts. The authors recommend the amendment of the matrimonial property laws to fill this gap. That would enable the Nigerian courts to make a redistribution order, so as to vary the recognised property rights of spouses in order to provide compensation for any reasonable loss caused by marriage and ensure that the financial benefits of marriage are shared on a just and equitable basis.
6
Asue, Daniel Ude. "A Catholic Inclusive Approach to Homosexuality in Nigeria." Theology Today 74, no. 4 (January 2018): 396–408. http://dx.doi.org/10.1177/0040573617731710.
Full textAbstract:
This essay discusses Same-Sex Marriage Prohibition Bill in Nigeria, with a focus on the contribution of the Nigerian Catholic Church to the law. Though the Catholic Church in Nigeria did not actively contribute towards the public debates about homosexuality that resulted into the Same-Sex Marriage Prohibition Bill it nevertheless welcomed the bill. However, the official teachings of the Catholic Church and elucidations from the Catholic Bishops Conference of Nigeria could potentially contribute to creating an inclusive society. In what way can we potentially utilize the principles of Catholic Social Teaching to make room for an inclusion of homosexual persons in the life of the church and in society?
7
Smith, Daniel Jordan. "Legacies of Biafra: Marriage, ‘Home People’ and Reproduction Among the Igbo of Nigeria." Africa 75, no. 1 (February 2005): 30–45. http://dx.doi.org/10.3366/afr.2005.75.1.30.
Full textAbstract:
AbstractThis article examines the ways in which the legacies and collective memories of Biafra, the secessionist state established at the time of Nigeria's civil war from 1967 to1970, shape contemporary Igbo practices and experiences of marriage, rural–urban ties and reproduction. The importance of appropriate and permanent marriage and the perceived necessity of dependable affinal relations for contemporary Igbos are analysed in relation to recollections of marriage during the war. The intense identification of migrant Igbos with place of origin and the importance of ‘home’ and ‘home people’ are situated in the context of the legacy of Biafra. The importance of kinship relationships for access to patron–client networks is linked to the Igbo perception of marginalization in the wake of Biafra. Igbo ideas about the significance of reproduction and the vital importance of ‘having people’ are reinforced through collective memories of Biafra. Igbo people's conceptions of Nigerian politics, their understandings of the social and economic importance of kinship and community in contemporary Nigeria, and even their reproductive decisions can be better explained by taking into account the legacies of Biafra.
8
Agege, Emmanuel A., Ezekiel Uba Nwose, and Stella Odjimogho. "Parents’ perception on factors of early marriage among the Urhobos in Delta State of Nigeria." International Journal Of Community Medicine And Public Health 5, no. 2 (January 24, 2018): 411. http://dx.doi.org/10.18203/2394-6040.ijcmph20180213.
Full textAbstract:
Early marriage forces girls into adulthood before they are emotionally and physically matured, and it has harmful effects on their health, educational, economic and social development. In many countries, 18 years is the legal age of marriage and Nigeria has made a constitutional effort to establish same as a minimum age for marriage. This narrative review examined the causes and consequences of early marriage with a view to establish framework to assess the perception on factors among Urhobos in Nigeria. Unpublished stories are appraised alongside news media and published literature to illustrate scenarios that exemplify discussed causes. Several causes of early marriage were noted and gender discrimination, ignorance, and unexpected pregnancy appear salient or are under-discussed. There is evidence that men and women prefer husbands to earn higher wages than wives and females are less ambitious. Although there are public health concerns in the literature, data on perception of parents, especially those in low socioeconomic status, regarding public health is lacking. Critical appraisal posits that early marriage is not only shrouded in legalities, but is also caused by multiple factors. The factors that cause or lead to early marriages need to be identified for each society to appropriately address the associated ramifications. The lack of data on perception of parents suggests that educational intervention needs to start with community needs assessment.
9
Itebiye, Bernard O. "Forced And Early Marriages: Moral Failures Vs Religious Nuances." European Scientific Journal, ESJ 12, no. 17 (June 29, 2016): 305. http://dx.doi.org/10.19044/esj.2016.v12n17p305.
Full textAbstract:
The rights of the child all over the world are considered to be very important. But forces and early marriages have become some of the ways the rights of children are being abused. This paper aimed at shedding more light on why children are victims of forced and early marriages and the effects and consequences of such marriages on the child and the society. The analyses employed Critical Discourse Analysis (CDA) framework. Data gathered both from the primary and secondary sources were analyzed through the hermeneutical, descriptive and analytical methods. The findings of this paper are that early and forced marriages have harmful developmental, psychological and physical consequences on the child; have negative effects on the society and the Nation at large; that scriptural assertions, in defense, are mere manipulative ideas to cover up moral failures; and that whatever reason is given for child marriage, the disastrous effects on the victims outweigh them and undoubtedly make child marriage a social evil. The paper concludes that early and forced marriages do exist in Nigeria and needs to be curbed and thereafter suggests strategies that will make for a better implementation of such laws to effectively curb forced and early marriages in Nigeria.
10
Yusof, Rohana, and Amina Lawal Mashi. "An Assessment of “Zawarawa” Mass Marriage Programme, in Kano State, Nigeria." International Journal of Social Science and Humanity 5, no. 10 (2015): 849–54. http://dx.doi.org/10.7763/ijssh.2015.v5.568.
Full text
11
Adekoya, Adenuga, and Gbenro Sokunbi. "Early Marriage as a Determinant of Poverty in Nigeria." Izvestiya Journal of the University of Economics - Varna 65, no. 1 (March 25, 2021): 102–19. http://dx.doi.org/10.36997/ijuev2021.65.1.102.
Full textAbstract:
A greater percentage of women in developing countries married before their 18th birthday. Early marriage serves as a threat to a child's future development. This is because it is difficult to have access to quality education and higher education, and it limits the ability to secure a good job. Also, girls involved in early marriage face acute poverty conditions. This research examined the link between early marriage and poverty in Nigeria. Annual data is sourced from 1970 to 2017. Granger causality is used to determine the nature of causality. Autoregressive Distributed Lagged Model is further used to estimate the data. The result showed that a bi-directional Granger causality exists between early marriage and poverty as well as for low-income and early marriage. In the long-run estimation, early marriage, secondary education and low-income increase poverty. Also, social welfare and access to credit facilities reduce poverty. The policy makers are therefore encouraged to improve social welfare for girls in early marriage and provide easy access to credit facilities for them to pursue higher education or entrepreneurship skills, in a bid to gradually move them out of poverty.
12
Chilota, Egbo James. "Marriage Culture in Yoruba land, Nigeria, Africa." Khazar Journal of Humanities and Social Sciences 14, no. 3 (November 14, 2011): 51–54. http://dx.doi.org/10.5782/2223-2621.2011.14.3.51.
Full text
13
Isiugo-Abanihe, Uche C., J. Akin Ebigbola, and A. A. Adewuyi. "Urban nuptiality patterns and marital fertility in Nigeria." Journal of Biosocial Science 25, no. 4 (October 1993): 483–98. http://dx.doi.org/10.1017/s0021932000021866.
Full textAbstract:
SummaryThis study indicates that urban marital patterns in nine Nigerian cities influence fertility. Fertility is also influenced by age at marriage, region of residence, ethnicity and religion; education and employment lead to marriage delay and tend to conflict with childbearing by enhancing the status of women.
14
Tambe, Ashwini. "The Moral Hierarchies of Age Standards: The UN Debates a Common Minimum Marriage Age, 1951–1962." American Historical Review 125, no. 2 (April 1, 2020): 451–59. http://dx.doi.org/10.1093/ahr/rhaa191.
Full textAbstract:
Abstract While the UN was still a fledgling organization in the early 1950s, it took on the question of what an appropriate minimum age for marriage should be across all its member countries. Two UN conventions—the 1956 Supplementary Convention on Slavery and the 1962 Convention on Consent to Marriage, Minimum Age for Marriage and Registration of Marriages—involved tense deliberations over a marriage age standard. Drawing on records of UN preparatory meetings, I show that delegates representing Britain and Portugal spearheaded an effort to frame early and forced marriage as forms of slavery, and thereby focused abolitionist attention on formerly colonized countries. The moral worth of newly independent countries came to be signaled by specifying a high chronological age for marriage rather than treating puberty as a threshold. Although there was no tidy polarization between colonizers and colonized in the deliberations, several delegates from former British colonies—especially Nigeria and India, large regional powers with aspirations to lead the budding Non-Aligned Movement—strenuously rejected the tutelary stance of the British delegates. These debates about a common marriage age reveal how, in this foundational moment of liberal internationalism, relationships of equivalence between countries were undercut by efforts to mark differences between imperial powers and newly independent countries.
15
Kenneth O., Iloanya, Emma E. O. Chukwuemeka, and Matthias Ananti. "Marriage of Inconvenience Between Herders and Farmers in Nigeria: Can Elephant and Hippo Tango?" Journal of Public Management Research 4, no. 1 (June 30, 2018): 29. http://dx.doi.org/10.5296/jpmr.v4i1.13330.
Full textAbstract:
This study sets out to examine the implications of open grazing system on sustainable development in Nigeria. It was necessitated by the unprecedented burning of houses, killing and maiming of farmers across different blocs of Nigeria. The last few years witnessed violent clashes between pastoralists and crop farmers in various parts of the country over grazing resources which has led to the loss of numerous lives and properties, food shortages arising from abandonment of farm lands and destruction of crops, environmental degradation and conflicts of ethno-religious coloration among the various sections that make up the Nigerian State. The study adopted Ex-post facto research method. And content analysis method was used as analytical tool. An in-depth survey was carried out adopting focus group discussion, face- to- face interview to complement data got from records. The study revealed among others that pastoralists perceive cattle breeding as government business which should take preeminence over other agricultural activities in Nigeria. Any slightest attempt to manhandle their cattle leads to violent class between herders and farmers. Flowing from the findings, the following major recommendations were proffered. They include: building of ranches in lieu of the proposed cattle colony. The question is who will provide land? It is also recommended that effective regulation of grazing and farming activities in Nigeria through efficient land use laws/regulations and administration.
16
Agege, Emmanuel A., Ezekiel U. Nwose, and Stella Odjimogho. "Parental perception of girl-child early marriage amongst the Urhobos in Nigeria." International Journal Of Community Medicine And Public Health 5, no. 8 (July 23, 2018): 3185. http://dx.doi.org/10.18203/2394-6040.ijcmph20183049.
Full textAbstract:
Background: This study was on the parental perception of early marriage amongst the Urhobos in the Central District of Delta State. World Health Organization (2013) defined early marriage, or child marriage, as the marriage or union between two people in which one or both parties are younger than 18 years of age. The aims of this research were to assess the parents on four themes including concept of early marriage as well as perceptions on causes, consequences and strategies to mitigate the problems.Methods: A descriptive cross-sectional survey adopted questionnaire that comprised 4-themes and a critical review. A total 360 out of 384 samples were drawn from 8-communities within the local governments in the Central senatorial district of Delta State. The percentages of responses from the respondents categorized on the Likert scale groups were determined.Results: The analysis shows disagreements among respondents’ perception. 60% are yet to acknowledge gender discrimination in the underlying practice of early marriage. 77% admitted that ignorance is a factor. There is also some strong agreement that early marriage was due to unexpected pregnancy. A total of 62.5% of respondents admitted that their daughter married the boys who impregnated them, and all the girls were forced into it by their parents.Conclusions: The observation lies credence that unexpected pregnancy is the highest cause of early marriage. It is hereby inferred that there appear to be ignorance leading parents to force their girls into early marriage because of premarital pregnancy.
17
Ehiemua, Gloria Faith. "Examining the use of law to preserve morals and lives in same sex marriage situation in Nigeria." OGIRISI: a New Journal of African Studies 16 (October 2, 2020): 94–109. http://dx.doi.org/10.4314/og.v16i1.6.
Full textAbstract:
The law prohibiting Same Sex Marriage in Nigeria is criticised for denying same sex people the right to marry and certain basic freedoms as heterosexuals. Bias against same sex practice is propelled by religious and cultural beliefs on marriage as between opposite sexes. However, perceive threat to continuity and survival of the kinship system furthers non- acceptance of same sex people in society. Although it is widely stipulated that the Nigerian government’s decision to criminalise same sex relationships is solely hinged to respect for traditional cum religious values, this work agrees with Mills, Hart and Devlin that, harm to others is the only justifiable ground for limiting rights considered, inalienable to human beings. An objective examination of the Nigerian same sex marriage situation reveals religious intolerance and violent extremism as factors capable of invoking crisis and acts of terrorism in same sex issues as such, the work views the need to protect lives and national security as sufficient grounds for limiting the right to marry and freedom of association between same sex people. Using the duty-rights approach, it shows how several laws which are standards in society can conflict and result in contrasting duties that become a problem for the agent which cannot carry out both duties at the same time. It holds that State’s interest to secure national integrity and lives cannot be compromised on the ground of rights.
Keywords: Same Sex Marriage, Morality, Rights, Religious Intolerance, Violent Extremism
18
Agege, Emmanuel A., Ezekiel Uba Nwose, Samuel D. Nwajei, Joseph E. Odoko, John E. Moyegbone, and Eunice O. Igumbor. "Epidemiology and health consequences of early marriage: focus on Delta State Nigeria." International Journal Of Community Medicine And Public Health 7, no. 9 (August 28, 2020): 3705. http://dx.doi.org/10.18203/2394-6040.ijcmph20203948.
Full textAbstract:
Early marriage occurs for several reasons including gender inequality, poverty, insecurity and tradition. Marrying at such a young age means that these young girls are forced into sexual relations and often get pregnant when they are not ready, causing health challenges and adding to the health burden in developing countries. This paper reviews the epidemiology of early marriage with particular regards to the public health concepts and negative consequences of early marriage. This was a narrative review of previous works on early marriage. Evaluations included the statistics of the negative consequences on women and how best the practices have been ameliorated to its barest minimum. No data available on the previous works dearth of contextualized epidemiological information about Delta State Nigeria. However, available data shows as high as 88% prevalence rate of child marriage in Nigeria, with unexpected pregnancy at 23% being the major cause, maternal mortality at 90%, VVF over 500,000–1,000,000 reported annually in developing countries as the major health consequences. The causes, consequences and prevalence of early marriage constitute reasons for public health concerns to stem the tide. Willful and urgent attention is needed to prevent the pitiable situation of the victims, especially girls. Health literacy is a primary healthcare concept of community educational outreach to adopt.
19
Jimoh, Amzat. "Plucking the Flower Just too Early: Some Community Perspectives on Age at Marriage among Adolescent Girls in a Nigerian State." Nigerian Journal of Sociology and Anthropology 17, no. 1 (June 1, 2019): 1–16. http://dx.doi.org/10.36108/njsa/9102/71(0110).
Full textAbstract:
In northern Nigeria, there are cultural and religious pressures on girls to marry early. Up to 43% of girls in Nigeria are married before 18, rising as high as 87% in the northwest. The study, using a mixed method approach, examines behaviours of community members towards adolescent girls’ time of marriage with perspectives from adolescent girls, faith leaders, and community members. The study found that the practice of early marriage exists in the areas studied: 35% of survey respondents had one or more daughters married before the age of 18, although most community members believed that a girl should be married when she is “mature”. Only 9.6% of survey respondents noted that they would never marry off an underage daughter. As major stakeholders in multi-component interventions, the study identifies the crucial roles of faith leaders in efforts to reduce the practice of early marriage in northern Nigeria.
20
Atim, Grace. "Girls not brides : ending child marriage in Nigeria." Journal of Gender, Information and Development in Africa 6, no. 1/2 (June 12, 2017): 73–94. http://dx.doi.org/10.31920/2050-4284/2017/v6n1_2a4.
Full text
21
Worugji, Israel N. E., Ogba U. Ndukwe, and Inyang P. Endeley. "The Dissolution of ‘Double Deck’ Marriage in Nigeria." International Journal of Law, Policy and the Family 33, no. 1 (January 4, 2019): 123–38. http://dx.doi.org/10.1093/lawfam/eby020.
Full text
22
Ojo, Matthews A. "Sexuality, Marriage and Piety among Charismatics in Nigeria." Religion 27, no. 1 (January 1997): 65–79. http://dx.doi.org/10.1006/reli.1996.0065.
Full text
23
Bokko, Ibrahim T. "MARRIAGE AND DIVORCE COUNSELLING STRATEGIES IN BORNO STATE, NIGERIA." Sokoto Educational Review 15, no. 2 (December 31, 2014): 63–68. http://dx.doi.org/10.35386/ser.v15i2.170.
Full textAbstract:
This paper discussed marriage and divorce counselling strategies. The objective of which is to demonstrate how counselling can maintain marital stability and avoid, minimize and manage the divorce and post-divorce crisis among couples. Marriage is a ‘give and take’ relationship which should be ‘till death do us apart’ affair. Some basic principles of marriage are approval of the couples, payment of bride prize and religious rites, and possible problems of divorce among couples include psychological, social and economic, and causes of divorce are poverty, promiscuity, poor feeding and infertility to mention but a few have been enumerated. Family Ecological Equilibrium Interaction, Family Cognitive Restructuring, Family Psychosocial Harmony Restoration and Group Crisis Intervention strategies were proposed as counselling strategies to increase family stability and mitigate divorce among couples.
24
Alayande, Audu, Bahijjatu Bello-Garko, Zubaida Abubakar, Hafsat Kagara, and Islamiyat A. Nuhu. "Medical Perspective of Childhood Marriage in Nigeria: Body of Evidence from 2013 Nigeria Demographic and Health Survey." Current Women s Health Reviews 15, no. 3 (April 1, 2019): 188–95. http://dx.doi.org/10.2174/1573404814666181026095357.
Full textAbstract:
Background: Available data from South Asia and sub-Saharan Africa indicates that 12% and 34% of girls were married at age 15years and 18years respectively. This practice of child marriage may debar countries from achieving the Sustainable Development Goals. Objective: To extract and present disaggregated indices in the 2013 Nigeria Demographic and Health Survey (NDHS) on the effect of child marriage on health. Method: This desk review study extracted disaggregated maternal and child health indices on married females aged 15-19 years from the 2013 NDHS. Results: The result showed that married females aged 15-19 years were short, thin, and least likely to receive prophylactic Vitamin A dose postpartum and deworming medication at last pregnancy. Also, while awareness for Family Planning (FP) was high, its utilization was poor at only 1.2%. Their Antenatal clinic attendance, facility delivery, skilled birth attendance at delivery and post natal service utilization were lowest. Similarly, mortality of children under 5 was highest amongst these mothers. Although violence during pregnancy was highest amongst this group, nevertheless more than 20% of them agreed that the practice of female circumcision should be continued. Conclusion: These findings depict some of the negative outcomes of child marriage on maternal and child survival which require integrated multisectoral interventions to ensure that all girls have access to timely sexual reproductive health services and information.</P>
25
Oduaran, Akpovire, and Okechukwu Chukwudeh. "Trap in the Closet: Intra-Ethnic Marriage and Intimate Partner Violence in Sub-Saharan Africa." Social Sciences 10, no. 2 (January 21, 2021): 31. http://dx.doi.org/10.3390/socsci10020031.
Full textAbstract:
Intimate partner violence is a threat to achieving Sustainable Development Goal 5 by 2030. The challenge of intimate partner violence is prevalent among immigrants. However, little is known about the peculiarity of intimate partner violence in intra-ethnic marriages, especially among immigrants within sub-Saharan Africa. This study examined the factors contributing to intimate partner violence among Senegalese immigrants who live in Nigeria. It also examined the extent of intimate partner violence in intra-ethnic marriages. Referrals and exponential non-discriminative snowball sampling were utilized to interview 20 participants. Results show that social factors such as gender norms, cultural norms, patriarchy, and economic challenges were the major factors contributing to intimate partner violence among Senegalese immigrants living in Nigeria. Marriage to someone from the same ethnic group does not prevent intimate partner violence as the factors contributing to this social problem are not exclusive to ethnic group affiliation. Informal measures such as ethnic group association and neighborhood assistance are the measures used to resolve household violence among immigrants. Contextually, programs aimed at reducing and stopping intimate partner violence should incorporate the support of informal groups and community leaders who are the custodians of culture in the society.
26
Chukwu, Christian Emeka. "National Integration and Peaceful Co-Existence in Nigeria: The Role of Inter-Ethnic/Inter-Religious Marriages." Journal of Religion and Human Relations 13, no. 1 (July 22, 2021): 250–66. http://dx.doi.org/10.4314/jrhr.v13i1.11.
Full textAbstract:
It is no longer news that Nigeria as one united political and geographical entity has continued to experience inter-religious and inter-ethnic sentiments bickering, misunderstanding, mistrust which have constantly snowballed into crisis of tremendous proportion. As a result, many innocent lives and properties worth billions of naira have been lost. This ugly situation has continued to threaten the corporate existence of Nigeria and retrogressively affected the socioeconomic development of Nigeria. However, when there is no genuine effort to bring about genuine national integration, peaceful coexistence will definitely be a mirage. One of the factors or strategies identified as capable of fostering national integration and guaranteeing peaceful co-existence is inter-ethnic, inter-religious and even inter-communal marriages among the people of different ethnic groups and adherents of different religions in Nigeria. This paper clarifies concepts in the write-up and also points out how intermarriages can foster peace and unity. It also recommends that traditional and religious leaders should be encouraged to inspire those they watch over to embrace this type of mixed marriage in order to achieve sustainable national development and most importantly promote peaceful coexistence among different ethnic groups in Nigeria
27
Cooper, Barbara M. "Reflections on Slavery, Seclusion and Female Labor in the Maradi Region of Niger in the Nineteenth and Twentieth Centuries." Journal of African History 35, no. 1 (March 1994): 61–78. http://dx.doi.org/10.1017/s0021853700025962.
Full textAbstract:
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.
28
Nwauche, Enyinna S. "Child marriage in Nigeria: (Il)legal and (un)constitutional?" African Human Rights Law Journal 15, no. 2 (2015): 421–32. http://dx.doi.org/10.17159/1996-2096/2015/v15n2a9.
Full text
29
Imamura, Anne E. "Ordinary Couples? Mate Selection in International Marriage in Nigeria." Journal of Comparative Family Studies 17, no. 1 (March 1986): 33–42. http://dx.doi.org/10.3138/jcfs.17.1.33.
Full text
30
SOLANKE, Bola Lukman. "Marriage Age, Fertility Behavior, and Women’s Empowerment in Nigeria." SAGE Open 5, no. 4 (November 25, 2015): 215824401561798. http://dx.doi.org/10.1177/2158244015617989.
Full text
31
Endong, Floribert, and Patrick Calvain. "Christian Resistance to Gay-Proselytism in a Secular Nigeria: Anathema or Social Heroism?" European Review Of Applied Sociology 8, no. 11 (December 1, 2015): 6–13. http://dx.doi.org/10.1515/eras-2015-0006.
Full textAbstract:
Abstract The criminalization of homosexuality in Nigeria has partially been inspired and acclaimed by a number of religious schools of thought, including Christian opinion leaders. Such an influence of religion on politics has been seriously questioned. Using observations and literary sources, this paper underlines the unconstitutionality of Christian antigay proselytism at the political sphere of the Nigerian State, anchoring its claim on the constitutional provision stipulating the secular character of Nigeria. It however interprets such a move (the “influential” Christian anti-gay proselytism) as an inevitable expression of the religious character of Nigeria’s social and cultural spheres. Furthermore, the paper argues that the Nigerian Federation is “fully secular” only on paper and not in practice. Secularity is partially observed at the political sphere of the State. Religion and populism continue to shape major socio-political schemes (as seen in the criminalization of homosexuality in Nigeria). With such a socio-political influence of religion, legislative projects such as the Same-Sex Marriage (Prohibition) Act and political strategies such as the Nigerian Government’s resistance against western gay-proselytism can only be massively celebrated. In line with this, (Christian) anti-gay proselytism at the Nigeria’s political sphere is logically viewed less as an anathema, and more as socio-political heroism.
32
Ph.D, Anna Onoyase. "Determinants of Marriage Stability among Married Couples in North-Central Nigeria Implication for Counselling." World Journal of Educational Research 4, no. 3 (June 6, 2017): 356. http://dx.doi.org/10.22158/wjer.v4n3p356.
Full textAbstract:
<em><em>The study investigated determinants of marriage stability among married couples in North Central Nigeria. In order to carry out this study, four hypotheses were formulated. An instrument known as “Determinants of Marriage Stability Questionnair (DOMSQ)” was constructed by the researcher and used to collect information from the field. The instrument had content and facial validity and its reliability coefficient is 0.87. The investigator used eight research assistants to administer nine hundred and ninety copies of the questionnaire on the respondents in Kogi and Benue States. Nine hundred and eighty three copies were retrieved from the respondents indicating 99.3 percent return rate. The researcher collated the information got from the field work and the Z statistics was used to test the hypotheses at 0.05 level of significance. The findings showed that, there was no significant difference between male and female married couples in their identification of childlessness as determinant of marriage stability, there was no significant difference between married couples in the urban and rural areas in their identification of sexual satisfaction as determinant of marriage stability, there was no significant difference between old and young married couples in their identification of cultural background as determinant of marriage stability, there was no significant difference between married couples from Kogi and Benue States in their identification of communication as determinant of marriage stability. One of the recommendations is that couples who are faced with the problem of childlessness should seek medical assistance and also be positive about such outcome.</em></em>
33
Avogo, Winfred A., and Oluwaseyi D. Somefun. "Early Marriage, Cohabitation, and Childbearing in West Africa." Journal of Environmental and Public Health 2019 (June 13, 2019): 1–10. http://dx.doi.org/10.1155/2019/9731756.
Full textAbstract:
The prevalence of child marriage in West Africa is one of the highest in the global south. Yet, much of what we know about the harmful effects of early marriage and why it persists comes from research on South Asia. Adopting life course family development perspectives on adolescent sexuality, we examine the linkages between the timing of union formation and childbearing across multiple countries with high rates of child marriage. Using the latest round of data from the Demographic and Health Surveys (DHS), we find that by age 18, 28 percent of adolescents in Nigeria, 25 percent in Burkina Faso, and as high as 60 percent in Niger are in a union, whilst 13 percent of Nigerian adolescents, 12 percent in Burkina Faso, and 27 percent in Niger have had a first birth. The results demonstrate that, net of individual characteristics, community variables are strong predictors of union formation and childbearing. Individual characteristics such as women’s education, economic status of households, and residing in female-headed households and rural areas are other salient determinants of adolescent family transitions. We discuss the findings in the context of revamping stalled fertility transitions and the post-2015 framework for development in sub-Saharan Africa.
34
Azende, Peter Msuega, and Terhile Jude Ahoo. "Male Perception on Sexual Consent and Coercion in Heterosexual Marriages: The Case of Benue State, Nigeria." Nigerian Journal of Sociology and Anthropology 19, no. 1 (June 1, 2021): 118–31. http://dx.doi.org/10.36108/njsa/1202.91.0180.
Full textAbstract:
The issue of sexual consent in marriage which is deeply problematic due to the persistence of socio-cultural constraints on women’s sexual agency and sexual decision-making has received less attention. Emerging evidence suggests that coerced, pressured and unwanted sexual activities are generally still common experiences of women. Research concerning male’s opinions on women’s consent to sex in marriage remains scarce. In this article, we explored men’s perceptions on sexual consent seeking and receiving within the context of marriage in order to expose the traditional gender imbalances, and interrogate the male-privileging ideals. Deploying a qualitative research approach, 8 Focus Group Discussions (FGD) with men aged 25-55years and in-depth interviews (IDI) with 12 key Informants were conducted to elicit data. Transcripts of each FGD and IDI were analyzed and major themes were developed. The study adopted the scripting and radical feminism as theoretical underpinnings. The findings revealed that the prevailing socio-cultural context in which men live has tremendous impact on their perceptions on women’s sexual rights and consent in marriage. Most men in the study understand sex in marriage as just one of the duties of a wife. Results also suggest that token resistance beliefs and alcohol consumption among men encourage forced sex. This study clearly shows that the issue of sexual coercion in marriage is fuelled by patriarchal control over women’s sexuality and requires serious attention in the study area. We therefore recommend cultural reorientation and enactment of laws to deal with the issue of non-consensual sex in marriage.
35
Adeoluwa Adewumi, Samson. "Socio-legal Implication of Legalising Same-Sex Marriage in Cultural Yoruba Society, Osun State, Nigeria." African Journal of Gender, Society and Development (formerly Journal of Gender, Information and Development in Africa) 10, no. 2 (June 1, 2021): 113–34. http://dx.doi.org/10.31920/2634-3622/2021/v10n2a7.
Full textAbstract:
Previous studies on same-sex marriage have only examined the discourse of same-sex marriage through the lens of religion, morality and philosophy. Others include political and human rights perspective in Nigeria with paucity of research on socio-legal dimension. Therefore, this paper assesses the socio-legal consequences that are plausible with the legalisation of same-sex marriage in cultural Yoruba society. The exploratory design was employed with a total of 20 respondents (community and traditional leaders and law enforcement officers) recruited through purposive and convenience recruitment strategies. The semistructure interview approach was used for data collection and the NVivo (v. 12) qualitative software was employed in identifying themes from the transcripts interview. The study reveals a range of perception about same-sex marriage including exposure to sexually transmitted diseases (STDs) as well as HIV/AIDS, and the challenge of procreation which remains a sacrosanct need of marriage. Social implication reveals a taboo to existing cultural tradition, norms, values and customs of the Yoruba cultural society and a blasphemy to religion which can trigger societal unrest. The legal implication uncovered include that same sex exudes a danger to public morality, with 14 years imprisonments for offenders and 10 years for accomplices. The analysis takes the position of the constitution of gender ministry by the Osun State government where issues of same-sex marriage can be effectively addressed for the sanity of the cultural Yoruba.
36
Ade-Oshifogun, Jochebed B., Joan Aina, and Augusta Olaore. "Marital Satisfaction amongst Nigerian Immigrants in North America (NINA): Pilot Study." Asian Journal of Social Science Studies 4, no. 2 (April 23, 2019): 25. http://dx.doi.org/10.20849/ajsss.v4i2.608.
Full textAbstract:
Background: It has been observed that some Nigerian Families that immigrated to North America (NINA) seem to have very stressful marital relationships that lead to separation or divorce. The goal of this study was to determine the level of marital satisfaction among NINAMethod: A simple, standardized survey tool was utilized to measure the index of marital satisfaction (IMS). The score varied from 0-100 with a lower score (<30 points) indicating marital satisfaction. A demographic questionnaire was also administered to the subjects. Descriptive data analysis and level of marital satisfaction were computed in SPSS (version 25).Results: Forty-five of the fifty questionnaires were returned completed. Fifty-one percent of respondents were female. The majority (44%) were between the ages of 41-50 years. 81% were married and living with spouses. Average year of marriage was 13.5 years. The majority (85%) of respondents were married in Nigeria with only one spouse immigrating first (35%). The primary reason for immigration was employment for most subjects (48%). Seventy-two percent of the respondents scored < 30 on the IMS scale, indicating marital satisfaction. The scores were not significant when compared within the demographic variable groups. Most participants (71.4%) reported significant marital satisfaction (Z=-3.209, p=0.001. r = 0.47).Conclusion: Initial pilot study did not support the observation in the Nigeria community regarding stressful marital relationships among NINA. The IMS tool may not be sensitive to the Nigerian marriage culture and possible factors affecting marital satisfaction with cultural influence. The authors plan to conduct a more extensive study with a qualitative approach to elicit the Nigerian culturally sensitive factors.
37
Chianu, Emeka. "Formality of Statutory Marriage in Nigeria: Need for a Policy-Driven Construction of the Marriage Act." Recht in Afrika 19, no. 1 (2016): 48–61. http://dx.doi.org/10.5771/2363-6270-2016-1-48.
Full text
38
Onoyase, Anna. "Causes of Child Marriage and Its Effects on the Child in Jigawa State, North West Nigeria: Implications for Counselling." Journal of Education and Training Studies 8, no. 4 (February 18, 2020): 50. http://dx.doi.org/10.11114/jets.v8i4.4724.
Full textAbstract:
This research sought to find out the causes of child marriage and its effects on the child in Jigawa State, North-West Nigeria. In order to carry out this investigation, the researcher formulated two research questions and one hypothesis to guide the investigation. An instrument tagged “Causes of Child Marriage And Its Effects On The Child” (COCMAIETCQ) was constructed by the investigator to collect information from the respondents. The instrument has 21 items, 10 on the causes of child marriage and 11 on effects of child marriage. The researcher conducted a reliability test on the instrument using split – half method to get a reliability coefficient of 0.79. The researcher used the purposive sampling technique to select 270 married men and women that took part in the research. The investigator used 3 research assistants to administer 270 copies of the questionnaire on the respondents in the urban, semi – urban and rural areas of Jigawa State. The research assistants retrieved 72, 88 and 71 copies of the questionnaire from the respondents in urban, semi – urban and rural areas respectively. The researcher collated the data from the field work, used the mean and standard deviation to answer the research questions while one – way Analysis of Variance (ANOVA) was used to test the hypothesis at 0.05 level of significance. The investigator used 2.50 as benchmark to know if respondents agreed or disagreed with each of the 21 items of the instrument. The investigation revealed that there is child marriage due to poverty of parents with mean score of 3.18, Islamic religion allows child marriage with mean score of 2.90, and high bride price encourages child marriage with mean score of 2.65. The research equally revealed that young married girls may develop obstetric fistula due to prolonged delivery with mean score of 3.22, early marriage of girls could lead to their drop – out from school with mean score of 3.19 and child marriage violates women’s right to consensual marriage with mean score of 2.99. One of the recommendations was that the Jigawa State government should enact a law that prohibits child marriage so that women’s rights to freedom of education are not violated.
39
Akinsiku, O. E., and N. O. Ajala. "An Investigation of Barriers to Females’ Involvement in the Nigeria Construction Industry." October 2018 2, no. 2 (September 2018): 171–80. http://dx.doi.org/10.36263/nijest.2018.02.0075.
Full textAbstract:
The continuous domination of the Nigeria construction industry by men remains an issue of concern to construction stakeholders as females in the Nigerian construction industry continue to be largely underrepresented. The objective of this study was to investigate the barriers to females' involvement in the Nigerian construction industry with a view to suggesting strategies that will assist to bridge this barrier. The survey reviewed literature on the level of female participation, the perceptions about women, the opportunities available to females and strategies of increasing the number of female participation in the industry. The instrument for data collection was obtained by the use of a survey questionnaire as well as the reviews of extant literature. The sampling method employed is stratified random sampling. The questionnaires were administered to built environment practitioners in consulting and contracting establishment in Lagos metropolis, Nigeria. The findings revealed that the barriers which influence female under-representation in the Nigerian construction industry include; the male-dominated structure of the construction industry, family commitments such as marriage and childbirth, masculine nature of the job, long working hours. The strategies recommended to bridge this barrier include the formulation of employment policies which prevent sexism, educating young women about the industry, providing better working conditions and flexible working policies for women, provision of incentives in order to attract more women into the Nigerian construction industry.
40
Christopher Okwun, Kalu, and Saedah Siraj. "Family and Marriage Counseling and HIV/Aids Pandemic in Nigeria." International Journal for Cross-Disciplinary Subjects in Education 1, no. 4 (December 1, 2010): 237–41. http://dx.doi.org/10.20533/ijcdse.2042.6364.2010.0033.
Full text
41
George, Ime N., David E. Ukpong, and Eme E. Imah. "Cultural Diversity of Marriage Sustainability in Nigeria: Strengths and Challenges." Sociology and Anthropology 2, no. 1 (January 2014): 7–14. http://dx.doi.org/10.13189/sa.2014.020102.
Full text
42
Odebode, Aminat Adeola, Eniola Keji Ola-Alani, and Shakirat Ojuolape Gambari. "Adjustment Strategies for Marital Stress Among Female Teachers in Nigeria: Implications for Counselors." Indonesian Journal of Guidance and Counseling: Theory and Application 8, no. 2 (December 30, 2019): 101–7. http://dx.doi.org/10.15294/ijgc.v8i2.34644.
Full textAbstract:
Stress have devastating consequences when not well managed. This study thus investigated the adjustment strategies of marital stress among female primary school teachers in Nigeria. The study also examined the influence of age, number of children, type of marriage and length of years in service on the respondents’ views. The study employed a descriptive survey method. A total of 422 female primary school teachers participated in the study. The participants responded to a researcher-designed instrument titled ‘Adjustment Strategies Questionnaire (ASQ)’. The data were analyzed using both percentage, mean, t-test and Analysis of Variance The result showed that female primary school teachers adopt benefitting adjustment strategies. Result further showed that there were significant differences based on age, number of children, type of marriage and length of years in marriage. Recommendations were therefore made among others that counselors should encourage female primary school teachers to maintain their benefitting adjustment strategies of marital stress.
43
Amzat, Jimoh. "Faith Effect and Voice on Early Marriage in a Nigerian State." SAGE Open 10, no. 2 (April 2020): 215824402091951. http://dx.doi.org/10.1177/2158244020919513.
Full textAbstract:
The rate of early marriage is 87% in northwest Nigeria, although it is 56% in Kaduna. One major issue is that early marriage is often rationalized as a religious norm. This study explores the role of faith leaders in advancing the cause of adolescent girls regarding the timing of marriage in Kaduna state. This qualitative study took place in three local government areas: Chikun (Mixed Christians and Muslims), Makarfi (majority Muslims), and Zangon-Kataf (majority Christians) were purposively selected to have a variety of mixed religious contexts. Using purposive sampling methods, the researcher conducted 24 focus group discussions with adolescent girls, 24 in-depth interviews with faith leaders, and 12 key informant interviews with other stakeholders. The study used a framework method for analyzing qualitative data. The study found that faith leaders play essential roles in rationalizing or discouraging early marriage through preaching and other activities. The study identifies three categories of faith leaders concerning early marriage. Some are proactive, discoursing about it. The second category is the passive faith leaders, somehow indifferent but has never preached against or in favor of early marriage. The last set consists of faith leaders promoting early marriage—who think early marriage is still beneficial. The study recommends that considering the social position of faith leaders and critical role in sanctioning marital unions, they could be considered as a vital link in efforts to curtail early marriage.
44
Solivetti, Luigi M. "Family, marriage and divorce in a Hausa community: a sociological model." Africa 64, no. 2 (April 1994): 252–71. http://dx.doi.org/10.2307/1160983.
Full textAbstract:
The aim of this article is to show how a ‘traditional’ society may produce a household system in which the structural tensions are no less intense than in the Western world. Muslim Hausa society (in northern Nigeria) has one of the highest rates of divorce (and remarriage) in the world. An explanation is sought here in terms of the economic and organisational requirements of a subsistence farming system that is always potentially short of labour. Divorce is a solution to otherwise unacceptable pressures, particularly on young women, in a society that requires them to be subordinate and marginal within the extended family. The data presented here were collected between 1979 and 1989 in the Niger valley of Sokoto State in northern Nigeria.
45
Ebeku, Kaniye S. A. "The Legal Status of Nigerian Children Born by A Widow: Chinweze v. Masi Revisited." Journal of African Law 38, no. 1 (1994): 46–60. http://dx.doi.org/10.1017/s0021855300011451.
Full textAbstract:
Under most customary laws in Nigeria the death of a wife, irrespective of the system of marriage, terminates the marriage. But the death of a husband does not necessarily terminate the marriage. Again, this is true irrespective of the system of marriage. A surviving widow has a number of options open to her. She may elect to remain as a member of her husband’s family or return to her parents. In the former case, she may be “inherited” by a son or relative of her deceased husband or stay on as the wife of her deceased husband. In both instances the original marriage is regarded as continuing directly or indirectly. However, the widow is most likely to return to her parents if her relationship with her husband’s family is less than cordial, especially where it is proved or suspected that she had a hand in the death of her husband.
46
Asa, U. A., and V. V. Nkan. "Factors Associated With Marital Instability Among Rural Farming Households in Akwa Ibom State, Nigeria." European Scientific Journal, ESJ 13, no. 15 (May 31, 2017): 290. http://dx.doi.org/10.19044/esj.2017.v13n15p290.
Full textAbstract:
In this paper, we investigated factors associated with marital instability in rural households. Using a case study of rural farming households in Akwa Ibom State, Nigeria, we examined the demographic characteristics of married couples in rural farming households and the nature of marital instability among them in addition to ascertaining the factors associated with marital instability in the study area. Descriptive statistics and factor analysis were employed to analyze data collected from 240 married couples selected using a multi-stage sampling procedure. Results revealed that the average age of the respondents was 42 years; 91.7% of them were functionally literate; their average household size comprised of six persons; and seventeen years was their average years of marriage. Findings also revealed that majority of the respondents had low marital instability; factor analysis result showed that socio-cultural difference, psychological factor, economic factor, marriage-based factor, health factor, sex-related factor, conflict factor and communication-based factor were the major factors associated with marital instability among married persons in the study area. The findings highlight avenues of theoretical development to better understand marital instability among rural dwellers in Nigeria as well as have implications for marriage counselling among married persons in the study area.
47
Warren, Dennis Michael. "Islam in Nigeria." American Journal of Islam and Society 5, no. 1 (September 1, 1988): 161–62. http://dx.doi.org/10.35632/ajis.v5i1.2888.
Full textAbstract:
Islam in Nigeria is the product of A. R. I. Doi's twenty years of research on the spread and development of Islam in Nigeria. Professor Doi, currently the director of the Centre for Islamic Legal Studies at Ahmadu Bello University in Zaria, has also taught at the University of Nigeria at Nsukka and the University of lfe. His lengthy tenure in the different major geographical zones of Nigeria is reflected in the book. The twenty-one chapters begin with a general introductory overview of the spread of Islam in West Africa. Part I is devoted to the impact of Islam in the Northern States of Nigeria, Part II deals with the more recent spread of Islam into the Southern Nigerian States and Part III explicates a wide variety of issues germane to the understanding of Islam at the national level. The book is comprehensive, thoroughly researched, and is based on analyses of secondary sources as well as primary field research conducted in all parts of Nigeria. The book has nine maps, seventy-three photographs, detailed notes at the end of each chapter, a bibliography and an index. Professor Doi traces the spread of Islam through North Africa into the Ancient Empires of Ghana, Mali and Songhai. As Islam moved into the Northern part of Nigeria, it had a dramatic impact on the seven Hausa states and on the Fulani peoples who carried out the jihad under Shehu Utham Dan Fodio and the Fulani Sultans of Sokoto. A link was established between the Umawz Arabs and the Kanem-Bornu State. Islam also influenced the Nupe and Ebirra peoples. With the arrival of the Royal Niger Company, British Imperialism and Christian missions began to move into Northern Nigeria about 1302 AH/1885 AC. The impact of colonialism and Christianity upon Islam in Northern Nigeria is analyzed by Dr. Doi. Of particular interest is the analysis of syncretism between Islam and the indigenous cultures and religions of Northern Nigeria. The Boori Cult and the belief in al-Jinni are described. The life cycle of the Hausa-Fulani Muslims includes descriptions of the ceremonies conducted at childbirth, the naming of a new child, engagement, marriage, divorce, and death. Non-Islamic beliefs which continue to persist among Muslims in Northern Nigeria are identified ...
48
Wusu, Onipede, and Uche C. Isiugo-Abanihe. "CONSISTENCY OF THE EFFECTS OF FEMALE EDUCATION ON FERTILITY ACROSS THE NORTH–SOUTH DEMOGRAPHIC DIVIDE IN NIGERIA, 2003–2013." Journal of Biosocial Science 51, no. 1 (April 10, 2018): 138–53. http://dx.doi.org/10.1017/s0021932018000111.
Full textAbstract:
SummaryMost studies examining the association between female education and fertility have reported an inverse association. However, little is known about the consistency of the relationship, or what level of education triggers an inverse association. This study examined the consistency of the association between female education and fertility across the north–south demographic divide in Nigeria. Data on women aged 40–49 were taken from the 2003, 2008 and 2013 Nigerian DHS data sets. The results showed that female education remained significantly and consistently inversely related to fertility in both the north and south of Nigeria. Women with secondary or higher level of education reported a lower number of children ever born (CEB) than those with primary or no education in both the north and south (p<0.05). The findings suggest that female education has a more effective negative effect on fertility in the south, where the level of female schooling is higher, than in the north, with its limited level of female education. Primary-level female education appeared to be ineffective in reducing fertility in the study sample. Women with primary schooling reported a slightly higher CEB than those who did not have any formal education. Also, age at marriage and child mortality were found to be consistent and significant predictors of fertility in both the north and south (p<0.001). Women who married at relatively higher ages and those who had never lost a child reported a smaller CEB consistently in both the north and south (p<0.001). Therefore, to attain sustainable fertility decline throughout Nigeria, it is imperative that policies aimed at increasing the prevalence and quality of female education are pursued, and there must be a focus on social, physical, environmental and cultural factors influencing age at marriage and child mortality.
49
Smith, Daniel Jordan. "Modern Marriage, Men’s Extramarital Sex, and HIV Risk in Southeastern Nigeria." American Journal of Public Health 97, no. 6 (June 2007): 997–1005. http://dx.doi.org/10.2105/ajph.2006.088583.
Full text
50
Maigari, Muhammad Abdullahi. "Changing dynamics of early marriage in rural areas of northern Nigeria." Global Journal of Sociology: Current Issues 8, no. 1 (May 9, 2018): 22–29. http://dx.doi.org/10.18844/gjs.v8i1.3411.
Full textAbstract:
AbstractThe paper examines the changes that occurred over time between Christians and Muslim in rural settlements. The study collected data from focus group discussions (FGDs) with married literate adolescent girls and unmarried non-literate adolescent girls. Christian and Muslim faith leaders as well as a government official were interviewed. The study revealed the rising rate of early marriage among Christians who were hitherto known to the delayed marriage of girl-child above 18 years. These changes have been attributed to the rising rate of poverty. This is because most of the rural families in the areas surveyed regardless of their faith; are polygamous because of the nature of their occupation––subsistence farming which relied on manual labour from the family. Cultural beliefs are still adhered to in rural settlements, most parents viewed girl-child as a problem which if left unmarried, may bring shame to the family: teenage pregnancy out of wedlock which is regarded as a taboo. The paper concludes that there is a need for the cultural reorientation and awareness on how rural dwellers view girl-child. Also, it is pertinent to introduce poverty reduction projects in rural areas and the establishment of schools closer to the people as well as imparting sex education