Hitherto in Nigeria, the issue of gender has typically been conceptualized within the binary framework of male and female. However, as internet-enabled cell phones become increasingly ubiquitous in the country, the realization that gender is multifaceted—and that sex classification extends beyond the traditional male-female dichotomy—is gaining traction. Canadian scholar Marshall McLuhan’s predictions about the proliferation of information are becoming a reality, shedding light on diverse gender identities.
One gender categorization recognizes four sub-sets: male, female, neuter, and common. Another framework acknowledges men and women alongside identities such as transgender, non-binary, agender, gender-specific, double-spirits, sex-specific, gender-speaking, gender-neutral, and all-gender. Despite this evolving understanding, the male-female dichotomy remains the predominant mental framework in Nigeria, with other identities largely overlooked.
A significant factor contributing to this restrictive categorization is religion. In Nigeria, identifying as anything other than male or female often results in social ostracization. This critical perspective stems from the moral constructs prevalent in various religious beliefs, which tend to uphold traditional gender norms.
Gender discrimination is generally defined as any behavior that leads to unfavorable treatment of individuals based on their gender. According to the United Nations, gender discrimination against women encompasses “any distinction, exclusion, or restriction made on the basis of sex that impairs or nullifies the recognition, enjoyment, or exercise of women’s human rights and fundamental freedoms.”
The discourse surrounding gender inequality often centers on the notion that women bear the brunt of discrimination. As articulated by Charlotte Whitton, former Mayor of Ottawa, “Whatever women do, they must do twice as well as men to be thought half as good.” This sentiment has been supported by social science for over twenty-five years, reflecting the pervasive inequalities women face.
In Nigeria, gender inequality begins at birth, with parents often expressing greater joy at the birth of a male child compared to a female. The 2003 MTN advertisement “Mama na boy” drew significant backlash from women for implying that a male child is preferable to a female.
Gender inequality and discrimination permeate various aspects of Nigerian society, including politics, governance, family dynamics, and social relations. The workplace is not exempt; leadership positions are often perceived as male domains, while women are frequently relegated to roles that prioritize physical appearance over intellectual capability. For instance, front desk positions may be reserved for women, based on the assumption that looks are more important than skill or competence.
This issue of gender disparity is not confined to Nigeria and is not a recent phenomenon. In 1963, for instance, women in the United States earned only 58 cents for every dollar earned by men, a disparity that persists. Even in highly developed Western nations like the United States, gender discrimination is treated with the same urgency as racial prejudice. Nevertheless, it is noteworthy that America has yet to elect a female president since its inception, highlighting the enduring challenges of gender inequality across cultures.