Women in Nigeria are a diverse group of individuals who have a wide range of experiences and backgrounds. Women in Nigeria face numerous challenges, including gender inequality, poverty, violence, lack of access to education and healthcare, and lack of participation in government and economics. Despite these challenges, Nigerian women are making strides in all areas of life and are becoming increasingly empowered to take control of their lives and their futures. Additionally, traditional gender roles and cultural norms continue to limit the potential of women in Nigeria. The social role of women in Nigeria varies according to religious, cultural, and geographic factors. However, many Nigerian cultures see women solely as mothers, sisters, daughters, and wives. For instance, women in Northern Nigeria are more likely to be secluded in the home than women in Southern Nigeria, who tend to participate more in public life.
Modern challenges for the women of Nigeria include child marriage, female genital mutilation, rape, and domestic violence.
Nigeria ranked 124th out of 148 countries in the 2025 Gender Inequality Index.
Social issues Child marriage
Child marriage is quite common in Nigeria, with about 43% of girls getting married before the age of 18 years, and 17% before they turn 15. The prevalence, however, varies greatly by region. Nigeria's total fertility rate is 5.07 children/woman. Nigeria's high fertility rate is associated with socio-economic problems and under-development.
Domestic violence
Prostitution and sex trafficking
A few causes of prostitution in Nigeria have been attributed by scholars. They have especially credited poverty and unemployment among women, government corruption, international sex tourism, and gender inequality. Many Nigerian women are trafficked in prostitution both in the country and internationally. This is often done as a form of debt bondage or under threat of violence. Official statistics in 2001 found that 45,000 Nigerian women were trafficked internationally.
Female child labour
Polygamy
12 out of the 36 Nigerian states recognize polygamous marriages as being equivalent to monogamous marriages. All twelve states are governed by Islamic Sharia Law. The States, which are all northern, include the states of Bauchi, Borno, Gombe, Jigawa, Kaduna, Kano, Katsina, Kebbi, Niger, Sokoto, Yobe, and Zamfara which allows for a man to take more than one wife.
Elsewhere, both Christians and traditionalists in polygamous unions are recognized by customary law . These unions are contingent upon the absence of prior civil marriage, as bigamy technically applies, but even when present, men are seldom ever prosecuted for bigamy in Nigeria.
Polygamy is legal in Nigeria, and is practiced by many of the country's ethnic groups. It is estimated that about one-third of Nigerian marriages are polygamous. Polygamy is most common among the Hausa, Fulani, and Yoruba peoples. The practice is also found among the Igbo, Kanuri, and Tiv peoples, and is considered as a way to provide economic security.
In Nigeria, polygamy is regulated by customary law. This means that each ethnic group has its own rules and regulations regarding the practice. Generally, a man must obtain permission from his first wife before taking another wife. He must also be able to provide for all of his wives and children financially.
Women's health
Nigerian women and girls face inequality in services in Nigeria's healthcare system. One reason for this is the prevalence of patriarchal norms that give men jurisdiction over women's medical decisions. This is exacerbated by poverty, lack of education, and the resources required in order to visit medical facilities. The issue of transport is a serious one as it hinders women from accessing healthcare services. The Nigeria Demographic and Health Survey conducted in 2018 reveals that nearly 52% of Nigerian women experience at least one issue when trying to seek healthcare services, with financial insecurity being the biggest hindrance.National Population Commission (NPC) [Nigeria] and ICF. 2019. Nigeria Demographic and Health Survey 2018. Abuja, Nigeria, and Rockville, Maryland, USA: NPC and ICF. https://dhsprogram.com/pubs/pdf/FR359/FR359.pdf
Reproductive health
Nigerian law only allows for abortion in cases where pregnancy poses a threat to the mother's life. Nonetheless, an estimated 1.8 to 2.7 million women terminate their pregnancies each year. This is because many women resort to receiving abortions in illegal and unsafe conditions which usually result in diseases and even death. Approximately 25% of the Nigerian women who terminate their pregnancies find themselves with severe health problems. Existing research further supposes that up to 6,000 Nigerian women die from induced abortions each year. Additionally, Nigeria has the highest rate of maternal mortality out of all African nations and the fourth highest globally, with 576 mothers dying per 100,000 births.
Marriage and pregnancy occur at an early age for Nigerian women especially in the northern region of Nigeria, among Hausa communities. The north has a maternal mortality rate of 21 maternal deaths per 1000 pregnancies, which is higher in comparison to the country's overall maternal mortality rate. Girls in Hausa communities may get married at the age of 11 and begin to have children a few years later which results in them developing health problems. Research reveals that if these girls engaged in sexual intercourse and childbearing at a later stage of life, then the high rates of carcinoma of the cervix found among Hausa women would be brought down dramatically. Moreover, there are instances in which these pregnant girls are not physically large enough to give birth vaginally and this leads to cases of obstructed labor, which can have detrimental effects for the mother and the child if surgery is not performed. Women's mobility outside the home is restricted with men often in charge of escorting them. Men often make medical decisions for their wives and women give birth at home with the help of a traditional birth attendant. Furthermore, Hausa women are subject to local and state rules that require them to seek permission from their husbands or bring their husbands along with them when going to acquire contraception.
Female genital cutting (also known as female genital mutilation) in Nigeria accounts for a significant portion of female genital cutting/mutilation (FGM/C) cases, worldwide. The practice is considered harmful to girls and women and a violation of human rights. FGM causes infertility, maternal death, infections, and the loss of sexual pleasure. Gishiri cuts, hymenectomy, and female circumcision are all practiced in Nigeria. Nationally, 27% of Nigerian women between the ages of 15 and 49 were victims of FGM, as of 2012. In the last 30 years, prevalence of the practice has decreased by half in some parts of Nigeria. From 2012 to 2018 there was a 7% decrease in the proportion of women who experienced FGM. Although this is a practice prevalent throughout Nigeria, it is more concentrated in the South East and West of Nigeria and more prevalent in Yoruba communities.
Women and politics
Participation in politics
Pre-colonial era Prior to colonization, Nigerian women were involved in political process. In the Bornu Empire, women took part in administering the state. Queen Bakwa Turuku founded the city of Zaria and her daughter built a defensive wall around the city in order to repel invasions. Ancient Yorubaland comprised eight high ranking chieftains who helped the ruler rule the kingdom.
The Igbo women of Nigeria were politically active in their communities during this period. One political system that was prevalent here was the dual-sex system. In this system, women's organizations and men's organizations acted side by side. Some examples of these women-led organizations were secret societies and courts for women. Authority was shared between the two genders as a way of promoting unity. A prominent position enjoyed by Igbo women under this system was that of the Omu, which translates to "mother of the society". Those that attained this position did so independently of their male relatives. The Omu made decisions that pertained to both men and women. She was in charge of overseeing and regulating the marketplace by settling market prices and disputes. The Omu was also the head of the council that was in charge of local trade. Both she and other women were obligated to attend assemblies to discuss important matters pertaining to the people. They had discretion in important matters, such as waging war.
Another political system that existed among the Igbo was the corporate political system, which was characterized by relationships and was male-dominated. Igbo women's positions of power within this system was dependent on the status of their male family members. Nonetheless, these women still held influential roles. For instance, the oldest daughter, known as the Isa Ada, was seen as the leader of women and the mother of the lineage. In some areas, she played a direct role in decision-making processes.
Other organizations also held influence within communities during this time. Some of these organizations were "society of daughters of the lineage", "association of lineage wives", and the "women's assembly". Their purpose was to police women and ensure they were in compliance with societal customs. Some of the responsibilities the society of daughters of the lineage had included were mediation and serving as the supreme court of appeal for all issues pertaining to women. On the other hand, the association of lineage wives acted as a lower court.
Colonial Nigeria Christian missionaries sought to replace Igbo religious and cultural practices which eventually hurt Nigerian women. The British did not give Igbo women any political legitimacy as they only ruled through and dealt with male authorities, hindering women's presence in politics.
The Native Ordinances Act of 1901 deemed only the Native Courts, which were established by the British, to be legitimate courts, diminishing the political system of pre-colonial Nigeria. Furthermore, under this British administration, Nigerian boys were taught skills that would allow them to manage industries and work in the courts. They were also given access to Western education whereas the girls were confined to areas of study that the British thought were suited for women. However, Nigerian women were still politically active during this period and rose against the British. Some key occurrences are the Women's War of 1929, the 1929 Water Rate Demonstrations, and the Nwaobiala Movement in 1925. Despite this frustration, women still participated in this new political process even though the opportunities were very limited due to the beliefs of the British. Madam Okwei was the first Igbo woman that participated in the new political system as she held a position within a Native Court.
Nigerian women were also politically active when it came to decolonization efforts in the 1940s and 50s. Women's organizations were the channels through which women organized and mobilized against colonization. Some key organizations during this time period were the Nigerian Women's Union and the National Council of Women's Societies. Women such as Onokoro Nwoti were also involved in the NCNC as well. There were also women's wings of parties created by women that allowed for their voices to be heard. This is also when Southern Nigerian women had acquired the right to vote. The Igbo women garnered support from women for the National Council of Nigeria and Citizens, which would rule Nigeria at independence.