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This paper examines the intersection of gendered violence and human rights, focusing on widowhood rites in Oshimili-North Local Government Area, Delta State, Nigeria, in line with Sustainable Development Goal-5. Despite international human rights efforts, dehumanizing cultural practices persist, with widows often accepting them regardless of their education or financial status. The study emphasizes the importance of Nigerian government’s adoption of global rights standards, education on human rights, and effective monitoring to protect vulnerable populations like widows.
For the past two decades, there has been significant global discourse concerning the intersection of women’s rights, as outlined in the Convention on the Elimination of all forms of Discrimination Against Women (CEDAW), and harmful cultural practices. Women have historically endured various forms of abuse under the guise of cultural traditions, particularly affecting widows who face egregious treatment. Despite international condemnations and state ratifications, gender-based violence persists due to inadequate enforcement measures. This presents a clash between cultural norms and the universal standard of women’s rights, posing a challenge to achieving Sustainable Development Goal 5.
In Nigeria and across Africa, widows are subjected to numerous rites that expose their vulnerability, varying across ethnicities and regions. While some cultural practices aim to protect widows, others perpetuate dehumanization. Legal protections often fall short, with traditional and religious laws conflicting with constitutional rights. The prevalence of cultural abuses is exacerbated by a lack of data and victims’ reluctance to report due to the perception of these practices as sacred traditions.
Despite Nigeria’s endorsement of international treaties safeguarding human rights, such as CEDAW and the African Charter on Human and Peoples’ Rights, widowhood rites continue unabated. This study aims to examine the oppressive use of cultural structures, specifically widowhood rites, in Oshimili-North Local Government Area of Delta State, despite Nigeria’s commitments to human rights instruments.
In the 1980s, the concept of gendered violence was defined as a human rights violation, expanding from male violence against partners to include various forms of violence against women. Challenges in addressing gendered violence stemmed from the lack of a clear definition. However, initiatives like the Nairobi Forward-looking Strategies in 1985 recognized it as crucial for peace. The 1979 CEDAW didn’t reference gendered violence initially, but in 1989, a draft was developed, and in 1992, it was defined as a form of discrimination, emphasizing state obligations to address it.
Activists in the 1990s argued that state failure to protect women from violence constituted human rights violations, although studies showed much of this violence was perpetrated by private individuals. Despite debates on state responsibility, efforts intensified globally to address gendered violence, gaining momentum through conferences and declarations like the Vienna Declaration in 1993.
The United Nations designated a Special Rapporteur on violence against women in 1994, emphasizing the importance of international engagement. The Declaration on the Elimination of Violence Against Women (DEVAW) was adopted in 1993, broadening the understanding of violence against women. The Beijing Platform for Action in 1995 highlighted the violation of women’s rights through violence and urged states to address it.
Despite international efforts, obstacles remain, including cultural, patriarchal, and religious norms. National governments often lack policies to address gendered violence effectively. The study connects gendered violence to human rights violations, discussing cultural relativism and universalism theories. Cultural relativism has been used to justify traditional practices that violate women’s rights, contrasting with universalism, which asserts inherent human rights regardless of culture.
In Nigeria, despite constitutional recognition of human rights, violations persist, particularly in traditional practices like widowhood rites. These practices challenge women’s dignity and equality, violating international treaties. Scholars debate the compatibility of cultural relativism with human rights, with some arguing it perpetuates harmful practices against women. Ultimately, addressing gendered violence requires a multifaceted approach, including legal reforms, cultural shifts, and international cooperation.
This study employed a cross-sectional research design, using in-depth interviews to explore women’s perceptions of gendered violence through widowhood rites in Oshimili-North Local Government Area of Delta State, Nigeria. It aimed to assess whether widowhood rites constitute a violation of rights from the victims’ viewpoint and to examine the role of cultural structures, despite Nigeria’s commitments to human rights. Data were gathered from communities including Illah, Atuma, and Akwukwu-Igbo, where widowhood rites are prevalent among the Igbo tribe. Researchers with local affiliations facilitated interaction and interpretation of responses, allowing for insights into cultural pride and personal experiences among widows.
The study delves into widows’ perspectives on widowhood practices as a form of gendered violence, particularly significant for understanding women’s rights in Nigeria and sub-Saharan Africa. Cultural practices like widowhood rites persist despite their infringement on women’s human rights, disregarding Sustainable Development Goal 5’s aim to end violence against women. The research highlights the lack of effective implementation of conventions protecting women’s rights in Nigeria, emphasizing the need for better strategies. It sheds light on factors influencing the continuation or adaptation of harmful practices like widowhood rites, rooted in entrenched patriarchal structures. Despite awareness of the harm, widows often adhere to these rites out of tradition, societal pressure, and concerns for their children’s security, revealing the complexities of their choices. Socio-economic status and education play a role in how widows navigate these practices, with affluent women still opting to undergo rites out of respect. Many widows express pain yet pride in fulfilling these rites, indicating a deep cultural adherence even among the educated and financially stable. Religion sometimes mitigates the severity of these rites, but women can also perpetuate and defend them, often due to fear or superstition. The study exposes the failure of policies to address gender inequality and the absence of NGOs to protect widows, revealing a gap between global ideals and local realities.
The study highlights the deeply ingrained cultural significance of widowhood rites in Nigerian society, regardless of educational attainment. It suggests the need for improved implementation strategies of international human rights instruments to address the harmful effects of these rites. Specifically, there’s a recommendation for national interpretation of ambiguous human rights instruments, making them accessible in local dialects. This aims to raise awareness about the health risks, stigma, and injustice associated with these practices. To effectively combat them, collaborative efforts involving grassroots communities, affected individuals, and lawmakers, both men and women, are essential. Such collective action is crucial for sustainable change and aligns with the goals of SDGs focusing on human rights.
Source:
Lady Adaina Ajayi, Faith Osasumwen Olanrewaju, Adekunle Olanrewaju & Onwuli Nwannebuife | Emmanuel O Amoo (Reviewing editor) (2019) Gendered violence and human rights: An evaluation of widowhood rites in Nigeria, Cogent Arts & Humanities, 6:1, DOI: 10.1080/23311983.2019.1676569