In e na ional Jou nal o Human Resea ch and Social Science S udies
ISSN(p): 3050-547X, ISSN(e): 3050-5488
Volume 02 Issue 11 No embe , 2025
DOI: h ps://doi.o g/10.55677/ijh sss/18-2025-Vol02I11
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The E hico-Legal Ques ion o Woman o Woman Ma iage in Igbo land (A
Case S udy o Imo S a e, Nige ia).
Obodo, Chime e A inze1, Ikea, Chidimma S ella, Ph.D.2, Hen y C. Alisigwe3
1,3 Facul y o Law, Imo S a e Uni e si y Owe i, Nige ia
2 Depa men o Philosophy, Imo S a e Uni e si y Owe i
ABSTRACT: The pu pose o his esea ch is o examine woman o woman ma iage
ela ionships om he A ican pe spec i e h ough in e iews wi h women who ma y o he
women (‘ emale husbands’) in Igbo land, using Imo S a e as a case s udy. The issue o
ma iage is signi ican in he Igbo-A ican cul u al and adi ional i es, as such he issue o
woman- o-woman ma iage in Imo S a e has become a poin o social, legal, mo al and
cul u al deba e in ecen yea s. T adi ionally, ma iage is a he e osexual union, ha is deeply
oo ed in cul u al, eligious, and socie al expec a ions. Howe e , he ising occu ence o
woman- o-woman ma iages, pa icula ly among ce ain segmen s o he popula ion, has
spa ked a con e sa ion abou he e ol ing na u e o ela ionships and ma iage in he s a e.
This phenomenon, while uncommon, is belie ed o occu o a ious easons, including he
desi e o ul ill socie al expec a ions o amily o ma ion, economic ac o s, o as a o m o
p o es agains adi ional pa ia chal s uc u es. In some cases, hese ma iages a e iewed as
symbolic ges u es a he han legally ecognized unions. Fo ins ance, woman- o-woman
ma iages may eme ge as a esul o in e ili y, whe e one woman may ma y ano he as a
means o main ain amily lineage o o inancial easons. Howe e , he p ac ice aces
signi ican esis ance om bo h adi ional au ho i ies and he legal sys em in Imo S a e,
which ends o adhe e o he no ms es ablished by bo h Nige ian and Igbo cus oms. The s a e's
legal amewo k does no ecognize woman- o-woman ma iages, and hose in ol ed may
ace s igma iza ion o legal challenges. The ques ion o woman- o-woman ma iage in Imo
S a e aises impo an conce ns ega ding human digni y, gende oles, he legal ecogni ion
o non- adi ional unions, and he e olu ion o cul u al no ms. I calls o a c i ical
examina ion o how he s a e’s mo al and legal sys em, communi y leade s, and ac i is s can
app oach eme ging social issues while balancing adi ion, indi idual igh s, and socie al
expec a ions. In conclusion, al hough woman o woman ma iage in Imo S a e helps in
p ese ing he amily name, ye i emains a sou ce o dehumaniza ion, enable o woman o
woman iolence as such poses a h ea o woman de elopmen .
Co esponding Au ho :
Obodo, Chime e A inze
KEYWORDS:
Ma iage, woman, Imo s a e,
cul u e, mo ali y.
INTRODUCTION
Woman o woman ma iage is one o he indigenous and adi ional ma iages commonly p ac iced in many pa ia chal
communi ies ac oss A ican. In he con empo a y Nige ian socie y, his e e s o a social and cul u al phenomenon whe e a
woman ma ies a ellow woman (as a wi e) by paying b ide p ice jus as a man does in he e osexual ma iage. Such woman is
e e ed o as a emale husband while he woman she ma ies is known as emale wi e.
Howe e , he issue o woman- o-woman ma iage, pa icula ly in Imo S a e, Nige ia, has eme ged as a opic o cul u al, mo al,
social, and legal discou se. This p ac ice is seen as a esponse o a ious social and economic p essu es, such as
in e ili y/childlessness, male absen eeism, economic ha dship o he desi e o companionship in a pa ia chal socie y.
This p ac ice o woman- o-woman ma iage is an issue ha is gaining inc easing a en ion, pa icula ly in he sou h eas e n s a es
like Imo. This p ac ice is no widely ecognized in o mal legal sys ems, and i o en exis s wi hin he con ines o deeply oo ed
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cul u al belie s and no ms. In o he wo ds, in some communi ies in Imo s a e, woman- o-woman ma iages a e no seen as ac s o
de iance agains pa ia chy bu a he as p agma ic esponses o speci ic social, economic, and pe sonal ci cums ances.
Mo eso, his p ac ice aises signi ican ques ions abou i s place in mode n legal amewo ks, i s po en ial e ec s on he amily
s uc u e, and i s consequences o gende ela ions. The issue o woman- o-woman ma iages in Imo S a e in e sec s wi h b oade
conce ns ega ding women’s igh s, he ole o adi ion in con empo a y socie y, and he complexi ies o ma iage and amily li e
in a mode nizing A ican socie y. This esea ch aims o explo e hese nuances and unde s and he unde lying causes and
consequences o woman- o-woman ma iages in Imo S a e, shedding ligh on bo h he pe cei ed bene i s and he challenges hese
women ace.
Al hough his phenomenon may no be widely accep ed o o mally ecognized unde Nige ian law, i is oo ed in speci ic local
cus oms and adi ions. Imo S a e, like many o he pa s o Nige ia, is a mel ing po o adi ional p ac ices and mode n in luences,
and he g owing p e alence o woman- o-woman ma iages p esen s a complex in e play be ween cul u al iden i y, socie al
no ms, and e ol ing legal amewo ks. This pape seeks o explo e he p ac ice o woman- o-woman ma iage in Imo S a e,
examining i s o igins, signi icance, and he challenges i p esen s o he con empo a y socie y.
Based on he abo e analysis, he ques ions become: why should women ma y o he women and he e a e a ailable possible
mode n al e na i es? Wha challenges do women expe ience in woman o woman ma iages? Wha is he implica ion o woman o
woman ma iage? These ques ions and many o i s kind a e he majo conce n o his wo k.
S a emen o he P oblem
Despi e he g owing incidence o woman- o-woman ma iages in Imo S a e, he e emains a lack o comp ehensi e esea ch on
he subjec . This has led o a numbe o un esol ed mo al issues and legal challenges o he women in ol ed in such unions.
Some o he key p oblems include:
Legal and social ecogni ion. One o he mos p essing issues is he legal ambigui y su ounding hese ma iages. Since Nige ian
law, which is hea ily in luenced by colonial legal sys ems and local cus oms, does no ecognize ma iages be ween women,
indi iduals in ol ed in woman- o-woman unions o en ace challenges in secu ing legal igh s ela ed o p ope y, inhe i ance, and
cus ody o child en. This legal acuum can lea e women ulne able o exploi a ion and disen anchisemen .
Cul u al s igma iza ion and disc imina ion. Women engaged in woman- o-woman ma iages o en ace ma ginaliza ion and
s igma iza ion om hei communi ies, especially in u al a eas whe e adi ional belie s abou ma iage and amily a e mo e
en enched. These women may be iewed as de ying cul u al no ms, and as a esul , hey could expe ience social exclusion,
gossip, and disc imina ion, which can nega i ely a ec hei men al heal h and social s a us.
Gende and economic ac o s. The p ac ice o woman- o-woman ma iage is o en linked o b oade gende and economic
dynamics. In many cases, women en e such ma iages due o in e ili y, inancial ins abili y, o he absence o male pa ne s,
he eby highligh ing he in e sec ion o economic p essu e, gende inequali y, and ma i al no ms. Unde s anding hese ac o s is
c ucial o add essing he oo causes o woman- o-woman ma iages and he b oade implica ions o gende oles in Imo S a e.
Impac on Family S uc u e. Woman- o-woman ma iages also ha e implica ions o amily s uc u es. The a angemen o en
leads o he ede ini ion o oles wi hin he amily, especially ega ding childbea ing, kinship ela ionships, and he upb inging o
child en. Addi ionally, he in ol emen o ex ended amilies and communi ies can in luence he s abili y o hese unions. I is
necessa y o in es iga e how hese ma iages a ec amilial ela ionships, inhe i ance, and he dis ibu ion o amily esou ces.
Con lic be ween adi ion and mode ni y. The eme gence o woman- o-woman ma iages challenges he ension be ween
adi ional p ac ices and mode n legal sys ems in Nige ia. On one hand, hese unions may be seen as an exp ession o indigenous
cul u al p ac ices, while on he o he hand, hey may con lic wi h he legal no ms es ablished by he Nige ian s a e and
in e na ional human igh s amewo ks. Unde s anding how hese compe ing o ces in e ac is key o add essing he complex
issues su ounding woman- o-woman ma iages.
Objec i es o he S udy
The p ima y objec i e o his esea ch is o gain an in-dep h unde s anding o he p ac ice o woman- o-woman ma iages in Imo
S a e, Nige ia, and o explo e i s implica ions on cul u al, legal, and social le els.
Speci ic objec i es include examining he cul u al and mo al con ex o woman- o-woman ma iages. This objec i e seeks o
unde s and he his o ical and cul u al oo s o woman- o-woman ma iages in Imo S a e, explo ing he easons behind hei
exis ence, he cus oms ha suppo hem, and he ole hey play in he social ab ic o local communi ies.
I also in es iga es he legal challenges and gaps in Nige ia ega ding woman- o-woman ma iages and analyzes he challenges
hese women ace in secu ing hei legal igh s. In o he wo ds, i examines p ope y igh s, inhe i ance, and legal ecogni ion o
child en bo n in o hese unions, and access o jus ice o women in ol ed in hese ma iages.
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Addi ionally, i analyzes he social and gende dynamics: The esea ch aims o explo e he gende and economic ac o s ha
in luence he decision o women o engage in woman- o-woman ma iages. This he e o e in ol es in es iga ing he ole o
socie al expec a ions, gende ed powe ela ions, economic p essu es, and he desi e o social ecogni ion in shaping women’s
choices.
The Impac on amily s uc u e is no le ou . The s udy examines how woman- o-woman ma iages in luence amily s uc u es
in Imo S a e, pa icula ly in e ms o he oles o child en, kinship ela ions, and inhe i ance. I will also explo e how such
ma iages a ec he b oade amily uni and he pe cep ions o amily membe s and he communi y.
This wo k p omo es awa eness and ad ocacy abou he p ac ice o woman- o-woman ma iage in Imo S a e, by p o iding a
pla o m o dialogue on how o balance adi ional p ac ices wi h mode n legal amewo ks and ensu ing ha he igh s and well-
being o women a e p o ec ed in such unions.
Th ough his comp ehensi e s udy, he esea ch aims o con ibu e o a mo e nuanced unde s anding o he in e sec ion be ween
cul u e, law, and gende in Imo S a e, p o iding insigh s ha could in luence policy-making and social change.
In conclusion, i p oposes ecommenda ions o legal and social e o ms. Based on he indings o he s udy, he esea ch also
ecommend po en ial legal and social e o ms o add ess he challenges aced by women in ol ed in woman- o-woman ma iages.
This includes p oposing changes in laws, enhancing social accep ance, and imp o ing he p o ec ion o women’s igh s in such
unions.
LITERATURE REVIEW
Egodi Uchendu (2022) in he wo k “Woman-Woman Ma iage in Igbo land” explains ha ma iage is a ma k o esponsibili y and a
symbol o adul hood in Igbo land. The essence o ma iage in Igbo land in he p e-colonial and ea ly colonial pe iods was no
necessa ily o uni e wo lo e s bu p ima ily o es ablish a legal basis o p oc ea ion, which because o he emphasis on child en, he
Igbo ega ded as an obliga ion o he ances o s. This was based on he unde s anding ha hose bo n owe he deb o bege ing o he s.
The e a e di e en ypes o ma iages ha exis ed in p e-colonial Igbo land. They included he no mal ma iage con ac in ol ing
wo exogamous amilies; ma iage h ough pawning, which allowed a he s o use hei daugh e s as colla e al o loans bu which
was abolished du ing he colonial pe iod by B i ish legisla ion; concubinage; and ma iage by abduc ion, p ac iced in Anioma, Del a
S a e. In ma iage by abduc ion, inancially cons ained young sui o s abduc ed gi ls o hei choice o ma iage. This was done wi h
he consen o he gi ls’ pa en s, al hough no necessa ily o he gi ls.
Two o he o ms o ma iage ha exis ed a he ime we e ma iage by exchange and woman-woman ma iage. Local ule s and e y
in luen ial men con ac ed ma iage by exchange o he pu pose o es ablishing poli ical, mili a y, o economic links. Ma iage by
exchange equi ed wo men exchanging hei daugh e s in ma iage in o de o o m alliances necessa y o he poli ical p es ige and
he mili a y s eng h o he chie con ac o s who o en we e lineage o communi y heads.
Woman-woman ma iage was ecognized and con ac ed o social and economic easons. In mos cases, women who ma ied ellow
women we e ei he ba en o had passed he childbea ing age wi hou bege ing a male child. O he s we e weal hy and in luen ial
women who ma ied ellow women as a means o celeb a ing hei weal h and o economic gains. Woman-woman ma iage as a
ma k o weal h, and, o economic exploi a ion was popula in pa s o Igbo land in he second hal o he 19 h cen u y. The o e -
iding goal o woman-woman ma iage in Igbo land was o women o ha e child en h ough o he women o inhe i ance pu poses.
Among he Igbo a ba en widow o one who had no male child o he deceased husband had no claim o he deceased's p ope y. I ,
howe e , she had "ma ied" a wi e and had a male child om he , she would inhe i om he husband h ough he male child bo n
o he by he wi e. Mo eo e , he ea ha he man's homes ead would become ex inc in he absence o a su i ing male child
would no longe exis . This chap e conside s he o igin o woman-woman ma iage in Igbo land, i s na u e and ele ance in he pas
and a p esen , and he changes ha ha e occu ed wi hin he ins i u ion. In discussing ma iage in Igbo socie y, i should be bo ne in
mind ha any o m o ma iage in Igbo land was less a ma e o he pa icula pe sons conce ned, bu , a he a social a angemen o
ensu e ha a new gene a ion appea s o ake o e om he p esen one, and ha i s membe s we e b ough up o ill smoo hly he
a ious es ablished places. The Igbo mains ay in he p e-colonial pe iod was ag icul u e and women we e i s backbone. Success ul
Igbo men we e known o he numbe o hei yam ba ns and he o e all u nou o hei a m p oduce.
As a esul , he Igbo a o ed polygamous ma iages because i allowed hem o ha e as many wi es as possible. The wi es, and
some imes wi h he child en, made up a man's labo o ce. Men who o any eason we e unable o ma y mo e han one woman we e
in some cases assis ed in acqui ing a second wi e by hei i s wi es. A woman would ma y a wi e and gi e o he husband o be his
second wi e in o de o ease he domes ic bu den as well as o ha e assis ance wi h a m wo k. I was pa ly because o his p ac ice
ha any A ican ma iage was a social in es men , abso bing some esou ces and wi h p ospec s o eplacing hem a las . Al hough
polygyny p o ided a man wi h addi ional ou le s o sexual g a i ica ion, i was also a s a us symbol and an in es men ha enabled
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him o expand his ag icul u al ou pu , he p oceeds o which he could u ilize in acqui ing social i les ha en i led him o an hono ed
place in his communi y.
Women who ma ied wi es o hei husbands o he easons s a ed abo e engaged in woman-woman ma iages which because o
i s a ious ad an ages o he men gained he suppo and app o al o he socie y. A second ac o ha possibly led o he e olu ion o
woman-woman ma iage in Igbo land was he high alue he Igbo placed on child en and especially on he male child. I was he
belie o he people ha male child en we e indispensable o he con inua ion o he ances al line and o e aining a amily's
owne ship o wha e e belonged o i . The eali y o amily ex inc ion canno be ducked whe e child en a e no o hcoming. Such a
si ua ion was ega ded as an abomina ion. The Igbo amily was he mos undamen al and he p ima y social ins i u ion ha o
easons o shee su i al mus be sus ained h ough he male child.
Women, he e o e, eso ed o woman-woman ma iages as a way o ge ing ou o he dilemma o ba enness o he pligh o gi ing
bi h o only emale child en. The Igbo we e no alone in hei lo e o sons.
Howe e , acco ding o GB Nyamongo (2020), Woman o woman ma iage is one o he indigenous ma iages commonly p ac ised in
many pa ia chal communi ies ac oss he Sub –Saha an A ican. Woman o woman ma iage in ol es a emale husband (a woman
who ma ies ano he woman); emale wi e ( he woman who is ma ied by he emale husband); he male lo e (men who be iend he
emale wi es mainly o p oc ea ion and sexual pleasu e); he child en (o he wi es –who a e he main eason o his ma iage).
In some A ican socie ies an elde ly woman is cul u ally pe mi ed o ma y a wi e i she is ba en. Such a woman akes a wi e (s) in
o de o con inue he lineage h ough he child en p oduced. Simila ly, a woman wi h only daugh e s may ma y a wi e (s) so as o
ha e male inhe i o s who will enhance he longe i y o he emale husband’s lineage. In some si ua ions, weal hy women (no
necessa ily widows o unma ied) would ake mo e wi es jus as men do o gain p es ige and social s a us.
In all hese si ua ions he lexible gende sys em in pa ilineal socie ies whe e woman o woman ma iages a e p ac iced allow
women o access and assume posi ions o powe and au ho i y which is no mally he p ese e o men. The alue placed on child en
in all ins i u ions o ma iage in he A ican communi ies is he ob ious eason o he exis ence o woman o woman ma iages. In
his case, a male child is no only conside ed a u u e hei , bu p incipally as one who will elimina e i a ional ea om women who
belie e hei p ope y and name will anish i hey die wi hou u u e hei s. This is because adi ionally inhe i ance has always been
passed om a he o son and ne e om a he o daugh e .
This explains why women will con inue o expe ience unce ain y o being ba en o sonless and hence blamed o bi h de iciency.
The e o e, women who a e mo he s and ha e no sons, become “ a ge s o silencing and in imida ion. The pe sis ence o woman o
woman ma iages in many A ican e hnic communi ies including he dis ega d o he a ailable possible solu ions such as child
adop ion, ‘child buying’, and con empo a y cu e o in e ili y, adi ional healing o polygamous ma iages p ac iced o add ess he
p oblem o childlessness.
Mo eo e , he endless sea ch o he male child h ough woman o woman ma iages among some e hnic communi ies in Kenya does
no ake in o accoun he Kenya Cons i u ion (2010) which is highly gende sensi i e and gi l child iendly in ega d o alloca ion o
esou ces. I is in e es ing ha he ba en/sonless women a e s ill su e ing om male child p e e ence synd ome as a esul o
communi y expec a ions o u u e male’s hei s. Hence, such communi ies canno abandon ‘old’ p ac ices which a e belie ed o
p o ide quick solu ions o hei p oblem o ‘childlessness’.
The issue o childlessness may be add essed by women di e en ly depending on he indi idual’s social s a us. Female husbands we e
asked whe he hey had ied o add ess hei p oblem be o e eso ing o woman o woman ma iage. Fi e o he emale husbands
said ha hey had i s engaged in sexual a ai s wi h a a ie y o lo e s in a emp o concei e wi hou any success; h ee ied
adi ional medicine o healing ba enness. One did no seek any al e na i e, while ano he one ied bo h mode n and adi ional
medicine. This demons a es ha mos sonless women had made some a emp s o add ess hei p oblems be o e op ing o woman o
woman ma iage o he pu pose o enhancing he con inui y o a lineage o he a he o he emale husband in he case o woman o
woman ma iage.
Howe e , Wai imu Nga uiya Njambi and William E. O’B ien, in hei pape , “Re isi ing “ Woman–Woman Ma iage”, explain ha
he p ac ice o women ma ying women is somewha common in ce ain socie ies in Wes A ica, Sou he n A ica, Eas A ica, and
he Sudan. Mos o he woman–woman ma iage households in he s udy engaged in peasan a ming o a li ing, di iding hei
ag icul u al p oduc ion be ween cash c ops and subsis ence c ops, a pa e n ypical o his u al se ing. Howe e , some o he women
we e engaged in o he occupa ions including shop owne ship, ma ke ading o small commodi ies, and, in one case, ma a u (mini
bus) d i ing. The ini ia o s o hese ela ionships, who a e called ahikania, we e all landowne s, and he households all had modes
li ing s anda ds simila o mos o he s in he locali y. Though he in e iews ook place in a u al se ing, wo o he subjec s we e
esiden s o Nai obi, while ano he li ed and wo ked in a nea by small u ban cen e .
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The majo i y o he ahikania we e middle-aged a he ime o ma iage, and wo we e in hei ea ly 30s. All o he ahiki, he women
who accep ed he ma iage o e , we e be ween he ages o 20 and 30 when hey we e ma ied. Educa ion pa e ns o he subjec s
shows ha mos o he ini ia o s o he ma iages we e educa ed h ough he adi ional Gikuyu educa ional sys em o gi homo gia
ugikuyu: one had a high school educa ion, one p ima y school. Almos all o he women who accep ed he ma iage o e had a leas
a p ima y school educa ion. The wide ange o age and educa ion sugges s o us ha woman–woman ma iage con inues o be a
ele an po en ial li e op ion o Gikuyu women.
Kuhikania, he p ocess o ge ing ma ied, and uhiki, he ma iage ce emony, akes place in he same manne o woman–woman
ma iages as wi h woman–man ma iages. In ac , he e is no sepa a e e m o di e en ia e a woman–woman ma iage om a
woman–man ma iage. E en he e m which desc ibes he ma iage ini ia o , muhikania, is used o desc ibe a woman o a man. As
woman–woman ma iages a e no sanc ioned by he a ious Ch is ian chu ches in he egion, kuhikania and uhiki con inue o be
pe o med h ough cus oma y guidelines. The woman seeking a ma iage pa ne , he muhikania, announces, ei he h ough a kiama
(a cus oma y ci ic o ganiza ion) o h ough he own e o , he desi e o ind a ma iage pa ne , o muhiki. Once he wo d is ou ,
in e es ed women go o isi , and once a sui able pa ne is ound he muhikania’s iends and amily b ing u acio (gi s associa ed
wi h uhiki) o hose o he u u e wi e and ice- e sa. Uhiki akes place a e his gi exchange and is pe o med wi h ce emonial
blessings, e med i a himo, by elde s o bo h amilies as he new wi e mo es in o he muhikania’s house.
While woman–woman ma iage may be amilia o mos an h opologis s, a leas in passing, he opic emains ela i ely obscu e o
mos people ou side A ica. In amily s udies discou se, he opic is pushed o he ex eme ma gins by an his o ical ixa ion on
wes e n nuclea amilies as a uni e sal ideal. This no ma i e p esump ion o nuclea i y makes i e y di icul o pa icula non-
wes e n amily o ms, such as he woman–woman ma iages in his s udy, o be e alua ed as any hing bu biza e no el ies.
In conclusion, woman o woman become bo h bene icial and de imen al o o he woman and socie y a la ge.
METHODOLOGY
S udy A ea
The s udy a ea is on domes ic iolence and he esea ch is ca ied ou Imo s a e, Nige ia.
P ocedu e
The s udy/ esea ch design is desc ip i e, exposi o y and in es iga i e. I also in ol es a sys ema ic e iew o li e a u e. This
includes he use o ques ionnai es, ace- o – ace in e iews (wi h women), epo s, con e ence pape s, jou nal a icles,
ques ionnai e, ex books and in e ne a icles.
DATA ANALYSIS AND DISCUSSION
Because o he sensi i i y o he issue/ opic, an ini ial, cau ious easibili y s udy is ca ied ou in Imo s a e, in o de o p o ide
modi ied clues o he esea ch.
In Igbo land and among Igbo people, woman- o-woman ma iage is unique. This o m o ma iage ga e women wi hou (child en)
sons hope o ha ing an hei . In o he wo ds, woman o woman ma iage is seen as a solu ion o childlessness in he socie y.
Child en a e e y impo an in Igbo socie y, appa en ly women who had gi en bi h o en o mo e child en a e honou ed, while
women who ha e no gi en bi h a e pi ied, hence seek solu ion o i . One o he solu ions o sonlessness is o appoin a daugh e
who would become a emale son. This emale son would emain in he a he ’s home (as opposed o lea ing o ma iage) and
ecei e his inhe i ance. A daugh e became a son a e sec e i uals a e ca ied ou o aid his ans o ma ion.
Howe e , he p ac ice o woman- o-woman ma iage does no in ol e any sexual ela ionship be ween he emale husband and
he wi e. I is asexual, as such; i is no associa ed lesbianism, because none o he women who ma ied o he women we e
oman ically o sexually a ac ed o o he women.
Howe e , h ee g oups we e a anged o in e iew and ques ioning. One wi h ma ied sonless women, ano he wi h ma ied
childless women and he o he one wi h sonless/childless widow, in o de o ob ain mo e in-dep h insigh s in o he issue o woman
o woman ma iage and o elabo a e ques ions o he in e iew guide. The wi es o he women ma ied we e ladies-in-wai ing,
su oga e mo he s, and daugh e s-in-law while emale husbands occupied high s a uses in he communi y. The in e iews we e
conduc ed in an isola ed place o main ain p i acy. The esponden s we e also asked open-ended ques ions, o ally and wi h
ques ionai es. One housand 1000) ques ionnai es we e gi en o he esponden s in di e en local go e nmen a eas o Imo s a es.
The ques ionnai es we e designed in a simple way o include s ongly ag eed (SA), ag eed (A), s ongly disag eed (SD), disag eed
(D) and neu al (N) answe s, whe e esponden s could add indi idual commen s. Only 600 people esponded o he ques ionnai es
anonymously.
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F om he abo e epo , woman o woman ma iage is no new in Igbo land. Mos o he esponden s we e sonless mo he s/women
especially women who had only daugh e s. I is ollowed by ma ied women wi hou child en and hen widows, who did no ha e
sons/ child en. Woman- o-woman ma iage is he e o e a p ac ice, whe e a woman ma ies a woman and gi es o a man o he
pu pose o p oc ea ing child en, especially male child en. In o he wo ds, Igbo A ican emale husband is simila o he sexless
ma iage and a sexless ma iage is a ma iage in which he e is no sex be ween he wo pa ne s. I is no like he ci ilized same
sex ma iage o lesbianism.
The need o ha e male child en led o he in en ion o he p ac ice o emale husband. Mos o he esponden s in Aboh Mbaise
Local Go e nmen A ea sha e same iew:
woman- o-woman ma iage helps o sus ain he ule by men (pa ia chy) and i is an
ins umen used o p ese e he amily name/ lineage, cul u e, and adi ion o he people
In Ngo Okpala Local Go e nmne a ea, ano he esponden explained ha he wi e o wi es ma ied o he emale husband ha e
he own companions in o m o male companions. These male companions unc ion o sa is y e o ic eelings.
I is impo an o no e ha despi e ha hey a e emale husbands; emale husbands had sex wi h men when hey go ho ny. This
sugges s ha all women ha e an emo ional and biological need o be a ended o by a man. E en hough he emale husbands had
male lo e s, hey could no be seen openly wi h hem... Acco ding o I i Amadiume (1987: 188), he passage om emale-hood o
male-hood and he igh s o “sons” could only be accomplished and ecognized h ough i uals. K.C Nwoko (2012:7) adds:
Howe e , he p ac ice o emale husband con e ed on he daugh e s ( emale husband) hese
igh s... This successo -appa en , ei he p oc ea ed di ec ly by going o a sex ma e known as
ikonwanna o looked o a younge emale who she ook in as a wi e a e he necessa y b ide
p ice and o he adi ional i es had been pe o med.
The e a e easons o he in ol emen o he emale husband in choosing a bedma e o he gi l. The easons a e: o make su e ha
he bedma e was a blood ela ion o he emale husband; o p ese e and p o ec he blood ie o he amily; o ensu e ha he b ide
would no pollu e he amily by aising child en a he ed by misc ean s, hie es o pe sons wi h ailmen ; o p e en he
in oduc ion o undesi able ai s in o he amily; and o p e en ma ying an Osu ( he ou cas ).
In Ogu a Local Go e nmen a ea, an unma ied, in luen ial elde ly woman, sha ed he expe ience:
As a emale husband, I paid he b ide p ice o my wi e. My wi e is allowed o ha e a man who
would be pe o ming du y o a husband, especially he sexual unc ion o make my wi e,
concei e and bea child en o me. I ha e no husband, bu I ha e acqui ed a lo o weal h and
p ope ies and do no ha e child en/hei s …. The p oduc ion o hei s is e y essen ial in any
Igbo A ican amily.
While A ma ied woman wi hou child en na a ed he s o y:
I ma ied a wi e because I could ne e ha e child en mysel . I e en ga e bi h o child en
who la e died, and I kep ha ing misca iages, ill I could no longe concei e… age is no
longe on my side, I am ge ing old and he e is no way I can lea e his ea h, wi hou ha ing
child en o my own.
Simila ly some esponden s who a e he wi es o he emale husbands explained:
Being a wi e o a emale husband is no new. I am no he only one o he i s one o ma y a
woman. I do no eg e ma ying my ellow woman as a husband, as I enjoy e e y p i ilege
expec ed o a wi e.
Ano he one added:
I ha e igh and eedom o enjoy sex wi h any man ha I desi e, o pleasu e and o
concei ing babies. And none o hese men can e e se le he e a ou home o claim he
child en.
Consequen ly, he emale husband plays he ole o he a he , p o ide , p o ec o and indeed all he unc ions and esponsibili ies
ensh ined in he pa ia chal concep which included physical p o ec ion o he amily and i s e i o y, he male economic sphe e,
he spi i ual sphe e, he social sphe e, e c
F om all indica ions, he Igbo-A ican p ac ice o emale husband is adop ed by ba en women o p oduce child en when all o he
op ions had ailed. Hence, J. M Ca ie and S. O. Mu ay explain mo e:
Women issued ques ionnai e
To al numbe o esponden s
Ma ied women wi h only emale child en (sonless mo he s)
320
Ma ied wi hou child en (ba en women)
130
Sonless widows
150
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A ican p ac ice o emale husband is no he p ac ice o lesbianism and has no hing o do wi h
woman- o-woman sexual in e cou se. A ypical emale husband a angemen in ol es wo
women unde going o mal ma iage i es; he equisi e b ide p ice is paid by one pa y as in a
he e osexual ma iage. The woman who pays he b ide p ice o he o he woman becomes he
sociological ‘husband’. The couple may ha e child en wi h he help o a ‘spe m dono ’, who is
a male kinsman o iend o he emale husband, o a man o he wi e’s own choosing,
depending on he cus oms o he communi y.
Howe e , he e a e many kinds o emale husband ma iage as p ac iced in Nige ia. These include ich bu unma ied emale
husband ma iage; male daugh e ma iage; emale child en ma ying o hei a he ; ba en wi e ma ying o he husband.
Acco ding o K.C Nwoko:
A ypical example o a emale husband is a weal hy woman who is no ma ied and has no
child en o inhe i he p ope y and p ese e he amily line. Expe ience has shown ha in
some pa s o Nige ia, an unma ied bu p ospe ous woman who desi es o ha e a amily o
he own, may, i she canno bea child en, ma y ano he woman o do so on he behal .
In his si ua ion, a angemen s wi hin he amily a e made whe eby he new wi e bea s child en by specially chosen male membe s
o he amily o by a pa amou . I is he e o e a cus oma y way o unma ied bu ma u e weal hy women who could no ha e hei
own child en use he emale husband sys em o p oc ea e.
In Igbo land, a man who does no ha e a son (an hei ) could pass land and economic ees o his daugh e s i he daugh e s we e
ecognized o play he ole o p oc ea ing child en o he amily. In his way, he daugh e passed om emale hood o male hood
o he pu pose o p oc ea ion and inhe i ance.
The Igbo socie y ne e looked down on he p ac ice o emale ma iage, especially when he ac ual essence o he ma iages is o
p oc ea ion o male child en.
Mo al and legal Ques ions o Woman o Woman Ma iage
F om he legal pe spec i e, he Nige ian Ma imonial Causes Ac 1970 is ex emely silen on woman- o-woman ma iage, bu no
on same sex ma iage. A he ede al le el in Nige ia, he Same Sex Ma iage (P ohibi ion) Ac , 2013 (SSMPA) makes e y clea
ha ma iage o ci il union be ween pe sons o he same sex is p ohibi ed:
A ma iage con ac o ci il union en e ed in o be ween pe sons o same sex: (a) is p ohibi ed
in Nige ia; and (b) shall no be ecognised as en i led o he bene i s o a alid ma iage.
Also only a ma iage con ac ed be ween a man and a woman shall be ecognized as alid in Nige ia.
And he law p esc ibes c iminal penal ies: a pe son who en e s in o a same-sex ma iage con ac o ci il union commi s an
o ence and is liable on con ic ion o a e m o 14 yea s imp isonmen .”
In Igbo land he woman o woman ma iage” (also “ emale-husband” ma iages) is di e en om he ype o same-sex ma iage.
Acco ding o he in e ne encyclopedia:
The cus oma y p ac ice whe eby a woman is ma ied in o a amily whe e he e is ei he no
male child o no child a all … is clea ly dis inc om same sex o gay ma iages and ci il
unions which he Same Sex Ma iage (P ohibi ion) Ac p ohibi s in Nige ia.
I is he e o e cul u ally pe mi ed o a childless woman o ma y a wi e. In e ms o ecogni ion and alidi y, a woman- o-
woman ma iage is alid unde cus oma y law, he SSMPA p o ides ha a same‐sex ma iage o ci il union shall no be
ecognized as en i led o he bene i s o a alid ma iage. Bu legal commen a y cau ions ha he cus oma y “woman- o-woman”
ma iage is no he same as a same‐sex couple union in he sense he SSMPA a ge s.
None heless, he lack o ecogni ion o same‐sex ma iage in Nige ia means ha any union be ween wo women seeking he legal
bene i s o ma iage (inhe i ance igh s, spousal igh s unde ma iage law) will no be ecognized unde he s a u o y law.
F om he mo al pe spec i e, he ques ion o woman- o-woman ma iage cen e s on how socie y unde s ands lo e, human digni y,
and he pu pose o ma iage i sel .
Howe e , some mo al a gumen s agains woman- o-woman ma iage s em om cul u al, eligious, and adi ional unde s andings
o ma iage as a union p ima ily mean o p oc ea ion and he con inua ion o amily lineage. Those who hold his iew o en see
same-sex ma iage as a de ia ion om na u al o di ine o de . Thei conce n is no only abou pe sonal mo ali y bu also abou he
p ese a ion o social and mo al alues ha hey belie e sus ain he communi y.
The mo al ension a ises om he clash be ween wo e hical p inciples namely, he espec o indi idual au onomy, igh ,
eedom and p ese a ion o communal o eligious alues. I mo ali y is oo ed in p omo ing human lou ishing, compassion, and
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mu ual espec , hen mo al easoning mus conside whe he excluding same-sex couples om ma iage con ibu es o o hinde s
hose goals.
Ul ima ely, he mo al ques ion o woman- o-woman ma iage canno be esol ed by igid ules alone. I in i es e lec ion on he
meaning o lo e, jus ice, and equali y in human ela ionships. A mo ally sound posi ion is one ha upholds he digni y o e e y
pe son while os e ing a socie y whe e lo e and esponsibili y, a he han con o mi y, de ine he mo al wo h o a union.
As ega ds he ole o indi idual au onomy and digni y, he mo al alue o indi iduals choosing eely and being ea ed wi h
digni y is an impo an conside a ion. In hese ma iages some a gue he “ emale husband” akes on a adi ionally male social
ole. Acco ding o C.C Onye (2002:22):
Humans a e seen as a ional and sen ien beings. Because hey ha e a ionali y, as a wi e in
any ma iage, dese e espec , ecogni ion and digni y… hey should be ea ed wi h lo e and
digni y.
When women ma y o he women, hey assume a adi ionally masculine ole and should be espec ed as such.
As ega ds he ela ion o adi ion, mode ni y and alues, he e is a mo al ension be ween p ese ing adi ional cus oms and
upholding mode n e hical alues (such as indi idual igh s, equali y, and consen ). An unknown au ho explains: he in e sec ion
be ween cul u al p ac ices and eligious eachings c ea es an e hical dilemma wi hin Igbo Ch is ian ma iages.
CONCLUSION AND RECOMMENDATIONS
The mo al ques ion o woman- o-woman ma iage in Igboland is deeply oo ed in he in e sec ion o cul u e, gende oles, and
e ol ing social alues. T adi ionally, his p ac ice was no a oman ic o sexual ela ionship be ween wo women, bu a socio-
cul u al mechanism o p ese e lineage, inhe i ance, and amily con inui y in cases whe e a woman had no male child. Wi hin ha
con ex , i se ed mo al pu poses such as p o ec ing he amily name and o e ing economic o social secu i y o women.
Howe e , om a b oade e hical pe spec i e, woman- o-woman ma iage in Igboland aises ques ions abou indi idual au onomy,
gende equali y, and human digni y. While i can be seen as a way o women o exe cise social powe wi hin pa ia chal
s uc u es, i may also pe pe ua e he same s uc u es by assigning masculine oles o women a he han p omo ing genuine
equali y. The mo al wo h o he p ac ice depends la gely on whe he i upholds ai ness, espec , and he well-being o all
pa icipan s — especially he “wi e” and any child en bo n in o such unions.
The e o e, he mo al e alua ion o woman- o-woman ma iage in Igboland mus balance espec o cul u al adi ions wi h
mode n e hical p inciples ha alue eedom, consen , and equali y. Mo ali y, in his sense, should aim no me ely o p ese e
cus oms bu o p omo e human digni y wi hin hem.
P omo e Awa eness and E hical Dialogue: The e should be con inuous dialogue wi hin Igbo communi ies abou he mo al
ounda ions o adi ional p ac ices. Elde s, schola s, and eligious leade s should engage in con e sa ions ha ein e p e cus oms
in ligh o mode n alues such as jus ice, equali y, and indi idual igh s.
Ensu e Respec o Human Digni y and Consen : Any o m o ma iage — adi ional o o he wise — should be based on he ee
will and ull consen o bo h pa ies. Women in such a angemen s should no be coe ced o ea ed me ely as ins umen s o
p oc ea ion o inhe i ance pu poses.
Re o m Cus oma y P ac ices: The cul u al ins i u ion o woman- o-woman ma iage should be adap ed o e lec mu ual espec ,
pa ne ship, and equali y be ween he women in ol ed. T adi ional leade s should es ablish e hical guidelines o p o ec he igh s
o wi es and child en in such unions.
Gende Equali y Educa ion: Educa ional p og ams should p omo e awa eness o gende equali y and challenge he pa ia chal
mindse ha unde pins many adi ional ins i u ions. When women ake on leade ship o amily-p ese ing oles, i should be seen
as empowe men , no as imi a ion o male p i ilege.
Legal and Mo al Cla i ica ion: Because o he ension be ween cus oma y p ac ice and mode n law, mo al educa ion and legal
li e acy a e essen ial. Communi ies should unde s and ha cul u al cus oms can coexis wi h mo al in eg i y, p o ided hey do no
in inge on indi idual igh s o p omo e disc imina ion.
Finally, he mo al pa h o wa d lies in hono ing Igbo adi ion while e o ming i o uphold he uni e sal p inciples o lo e,
equali y, and human digni y. Woman- o-woman ma iage, when examined h ough his mo al lens, becomes no only a cul u al
ques ion bu an oppo uni y o e hical g ow h and social jus ice wi hin Igbo socie y.
Con lic o In e es s
The au ho s decla e no con lic s o in e es ega ding he publica ion o his pape .
Acknowledgemen s
We wish o acknowledge Te und o sponso ing his Ins i u ional Based Resea ch (IBR).
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