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The Indecency In Breast Exposure

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Dress the way you
want to be addressed”, is a popular slogan used to describe the widely held belief that the way you dress tells a lot about who you are.
This insinuation may not be totally correct, but it is difficult to explain what is societally decent in exposing one’s body parts that are supposed to be covered by clothes.
So much have been said about indecent dressing in Nigeria, particularly as it concerns girls in tertiary institutions and those who seek to be modern. They range from exposure of such parts of the body including the upper laps, buttocks, stomach and breasts.
The focus of this piece will however, be on exposure of breasts, popularly called cleavage.
The word “Cleavage” as commonly used in Nigeria, describes an exposed top side of the breasts of a woman. In the days of yore, especially before 1831, the term, “decolletage was commonly used to describe today’s cleavage.
Decolletage is a French word derived from the word “Decolleter” meaning to reveal the neck or more literally without a collar. The term was first used in English Literature.
In its strict usuage then, Decolletage is the neckline extending about two hand breast from the base of the neck, front and back.
Ordinarily, decolletage describes the upper part of a woman’s torso, between her waist and neck. It comprises her neck, shoulder, back and chest, that is exposed by the neckline of her clothing. In common usuage, though, Decolletage is most commonly applied to a neckline that reveals or emphasises cleavage.
However, in reality, how much cleavage exposure that takes place at any point in time depends on the purpose of the cloth or dress worn. From its origin, low cut necklines are a feature of ball-gowns, evening gowns, leotards, lingerie and swim suit, among other fashions.
Although decolletage does not in itself prescribe the extent of exposure of a woman’s upper chest, the design of a decollete garment takes into account current fashions, aesthetics, and expression of social norms and the occasion when a garment will be worn.
Though neckline styles have varied in western societies and decolletage may be regarded as aesthetics and an expression of feminity, in some parts of the world, any decolletage is considered provocative and shocking.
Unfortunately in Nigeria, the word “provocative” and “shocking” are only seen by ladies with a lot of cleavage exposure as “arousing interest of the opposite sex” in a pleasant manner.
This is against the intended message of seeing cleavage exposure as attracting annoyance or anger in a strange or awkward manner.
This is the crux of the matter.
It is now fashionable for the average Nigerian girl or lady who wants to be seen as modern to wear tops with ample cleavage exposure, not minding the occasion.
Unfortunately for girls in tertiary institutions they end up attracting more than what they bargained for.
In the words of a senior lecturer who spoke to Women/Style/Living Desk anonymously. “It is now a common sight to see youths either shabbily or offensively dressed on the streets, where sensitive parts of the body are exposed.
“This is unNigerian and amounts to a serious affront on Nigeria’s sense of morality and decency.
“Most irritating is the prevailing trend among our youths who exposed themselves, clad in dresses that reveal the essentials, boobs, buttocks, backs and hips.
“The common sights on our streets are boys and girls wearing trousers and skirts falling from their buttocks and they call it sagging”.
All of these traits now in Nigerian youths and some mothers who are supposed to caution their children are imbibed from foreign cultures without a thought as to when such attire may be worn.
According to history, gowns which expose a woman’s neck and top of her chest were very common and non-controversial in Europe from about the 11th century to the Victorian period in the 19th century.
The Victorian period is the period of the reign of Queen Victoria of the United Kingdom, especially the 19th century.
During this period, ball or evening gowns especially featured low square decolletage designed to display and emphasise cleavage.
However, the wearing of low cut dresses which expose breasts was considered more acceptable then, than they are today, with a woman’s bared legs, ankles, or shoulders considered to be more risqué than exposed breasts.
It is noteworthy that during the 16th century, women’s fashion with exposed breasts was common in society, even among queens and commercial sex workers. It was therefore emulated by all classes of women.
It is in line with this that cleavage exposure seems to be widely viewed in the Nigerian context among girls and ladies who indulge in it.
In aristocratic upper class circles, though, the display of breasts was at times regarded as a status symbol, as a sign of beauty, wealth or social position.
From the Renaissance onwards, the bared breasts even invoked association with nude sculptures of classical Greece that were exerting an influence on art, sculptures and architecture of the period.
After the French revolution, decolletage became larger in the front and less in the back. It continued during the fashion period of 1795 to 1820, when many women wore dresses which bared their bosom and shoulders.
But during the Victorian period, social attitude required women to cover their bosom in public.
For ordinary wear, high collars were the norm.
Towards the end of the Victorian period, the full collar was the fashion, though some decollete dresses were worn on formal occasions.
Over the years, that followed decolletage passed through various changes and or adjustment, but during a short period in 1964, topless dress design appeared at fashion shows.
However, those who wore the dresses in public found themselves arrested on indecency charges.
The implications are that in western and some other societies, such as Nigeria, there are differences in opinion as to how much body especially breast, exposure is acceptable in public.
Unfortunately, the level of cleavage exposure in Nigeria has become not only appalling, but has been found to be the cause of numerous criminal sexual attacks on women in Nigeria.
This is mostly due to the low level of exposure and awareness of the Nigerian society, compared to the western societies from where these traits were copied.
It can therefore be argued that the remote causes of most of the sexually related criminal acts that plaque the Nigerian society today are traceable to this trend of indecent dressing.

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How to Tackle Child Rape

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Child rape is a profound human rights violation that inflicts lasting physical, emotional, and psychological scars on its victims.
Among the most vulnerable groups, girl children face a disproportionate amount of sexual abuse globally, reflecting deep-rooted societal, cultural, and systemic failures.
Despite international laws and local measures aimed at protecting children, rape and sexual violence against girl children remain a pervasive problem in many parts of the world.  The rape of girl children is alarmingly prevalent worldwide.
According to data from the World Health Organization (WHO), one in four girls experiences some form of sexual abuse before the age of 18. This abuse occurs across all socio-economic, cultural, and geographical divides. The underreporting of sexual violence against children, fueled by fear, stigma, and victim-blaming, makes it difficult to grasp the true scale of the problem.
Reports from organizations like UNICEF and Human Rights Watch highlight that in some regions, girl children are specifically targeted due to the belief that they are “pure” or “virgin,” making them more vulnerable to cultural myths that suggest intercourse with a virgin can cure diseases like HIV/AIDS. These deeply harmful beliefs exacerbate the risk for young girls, particularly in countries where educational and legal protections are weak.
A range of factors contributes to the high incidence of rape against girl children, many of which are embedded in patriarchal and misogynistic beliefs. In some cultures, girls are viewed as inferior or subservient to males, making them easy targets for exploitation. The normalization of gender-based violence in some communities means that abuse often goes unnoticed, unreported, or unpunished.
Child marriages, which remain prevalent in some parts of Africa, Asia, and the Middle East, are another contributing factor. When girls are married off as children, they are often exposed to sexual violence under the guise of marital relations. These young brides, who are typically powerless in these situations, often endure repeated sexual abuse from their significantly older husbands.
Additionally, in conflict zones, girl children are disproportionately affected by sexual violence, used as tools of war by armed groups to terrorize communities. Such exploitation results in severe trauma and long-lasting consequences for victims.
Rape and sexual abuse leave devastating effects on a girl child, both physically and mentally. Physically, young girls are not developed enough to handle sexual intercourse, leading to severe injuries, infections, and even death in extreme cases. Many victims also face long-term reproductive health issues, including infertility, sexually transmitted infections (STIs), and complications in future pregnancies.
The psychological toll is equally profound. Victims often suffer from depression, anxiety, post-traumatic stress disorder (PTSD), and other mental health conditions. The stigma associated with sexual violence further isolates them from their families and communities, leaving them vulnerable to further exploitation or abuse.
The educational consequences are also significant. Many victims drop out of school due to the trauma, fear of facing their abusers, or the stigma attached to rape. This creates a cycle of poverty and dependence, further reducing their life chances.
Access to justice for child rape victims is often fraught with challenges. In many countries, laws around sexual violence are outdated, under-enforced, or not well understood. Law enforcement agencies frequently lack the training or resources to handle cases of child sexual abuse appropriately, leading to further victimization during investigations.
In some cases, cultural practices such as “settling” rape cases between families, or forcing victims to marry their rapists, prevent victims from receiving the justice they deserve. This not only robs the victim of agency but perpetuates a culture of impunity where perpetrators feel empowered to commit further acts of violence.
Additionally, the social stigma surrounding rape prevents many girl children from coming forward. Fear of blame, retaliation, or being ostracized by their communities often keeps victims silent, allowing abusers to continue their crimes unchecked.
Internationally, the United Nations Convention on the Rights of the Child (UNCRC) and the Sustainable Development Goals (SDGs) both call for an end to all forms of violence against children, including sexual abuse. Organizations such as UNICEF, Plan International, and Save the Children have been instrumental in raising awareness, supporting survivors, and lobbying for stronger laws and protections.
On a national level, many countries have taken steps to strengthen legal frameworks to protect children from sexual violence. Child protection laws, survivor-centered legal reforms, and harsher penalties for offenders have been introduced in several countries. However, effective implementation remains a challenge in many places due to corruption, weak legal systems, and deep-seated cultural barriers.
To truly address the epidemic of child rape, a multi-faceted approach is needed that tackles the root causes of the problem.
 Education and Empowerment of girl-children can go a long way in preventing rape cases in the society.  Educating girls about their rights, providing them with life skills, and empowering them to speak out against violence are crucial steps in preventing abuse. Equally important is educating boys and men about consent, respect, and gender equality to shift harmful patriarchal norms.
Girls and women need stronger legal protection to escape some the rape cases that occur regularly. Governments must prioritize the implementation of robust child protection laws, ensuring that law enforcement agents are  well-trained and sensitized to handle cases of child rape. Special courts for handling cases involving children, victim support services, and protective measures should be readily available to survivors.
If we have to curb child rape menace, community engagement must be included in the process. Engaging communities to change attitudes toward girl-children and dismantling harmful gender norms is essential. Community leaders, religious figures, and educators can play a pivotal role in shifting mindsets and promoting zero tolerance for violence against children.
Furthermore, there is the need for support for survivours of rape. Comprehensive support systems for survivors are critical for the rest of their lives. These include access to psychological counselling, medical care, legal aid, and safe spaces where victims can heal and rebuild their lives. Schools should also provide supportive environments to help victims continue their education without fear of stigma or discrimination.
 Global Advocacy and Accountability from World Health Organisation (WHO), UNICEF, and other relevant agencies should as a matter of fact continue to create more awareness  and sensitization on the need to save the girl-child.  International organizations and governments must continue to advocate for the protection of children’s rights, ensuring that perpetrators are held accountable. Monitoring mechanisms, transparency in legal proceedings, and collaboration between countries are key to fighting transnational issues like child trafficking for sexual exploitation.
It is worrisome to note in this 21st century, as the world is a global village, fully digitalized, when the girl-children should be allowed to showcase their potentials, instead they are trafficked to do jobs that will harm their lives.
Parents particularly, should have the number of children they can cater for.  They should also pay attention to the ones they have.
Moreso,  the boy-children and the men should be sensitized on the need to stop the menace.
Rape and sexual violence against girl-children is one of the gravest injustices of our time, robbing millions of their childhoods and futures. While progress has been made, there is still much work to be done to protect the most vulnerable among us. It is only through collective action, from governments, communities, families, and international organizations, that we can create a world where girl- children are safe, empowered, and free from violence.
Perpetual  Oluchi Izuegbunam
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Women

Who Is A Classic Woman? 

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A classic woman is one  who has identified herself in terms of fashion, occupation  or the kind of business she does.
A woman can be classical in the way she entertains her audience in terms of music and movies.  You will discover that some female musicians are identified with the kind of music they sing.
A classical woman is one who always wants to appear trendy.
Generally, classical women are normally identified with the kind of things they are involved in.
There are ladies that want to be identified with wearing of shorts (short trousers) in the public. They use it to showcase their beauty. They want to be identified with such things as they see it as socialisation.
Some wear trousers that are so tight just to showcase all the curves they possess.
Consultant stylists and etiquette experts say some fashions won by some persons are inappropriate because of how and when they are won.
A classic woman is supposed to dress properly.   She should  be able to wear clothes  that will not expose hidden parts of her body. When such occurs,  then it is indecent dressing.
Ladies should be known for two things, classical and beauty.  One can be classic with minimisation.  The minimum woman should go is to look good, decent and presentable.
Some ladies like wearing short skirts but no matter  how short the skirt is,  it should look elegant. The skirt  should not be too short like the mini-skirt.
Dressing or fashion depends on the environment the persons finds herself.  The kind of clothes won to the office may be different from the one won at home. Likewise,  a dress won to a party may be different from the one won too swimming pool.
For one to look classical or decent, body shape should be taken into consideration.
Colours of a particular fashion can make one look odd or nice.  Looking model does not mean that one should go naked or dull.
Don’t wear clothes  that you need to drag from time to time in order not to expose yourself.
Eunice Choko-Kayode
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Emohua Widows Receive Items From Ogbakor Ikwerre California

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A Non-Governmental Organization, (NGO) Ogbakor Ikwerre,California, DBA, Ikwerre Community Association, California, through it’s outreach projects has donated food items to over 300 Widows in Rumuekpe and Rumuji in Emohua Local Government Area of Rivers State.
Speaking during the handover of the items to the women leaders of the communities in Emohua, yesterday, the team leader of the Ogbakor Ikwerre Community Association in California, Dr Christiana Chukumati, said that the donation is an annual event that has  been on since 2014.
According to her, the NGO is donating the items among the four local government area of Ikwerre adding that this year is for widows in Rumuekpe and Rumuji communities.
“Today is Rumuekpe and Rumuji communities, next we are going to another Ikwerre local government area also.
” The NGO has been carrying on the activities since 2014 within the
Ikwerre communities”, Dr Chukumati said.
She thanked the Royal father of Rumuekpe, His Royal Highness, Golden Amb. Christian Amadi, Eze Chigu and the Royal Highness of Rumuji and Odegu Kingdom, Ohna Christian Okachineke Elechi Newe-Eli (the xv) for receiving them in their communities.
The team leader also promised the Royal Highness that whenever the NGO has any other items for the communities, she we do well to bring it to them.
Receiving the Ogbakor Ikwerre Community Association in California in Rumuekpe, His Royal Highness Golden Christian Amadi, praised the NGO for funding his clan among the communities.
According to the Highness, my community is the only oil producing community in Emohua Local Government Area of Rivers State, adding that his community is feeding the local government area, the state and the nation.
“I thank my children over there in California for remembering the widows in my Kingdom for the food items they brought.
” I pray to God to help them to do also to other Ikwerre communities.
” I want to tell them also that Rumuekpe Kingdom is till undeveloped.
” As you can see the community is nothing to show to the people, I want to beg the Niger Delta Development Commission (NDDC) and the Rivers State government to come to our aid to develop our community. We are underdeveloped”
“God will bless my children over there in California”,  His Royal Highness Amadi prayed.
In her words, the women leader of Rumuekpe community, Comfort Njoku, said that she was happy for the gift items given to them adding that it is not easy to remember the widows.
She explained that in Rumuekpe, the widows have not seen such a gift before and  prayed that is only God that will reward them.
“I want to thank the Ogbakor Ikweree Community Association in California for giving us this items in this festival. We thank God for them and the leader of the group,  Mrs Chukumati.
” What we received today we have not seen it in our community before for widows”, Mrs Njoku stated.
Meanwhile,  in Rumuji community, His Royal Highness, Ohna Christian Okachineke Elechi, said that he lacked words to thank the Ogbakor Ikwerre Community Association in California for the gift to the widows in his communities.
According to him, today is historic in the history of Rumuji community that our children in oversea can remember us, I am very excited and happy over the items.
“I feel very very happy, it is good that our children recognize the widows in my community today.
” I did not know them before but now I  know them, I pray to God Almighty to pay them back for their effort and that they will not lack.
“I pray God to continue to bless them in whatever things they are doing”  he stated.
Earlier, the oldest woman in Rumuji community,  Nletem Josiah, who spoke in her local language interpreted by the woman leader, Agor Leah Onugbom, thanked the Ogbakor Ikwerre Community Association in California for the gift adding that her husband died many years ago that has caused her hardship.
” In my age and these people come and give me these food items,  is only God that will bless them for me.
” This Xmas I will eat and be happy so I want to thank them and that my God, God will bless them for me”,  Mama Josiah said.
By: Kiadum Edookor
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