Opinion
Hope Of Inheritance For Igbo Females?
Following last week’s Supreme Court ruling which upheld the right of a female child to inherit properties of her father; a friend called me on the phone and jokingly said “Nne, congratulations! You should be happy now knowing that, at your father’s death, you can inherit some of his properties”. Of course, he was being sarcastic because he was aware that my dad passed on many decades ago and didn’t even have many properties to be fought over by his many children.
But the truth is that the judgment is one that should cheer many females of Igbo extraction. We know that many Igbo women are working hard to make their own money, many of them are comfortable in their husbands’ homes and may not give a damn about their fathers’ plots of land or other belongings. But it is also good to know that there will be no barriers or hindrances for any woman who decides to be part of such inheritance.
This Stone Age custom had long created an air of male supremacy and superiority over the female. It is discriminatory and unjust and it has to stop. I have read some Igbo men argue that it is only the village properties, mostly land, that cannot be inherited by the female children for the reason of preserving the family lineage. How can this be true? For instance, in the case at land, Ms. Gladys Ada Ukeje had sued Mrs. Lois Chituru Ukeje (wife of the late Lazarus Ogbonna Ukeje) and their son, Enyinnaya Lazarus Ukeje, before the Lagos High Court, claiming to be one of the deceased’s children and sought to be included among those to administer their deceased father’s estate. The trial court found that she was a daughter to the deceased and that she was qualified to benefit from the estate of their father who died intestate in Lagos in 1981.
Cases abound where married women, upon the death of their husband, are disinherited because they did not have a male child for the late husband. Recall Nweke v Anekwe (2014), where a widow, Mrs. Maria Nweke, had instituted a case against her late husband’s relatives over their ploy to seize a parcel of land belonging to her late husband. Just like the Ukejes’ case, the Supreme Court held that Nigerian customs which disinherit women are repugnant to natural justice, equity and good conscience and should therefore not be allowed to stand. A former classmate of mine, after the demise of her husband, was thrown out of her house with her daughter by her late husband’s family. They took over every property of the late man including his plots of land, buildings and vehicles, claiming that the woman and her female child had no right over those properties as females. The case is still in court, I believe. The situation is even worse when the two parents are dead. The female children are treated like outcasts.
Customs and traditions like this is the reason why some couples that have no male children in Igbo land feel unfulfilled and incomplete even when they are blessed with many female children. Some of them will go to any length to have a male child so that “their lineage will not go extinct”. Many women have lost their lives in the desperation to have a male child for their husbands who continually threaten that they would marry another wife to bear a successor for them if the first wives fail to do so.
In the words of the leader of Alaigbo Development Foundation (ADF), Prof Uzodinma Nwala, “in today’s world, daughters have proved their mettle in bringing sustainability, honour and dignity to their families. Some of them have played the role of bread-winners for their father’s houses. So, it would have amounted to great injustice to continue to deny them the right of inheritance. They should be entitled to a fair share of their family wealth whether married or single.” A similar admonition was given by the President-General of Ndigbo United Forum (NUF), Chief Godson Ezenagu. He said “Granting them access to their biological father’s properties is a natural thing. Sometimes, customs handed over from generation to generation can be awkward and can be discontinued… All animals are equal and at the same time, all children are equal. We shouldn’t because customs deny the female child her natural right.”
Globally, everything is changing. There is increased awareness and clamor for gender parity, gender equality and all the likes and one thinks that it is high time we followed suit and build a more inclusive society not only in Igboland but in Nigeria in general. It will only show that we are responding to modernity. Societies are not static; they change. Any custom, law or tradition that reduces a female child to slavish status in her fatherland is definitely not in tandem with modern realities and must give way.
Therefore, as the highest court in the country has again ruled that ”the Igbo customary law, which disentitles a female child from partaking in the sharing of her deceased father’s estate is breach of Section 42(1) and (2) of the Constitution, a fundamental rights provision guaranteed to every Nigerian. “The said discriminatory customary law is void as it conflicts with Section 42(1) and (2) of the Constitution ‘’, we hope the traditional rulers and other leaders of our communities will do everything possible to see to the implementation of this ruling. Expectedly, the new development will cause some turbulence in the land but with joint effort of the traditional rulers, state lawmakers, town unions, age grades and other stakeholders in properly educating and sensitizing our people on the latest development and enacting laws to back it up, if necessary, the storm will be over in no time and our society will certainly be the better for it.
Most importantly, it is high time our people, both male and female, imbibed the practice of Will writing. The importance of this legal document cannot be overemphasised yet many don’t do it. Some avoid the subject like plague and accuse a spouse who suggests it of wanting to kill him. Let us ponder on these words by Henrietta Newton Martin, “A will can save one’s family from being put into a quagmired pit of legal conundrum, in case of death (which may even be untimely).”
Calista Ezeaku
Opinion
Wike VS Soldier’s Altercation: Matters Arising
The events that unfolded in Abuja on Tuesday November 11, 2025 between the Minister of the Federal Capital Territory, Chief Nyesom Wike and a detachment of soldiers guarding a disputed property, led by Adams Yerima, a commissioned Naval Officer, may go down as one of the defining images of Nigeria’s democratic contradictions. It was not merely a quarrel over land. It was a confrontation between civil authority and the military legacy that still hovers over our national life.
Nyesom Wike, fiery and fearless as always, was seen on video exchanging words with a uniformed officer who refused to grant him passage to inspect a parcel of land alleged to have been illegally acquired. The minister’s voice rose, his temper flared, and the soldier, too, stood his ground, insisting on his own authority. Around them, aides, security men, and bystanders watched, stunned, as two embodiments of the Nigerian state clashed in the open.
The images spread fast, igniting debates across drawing rooms, beer parlours, and social media platforms. Some hailed Wike for standing up to military arrogance; others scolded him for perceived disrespect to the armed forces. Yet beneath the noise lies a deeper question about what sort of society we are building and whether power in Nigeria truly understands the limits of its own reach.
It is tragic that, more than two decades into civil rule, the relationship between the civilian arm of government and the military remains fragile and poorly understood. The presence of soldiers in a land dispute between private individuals and the city administration is, by all civic standards, an aberration. It recalls a dark era when might was right, and uniforms conferred immunity against accountability.
Wike’s anger, even if fiery, was rooted in a legitimate concern: that no individual, however connected or retired, should deploy the military to protect personal interests. That sentiment echoes the fundamental democratic creed that the law is supreme, not personalities. If his passion overshot decorum, it was perhaps a reflection of a nation weary of impunity.
On the other hand, the soldier in question is a symbol of another truth: that discipline, respect for order, and duty to hierarchy are ingrained in our armed forces. He may have been caught between conflicting instructions one from his superiors, another from a civilian minister exercising his lawful authority. The confusion points not to personal failure but to institutional dysfunction.
It is, therefore, simplistic to turn the incident into a morality play of good versus evil.
*********”**** What happened was an institutional embarrassment. Both men represented facets of the same failing system a polity still learning how to reconcile authority with civility, law with loyalty, and service with restraint.
In fairness, Wike has shown himself as a man of uncommon courage. Whether in Rivers State or at the FCTA, he does not shy away from confrontation. Yet courage without composure often feeds misunderstanding. A public officer must always be the cooler head, even when provoked, because the power of example outweighs the satisfaction of winning an argument.
Conversely, soldiers, too, must be reminded that their uniforms do not place them above civilian oversight. The military exists to defend the nation, not to enforce property claims or intimidate lawful authorities. Their participation in purely civil matters corrodes the image of the institution and erodes public trust.
One cannot overlook the irony: in a country where kidnappers roam highways and bandits sack villages, armed men are posted to guard contested land in the capital. It reflects misplaced priorities and distorted values. The Nigerian soldier, trained to defend sovereignty, should not be drawn into private or bureaucratic tussles.
Sycophancy remains the greatest ailment of our political culture. Many of those who now cheer one side or the other do so not out of conviction but out of convenience. Tomorrow they will switch allegiance. True patriotism lies not in defending personalities but in defending principles. A people enslaved by flattery cannot nurture a culture of justice.
The Nigerian elite must learn to submit to the same laws that govern the poor. When big men fence off public land and use connections to shield their interests, they mock the very constitution they swore to uphold. The FCT, as the mirror of national order, must not become a jungle where only the powerful can build.
The lesson for Wike himself is also clear: power is best exercised with calmness. The weight of his office demands more than bravery; it demands statesmanship. To lead is not merely to command, but to persuade — even those who resist your authority.
Equally, the lesson for the armed forces is that professionalism shines brightest in restraint. Obedience to illegal orders is not loyalty; it is complicity. The soldier who stands on the side of justice protects both his honour and the dignity of his uniform.
The Presidency, too, must see this episode as a wake-up call to clarify institutional boundaries. If soldiers can be drawn into civil enforcement without authorization, then our democracy remains at risk of subtle militarization. The constitution must speak louder than confusion.
The Nigerian public deserves better than spectacles of ego. We crave leaders who rise above emotion and officers who respect civilian supremacy. Our children must not inherit a nation where authority means shouting matches and intimidation in public glare.
Every democracy matures through such tests. What matters is whether we learn the right lessons. The British once had generals who defied parliament; the Americans once fought over states’ rights; Nigeria, too, must pass through her own growing pains but with humility, not hubris.
If the confrontation has stirred discomfort, then perhaps it has done the nation some good. It forces a conversation long overdue: Who truly owns the state — the citizen or the powerful? Can we build a Nigeria where institutions, not individuals, define our destiny?
As the dust settles, both the FCTA and the military hierarchy must conduct impartial investigations. The truth must be established — not to shame anyone, but to restore order. Where laws were broken, consequences must follow. Where misunderstandings occurred, apologies must be offered.
Let the rule of law triumph over the rule of impulse. Let civility triumph over confrontation. Let governance return to the path of dialogue and procedure.
Nigeria cannot continue to oscillate between civilian bravado and military arrogance. Both impulses spring from the same insecurity — the fear of losing control. True leadership lies in the ability to trust institutions to do their work without coercion.
Those who witnessed the clash saw a drama of two gladiators. One in starched khaki, one in well-cut suit. Both proud, both unyielding. But a nation cannot be built on stubbornness; it must be built on understanding. Power, when it meets power, should produce order, not chaos.
We must resist the temptation to glorify temper. Governance is not warfare; it is stewardship. The citizen watches, the world observes, and history records. How we handle moments like this will define our collective maturity.
The confrontation may have ended without violence, but it left deep questions in the national conscience. When men of authority quarrel in the open, institutions tremble. The people, once again, become spectators in a theatre of misplaced pride.
It is time for all who hold office — civilian or military — to remember that they serve under the same flag. That flag is neither khaki nor political colour; it is green-white-green, and it demands humility.
No victor, no vanquish only a lesson for a nation still learning to govern itself with dignity.
By; King Onunwor
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