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Full Project – TRAUMA FACING WOMEN WITHOUT A MALE CHILD. AFRICA AND CHRISTIAN PERSPECTIVE

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Abstract

This study was on trauma facing women without a male child in Igueben, Edo State. Africa and Christian perspective. The following objectives were used for the success of the study: To investigate the influence of education on gender preference among Igueben people in Edo state, to explore the current relevance of socio-cultural determinants of male preference in Igueben people in Edo state, to find out the trauma facing women without male child in Igueben, Edo state, to examine the African perspective on women trauma without male child in Igueben, Edo state and to find out Christian perspective on women trauma without male child in Igueben, Edo state. Due to large size of the target population, the researcher used the Taro Yamani formula to arrive at the sample population of the study. The major research instrument used is the questionnaires. This was appropriately moderated. The study hereby concluded that every child is a gift from God and when we scorn His gift we stand condemned. People are just people irrespective of gender and our God given abilities are not distributed based on gender. But the emphasis of male children over the females has led to complacency by most male children when compared to female children

Chapter one

Introduction

1.1Background of the study

Male-child preference has remained one of the most lasting cultural values among. This phenomenon is evident in societies where male children are accorded special recognition and or higher status relative to their female counterparts (Akpan 1995; Nwokocha, 2005). In communities where such gender distinction is a norm, male children are perceived as sustainers of lineage, holders of central, and often, most important positions of authority and inheritors of immovable properties. According to Isiugo-Abanihe (1993), the Igbo with very few exceptions are patrilineal and attach strong significance to male-determined and dominated structure. He highlighted the situation more vividly: A man who died without a son lived a worthless life; he is inherited by his brothers, and is soon forgotten since his branch of the family tree has ended also, in traditional Igbo society, the status of a man is assessed in part by the number of his sons, a man with many sons is viewed as a wealthy or an accomplished man; his neighbours cautiously avoid confrontation or litigation with him; he is assured of a befitting burial at death. For a woman, the birth of a male child is of paramount importance as well, because it establishes her firmly in the family. She is said to have ‘taken root’ or ‘established a solid foundation’ when the first son arrives. Since the birth of a son ensures marital security, given the prevailing high childhood mortality just a son is not enough. The desire to ensure that at least one survives his father encourages prolific childbearing. (Isiugo-Abanihe, 1993: 6). The above insight implies that the importance attached to male children in defies gender boundaries-both husbands and wives desire male children for their culturally perceived significance (see also Acsadi and Johnson-Acsadi 1991). Equally, Idimogu (2000) observed that male members of a family in patrilineal societies are the only ones customarily authorized to perform religious and political duties; females are expected to be married outside their homes and cannot be assigned roles that are life-long. According to Akpan (1995), the justification for the desirability of males derives from the tradition that allows only the first son to inherit the Ofor title-the symbol of family authority. He is then automatically bestowed with the onus of both settling disputes and apportioning farmlands among family members each planting season. Similarly, the son represents the family in religious matters. A man that died not having a son is not given a second burial. Such a man is seen as unaccomplished and or a misfit. The birth of a male-child thus establishes a man’s worth-ness on one hand and legitimacy of marriage on the other. It is apparent that the quest for such legitimacy motivates women to continue bearing children in anticipation of the ‘desired child’ even in conditions that threaten their lives (Arkutu, 1995) a situation which not only explains high fertility but also high maternal mortality and morbidity.

Psychological trauma may be mountainous but it has specific attendant dependent variables that are examined in diverse contexts by psychology and psychiatry. Our interest in the current paper is to make a connection between what is considered a cultural symbol of identity (having a male child) in Igueben, Edo State and the accompanying catastrophe (psychological trauma) that women in this part of the world experience when their husbands’ cultural symbol of identity is wasting time to arrive in the family. Psychological trauma has come to be among what people use to make sense of their lived experiences. This is of course true because epidemiological studies, as Lancaster, Rodriguez and Weston (2011) have noted, reveal that experiencing events that are traumatic is currently relatively common. Thus, exploring psychological trauma and how women without a male child in Igueben, Edo State are affected by its experience is the hub of what is considered. In African setting it is a taboo to live without a male especially in Igueben land. In the dominant of Christianity in Igueben many household abandon traditional culture that would affect their lives especially in the family. Christian do belief children are from God male or female, they don’t discriminate any gender. In Christianity, women facing trauma of not having male child is not observed

Based on this background the researcher wants to investigate trauma facing women without a male child in Igueben, Edo State. Africa and Christian perspective.

Statement of the problem

The importance attached to male children in defies gender boundaries-both husbands and wives desire male children for their culturally perceived significance (see also Acsadi and Johnson-Acsadi 1991). Equally, Idimogu (2000) observed that male members of a family in patrilineal societies are the only ones customarily authorized to perform religious and political duties.

A man who died without a son lived a worthless life and is soon forgotten since his branch of the family tree has ended also, in traditional society, the status of a man is assessed in part by the number of his sons, a man with many sons is viewed as a wealthy or an accomplished man. For a woman, the birth of a male child is of paramount importance as well, because it establishes her firmly in the family. She is said to have ‘taken root’ or ‘established a solid foundation’ when the first son arrives. In African setting, are there issues of trauma facing women without male child? Are christian follow suit? Because of this the researcher wants to investigate trauma women facing without a male child in Igueben, Edo State

Objective of the study

The objective of the study is to investigate the trauma facing women without a male child in Igueben, Edo State. Africa and Christian perspective. The specific objectives are;

To investigate the influence of education on gender preference among Igueben people in Edo state
To explore the current relevance of socio-cultural determinants of male preference in Igueben people in Edo state.
To find out the trauma facing women without male child in Igueben, Edo state
To examine the African perspective on women trauma without male child in Igueben, Edo state
To find out Christian perspective on women trauma without male child in Igueben, Edo state

Research question

Is there any influence of education on gender preference among Igueben people in Edo state?
Is there relevance of socio-cultural determinants of male preference in Igueben people in Edo state?
Is there any the trauma facing women without male child in Igueben, Edo state?
what is the African perspective on women trauma without male child in Igueben, Edo state?
What is Christian perspective on women trauma without male child in Igueben, Edo state?

Significance of the study

The study will be of benefit to students, lecturers, people of Igueben and the general public. The stud will give a clear insight on the Trauma facing women without a male child in Igueben, Edo State. Africa and Christian perspective. The result of this study will educate people especially Igueben in Edo state about gender discrimination and to accept the gift from the nature in any gender. The study will be of help to other researcher that will embark on the related topic

Scope of the study

The scope of the study covers Trauma facing women without a male child in Igueben, Edo State. Africa and Christian perspective. The study will be limited to the people of Igueben, Edo state in order to bring out good finding

Limitation of the study

The researcher encounters some constraints which limit the scope of the study namely:

The research material available to the researcher is insufficient, thereby limiting the study

The time frame allocated to the study does not enhance wider coverage as the researcher has to combine other academic activities and examinations with the study.

Insufficient fund tends to impede the efficiency of the researcher in sourcing for the relevant materials, literature or information and in the process of data collection (internet, questionnaire and interview).

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Full Project – TRAUMA FACING WOMEN WITHOUT A MALE CHILD. AFRICA AND CHRISTIAN PERSPECTIVE

Click here to Get The Complete Research Project Chapter 1-5

Full Project – TRAUMA FACING WOMEN WITHOUT A MALE CHILD. AFRICA AND CHRISTIAN PERSPECTIVE

Full Project – TRAUMA FACING WOMEN WITHOUT A MALE CHILD. AFRICA AND CHRISTIAN PERSPECTIVE

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