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Gender sensitivity among the ethnic group of Nigeria

INTRODUCTION
"Sex," in common usage, refers to differences between men and women. Encyclopaedia Britannica notes that gender identity is "an individual's self-conception as being male or female, as distinguished actual biological sex. "Although" gender "is often used interchangeably with" sex "in the academic field of cultural studies, gender studies and social sciences in general, the term "gender" often refers to purely social as biological differences. Some view gender as a social construct, not a biological phenomenon.

According to wikipedia.com, the word gender comes from the Middle English gendre a loan Norman conquest was the Middle French. This, in turn, came from Latin genus. Both words mean 'kind', 'type' or 'kind'. They derive ultimately from a widely attested Proto-Indo-European (PIE) root-gen, which is also the source of kin, kind, king and many other words in English. [4] It appears in Modern French in the genre of text (type, kind) and is related to the Greek root gen (produce), appearing in gene, genesis and oxygen. As a verb that means creating the King James Bible: 1616: Thou shalt not let thy cattle gender with a diverse type. – Leviticus 19:19

Consciousness gender among Nigerian ethnic different ranges, and this can be seen from the viewpoint of the main constraints women face in public office / private and traditional: the their overall workload and the moral pressures and negative attitudes of men and women toward women in leadership. As a result, many women were not qualified to fit the positions of leadership. The study, therefore, is ment to show that women can participate meaningfully in democratic processes, including local politics, more support would be necessary for candidates to political positions at household and community. At the domestic level, women who need support and assistance with household tasks in order to free up time to participate in local politics and leadership. At the community level, local councilors whether men or women, would be necessary to better understand the existence of gender bias against women's participation in the processes of participation location and its role and responsibilities to combat such vices.

In addition, Nigeria, Africa's most populous country, Nigeria accounts for over half the population of West Africa. Although fewer than 25% of Nigerians are urban dwellers, at least 24 cities have populations exceeding 100,000. The variety of customs, languages and traditions among Nigeria's 250 ethnic groups, the country has a rich diversity. The dominant ethnic group in the two thirds of the north is the Hausa, Fulani, most of whom are Muslims. Other major ethnic groups in the north are the Nupe, Tiv, and Kanuri. The Yoruba people are predominant in the southwest.

About half of the Yorubas are Christian and half Muslim. The predominantly Catholic Igbo are the largest ethnic group in Southeast, with the Efik, Ibibio, and Ijaw (the fourth largest ethnic group in the country), which includes a substantial segment of the population in that area. People from different backgrounds languages most commonly communicate in English, although knowledge of two or more Nigerian languages is widespread. Hausa, Yoruba, Igbo, Fulani, and Ijaw are the languages most used in Nigeria.

The Nok people in central Nigeria produced terracotta sculptures that have been discovered by archaeologists. History [4] In the northern part of country, Kano and Katsina reported dating back to about AD 999. Hausa kingdoms and the Kanem-Bornu Empire prospered as trade posts between North and West Africa. The kingdoms Yoruba of Ife and Oyo in the western block of the country were founded about 700-900 and 1400, respectively. Yoruba mythology believes that Ile-Ife is the source of the human race and which predates any other civilization. Ife produced the terra cotta and bronze heads, Ọyọ extended to modern Togo. Another prominent kingdom in southwestern Nigeria was the Kingdom of Benin, whose power lasted between the 15th century and 19. Your area reached as far as the well known town of Lagos, which is also called "Eko" Now the Indians, the role of gender will differ according to ethnic groups in Nigeria, but we live in what is the term gender role "A gender role is a set of perceived behavioral norms associated particularly with males or females in a particular social group or system. It is a form of division of labor by gender. It is a focus of analysis in the social sciences and humanities. Gender is a component of gender / sex system, which refers to "The number of agreements by which a society transforms biological sexuality into products of human activity, and in which these needs are met transformed "(Reiter, 1975: 159). All societies, a certain effect, have a gender / sex system, although the components and operation of this system vary greatly from society to society. Most authors recognize that the concrete behavior of individuals is a consequence of both socially enforced rules and values, and individual disposition, is genetic, unconscious or conscious. Some researchers emphasize the objective social system and others emphasize subjective orientations and dispositions. Creativity can make the rules and values change over time. Cultures and societies are dynamic and always changing, but there has been intense debate over how and how fast they can change. Such debates are especially intense when they involve gender / sex system, as people have widely differing views about how much gender depends on the biological sex.

AIM AND OBJECTIVES
The objective of this research is to analyze women's socio-economic roles, their contexts and opportunities for change, because is among several ethnic groups in Nigeria, in space and time, to achieve the objectives of this are:
To analyze the roles of men and women at household and community levels
Identify constraints common to women in leadership positions
identify ways in which communities can encourage and support women to participate in leadership at local level
To analyze gender issues and socio-economic role of women traditional and modern sectors,
To provide national data on the possibilities and limitations for women, including status of women in education, health, policy, natural resources and civil society, and
To suggest policy measures to improve education and opportunities to enable women in all levels of participation in the new economic order effectively.
STUDY AREA

The study area is Nigeria, which has more than three hundred and fifty (350) ethnic groups in 36 states, but the reseach focus on the big three, once with the group's interest, such as Ijaw, Edo and Isoko ethnic are introduced briefly below;

The Yoruba (Yoruba in Yoruba orthography) are a large ethno-linguistic group or ethnic nation in Africa; most of them speak the Yoruba language (èdèe Yoruba language = Olóògùn). The Yoruba represent about 21 percent of the total population of Nigeria [1] and around 30 million individuals throughout the West African region. [2] They share borders with Borgu (variously called Bariba and Borgawa) in the northwest, the Nupe and Ebira in the north, the Edo Ẹsan and Southeast, the Igala and other groups related to the northeast, and Egun, Fon, and other people speaking Gbe in the southwest. While the majority of the Yoruba live in southwestern Nigeria, there are also important indigenous Yoruba communities in Benin, Ghana and Togo, as well as large Diaspora Yoruba communities in Sierra Leone, Brazil, Cuba, Puerto Rico and Trinidad, the Caribbean and the United States States.The Yoruba are the main ethnic group in the states of Ekiti, Lagos, Ogun, Ondo, Osun and Oyo, which are subdivisions of Nigeria, but also constitute a sizable proportion of Kwara and Kogi states as well as people of African descent in the Americas Benin.Many entitled to the Yoruba descent (along with several other ethnic groups) to some degree. A significant percentage of Africans enslaved during the Trans Atlantic Slave Trade in the Americas were Yoruba.

The Ibo, sometimes (especially formerly) called Igbo are a West African ethnic group numbering tens of millions of people. Most live in southeastern Igbos of Nigeria, who constitute about 17% of the population, they can also be found in significant numbers in neighboring Cameroon and other African countries. His tongue language.The Igbo is Igbo traditional religion believe in a benevolent creator, usually known as Chukwu, who created the visible universe, the UWA. Opposing this force for good is Agbar, which means spirit or the supernatural being.Apart natural level of the universe, they also believe that it exists on another level, the forces spiritual, Alusi. The Alusi are minor deities, and the powers of blessing or destruction, depending on circumstances. They punish those crimes and social unwittingly violate their privileges. The role of diviners is to interpret the wishes of Alusi, and the role of the priest is to placate them with sacrifices. Or a priest is chosen through hereditary lineage or it is chosen by a particular god for his service, usually after passing a series of mystical experiences. Each person also has a custom step, which comes from Chukwu, and returns to it at the time of death, a chi. Thurs This can be good or bad.

The Hausa Sahel peoples are located mainly in West African regions of northern Nigeria and southeastern Niger. There are also significant numbers in parts of Sudan, Cameroon, Ghana, Ivory Coast, and Chad and small communities scattered across West Africa and the traditional Hajj route across the Sahara Desert and the Sahel. Many moved Hausa for the large coastal cities of West Africa such as Lagos, Accra and Cotonou, as well as to countries like Libya, in search of jobs that pay wages in cash. However, most Hausa remain in small villages, where they grow (Hausa farmers time their activities according to seasonal changes in precipitation and temperature) and livestock, including cattle. They speak the Hausa language, a member of the Chadic language group, itself a sub-group of the larger family of african-Asiatic languages.

The Ijaw (also known by the subgroups "Ijo" or "Izon") are a group of indigenous peoples, especially the forest regions of Bayelsa, Delta and Rivers States within the Niger Delta, Nigeria. Some are natives of Akwa Ibom, Edo and Ondo states also in Nigeria. Many are found fishermen as migrants in camps as far west as Sierra Leone and as far east as Gabon along the West African coast. Believed to be some of the earliest inhabitants of southern Nigeria. The Ijo people number about 9 million. They have long lived in locations near many sea trade routes, and they were well connected to other areas of commerce, since the 15th century

Isoko While some people believed that people from the United Isoko of Benin, others, like Professor IKIM Obara, I believe this to be false. IKIM states "If there is any aspect of the history of the various peoples of Nigeria on which anyone can speak with any precision, is one who deals with the origins of our people. "The belief that most groups are Isoko of Benin origin were views held and expressed in 1960 and 1970. These views were "decidedly simplistic and were based on reports from British intelligence in the 1930s and fieldwork from 1961 to 1963 IKIM

Benin City Edo people Edo is called by its inhabitants and, in certain contexts, individuals from all parts of the kingdom referred to themselves as ovbiedo (child of Edo). Unless speak English, no Edo person ever refers to himself as "Benin", or "Bini. These are the words not Edo of doubtful origin used by Europeans as an adjective and the dominant people of Edo kingdom and their language. Perhaps, this may be related to the pre-colonial practice of naming areas after major landmarks, in this case, the Gulf of Benin. It is on record that in 1472, the Portuguese captain Ruy de Siqueira brought a sailboat in that the Gulf of Benin under the reign Oba of Ewuare. Egharevba provides further confirmation that Europeans named areas after major landmarks. He said the label of Lagos (the popular the capital city of Nigeria) can be traced to the Portuguese because of its proximity to the lagoon. It has been suggested that "Benin", or "Bini" derive the expression Ibinu Ile Yoruba (land of affliction), which was supposedly uttered by Prince Oronmiyan declare the fundamental fact that "only a prince Edo can rule over Edo land. "This etymology Yoruba based on" Benin "or" Bini "is doubtful, since there is evidence indicating that these words already occur in Portuguese writings about Edo dating from the fifteenth century. According to Crowder, 'unfortunately, little is known about the history of Oyo, for there was no written language, contrary to Benin, which was first visited by Europeans at the end of the fifteenth century. "Not until the late seventeenth century, is there a definite date for the history of Oyo, which is undoubtedly linked to later contact with Europeans. The different nearest neighbors refer to edos by different names. For example, the Urhobos ikhuorAka edos call (the people of Aka), the Ikas (Agbor) use the label-ndi Iduu (the people of Iduu). In this line of reasoning, the sentence Ile Yoruba Ibinu after Ubinu corrupted, it can be to label Yoruba edos the light of constant warfare against the Oyo empire by different Edo kings This explanation is particularly striking because the Yorubas (for example, Ekiti) refer to Edo as Ado and non Ubinu. However, according to Oba was Egharevba Ewuare ogidigan Ne (O large), around 1440 AD to 1473 AD, who changed the name of the country for his servant Edo (deified) friend. Prior to this, the land had been called the land of Igodomigodo. Thus, the city has been known afterwards as Edo ne ebvo ahirre (Edo the city of love) because through love Edo (the servant friend) was able to save Ewuare a sudden death.

SCOPE OF STUDY

The study will be limited to areas such as

Cultures and gender roles,
gender equity,
Women leadership position,
The empowerment of women,
Gender equality,
Empowerment of women: education,
Women and HIV / AIDS
All the problems listed above will be considered in terms of different ethnic groups in Nigeria and much of what currently obtains in the past. Data will be collected and a comparative analysis would be done.

Ethnicity in NIGERIA

To initially ethnicity1 can be defined as "the employment or mobilization of ethnic identity and difference to gain advantage in situations of competition, conflict or cooperation (Osaghae 1995:11). This definition is preferred because it identifies two issues that are central to discussions on ethnicity. The first is that ethnicity is neither natural nor accidental, but is the product of a conscious effort by the actors social. The second is that ethnicity is not only manifest in conflicting relationships or competitive, but also in the contexts of cooperation. The corollary second point is that ethnic conflict is manifested in several ways, including voting, community service and violence. So it is not necessary to always have negative consequences. Ethnicity also understands the behavior of ethnic groups. ethnic groups are groups with assigned usually but not always based on complaints or myths of shared history, ancestry, language, race, religion, culture and territory. Although all these variables need not be present before a group is defined, the important thing is that this group is classified or categorized as having a common identity, What distinguishes the other. It is this sort of powerful agencies like the State, religious institutions and the local intelligentsia, as historians objective ethnic ethnic group, often setting in motion processes of self-identification and affirmation and recognition by others. Thus, ethnicity is not so much a matter of "common traits or cultural similarities, but the result of the interplay between foreign and categorization self-identification (Brubaker, Loveman and Stamatov 2004:31-32).

Most analysts agree with the basic constituent elements of the ethnic groups, but disagree about how and why they were formed by ethnicity occurs because sometimes results in violent conflicts and what should be done to avoid perverse manifestations .. As Ake (2000) and Mustapha (2000) correctly argued that these distinctions have been exaggerated as the use of one does not necessarily preclude the other. Most scholars combine more than one perspective in their analysis. Essentialism, the first of four approaches, emerged from cartography and culture greatly influenced the modernization theorists whose positions became the starting point of the other three approaches. The following sections examine the interaction between ethnicity and gender

VIEWS Talcott Parsons' of gender roles
Work in the United States, Talcott Parsons developed a model of the nuclear family in 1955. (At the time and place, the nuclear family was considered as the predominant family structure). It compared a strictly traditional view of gender roles (from an industrial age American perspective) for an overview more liberal.

Parsons believes that the female role was significant, whereas the male role, in his opinion, was essential. He believed that expressive activities meet women's 'internal' functions, for example, to strengthen ties between family members. The man, moreover, carried out the "external" functions of a family, such as providing monetary support.

The Parsons model was used to contrast and illustrate extreme positions in gender roles. A model describes the total separation of male and female roles, while Model B describes the complete dissolution of barriers between gender roles. (The examples are based on the context of culture and infrastructure of the United States, but I have simulated that of Nigeria)

Model A – segregation Total paper
Model B – Total disintegration of roles

Education
gender education, high professional qualification is important only for man
Co-educative schools, same content of classes for girls and boys, same qualification for men and women.

Profession
The workplace is not the main area of women, career and professional advancement is deemed unimportant for women
For women, career is as important as for men, so equal professional opportunities for men and women are needed.

Housework
Cleaning and childcare are the main functions of women, male participation in these functions is only partially wanted.
Every housework is done by both parties to the marriage equally.

Decision making
In case of conflict, man has the last word, For example, the choice of place to live, school choice for children, buying decisions
Neither partner dominates; solutions do not always follow the principle of finding a concerted decision; status quo is maintained if disagreement occurs.

Child care and education
Woman takes care of most of these functions, it educates children and cares for them in every way
Man and woman share these functions equally.

Roles gender can influence all kinds of behavior, such as choice of clothing, choice of work and personal relationships; For example, parental status and traditional belief in Nigeria.

Gender roles and socialization
The process by which an individual learns and accepts roles is called socialization. Socialization works by encouraging wanted and discouraging unwanted behaviors. These sanctions by agencies of socialization, such as tradition, religion, family, schools, and the media, make it clear to children that standards of behavior of the child should follow. Examples of his parents, siblings and teachers are usually followed. Mostly, accepted behavior is not produced by total reform of a system of coercion social acceptance. In some other cases, various forms of coercion have been used to acquire a desired response or function.

In most systems traditional and social development, an individual has an option to which he or she should measure conformed as a representative of a process of socialization. In this process, voluntary consequences may be beneficial or defective, or less severe in all cases influenced by behavior of socialization forming gender roles or expectations institutionalize gender differences. typical incentives and expectations of gender role behavior are not so powerful and reforming social trait a difference a century ago. These developments and traditional refineries are still a socialization process and within the family values, peer pressure, in employment centers, and each means of social communication system.

Still, once someone accepted gender roles and gender differences as expected socialized behavioral norms, these behavior traits become part of the responsibilities of the individual not influential roles in gender relations in a personal and social levels, the role of the individual or socializing self (identity). Sanctions for the unwanted behavior and role conflict can be stressful.

Changing roles
"
Girls can wear jeans
And cut their hair short
Wear shirts and boots
Because it's good to be a boy
But for a boy to look like a girl degrading
Why do you think being a girl is degrading
But secretly you'd love to know how
Would not you
What it feels like a girl
"

Source: Cement Garden which appears in Madonna's song, "What It Feels Like for a Girl"

A person's gender role is composed of several elements and can be expressed through clothing, behavior, choice of employment, personal relationships and other factors. These elements are not specific and have evolved over time (eg, women's trousers).

Gender roles are traditionally divided into strictly feminine and masculine roles, though these roles have diversified today in several acceptable gender roles, male or female. However, norms of gender roles for men and women can vary significantly from one country or one culture to another, even within one country or culture. People express their gender role somewhat exclusive. gender role can vary according to the social group to which a person belongs or the subculture with which he or she identifies cultural identity. Historically, for example, eunuchs had a gender role different because their biology was changed.

Gender roles and feminism
Most feminists argue that traditional gender roles are oppressive to women. They believe that the role of women was constructed as an opposite of an ideal male role, and helps to perpetuate patriarchy. For about In the past 100 years women have been fighting for the same rights as men (especially in the 1960s with the second wave of feminism and radical feminism), and were able to make changes to the traditionally accepted feminine gender role. However, most feminists today say there is still much work to be done. Many studies and statistics show that while the situation of women has improved during the past century, the discrimination is still widespread: Women earn a smaller percentage of aggregate income than men, occupy positions of lower rank than men and no more than quote [housekeeping work needed]. Some women, As the editors of the Independent Women's Forum, disputes this claim. They argue that women actually earn 98 cents on the dollar when factors such as age, education and experience are taken into account. However, feminists believe that these factors are not independent of sex. Indeed, the socialization of gender informs the type and length of education women receive, as well as the age at which women enter the workplace and working time. Against opponents who, regardless of what forces influence these factors, evidence of widespread discrimination against working women is very weak.

Moreover, There was a perception of Western culture in recent times, the role of females is dichotomized want to be a "stay at home mom" or a woman career "[citation needed]. In fact, women often face a double burden: The need for balance between work and child care deprives women of spare time. Whereas the majority of men with university education have a career and a family, only 50 per cent of female academics have kids. The double burden problem was introduced in 1956 a scientific theory by Myrdal and Klein in their work "two female roles: home and work, published in London. When feminism became a conspicuous protest movement in the 60s, critics often than women who wanted to follow a traditional role would be discriminated against in the future and forced to join the workforce. This has not proven true, such as: although some women, especially families single parents are denied this choice due to economic necessity, there is little or no discrimination against women who remain in traditional roles. [Citation needed] In the early 21st century women who choose to live in the classic role of "stay at home mother" are acceptable to society West. There is zero tolerance total of all the roles of males – are there any lasting prejudice and discrimination against those who choose to adhere to traditional female gender roles (sometimes called to be a girl or femme "girly"), despite feminism, in theory, it is not about choices made, but the freedom to make that choice. [8] Women who choose a career and higher education are also similarly stigmatized by certain religious groups. Many sometimes accused of "trying to become a man" and "abandon their children" if they pursue anything outside the role of mother, mistress and maid

Situating Gender in the context of Nigeria

Methodology used
Interview and use of the questionnaire was employed about 350 questionnaire was applied to about five different ethnic groups in Nigeria, Lagos. The interviewees included leaders of local ethnic groups in Lagos, religious groups, women, young people and others from different groups. Special emphasis was placed on the respondents were female, a geographical approach was also used, with the concentration emphasis of the group as the choice of location as most Ijaw, Isoko people living in riverine areas of Lagos, including Ilaje belly, Okokomaiko, Orile and Ajegunle while The Igbo people live in Alaba International, etc. ladipo where they do their business and Hausa people are located in Alaba Rago, 12 miles-and-Isolo Mushin.

Papers gender domestically and at EU level
Gender roles are different in every society. In each ethnic group, there definitions of women than men and society are expected to do in adulthood. Children are socialized to internalize these roles. Girls and boys are prepared for their different roles, but specific. Most often, when a man is seen doing the tasks of women, other members of society regard him as a coward, docile, or stupid. When a woman makes the presumed task of a man, a woman is considered too hard or being "more than one woman ".

Tasks women are incapable of doing, they engage in paid work. Women are hunting and fishing to improve eating patterns his family, but in society traditionally ethnic group in Nigeria, they were exclusively male roles. Men and women gave different reasons why women work more than men did in the past, especially among the Igbo ethnic group and some of the south, namely Isoko

Male perceptions
Women's perceptions

We pay much bride price that we expect our wives to work hard to pay back.
In some way, we bought the women. "Once you buy from someone, that person should work for you." One interviewee said Igbo
Some women like to work hard to please their husbands and in-laws and show respect even if they are not married to you. A Yoruba man explains
Some women do not want to be helped with the housework. They view domestic work as their domain and they do not want men to interfere.
Some women believe that they are married to work for their husbands and they see it as a failure on their part if their husbands want to help.
When we help our wives with household work, some gossip about it and that makes us willing to continue helping with the chores, some respondents explained Yoruba
Men take women as slaves. A lady Hausa responds
Men are selfish. They do not want to work.
Men who have more than one wife finds it hard work for all women and letting women to fend for themselves and their children. Ladies and explains Hausa Yoruba

By examining more men and women's tasks was discovered that very few tasks were exclusively done by women or men. It was agreed that in addition to giving birth, men and women perform all other tasks. Specific roles for men were identified as: – Digging graves, father of a child, digging pit latrines, paying bride price, marry women and 'discipline' women.

Disciplining women

Disciplining women as a role for men generated a lot of views between the various ethnic groups, but approximately 40% of men agree that it is the duty a man to discipline his wife and 40 percent is through this board all ethnic groups, especially among the Yoruba and Hausa people. The men were pressed difficult to explain what you mean by "discipline". The men argued that women need to be guided when they make mistakes. They punish them by beating. Apart disciplining of women, the issue of domestic violence and treatment of women as minors was also raised by some respondents were female. Reasons why men batter their wives were explored. The male respondents said that women provoked men to beat them. A man who said: "Women Yoruba have a sharp tongue and that men do not want to answer, if beat them. "

SHARING domestic roles
The comparison was made between a house where there is cooperation and sharing of work between spouses, and another where there is this kind of cooperation. It should be noted that in a house where there is cooperation and sharing of work, it is hunger, poverty, quarrels and fighting, children not attending school, illness, clothing poor, separation or divorce and theft. Whereas a house with cooperation is characterized by: abundant food with many barns in the compound, love, respect, wealth (eg, cows more), children go school, good health, good housing and better clothes.

Respondents indicated that a house with cooperation is most desirable. However, they recognized that most families in the communities were characterized by some elements of lack of co-operation. They knew very few men who helped their wives with domestic chores and notable for this act are Isoko men who always help in the kitchen especially domestic infact they are known to be good cook. It was stressed that such men are often called names and sometimes can not mix freely with others for fear of being ridiculed by other groups colleagues.but especially the Igbo and Hausa are unlike

But men need to assume more responsibilities in the house. Some of the tasks that men could watch at home include: collecting water, taking care of themselves, collecting firewood, pounding Yam, caring for children, making more agriculture – creating more hours a day, weeding, harvesting and cooking. In order to reduce the stigma of men help their wives with the housework, women's groups The men also complained that women are very quarrelsome. They said that some men want to discuss certain issues with their wives, but women become hostile and not I want to discuss anything with the practice by which women will them.The to the ranch and the men sit at home among the Igbo and Edo Isoko has since been facing off and most Men are now taking responsibility for those actions at home.

WOMEN AND Leadership community
This topic is discussed in the context of leadership in the community. Qualities of a good leader and a bad one will be identified and if women do not have such qualities. But it should be noted that Nigeria as the country is grabbing in the euphoria of bad leadership and solution to this problem, expressed by some quarter is the need of women to the helms of affairs, but some have proposed the opposite. They were linked to discussion of gender

Qualities of a good leader
A good leader must:

Be honest some of the leaders of Nigeria, sometimes lie to us about information received from the state or central government in Abuja. A good leader should be responsible before the people, informing them about the decisions taken during meetings of the councils, which have been missing and explains the reasons why people like Salisu Buhari, Ewer Evans and other leaders lied about the existence of qualifications, all are men.
Be well informed – because of high levels of illiteracy and lack of access to information, some of the leaders were taking advantage of it to misinform communities for their personal benefit. A good leader should consult people about their needs and problems
Do not use their privileged position for personal gain – some in fact most of the leaders of Nigeria was using their position to harass women into sexual relationships and communities were unhappy with such leaders;
Be oriented development – some leaders did not encourage people to start income generating activities and mobilize them to carry out development programs in their communities. Note that a good leader is one who educates or those sensitized or she is a leader, so they can improve their welfare and their communities. A leader should plan their areas and advise people on all aspects of development. He / she should encourage the initiatives of the people, cooperate with them and coordinated development.
It should be noted that even some leaders were sick and unable to perform its functions. A question was raised that some leaders may have diseases like AIDS that makes them too weak to work and still do not relinquish their leadership roles. This issue was raised in some places, but seemed to be a sensitive issue – if people are already suffering from AIDS should be elected to positions of leadership or not.

So, we should examine whether women have the desired qualities of leadership. In most cases women have most of the good qualities of leadership. However, it should also be noted that a number of restrictions on the participation of Women in leadership:

Restrictions on the participation of women in leadership
men do not allow their wives to attend meetings, even when they themselves already hold such positions, because they fear that women are being lured into relationships with other male leaders;
workload of women's causes poor maintenance time and prohibits their effective participation;
lack of respect for women as leaders by men and women;
lack of transportation (meetings are usually far and most women do not own cars);
low levels of education among women;
culturally determined factors: women are shy, lack confidence, have low self-esteem;
separation or divorce – When this happens the woman has to go. This creates a problem if it is leadership;
marriage (girls can not occupy positions of leadership in a community, because sooner or later, get married and move to another community, so they are not elected to leadership positions).
Women do not normally are considered eligible for leadership.
Female circumcision in NIGERIA

Female genital mutilation (FGC), also known as circumcision women in Nigeria, is a common practice in many societies in the northern half of sub-Saharan Africa. Nearly universal in some countries it is practiced by several groups at least 25 African countries, Yemen, and African immigrant populations in Europe and America. In some societies, the procedure is performed routinely, when a girl is a few weeks or months (for example, Eritrea, Yemen), while in most others, it occurs later in childhood or adolescence. In the latter case, FGC is usually part of a ritual initiation into womanhood that includes a period of incarceration and education about the rights and duties a wife. In 2003 Nigeria Demographic and Health Survey (2003 NDHS) data collected on the practice of female circumcision in Nigeria, of all women aged 15-49. In 1999, NDHS collect data on female circumcision just from today's married women. In this chapter, the topics discussed include knowledge, the prevalence and type, age at circumcision; person who performed the circumcision, and attitudes toward the practice.

KNOWLEDGE and prevalence of female circumcision

About half (53 percent) of Nigerian women aged 15-49 have heard of the practice. There are wide variations in knowledge of female circumcision by place of residence, region, education and ethnicity. About two thirds of respondents have heard of female circumcision urban compared with less than half of women in rural areas (69 versus 45 percent). In general, women in the south are more than twice as likely as women in northern haven heard of the practice. These variations by region and residence are a reflection of ethnic differences. The Igbo and Yoruba, which are essentially residents in the southeast and southwest, respectively, have a greater knowledge of female circumcision than the ethnic groups living mainly in the north.

Table 13.1 shows also the prevalence of female circumcision by background characteristics, which follows the same standards of knowledge of circumcision. The proportion women who were circumcised at the time the survey was higher in southern regions, among the Yoruba and Igbo, and among urban dwellers. The high prevalence of circumcision women among the Yoruba (61 percent) and Igbo (45 percent) helps to explain regional differences and urban-rural, since the Yoruba and Igbo traditionally reside in Southwest and Southeast, which are more urban north. More than twice as many older women like younger women are circumcised (28 versus 13 percent), suggesting that a decline in practice. Caldwell et al. (2000) reported a decrease in the prevalence of female circumcision among the Yoruba.

AGE circumcision

The percentage distribution of women by age circumcision is presented in Table 13.2. Female circumcision in Nigeria occurs mainly in childhood (or that is, before the first birthday). Three quarters of women who underwent circumcision were circumcised by one year of age. Twenty-one percent, however, were circumcised at five years of age or older. There are wide variations in the proportion of women circumcised in childhood place of residence and ethnicity. For example, nearly nine in ten Igbo and Yoruba were circumcised during childhood compared with less than half of those in other ethnic groups (45 percent). Infibulation, the most severe form of circumcision, is most likely to be held in circumcised women in a later age than in young. The table shows that 37 percent of those who cut before the age of being an infibulation, while 49 percent of circumcised after four years of age were infibulation. Note that the total number of respondents infibulation was 57.

Nigeria is a society dominated by men and women are seen as inferior to men. traditional role of women is to have children and be responsible for the house. Their low status and lack of access to education increases their vulnerability to HIV infection. Certain social practices and culture are also vulnerable to HIV.

HIV / AIDS and Nigerian women: CAUSES
marriage practices
marriage practices violate Harmful human rights of women and contribute to increasing rates of HIV in women and girls. In Nigeria, there is no legal minimum age for marriage and child marriage still is the norm in some areas. The parents see it as a way of protecting young people from the outside world and maintain their chastity.

Many girls are married between the ages 0:13 and usually there is a big age difference between husband and wife. Young married girls are at risk of contracting HIV from their husbands, since it is acceptable to men to have sexual partners outside marriage and some men have more than one wife (polygamy). Due to their age, lack of education and low status, girls married are not able to negotiate condom use to protect themselves against HIV and STDs.

Female circumcision
Female circumcision / mutilation Female genital mutilation (FGM) is a cultural practice by which all or part of the female external genitalia is removed by cutting. About 60% of all women in Nigeria and experience FGM is most common in the south, where up to 85% of women suffer at some point in their lives. FGM puts women and girls at risk of contracting HIV from instruments without sterilization, such as knives and broken glass that are used during the procedure.

Sex work
Although prostitution is illegal in Nigeria for more than a million female employees. HIV infection rates among sex workers were estimated to be as high as 30% in some areas. There are low levels of condom use among sex workers because of a lack of knowledge about HIV transmission and poor acceptance by the male clients.10

Gender roles around the world pin women in positions where they have the power to protect themselves from HIV infection and that if they are infected, the lack of opportunity for treatment. negative assumptions about the role of women and discrimination against them must be challenged and women should be empowered to help themselves and to protect themselves.

Women who were raped must have access to post-exposure prophylaxis – Medical technology which can reduce the chances of HIV infection, whether the victim of a rape is treated quickly. In many (mainly African) countries with high levels of sexual violence against women and high prevalence of HIV, this treatment is not available free for women.

Not protect women from HIV it's just women's responsibility. Most HIV positive women were infected by unprotected sex with an infected man. Prevention of infection is the responsibility of both partners, and men should play an equal role in this. If none of the HIV + men had unprotected heterosexual intercourse, the number of infected women with HIV fall. Even in the United States, there is still much to be done to protect women. There was criticism that sex education in schools in the United States is based the idea that sexual fidelity until marriage is the best way to prevent STD infection. That will not protect a woman if she is infected man with whom she marries, and leaves it vulnerable and ignorant, if he changes his mind, and has sex before marriage. That's why women should be taught about reducing risk by using condoms, and condoms must be easily accessible for women.

Violence against women, discrimination, gender inequalities prostitution – these are the social issues that undoubtedly needs to be changed, but that may take decades to change. Women HIV must have access to treatment, and women who have the virus must be able to protect themselves. If, in the short term, it is impossible to empowering women to be able to insist on condom use, then efforts should be made to find a workaround.

Plans are underway to develop a microbicide – a gel or cream that can be applied to the vagina, without a partner, knowing, and that would kill HIV, prevention of infection. Tests have been made for a number of years, but medical experts say that even if all goes well, as a gel is still at least five years away.

There are many issues around the development of microbicides. Even if the product can be shown to be safe and functional, which will have to be acceptable to consumers different countries and cultures. One particular issue is pregnancy. Women in developing countries may want a microbicide that prevents HIV infection, but which allows pregnancy to occur, while other women may want to be protected against HIV infection and both the pregnancy. Given that a number of organizations faith-based anti-contraception advocate visions, it seems likely that a microbicide that does not prevent pregnancy will be more readily accepted.

Many Women may not think they run the risk of HIV infection. There is also, in some places, a myth that HIV is something that happens with other people – to men, injecting drug users, for people from other ethnic groups. This falsehood has to be clarified, and the countries around the world have need to empower women in order to protect themselves.

CONCLUSION
The Gender and ethnicity in Nigeria. This is a research project undertaken to create community awareness about the need to support and empower women to effectively utilize the opportunities offered by the Constitution and examine the response or reaction of different view of the ethnic group in Nigeria

The role gender and ethnicity in Nigeria was an opportunity to explore the relationship I between men and women to discuss and examine the issue of women in leadership positions, HIV / AIDS circumcision, Female, families and changing roles and among the various ethnic groups in Nigeria. The strategic location was chosen that is Lagos, which houses all the tribes and ethnic groups (in mostly) in Nigeria.

The interviewees included leaders of ethnic groups, religious groups, women, youth and other small groups. Special emphasis was placed on women. During the course of the research, respondents used their experience to assess and respond to each question how women had been in the struggle for equal participation and leadership in the community, the challenges and obstacles they face, and how this process can be supported.

The work focused on home and community roles of men and women. Although there was agreement by both men and women as women, the roles were played by men women and some men. They insisted that even when men undertake certain roles, which make the minimum. The discussions revealed that women do all the reproductive work, with part of productive work and assume a greater share of community roles. Women are continually assume functions that were traditionally the tasks of men.

The experiment to examine the integration of gender in ethnic groups in Nigeria and in development planning has shown temporary success. The most important aspect of this monitoring should be awareness and capacity building of policy makers and implementers who elected them to integrate gender in policy formulation, planning and execution of programs.

It should also be noted that the integration of equality opportunities for men and women in all policies and actions, ie, "gender involves not restricting efforts to promote equality for the application of specific measures in support of women, but mobilizing all general policies and specific measures aimed at achieving equal actively and openly taking into account the planning stage their possible effects on the situation of men and women (gender perspective). This means that a systematic analysis of policies and measures, taking into account such possible effects when defining and implementing them. "

"Action to promote equality requires an ambitious approach, which presupposes the recognition of male and female identities and the desire to establish a balanced distribution of responsibilities between men and women. "

"The promotion of equality should not be confused with the simple objective of balancing the statistics: it is a matter to promote lasting changes in parental roles, family structures, institutional practices, the organistation of work and time, your personal data concerns with the development and independence, but also men and the whole society, it can encourage progress and be a symbol of democracy and pluralism. "

"The systematic consideration of the differences between the conditions, situations and needs of women and men in all policies and actions: this is the basic characteristic of the principle of "integration", the Commission has adopted. That does not mean simply making programs, or resources more accessible to women, but the simultaneous mobilization of legal instruments, financial resources and analytical skills and community organization in order to introduce in all areas, the desire to build balanced relationships between men and women. In this respect, it is necessary and important to base policy on equality between women and men in a statistical analysis of women and men in various fields of life and the changes in societies. "

RECOMMENDATIONS
Solutions to constraints of women for leadership: The solutions have been proposed for these restrictions:
Men must learn to trust their wives. Also women should behave and so their husbands can trust them;
Men should take the housework. When women go to meetings, for example, men should help in collecting firewood, water, cooking and child care;
Change of attitude by men and women to women's leadership. Women must learn to support each other more;
Awareness of men so that they can allow their wives to participate in leadership;
Family planning, have fewer children, will create more time for women.;
Education of girls as future leaders;
Organize literacy classes for women;
Awareness about the negative attitudes towards cultural women.
training programs and awareness
These leaders must be able to analyze and articulate development plans for their communities. Local men and women Council members will receive training in government work, the collection of information, consensus building with their voters, etc., which will enhance their ability to assume the role they have been elected.

This provides an opportunity for involve them in issues that require a new way of thinking. Today, politicians know that sex and women's empowerment is an issue we can not ignore. Awareness and training for elected members of the Local Council would be very helpful ..

Gender awareness raising to technical official
Whereas politicians are responsible for policy development, the technicians are responsible for implementing those policies and advise politicians on policy issues. The technicians in different sectors such as health, education, agriculture and community development need to know how to integrate gender considerations in planning and program implementation. Most of them have had training that was gender blind. Integration gender issues in technical fields is important for policy implementation. The technocrats who are mainly at district level must recognize that gender is a crosscutting issue and need to be trained on how to integrate gender issues in development programs.

Training for lower levels of development workers
Gender issues should be mainstreamed into all levels of program implementation. At the community level, most development programs are implemented through extension in different fields like agriculture and health. These workers field can be trained to mainstream gender in the making. In addition, there are teachers at the school. Some of these may be selected for training in gender issues to enable them to make gender central to their work.

Training of field workers are important because they have the opportunity to interact People close to the popular classes. Training field workers would ensure that gender is included in all their community work, which affects most people. It is important that this training together to instructions on the use of participatory approaches, which-one would develop an interest, creativity and hope raised during sex and a program of decentralization and-two to provide space for "local" solutions, taking into account the cultural and traditional laws that hinder the full participation of women in politics and leadership.

Information-education-communication materials
It important that all the whole process awareness training and be reinforced by the IEC materials in local languages. Posters based on issues raised during the program must be produced to bring the results closer to the people and enabling them to better assess the situation.

Evaluation and monitoring
Monitoring and evaluation tools should be designed based on evaluation studies of both sexes, and the report of the program for gender equity. These tools should focus on gender representation in all local government levels, and state and federal governments, as well as the impact of training programs different.

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