Whenever the term "Gender" is mentioned, many readily attribute it to the womenfolk who, in many societies, are challenged and often put in a disadvantaged position concerning the men. As a result, many women empowerment programs are being championed to cushion the effects of this subjugation on women. This paper attempts to look into gender and understand what has been in existence concerning gender roles, especially for females, and how it contributes to development. It is also important to note that development is not something that happens in space or the product of eventualities but a concrete phenomenon that requires all to achieve. There is a specific role to play by both men and women to attain African development. Therefore, gender issues with all that relates to it can impinge on societal development. The secondary data collection was used by empirically engaging literature and British council report in tracing how Gender inequality began to be perceived. The study applied the theory of recognition by Axel Honneth and the functionalist approach in explaining the issues of gender and how it can engender development if adequately handled. It was discovered that if both genders are correctly appreciated with each playing their role, not discriminating or demeaning any position, the resultant effect will not only result in development; instead, sustainable development will be attained.

Introduction The coronavirus pandemic outbreak is wreaking much havoc across the globe, with many nations shutting down their economy and social life with the hope of flattening the curve while health practitioners are also gearing efforts in providing a cure for it. Part of the coronavirus challenges is the various spiritual undertones attributed to it in many quarters. Hence, this study seeks to understand the various spiritual undertones attributed to the coronavirus incidence in southwest Nigeria. Methodology This paper examined the coronavirus pandemic and spirituality sociologically in southwest Nigeria, using secondary and primary data. Secondary data includes a review of literature, social media comments, official records, and newspaper reports. Primary data entails using google form (questionnaire) circulated via social media with 221 responses retrieved and analyzed using the frequency distribution tables and bar charts. Also, a one-sample t-test was used for further statistical analysis. Results Findings show that rather than attributing coronavirus incidence to spirituality alone, most of the respondents also see it as a public health concern, and precautionary measures should adhere. They see the government ban on social gathering, which affected the religious houses as the right thing to do and not solely targeted as religious houses. However, most believe that religious houses provide 'essential' emotional and spiritual support to the people. Respondents also believe they can get their healing from their place of worship even if infected with the coronavirus. Conclusion Based on the findings it was recommended that religious organizations should source valid data so that policy-makers can make informed decisions. Also, there is a need to have an accurate record of the number of infected persons and death rates to know the right time to ease lockdown and lift the social gathering measures. There should also be a place for easy and free testing for people. This will help the government ascertain the number of infected persons, reduce the associated fear with the pandemic, and lessen the people's economic, social, and religious effects.

BACKGROUND: Most African societies have no tradition of idealized celibacy or voluntary childlessness. Although the norms on parenthood are changing, adults are customarily expected to marry and bear children. AIM: This study examined the perceived value of children among infertile couples in Kwara South, Nigeria. METHODS: Semi-structured interviews were conducted with seven infertile couples recruited through snowball sampling technique. Data were organized using ATLAS.ti 8 and analyzed by thematic analysis. RESULTS: The study revealed that perceptions of the value of children are embedded in sociocultural norms and are strongly linked to religion, patriarchy, and the need for family/marriage sustainability. Childbearing was perceived as the fulfillment of divine injunction; as such, children were regarded as divine. While women believed children are sources of fulfillment and balanced life, most men saw them as life itself. Boys are collectively thought to ensure lineage security and confer honor and prestige on men. A child is believed to give women a permanent seat in marriage. CONCLUSIONS: These insights on the values of children within the Nigerian cultural context can be inculcated in programs and services targeted at alleviating the effect of infertility on childless couples. Innovative cultural programs that will increase the worth of the girl child are also encouraged.

Infertility is perceived differently across socio-cultural contexts and studies have shown these perceptions affect the overall management of infertility. This study specifically explored the perceived causes of infertility among infertile married persons experiencing primary infertility in Kwara South, Nigeria. The study adopted a qualitative design. Infertile persons were recruited through snowball sampling technique. Data was collected through semi-structured in-depth interviews of 12 infertile married women and 7 infertile men. The data were analyzed using conventional content analysis with the aid of Atlas.ti 7. Findings showed that infertility is defined as barrenness and childlessness. Sociocultural factors rather than biomedical factors were exalted as primary causes of infertility. These include lifestyle choices or habits, rape, spiritual oppression, witchcraft/sorcery, trial and punishment from God. Understanding these perceptions will enhance the development of culture-specific programs targeted at managing infertility in Nigeria.