Tag: Surrogacy in Nigeria

  • Rethinking commercial surrogacy in Nigeria

    Rethinking commercial surrogacy in Nigeria

    Sir: Medical science has evolved significantly over the centuries. One of the most remarkable breakthroughs in this journey is the art and science of surrogacy, a practice where a woman carries a child in utero (in the womb) on behalf of another woman or couple, whose egg and sperm are fertilised in a laboratory to form an embryo before being implanted into the surrogate mother.

    The choice to become a surrogate mother is bestowed upon a woman who undergoes the implantation process, a complex journey that undoubtedly results in experiencing discomfort, physical and emotional pain.

    Regardless of the outcome, these pains persist as the foetus develops during the nine-month gestation period, which comes with its own set of challenges, including hormonal imbalances and resultant body changes.

    Becoming a surrogate mother is not a knee-jerk decision. Financial challenges, especially in developing societies like ours, and sympathy – a woman wanting to help another woman who has been struggling to conceive or whose womb has been certified unfit to carry a child by a medical professional – are often underlying motivations.

    Intended parents also do not jump into surrogacy headfirst; they may have tried other means before settling for such a tedious process. Others, however, would opt for it due to tokophobia – the fear of childbirth. For this group, it is a case of better safe than sorry.

    Other phobias that make couples consider surrogacy include the fear of losing the baby inside the womb, medically known as stillbirth; fear of dying during childbirth; fear of excessive weight gain and other bodily and hormonal changes; fear of mom brain; and baby blues, among others.

    With all these factors in mind, it is mind-boggling that a woman should go the extra mile to carry and birth another person’s child, only to be left high and dry without any form of compensation!

    On May 26, 2025, the House of Representatives initiated legislative action to prohibit commercial surrogacy in Nigeria and establish a framework to regulate the practice solely for non-commercial, altruistic purposes. This move follows the introduction of “A Bill for an Act to Protect the Health and Well-being of Women, Particularly in Relation to Surrogacy and for Related Matters.”

    The provisions in the bill that stipulate “explicit protection against coercion or forced surrogacy arrangements” and “mandating counseling for both surrogate mothers and intended parents” are highly commendable. This is particularly important, given instances where intended parents reject babies based on gender preferences; counseling would help them understand that they must accept the child wholeheartedly, regardless of gender.

    Another twist that underscores the importance of counseling is that, in some cases, surrogate mothers have fought for and claimed ownership of the child, despite prior agreements.

    Secondly, the “endorsement of only altruistic surrogacy, where no financial profit is involved except for reimbursing medical and pregnancy-related matters” is a point of contention. Surrogate mothers should be fairly compensated financially for their role, based on mutually agreed-upon terms and conditions between both parties.

    While the bill in itself may be altruistic, it should consider monetary compensation for women who render such a difficult and time-consuming service, thereby providing them with the necessary tools to maintain proper mental and physical well-being after childbirth.

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    Since the bill seeks to protect the rights of women involved in surrogacy and other parties, the legislators should consider several key factors: What happens if a surrogate mother loses her life? What if a stillbirth occurs? What provisions are made for aftercare? What if the pregnancy leaves the surrogate mother with long-lasting health issues, such as hypertension or diabetes? Addressing these questions will provide balance and add depth to the bill.

    The monetary compensation should be seen as a form of consolation for these surrogate mothers when all is said and done. However, Senator Uchenna Okonkwo, who represents the Idemili North/Idemili South Federal Constituency of Anambra State and sponsored the bill, may have his reasons, which I won’t speculate about. Nevertheless, the bill warrants a second look to make it more comprehensive.

    Lastly, it is no news that baby farms are hotbeds for illicit activities, including human trafficking. Criminalising commercial surrogacy might inadvertently fuel these underground enterprises, whereas a more critical look at the bill to include compensating surrogate mothers could nip the problem in the bud.

    •Arita Oluoma Alih Abuja

  • Why surrogacy should be encouraged in Nigeria, by experts

    Why surrogacy should be encouraged in Nigeria, by experts

    Experts have described surrogacy as a pathway to modern development in Nigeria, emphasising that it serves as a beacon of hope for those struggling with infertility or seeking alternative family-building options.

    This submission was made at the Hanniel’s Noble legal practitioners’ maiden annual lecture with the theme ‘Surrogacy as a pathway to modern development in Nigeria’ in Ibadan, Oyo state.

    The lecture focused on issues and laws associated with surrogacy practice in Nigeria, with the lead speaker, Prof Omolade Olomola, Lecturer, University of Ibadan, speaking on ‘Expounding the Nigerian legal system: Jurisprudential and ethical issues in surrogacy practice in Nigeria’.

    Olomola pointed out that because some women cannot conceive naturally, does not mean that they are unable to become mothers.

    According to her, women who cannot carry a child to term or have underlying medical issues have an option of surrogacy to have children, saying “surrogacy has many benefits as it gives intending parents an opportunity to have biological children.”

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    She said, “It is not like those in the developed countries are better than us, all they have are checks and balances to curb some issues associated with surrogacy.”

    “Surrogacy is not legally acknowledged in Nigerian law but at the same time, it’s not expressly prohibited. So it follows that practicing surrogacy in Nigeria, means you have not contracted any law.

    “Issues have, however, come up on parental rights in the lives of the children. Section 33 of the 1999 constitution talks about right to life and we know that when we talk about right to life, we talk about survival and development.

    “About six months ago, the surrogacy bill of 2024 passed through the second stage of reading at the house of reps and this bill is seeking to establish the Nigerian Surrogacy Regulatory Commission (NSRC) to monitor and supervise surrogacy practice in Nigeria.

    “The sponsor of this bill, Ayodeji Alao-Akala said it is to ensure that medical and health laws are not violated, adding that it would help people to overcome infertility.”

    On his part, the organiser of the lecture, Othniel Idowu Falana, a legal practitioner and a surrogacy law enthusiast said the idea of the lecture is part of an ongoing awareness campaign.

    He said, “The idea behind today’s lecture is that there is a new development in our society and it seems like we’re not paying real attention to it, maybe because most people are not really affected, and that is the issue of infertility and an alternative to it which is surrogacy.

    “I came across the issue of surrogacy in 2021 when a woman who contracted surrogacy needed to take her children back to Germany and the children were denied visas. I contested in court that it is an issue of denial of identity, because the children were denied visas because they were seen to not been given birth to in the proper way.

    “I believe whether a child is given birth to through surrogacy or other means doesn’t mean that it’s not a child and he or she shouldn’t be discriminated. The children’s right should be covered under the child rights law of the Constitution of Nigeria.

    “Infertility is not a person’s fault and shouldn’t be discriminated against, so if there is another way for the person to give birth and fulfill their life dream, why not encourage it.”

    He, therefore, called for a government and private sector partnership to regulate and enforce the laws on surrogacy.

    The chairman of the Nigerian Bar Association (NBA), Ibadan chapter, Mr Ibrahim Lawal commended the organizers of the lecture, describing it as a worthy cause.

    He expressed readiness to support and advocate for laws on surrogacy practice in the state.

    Also, Presiding Judge NICN, Ibadan Judicial Division,  Hon. Justice J. D. Peters lauded the efforts of Hanniels Noble legal practitioners and Othniel Idowu Falana.

    Other speakers include; Dr Abiola Abiade, Lecturer Lead City University; Dr Adeolu Ajala, Obstetrics and Gynaecology specialist, Hon Seyi Adisa, former House of Assembly Member, Oyo State. Represented by Mrs. Yewande Olayinka, Esq.

    Dignitaries present include Commissioner​ for Health, Oyo State, Dr. Oluwaserimi Ajetumobi represented by Dr. Tunde Aremu, Permanent Secretary, Oyo State Ministry of Health. Alhaja Fausat Joke Sanni, Commissioner of Women’s Affairs Oyo state, represented by Mrs Ibironke Igeih, Chief Social Welfare Officer, and Mrs Olapeju Kolawole, Esq. Former Treasurer, NBA Ibadan branch.

    Dr. Aremu noted that Oyo State is currently setting the pace on regulating surrogacy in Nigeria, referencing the Bill sponsored by Hon. Olamijuwonlo Alao-Akala. 

    He encouraged the organisers to ensure a communique of the event is sent to the governor, the state ministry of health, House of Assembly and other relevant agencies.

    The lecture also featured a commendation and award session in which winners were given cash prizes. Miss Adesola-Tella Adesope emerged second runner up, with Miss Oluwabusayomi coming as first runner up and Mr Latona Adedeji getting the first position.

  • Surrogacy in Nigeria

    Surrogacy in Nigeria

    By Ben Ijeoma Adigwe

    Surrogacy as a word means the act of performing some functions in the place of someone else.

    It means the process of carrying and delivering a child for another person.

    Surrogacy is an arrangement, often supported by a legal agreement, whereby a woman (the surrogate mother) agrees to bear a child for another person or persons, who will become the child’s parent(s) after birth.

    Surrogacy refers to motherhood by a third-party female who elects or is commissioned to carry a pregnancy on behalf of another couple.

    She delivers a baby and passes it to the commissioning parent at birth.

    Surrogacy may be resorted to when pregnancy is medically impossible, or the pregnancy risks are dangerous for the intending mother.

    In countries where same-sex marriages are allowed, same-sex couples may opt for surrogacy.

    It is a form of assisted reproductive technology.

    Monetary compensation may or may not be considered in surrogacy arrangements.

    It is altruistic surrogacy if it is not done for financial considerations.

    It is commercial surrogacy if it is done for monetary considerations.

    Two types of surrogacy arrangements exist, to wit: traditional surrogacy and gestational surrogacy.

    In traditional surrogacy, the surrogate mother contributes genetically to the conception of the baby by the fertilization of her eggs via the in-vitro fertilization (IVF) process (i.e artificial insemination of the egg of the surrogate with the semen of the commissioning father).

    In gestational or host surrogacy, the surrogate mother does not contribute genetically to the conception of the baby. She is strictly the pregnancy’s carrier.

    A prior fertilised egg (embryo) is implanted into the womb of the surrogate who carries the pregnancy to maturity.

    Most countries have different legal stands on the issue of surrogacy which is quite a sensitive issue with questions being raised as to the propriety of a woman deciding to extinguish her parental responsibilities to a child that she gave birth to based solely on a contractual agreement.

    Surrogacy touches on a wide range of issues like human rights, reproductive rights, morality, public policy, child’s rights, parental responsibilities, and rights.

    Historically, surrogacy has been with us right from ancient times.

    It was allowed under Babylonian law and custom.

    The first successful gestational surrogate pregnancy was carried by a woman in 1985 -1986.

    The Roman Catholic Church opposes surrogacy and sees it as compromising the sanctity of marriage.

    Most Muslims oppose surrogacy and equate gestational surrogacy with adultery which the Koran prohibits since the surrogate carries the sperm of someone, not her husband.

    A survey that was done in the United States suggests that evangelicals do not see surrogacy as a moral issue and therefore do not take a stance as to whether it is wrong or not.

    There is a form of surrogacy practised in traditional African societies as part of the cultural customary practices of the people.

    Among the Anioma people of Delta State, for example, there exists a customary practice where a woman who is unable to carry her own child would enter into a marital contract with another (often younger) prolific woman the terms of which are that men would come and impregnate her, it being understood that the resultant children would belong to the woman who could not bear her own children.

    Under this arrangement, the understanding is that the father(s) of these resultant children will not lay claim to them.

    The legality of this custom if tested by the courts is doubtful in view of the decision of the court in Edet v. Essien Nyon (1932) 11 N.L.R. 47, which held that any custom that denied a biological father of his children is repugnant to natural justice, equity, and good conscience.

    However, I am aware that this is still practised to date.

    A case that I prosecuted, The State v.Ikpeoyi charge No MI/23c 2003; Hci/m/8/2003, was a fallout of such a practice where the biological father reneged and started laying claims to the children.

    Presently, there is no legal official framework regulating surrogacy in Nigeria.

    However, a system of arranged third-party reproduction is common in the country.

    Surrogacy is not so much accepted in Nigeria due to the pro-natalist nature of the African society where people promote the desirability of procreation.

    This also has affected the setting up of a legal regulatory framework.

    Though our laws have not provided for surrogacy, it is still practised in Nigeria.

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    The African Journal for Infertility and Assisted Conception reports a successful gestational surrogacy involving a 35-year-old married graduate trader with primary infertility of 7 years duration due to mullerian dysgenesis in Southeast Nigeria.

    There are agencies in Nigeria that for a fee bring together surrogate mothers and the commissioning parents. They act as middlemen.

    An example of such is the “Meet Surrogate Mothers Agency Limited.” In Nigeria, surrogacy has been based on simple contracts and concerns have been raised if this can be enforced in our courts.

    Some countries make surrogacy contracts enforceable while some put a ban on it.

    US, Ukraine, Russia and Georgia have the most liberal laws in the world allowing commercial surrogacy, including for foreigners.

    Some argue in some quarters that surrogacy contracts should fall within the class of unenforceable contracts due to questions of morality.

    Some feminists say that it is an assault on human dignity, and commodifying women’s bodies in a manner akin to prostitution.

    Also, the rights of the child under surrogacy are abandoned, as it becomes a mere commodity within an economic transaction of a good and a service.

    Anti surrogacy legislation have been based on the need to prevent the exploitation of the vulnerable, and abuse.

    Under Nigerian law, it appears surrogacy agreements can be enforceable although one could question its morality.

    It is therefore necessary for a legal framework to be put in place to prevent possible abuse and exploitation of the whole process.

    It could be argued that such contracts are contrary to public policy as they could encourage the trade in babies and emotional and financial exploitation of surrogate mothers.

    Judging from the extant surrogacy laws in the U.K from whence we got most of our laws, it could be predicted that surrogacy agreements could be enforced in our courts in Nigeria if subjected to judicial test.

    Happily, a surrogacy Bill is presently being considered by the House of Representatives.

    It has been argued that the absence of a regulatory framework in Nigeria has contributed to the growing unethical practices.

    Such a framework would curb the existence of baby factories and the possible exploitation of both surrogate mothers and commissioning parents.

    It has also been argued that surrogacy contracts should not be treated as simple contracts because different lives are involved including that of the unborn child.

    Consideration should be given to the right of the surrogate mother to change her mind due to the unique nature of human reproduction.

    In fact, the International Federation of Gynecology and Obstetrics has recommended that the surrogate’s autonomy should be respected throughout the pregnancy even if her wishes go contrary to that of the intending parents.

    The Supreme Court of New Jersey in Re Baby M (1988) 537 A 2d 1227 invalidated surrogacy agreements due to Public Policy concerns.

    In that case, the surrogate mother’s right was upheld but custody was however granted to the biological father of Baby M.

    •Read more about Adigwe, a lawyer, poet, chartered mediator/conciliator and author, at benadigwe.com