In many parts of Nigeria, homosexuality, bisexuality and lesbianism remain subjects shrouded in secrecy, fear and hostility. Beyond religious condemnation and cultural rejection, allegations of same-sex relationships have increasingly become triggers for mob violence, social ostracism, family rejection and forced displacement.
While same-sex relationships remain criminalised under Nigerian law, human and carries up to 14-year term upon conviction, rights advocates argue that the greater danger often lies not in the law itself, but in the culture of stigma, persecution and extrajudicial punishment faced by persons accused of being gay, bisexual or lesbian.
This harsh reality recently came to the fore in Ugbiyoko Community, Benin City, Edo State, where allegations of bisexuality involving a Nigerian preacher, Isaac Omo Akin, reportedly spiralled into violence, deaths and renewed debate over cultural intolerance in contemporary Nigerian society.
According to accounts from family sources, Isaac reportedly fled to unknown location after his alleged associate, Elvis Omoregbe, was arrested over claims of involvement in a same-sex relationship and allegedly mentioned his name during interrogation in March, 2024
What followed, sources claimed, was a sequence of events marked by fear, threats and bloodshed. Relatives alleged that enraged youths and suspected cult members stormed the Isaac’s family residence in search of him.
Unable to locate him, the cultists allegedly descended on his father, Timothy Akin, and elder brother, Joshua Akin, inflicting injuries said to have later resulted in their deaths.
The incident reportedly forced members of the family, including the preacher’s aged mother, to flee the community for safety.
However, beyond the allegation of bisexuality, another cultural issue was said to have further deepened hostility against the preacher, his refusal to subject his daughters to female genital mutilation (FGM), a long-standing traditional practice still prevalent in Nigeria despite widespread global condemnation.
Sources claimed pressure mounted on him to allow the circumcision of his daughters in line with community customs. His refusal was reportedly interpreted by some relatives and community members as rebellion against ancestral tradition and communal values.
For many human rights groups, the intersection between sexuality, culture and harmful traditional practices exposes the difficult realities faced by individuals who challenge deeply rooted norms in conservative African societies.
Although female genital mutilation has been strongly condemned by international organisations such as the World Health Organization and United Nations Children’s Fund, the practice still persists in several Nigerian communities where it is often linked to beliefs surrounding purity, morality, chastity and family honour.
Rights advocates maintain that resistance to FGM frequently attracts threats, social exclusion and violence, particularly against families perceived as abandoning tradition or embracing Western ideals.
Across Nigeria, stories similar to that of Akinduro continue to emerge quietly, though many cases remain undocumented due to fear, shame and the risk of reprisals.
In parts of Northern Nigeria, several young men accused of homosexuality have reportedly faced mob attacks, public humiliation, legal prosecution and forced displacement in recent years.
In some communities across the South-East and South-South regions, lesbian women are pressured into heterosexual marriages in attempts to “correct” their sexuality, while others reportedly face rejection from their families, churches and the wider society.
There have also been documented instances where bisexual individuals concealed their identities for years out of fear of losing employment opportunities, marriages, inheritance rights and community acceptance.
For lesbian women, the experience can be even more traumatic. Advocacy groups note that some are exposed to so-called “corrective” violence, forced marriages and domestic abuse aimed at suppressing their sexual orientation.
Despite growing global conversations around LGBTQ rights and inclusion, Nigeria remains one of the most conservative countries regarding same-sex relationships.
The Same-Sex Marriage (Prohibition) Act criminalises same-sex unions and prescribes penalties for individuals who support or participate in LGBTQ organisations and activities.
Supporters of the law argue that it protects African cultural values and religious beliefs, while critics insist it has emboldened blackmail, persecution and extrajudicial violence against suspected LGBTQ persons.
Legal experts and social commentators observe that accusations alone, whether proven or not, can destroy lives in tightly knit communities where reputation, conformity and communal perception carry enormous weight.
In the case of Isaac, the allegations have reportedly left a family fractured by death, displacement and fear.
Now reportedly living in an undisclosed location with his wife and children, sources maintained that Isaac cannot safely return to Nigeria due to threats linked to both his alleged bisexual orientation and his opposition to female genital mutilation.
As debates continue over sexuality, culture and human rights in Nigeria, the unfolding tragedy in Ugbiyoko community reflects a broader national conflict, one between traditional beliefs and the growing global demand for personal freedom, dignity and protection from violence.
