Description

In the book, the author indicates that surrogacy has its roots dating back to ancient times. She traces the history to biblical times (Pp11-12) to historically validate surrogacy. She also gives us a peep into attitudes of religion to surrogacy, especially Christianity and Islam.

In the second chapter of the book, the author discusses the traditional family structure in Nigeria. But she asserts that with urbanisation, education and influence of global perspectives, assisted reproductive technologies, and especially, surrogacy have come to redefine parenthood. So the stigma and other challenges about infertility are now being unlocked with the practice of surrogacy, even though it is still not popular in Nigeria, (p39) and it faces huge socio-cultural, legal and spiritual challenges. But despite these, the author avers that “there is an increasing acceptance of alternative family structures, including stepfamilies, single parenthood, and adoption; and now, surrogacy.” (p39).

Chapter three of the  book is devoted to discussing surrogacy in Nigeria, and the author takes time to engage the different strands of this “promising solution for addressing infertility or childlessness in mature singles and married couples”. (p49) She the follows up with explanation of types of surrogacy arrangements, (Pp52-66) including traditional, gestational, commercial, altruistic and international surrogacy arrangements, and she takes a look at the complex and evolving terrain of legal frameworks and regulations on the practice. In this chapter, the author discusses the lack of specific laws on surrogacy, the role of medical practitioners and fertility clinics.

In the fourth chapter, the author discusses parental rights in surrogacy and legal considerations, while the next chapter focuses on the impact of surrogacy on traditional family structures. And in the sixth chapter, we are allowed to learn about the ethical and moral challenges in surrogacy practice. She also emphatically debunks the claim that surrogacy is akin to the illegal operation of a baby factory. So she insists (Pp149-152) that surrogacy does not subscribe to the exploitation of vulnerable women and young girls who are “coerced into becoming pregnant, and their babies are then sold for adoption or other purposes.” Unlike in surrogacy practice, baby factories subject vulnerable young girls and women to very harmful conditions that affect their health and well-being.

The rest of the book – chapters seven, eight and nine – provides a panoramic exposition of case studies, eligibility criteria for intending parents and surrogates, and the author’s recommendations.

The book presents Abiade’s unpretentious stance and advocacy for more understanding of surrogacy in Nigeria. At every juncture in this 335-page work, she calls for more intentional and concerted efforts in fostering more potent legal and regulatory frameworks to assist the germination of diverse and inclusive ecosystems for the practice. She has challenged socio-cultural and religious stakeholders to question their long-held perceptions in favour of more open-minded, modern and globally focused conversations in order to give succour to fertility-challenged individuals and couples especially in Nigeria.