typically where a woman leads a man to believe he is the biological father of her child when, in fact, he is not.

It is understood as a specific form of misattributed paternity or paternal discrepancy that involves deliberate

deception rather than accidental misidentification arising from non-intentional error or mix-ups in reproductive

scenarios (Betz-Hamilton, 2020). In the Nigerian context, paternity fraud is frequently described as the act of a

woman falsely claiming that a man is the biological father of her child, resulting in that man accepting social,

misattribution. Globally, paternity fraud raises complex ethical, legal, and social concerns, particularly regarding

the rights of putative fathers and the consequences of misattributed paternity for family dynamics and child

has become a subject of heightened public and scholarly attention. Several reports suggest Nigeria ranks among

the countries with high rates of paternity exclusion in DNA testing outcomes. For example, recent industry data

reported that approximately one in four Nigerian men who undergo DNA paternity testing discover they are not

the biological father of the child in question, illustrating considerable public concern about the scale of the

phenomenon. Despite this perceived prevalence, there remains a significant research and statutory gap on

paternity fraud in Nigeria, with existing family and matrimonial laws offering limited and inconsistent remedies

for affected individuals (Sanni, 2025).

expression of distrust or disrespect within marital relationships.

Religious and moral beliefs further influence attitudes towards paternity and fidelity; in some Christian and

Muslim communities, extramarital relations and their potential consequences are heavily stigmatised,

discouraging open discussion or verification of biological parentage. Moreover, socio-economic pressures,

including unemployment, economic insecurity, and the cultural valorisation of childbearing, especially male

offspring, have been implicated in shaping behaviours that contribute to the persistence of paternity fraud

(Godwin et al., 2025).

Legally, Nigeria currently lacks explicit statutory provisions that specifically define and penalise paternity fraud,

leaving affected men with limited avenues for legal recourse or compensation. The law generally presumes that

Paternity is a multifaceted concept that encompasses biological, social, legal, and psychological dimensions of

fatherhood. At its core, paternity refers to the relationship between a man and a child, particularly the status of

understood not only in biological terms but also as a social institution shaped by cultural norms, marital

arrangements, and legal presumptions. In many societies, a man is regarded as the father of a child based on

marriage to the mother, public acknowledgement, or assumption of parental responsibilities, regardless of

genetic ties. This broader conception of paternity emphasises social fatherhood, which prioritises caregiving,

authority, inheritance, and social identity over biological connection (Omokhabi et al., 2023)

Biological fatherhood, on the other hand, refers specifically to the genetic relationship between a man and a

child, established through biological reproduction. Advances in medical science, particularly DNA testing, have

Despite the growing relevance of genetic testing, the distinction between paternity and biological fatherhood

remains critical. While biological fatherhood is a matter of genetics, paternity often reflects socially constructed

roles and responsibilities. Legal systems in many jurisdictions, including Nigeria, continue to prioritise

presumptive paternity, particularly the presumption that a child born within a valid marriage is the legitimate

sometimes at the expense of biological truth (Olaitan & Idowu, 2016) Consequently, situations may arise where

a man is legally and socially recognised as a father despite lacking a biological connection to the child.

In contemporary discourse, the tension between social paternity and biological fatherhood has become more

pronounced due to rising awareness of misattributed paternity and increased access to DNA testing. This tension

paternity, whereby a man is falsely led to believe that he is the biological father of a child and consequently

individual. Scholars conceptualise paternity fraud as a subset of misattributed paternity, distinguished primarily

by intent and the resulting harm to the putative father (Zhu et al., 2021).

reinforcing social and legal fatherhood irrespective of genetic truth. Where a woman knowingly conceals

extramarital conception and allows the husband to assume paternal obligations, the situation may constitute

paternity fraud, particularly when the husband would have acted differently had he known the biological facts

(Okoye & Nkanu, 2018)

Another form is non-marital or relational paternity fraud, which occurs outside marriage, often within dating or

cohabiting relationships. In such cases, a man may be falsely identified as the biological father to secure financial

support, emotional commitment, or social legitimacy for the child. This form of fraud is frequently associated

men may continue to be legally obligated to provide child support even after genetic evidence disproves

biological paternity, thereby institutionalising the consequences of fraud. Such practices raise critical questions

about fairness, consent, and the balance between child welfare and paternal rights (Buratai, 2022).

father but intentionally withholds this uncertainty, allowing one man to assume paternity without disclosure of

possible alternatives. Although some scholars debate whether uncertainty alone constitutes fraud, many argue

satisfies the ethical and legal elements of fraudulent conduct (Aborisade et al., 2024) This form is particularly

relevant in contexts where cultural norms discourage questioning paternity or requesting DNA testing.

expectations influence behaviour and decision-making, feminist theory provides a critical lens for understanding

paternity fraud as a socially constructed phenomenon rather than merely an individual moral failing (Abreu et

al., 2025).

Within the Nigerian socio-cultural context, feminist theory highlights how patriarchal family structures and

cultural expectations surrounding marriage, lineage, and inheritance place disproportionate pressure on women

regarding childbearing and marital stability. Women are often expected to secure their social and economic status

through marriage and motherhood, while men are socially positioned as lineage bearers and economic providers.

Feminist scholars argue that these unequal power relations, coupled with economic dependence, fear of stigma,

and limited reproductive autonomy, may contribute to situations where biological paternity is concealed.

Feminist theory, therefore, contextualises the causes of paternity fraud within broader structural constraints,

From the perspective of Family Systems Theory, paternity fraud is not viewed as an isolated individual action

but as a phenomenon embedded within complex family interactions, communication patterns, and relational

dynamics. The theory emphasises that families strive for equilibrium, and deceptive practices, including the

concealment of biological paternity, may emerge as maladaptive strategies to maintain stability, avoid conflict,

deception. Emotional triangles where tension between two family members is managed by involving a third

In terms of preventive strategies, Family Systems Theory underscores the importance of open communication,

emotional regulation, and healthy boundary-setting within families. Prevention efforts informed by this theory

focus on strengthening marital relationships, promoting honest dialogue about reproductive matters, and

male heirs, which can motivate women in situations of infertility or delayed conception to conceal the true

biological paternity of a child to preserve their social standing and marital stability (Metuon, 2025).

fraud. Traditional Nigerian norms often assign blame for childlessness primarily to women, while male infertility

is socially minimised or ignored. As a result, women struggling to conceive within a marriage may clandestinely

seek alternative partners to fulfil societal expectations without acknowledging this outside the marital

relationship, leading to misattributed paternity. This dynamic is further compounded by the social stigma

attached to infertility and childlessness, which disproportionately affects women and constrains open discussions

about reproductive health within couples and extended families (Pulse Nigeria interview with Salami, 2012;

Economic insecurity and financial dependency also emerge as significant drivers of paternity fraud in Nigeria.