The case of Bobrisky exemplifies how any legislation could be used to target and further oppress queer individuals. Firstly, the act of spraying money is a common practice among many Nigerians. Some might even argue that it is an intrinsic aspect of Nigerian culture, observed at weddings, funerals, and other occasions. The fact that Bobrisky was not arrested the first or second time she engaged in this act raises questions about why the government is taking action now. Additionally, the absence of prior arrests for similar offences by other individuals in Nigeria begs the question: why specifically target her? 

Secondly, as a legal practitioner who practised law in Nigeria, one thing I can attest to is the sluggish pace of the legal process in the country, which can only be likened to that of an injured snail. However, in a startling turn of events, Bobrisky’s case unfolded with unprecedented speed. Within one month, she was arrested, tried, and swiftly sentenced to the maximum punishment for her alleged crime. What is particularly noteworthy is that she was denied the option to pay a fine, despite the law providing for such an option. 

There is also the revelation that Bobrisky was transferred to Kirikiri Maximum Security Prison, a facility notorious for its overcrowding and housing of violent offenders, to serve her sentence. The disclosure of her genitals by an officer of the Nigerian Correction Service to the public further solidifies my belief that her arrest was a deliberate effort to dehumanize, insult, and assert control over her. 

In pondering the question of ‘Why her? Why now?’ one cannot help but consider the alarming surge in transphobia, particularly evident in the Nigerian online community. While some may dismiss this as mere coincidence, a deeper connection is at play. This sentiment was exacerbated by an incident at the Beasts of Two Worlds movie premiere on 25 March 2024, where Bobrisky was crowned ‘Best Dressed Female’. Nigerian actress, Dayo Amusan, who was present at the event, made headlines when she publicly walked out in protest after Bobrisky’s win. In a video posted on her Instagram page, she vehemently criticized the decision, echoing the sentiments of many Nigerians. Amusan’s disappointment in the judges’ choice, which she perceived as disrespectful to the women in attendance, further fueled the flames of transphobia. According to Amusan:  

The winner could be anyone, but certainly not a crossdresser… I can’t fathom the judges disrespecting every woman present. You had to select a winner, both a female and male, best-dressed, and yet you undermine the effort of all the women, thereby awarding the best-dressed female title to a crossdresser. I don’t understand; what is wrong with us? 

In her characteristic style, Bobrisky took to her Instagram page to assert her victory in the awards, claiming she won ‘hands down’.  Perhaps provocatively, she insinuated that those who claim to be real women failed to secure the award and posed the question of who should be deemed a ‘real woman’. 

In a society entrenched in rigid gender binaries and the belief that gender identity is fixed at birth, it is all too common to dismiss the lived experiences of transgender individuals. The outright rejection of a trans person’s right to self-determination and autonomy becomes second nature. Bobrisky’s win and subsequent comments were perceived as a breach of societal norms and an act of defiance against the implicit agreement of wealth and privilege—adherence to the status quo. In the past, the government of the day has capitalized on public fears and prejudices, leveraging them for personal gain. For example, during the Goodluck Jonathan administration, the government, concerned about its popularity in upcoming elections, signed the SSMPA into law. This decision was made even though prior to this, LGBTQ+ individuals had never called for the legalization of same-sex marriage.  The ruling class, more often than not, scapegoat LGBTQ+ individuals to galvanize support and further their agendas.  Consequently, it is not farfetched to say that the law against abusing the naira has been used as a tool to legitimize transphobic violence against Bobrisky, and effectively manipulated the public into a false sense of solidarity.