NWAOZURU

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THE MENACE OF CULTISM AMONG NIGERIAN YOUTHS

BY

NWAOZURU, JOHNMAJOR. C.

2020

Published Online by Bambooks Digital Library Limited, Lagos.

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Copyright: Nwaozuru, Johnmajor. C. 2020

All rights reserved. No part of this online publication may be reproduced, stored in a retrieval
system or transmitted in any form or by any means without the written permission of the author.

Contact Address

09023990044
07087514159
08169870464

Email

nwaozuruugo@gmail.com
nwaozuruugo@yahoo.com

ISBN: 978-978-57662-3-3
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DEDICATION

This book is dedicated to past and present National Youth Service Corps Members as this

book was written during my service year in Sardauna, Taraba State.

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ACKNOWLEDGEMENTS

Predictably, I want to first of all acknowledge and thank the Almighty God, the author

and finisher of my faith, for all his goodness and mercies in my life and for his unfading

love, provision and protection throughout my first degree in the university. I also

appreciate Rev. Fr. Prof. B.A.C. Obiefuna, Very Rev. Prof. P.E. Nmah, Ven. B.O.S.

Udezo, Dr. K.L. Nwadialor, Rev. Fr. Dr. Chika Gabriel Okpalike, Rev. Fr. Dr. D.C.

Obielosi, Dr. (Mrs) A.M. Chukwuma-offor, Mr. J.C. Ihetu, Amaka Uchenwoke, Amah

Johnson, Jude Ejike, Kareen-Hapuch Odinenu, Agbo Precious, Nwosu Tochi, Michael

Harfod, SometoChukwu Ibe, James Kama, Abosede Bello, Godswill Nwokedi, Okafor

Amarachi, Nwabueze Osita Emmanuel and many others, who were of immense help to

me during my first degree in Nnamdi Azikiwe University, Awka. Finally, to all those

who in one way or other have helped me I say a big thank you and that may God

bless you all. Amen

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TABLE OF CONTENTS

Title Page ` i
Copyright ii
Dedication iii
Acknowledgements iv
Table of Contents vi
Preface viii
Books by the Same Author ix

CHAPTER ONE: INTRODUCTION 1

CHAPTER TWO: CULTISM IN HUMAN SOCIETY

Concept of cultism 4
Secret Cult in Nigerian traditional society 7
Cultism as Unlawful in Nigerian society 9
Cultism as a Social Problem 10
Social Learning Theory 12

CHAPTER THREE: Cultism Among Youths in Nigeria

History of Cultism in Nigeria 14

Features of Cultism 16
Initiation of Members 16
Stages of Initiation 17
Stage One-Scouting 17
Stage Two-Drilling and Selection 18
Stage Three 18
Stage Four-Indoctrination 19
Stage Five- Blood Oath 19
Stage Six-Party and Celebration 20
Uniformity of Belief 20
Secrecy 20
Secret Signs, Oath, Rites and Symbols 21
Addiction-Hypnosis, Channeling 21
Reasons Youths Join Cult Groups 22
Economic Reason 22
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Social Reason 23
Political Reason 24
Academic Reason 24
Causes 25
Moral Bankruptcy 25
Poverty 27
The Idea of get Rich Quick Syndrome 28
Corruption and Weakness in the Security Sector 29
Peer Pressure 30
Break down of Indigenous Values 30
Improper Parental Training 31

CHAPTER FOUR: THE MENACE OF CULTISM IN

NIGERIAN SOCIETY

Destruction of Lives and Properties 33

Social Effect 35
Political Instability 36
Economic Implication 36
Cultism Exposes the Weakness of Security Agents 37
Psychological Trauma 37
Expulsion and Poor Academic Performance 39
High Rate of Crime 40
Imprisonment 41
Possibility of Contracting Infectious Diseases 41
Cultism Leads to Neglect of Indigenous Values 41

CHAPTER FIVE-THE FIGHT AGAINST CULTISM IN NIGERIA

Government-Church Collaboration in Fighting Cultism 43

Establishment of Infrastructural Developmental Projects 44
Establishment of Skill Acquisition Centers 45
Cult Renunciation Programme 46
Adequate Provision of Modern Gadgets to the Security Sector
for Prevention Crime 46
Church-Police Partnership 47

CHAPTER SIX: CONCLUSION 49

REFERENCES 50
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PREFACE

Cultism by its very nature causes disruption of order and brings about a decline in

public safety and security because it is an act of terror. Also, it impedes the material

progress of the people who are still struggling with recent economic recession which has

brought poverty and underdevelopment despite huge human and natural resources

available in the nation. Joining cult group is a suicide mission which one may not have a

second chance to retreat as most times the end of cultists are untimely death or

incarceration in prison. Cult clashes brings death to both cultists, innocent citizens and

destruction of properties which reduces human and capital resources that is a necessity

for national development. To this end, religious organizations and government’s

effective policies and measures could help to curb cultism in Nigeria .

The chapters are arranged according to the issues they address for the reader’s

easy understanding. Chapter one opens with introduction to the book. Chapter two

explains cultism in human society inclusive of concept of cultism, secret cult in

Nigerian traditional society, cultism as unlawful in Nigerian society and social learning

theory. Chapter three dwelt on history of cultism in Nigeria, features of cultism, reasons

youths join cults like; economic, social, political reason and academic reason. Moral

bankruptcy, poverty, the idea of get rich quick syndrome, corruption and weakness in the

security sector, improper parental training, break down of indigenous values and peer

pressure were pointed out as causes of cultism. Chapter four exposes the menace of
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cultism in Nigerian society such as; destruction of lives and properties, social effect,

political instability, economic implications, cultism exposes the weakness of security

agents, psychological trauma, expulsion and poor academic performance, high rate of

crime, possibility of contacting infectious diseases, neglect of some African values and

imprisonment. Chapter five points to the fight against cultism through government-

Church collaboration, establishment of infrastructural developmental projects, cult

renunciation programme, Adequate Provision of Modern Gadgets to the Security Sector

for Prevention of Crime and Church-Police partnership. Chapter six is the conclusion

of the book.
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BOOKS BY THE SAME AUTHOR

1. Socio-economic Appraisal of Football Betting Among Nigerian Youths: Blessing or

Burden. (2019)

2. Appraisal of Social Media Among Undergraduates in Nigeria: Blessing or Burden.

(2019)

3. The Menace of Petroleum Pipeline Vandalism: A Case Study of Osisioma Ngwa

Local Government Area, Abia State Nigeria. (2019)

4. The Menace of Baby Factory in Nigeria: A call for Prompt Action. (2019)

5. The Survival of African Traditional Religion Amidst Foreign Religions in Nigeria.

(2019)

6. Church and the Fight Against Kidnapping in Nigeria. (2020)

7. Students and Sports Betting In Nigeria. (2020)

8. A Critical Appraisal of Christian Healing Ministry in Nigeria. (2020)

9. My NYSC Experience (Focus On Some Cultural Practices of Mambilla and Kaka

Ethnic Groups). (2020)

10. The Predicaments of Broken Marriage on Children. (2020)

11. Christian Appraisal of Feminist Ideologies Among Nigerian Women. (2020)

12. Elements of Decay in Some Pentecostal Churches in Nigeria. (2020)

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13. Church Response to Domestic Violence Against Igbo Women of SouthEastern

Nigeria. (2020)

14. A Clarion Call For Proactive Participation in Politics by Nigerian Christians. (2020)

15. The Quest to get Rich Quick by Nigerian Youths (2020)

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CHAPTER ONE
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INTRODUCTION

The rate at which youths involve in cult activities nowadays is alarming, as youthful

age is a time to be productive and resourceful, but many in this youthful age are not

working towards being productive as they channel their energies and resources towards

crimes such as internet fraudster, Kidnapping, arm robbery, drug trafficking, militancy,

cultism and many more. Contemporarily, cultism is one of the commonest crime youths

associate themselves in thereby causing chaos in the society. In traditional Nigerian

society, there were existence of secret societies mainly for adults and not for youths

except few ones. These secret societies like Ogboni, Ndi Nze na Ozo, Okonko and Ekpe

among others are for the good of the society as members were men of good repute and

helped to enforce peace, harmony and sustainable development in the society. It is

regrettable that today, however, the story is different because secret cult activities

actively participated by youths has brought societal disharmony and not development

oriented. Capturing the widening scope of the menace of cultism and its accompanying

inimical effects, Adewale (2005) asserts that cultism with its attendant violence, torture,

suppression and unwarranted intimidation perpetrated by cult groups, has spread beyond

institutions of higher learning to secondary schools even in residential areas, market

places and so on.

The high rate at which most youths join cult groups makes one to wonder if cultism

is a sure way for protection, prestige and source of quick wealth as more youths and teens
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are increasingly being initiated into different cult groups daily. It is not a surprise that

many youths are involved in cult activities at school, residential areas, work place and

social gatherings. The existence of cultism and cults in our societies poses continuous

threat to life and peaceful co-existence. Unfortunately, in spite of the provision of five-

year jail term for membership of campus cults, cultism continues to assume a major

social menace and a serious obstacle to peace and harmony in the society. Mediayanose

(2016) elucidates that whereas cult groups and activities were more purposefully oriented

at the initial stage, they have become destructive and violent in the recent time.

Admittedly, the menace has attracted the concern of all stakeholders in the society, and

its increasing negative effects like destruction of lives and properties, disruption of

academic activities, vandalism of school facilities, political instability, economic

implications and so on. If the youths who are future leaders are not well positioned now

for efficient and effective leadership as most of them engage in activities that hinders

proper orientation and moral development like cultism. It then means that the future

generation would be in shambles unless relevant institutions responsible for socialising

the youths play pragmatic role to see that most youths are savaged from these way

(criminal activities) that seem right in their eyes but the end is destruction.
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There is need to define some of the key terms in the topic. Terms worthy of definition

are cultism, menace and youth.

Cultism

Saleh, Ademola and Damulup (2011) define cultism as a practice, membership,

admission, policy and initiation which is secret and known only to its members.

Menace

Hornby (2015) defines menace as something or thing that causes serious damage or

danger. In this context, menace is taken to be the negative effects of cultism in the society.

Youth

According to National Youth Policy of Nigeria (2009), a youth is seen as a

person between 18-35 years who is a citizen of Federal Republic of Nigeria.

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CHAPTER TWO

CULTISM IN HUMAN SOCIETY

Concept of Cultism

It could said that defining what is cultism poses a number of definitional

problems, this is because the term cultism could be applied to a wide range of groups and

could convey different meaning in various cultures and by different users. Chebli,

Kallon, Harleston and Alieu Mansaray (2007) opine that:

The term cultism has been controversial among scholars in sociology, educators,

anthropologists and interested groups and individuals because of the mirage of

differences in their professional work and preparation, group interest, desire and

goals, personal experiences and other influencing factors. (p. 5).

Chebli et al. (2007) idea is correct. The understanding of the term cult or secret

society in traditional African setting is different from its understanding in this

contemporary time. Cultism in traditional African society are members who share the

same ideology whose secrecy is known to their members only yet aims at societal

developments while contemporarily, cultism according to Okeke (2014) is unlawful acts

of assembly of two or more people to cause or pursue unlawful acts (ideology) contrary

to the law of the society. It starts from the campus and spread like a wide fire to the

entire society. Okwu (2006) is of the view that cultism is a system of religious belief

and practices or ideology. Okwu’s viewpoint is not out of place, as members of secret
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cult in traditional Igbo society have religious beliefs and practices like Ndi Nze n’ Ozo

(title holders) will not take bribe, commit adultery, kill another man, steal, tell lies, eat

what is prepared by a woman in her menstrual cycle. Also, Women are not allowed to

become members of some of the secret cult groups in traditional Igbo society such as

Ekpe.

Cultism as a system of religious belief has been affirmed by Maxey who (2004)

trace the meaning of cult from the Latin word cultus which means to worship or give

reverence to a deity. Thus, in its original usage, it was simply applied to a religious

worshipful group of people regardless of the object or person they venerated. Hence,

some conceive Christianity as the highest and strongest cult in the world which for

centuries has survived despite persecutions. Chebli et al. (2007) avow that some scholars

have conceptualized cultism as group of people sharing and promoting peculiar secret

beliefs; others view it as an organization in possession of mystical power or devoted to a

particular cause and practices or “a spurious, secretive and harmful group. Chebli et al.

(2007) view is in consonance with contemporary cult groups which youths subscribe to

which exist in high institutions, secondary schools, market place and so on which

promotes violence in the society. They further voice that occultism or possession of

mystical power is often associated with cults. The veracity of this is difficult to ascertain

because of their secret modus operandi. This is true the Oda-eshi phenomenon is

associated with cultists who make charms or use talisman to protect themselves and

attack their enemies thus, will not expose the source of their power to others except to
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their members hence, cultism is shrouded in secrecy and mystery. Okeke (2014) furher

adds that cult groups operate as criminal gangs similar to armed robbery gangs, drug

syndicates even kidnappers. This shows that cultism in its nature is a violent crime.

Mediayanose (2016) observes that cultism does not exist in a vacuum, but comes

about through the process of socialization and the agents of socialization. Mediayanose's

line of thought agrees with social learning theory which point to socialization and social

activities as an avenue of learning. Therefore, as people are initiated into cult groups

they begin to learn the ways the cult members behave and also follow suit. This why

when people join cult groups newly they begin to speak, act and behave differently from

their normal way of life.

Supporting Mediayanose's idea that cultism does not exist in a vacuum, but

comes about through the process of socialization and the agents of socialization. It is

well known that the origin of cultism in Nigeria is traced to the educational institution,

which is also social institution and an agent of socialization. All these come as a result of

learning by imitation and afterwards trying to put into practice what has been learnt.

Mediayanose’s view shows that it is only when one is initiated and taught about the

secret of a cult group that one would be able to know them. Thus, the secret of any cult

group remains a mystery to a non-member. From the above viewpoints cultism as a

concept is difficult, the secret of cult groups remain a mystery to non-members, but could

be understood by socialization which is given to initiated members only.

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Secret Cult in Traditional Nigerian Society

Secret cult groups are not new in traditional Nigerian society because of the

checkmating roles they play to traditional authorities, Oruwari and Owei (cited by

Ukandu, 2011) avow that:

Historically, cults in Nigeria were for the adults in the communities and they were

part of the traditional religious systems. Although their activities were enshrined

in secrecy, the members were known and revered by everyone in the

communities… these secret associations still exist and are powerful in assisting

their members gain political, social and economic recognition. (p. 67).

It could be said that the reason very little is known about secret societies is

because people who join these societies take an oath of secrecy seriously. It is expedient

to make a distinction between secret societies in traditional society and cult groups that

are operational in our contemporary society. While secret societies in the traditional

setting was development oriented with the following functions below:

i.It is a powerful institution for effective control in traditional societies.

ii. The masked figure are used as town police.

iii. Members organize community labour, collect fines from defaulters.

iv. The masked figure forced societal development, flog thieves, adulterers,

wizards and witches, offenders of public morality until they confess and repent.

v. Some adjudicate in cases and make peace among disputants.

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vi. Some serve as thrift societies which offer economic assistance contributing

money to lend to members and so on.

vii. Some of the members serve as mouthpiece of oracles.

Despite these, secret societies have negative functions such as mystical killing members

of rival group or non-members. Sometimes, there is discrimination and partiality in

handling cases between a member and non-member. Some secret cults in traditional

Nigerian society include: Ekpe, Ogboni, Okonko, Ndi Nze N’Ozo, Ohanjoku, Mmaji,

Otu muonwu, Ekpo and many more. On contemporary cult groups, Ukandu (2011)

posits that youth cult groups emerged from the nation’s university campuses first as

social groups that promoted the recognition of indigenous technology and culture

immediately after independence… after the civil war, these cults transformed to secret

cults…they gradually derailed, becoming groups of terrorists that steal, rape, arson and

currently attack with guns. Thus, cultism is akin to violent crime so contemporary secret

cults are undesirable in the society.

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Cultism as Unlawful in Nigerian Society

The formation of contemporary secret societies or cult groups by youths with

their activities are not constitutionally recognized as a legal organization. Okeke (2014)

avows that a society is an unlawful society when it is formed for any of the following

purposes:

i. Levying war or encouraging or assisting any person to levy war on the

government or the inhabitants of any part of Nigeria. (ii) Killing or injuring or

encouraging destruction of any property. (iii) Committing or inciting acts of

violence or encouraging interference or resistance to the administration of the

law. (iv) Disturbing or encouraging the disturbance of peace and order in any part

of Nigeria. (p. 98).

Having stated the above viewpoints, it is established that cultism is a violent

crime. Cultism by nature is an acquisitive crime of a very high violent crime standing

which is an offense against the value system of the society. There is a dehumanizing

tendency involved in cultism as it often leads to the death of cultists as well as

innocent citizens. Cultism as a criminal offence has corpus delict of a crime that is

body of a crime because the needed element are present to establish the act as a

crime. Yet, Cultism is not a situational crime, as it has in sufficient proportion mens

rea and actus reus the two essential elements of a criminal act. Okonkwo (cited by

Ukandu, 2011) comments that mens rea is the intention to commit a crime and actus

reus is the guilty act which is a necessary first feature of every crime in violation of
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the law. Cultism by its very nature causes a disruption of order and decline of public

security. Cultists terrorize innocent citizens within the areas they are living as a

mark to show supremacy over the innocent citizens. This is the basis of intimidating

non-members. No wonder, that, the tactics employed to address the problem are not

adequate in yielding the desired result. As the more the police strategize to track

cultists down, the more they unleash their terror on their enemies and the innocent

citizens especially during cult clashes in the society.

Cultism as a Social Problem

Cultism with its attendant consequences on the society is a social problem. The

gravity of the impact and consequences of intra and inter cult clashes on societies and

campuses have resulted in physical harm on individuals, destruction of properties and

even death which all contribute to the present insecurity witnessed in Nigeria. It could be

said that places where high institutions are located experience more social problems

brought by cult related activities as high institutions are now a breeding ground for

cultism. Opaluwah (2000) notes that cult clashes led to an outburst of violence on the

campus which left many students wounded, maimed or killed. In a study carried out in

universities in Nigeria, Smah (cited by ugorji, 2011) reports that 15% of students had

either observed or reported cult/gang motivated deaths on the university campuses

between one and two times in the previous years. Yusuf (2006) reports that at least one

hundred students in higher institutions in Nigeria were killed in cult related incident in
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the year 2006 alone. Sometimes Suburban areas where there are less security stations

also experience societal problem as a result of cult clashes which probably may be

rampant there.

Apart from physical damage and loss of life, cult activities may also have

devastating effect on the learning process itself. Opaluwah (2000) stated that cult clashes

led to the incarceration, rustication or expulsion of both innocent and guilty students and

hospitalization of students thereby suspending learning for some period of time. In

addition to the physical damage and disruption of the learning process, life on university

campuses where cult activities prevail can be very unpleasant and insecure for those who

are not directly involved with them. One worrying development is that the activities of

cult groups in institutions of higher learning are now influencing groups in other

institutions including secondary schools and other youths who are not students but reside

in the cities where these institutions are located. According to Urowayino (2019),

surprisingly, cultism has been transported into markets, as some traders in almost all the

popular markets belong to a cult group. One of the popular cult groups among Lagos

traders is Arobago Cult Group.

These youths could form street cult groups having a link with ones in higher

institutions. Cult activities outside the high institutions are becoming rampant in the

society that the news about cult clashes between rival groups is reported daily in

newspaper, social media and so on.

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We shall examine social learning theory which suggests that cult related activities

could be learnt and be shown in behaviour.

Social Learning Theory

Social learning theory is derived from the work of Albert Bandura which

proposed that social learning occurred through four main stages of imitation; close

contact, imitation of superior, understanding of concepts and role model behaviour.

Social learning theory suggests a combination of environment (social) and psychological

factors influence behaviour. Ugorji (2011) elucidates that social learning theory

emphasized the importance of learning in personality development and change; like the

behaviourists but differ in three ways. Firstly, that social learning theorists suggest that

reinforcers, such as praise and punishment are important in determining whether

behaviours are performed, but are not critical to behaviours being acquired or learned.

For instance, a child can learn certain behaviours from parents or other models, by

observing them, without the necessity of reward, though children will be more likely to

perform behaviours they have observed if they are rewarded for such performance.

Secondly, social learning theorists infer that many complex behaviours are learned

holistically. Thirdly, they emphasize the importance of internal processes such as

thought, in the development and regulation of behaviours. When an individual is

conditioned to be rewarded they anticipate it to happen in the future, but when they are

presented with a non-reward situation this creates an unconditioned frustration response,

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otherwise called humiliation. Dollard (cited by Ugorji, 2011) enunciates that the

individual instigates toward a behaviour, which is some antecedent condition of which

the predicted response is the consequences.

The applications of social learning theory have been important in the history of

education policies. Thus, some people from families that have an established practice of

traditional religious worship often characterized by fetishness would want to join cult

groups to perpetuate their family traditions especially as fetishness is a sine quo non for

cult groups, assorted charms, voodoo, magic masks talisman and so on. This then shows

that people learn through imitation and observing. Social learning theory can also be seen

in television and movie rating system which is used in our different homes and cinemas

where youths have most freedoms. The rating system is designed to let all parents know

what the programs that their children are watching contain hence, some youths may

decide to join cult after watching movies which promote cult related activities to practice

what they have learnt and such cultists would wreck havoc on the society. Social learning

theorist, Bandura believes that individuals acquire those ways of thinking, feeling and

behaving characteristics of males and females through their social experiences. This

above line of thought is in agreement with John Locke's ideology that the human mind is

like a clean slate only experience can write ideas on it. A child starts learning as soon as

he is born. As the individual interacts with his environment, new knowledge is acquired

through experiences. When a person begins to associate with another who is a cultist

such a person may likely join cult.

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CHAPTER THREE

CULTISM AMONG YOUTHS IN NIGERIA

History of Cultism in Nigeria

Nigeria the most populous nation in West Africa has been acquitted with

traditional secret societies before the advent of contemporary cult groups. As stated

above, the phenomenon of secret cult is not new in Nigeria as each ethnic group has her

own secret societies for the good of the members and the society as well. For example

the Yoruba has Ogboni, in Igboland are Okonko, Ekpe, Muonwu and so on. But cult

groups operated by youths presently are different from secret cults in traditional society.

According to Mediayanose (2016):

The history of cultism in Nigeria started from tertiary institutions which could be

traced to the Pirates Confraternity founded by the Nobel Laureate, Wole Soyinka

and others at the University College, Ibadan (now University of Ibadan), in 1953.

The confraternity also known as National Association of Sea Dogs, with the skull

and crossbones as its logo was non-violent and whose activities were not in

secrecy had its main objectives as to fight non-violently but intellectually and

effectively against the imposition of foreign conventions, revive the age of

chivalry and engender lasting solution to the problems of tribalism and elitism.

(p. 46).
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At the initial stage cultism was more purposefully oriented but “subsequent

years saw pollution and corruption of this noble vision, subsequent secret societies came

up with corrupt vision. Instead of fighting a good course the proceeding cult groups now

saw the membership of a cult group as an avenue for revenge, espionage, secret clash

and power tussle against each other” (Okeke, 2014: 90). Thus, it has become

destructive and violent therefore, no longer legally and socially accepted in Nigerian

society.

Cult groups exist not only in high institutions but in secondary schools,

residential areas, , market, workplace and so on. According to Mediayanose (2016), cult

groups in Nigeria include: Air Lord, Black-Axe, Black Beret Fraternity, Black Bra, Black

Cats, Black Mamba, Buccaneers, Cappa Vendetta, Daughters of Jezebel, Eiye

Confraternity, Green Beret Fraternity, Hard Candies, Jurist, KKK Confraternity, Knight

Cadet, King Cobra, Lucifer Knights, Mafians, Maphites, Mgba Mgba Brothers,

Musketeers Fraternity, Neo-Black Movement, Oasis of the Silhouette; Ostrich Fraternity,

Panama, Pirates Confraternity, Red Berets, Red Sea Horses, Royal Queens, Sea Dogs,

Soko, Sun Men, Temple of Eden Fraternity, Ten Angels, The Amazons, The Apostles,

The Barracudas, The Canary, The Dragons, The Frigates, The Himalayas, The Lynx, The

Mafioso Fraternity, The Scorpion Fraternity, The Soires Fraternity, The Vikings, The

Walrus, Third· Eye Confraternity, Trojan Horse, Vipers, Viqueens, West End, White

Angels arid a host of others. Although cult groups exist in many states in Nigeria

especially states which have more of tertiary institutions, presently there are some states
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that witness high rate of cult clashes such as Lagos, Edo and River State. Lagos State

seems to be the battlefield of cult clashes as places like Ikorodu, Ajegunle, Dopemu,

Agege, Ogba , Iyana Ipaja, Oworoshoki and so on seems to be experiencing cult clash

frequently. According to Urowayino (2019), record by the Lagos State Police Command

shows that about 202 suspected members of different cult groups have been arrested in

different parts of Lagos State.

Features of Cultism

Although the features of traditional secret societies are similar to contemporary cult

groups yet there are differences.

Initiation of Members

This is the most important state in cult activity. The member who performs the

initiation is called “Bishop” and the initiation venue is called “House”. Okeke (2014)

asserts that initiation of members involves the indoctrination, orientation and teaching as

well as rituals and rites which the initiate is obliged to undergo. This is mostly conducted

under its prominent manifestation being the administering of alien materials to the

initiates which could be in form of drinking concoctions, blood oaths, the marking of

tattoo on the body of the initiated by the initiator and the partaking of the initiate in a

meditative, strange spiritual rites and rituals which climaxed in his willful surrender of

his ego and the total consciousness to the spirit beings that enter and control him. The

spirit uses the initiator as medium to reach the new adherents. The initiated cultist
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comes out of initiation in possession of secret signs, symbols and marks to be preserved

and protected. Ukandu (2011) observes that the educational systems serves as their

recruiting ground and her members after they manage to graduate from our schools, turn

to the larger society and wrath violence. The writer considers all the violent exposures at

the educational level as the breeding ground for cultism. Ugorji (2011) reports about

the initiation process of the Buccaneers, he said that the initiates are stripped to the pant.

While a bonfire of tyres was on, the new initiates were being flogged with horse whip;

none was placed on the fire until it became red. It was later used to give small marks at

some parts of the bodies of the new intakes. The venue is usually at burial grounds or

thick forest to avoid being caught by security agents.

Stages of Initiation

Okeke (2014) explains the stages of initiation below:

Stage One-Scouting

Most of the time becoming a member of a secret cult is not by choice. One is

usually conscripted. The actual conscription comes in different forms but there are

general rules. Someone you know approaches you, most times it is someone you trust.

He may simply ask you, “Do you want to belong”? Most of the time the innocent youth

do not really know what the question mean. When this happens, it means he has been

marked out or chosen. Someone who has cultivated him continues to make friend with

him eventually invites him to party or other social gatherings, where other members are
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present. This stage is completely harmless no amount of pressure or intimidation is

employed except deceitful lies that are told to the hoodwink the unsuspected initiate into

cult. This stage involves the picking of form, filling of form and submission. After the

submission of forms interested ones will be informed to appear for the second stage of

initiation.

Stage Two-Drilling and Selection

This is the major stage in the initiation of new members with cult groups. At this

stage stringent drilling and harsh circumstances are improvised, thus making it

impossible for many to scale through. Some even die in the process. In other cases some

stern and stringent assignments are given to these new cult members to test their ability.

Some of these assignments are suicidal that only dare-devil can carry out. At this stage

no going back.

Stage Three

When the initiate get to a particular point, the first signal is mostly a whistle

which alerts the others that this is an authentic emissary. The initiate hears a voice of

command which orders him to stop whatever discussion he is engaged into with the old

members . The old members become distant and unfriendly. Slaps come from left, right

and centre. The initiate is thoroughly brutalized. The initiate is blindfolded and taken

through a series of physically demanding cores. In this session the initiate is told about

some of the cult members who are regarded as role model either in the campus (students,
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lecturer and professors) or in the larger society. The initiate is told that he is about to join

a prestigious organization that would change his life to better. That he is about to move

from being a Boy to a Man and from being BLIND to being WISE.

This section include a lot of revelations, the initiate suddenly discovers several

people he did not suspect as members of the cult. At intervals different drilling teams

come to beat him up. The Initiate is subjected to several experiences, threats, scams, fear

and so on which results to broken limbs, bruised faces or even death.

Stage Four-Indoctrination

At this stage creeds, rules, constitution, hierarchy, operations, signs and symbols,

colours and so on are taught to the now new successful members. Some unique songs,

dress codes, language and so on are made known to them.

Stage Five- Blood Oath

The initiate’s thumb is pierced with blade and the new member is told to touch

the blood to a sheet of a paper. It is a kind of signature and signifies acceptance into the

brotherhood. This document is kept jealously and even when one is being off the hook,

one is told that it could be used against one when one decides to reveal their secret. At

this stage too, blood of all members both old and new are mixed in hot drinks and other

concoctions every member drinks and take oath of allegiance to submit to its authority

and to keep all their activities secret.

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Stage Six-Party and Celebration

This stage is used to celebrate with the newly initiated members it could be

done in open place like bars, hotels and any other chosen place or choiced venue.

Uniformity of Belief

Every cult group is remarkable for its uniformity in accepting a particular belief,

principle or ideology. The indoctrination and orientation which entrants receive which in

most cases is a product of hallucinations and hypnosis makes them to accept and carry

out bizarre exploits and actions that have no moral justification like killing, kidnapping ,

maiming of people, arson, cultism, arson, robbery witch craft, magical acts, rape and

sorcery. This ideology or belief is the bedrock and motivating source of their strength

and conviction in carrying out nefarious activities against others in the society

Secrecy

The activities of these cult groups are concealed from outsiders and made known

only to their members. The shrouded nature of their activities is the major reason they are

referred to as secret cult. It is the members ability to conceal their secrets that makes it

difficult for security agents to easily discover them nor detect their nefarious activities.
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Secret Signs, Oath, Rites and Symbols

All the cult groups recognize and use peculiar secret signs, conduct blood oaths

and other forms of oath, administer secret rites, reverence secret symbols and slangs for

communication among them. These are done during initiations. They have constitutions,

procedures for operations, initiation responsibilities, cult-cult relations, and cult-societal

relation. They have hierarchies which vary from one cult to another. It is these secrete

signs and symbol that differentiate them from other rival cult groups.

Addiction-Hypnosis, Channelling

All members are addicted to the belief of the cults. They are striped off their sense

of judgment and reason through a continuous involvement in a line of thought, through

meditations and involvement in administering rites. They willingly open up their mind

to be taken over by the demon they worship. This is what hypnosis and channeling is all

about-a situation where one opens his entire being to be subdued and controlled by

external influence, in the case of cultists by demons. This view justifies the pre-

theoretical explanation of crime causation. Explaining this theory, Vold (1998) holds that

primitive and pre-literate people believed that spirits control individuals in ways beyond

their comprehension in that they (the spirit) take victims, direct or push them to engage in

outlaw conduct often against their will. We commend Vold for his idea on the influence

of spirits on man which is a strong believe in most world religions, but rejecting the

saying that it is only the primitive and pre-literate people that hold such belief. As Jews
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22

and Africans whose worldviews accept pre- theoretical explanation of crime causation

are not primitive and pre-literate people. Nwaozuru (2018) affirms that this belief is

strong in African Traditional Religion which makes adherents to offer prayers and

sacrifices to the Supreme Being, spirits and ancestors to do good to them and not to use

them to commit evil works but good works. Even in Jewish worldview such believe is not

exempted. For instance In 1Sam.19:9-10, shows how an evil spirit manipulated King Saul

to kill David thus, Spirits could use humans to commit crime.

Reasons Youths Join Cult Groups

There are diverse root sources of motivation that propels youths to join cult

groups.

Economic Reason

Many youths join cult groups due to economic reason. This is because most cult

groups have sophisticated weapons which they use not only to fight rival cult groups,

but to carry out arm robbery to get money. It could be observed that people from poor

background tend to join secret cult as a means to obtain forcefully what they cannot get in

reality thus, they involve in crimes like armed robbery, kidnapping and cultism to get

quick wealth. This. above idea supports economic theory of crime causation. Gibbons

(cited by Nwaozuru, 2018) opines that crimes are of entirely low class phenomenon to

people who want to meet the basic needs of life. Siegel (2005) quips that people at the

lowest rungs of the social structure have the greatest incentive to commit crime. This
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does not mean that the rich is exempted from involving in crime. Cult members who have

gone through series of training to perfect a violent culture and could venture into

kidnapping as ransom is involved. Ransom collection is the fulcrum of kidnapping for

economic reasons as a major source of livelihood and eke a living as it seems to be on

the fast lane. It could be said that the some kidnappers are mostly youths who belonged

to one cult group or the other and have some of their fellow cultists in high places in the

government that even though they are caught by the security agents they could be

released.

Social Reason

The need to belong to the class of the so called “big boys or wise men ” in the

society has pushed many youths to join cult groups in the society. Many youths who

want to become influential and well known by others in the society and do not have the

needed good repute or wealth which could lead to this dream, join cult groups to

command influence and boost their ego. Thus, youths now regard membership of secret

cults as mark of pride, recognition, acceptance in the society and supremacy over their

peers. This propels them to join cult groups.

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Political Reason

Many youths join cult groups during election period. Here cultists owe their

incentive and prime motivating factor on political end. By political end, it implies the

struggle to power and state resource attainable through competition and strategic

opposition. Cultism could be politically motivated as some politicians would employ the

services of some cultists to intimidate or eliminate their opponents while others who are

not good at politicking and lacks the political skill of bargaining or bullying the voters,

they result to using cultists to carry out political killings. They are paid huge sum of

money by politicians to cart away ballot box and perpetrate other election malpractice. It

could be said that the violence experienced in 2015 and 2019 general elections in

Nigeria was perpetrated by cultists who were armed and sponsored by some politicians.

Academic Reason

Many students become cultists due to academic reason. Every student wants

good grades which studying hard is a necessary prerequisite for it. Those who cannot be

studious choose to join cult group with the ideology that the cult they belong will

intimidate the lecturers to award them marks whether they write very well in the exam or

not. This strategy is mainly used to attract the newly admitted students into cult groups

with catchy promises of better life, protection and good academic grades such would go a

long way to get members mainly from new students in high institutions who aspire

quality academic grade. Okeke (2014) observes that some students join cult group to
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make up for students academic weakness and to intimidate and put fear on the lecturers

with a view to calming them down. Nsor, Ubong and Edu (2016) point to the falling

standards in our educational system arising from corruption as a motivating factor for

student’s membership of cultism. Most students gained admission into high institution

through the “back door” and with questionable credentials. Due to the low self image of

such students, they find solace in secret cults in order to survive in the new environment

they find themselves. Thus, students admitted illegally resort to cultism and other social

vices in order to survive and succeed (make good grade).

Causes

Moral Bankruptcy

Morality is necessary for the continuous survival of the society. Morality springs

from religious ethics and values which drives adherents to live a moral life. Ukandu

(2011) opines that:

Social norms which hold society together, acquire their binding sense and norms

of sacredness from religion. Every religion encompasses a moral code that

stipulates the dos and don’ts for the regulation of human conduct. A life nurtured

in sensitivity to self, others and God is the hallmark of human blessedness,

especially when the search for direction and meaning culminates at self-

development and a proper understanding of human psychology. (p. 58).

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26

These requirements for a healthy society seem to be on the want in Nigeria,

where people tend to say nothing and do nothing about the moral virtues of the African

life. Morality which is an important ingredient of living in human society, is increasingly

being abandoned in private and public life in our society leading to moral anarchy which

is an indication of the decline of religion. This decline in religiosity is owing largely to a

wide spread moral l bankruptcy that has weaken the moral fiber and destroyed all traces

of moral compass that can lead in any meaningful social relationship with others in the

society, of which is essentially lacking in Nigeria because of the crisis of value. The

absence of adherence to normative behaviour by majority of Nigerian citizens have

made vices to become the order of the day especially in its violent expression like

cultism, Kidnapping, terrorism and many more. Agha (2010) enunciates that men have

devised wrong ethical tools and chosen vices to enable them attain their insidious

objectives…money has become an end in itself…money is seen as the most valuable

commodity than human life. This view by Agha is essentially true in the nation Nigeria

where traditional values system have been perverted, as collectivistic and communitarian

living that characterized core African values, have given way to egoistic and hedonistic

orientations that culminates at materialism. Many youths want to become rich overnight

at the expense of others in the society. For some, even if it involves selling human parts

to make money they are willing and ever ready to do so. A gradual erosion of community

spirit has marked the eclipse of the lofty values that keeps the society on its toes like

communalism, altruism, benevolence, empathy, compassion, philanthropy and solidarity

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27

amongst other. Moral scruples as sustained by self-discipline is highly distorted in

Nigeria that, the quest for pleasure and self- aggrandizement is a high level of moral

degradation and social decadence in this situation violent crimes held sway.

Poverty

The recent economic recession was a big blow to Nigeria's dwindling economy

as many employees in the private sector lost their jobs. High rate of corruption and

looting of public funds by political leaders in Nigeria has compounded the issue

currently, Nigeria has one of the highest rate of poverty globally. It is observed that when

poverty is coupled with high levels of economic and social aspirations, the stage is set for

criminal activities. Emeh (2011) avows that poverty is the harbinger of most crimes as

the abject want, squalor and misery among many exacerbates crime rate with corruption,

economic crises, unemployment and rural-urban imbalance aggravating the worse

situation. Embezzlement of the nation's treasury for personal, family and political party

benefits is an avenue to increase the cluster of relative and perpetual poor in the nation.

This form and perhaps a cause of poverty in the Nigerian society. Most youths from

poor homes assume that joining a cult group as an opportunity to run out of turn

ambience of poverty since cultists perform other criminal activities like Kidnapping,

assassination, arm robbery which generate fast cash. In some cases, past members who

are gainfully employed or have substantial business or have migrated to foreign

countries sometimes remit money to support their former cult groups thus youths from
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poor background may join cult groups to benefit from the cash donations from wealthy

members and politicians who partner with them. Okeke (2014) affirms that indigent

student need for financial assistance lead them to cultism. It could be observed that

cultists look for youths from poor homes who are intelligent, physically strong with

good physic, assist them financially with the aim of convincing them to join their cult

group.

Idea of get Rich Quick Syndrome

Acceptance of Western culture has resulted to the breakdown of indigenous

values. African values such as hard work has been jeopardized as the trend of get rich

quick syndrome is dominant in the mind of youths who are willing to make quick money

whether by crook or by means. The idea of get rich quick syndrome or the phenomenon

of ego mbute (quick cash) among youths and the tendency with which the society

worship wealth without recourse to its source has made youths to use all means to

pursue wealth of which cultism is among. As earlier stated cultists are being paid by

some politicians to carry out electoral violence such offer could make some immoral

youths to conceive joining cult as short cut to wealth hence they patronize it. Therefore,

the idea of get rich quick syndrome has fueled crime in Nigeria such as cultism,

internet fraud popularly called Yahoo Yahoo, Kidnapping among others.

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Corruption and Weakness in the Security Sector

It could be said that the reason cultism and other violent crimes thrive in our

society is that the security agents are not doing enough to counter their activities. This

could be due to lack of modern sophisticated weapons by security agencies in Nigeria. It

could be observed that the security sector is eroded with corruption as Adega (2009)

attests that even members of the Nigeria Police Force whose morale and professionalism

have been devastated by low pay, outdated equipment and poor working conditions to the

extent that they have become accomplices of armed robbers kidnappers and cultists. To

support this view, Enogholase (2018) claims that a police personnel of the Edo State

Command was killed, after investigation it was found out that the slain police personnel

was a cultist who join his cult group to attack another rival group and was killed during

the process. Also the security agents instead of arresting and prosecuting cult members

rather prefer to collect bribe and release them. So such immoral acts by the security

agents will encourage people to join criminal gangs without fear of being prosecuted by

the law.
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Peer Pressure

Many youths join cult groups due to influence of their peers. Gupta and

Derevensky (1998) observe that adolescent may engage in more risky behaviour in the

presence of peers that is peer to peer learning. When a youth who is not a cultist

befriends another who is a cultist, he may end up becoming a cultist, it is just a matter

of time. This can be justifying based on the fact that an individual who failed to conform

to group norms may face social rejection and finally been evicted from the group or join

such group (if you cannot beat them you join them. Some people are also easily been

influenced by others while some can easily influence others. Today some youths who

involve in cult activities were been introduced into it by their friends. Hence, the social

learning theory upholds this above thought since one could become a cult member by

socialization.

Break Down of Indigenous Values

In the contemporary society, it could be observed that the indigenous moral

values system have fallen apart as youths try to imitate the Western culture at the

expense of traditional values. For example many youths want to become rich overnight

yet, without recourse to the traditional value of hard work, proper management of time

and resource. Hence, they resolve to crimes like cultism, child trafficking, drug

trafficking, internet fraudster (Yahoo Boys), gambling all which are Western oriented to

earn money.
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Improper Parental Training

The family is the first place a child is socialized. Proper socialization of the

children by their parents is vital to prepare them for responsible adulthood. Children are

future leaders, hence adequate parental training is fundamental to their moral

development. In Igbo traditional society children are not only trained by their parents

alone, but by the entire community. This is shown in the names Igbo people bear like

Nwaora, Adaora and among others This is to ensure that they become useful to

themselves, their parents and to the society at large. But with the breakdown of

indigenous moral values, many parents pay more attention to their business than to their

children as they pursue money neglecting proper parental care and training. Thus, they

fail to monitor the activities of their children and to checkmate who their friends are.

Hence, giving room for external influence from their peers which may lead them to

crime. Nsor, Ubong and Edu (2016) attest that:

Students of responsible disciplined homes usually resist the temptation of

membership of secret cults unlike students from delinquent homes. Poor parental

background, lack of moral instruction at home and the manner in which the child

is brought up could be a factor in enrolment as a member of a cult group. Weak

and defective family background as well as frustration arising from broken

homes are driving forces of students membership of secret cults. (p.47).

Ajayi, Hanstrup, Ekundayo and Osalusi (2010) mention other reasons for

joining cult group; inherent instincts in human beings to inflict pain, punishment and
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even death on fellow human beings, failing or expelled students seeking to set the school

on rampage, rivalry and competition as a result of seeking for girls, protection from boys

of rival cult groups, protection from victimization from lecturers and militarization of the

Nigerian polity. Wilson (2000) also highlights these as likely causes of students’

membership of cult groups; drugs, sexual relationship, lack of counselling, poor

accommodation, wrong choice of programme, social mal-adjustment, lack of effective

and prompt disciplinary mechanism in schools.

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CHAPTER FOUR

THE MENACE OF CULTISM IN NIGERIAN SOCIETY

Involving in cult activities is a deadly end as there are no benefits at all but the

magnitude of havocs they bring is enormous. Nsor, Ubong and Edu (2016) opines that

a cultist is exposed to all sort of anti-human vices. Belonging to a secret cult,

dehumanizes and renders the individual, a dependent factor. The cultist losses his

independence to a group of disoriented persons and he obeys the rules of his cult group

which may be detrimental on innocent citizens in the society. Cultism wrecks a lot of

havoc on campuses, school and the society at large. It is not just a vice but a vice with

cancerous propensity and its effects are unimaginable on both the cultists, innocent

citizens and the properties.

Destruction of Lives and Properties

Cultism leads to loss of lives and properties especially during cult clashes or

rivals between cult groups. During these clashes both cultists and innocent citizens fall

victim. Urowayino (2019) states that the menace of cultism is gradually assuming an

alarming trend, following the orgy of killings and wanton destruction of both public and

private properties, associated with rival cult clashes Ugorji (2011) avows that in the

tertiary institutions, there are reported cases of murder of students in clashes between

rival cults while in some cases, non cult members are murdered for reasons of provoking

a cult member or group. For example cult clashes between cult groups in Awka
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Anambra State during the ember months of 2018 claimed many lives which some were

innocent victims who were killed by stray bullets during gun battle between rival cult

groups as others were butchered. Sobowale (2019) observes that on the early hours of

Tuesday, 27 December 2019 at Aguda area, Surulere of Lagos State, rival groups engage

in sporadic gunshots streets deserted while motorists were advised to avoid Aguda, Itire

area, Surulere in the meantime. Ugwu (2017) affirms that two cultists were beheaded by

another rival cult group, the victims were students of Abia State University. Ekpimah

and Lambo (2019) states that four persons reportedly died in clashes between two rival

cults in the Odogunyan area of Ikorodu and Itire in Lagos State. In Odogunyan, it was

learnt that three persons were killed around the Power Line area , near the First Gate. The

clash was between members of the Aiye and Eiye confraternities. Uchechukwu (2019)

attests that a 500-Level student of Electrical Engineering of Cross River University of

Technology, CRUTECH, identified as James was shot dead on July 15 2019 by

suspected cultists, while writing his first semester examination in Calabar. Royal (2019)

confirms that a student of the University of Benin (UNIBEN) was reportedly shot dead

on November 1 2019 during the Faculty of Social Sciences Final Year Jean Carnival, a

part of the school’s final year celebration. It was gathered that the deceased was

murdered by a rival cult group. Johnson (2019) reports that a 19-year-old student of a

polytechnic in Ondo State from the Department of Public Administration, Ajibade

Rahaam was shot dead by suspected members of cult group over supremacy battle in the

institution. There has been many cases of brutal killings by cult groups in many states in
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35

Nigeria in recent times as they are in constant conflict which they think could be

resolved by arms fight. There has been a terrifying upsurge inter-cultists clashes, with

rival gangs attacking themselves and unleashing mayhem on members of the public in

different communities across the nation. Urowayino (2019) affirms that innocent persons

have fallen victims during their operations, as some of them, who ran into the warring

groups, lost their lives in the process, while others are still nursing their wounds, years

after.

Social Effect

Cultism affects social life and social relation of many people who are held

hostages in their homes from dust to dawn, for fear of being hit by cultists or become

victims of cult clash. As a result of cult clashes returning from distant places at night has

become a high risk. It could be observed that in some states in Nigeria residents no longer

attend social ceremonies and vigils programmes witness low attendance. It could be

observed that in Lagos State places like Odo-Eran area of Oworoshoki, Ikorodu,

Ajegunle, Surulere, Shitta, Bariga, Shomolu once it is 9 p.m. it is rare to see

commuters on the road as people are in their residents for fear of cult attacks. It could be

that the menace of violent crime of cultism has imposed curfew on citizens.
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36

Political Instability

The exploits of cultism and its effects has made the political economy stand to

suffer from a continuous collapse on the economic structure. Cultists are used to

obstruct peaceful elections, to destroy equipment used for election which worth

millions of Naira and to assassinate election officials who refuse to grant them access to

election materials. Some National Youth Service Corps members who participate in

elections are victims of political assassination. In the November 2019 gubernatorial

election in Kogi State a corp member was killed. It could be said that the high level of

violent crimes in Nigeria manifested in the just concluded 2019 General Elections

marked by electoral violence, could have been perpetrated by cultists. Thus, cult

members are sometimes used by politicians for revenge and to settle political scores

which negativity affects the political process of the nation.

Economic Implication

Cultism affects the pace of economic growth in the society where it is prevalent.

It is well known that the survival of an economic system is based largely on the mutual

interaction of peace, law and order. In an environment where law and order which

guarantees peace and security is lacking it will severe economic activities. Cult rivalry

disrupts peace and harmony and also has serious negative impact on the efforts to bring

about economic development as it brings about loss of human and material resources.

Nothing is working and capital flight has become the order of the day as people and
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37

foreign companies relocate to other countries in search of security and power supply. It

is well known that in states where cult clashes occur frequently many business will be

hampered as investment will reduce due to fear of economic loss. Even in high

institutions war between cult groups will lead to the destruction of school facilities and

properties. Therefore, cult activities lead to gross economic waste which is inimical to

economic growth and development of Nigeria's economy which is surviving from the

recent economic recession.

Cultism Exposes the Weakness of Security Agents

It could be observed that cultists are not easily apprehended by law enforcement

agents. The incessant rate of cultism and other violent crimes in Nigeria have exposed

the weakness of the security agencies for their inability to curtail fully criminality in the

country as the security sector has been eroded by corruption. Sometimes security agents

assist criminal activity as they take bribe and allow criminals or law offenders to have

their way and perpetrate more crime.

Psychological Trauma

The emotional upset, palpable fear and trauma, the incidence leaves on residents

that witnessed cult clash during the time of the operation is worrisome. Okeke (2014)

observes that:

Secret cults have become a psychological and cultural deformity impinging

negatively on the senses of many youths in our institutions, while endangering

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the lives of others and the future of the society at large. The life of a secret cult

member is a pitiable one; he is dreaded by others while he lives under perpetual

fear. Above all secret cult members have no peace. This confirms the biblical

injunction that there is no peace for the wicked. (p.96).

Most cultists are tensed up when they see the security agents around them, for the

new initiated members they may start to hid or run thinking that the security agents are

after them. This also confirms the biblical injunction that the wicked runs when no one

pursues him Prov.28:1. Cultists could kidnap their targets thus, Ordu (2012) posits that:

Kidnapping a person or holding an individual hostage is very traumatic. The

kidnappers traumatize their victims by blind folding their eyes and sometimes

hide the victims in the trunk of their vehicles and transport them to unknown

locations. The kidnappers sometimes use inhalant tranquilizers to make their

victims become tranquil so that they would remain asleep until they get to their

destination. When the victims realize their predicaments, their psychological

trauma ranges to depression emotional attack, anger to fear of unknown. (p. 5).

From the above kidnapping as a result of cultism poses a particular menace that

deeply affects the psyche and creates a sense of fear comparable only to large scale

terrorist threats and actual attacks. When cultists carry out kidnapping it causes loss of

lives and property as well as overwhelming fear of insecurity and the end product of such

fear is the de-psychological of the human person. The psychological effect and fear of

cult rivalry makes many citizens to flee their homes in search of safety while others are
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39

in perpetual fear of being victims of cult clash. Due to fear people are exposed to the

danger of becoming hypertensive and suffering from cardiac arrest.

Expulsion and Poor Academic Performance

The law guiding Nigerian educational system is that any student caught in cult

related activities should be expelled so, students who involve in cultism are at risk of

expulsion. It is crystal clear that students who engage in cultism hardly devote time to

academic pursuit since they cannot serve two masters at a time. Nsor, Ubong , and Edu

(2016) elucidate that students who join the cult, begin to stay away from lectures and are

then tempted to engage in examination malpractice. This is because they are distracted

from pursuing the main aim that brought them to school. They no longer study but are

occupied with one cult activity or the other thus, during examination period examination

malpractice, sorting seem to be best option to pass the examination or intimidating and

forcing lecturers to award unmerited marks to them. Many students who are cultists are

addicted to hard drugs and alcohol as they are thought that excessive intake of hard drugs

will boost their morale, energy and strength to fight and withstand their enemies as well

as increase their acumen to be tactical in combat. The educational consequences of drug

abuse are obvious. It retards the mental capabilities of the abuser which could lead to

madness implying that the full academic potentials of cultists cannot be realized. Chidi,

Rose and Uche (2015) point that the use of hard drugs no doubt leads to violent crimes,

numerous drug sale joints are springing up every day where criminal activities are
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planned, perfected and executed. They postulate that after taking the drugs, the takers

became high, fearless, bold and inhuman and they can perpetrate crimes under this state

of mind without quaims of conscience.

High Rate of Crime

The prevalence of cultism in any society would pave way for other violent crimes

like kidnapping, rape, assault arm robbery and so on. Nsor, Ubong , and Edu (2016)

observe that a cultist is simply a criminal, he becomes notorious rather than being

popular. When a crime is committed anywhere they are the prime suspects as cultist. This

is because the activities of a cultist are similar to those of an armed robber. In support of

the above view, Okeke (2014) affirms that it is on record that about 90% of armed

robberies are committed by cult groups. Members are imposed to pay heavy taxes and

those who could not pay it resort to arm robbery and kidnapping to make money to pay it.

Ugorji (2011) avows that female students are raped, disfigured for refusing to yield to

love advance from cult members. Therefore, cultism in no doubt leads to high rate of

violent crimes in the society.

Imprisonment

Cultists when arrested by security agents and prosecuted by a law of competent

jurisdiction will be sentenced to prison for years as stipulated by the criminal code of

Nigerian Constitution. Mediayanose (2016) points to Decree 47 of 1989 which provides

for a five-year jail term for anyone belonging to campus cults. Any youth or student who
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is imprisoned due to crimes like cultism has automatically lost his vision for a better

future even after release from prison people would not like to associate with such person.

The Possibility of Contracting Infectious Diseases

At the fifth stage of initiation of new members Okeke (2014) narrates that the

initiates’ thumbs are pierced with blade as blood of all members both old and new are

mixed in hot drinks and other concoctions which every member drinks. This could be an

avenue of contacting communicable diseases like HIV/AIDS, Hepatitis B and so on

which affects human health and could lead to untimely death .

Cultism Leads to Neglect of Indigenous Values

Cultism activities disrupt Indigenous values such as sacredness of life, hard

work, community consciousness and so on. Sacredness of life is a core indigenous value.

Ekei ( 2016) succinctly affirms that Africans have a profound regard for life. This is

because Africans believe that since man did not create life, man should not destroy it.

Many people are killed during cult clashes or as a result of gun battle between rival cult

groups. Therefore, cult activities sometimes lead to the people’s death which neglect the

African value of sacredness of life and also contravenes the Nigerian Constitution that

stipulates right to life. Hard work is a pre-requisite to achieve success in all aspects of

life. Many youths want to become rich overnight yet without the required hard work,

proper management of resources and time. To some, sports betting seem to be the short
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cut to wealth and many youths are deeply involved in such activity while others choose to

involve in violent crimes of which cultism is among.

In traditional African society, individualism is not part and parcel of Africa rather

community consciousness based on this philosophy I am because you are and if you are

then I am. This is prevalent as we are our brother’s keeper. Here what affects one affects

all as the joy and sorrow of one would be shared by all. This is shown in Igbo proverb

ahapuru ofu onye uwa onyigbuo ya, ofu osisi anaghi eme ohia, anyuko mmamiri onu

ogba ofufu. Thus, community consciousness creates avenues for people to help others,

love each, maintain peace and harmony which is necessary for the survival and societal

development of the society. But with the influence of Westernization, globalization and

urbanization it could be observed that personal interest at the expense of collective

interest held sway as struggle for power and supremacy by rival cult groups has given

rise to incessant killings and betrayal of others just to keep the interest of a particular cult

group at the expense of peace and security of the general public.

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CHAPTER FIVE

THE FIGHT AGAINST CULTISM IN NIGERIA

The future of Nigeria lies with the youths who should be preparing to take over

the mantle of leadership but with the current involvement of many youths into various

crimes there is doubt if the youths could be able to steer the helm of affairs in the future.

Since some of the youths are rushing into crimes to make quick wealth at the expense of

societal values which create peace and harmony, there is the fear that the society would

experience anarchy. The incessant cases of cult clashes, Kidnapping, terrorism, arm

robbery, internet fraud and so on, calls for proactive actions and programmes by the

government, religious bodies and other relevant institutions in the nation to fight against

violent crimes in order to restore peace as symbolized in Nigeria's Coat of Arm.

Government-Church Collaboration in Fighting Cultism

In the society, religion and the government are the institutions which stipulate

and guide the activities of the people. They make sure that lives and properties are

secured and that the citizens obey the rules and regulations of the society for the

existence of peace and harmony. The Church is a religious institution and would not be

silent since it is against crime as some of its members are affected by violent crimes.

While the government makes the law, the Church through its moral teachings encourage

obedience to the government (Rom. 13: 1-7; Hebrews 13:17). The Church and the
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44

government often fight against anything that will destroy lives and properties or cause

chaos in the society. There is no gain saying that among other things to reverse the crime

wave in the society is to establish developmental projects in order to curb and prevent

crime. Religious bodies and the government should venture more into the area of social

welfare, they should create more jobs for a teaming population of the unemployed and

even the underemployed. It is worthy to note that unemployment has been identified as

one of the major causes of social vices including cultism, terrorism, armed robbery,

destitution, prostitution, political thuggery, kidnapping and many more. An idle man is

the devil’s workshop thus, unemployed youths see cult related activities like arm

robbery and kidnapping as a lucrative business with fast cash or as a means of

employment. Hence, both the Church and the government could do the following to

create jobs in the society to reduce crime among youths.

Establishment of Infrastructural Developmental Projects

Infrastructural developmental projects will not only bring development to the

society but increase the employment ratio in the society. The Church and government

through establishment of infrastructural developmental projects which could provide

avenues through which youths can gainfully be employed. Anozie (2013) observes that

through developmental establishments owned by the Church, this will go a long way to

reduce the problem of unemployment, because the Church create employment

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opportunities. The Church and government should work hand in hand to build more

infrastructural developmental projects in Nigeria and make it accessible to youths.

Establishment of Skill Acquisition Centers

Acquisition of entrepreneurship skills are crucial at youthful age. Skills

acquisition is the ability to learn or acquire new skills. The Church contribution in

establishing skill acquisition training centres and involving in social welfare services will

improve significantly the rate of employment in the nation. Bariu (2017) points that:

There is need for an internship program in every Church that can be expanded to

orient a greater number of youth in public policy making skills. Such a program

will provide them with a training opportunity on public policy making tools.

Internship programs can be designed as avenue through which the unemployed

youth can get business opportunities or enter into career networks with capacity to

support and empower disadvantaged youth in Church. (p.303).

Church entrepreneurship and empowerment programmes improve the youth’s

negotiation skills and trains the youth to become competitive in their various careers in

life as they gaining skills for employment opportunities. This makes them competitive at

the workplace and productive members of the society rather than involving in crime.

Thus, the Church and government need to promote and create an enabling environment

(through strategic policies and plans) for young people to participate in a broad range of

processes and areas such as technical colleges, skill acquisition centre, to acquire basic
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skills for employment opportunities. It could be that when youths engage themselves in

meaningful and productive activities, they will not resort to crime to earn a living.

Cult Renunciation Programme

This is a programme organized with an aim to grant pardon to cultists who will

willingly and publicly renounce and withdraw their allegiance to any cult group they

belong to with a promise not to join cultism again. A good example of such programme

was jointly done by the management of Nnamdi Azikiwe University (Unizik) and Joint

Christian Campus Fellowship in 2015 this was fruitful as many Unizik students

renounced cultism and embraced Christ. Hence, the Church and government should

organize cult renunciation programmess once or twice a year especially in areas where

cult clashes with are prevalent and youths who actively participate should be gainfully

employed. This is a veritable tool which will help to reduce youth involvement in cult

related activities in the nation.

Adequate Provision of Modern Gadgets to the Security Sector for Prevention

Crime

It has been observed that some of these cult gangs and other violent crime

perpetrators such as kidnappers, militants, terrorists among others use sophisticated

weapons and are well trained to carry out their operations against all odds. This reason

could be that such groups are sponsored by some wealthy citizens like politicians who

use them during election periods. This calls for the improvement in the security sector of
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the nation particularly now violent crimes especially terrorism is ravaging the nation.

The government should equip the security sector with modern sophisticated weapons and

other modern gadgets to detect and prevent crime. There is also the need to reform the

security sector to be more proactive in response to crime. Also, the security agencies

should establish communication links via social media, email, short code for text

messages and calls between them and the citizens. This will help the citizens to give

relevant information on the activities of cultists to the security agents and it will help to

curb cultism and other violent crimes in the nation.

Church- Police Partnership

Cultism as a violent crime requires a lot of strategic calculations as cultists are

tactical in unleashing their terror on their targets. For the relevant security agencies in

Nigeria to be efficient and effective in responding to crime, they need the partnership of

the communities and religious organizations to achieve this fit. Nigerian Police is

commissioned to safeguard life and property yet, the police is not the only agent of

policing in a society hence, Ukandu (2011) avers that:

The Church as an organization of religion with a strong community face which

has a wide coverage of all areas in the state should be employed at the grass-root

to support in intelligence gathering and immediate correspondence of same to the

Police force that should promptly make the relevant moves with such vital

information. The need to improve intelligence gathering and analysis as a

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precursor to revamp and re-arrange the enforcement apparatus of the state will aid

in the prevention of violent crimes. (p. 92).

It is arguable that the ineffectiveness of the Nigerian Police in the discharge of

their primary duty of crime control is due to lack of information from citizens. The

alarming rate of cultism and other violent crimes occurrence in the society points to the

failure of intelligence gathering. Therefore, there is need for the Church to help in the

upgrading of the public perception of the police as Adebayo (2013) enunciates that the

negative perception of the public hinders police efficacy. The positive perception of the

public towards the police will highly yield public value as the required community

supports that can account for the success of any police intervention in curbing crime

especially cultism, from grass-root support and partnership. Currently, in Anambra State,

Diocese of Awka Catholic Church as well as other Churches in the state are partnering

with Anti-Cult Squad and the state High Court for every youth to obtain a form (Cult

Renunciation Form) from the court indicating that they are not members of any cult

group. The Church should organize security seminar for her members where they will be

enlightened and educated on some security tips, this will help them to learn ways to

detect crime and how to prevent crime.

There is no doubt that if the government and religious bodies in Nigeria

collaborate to fight crime both efforts will yield fruits that will sustain peace as violent

crimes would be reduced to the barest minimum in the society.

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CHAPTER SIX

CONCLUSION

The Nigerian state once known as a peaceful land as it is boldly echoed in her

National Anthem “Peace and Unity” has been experiencing anarchy over the years as a

result of high rate of violent crimes such as terrorism, insurgency, kidnapping, militancy

cultism and so on. These have caused destruction of lives and properties, political

instability as well reduced the number of foreign investments especially in most affected

areas. Cult clashes seems to be on the increase as frequently such ugly incidences are

reported on print and online media in Nigeria. The rate at which most youths join cult

groups raises concern whether the youths are really preparing for future leadership or

are preparing to become future terrorists. Joining cult group is like signing a death

warrant for oneself as well as hindering oneself from achieving a bright future as most

cultists end up in the grave, prison yard or do not achieve greatness in life. Innocent

citizens in the society are not exempted from the negative effects of cultism as

properties of people are destroyed while others sustain different degrees of injury during

clashes between cult groups. This calls for the government and other institutions which

interact with the people such as the Church to adopt pragmatic strategies to curb cultism

and other violent crimes in the society. The Church has the onus to inoculate youths

from violent crimes through collaboration with the government.

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ABOUT THE AUTHOR

Nwaozuru, Johnmajor Chinecherem hails from Umukalu Ntigha in

IsialaNgwa North Local Government Abia State. His First School

Leaving Certificate was obtained at Golf Course Primary School II

while his West African Examination Certificate was at Adonai

College all in Aba. He obtained B.A in Religion and Human

Relations in Nnamdi Azikiwe University Awka. He carried out his

NYSC programme in Furmi Magu Ward, Sardauna Local

Government, Taraba State 2019-2020. He is proficient in web

programming and development (frontend and backend), computer

networking, CCTV installation. He authored his first book in 2019

titled Socio-economic Appraisal of Football Betting Among Nigerian

Youths: Blessing or Burden. He has many other books and articles to

his credit listed below:

(1). Appraisal of Social Media Among Undergraduates in Nigeria: Blessing or Burden.

(2019).

(2) . The Menace of Petroleum Pipeline Vandalism: A Case Study of Osisioma Ngwa
Local Government Area, Abia State Nigeria. (2019).

(3). The Menace of Baby Factory in Nigeria: A call for Prompt Action. (2019).

(4). The Survival of African Traditional Religion Amidst Foreign Religions in Nigeria.
(2019)

(5) Church and the fight against kidnapping in Nigeria. (2020).

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(6) Students and sports betting in Nigeria. (2020).

(7) A Critical appraisal of Christian healing ministry in Nigeria. (2020).

(8) The menace of cultism among Nigerian youths. (2020).

(9) The predicaments of broken marriage on children. (2020).

(10) Christian appraisal of feminist ideologies among Nigerian women. (2020).

(11) Christian appraisal of feminist ideologies among Nigerian women. (2020).

(12) Church response to domestic violence against Igbo women of SouthEastern

Nigeria.(2020).

(13) A clarion call for proactive participation in politics by Nigerian Christians. (2020).

(14) The quest to get rich quick by Nigerian youths. (2020).

(15) My NYSC experience (focuse on some cultural practices of Mambilla and Kaka
ethnic groups) (2020).

ARTICLES

(1) Seychelles 2020 presidential election: A lesson for contemporary Nigerian

Christians.

(2) Biblical support to the use of plants for medicinal purposes: In African
perspective.

SOME OF THE BOOKS ARE AVAILABLE AT www.bambooks.io

FOR THE ARTICLES VISIT www.owupress.com and scribd.com