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CHAPTER ONE: INTRODUCTION
1.1 BACKGROUND OF THE STUDY
The last two decades has witnessed secret cult violence in higher
institutions in Nigeria. Cult activities involving blood-letting and waste of
human lives have reached an alarming proportion. Anxiety, agony,
anguish, destruction and death are the trademarks of secret cult attacks.
Media reports blaze the coverage of cult activities in educational
institutions in Nigeria. The case of Benue State is particularly alarming
when compared to the state of cultism in other Nigerian Universities such
as the University of Ibadan, University of Jos, University of Nigeria,
Nsukka, Ahamdu Bello University, etc.
Cult activities have continued to thrive in Benue Ivory towers due
to erroneous impression of the seeming invincibility of cults and their
members. A major factor working in the favour of cult groups is mass
ignorance on the part of students, especially the new ones. These new
students are hood winked and deceived into joining their “dead
cemeteries”. Secret cults on campuses are completely empty and bereft of
sound ideology.
1.2 INTRODUCTION
The explosion of cultism in the higher institutions of learning in
Benue State is a glaring reality. The situation becomes more worrisome
when one realizes that Benue society is now replete with cultic activities.
There is always a spill-over of tension and crises from the various
campuses to the towns. Tranquility which had been the heritage of the
Benue people, for years now has become an illusion.
The various higher institutions of learning in the state had within a
decade experienced one form of disruption or the other as a result of the
activities of cultists. These crises reached their climax in 1990 and have
resisted decline seriously. As a result, academic activities in the schools
are being strangulated. The religious, political, economic and social lives
of the people are adversely affected. The atmosphere is tense as there is a
feeling of uneasiness both within and outside the campuses. It is against
this background that this research work is set.
Our duty here is to bring to the fore the devastating effects of
cultism in Benue State by tracing its origin and operations in the various
higher institutions of learning. From historical perspective, the project
work will expose the types of cults found in the various schools and the
reasons behind the difficulties experienced over the years in the effort to
expunge them from these institutions. Along this line, efforts will be
made to trace the attempts made so far by individuals, the various
religious groups, the government and non-governmental bodies in the
fight against the menace of cultism.
Although it has been conjectured that enough efforts have already
been put in by Nigerians as far as the fight against cultism is concerned
(Enejo 2002: 237), the present researcher believes that this research work
will contribute in no small measure to finding further solutions to the
menace in the campuses.
1.3 STATEMENT OF THE PROBLEM
For over two decades now, cultism has invaded the institutions of
learning. Its devastating effect on the schools and its environs have
become a veritable source of worry to those who have the interest of
Nigeria at heart. As far back as 1990, universities, the government and
the press had began to raise alarm about the menace of secret cultism
(Kalu 2001:2). A cartoon on the cover page of the Newswatch Magazine
of March 28, 1994 lays credence to this claim. The said cartoon shows
some dangerous-looking dark figures with axes and daggers set to attack
one another. Below these figures is the inscription: “CULT WAR: Is your
child safe on campus?”
Kalu (2001:2) asserts that the threat posed by cultism is real. He
puts it this way:
The strange implosion of a culture of violence in the midst of an academic environment is not only incongruous, it is a rape of the values and goals of the Ivory tower. The threat to life looms even larger.
Even before the establishment of the oldest higher institution in
Benue State (that is, Benpoly), the problem of cultism existed (Owoicho
2008: Interview). The mayhem which engulfed the institutions of learning
in the Eastern part of Nigeria had spilled over to the Middle Belt region.
This spill-over resulted in the formation of cults in the post-primary
schools. According to Kalu (2001:3), the pyrates which had existed since
1952 suffered a major schism in 1972 when thirty of its members ceded
and formed a competing band-the Buccaneers. Before long, other
“denominations” emerged with sinister motives engaging in the use of
knives, axes, guns and other deadly weapons to turn the land into a
violent place. Prominently, in the decade of 1985-1995, there was an
upsurge in the growth or proliferation of cultism as a total number of
forty-five cult groups could be identified in the various schools in
Nigeria.
By this time, the higher institutions of learning have started
springing up in Benue State and so, the state began to feature vaguely in
the issue of cultism as it affects these higher institutions as well. Here, the
formation of the cult groups were both clandestine and gradual until the
year 2001, which according to Okata (2008: Interview) marked the
climax of cult activities in the present dispensation. That year, there was
violence, brutality and iconoclasm of the highest order.
The degree of mayhem in the various institutions of higher learning
in Benue State between 1990 and 2007 is as follows.
S/NO Year Institution Cult Activity The Cost
1. 1990 Benpoly Gun-shots by the Black
Beret.
Many injured
2. 1991 Benpoly Black Axe Vs Black cat. Two wounded;
school shut down.
3. 1992 Benpoly Attack on guards One maimed.
4. 1994 C.O.E.
K-Ala
Mafia Vs Sea Lords Three killed, many
wounded, school
van burnt.
5. 1995 Benpoly Inter-cult clash Exam disrupted.
6. 1997 B.S.U. The Rojan Horse Vs The
Scorpion
Many Wounded,
Exam disrupted.
7. 1999 C.O.E. Oju Blood suckers Vs The
Dragon
Four killed, school
shut down.
8. 2000 B.S.U. Pink Ladies Vs Black
Brassiere.
Many wounded,
Exam disrupted.
9. 2001 B.S.U. Inter-cult clash Three dead, many
wounded, school
shut down.
10. 2001 Benpoly Inter-cult clash Hostels burnt,
school shut down.
11. 2001 C.O.E. Oju The Executioners’ operation. Many wounded,
Lectures disrupted.
12. 2006 Benpoly Cult invasion from C.O.E.
Oju.
One student killed,
3 others wounded.
13. 2007. C.O.E. Oju Inter-cult clash Two persons killed,
school shut down.
Table 1: Pattern of Mayhem in Tertiary Institutions in Benue State, 1990-2007.
The above table illustrates only severe cases which resulted in
either death or disruption of schools’ calendar. Given the nature of things,
an incident in one institution would invariably affect other institutions.
For instance, activities of cultism in the school of Nursing, Makurdi, and
the school of Health Technology, Agasha were being controlled by
cultists from the neighbouring institution, Benue State University,
Makurdi. Also there is an intra-cult relation between the cultists at
Benpoly and those at the college of Education, Oju.
Many students have been jailed, suspended or rusticated on the
grounds of cult-related offences. This does not mean that there has not
been efforts towards the eradication of cultism in the various campuses.
But it means that the efforts made so far have not yielded full result, and
as such, more need to be done still.
This is therefore the take-off point and the justification for this
research. The above table (table 1) shows that all is not well. This calls
for action. Hands should no longer be folded. Solutions should be sought,
and that is what this research project is set to do. The situation in the
institutions of higher learning in Benue State shows that cultism and its
attendant problems are a reality. The need for a search for solutions to
this age-long problem makes this research pertinent.
1.3 BRIEF HISTORY OF BENUE STATE
The process which eventually culminated in the creation of the
present day Benue State started in 1967. That year, the Yakubu Gowon
led government created the then twelve states of the federation. The
Benue/Plateau State was among those new states created and they became
fully functional on April 1, 1968 (Ukpoju 2003: vi).
About eight years later (in 1976), there was further split which
gave birth to the present Benue State. With the recommendation of the
Justice Ayo Irikefe Panel on the creation of additional states in Nigeria,
Benue State came into being on February 3, 1976. Then, the Igala
speaking part of the then Kwara State (otherwise known as “Kwara
overseas”) was excised. They were merged with the former Benue
province (now separated from Benue/Plateau State) to form the new
Benue State. Colonel Abdullahi Shelleng, was appointed as its first
military governor. Ukpoju (2003:11) believes that the creation of Benue
State was a compensation given to the Tivs and Idomas for the
overwhelming support they gave to the ruling Northern people’s congress
(NPC) during the first republic.
Later on in the year, the state was split into thirteen Local
Government Areas. With the creation of Kogi State in 1991, the Igala
speaking people of Benue State were ceded and merged with another
group from Kwara State to form the present Kogi State.
Today, Benue State comprises of two major ethnic groups-the Tivs
and the Idomas. There are a total of twenty-three Local Government
Areas in the state namely: ado, Agatu, Apa, Buruku, Gboko, Guma,
Gwer, Gwer-West, Katsina-Ala, Konshisha, Kwande, Logo, Makurdi,
Obi, Ogbadibo, Ohimini, Oju, Okpokwu, Otukpo, Tarka, Ukum, Ushongo
and Vandeikya.
The higher institutions under focus for this research work are
Benue State University, Benue State Polytechnic, College of Education,
Katsina Ala and College of Edcuation, Oju. These schools are situated in
Makurdi, Okpokwu, Katsina Ala and Oju Local Government Areas,
respectively.
1.4 HISTORY OF CULTISM IN NIGERIA
The earliest manifestation of cultism in Nigerian schools,
according to Lar (1995:36), Kalu (2001:40) and Anger (2006:23) was in
1952. Then, one Wole Soyinka led a group of seven students to form the
pyrates confraternity at the University College, Ibadan. The students
included Olumuyiwa Awe, Ralph Okpara, Okpara D., Imokulode, Tunji
Tubi, Ogunloye Olu and Wole Soyinka. The sole aim of founding the
“cult” was to fight colonialism, ensure the dignity of man and rid the
Nigerian society of elitism and tribalism. The members of the Pyrates
confraternity engaged in human-itarian activities such as donation of
blood to hospitals to save lives. They also undertook donation of gifts to
orphanages and helping of the less privileged in the society. Violence and
other acts of terrorism that characterize modern cultism were not
associated with the Pyrates confraternity. The group drew her inspiration
from a South African anti-apartheid crusader, Sir William Sunayo.
It is pertinent to note that Wole Soyinka has on number of
occasions derived that he was the founder and grand patron of cultism in
Nigeria. The most recent one is contained in The Guardian newspaper of
May 11, 2008. According to Soyinka:
When I hear that Wole Soyinka started secret cults, I always wish that thunder will descend and smite the mouth of those who say it. It is one of the greatest lies I have always heard. They know the truth, they know for years after those of us who started the Pyrates had left, nothing untoward could be attributed to the conduct of the Pyrates confraternity.
He asserts that those who want to trace the origin of secret cultism
should trace it to the time when campus fraternity started deteriorating in
Nigeria. According to him, what he started was a social crusade
association (confraternity), which is similar to what is seen all over the
world. Accordingly, he said:
I don’t have to tell you that fraternities are part of what I am referring to as campus culture. All over the world, there are fraternities. Many of the presidents of the United States belong to one fraternity or the other. Most powerful people in the world belong to fraternities, they are not secret cults…
Between 1952 and 2009, cultism metamorphosed in size and
character; and spread to all the tertiary institutions and even some post-
primary schools in Nigeria. According to Iyaji in Anger (2006:124),
In the first twenty years, the Pyrates maintained a very selective and restricted membership, which insisted upon good academic record as prerequisite. Between 1972 and 1982, there was a strong wind of force that reshaped the nature of cultism in Nigerian Universities. The proliferation and character of cultism took an absolute different turn. They increased in number and became more violent, spreading to… all the universities in Nigeria.
Although the intentions of Wole Soyinka and his fraternity
members were not clandestine, this researcher is of the view that the
present form of cultism on campuses cannot be detached completely from
the Pyrates confraternity. What we now have as campus cultism is a
development whose origin will continue to be traced to the Pyrates
confraternity started by Wole Soyinka and his pals, though with good
intention. Therefore, the present researcher agrees with Lar (1995:36),
Kalu (2001:40) and Anger (2006:23) that the origin of campus cultism is
traceable to the Pyrates confraternity started by Wole Soyinka and his
friends at the University College, Ibadan, in 1952.
1.5 PURPOSE OF THE STUDY
In the contemporary Nigerian society, the issue of cultism in both
post-primary and tertiary institutions has continued to attract public
interest. The case is not different in Benue State. The general impression
is that cultism is rife and has come to stay, many have even come to the
conclusion that it is a problem without solution. Many are also of the
opinion that there is little or nothing anyone can do to eradicate the
menace and return the schools to their original cult-free status.
Thus, it has become imperative to probe into the issue of students’
involvement in cultism. Studies have shown that the issue of cultism is a
practical problem facing the society; and the condition continues to
worsen by the day. Efforts made so far at curbing this menace have not
yielded the desired result at least not fully.
This research work is therefore hinged on this purpose, namely: to
find out the immediate and remote factors that are responsible fort he
persistent thriving of cultism on campuses, with a view to finding
possible solutions to the problem. Therefore, the purpose of this study is
to carry out investigations into the origin, causes, effects and implications
of cultism on the campuses in Benue State. This will enable one to find
lasting remedies to the problem. The research findings will provide
fundamental information about cultism. The students, parents, teachers,
the government and even practicing cultists will be better informed. Such
information will put them in a better position to fight cultism. By and
large, our dream of cult eradication will be realized in our campuses in
particular and the society at large.
1.6 SIGNIFICANCE OF THE STUDY
That this study is important cannot be over stressed. This task is
being embarked upon because of the following significances:
i. The study will help one to know the origin of campus cultism in
Nigeria.
ii. It is designed to bring to the fore, the reasons why cultism thrive on
our campuses despite efforts to stop it.
iii. To examine the efforts of other researchers so far as regards cultism.
iv. The research work will put the position and the plight of the cultist
into proper lime-light and profer solutions for their escape.
v. The study will enable each member of the society to wake up to his or
her responsibilities in the fight against cultism.
vi. The research will expose the failings of the child, the parent, the
teacher, the government and the society at large. This discovery will pose
a challenge to those who are responsible in one way or the other to amend
their ways.
vii. The study will also further the course of scholarship in Nigeria and
beyond.
1.7 SCOPE/LIMITATION OF THE STUDY
The period to be covered by this study is majorly between 1976
and 2009. This is because Benue State was created in 1976. Also, the first
higher institution in the state-Benue State polytechnic-was established
that year. This does not mean that the study will not go beyond 1976.
Efforts will be made to peruse what happened before the creation of the
state.
The research work will also be limited to only four higher
institutions of learning, vis-à-vis Benue State University Makurdi; Benue
State Polytechnic, Ugbokolo; Colleges of Education, Katsina Ala and
Oju. The locations of these schools give this work a very wide
geographical coverage. All the ethnic groups in the state are fairly
represented as a result of their geographical spread. Benue State
polytechnic and College of Education, Oju are situated in Idoma Land
while Benue State University and College of Education, Karsina Ala are
located in Tiv Land.
Due to limited time and resources available for this project, the
other institutions of higher learning in the state are left out of this
investigation. In the same vein, the primary and post-primary schools are
also left out of the work. However, the researcher believes that the
coverage is wide enough to give a fair and reliable data that can be
generalized to cover the other schools that are not specifically included in
this study.
This research work is by no means exhaustive of everything that
ought to be known during this period of investigation. The work has been
restricted to only four tertiary institutions in the state. This is largely due
to limited time and funds available for this project work. However, these
limitations will in no way affect the quality of the work to be done.
1.8 METHODOLOGY
The method used in this research work is both analytical and
descriptive. The researcher also makes use of sample and sampling
technique drawn from two hundred respondents from these schools
mentioned above. The responses of the respondents were obtained
through questionnaires and oral interviews. The researcher also makes
use of the library. Here books, magazines and newspapers and consulted
as secondary source materials. The data collected from both the primary
and secondary sources are sifted, analyzed and used for the conclusions
drawn here in.
This study is divided into six chapters. Chapter one introduces the
work; chapter two reviews the available literature; chapter three studies
the historical background of cultism in the institutions under study. The
fourth chapter considers the implications of cultism for national
development. The efforts made so far towards the eradicate of cultism is
the preoccupation of chapter five. Chapter six summarizes the findings as
well as the contributions of this project to the topic.
CHAPTER TWO
LITERATURE REVIEW
One of the dangers of literature review is that it often tends to
repeat what should be said in the body of the essay. Repetition of that sort
is bound to occur in this work.
Cultism, though an obnoxious practice, has become a well-known
phenomenon, not only in Nigeria, but the world over. As a result of its
negative effects on the society, it has attracted a lot of reactions from
various sections. Many volumes of books and articles have been written
on the subject of cultism. It is the wish of the present researcher to
showcase the contributions, opinions and findings of others on the subject
in question. This is the major preoccupation of this chapter. The review
will briefly highlight few key areas of our concern using periodization.
The periodization is done decadenally to give a clearer understanding of
the under mentioned concepts.
i. The concept and definition of cultism.
ii. The origin of campus cultism in Nigeria.
iii. Typology and eclectic nature of cults.
iv. Reasons for formation of cults.
v. Formation of cults and methods of recruitment of members.
vi. How to identify cultists.
vii. Features of secret societies.
viii. Efforts made so far towards the eradication of cultism.
1940-1950
Secret societies have existed in Nigeria for a long time now. Its
existence predated the naming and the official recognition of the entity
called Nigeria. According to Anger (2006:122), “before the present entity
called Nigeria came to be recognized as such in 1914, cult practices
existed. At that time, secret societies were formed by individuals with the
sole aim of seeking protection from their ancestors by conducting rituals.
By 1940, these cults had become formal institutions in the
societies. They began to perform religious, social and political functions.
They were used for the election of leaders, the performance of rituals and
sacrifices, the enforcement of law and order. They also provide security
and defence for the other members of the society, especially in times of
crises and war. Among such traditional cults and secret societies were the
Ekpe, the Akpan, the Alekwu, the Mbatsav, the Egungun masquerade and
the Ogboni fraternity.
Ukpoju (2003:21) asserts that before 1950, every responsible task
that required faithful handling was given to the members of the Alekwu
cult in Idomaland. This was because members of this cult were quite
responsible, trustworthy and faithful in their assignments. Unlike the
present day cults, leaders of the Alekwu cult were proud of their status in
the cult. Although some of their activities were clandestine, their motives
were to the benefits of the society.
Kalu (2001:40) traces the advent of cultism to the activities of one
sir, William Sunayo Bombaye in the 19th century. In 1896, the said sir,
William started a secret society in South Africa to check the excesses of
the white oppressors in the land. He was chagrined by the class and racial
differentiation in South Africa and decided to counter it. He therefore
formed a secret society which he used to harass the oppressors. At that
time, cult membership was a thing of pride. Sir William bonded his
members with blood covenant. Campus cultism in Nigeria borrowed a lot
from the ideals of this South African cult.
Ukpoju (2003:20) states that cultism was part of the structures of a
typical African society in the Late 40s. In 1949, already there was the
Alekwu cults in Edumoga and Otukpa and their activities were widely
acclaimed in the societies beyond their geographical boundaries. During
this decade also, the Mbatsav, the Egungun and the Ekpe cults were
already quiet popular in their various societies where they existed.
1950-1960
Campus cultism in Nigeria started during this decade. Lar
(1995:36) and Kalu (2001:40) both assert that the origin of campus
cultism in Nigeria is traceable to the activities of Wole Soyinka and six
other students of the University College, Ibandan in 1952. During their
under-graduate days, the said students, led by Wole Soyinka, started an
association called the Pyrates confraternity. The aim of this association
was to fight colonialism, elitism, tribalism and such other vices. They
also engaged in humanitarian services such as the donation of blood to
hospitals to save lives. They also present gifts to orphanages, the aged
and the less privileged persons in the society.
Anger (2006:124) states that the Pyrates confraternity was quite
restrictive in accepting other persons as members. As a result, in the first
decade of its existence, the membership comprised only the pioneer
members namely: Olumuyiwa Are, Ralph Okpara, Imokhuede, D.
Okpara, Tunji Tubi, Olu Ogunloye and Wole Soyinka.
Kalu (2001:40) asserts that the Pyrates confraternity (also called
the Sea Dogs), perceived themselves as cultural nationalists. Echoes of
this grand sentiment is contained in their objectives, namely: to fight
against moribund convention, tribalism; for humanistic ideals and
comradeship and chivalry. The group insisted on an African content in a
white-oriented campus.
Adeyemi (1995:60) observes that campus cultism was virtually
unknown in the 1950’s because the only place it existed was at the
university college, Ibadan. Also, there were very few campuses at that
time. According to him, the explosion of cultism as we have on our
campuses today, was a recent development.
1960-1970
According to Enejo (2002:224), in the early 60’s, the Sea Dogs
decided to enlarge the membership of the cult by accepting others into the
group. They therefore began to offer invitation to their friends who were
coopted. He explains that the pioneer members had graduated and the
confraternity now stood the chance of running into extinction if others
were not recruited to keep it going. This was successfully done before
they finally left. Although they left school for different locations, they
remained loyal members of the organization.
Kalu (2001:40) states that even when the membership of the
Pyrates confraternity became open to other students, the group
maintained a very selective and restricted membership. They insisted
upon good academic record as prerequisite for membership. Among those
recruited during this period were one Bolaji Carew and Kunle Adigun.
Within the period, the membership rose to fifty!
Agada (2001:174) points out that there were no campuses in Benue
State in the 60’s so there was no incident of campus cultism. However,
there was a significant development in the traditional cults’ activities. The
youths outsted the elders who were the custodians of the cults and took
over the leadership. This was especially true of the Orokam, Edumoga
and Otukpa communities in Idoma land.
Okata (1992:12) cites a major cult clash between the Alekwu cults
of Okpaile and Ogodumu in the Edumoga Area of Idomaland. This intra-
cult clash resulted in the destruction of lives and property.
Clinard (1966:11) is of the view that the birth of cultism is hinged
on a number of factors and sources. Among these factors are general
culture, electronic and print media (especially Macho cartoons), the
neighbour hood, peer influence, the family and the use of alcohol and
drugs. He holds that young people are excited about and imitate Black
American Counter-culture which is characterized by violence.
1970-1980
Kalu (2001:41) explains that in 1972, another cult group came into
being. This new cult was called the Buccaneers. It broke from the Pyrates
confraternity. This was the result of a rebellion led by Bolaji carew and
supported by his deputy, Kuule Adigun. The two cults (Pyrates and
Buccaneers) operated side by side on the same campus, and their
activities gave rise to the first inter-cult crises in Nigeria.
Later in the decade, another cult, the Vikings, emerged. It then
became obvious that a strange force had started to reshape the nature of
cultism in the campuses in Nigeria. These cults moved into the six oldest
universities in the country before the end of the decade. Branches of the
Buccaneers was formed in the university of Lagos in 1973, and the
university of Benin in 1978.
Freeman (1974:1) condemns cultism in it entirety. He admonishes
that everything that takes on the appearance of cultism is evil. Christians
should not only run away from it but should rise against it.
Kantyok (1979:7) decries the deterioriating nature of cultism in
Nigeria. Both traditional and campus cults now have their aims defeated.
Their justifications for existence no longer hold water. Instead of
protecting the “civilians”, these cultists have become terrorists to them. In
Northern Nigeria, these cultists were behind most of the acclaimed
“religious riots”. According to him, these riots and disturbances were
often fueled by fanatics who were offsprings of cults rather than
adherents of Islam or Christianity.
Chowdhry (1981:72) observes that in the late 70’s, Muslim youths
were becoming more and more violent. He traces the rise in violence to
the influence of cultic activities in and outside the campuses in the North.
Youths who lived close to the campus in Zaria, Kano and Maiduguri
exhibit more violence than their counterparts who lived far away from the
campuses. The reason for this is not far fetched. He observes that those
who lived far away from the campuses were influenced by only
traditional cults while those who lived near the campuses were influenced
by both the traditional and campus cults.
Itodo (1980:26) writes on the gross proliferation of cults. He
observes that there were several cults existing in the campuses and that
within a particular cult, there are factions that might generate intra-cult
crises. In any case, these cults were extremely violent groups on
campuses. He opines that the violence that characterizes the traditional
cults today were copied from the pattern used by the cults on campuses.
Ukpoju (2003:11) states that the geographical entity called Benue
State was created on 3rd February, 1976. This new state comprised of
three major ethnic groups namely: Tiv, Idoma and Igala. There was no
tertiary institution in the area. With the aid of a Federal government grant
of seven million naira, three higher institutions of learning were
established. These include the school of Basic studies, Ugbokolo;
Advanced Teachers’ College, Katsina Ala; and Murtal College of Arts,
Science and Technology (MUCAST), Makurdi. These schools were not
associated with cultism in any way, until a later date.
Generally in Nigeria, during this decade, the issue of cultism
became an issue of public concern and worry. Its prohibition was
therefore enshrined in the constitution of the country. Consequently, the
constitution of the Federal Republic of Nigeria, 1979, as amended by
decree 107 of 1993 defines the concept of cult or secret society as:
A society or organization not being solely cultural or religious body that uses secret signs, oaths, rites or symbols (a) where meeting is held in secret; (b) when meetings are under oath, obligations or other threat to promote the interest of its members or to aid one another under all circumstances without
regard to expectations of those who are not members.
1980-1990
According to Ogwuche (2004:4), the Edict No 13 of August 1st,
1976 which established the Murtala College of Arts, Science and
Technology was amended in 1983. Thus, the amended Edict which was
assented to on 3rd October, 1983 caused the institution to adopt a new
nomenclature: Benue State Polytechnic.
Earlier in 1981, the polytechnic had been relocated from Makurdi
to Ugbokolo following a directive to transfer the then school of Basic
studies from Ugbokolo to Makurdi. Between 1981 and 1988, the
institution had to operate on two campuses: one at Makurdi and the other
at Ugbokolo. It was in 1989 that the school began full operation at the
Ugbokolo campus.
Shishima (1996:88) states that campus cultism was alien to the first
three higher institutions of learning in Benue State. At least there was no
due to the existence or operation of cultism in the first decade of their
existence. In the first decade, the academic programmes of these schools
were run smoothly. There was no agitation of any kind from the students.
He therefore opines that the relative tranquility was possible for such a
long period as there was no cultic disturbances.
Terungwa (2006:21) observes that the relative peace enjoyed in
these schools during the first decade of their existence cannot be divorced
form the fact that they were free form cultism. He adds that the advent of
cultism into these schools brought with it students’ unrest, examination
malpractice and other similar vices.
Itodo (1980:30) states started in 1988. he corroborates this claim by
citing an incident some times in June that year. A letter of threat was sent
to the principal of the Advanced Teachers’ College, Kasina Ala, asking
him to resign his appointment within a week. The letter added that if he
failed to comply with the directives, he would be murdered in cold blood.
Although these culprits were not trapped down, the letter was a pointer to
the birth of a cult. Six months after that incident, precisely in December,
1988, a female student was raped by a group of boys whose identities
were unknown. In 1989, it was established that the Vikings cult group
had inaugurated a branch of their cult at the school in Katsina Ala.
Although there was a riot in 1989 at the school of Basic studies, Makurdi,
no one could say for certain whether or not it was sparked off by a cult.
Chowdhry (1981:7) praises the efforts of the government and the
non-governmental organizations towards the eradication of cultism in
Nigeria. He also applauds the roles of the individuals as well as religious
bodies in this regard. He particularly points out the effort of the Islamic
community in conjunction with the management of schools in the areas of
awareness creation, seminars and workshops, sign-posts and posters,
publications in school magazines and the writing of books on cultism. He
advises the Muslim youths to shun violence and cultism just as opata
(2003:13) speaks frankly to the Christian youths about the consequences
of cultism.
Martin (1985: 377) on his part simply puts the issue of the origin of
cultism this way:
It may seem like over-simplification and naivete to some people to suggest that Satan is the prime mover and architect of the major cult systems.
Webster (1988:49) defines a cult as a small group of people
characterized by great or excessive devotion or dedication to some
persons, idea or thing, and employing unethical manipulative or coercive
techniques of persuasion and control designed to advance the goals of the
group’s leader.
1990-2000
Denga (1991:91) states that a cult is often deemed and described as
“secret” because its rules, membership and operations are largely
clandestine, taking place mainly at nights in order to escape notice by
non-members. Their meetings and activities are complex and are
shrouded in mysteries.
The Newswatch magazine of March 28, 1994 describes the scurge
with a cartooned cover page titled “CULT WAR: Is your child safe on
campus?” The paper describes the manace, as it were, with a view to
discourage the nefarious practices of cult groups on campuses.
Kalu (2001:21) states that as part of the effort to eradicate the
scurge of cultism, the Federal Government in 1994, commissioned a
study of cultic practices through the National orientation Agency (NOA).
The study was to be done under the chairmanship of one professor E.
Amucheazi. The findings of this commission and its recommendations
were to be used as tools with which to fight cultism. In the same line, a
film project entitled “CANCER IN THE CAMPUS” was sponsored by
some Germans in order to discourage cultism among Nigerian youths.
Ferguson (1994: 460) states that the problem with the term “cult” is
that it lacks theoretical definition. He holds that people of various cultures
and beliefs have different views about what actually constitutes a cult.
Thus, the religious group known as “Jews for Jesus” is seen by the
American Jewish group as a cult just as the humanists have attacked
“Campus Crusade” and the “Navigators” as groups that are cultic.
Lar (1995:46) places the commencement of cult activities in
tertiary institutions in Benue State between 1989 and 1990. According to
him, the Governing Boards of the A.T.C. and the S.B.S. brainstormed for
hours on the issue of cultism in 1990. It was established by the Boards of
the various schools that cultism had crept into the institutions. The staff
were instructed to do all they can to discourage the manace.
Martin (1996:11) defines the term cult as any group which differs
significantly in some one or more respects as to belief or practice, from
the practices which are regarded as the normative expressions of religion
in a people’s culture.
Describing cult methods, Onuagha (1998:35) states that apart from
luring or forcing new members to join the cult, there are cases of
voluntary enlistment. In this case, the prospective cultist just walk up to
the cult of his or her choice and tenders his or her request to join the
group. Although this happens rarely, it is the method used by established
cults such as the Buccaneers and the Sea Dogs.
2000-2009
Kalu (2001:2) decries the situation into which cultism has thrown
the Nigerian educational system, in particular and the entire populace in
general. He defines cultism as:
Any association, group, body or persons whether registered or not, that uses secret signs, oaths, rites as symbols, and which is formed to promote a course, the purpose and interest of its members and to aid one another under any circumstances without due regard to merit, fair play or justice to the detriment of the legitimate interest of those who are not members.
He traces the origin of campus cultism to Wole Soyinka and six
others. They started the Pyrates confraternity at the University College,
Ibadan in 1952. Since then, cultism has metamorphosed in diverse
directions and today we have five broad types of cults (2001:46). These
include: the classical confraternity, the Mafia Secret Cults, the God-
Father Secret Cults, the Terrorist Cult groups and the Female cults. He
also identifies forty-four different cult groups (2001:210). He explains
that the push and pull factors for the formation of the first cult in Nigeria
were the social ills and the degradation of the larger Nigerian society. The
aims of the Pyrates were “Purely humanistic”. It was a non-conformist
group bent on stimulating change within its primary environment and the
larger society. Regrettably however, the off-shoots of other cults from the
pioneer Pyrates cult have little or no similarities or bearing in ideology
and character with the original concept developed by Wole Soyinka and
his colleagues. The Pyrates, unlike its later off-shoots, subscribed to
social activist goals shared with William S. Bombay, namely: to redress
social inequality. To them, cult was the students’ version of independence
struggle.
In the contemporary period, campus cults espouse high-minded
goals. These goals are positive and they portray the cults in positive light.
However, Kalu (2001:48) emphasizes that these goals are just there in
principle but not in practice. Although these form part of the constitution
of the cults, the real aim is contained in such expressions as: “The Lion is
the King of the forest”; “Two eyes for an eye”; “Blud 4 blud”; etc.
Kalu (2001:41) also observes that most of the existing cults on
campuses came into being as break-away cults. At times, the split comes
as an agreement for expansion which is reached between the members. In
this case, the older cult acts as a “mother” to the younger one. It is also a
common practice to start a branch of an already existing cult in a totally
different environment such as a newly established university or
polytechnic. However, this is not always the case as most split-ups are
caused by rebellion from a faction of the group. When such happens, a
new cult emerges and is automatically placed as a rival cult to the earlier
one.
He adds that cults usually use diabolical means to capture members
for initiation. Here they use potion prepared by a witch-doctor to convert
the prospective member. Once the victim sips the treated drink or
concoction, his world view changes instantly in favour of cult
membership. In addition to this some cults use the aggressive approach
called “Jew scouting”. During this exercise, cultists go out in the night
looking for any male student to blend by force of arm. If they find any,
they take him straight to the venue of their meeting and initiate him.
On the possible ways to identify a cult member, he points out that
strong affinity to a particular colour of dress and the use of coded
language are pointers to occultic practice. According to him,
Identity is further cultured with non-verbal language such as hand shake. The Buccaneers shake hands by clawing each other on the central nerve of the wrist, with one finger. The Pyrates do the same with four fingers. Others parody Black American’s Black panthers’ style.
He goes on to explain that membership of a cult is usually made up
of people who are free from physical deformity (2001:73). They prefer
intelligent students who have height advantage. Cults also make use of
rituals and oaths for initiation of members. They are highly diabolical and
they make use of signs and symbols for communication and identification
of other members.
Agogo (2002:1) blames the advent of cultism on the introduction
of Western culture. He asserts that the introduction of western culture in
Nigeria has aroused in the citizenry, a new social order and a challenging
opportunity. Accordingly, our contact with Europe has not only enlarged
our scope but has also brought in some cultural decay. He advocates for a
sifting of ideas that are imported as it is not everything that comes from
abroad that can thrive effectively on the Nigerian soil. He advises
Nigerians to strive for the improvement of the quality of lives as well as
creating a better social order. This will lead to the attainment of better
economic and political orders. If everyone goes back to the visions of the
founding fathers of Nigeria, we will eventually attain a cult free society.
Enejo (2002:223) points out that cults are formed on new campuses
by cultists from older universities. Here, they visit the new campus,
source for members and start off the cult. This new cult is usually placed
under the monitoring eyes of the founders until they are sure it has come
to stay before granting it independence. It is there and then branded fully
as a branch of the cult. He summarizes the reasons for the formation of
campus cults as follows (2002:224):
i. To get access to examination questions prior to the examination.
ii.To get connection all over the country.
iii. Assurance of legal counsel in case of police trouble.
iv. For illegal business connections such as sale of stolen goods and
contrabands.
v. Promise of good job opportunities after school.
He is equally of the view that every known cultist must possess one
or more of the following signs which can be used to identify him or her.
These signs include:
i. A sudden change or “transformation” in a student who was hitherto
troublesome.
ii. The use of amulets, rings or talisman.
iii. The presence of tattoo on any part of the body.
iv. The use of Christian tune to sing a song whose wordings are not the
same with the said Christian song.
v. Mysterious “disappearance” of valuables such as costly wrist-watches
or pair of shoes from the owner.
vi. The possession of weapons such as knives, axes or guns.
vii. The presence of scars, wounds etc. on the face or body.
viii. Keeping of late nights and drunkenness.
ix. Keeping of a known cultist as friend.
He however concludes that in as much as these signs are of
importance in detecting a cultist, they are by no means sure indications
that whoever possesses them is a cultist. He denies vehemently that secret
cut members possess supernatural powers or indulge in drinking of blood.
Although the cults try to make people believe this, it is not part of their
features. He explains that membership of cults comprises of “regular”
boys and girls who are as “ordinary” and as vulnerable as any other
student. There is nothing supernatural about cult members. He also points
out that each cult has rules which are full of punishments rather than
rewards. Accordingly, it is a ruthless organization whose activities
include merciless maming and execution of members and non-members
alike.
Opata (2003:12) blames the perpetration of campus cultism on the
misplacement of priorities of parents. Most parents are engrossed in the
pursuit training of their children in societal values. He points out that
having passed through the university system and perhaps experienced the
ugliness of cultism, parents are in a better position to equip their children
against the wiles of secret cults. If parents are quite close to their
children, they will be quick in noticing any change in their disposition.
This will make it easy for them to help those children out before they get
stuck in any negative association. He underrates the power lies in group
efforts. Individually, a cultist is not stronger than a non-cult member.
Therefore, the cultists are not to be feared. The best way to deal with
them is to expose them to the appropriate authorities. He is quite
optimistic that the menace of cultism can be curbed or even eradicated.
He therefore calls on the government, staff and students of tertiary
institutions, the parents and well-meaning individuals to join hands in the
crusade against cultism. Rather than condemning and abandoning cultists,
he suggests a loving way of dealing with them. They should be handled
sympathetically. Above all, the schools should device a substitute for
cultism by reviving campus fraternities (or men) or sorority (for women).
This will eventually revive the ideals of Wole Soyinka’s Pyrates. This
will occupy the Vacuum that may be created in rehabilitated cultists and
safeguard their possible return to the cults.
Shishima (2004:56) describes the current trend of cultism in
Nigeria as “disgusting and unfortunate”. He projects a worse state in the
near future if nothing is done urgently. On the practice of cultism in
Benue State University, he presents a very unpleasant picture. He
describes the campus as “unsafe” for both students and staff. The threat to
the lives of lecturers has caused many of them to transfer to other schools
within and outside the country. Consequently, there is brain drain and
labour drift which tends to cause a fall in the standard of education in the
university. He cites instances where vice-chancellors of some universities
in Nigeria use cultists as thugs during their tenures. However he
exonerates the then vice-chancellor of the Benue State University,
professor David I. Ker who he describes as having “zero tolerance” for
cultism. He ascribes the persistence of cultism in institutions of higher
learning in Benue to the activities of patrons and “senior members” of
these cults. These are persons who are not bonafide students of the
institutions but are members of the cult. They sponsor cult activities
financially, supply ammunition to them and protect the young cultists
when they get into trouble. According to him, most top ranking officers in
the army and senior politicians are members of one cult or the other.
Anger (2006:123) traces the etymology of “cult” as a word derived
from the Latin “cultus” and the French word “ culte” which means
worship. He leaps into history and reveals that cult movement and their
activities date back to ancient time of intellectual development. Then, the
Greeks, the Babyloians and the Egyptians explained everything by the
intervention of a god or gods. Consequently, a number of gods and
goddesses were worshipped. It was in that era that geometry was invented
and great thinkers behind those historic inventions organized themselves
into cults. They formed schools of thoughts based on “intellectual
objectives” to enhance their occutlic prowess. Accordingly, there
emerged the inventions of calendar system, the Pythagoras theorem and
many such inventions which are traceable to occult powers. These groups
explored the scientific world-building of bridges, travel to space, etc.
through the use of occultic powers and “Religious Mysticism”.
He also sees a cult as having features of secrecy (2006:127),
violence and destruction. Their activities are clandestine as meetings are
held in places hidden from the public. Their discussions and resolutions
are also hidden from non-members. They use violent means to scout for
members, source for funds and to avenge an enemy. They are also highly
deceptive as they employ tricks to lure unsuspecting students into their
folds. On the method of recruitment, he states that the cults use different
strategies. While some adopt the aggressive method, others use a more
subtle approach. The subtle method is the most popular and successful
method. Here, prospective members are lured into the group through
trickery and deceptive promises. He itemizes the reasons why students
form cults or join an already existing one. These include:
i. Harsh economic conditions.
ii. Quest for security.
iii. Desire for elevation of status.
iv. Breakdown of social and moral values in the society.
v. Low self esteem.
vi. Revenge or quest for vengeance.
vii. To gain support from other cult members outside the school.
viii. Heritage from parents and guardians.
Ix Peer group influence/pressure.
x. To form a social crusade group that will check the excesses of
government or school administrators.
xi. Lack of sound moral upbringing.
xii. Off-campus accommodation provides free time for cult activities.
xiii. Ignorance of the implications of cultism.
xiv. Legal loopholes that prevent the apprehension of cultists. This
indirectly encourage anti-social activities.
Iyaji (2006:135) describes a cult as an extreme religious group that
operates under oaths, threats and obligations which is not part of an
established religion. Their activities are carried out in secrecy with
arduous initiation procedures. These are characterized by violence,
bloodshed, threats to security of lives and property, the disruption of
normal school functions and the destruction of societal moral values. He
points out that cult activities started in the Nigerian universities in the
1950s, and that their activities then were humanitarian in nature. The
society benefited largely from these cults. However today, cult practices
have become a source of worry as they are no longer restricted to tertiary
institutions but are permeating to even secondary or primary schools.
This is disastrous to the socio-economic development of Nigeria. As
such, the practice must be stopped. He is optimistic that there is every
hope that cultism can be removed from the higher institutions of learning
in Nigeria. He suggest some ways through which this can be done.
Orientation, counseling, good governance and parental upbringing are
some of the antidotes to cultism.
Okwoche (2008:18) decries the extent to which cultism has eaten
into the fabrics of the schools in Benue State. He blames the constant
crises in the higher institutions of learning on the activities of cultism. He
particularly explains that the frequent riots experienced at the college of
education, Oju are often ignited by cult clashes rather than ethnic
disagreement. He applauds the efforts of the government and the
Governing Council of the institution in trying to eradicate cultism.
Finally, he calls on the students and members of the public to be united
against cultism in all the schools in Benue state.
Finally, surfing the world-wide web shows that there are over six
thousand materials on cultism. Some of these items deal with cultism in
Nigeria while others are specific about cult activities in higher institutions
of learning in Benue State.
CHAPTER THREE
HISTORY OF CULTISM IN HIGHER INSTITUTIONS IN BENUE
STATE
In all the tertiary institutions under examination, with the exception
of Benue State polytechnic, cult activities are said to have begun as soon
as the institutions were found. The following is a detailed account of how
it began in each of the institutions.
3.1 BENUE STATE UNIVERSITY, MAKURDI
According to Aliegba (2008: interview), members of the university
security troop, following a tip off, detected cultism in Benue State
University in the year 1993, when three students-shagbaar Torshimbe
John Ikoko and Almond Agocha-were stormed upon in the night. The trio
were in the company of eleven others who were not bonafide students of
the university; and they claimed to be members of the Buccaneers cult-
which according to them was a “harmless” group. However, some
dangerous weapons were recovered from them. They were handed over to
the police and the three students were consequently rusticated.
Since then cult activities has existed in a subdued manner until
2001 when one kiniki, a Tiv-boy, was shot dead in broad day light under
a cashew tree in front of the boys’ hostel by two others believed to be
members of a rival cult group. The two invaders were arrested, killed and
burnt by the other students around.
Okata (2008: interview) asserts that the year 2001 marked the
climax of cult activities in the university as corpses were found here and
there on the campus and its environs. Most of these corpses were
mutilated. Supporting the above information, Agada (2008: interview)
explains that the menace led to the closure of the school for a whole
semester. According to her, the university now experiences relative peace
and tranquility. Although one cannot say with certainty that cultism has
been eradicated from the university, its existence is no longer
pronounced.
According to Shisham (2008: interview), membership of cult
groups in the university is not restricted to students alone. Non-students
and lecturers are also actively involved in cultism on the campus. He
asserts that there are also instances of inter-campus cult activities and
clashes between cult groups in the school and others in neighbouring
campuses.
3.2 COLLEGE OF EDUCATION, OJU
This institution, which was established in January 1992, had
existed barely for one year when traces of cultism were detected.
According to Adoga (2008: interview), a group of fifteen students,
comprising of eleven boys and four girls, started cultism in the school.
This number is made up of seven Idoma students, six Tiv. Students and
two Igbo students. They were arrested by the Nigerian police me at the
Mission Hill, behind the Methodist Bishop’s house while they were
having a night meeting in November, 1992. Weapons such as axes,
cutlasses, guns and some amulets were recovered from them. Although
the said gangstars pleaded not guilty to the charges before the school’s
disciplinary committee, they were all expelled. It was later discovered
that the cult group was called “The Predator”.
Owoicho (2008: interview) and Emaikwu (2008: interview) both
assert that cult activities in this college got to its climax in the year 2000,
when the school witnessed inter-cult clashes. These clashes resulted in
the death of six students and left eighteen badly wounded. The cultist
were literally, moving from house to house, killing rival cultists and their
female friends.
According to Olotuche (2008: interview), the cult activities in this
institutions are also carried out across the boarders to neighbouring
institutions. For instance, in 2004, gangstars from the college of
Education, Oju, fuelled the cult crisis witnessed at the Benue State
polytechnic, Ugbokolo.
Over the years, the long arm of the law has caught up with most of
the cultists and they have been rusticated. According to Okwoche, (2008:
interview), it cannot be said for certain that cultism has been eradicated
from the institutions, but the peace and tranquility enjoyed on the campus
presently show that the menace has been brought under control. He
asserts that the school authority will continue to deal with perpetrators of
cultism.
3.3 BENUE STATE POLYTECHNIC, UGBOKOLO
The polytechnic was originally established by the Edict No 13 of
August 1976, barely a year after the creation of Benue State. Cultism was
not associated with the institution until 1990. Although this is the claim,
the researcher believes that cult activities might have existed in the
institution unnoticed before this time. This year (1990), there was a major
disruption in the all-night outing of the Kegites club’s “gyration” held in
the campus. A group of students shot sporadically into the air, scaring the
Kegites and causing a lot of uproars. Consequently, the security guards
were attracted and the police alerted at once. The cultprits were rounded
up by the police and they got them detained. This cult group was later
discovered to be the “Black Beret”. A total of nine students were
rusticated in connection with the incident.
Since then, more cult groups have been discovered in the
institution. According to the Rector of the school, Ella (2008: interview),
over ninety students have been expelled from the school since 2003 on
the ground of involvement in cult-related activities.
In 2006, the Black Beret cult in the polytechnic, in collaboration
with their counterparts at the college of Edcuation, Oju and the Benue
State University, Makurdi, decided to “disvirgin” the polytechnic. By
this, they mean that there should be blood-shed on the campus.
Consequently, a member of the White Ass, Eche Melchizedek, was axed
to death. His blood was smeared on all the buildings in the campus. His
girl friend was also given a deep matchet cut in the breast. The White Ass
retaliated a week later by killing a member of the Black Beret in his room
where he lived off campus. This incident which formed the climax of
cultism at the polytechnic, led to the expulsion of fifty students including
the then S.U.G president, Emmanuel Elakpa, sone of a clergyman.
According to Olofu (2008: interview), the polytechnic now enjoys
considerable peace as its cult-free status has almost been restored. He
assorts that the occasional gun-shots heard at nights and letters of threats
delivered to some lecturers recently are pointers to the existence of
cultism in the institution.
3.4 COLLEGE OF EDUCATION, KATSINA ALA
This institution was established in 1981 as a Teachers’ Training
College. It was later upgraded to the status of a College of Education in
1991 by the then Military administration of Lt Col Fidelis Attahiru
Makka. The actual reactivation and upgrading of the institution was done
by the civilian administration of Rev. Fr. Moses Oshio Adasu in 1992.
College of Education, Katsina Ala was the first institution in the
state to be identified with cultism. The scurge had existed in this school
right from when it was a post-primary institution. According to Aloliyalo
(2008: interview), the first seed of cultism was planted in the school from
where it grew and spread to other schools within the school. It all started
as a Kegite club formed by one of the teachers, Mr. Lam terhumbe.
Young boys and girls were encouraged to join the club which held its
meetings on Fridays in the early hours of the night. They were noted for
singing “mutilated” Christian songs. In other words, their songs were
patterned on those of the Christians with modifications in the content.
They were worldly songs rendered in Christian tunes.
Owoicho (2008: interview) corroborates this information by adding
that the cults in this institution started as a social club of palm-wine
“drinkers”-the Kegites club in the year 1985. In 1989, there was a
rebellion led by one of the senior students. This led to the establishment
of a second branch of the Kegites club in the same institution in 1990.
When this second group sought to register with the regional headquarters
of the Kegites club, they were denied that privilege and were asked to be
merged with the already existing club in the school. They did not accept
this proposal and so continued to operate illegally. At last, they began to
derail from the tenets of the Kegites club and poised themselves as
enemies of the other group.
Later that year, this second group of Kegites was proscribed by the
school from operation. They were branded “illegal”. This decision of the
school was believed to have been master-minded by the founder of the
first Kegites club-Mr. Lam Terhumbe. Consequently, he was attacked in
several ways. In a singe night, twelve of his goats were stolen and his
goat pen burnt. His cassava and yam farms were also destroyed. Several
students were expelled on the account of this incident which only fueled
the crisis.
Okata (2008: interview) confirmed that members of the group who
escaped expulsion regrouped. In a bid to sympathize with their affected
comrades. This group later became a cult. Today, there are over ten cult
groups operating in the institution. There are always inter-cult clashes
leading to the destruction of lives and property. In 2001, the only
daughter of the provost of the institution was Kidnapped and a ransome
of five hundred thousand naira was demanded. Some suspected students
were arrested in connection with the crime but this only infuriated the
cultists the more. The provost’s house was attacked in the night and the
said money was forced out of him. His kidnapped daughter was released
to him unharmed. The girl was neither tortured nor raped. On the
contrary, she was well fed and entertained with music.
That same year, a bank situated in the neigbourhood of the school
was attacked by gangsters. In the gun shots exchange that followed, two
of the culprits were killed and one arrested. A policeman also died in the
shootout. The arrested cultist supplied useful information that led to the
arrest of other cult members in the institution.
Shishima (2004:81) states that cultism at the College of Education;
Katsina Ala is grossly made up of ex-students. This makes the control of
the scurge quite difficult of all the tertiary institutions in the state, the
case of cultism at the College of Education in Katsina Ala is
exceptionally hard to handle. Although the efforts of the governmental
organizations have yielded substantial dividends, one thing is certain:
cultism still thrives in the school system.
CHAPTER FOUR
IMPLICATIONS OF CULTISM FOR NATIONAL
DEVELOPMENT
The concept of cultism has all along been portrayed as bad, so it
follows that by “implications” here, what is meant are the negative effects
the perpetration of cult practices on campuses will have on the individual
cult member in particular, and the nation at large. These negative effects
of cultism on the future and survival of the nation are obviously
numerous. They are analysed under four categories, namely:
i. Socio-psychological implication.
ii. Economic implications.
iii. Educational implications.
iv. Religious implications.
4.1 SOCIO-PSYCHOLOGICAL IMPLICATIONS
According to Hassan (2008: interview), cult experience is a “rape
of personality”. In other words, personality disorder is one of the
aftermath of cultic experience. In campuses where cultism is rife, the
innocent majority permanently move in the environment with fear. Many
students are jittery about social outings, such as picnics, for fear of cult
attacks. According to Agene (2008: interview), a good number of social
activities, ranging from love feast to staff send-forth parties and union
meetings have been disrupted on a number of occasions at the Benue
State University, in the past. The result is that many students have today
withdrawn themselves socially, as they live in fear of attacks by cult
members. There is also the implication of social stigmatization of parents,
siblings and friends of cult members. Cultists can also run mad as a result
of drug addiction. Supporting the above assertions, Iyaji in Anger
(2006:131) states that cultists suffer from all manner of nightmares and
flashbacks as a result of their subconscious recall of their nocturnal
activities. Anger (2006:7) observes that the existence of cultism has
brought about severe abuse of human decency as people are now
confronted with hardened corruption and open dishonesty. There is
growing incidences of armed robbery, assassinations and other violent
crises. Students no longer feel free to attend lectures regularly as drug
addicts parade the campus paths terrorizing law abiding students.
Equally, there is a mad rape on the people’s much cherished culture with
disrespect for constituted authority.
4.2 ECONOMIC IMPLICATIONS
It is painful to think that the colossal amount of money spent by
parents on some students in higher institutions of learning is just a waste.
From the economic point of view, it is a great waste when a student is
rusticated from an institution on the ground of cultism considering the
amount of money already spent on such a student’s education. Come to
think of it that many of these sponsors borrow money or obtain loans in
order to train such a student, makes the matter more painful. As Africans,
most parents are training their children with the hope that they will either
take over the training of their younger ones or support the parents
financially at old age. Moreover, expenditure on a child’s education is not
just a moral responsibility but also an investment. It then follows that
when a cultist is killed or expelled, the capital invested in him or her is
lost. The immediate family loses, and the nation loses too.
Iyaji in Anger (2006:131) notes that it is mostly the productive
youths of the country that get involve in cult activities. This diversion
takes a major toll on the time available to them for useful activities. This
renders them ineffective and makes their productivity low. The death of
these gangstars usually tells on the man-power of the community or
society leading to major decline in both the quantity and quality of
production. Owoicho (2008: interview), reiterates that the severe brain
drain being experienced in Benue State is as a result of the mishaps that
have befallen the cultists at various levels. According to him, these
mishaps range from expulsion from school, insanity, malad-justment,
complexes, escapism and death. Once a cultist is affected by any of these
problems, his productive ability diminishes or ends entirely.
Apart from these, the destruction of properties by cultists is gross
economic waste. For instance, in the mayhem experienced at the Benue
State Polytechnic in 2006 recorded the destruction of properties worth
millions of naira. That year, the Boys’ Hostel and part of the
Administrative block were burnt down by the raging cultists. Personal
belongings such as computers, electronic gadgets, clothes, books, hansets,
beddings and even money were erased by the fire. The story is virtually
the same in all the institutions under examination. According to Okwoche
(2008: interview), the economic waste caused the College of Education
Oju since its inception is “close to five million naira” besides the
destruction of lives.
4.3 EDUCATIONAL IMPLICATIONS
According to Iyaji in Anger (2006:131), students who engage in
cultism hardly devote time to academic pursuit. He adds that more than
90% of cultists are drug addicts who use drugs as “performance
entrances” to ward away fear or shyness. The educational consequences
of drug abuse are obvious. It retards the mental capabilities of the abuser,
implying that the full academic potentials of cultists cannot be realized. A
random survey of the academic records of expelled cultists in Benue State
University, for instance, reveals that slightly more than 80% of them (if
they were allowed to graduate) would have ended up with third class or
pass degrees (Anger, 2006:131). Generally therefore, cultists who escape
rustication (because they were not identified) end up as half-baked
products that constitute social and academic risk and nuisance to the
society. Ejiogu (2001:86) refers to such graduates as “elites of pleasure”.
The scourges of examination malpractice in our tertiary and post-
primary institutions today have been severally linked with cultism.
According to Abagen in Anger (2006:58), examination malpractice is a
“cult related issue”. He observes that a recurring trend is that most cult
members, not being so academically endowed, find the indulgence in
examination malpractices more profitable. He goes on to argue that the
constant fear on campuses, the shoot-outs between rival gangs, the attacks
on lecturers, intimidatory letters and other similar circumstances cannot
provide conducive atmosphere for teaching and learning. It then follows
that when teaching and learning are not properly done, the alternative
(examination malpractice) is resorted to by both cultists and non-cult
members, alike.
Constant disruption of academic activities and school calendars in
the various institutions is another dimension of the menace of cultism.
Students now spend more years in the university as a result of cult
disturbances. The constant “breaks” make their learning’s a disjointed
experience which has negative implications for learning. Often times, the
school curriculum is designed to be learnt in a graduating sequence with
the knowledge of one course leading to the knowledge of another, and
any major break in this sequence may lead to confusion, forgetfulness or
inability to integrate these related courses. Invariably, this has led to the
production of what Anger (2006:86) calls “worthless graduates”.
These worthless graduates go into the labour market and are
employed probably to teach the younger generation. In such a situation,
the expectation is obvious since the teacher is a half-baked-worthless
graduate, he or she will end up in producing only half-baked graduates.
The rule is simple: one cannot give out what one does not have.
4.4 RELIGIOUS IMPLICATIONS
According to Freeman (1974:13), the outbreak of cultism in our
society today is a fulfillment of the scriptures. The rebellion seen in form
of cultism today is found in the scriptures in God’s forewarning of the
alarming events and low moral conditions which is to prevail in the last
days (2 Timothy 3:1-5).
The cultic revolt against parental, moral and civil authority is a
challenge to religion and morality. The upsurge in this criminal
association and their nefarious activities is an indication that Christians,
Muslims and the traditional religionists have more work to do in the area
of restoring the morality of the society.
The researcher discovered that at least 50% of those students
expelled for cult-related offences in Benue State are children and wards
of clergymen while 95% of them are Christians! This development does
not speak well of the Christian religion. It is rather a slap on the face of
Christianity. According to Olofu (2008: interview), the data seem to
disfavour Christians because almost everybody in Benue State is a
Christian.
The Muslims also are not left out. A good number of them are
cultists on these campuses. When compared with the Muslim population
at the College of Education, Oju, the researcher discovered that out of
every ten Muslims, two are cultists and they form 5% of the total cult
membership in the state.
Many clergymen and Imams have been robbed, killed and molested
by cultists. Agents believed to be cultist have destroyed churches and
mosques in many places. For instance, in 2005, the Methodist Bishop of
Uzakoli Diocese, The Rt. Rev. Barr. C.N. Ede, was thrown down from a
two-storey building in Uzakoli by gangsters. In the same year, an
N.K.S.T. church building was burnt down in Makurdi by a group of
cultist after using the place for their adventures. The Priest in-charge of
the church was tied up and a nearby Methodist Minister’s wife was raped!
All these show that the church and the mosque are not spared in the
scourge.
Okata (2008: interview) observes that although the charms and
amulets used by the cultists are prepared for them by the African
traditional worshippers, the latter are not spared by the former. In 2003 a
shrine was burnt down at Oju while another alter was deficated upon by
persons believed to be cultists. At Akpa-Otukpo, one Idoko Aje,
traditional priest was killed and his idol set on fire.
There has been claims by several persons and religious groups that
they can rehabilitate cultists. Such effort is currently going on at the
Rehabilitation centre and Destitute Home, Agboke-Otukpo. According to
the coordinator of the centre Adeno (2008: interview), a total of fourteen
cultists have been rehabilitated since the centre took off in 2002. These
persons became mentally imbalanced as a result of drugs, alcohol and
psychological trauma. They were cured and counseled to renounce
cultism and its attendant vices. In the same vein, the counseling units of
the Benue State Polytechnic, Ugbokolo, College of Education, Oju and
Benue State University, Makurdi have all employed counselors to take
care of rehabilitation of cultists among other things. According to Abba
(2008: interview), “there is every need to attend to these cultists and
address their problems spiritually”.
The researcher is of the view that it is even possible to rehabilitate
a whole cult group. He derives his inspiration from what happened to the
Odozi Obodo cult group. This group which started as a cult founded by
one Nwaiboko Eze is now a church (Onyeidu, 2008: interview). It thus
follows that with concerted efforts, some of the known cultists today can
be rehabilitated wholly.
4.5 SPECIFIC IMPLICATIONS FOR CULT MEMBERS
Apart from the effects examined above, there are specific negative
consequences that each individual member of the cult has to bear. These,
among others, include the following:
- The initiation torture is a self-imposed punishment, which at times leads
to serious injury or death of the cultist.
- The time and places of the meetings of the cult groups are quite
hazardous.
- The objects used for tattooing and the exchange of blood in oath may
lead to infections such as tetanus and HIV/AIDS.
- Usually, a student who is identified as a cultist is rusticated, thereby
blotting out his future prospect as a useful member of the society.
- Clashes between rival cult groups may result in maiming, serious injury
or death of the cultist.
- Mental disorder may occur through the use of hard drugs and alcohol.
- Fear and insecurity are usually part of the cultists problem. The anxiety
that accompanies him or her may lead to lack of proper concentration on
academic work.
- Usually, cult members are taxed and failure to meet up with such
financial obligations spells danger.
- Members of cult are at the risk of untimely death, always.
CHAPTER FIVE
SOCIETAL EFFORTS TOWARDS THE ERADICATION OF
CULTISM IN BENUE STATE
There have been concerted efforts by concerned individuals and
organization over the years in Benue State towards the eradication and
control of secret cults. The preoccupation of this chapter is to discuss
such efforts vis-à-vis what has been done by Christians, Muslims,
traditional worshippers, the government and non-governmental bodies in
this respect.
5.1 EFFORTS OF CHRISTIANITY
Benue State is acclaimed as a Christian state because about 85% of
the population is Christian (Ukpoju 2003: 11). It thus follows that
Christians are worst hit by the activities of cultists in the state. As a result,
Christians in the state have employed various means to combat the
menace.
In the campuses of higher institutions under examination, there are
several Christian groups such as denominational and interdenominational
fellowships. These groups constantly preach against cultism. For
instance, the Catholic Students’ Fellowship and the Methodist Campus
Fellowship organize anti-cult programmes at the Benue State Polytechnic
at the beginning of every academic year. Their aim is to sensitize students
on the dangers and operations of cultism. In addition to this, they put
banners and sign posts at strategic places in the school to warn students
against cultism.
At the Benue State University, there is an anti-cult group formed
by the Christian body. This group is known as C.A.C. (Christians Against
Cult). There goals include among other things, the education of students
on the dangers of cultism and the rehabilitation of cult members.
According to Okata (2008: interview), the C.A.C. protects ex-cult
members against molestation by their former colleagues. They also hold
crusades regularly to ensure that cultism does not thrive in the institution.
They encourage students to shun cultism by giving their lives to Jesus
Christ. They also distribute tracts to this effect.
Olotuche (2008: interview) relates that a campus crusade against
cultism was disrupted at the College of Education in 2007. The said
crusade was organized by student ministers from Obobu Bible College.
Their target was to pull down the strongholds of cultism in the school.
The crusade was tagged “Emancipation 2007”. Immediately the preacher
for the day mounted the rostrum, several gun-shots were heard very close
to the crusade ground. The congregation was scared and each person took
to his or her heels. The following day, armed policemen and vigilante
personnel were mobilized to keep watch at the crusade ground but the
turn out was very poor.
The Christian bodies in this school constantly preach against
cultism. They also put anti-cult sign posts at very strategic places to warn
people against the menace.
Part of the evangelistic effort of the Christians in the state is the
campaign against cultism. In 2006, the Christian Association of Nigeria
(C.A.N.), Benue State chapter, in conjunction with the Full Gospel
Businessmen’s Fellowship International (FGBMFI), launched a very
serious attack on cultism. They carried the crusade from one school to
another. According to Chukwu (2008: interview), responses to alter calls
were much as many cultists and drug addicts came forward to give their
lives to Christ.
In 2007, the Christian Association of Nigeria, Benue State chapter
enjoined every church denomination in the area to set and pursue a goal
on cultism. This goal was to be realized and report submitted to the body
within one year. Following this assignment, the Methodist Diocese of
Otukpo decided to start a rehabilitation programme for cultists.
Consequently, the diocese sought the assistance of the Wesley Guild in
America and set up the Agboke Rehabilitation centre for the mentally Ill
and socially Destitute, in 2002. Thirty cultist, have been rehabilitated at
this centre already.
Part of the resolutions of the Anglican Communion at the 2006
annual synod of Otukpo and Makurdi dioceses was to discourage cultism
among the youths. In line with this objective, the two dioceses have
organized several workshops and seminars for their youth on the subject
of cultism. Okechukwu (2008: interview) asserts that there is hardly any
youth in the Anglican dioceses of Otukpo and Makurdi who is completely
ignorant of cultism.
The Charismatic Renewal Ministries, in 2007, organized a revival
programme for the youths at Ugbokolo. Ogboji (2008: interview),
explains that the aim of the revival was to preach against cultism and its
attendant vices. The church was challenged by the constant violent that
had become the order of the day in Ugbokolo.
Commenting on the contributions of Christianity towards the
eradication of the cult scuerge, Shishima (2004: 72) states that:
From every outward indication, it is clear that the Christians in Benue State are squarely against cult practices. They give moral, financial and physical support to ensure its malfunctioning… The bishops and other clergymen, the laity and even church youth organizations are all involved in the fight against the scurge.
He quotes Athanasus USU, the Catholic bishop of Makurdi diocese
as saying that campus cultism is like a snake very dangerous… And like a
snake, it is an enemy that must be crushed totally. According to him, the
church has done so much towards the killing of this “snake” but should
not relent her effort until the desired result is attained.
In the just concluded synod of the Methodist diocese of Makurdi,
Dr. Shishima Harry of the Benue State Univeristy was a guest speaker.
He spoke to the members of the synod on cultism and cult related matters.
Audio messages on cultism were also sold at the venue of the synod.
Tsav (2009: interview) explains that those set of lectures delivered at the
synod and the sale of cassettes were aimed at finding solution to the
problem of cultism in Makurdi town and its environs.
5.2 EFFORTS OF ISLAM
Islam is one of the major religions in Benue State. Its adherents
form about 10% of the total population. According to Ukpoju (2003: 12),
the popular belief that Benue is a Muslim State is a misconception.
Muslims have over the years demonstrated unrestrained hatred for
cultism. They have also thrown their weight behind most of the anti-cult
crusades staged in the various tertiary institutions. For instance, the
Muslim students’ Association of the Benue State University encourages
her members to attend the annual anti-cult crusades of the C.A.C.
(Christians Against Cult). Also during their Social Awareness Week, they
usually invite speakers to give talks on the evils and dangers of such
social vices as smoking, armed robbery, alcoholism, HIV/AIDS scurge
and cultism (Tsa, 2008: interview). During such programmes, even non-
Muslims are invited to the seminars.
Shishima (2004:73) commends the efforts of the Muslims in the
fight against cultism:
The Islamic movement in this campus is an anti-cult crusader. Although they form just 5% of the school population, they pull their resources together to ensure that cults do not thrive on the campuses in Benue State. Relative to their population, one can say that they have done much.
The contributions of the Muslims in this regard include: constant
preaching against cultism, the use of anti-cult posters, banners and sign
posts, seminars and workshops for students and the publication of
literature on the evil of cultism.
Okata (2008: interview) asserts that the Muslims cooperate with
one another. However, they treat any member who is a cultist as an
outcast. He cites example of one Ibrahim Ari who was nearly lynched to
death by his fellow Muslims for trying to lure another Muslim into a cult
group.
In 2002, there was a week-long anti-cult programme at the central
mosque, Otukpo. This was organized for Muslim youths by the Iman to
educate them on cult matters. The aim was to discourage them from
joining secret cults by equipping them against the wiles of the
underworld. Hand bills and pamphlets were distributed free of charge
while books written by Muslim scholars on cultism were sold at
affordable prices.
According to Olotuche (2008: interview), the prerequisites for
registration with the Muslim students’ Association at the College of
Education, Oju include having a cult-free status and ability to declare,
under oath, that one would not belong to any cult while in school.
Presently, at the Methodist Rehabilitation centre for destitule
persons at Agboke, a Muslim counselor, Mallam Yakubu Adama, renders
free counseling services to Muslim youths who are undergoing
rehabilitation (Adeno, 2008: interview). In addition, the Muslims send
delegates to the centre with aids for the patients.
5.3 EFFORTS OF TRADITIONAL RELIGION
Ukpoju (2003:12) puts the population of traditional worshippers in
Benue State at 15%. There efforts towards the eradication of cultism in
the state cannot be underestimated.
According to Okata (2008: interview), the Och’Idoma Tv, His
Royal Highness, Elias Ikoyi Obekpa is an anti-cult crusader. In 2006, he
donated the sum of eighty thousand naira to the Christians Against Cult
(C.A.C) in Benue State University to aid them in the campaign against
cultism. The donation was made on behalf of the Idoma Council of
Traditional Rulers. Also in the same year, the said royal father, on the
invitation of the Rotaract club of Makurdi, gave a talk at the state
University (B.S.U.) on the “Effects of cultism on the social life and
traditional values of the Idoma people”. The talk was aimed at
discouraging the youths from cultism, violence, drug addiction, armed
robbery, thuggry and gangsterism.
In the same vein, the Tor Tiv, His Royal Highness, Alfred Akao
Tokula is said to be anti-cult. In a speech to the matriculating students of
the College of Education, Katsina-Ala in 2004, he spoke vehemently
against the practice. He asserted that no cultist can be a true patriot.
Accordingly, he requested all who have the best interest of Nigeria at
heart to shun cultism.
In his message to the 2003/2004 matriculating students of the
College of Education, Oju, the Och’Idoma gave a similar warning to the
students (Owoicho, 2008: interview).
According to Olotuche (2008: interview), most traditional
“doctors” who prepare charms for cultists do not know the true identity of
their clients. Most often, the cultists do not declare their intentions for
seeking diabolical powers and protection to the herbalists. The latter
therefore assist them without prejudice. Some notable witch doctors are
concerned about public welfare and would hardly do anything that may
jeopardize public peace. He cites an instance of a case in 2000 at Okiodu
Otukpa where a cult group was exposed by a traditional medicine-man,
Ayegba Ogbawulu. This medicine man gave the police a tip-off and they
got six members of the cult arrested in his shrine. Also in 2006, some
armed robbers were apprehended by the police following a tip off by
another medicine-man at Olaionyega, Edcumoga. These robbers who
were believed to be cultists at the Benue State Polytechnic, had gone to
the “doctor” for anti-matchet and bullet proof treatments. They were told
to submit their guns and other weapons and to leave them on the alter of
the gods for twenty-four hours. When they came back for these materials
the following day, they were all arrested by the police.
In the area of instruction and education of children, Aloliyalo
(2008: interview) confirms that the traditionalists are up to date. Those
who are parents or guardians among them take time to educate their
wards on the evil of cultism, drug abuse and armed robbery. When they
discover that their children are into any of these, they fake stringent
measures to ensure their emancipation. This was the case when one chief
Okwoche Jacob handed over his son to the police in 1997 at Ugbamaka
Otukpa. On discovering that his son was a cultist and a member of an
armed robbery gang, the said traditional ruler took a drastic action. His
son, Joseph Okwoche, was still under-eighteen so the chief thought that
he will be handled as a juvenile delinquent. However, the said boy was
killed alongside others who were members of the gang.
Okata (2008: interview) asserts that most communities today frown
at cultism. As a result, known cultists are no longer given traditional
recognition and awards in the society. It has been discovered that undue
honorable treatments given to wealthy persons in the society is invariably
pushing others into social vices that will earn them quick wealth and
popularity. Although people pay in cash and kind for chieftaincy titles
and other traditional honours, such honours are no longer bestowed on
notorious thieves and cult members. This measure is to discourage people
from indulging in these vices.
Traditional rulers are atimes held responsible for the failings of
their subjects so they often take it upon themselves to warn their subjects
against anti-social behaviours. In Idomaland, for instance, the chief of
Ugbokolo community, Agbo John was given a querry in 2006 for not
being able to track down the vandals of electricity cables and armed
robbers in his domain. Before then, armed robbery and vandalization of
electric cables were daily affairs in the domain. When he was asked to
explain to the council of chiefs why his domain has become very
vulnerable without check, he promised the council he would fight the
menace. The vigilance that followed resulted in the arrest of several boys
and two ladies. These were later discovered to be members of the
notorious mafia confraternity at the Benue State Polytechnic. They were
all expelled from the school following their imprisonment by the court.
In Konshisha, the traditional rulers are said to have zero tolerance
to cultism (Shishima: 2008: interview). In the early 1990s, cultists were
being burnt alive by communities within Konshisha Local Government
Area. Following an order cultists and armed robbers were killed at the
spot. Motor tyres were hung on their necks and they were set ablaze.
Others had long nails driven into their skulls and left to die at a gradual
pace. They serve as deterent to others. However, in 1992, the Benue State
House of Assembly issued an order to stop the killing. The Konshisha
community was directed to take arrested cultists and armed robbers to
court for proper prosecution and consequent punishment.
5.4 GOVERNMENTAL EFFORTS
The government on its part has not rested on its oars over the issue
of cultism. Aliegba (2008: interview) states that the government has
launched a lot of programmes in order to eradicate cultism from the
tertiary institutions. One of such efforts is seen in the publication of the
Cult Awareness Project (C.A.P.) titled “AN CHOR”. The book is
prepared for students of the tertiary institutions. The enlarged edition
exposes the activities of secret cults on campuses in Nigeria. It also
focuses on campus prostitution and dress code for students. This project
is sponsored by the secret cults and Drug Abuse Elimination Society
(SECDRAT). Needless to say, the aim of this noble project is to eliminate
cultism and drug abuse from our society by enlightening and sensitizing
the public on the dangers of these vices.
In 2000, Ogbu. U. Kalu, of the University of Nigeria, Nsukka
embarked on a comprehensive research on cultism. This research was
sponsored by the Social Science Academy of Nigeria under phase 11 of
University Government Research Project (Kalu 2001: ii). The result of
this research is the book: The scurge of the vandals: Nature and control of
cults in Nigerian University System. The publication of this book was
financed by the University of Nigeria, Nsukka.
The authorities of the various tertiary institutions in the country
have continued to demonstrate in no uncertain terms that campus cults are
anti-social groups that are dangerous. The rustication of culprits and the
handing over of offenders to the police are some of the ways the schools
punish cultists.
In the middle of 1999, Kalu (2001: 189) observes that the then
president of the Federal Republic of Nigeria, Chief Olusegun Obasanjo,
attacked cultism violently. He spoke out with power and authority and
ordered that cultism be completely erased within three months of the
order. He followed this order with financial aid to ensure effectiveness
and full compliance. This step bore fruits in those days as peace and
tranquility descended on the universities and tertiary institutions.
However today the cults are fast re-emerging in higher institutions.
At the University of Nigeria, Nsukka, a lot was put in place to help
curb cultism. One of such programmes was the financial aids given to
cultists by re-purchasing guns and other dangerous weapons from the
(Kalu, 2001: 193). A list of prices for such weapons was prepared and
negotiation for the actual price of each was passed on the degree of
depreciation of the said weapon. This programme served as an
inducement to surrender arms. As at 2001, all arms that were surrendered
especially the guns and the catridges, had been fully paid for according to
the approved price-guide. The contention that the money given in
exchange for these weapons may enable the cultists to buy new arms is
non-sequitur. This is because the weapons were not forced out from the
possessors but were willingly submitted. Moreover, these weapons are
often given to the cultists by politicians who hire them as thugs.
At the Benue State Polytechnic, Ugbokolo, there is a sub-
department of the students’ Affairs called the I.P.U. The Intervention and
Protection Unit. This unit is fashioned to monitor and respond urgently to
complaints from victims of cultism. They protect ex-cult members or any
other student who might be harassed by obstinate cultists. At the unit,
renunciation forms are provided for those who wish to come out from the
black world. According to Okwori (2008: interview), the crew that makes
up this unit include: seasoned counselors, armed security officials, the
Dean, students. Affairs and a Barrister. Confidentiality is their watch-
word.
The Rector of the Benue State Polytechnic, Dr. O.B. Ella, in his
speech to the matriculating students of the 2004/2005 academic session,
declared his administration as zero tolerant to cultism. He warned that
any student caught as a practicing cultist must not only be rusticated but
handed over to the police. He lived out his threat in 2006 when his
administration rusticated fifty students including the then S.U.G.
president, Emmanuel Elakpa. This followed the killing of a member of
the White Ass, Melchizedek Eche, in an inter-cult clash between the
white Ass and the Black Beret.
Similarly, the Rector of the College of Education, Oju, Dr.
Okwoche Jacob, insists on “physical body inspection” as part of the
admission procedures. Here, the prospective student is stripped naked in a
room and inspected thoroughly before he or she is given admission. Any
suspicious bodily mark, such as tattooing, found on the candidate
disqualifies him or her from gaining admission into the school. According
to Owoicho (2008: interview), students were made to sign bonds which
were countersigned by their parents or sponsors. This bond was to the
effect that they would not be party to cultism while in school and that if
they do, they should be expelled. In order to dispel ignorance, the school
organizes intensive orientation programme for the first year students in
order to warn them about the wiles and danger of cultism.
The Benue State government gives annual allocation to the tertiary
institutions as anti-cult funds, with this fund, the various schools are
expected to undertake projects and programmes that will discourage
cultism on their campuses. Consequently, in these campuses, cult-
prohibition sign posts and messages are displayed at strategic points.
Seminars and workshops are also organized to this end. The schools also
ensure that write-ups on cultism are distributed to students on arrival to
the school so as to keep them informed of the looming danger.
EFFORTS OF NON-GOVERNMENTAL ORGANIZATIONS
The non-governmental organizations (N.G.O.S.) play vital roles in
the control and eradication of cultism in Nigeria.
The Wesley Guild is one of such organizations. In 2002, the
Methodist Diocese of Otukpo established a rehabilitation centre and a
destitute home for the mentally ill at Agboke. The funds for this project
was supplied by the Wesley Guild in America. The organization also sent
a doctor and two counselors to the centre to help in the take-off and the
training of home-based workers. Adeno (2008: interview) asserts that the
Agboke centre is the forty-fourth centre opened in Nigeria with the
assistance of the Wesley Guild. Part of the duties of the centre is the
rehabilitation of cult members who have become mentally inbalanced and
chronically addicted to drugs and alcohol. The method used here is a
strategy based on the biblical prodigal son model (Luke 15:11ff). Here,
delinquency among the youth is approached with a forgiving dialogical
model which enables the victims to see the enomity of the anti-social life-
style they are involved in. This new world view will then lead to their
resocialization without stigma. At the centre, cultism is also seen as a
spiritual problem requiring a religious anti-dote. Therefore, religious
services are organized to encourage the cultist to renounce their
membership. Persuation, dialogue and counseling are used to ensure
authenticity of renunciation. Where a cultist has charms or secret temple,
they are burnt or destroyed with his permission. Arms are equally
surrendered in this manner.
Another non-governmental organization that is combating cultism
seriously is the POWOSA (Polytechnic Women Staff Association). These
women use their acclaimed motherly love to draw cultists closer to
themselves. The organization is out to defend the female member of the
polytechnic by fighting campus rape and assaults on female students and
staff. They also ensure that female students comply strictly with the
dress-code of the polytechnic. According to Ogboji (2009: interview), the
organization has the objective of defending females and to prevent them
from being forced into cults by their male counterparts. However, where
the need arises, it also lies in their onus to protect the male students from
assault too.
The roles of the Tiv Students’ Association and the Idoma Students’
Association in the tertiary institutions in Benue State are glaring. These
associations are poised as anti-cult organizations and they ensure that
their members maintain their cult-free status. They also ensure that their
members stand tall above cult threats and harassment. In 2004, a Tiv
female student was harassed at the Benue State University, by a male
counterpart believed to be a cultist. The matter was reported to the Tiv
Students’ Association. The following day, the intruder was literally
dragged to the office of the vice-chancellor by a dozen of powerful young
men. He was released after promising publicly not to cross that girl’s way
again.
Also in 2006, one Otsonu Jasper, an acclaimed cultist won the
students’ Union Government election as the president of the S.U.G. at the
Benue State University. The two bodies-Tiv and Idoma Students’
Associations-met and decided that a cultist must not rule them at the
S.U.G. level. They carried their protest to the Students’ Affairs Office. A
committee was set up to investigate the allegation; at the end of which,
the said Otsoun Jasper was not only removed as the S.U.G. President, but
also was rusticated along-side seven others.
The roles of the Alumni Association of the Benue State University
in the fight against cultism must be mentioned here. The association has
done a lot to discourage cult practices in the university. In 2004, they
launched their first crusade against cultism. They had series of seminars
and workshops that were solely sponsored by them.
Okata (2008: interview) states that during such seminars, ex-cult
members among them come out to tell their stories of liberation. They
also invite ex-cult members from other higher institutions to tell their
stories. Over the years, these annual events have helped many cultists to
renounce their membership. According to Owoicho (2008: interview), the
organization spend a lot of money on the project each year. Among other
things, they ensure that each student who participates in the seminar gets
all the seminar materials free of charge. At the end of the day, each of
them is given a token of one thousand naira or more. This is used as a bait
to draw crowd to the venue of the seminar.
Now students register ahead of time for the Alumni Cult Seminar!
Shishima (2003:90) commends the effort of the Benue State University
Association and calls on other schools to borrow a leaf from them.
In summary, the efforts of the religious organizations, the
government and the Non-governmental organizations towards the
eradication of cultism in Nigeria is commendable. The universities and
other higher institutions are enjoying immense peace and tranquility
today because of their efforts. Although we still have some residual cult
activities in these higher institutions, they are nothing compared to the
events of the past few years. Theirs is a monumental contribution to
peace and security in the tertiary institutions of learning. However, much
needs to be done still.
CHAPTER SIX
CONCLUSION
In this work, attempt has been made to reconstruct the history of
cultism in the higher institutions in Benue State. The cases in four
different schools were examined with details of dates of advent of cultism
into them. The various cult groups and their methods of operation were
also discussed. Mention has also been made of the implications of the
practice and the efforts made by both religious and circular organizations
towards the control an eradication of cultism in Benue State. The
governmental and non-governmental bodies that are involved in the
control of the scurge were also examined.
6.1 SUMMARY OF FINDINGS
i. The researcher discovered that cultism and its existence is a reality in
all the tertiary institutions in Benue State.
ii. It was also discovered that in almost all the schools, cult groups in
them and the institutions themselves were established simultaneously.
iii. It was discovered too that the three major religions in Benue State are
all affected badly by cultism.
iv. The researcher found out that combating cultism is not an easy task.
Although much efforts, money and time gone into the venture, the scurge
still persists.
v. It has also been established that Wole Soyinka and his Pals started
cultism in Nigeria. Although they did this with a good intention, the
present day perversion cannot be fully divorced from them.
vi. It was also discovered that the number of cults that exist are more than
those that have been discovered. Until now, no researcher had yet
discovered the Shankiki Boyz and the Black Eagles’ cults.
6.2 CONTRIBUTIONS OF THE WORK
i. The work is a historical piece that focuses on cultism as it operates in
the tertiary institutions in Benue State.
ii. The dissertation exposes the types of cult groups that are in operation
in the higher institutions in Benue State.
iii. The research shows that both Christians and non-Christians alike are
involved in the fight against cultism.
iv. The project work dismisses the insinuation that cultism is a permanent
scurge that has come to stay. On the contrary, cultism can be erased.
v. The findings here in shows that self-assertion is possible without the
use of alcohol or drugs to “boost” one’s ego. If anything, the self
assertion expressed by cultists is temporary and quite a mirage.
vi. The project work points out that the implications of cultism is
unilateral. It has an all-round effect on the cultist and its implications for
the society is quite enormous.
vii. The research projects that the actual number of cults that exist are
more than those that have been discovered. The Shankiki Boyz and the
Black Eagles were discovered by the present researcher.
viii. The research also exposes that the traditional cults have been
negatively affected by campus cultism and they have degenerated in
tenets and principles.
ix. The findings show that because Benue State is dominated by
Christians, most of the cult members are also Christians. This is the case
when actual figures are taken into consideration but it is not true when
those figures are treated in relation to the population of each of the
religious groups. In this case, the Muslims are more in number.
x. The research reveals that the most effective ways of controlling cultism
is through dialogue, and counseling with the cult members rather than by
coercion.
xi. It was also discovered that the revival of campus confraternities to
replace cultism will go a long way in curbing the menace in our schools.
xii. Two other cult groups- “The Shankiki Boyz” and the “Black Angels”
were discovered in addition to those discovered by former researchers.
6.3 RECOMMENDATIONS
The following suggestions serve as recommendations to curb the
menace of secret cultism on the campuses.
i. That there should be serious dialogue between the various religious
groups vis-à-vis Christians, Muslims and traditional worshippers, in
Benue State with a view to curbing cultism collectively.
ii. That traditional cults such as the Igede-Agba, Mbatsav, Alekwu and
Akpan cults should be proscribed since they have outlived their
relevance.
iii. The spirit of true confraternity should be revived in campuses so as to
provide a substitute for cultism. This involves going back to the ideals of
the Pyrates confraternity.
iv. That a proper documentation and preservation of Benue people’s
culture must be made. This is because the new generation needs to
treasure the uniqueness of the culture of honesty, trustworthiness and
respect for life which was the characteristic of the Idomas and Tivs. The
youths should not be allowed to deviate from this age-long heritage.
v. That funds released by the government for the purpose of controlling
cultism in schools must be used judiciously for that purpose alone.
vi. That Alumni Association should be formed in the tertiary institutions
with the aim of combating cultism. Ex-cult members should be bold to
give their testimonies during seminars and workshops in order to
encourage practicing cultists to renounce the practice.
vii. That experts on cult management and control such as professor Ogbu
Kalu of the University of Nigeria, Nsukka, be involved in the
management and control of cultism in Benue State.
viii. That steps be taken towards the rehabilitation and reformation of
entire cult groups. The rehabilitation of Odozi Obodo from a cult into a
Christian Church gives credence to this suggestion.
6.4 SUGGESTION FOR FURTHER RESEARCH
As already stated elsewhere in this paper, this research work is by
no means exhaustive of what should be known concerning cult operations
in the higher institutions of learning in Benue State. The researcher
therefore makes the following suggestions for future research:
1. To investigate the advent of cultism into the following tertiary
institutions in Benue State:
a) School of Nursing and Mid-Wifery, Makurdi.
b) School of Remedial studies, Makurdi.
c) University of Agriculture, Makurdi.
d) School of Health Technology, Agasha.
2. To discover the extent of cult presence in the primary and post-primary
schools in the state.
3. To thoroughly research into the immediate and remote causes of the
constant riots at the College of Education, Oju.
4. To investigate the extent of cult presence in the schools outside the
ones identified in this research findings; and to discover other cult groups
that are in operation in Benue State other than the ones mentioned here.
5. To find out why cultism is so resistant to control at the College of
Education, Katsina Ala despite concerted efforts to discourage the
practice.
Although secret cultism is not a new phenomenon in Nigerian
tertiary institutions, the year 1999 witnessed the climax of its operation
on campuses in the country (Kalu, 2001:188). In Benue State, almost all
the tertiary institutions had their academic calendars disrupted as a result
of rampages, chaos, ruthless killings, robberies and rapes caused by
members of cults.
However, peace has returned considerably to almost all the higher
institutions in the state, although there are traces of cult activities here
and there on the campuses. The credit for this is given to the government
and the religious organizations. However, much needs to be done still in
this regard so as to return our campuses to their initial cult-free status.
Cultists should be pitied as some of them are no longer comfortable
in their positions. Instead of condemning them, the society should do all it
can to redeem them from their plight.
The researcher therefore uses this medium to call on individual,
organization, and in particular, the government and the people of Benue
State not to rest on their oars until the desired dream for our cherished
institution is realized, which is no other, but to have cult-free campuses in
particular and a society void of cultism in general.
It is however pertinent that we consider strongly the option of
encouraging the formation of confraternities on our campuses as this will
provide a suitable substitute for cultism. The emergence of confraternities
will occupy the vacuum that the exit of cultism may create. If this and the
other recommendations above are implemented, it is hoped that the
problem of cultism in the state will be a thing of the past.
BIBLIOGRAPHY
Adeyemi, L.O. (1995), Campus Riots: Causes and Remedies, Ibadan: Macmillan Nigeria Publishers Limited.
Agada, S.O. (2001), The Origin of the Cult Systems, Otukpo: Ojo Press
Ltd. Agogo P.O. (2002), “Abhorence of Indicipline and Corruption in Nigeria:
A Focus on Igede Cultural provisions” in Ugwu, C.O.T. (Ed), Corruption in Nigeria: Critical Perspective, Nsukka: Chuka Educational Publications.
Alubo, O. (1998), “Campus Cults: Historical and Sociological
Perspective” in Onyechere I. (Ed) Campus Cult: the Frue Story (An Official Handbook for the Campaign Against Campus Cults), Abuja: Federal Ministry of Edcuation.
Anger, B. (Ed) (2006), Examination Malpractice and Campus Cultism in
Nigeria: Implication for National Development, Makurdi: Aboki Publishers.
Agha, U.A. (1997), Early European Missions To West Africa:
Introduction to West African Church History, Enugu: Calvary Side Printing and Publishing Company.
Chowdhry, A.A. (1981), Solution to Youth’s Problem, Lagos: Al-
Waseelat Publishers. Denga, H. (1991), Students’ Activism in Higher Institutions, Zaria:
Tamaza Publishing Company. Enejo, M.O.O. (2002) What Features of Social Structure for Nigeria?
Makurdi: The Return Press. Ejiogu (2001) Morality and National Development: A Case for National
Rebirth, Abuja: National Orientation Agency. Ferguson, S.B. (Ed) (1994) New Dictionary of Theology, England: Inter-
Varsity Press. Freeman, H.E. (1974) Every Wind of Doctrine, India: Faith Ministries
and Publications.
Iyaji, J.O. (2006) “The Implications of Campus Cultism on Students and the Nation: The Way Forward” in Anger Banes (Ed), Examination Malpractice and Campus Cultism in Nigeria: Implications For National Development, Makurdi! Aboki Publishers.
Itodo, J.J. (1980) Salvaging Cultic Violence in Nigeria, Lagos: A.A.
Johnson’s Publishers. Kalu, O.U. (2001) The Scourge of the Vandals: Nature and Control of
Cults in Nigerian University System, Enugu: Joen Publishers. Kantiyok, A.J. (1979) Political Rivalry in Nigeria: The Northern
Experience, Ibadan: Oxford University Press. Martin, W. (1996) The Kingdom of the Cults, USA: Bethany House
Publishers. Okata, S. (1992) The Menace of the Alekwu Cult in Idomaland, Lagos:
Newith Publishers. Okwoche, J.U. (2008) Igede-Agba: Relevance in the 21st Centruy,
Otukpo: Ojo Press Limited. Olaoye, A.B. (1998) “Anatomy of Campus Cults”, in Onyechere I. (Ed),
Campus Cults: The True Story, (An Official Handbook for the Campaign Against Campus Cults), Abuja: Federal Ministry f Education.
Onuagha, D.C. (1998) “Campus Cults: Causes and Effects” in Onyechere
I. (Ed) Campus Cults: The True Story (An Official Handbook for the Campaign Against Campus Cults), Abuja: Federal Ministry of Education.
Opata, S.S. (2003) Analysis of Cults, Oju: End time Publishers Limited. Shishima, S.D. (1996) Origin of Campus Cults in Nigeria, Makurdi:
Aboki Publishers Limited. Shishima, S.D. (2004) Moral Philosophy and Discipline: The Nigerian
Experience, Makurdi: Selfers Publications.
Terungwa, L. (2006) “moral Decadence in the Nation’s Institutions of Learning: Implications for National Development” in Anger, B. (Ed) Examination Malpractice and Campus Cultism in Nigeria: Implications for National Development, Makurdi: Aboki Publishers.
MONOGRAPHS Akume, A. (1998) “A Socio-Legal Approach to the Phenomenon of
Cultism in Nigerian Universities”, A Conference Manual on Examination Malpractice and Campus Cultism, Organized by Benue State Ministry of Education and the Centre for Economic and Social Development Gboko: Emo Prints.
Lar, T.D. (1995) “Secret Cults in Schools” A Conference Paper Delivered
at The National Conference, Abuja, 15-22 November, 1995. Onuagha D.C. (1996) “Causes and Effects of Secret Cults in Educational
Institutions”, A Workshop Paper on the Eradication of Secret Cults in Institutions, Jos, 16-18 December, 1996.
HAND BOOKS
Benpoly News: An Official Information Bulletin of Benue State
Polytechnic, Ugbokolo. Vol. 1, No. 1, April, 2005. Benpoly News: An Official Information Bulletin of Benue State
Polytechnic, Ugbokolo. Vol. 1, No. 2, June, 2006. Benue State Polytechnic, Ugbokolo: Students’ Information Handbook
(2004-2006). A Publication of the Public Relations Unit, Office of the Rector.
Benue State University, Makurdi: Students’ Information Handbook
(2003-2004), A Publication of the Students’ Affairs Department.
College of Education, Oju; Students’ Information Handbook (2004-
2006), A Publication of the Information and Public Relations Unit, Office of the Provost.
How to Excel on Exams and be Free From Cults, An Ethics Compliant Handbook. A Publication of the Ministry of Education, Benue State, (N.D.,N.P).
PERIODICALS
Newswatch Magazine, March 28, 1994. The Guardian Newspaper, Sunday, May 11, 2008.
INTERNET MATERIALS www.uniport.edu.ng 10-1-2008. http://www.google.it/search?html= 4-10-2008. www.tribune.come. 10-4-2008. “50 Students Shun Cultism in Benue State University”
http://www.google.it/search? 10-4-2008. www.facnet.org/cults/Nigerianstudnetscult/index.html 10-4-2008. “Benue State Polytechnic Rector Urges Students to Shun Cultism”
http://www.njas.helsini 7-1-2009.
ORAL INTERVIEWS
S/NO NAME STATUS OCCUPATION PLACE AGE DATE INTERVIEWER
1. Aba,
Johnson
Benpoly
Staff
Civil Servant Ugbokolo 43 7/3/08 Utaji Jacob.
2. Adeno,
Godwin
Priest Clergyman Otukpo 40 4/4/08 Utaji Jacob.
3. Adoga,
Isaac
Registrar Civil Servant Oju 52 4/3/08 Utaji Jacob.
4. Agada,
Blessing
Ex-student
of B.S.U.
Corp Member Makurdi 24 6/3/08 Utaji Jacob.
5. Agene,
Emmanuel
P.G.
Student at
B.S.U.
Teaching Otukpa 32 4/3/08 Utaji Jacob.
6. Aliegba,
Tom
Dean,
Students’
Affairs,
B.S.U.
Lecturing Makurdi 50 6/3/08 Utaji Jacob.
7. Ella, O.
Ben
Rector
Benpoly
Chief Executive Ugbokolo 48 7/3/08 Utaji Jacob.
8. Emaikwu,
Ola
Lecturer Lecturing C.O.E.
Oju
48 7/3/08 Utaji Jacob.
9. Okata,
Sunday
Ex-student
of B.S.U.
Corp-member Makurdi 26 4/4/08 Utaji Jacob.
10. Olofu,
Boniface
Ex-Cultist Corp-member Otukpa 25 4/4/08 Utaji Jacob.
11. Olotuche,
Ben
Ex-student
of C.O.E.
Oju
Teaching Otukpa 42 7/4/08 Utaji Jacob.
12. Okwoche,
Joe
Provost
C.O.E.
Oju
Chief Executive Oju 53 4/3/08 Utaji Jacob.
13. Shishima
Harry
H.O.D.
Religion/
Philosophy
B.S.U.
Lecturing Makurdi 46 6/3/08 Utaji Jacob.
14. Steve,
Hassan
Secretary
to Islamic
Union
Nursing Ogbadibo 30 9/4/08 Utaji Jacob.
15. Utaji,
Aloliyoalo
Students
Union
Secretary
Student of B.S.U. Makurdi 23 6/3/08 Utaji Jacob.
APPENDIX 2
IDENTIFIED CULT GROUPS ON CAMPUSES
1. The Buccaneers 27. The Frigates
2. Aiye 28. The Himaloyas
3. Vickings 29. The Mafioso
4. Black Axe 30. The Soiree
5. Daughters of Jezebel 31. The Scorpion
6. Black Cats 32. The Walrus
7. Temple of Eden 33 Third Eye
8. The Jurist 34. Rojan Horse
9. Black Beret 35. The Sea Dogs
10. Night Cadet 36. The New Black
11. Black Brassiere 37. The Red Bridgates
12. The Bumcudas 38. The Gentlemen’s Club
13. Klansman Confraternity 39. The Fame
14. Black Cross 40. The Klu Klan (KKK)
15. Mgba Mgba 41. The Amazons
16. Thomas Sankara Boys 42. The White Angels
17. The Canary 43. Damsel
18. Burkiria Faso Perolution Fraternity. 44. Daughters of Eve.
19. Cappa Vendatta 45. Egbe Dudu.
20. Eagle Club 46. Odu and Mafia.
21. Dreaded Friend of Friend 47. The Family.
22. Executioners 48. The White Ass.
23. Fax Force 49. Sons of the Night.
24. Green Berret 50. Bats.
25. The Canary 51. Dogs
26. The Dragons 52. Dock Hunters.
53. Key Men. 82. Black Sword.
54 Fraternity of Friends. 83. Night Hausk.
55. Knight Cadet. 84. The Termites.
56. Maphites. (Adapted from Kalu, 2001:210 and
57. Musketeers. Anger 2006:88).
58. National Association
59. Ostritch Fraternity.
60. Panama
61. Red Sea Horse
62. Sun Menu.
63. Royal Queen.
64. Vipers.
65. Kyss Club.
66. Blood Suckers
67. Fangs.
68. Black Heart.
69. Hepos.
70. Jaggate.
71. Wood Pecker.
72. Temple of Jazz Man
73. Pink Ladies.
74. Big 20.
75. 020.
76. Ibaka.
77. Red Fish.
78. Blanchers.
79. Predetors.
80. Fliers.
81. Charlie’s Angels
APPENDIX 3
GRAVITY OF CULT PRESENCE IN THE SCHOOLS
(Adapted from Benpoly News: Vol.1, No 1, April, 2005). KEY BSU – Benue State University, Makurdi. UNI Agric- University of Agriculture, Makurdi. Benpoly – Benue State Polytechnic, Ugbokolo. C.O.E. Oju- College of Education, Oju. C.O.E. K/Ala – College of Education, Katsina-Ala. Health – School of Health Technology, Agasha. Nursing – School of Nursing, Makurdi. S.R.S. – School of Remedial Studies, Makurdi. Yandev – College of Agriclture, Yandev. Bar-chart showing the gravity of cult presence in the nine higher institutions in Benue State.
100%
90%
80%
70%
60%
50%
40%
30%
20%
10%
Uni
Agr
ic
Ben
poly
B.S
.U
C.O
.E. O
ju
S.K
.S.
Nur
sing
Hea
lth
Yan
dev
C.O
.E. K
/Ala
APPENDIX 4
SAMPLE QUESTIONNAIRE INSTRUMENT
SECTION A: PERSONAL DATA
1. Sex : Male
Female
2. Status : Staff
Student
3. Age Range : 20 years and below
21-30 years
31-40 years
41 years and above
4. Religious Affiliation : Christianity
Islam
A.T.R.
None atal
5. School/Office : C.O.E. Oju
Benpoly
B.S.U.
C.O.E. K/Ala
SECTION B: AWARENESS OF CULT MEMBERS
6. Do you Know any member of a secret cult?
7. What Yes No
Is his/her gender? Male Female
8. If yes, where does such a member stay?
In the hostel Off Campus He/She is a staff.
9. Are you an ex-cultist?
Yes No
10. Do you know how secret societies operate?
Yes No
11. If yes, mention some of their activities
12. Mention the cults you know here:
SECTION C: PERCEPTION OF SECRET CULTS
Guide: Indicate your degree of agreement with the following statements
by ticking.
Strongly
Agree
Agree Disagree Strongly
Disagree
Neutral
13. It is not wrong to belong to
a secret cult.
14. Cultism is an anti-social
and dangerous practice
15. Cult members seek control
of Students union government.
16. Many cultists do not enjoy
being members. They would
withdraw if they see a way out.
17. Members of cults should
not be sympathized with but
rutlessly dcalt with.
18. Some members of staff
support and aid secret societies.
19. Cultism has come to stay
on campus and no therapy can
eradicate them.
20. The Nigerian government
supports cultism.
CULTISM IN HIGHER INSTITUTIONS IN BENUE STATE: IMPLICATIONS FOR NATIONAL DEVELOPMENT
BY
UTAJI, JACOB ABRAHAM PG/MA/06/41245
DEPARTMENT OF RELIGION UNIVERSITY OF NIGERIA, NSUKKA.
APRIL, 2009.
APPROVAL PAGE
This project has been approved for the award of Masters of Arts
Degree in Religion, in the Department of Religion, University of Nigeria,
Nsukka, Nigeria.
Rev. Fr. Dr. H.C. Achunike Date Supervisor. Rev. Dr Date Head of Department. Prof. Date Dean of Faculty.
Prof. External Examiner
REQUIREMENTS PAGE
Cultism in Higher Institutions in Benue State: Implications for National
Development.
BY
UTAJI, JACOB ABRAHAM PG/MA/06/41245
A Project Report Presented to the Department of Religion,
University of Nigeria, Nsukka in Partial Fulfillment of the Requirements
for the Award of a Masters of Arts (M.A.) Degree in Religion.
DEPARTMENT OF RELIGION UNIVERSITY OF NIGERIA, NSUKKA.
APRIL, 2009.
DEDICATION
This research work is dedicated to all those who are committed to
the work of eradicating cultism and the rehabilitation of cultists in
Nigeria.
ACKNOWLEDGEMENT
I am profoundly grateful to God Almighty for His providence and
care during this hectic period of post-graduate studies.
I am immensely indebted to my supervisor, Rev. Fr. Dr. Hilary C.
Achunike, for taking his time to drill me through the Masters Degree’s
Work. His understanding, care, guidance and accessibility were sources
of encouragement to me.
I am equally grateful to my wife, Mrs. Grace Helen Utaji, for her
moral and financial supports at the course of this programme. I also thank
my children-Ogbene, Agnes, Sabbath, Isaac and Ochanya-for their
prayers and patience.
My gratitude also goes to Mrs. Nkechi Ugwoke who worked
tirelessly to ensure that the type-setting was properly will done.
Finally, I wish to acknowledge with gratitude the numerous works
cited in this project work. I am highly indebted to the authors and all
those who granted me audience during the interviews carried out. May
God reward you all.
ABSTRACT
The practice of cultism or secret societies has come of age in Nigeria. Even before the present entity called Nigeria came to be recognized as such in 1914, cult practices existed in many societies and cultures in this land. Anger (2006:122) asserts that secret societies were at that time formed by individuals with the sole aim of seeking protection from their ancestors by conducting rituals. They also performed religious political and social functions. Among such traditional cults were the Ekpe society, the Akpan of Igede, the Alekwu cult of Idomaland, the Mbatsav cult of Tiv kingdom, the Egungun Masquerade and the Ogboni Fraternity. Although these traditional cults are not the main focus of this research work, they will however, help us to understand the trend and pattern of modern cults in Nigeria. This is because contemporary cultism as practiced in our educational institutions are modeled after traditional cults. In other words, the present day campus cults have their roots in certain societies in this country. The student cultists merely imitate their parents (role models) who are members of powerful cults in their larger communities (Iyaji 2006:120). Moreover, it has been confirmed that both “the traditional and contemporary cults now exist and operate side by side” (Iyaji 2006:122). It is against this backdrop that this dissertation is set. It is aimed at examining the operation of cultism in the higher institutions of learning in Benue State. These schools include Benue State University, Makurdi; College of Education Katsina Ala; Benue State Polytechnic, Ugbokolo and College of Education, Oju. This list is by no means exhaustive of the higher institutions in Benue State but the scope of this investigation will be limited to them. The researcher has drawn representative samples from these institutions and on the strength of the findings from these samples, has produced generalized conclusions. It is hoped that this research work will go a long way in promoting the course of scholarship in Nigeria. It will also help to discourage cultism in our tertiary institutions in particular and the Nigerian society, in general.
LIST OF ABBREVIATIONS
Benpoly – Benue State Polytechnic.
B.S.U. – Benue State University.
N.G.O. – Non- Governmental Organization.
C.O.E. – College of Education.
TABLE OF CONTENTS
Title Page - - - - - - - - -
Approval Page - - - - - - - -
Requirements Page - - - - - - -
Dedication - - - - - - - - -
Acknowledgement - - - - - - -
Abstract - - - - - - - - -
List of Abbreviations - - - - - - -
Table of Content - - - - - - - -
CHAPTER ONE: INTRODUCTION
1.1 Background of the Study - - - - - -
1.2 Statement of the Problem - - - - - -
1.3 Brief History of Benue State - - - - -
1.4 History of Cultism in Nigeria - - - - -
1.5 Purpose of the Study - - - - - - -
1.6 Significance of the Study - - - - - -
1.7 Scope/Limitations of the Study - - - - -
1.8 Methodology - - - - - - - -
CHAPTER TWO: LITERATURE REVIEW CHAPTER THREE: HISTORY OF CULTISM IN HIGHER
INSTITUTIONS IN BENUE STATE
3.1 Benue State University, Makurdi - - - - -
3.2 Benue State Polytechnic, Ugbokolo - - - -
3.3 College of Education, Katsina-Ala - - - - -
3.4 College of Edcuation, Oju - - - - - -
CHAPTER FOUR: IMPLICATIONS OF CULTISM FOR
NATIONAL DEVELOPMENT
4.1 Socio-Psychological Implications - - - - -
4.2 Economic Implications - - - - - -
4.3 Educational Implications - - - - - -
4.4 Religious Implications - - - - - -
4.5 Specific Implications for Cult Members. - - - -
CHAPTER FIVE: SOCIETAL EFFORTS TOWARDS THE
ERADICATION OF CULTISM IN BENUE STATE
5.1 Efforts of Christianity - - - - - -
5.2 Islamic Efforts - - - - - - -
5.3 Efforts of Traditional Religion - - - - -
5.4 Governmental Efforts - - - - - - -
5.5 Efforts of Non-Governmental Organizations. - - -
CHAPTER SIX: CONCLUSION
6.1 Summary of Findings - - - - - - -
6.2 Contributions of the Work - - - - - -
6.3 Recommendations - - - - - - -
6.4 Suggestions for Further Research - - - - -
Bibliography Appendices