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