The Exponential Rise in Societal Ills: Case Study on Cultism Amongst Youths

Cultism among youths in Nigeria has seen a troubling increase in recent years, especially in secondary and tertiary institutions. This article examines the factors driving students to join cults, the impact of cultism on society, and the government's efforts to curb this menace.

Historical Background 

Cultism in Nigerian tertiary institutions began in the 1950s, originally termed "confraternity." The first confraternity, Pyrates Confraternity, was founded at the University College, Ibadan by seven students, including the renowned playwright Wole Soyinka. The group aimed to promote social justice and human rights within the academic community and was non-violent in its activities. Over time, other confraternities emerged:

Supreme Eiye Confraternity (1963): Also known as Air Lords or HABA-KRIER, it was formed by students at the University of Ibadan.

Buccaneers Confraternity (1972): Led by Bolaji Carew, this group was formed by students expelled from the Pyrates Confraternity.

Black Axe (1976): Founded by students at the University of Benin to fight oppression against black students.

Supreme Viking Confraternity (1982): Originally called De Norsemen Club of Nigeria, it was formed by former members of the Buccaneers in Port Harcourt.

During the late 1980s, many other cults emerged, including female cult groups. It was around this time that cult groups began to adopt more violent practices, often forcibly recruiting new members. Each of these cult groups has its motto, slang, unique greetings, and dress code. As of 1996, a judicial commission of inquiry which visited 30 tertiary institutions nationwide revealed that 56 secret cults existed in the 133 higher institutions of learning (including 31 universities). The number has since greatly increased, with their actions becoming increasingly violent, such as kidnapping, rape, and killings.

To understand why many youths and students join these cults, interviews with some students provided insights. The majority mentioned a sense of belonging, a desire to intimidate others, and to be feared as primary motivations. However, other perspectives also emerged:

Bullying and Coercion: Some students are bullied into joining. George, a university student, explained that cult groups might target individuals for their intelligence or demeanor, pestering them into joining by setting them up for beatings by gangs, then "rescuing" them and offering protection in exchange for joining the cult.

Parental Background: A study by I. A. Ajayi, Haastrup T. Ekundayo, and F. M. Osalusi on "Menace of Cultism in Nigerian Tertiary Institutions: The Way Out" revealed that children from broken homes are more susceptible to cultism due to parental negligence and frustration.

Culture of Violence: The prevalent culture of violence in society also influences youths.

To the question of if they do find pleasure there are contrary views, according to Ella and Kelly undergraduates, those who join find pleasure in it as they are feared in campus and amongst non cultist and their lecturers, their hunger for power and somehow control to them gives them that joy. George on his own part admits that even though some find joy there are few who aren't happy but don't really have a choice as some were coerced into joining and live in fear of rival cult members, engaging in activities they do not want to, which leads to unhappiness.

It was when the cult groups began their violent natures that the government had to get involved and some of the measures include 

Legislation: Decree 47 of 1989 imposes a jail term for any cultist found guilty. Some states, like Rivers, have a ten-year jail term sentence without the option of a fine for cultism.

Directives and Enforcement: During Obasanjo's administration, an ultimatum was issued to university vice chancellors to eradicate cultism. Anti-cult groups and vigilantes were created to enforce the laws. But despite these measures, cultism persists, often due to inadequate enforcement and the influence of politicians who protect cult groups.

The rise of cultism among youths in Nigeria is a complex issue rooted in historical, socio-economic, and cultural factors. While the government has taken steps to address this menace, the persistence and growth of cult activities indicate the need for a more comprehensive approach. According to Onyenekenwa Cyprian Eneh in his research article on "Cultism in the Nigerian educational institution" he stated that cultism isn't just related to socio economic distress but a response by youth to the corruption induced poverty creating job opportunities for youths is important. Other things to help mitigate the spread of cultism includes stronger enforcement of existing laws, greater support for educational and community-based initiatives, and a concerted effort from parents, educators, and policymakers to address the root causes of youth involvement in cults. By working together, it is possible to create a safer, more supportive environment for Nigeria's youth, free from the fear and violence of cultism.