Cultism and Politics in Nigeria

Okpara, Etu Ndubuisi

[email protected], 09065503058

Introduction

Cultism in Nigeria is a multifaceted societal issue characterized by the formation of clandestine

groups with strong allegiance, secrecy, and often violent initiation rites. According to Onuoha

(2015), it is deeply entrenched in Nigerian society, particularly within higher education

institutions, including Universities, Colleges, and even Secondary schools. Various factors, such

as socio-economic disparities, political manipulation, and the quest for power and protection,

contribute to its prevalence.

The intersection between cultism and politics further complicates the Nigerian societal

landscape. Cult groups align themselves with political factions, providing muscle and

intimidation tactics during elections and other political activities. This symbiotic relationship

undermines democracy, fosters violence, and perpetuates impunity. Ogunnubi (2019) highlights

how politicians exploit cultists' loyalty and ruthlessness to gain an edge in electoral contests,

disrupting rallies, intimidating voters, and manipulating results.

Understanding this nexus is crucial for addressing root causes of violence, corruption, and

lawlessness in Nigeria. Failure to tackle it perpetuates a cycle of impunity and undermines

democracy and governance. By comprehensively studying cultism's dynamics and its

entanglement with politics, policymakers can devise interventions to dismantle networks,

promote accountability, and restore public confidence in democratic institutions.

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Definition of Cultism

Cultism can have different meanings and manifestations depending on the cultural, social, and

historical context in which it occurs. For example, in the context of religious studies, cultism

might refer to the devotion or worship practices associated with a particular religious group or

movement (Stark & Bainbridge, 1985).

Contextual Understanding of Cultism

Religious Context: In some contexts, cultism refers to religious movements or groups that

deviate from mainstream beliefs or practices. For example, Stark and Bainbridge (1985) argue

that cultic movements emerge as oppositional subcultures within the broader religious landscape.

Psychological Context: From a psychological perspective, cultism may be defined as the

manipulation of individuals' beliefs and behaviors by charismatic leaders or groups. According to

Singer (2003), cultism involves psychological manipulation techniques aimed at controlling

members' thoughts and actions.

Sociological Context: In sociology, cultism can be understood as a form of social organization

characterized by hierarchical structures, secrecy, and groupthink. Aronoff et al. (2014) suggest

that cultism reflects social dynamics that promote conformity and obedience within the group.

Political Context: In certain political contexts, cultism may refer to the formation of clandestine

groups or factions that exert influence through intimidation and coercion. Ogunnubi (2019)

examines the nexus between cultism and political violence in Nigeria, highlighting how these

groups are often used to advance political agendas through forceful means. This political context

gives a deeper understanding of the relationship between cultism and politics in Nigeria as shall

be explored in this chapter.

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Prevalence of Cultism in Nigeria

In the Nigerian context, cultism is defined by Onuoha (2015) as the presence of covert groups or

societies that display traits like secretiveness, initiation ceremonies, and hierarchical structures.

Members of these groups, who are obligated by pledges of allegiance and obedience, frequently

have a strong sense of identity and commitment. In Nigeria, cults first appeared in the middle of

the 20th century, first among college students as a means of self-defense and companionship. But

as time has gone on, it has become a multifaceted phenomena with profound social, political, and

economic effects (Onuoha, 2015).

The prevalence of cultism in Nigeria, particularly within educational institutions, is a significant

and persistent challenge that has serious implications for security, social cohesion, and academic

progress. Adeyemi and Afolabi (2017) identify several factors that have contributed to the spread

of cultism in Nigeria, including ineffective law enforcement, porous security systems, and the

glorification of violence in popular culture.

One significant instance of cultism in Nigeria is the emergence of secret cults on university

campuses. These cult groups often recruit students and wield significant influence through

intimidation and violence. For instance, the "Black Axe" confraternity, which originated in the

1970s at the University of Benin and has since spread to other institutions across the country

(Ogunnubi, 2019). Other major cult groups in Nigeria include the following:

The Buccaneers (aka National Association of Sea Dogs): Originating in the 1970s, this cult

group emerged from the University of Ibadan. It has since expanded its presence to various

universities and other institutions across Nigeria (Ogunnubi, 2019).

The Eiye Confraternity (aka Supreme Eiye Confraternity): Established in the 1960s, the Eiye

Confraternity originated from the University of Ibadan and has grown into one of the most

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influential cult groups in Nigeria. It is known for its hierarchical structure and involvement in

criminal activities (Onuoha, 2015).

The Vikings Confraternity (aka Norsemen Club of Nigeria): Founded in the 1980s at the

University of Port Harcourt, the Vikings Confraternity has a reputation for violence and

intimidation. It has expanded its influence to various parts of Nigeria, particularly in the Niger

Delta region (Adeyemi & Afolabi, 2017).

Other groups with their different levels of influence and operations include but not limited to (1)

The Pyrate Confraternity (Sea Dogs), (2) Klansmen Confraternity (KK), (3) Mafia Confraternity,

(4) Daughters of Jezebel, (5) Maphite Confraternity, (6) Black Bra Confraternity, (7) Red Sea

Horse (Sea Horse), (8) Supreme Vikings, (9) Confraternity (De Norsemen Kclub of Nigeria),

(10) The Neo-Black Movement of Africa (Black Movement), (11) The Family Confraternity,

(12) The Jurist Confraternity, (13) The Brotherhood of Blood (Two-Two), (14) The Eternal

Fraternal Order of the Legion Consortium (the Frats).

The influence of cultism extends beyond educational institutions, permeating various sectors of

Nigerian society, including politics and business. Cult groups often align themselves with

political factions, providing muscle and intimidation tactics during elections. In return,

politicians offer protection and patronage to cult leaders and members, further entrenching their

influence in the political landscape (Ogunnubi, 2019). Moreover, the proliferation of cultism has

led to a culture of fear and impunity, where individuals and communities live in constant dread

of reprisals from cult groups. Incidents of violence, including clashes between rival cult groups

and targeted attacks on perceived enemies, are not uncommon in Nigeria (Adeyemi & Afolabi,

2017). In conclusion, the prevalence of cultism in Nigeria is a multifaceted phenomenon driven

by social, economic, and political factors. Efforts to address this issue must involve

comprehensive strategies that tackle root causes such as poverty, unemployment, and corruption,
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while also strengthening law enforcement and promoting a culture of peace and tolerance in

society.

Historical Roots and Evolution of Cult Groups

Cultism in Nigerian politics traces its roots back to the emergence of secret societies on

university campuses in the mid-20th century. Initially formed as a means of self-protection and

camaraderie among students, these groups gradually evolved into sophisticated organizations

with political aspirations. One of the earliest cult groups, the "Pyrates Confraternity" (also

known as the "National Association of Seadogs"), was founded in 1952 at the University

College, Ibadan. Over time, these cult groups proliferated across Nigerian universities and began

to exert influence beyond the campus walls (Arowosegbe, 2015).

1950s-1960s: Emergence of Cult Groups

In 1952, the "Pyrates Confraternity" (also known as the "National Association of Seadogs") was

founded at the University College, Ibadan. It was initially formed as a social and intellectual

organization aimed at promoting camaraderie and combating societal ills (Arowosegbe, 2015).

1970s: Growth and Spread

The 1970s saw a proliferation of cult groups across Nigerian universities. These groups emerged

as offshoots or splinter factions of the Pyrates Confraternity and other similar organizations. The

emergence of military rule in Nigeria during this period contributed to the politicization of cult

groups, as they became involved in resistance movements against authoritarian regimes

(Onuoha, 2015).

1980s: Violence and Criminality

By the 1980s, cult groups had evolved into more violent and criminal organizations. Rivalry

between cult groups led to a surge in violence on university campuses, resulting in numerous

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injuries and fatalities. The rise of drug trafficking and other criminal activities further fueled the

growth of cultism in Nigeria (Ogunnubi, 2019).

1990s-2000s: Political Infiltration

In the 1990s and 2000s, cult groups began to infiltrate Nigerian politics, aligning themselves

with political parties and factions. Politicians recruited cultists as foot soldiers to intimidate

opponents, disrupt rallies, and manipulate election results. The symbiotic relationship between

cultism and politics undermined the democratic process and perpetuated a culture of violence

and impunity (Adeyemi & Afolabi, 2017). For instance, in Rivers State, for example, there were

allegations of cultists being recruited by politicians to disrupt voting processes, hijack ballot

boxes, and intimidate voters during the gubernatorial elections. The activities of these cult groups

were well-documented by local and international observers, highlighting the extent to which

politics had become intertwined with cultism (Ogunnubi, 2019).

Present Day: Persistent Challenge

Cultism remains a persistent challenge in Nigerian society, with cult groups continuing to exert

influence in educational institutions, politics, and other sectors. Efforts to address the problem

have been hindered by factors such as ineffective law enforcement, socio-economic disparities,

and the glorification of violence in popular culture (Arowosegbe, 2015).

Cult Activities and Nigeria Politics

As seen in literature (Onuoha, 2015; Adeyemi & Afolabi, 2017; Ogunnubi, 2019), cultism have

penetrated Nigerian politics by many different ways as seen in the instances in the following case

studies.

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Case Studies

Notable incidents involving cultism and politics in Nigeria include but not limited to the

following:

1. Ekiti State Election Violence - 2018: During the gubernatorial election in Ekiti State in 2018,

there were reports of widespread violence and intimidation perpetrated by cult groups aligned

with various political parties. Cultists were allegedly deployed to disrupt voting processes,

intimidate voters, and manipulate election results in favor of their political sponsors

(Ayodele, 2018).

2. Rivers State Political Crisis - 2019: The political crisis in Rivers State during the 2019

general elections was marred by violence orchestrated by rival cult groups affiliated with

competing political factions. Cultists were reportedly used as enforcers by politicians to

secure electoral victories, leading to numerous casualties and a breakdown of law and order

(Amnesty International, 2021).

3. Osun State Senatorial Election (2019): During the senatorial election in Osun State in 2019,

there were allegations of cult groups being used by political parties to intimidate voters and

disrupt the electoral process. Reports surfaced of clashes between rival cult groups affiliated

with different political factions, leading to several injuries and the cancellation of voting in

some polling units (Oladele, 2020).

4. Kogi State Governorship Election Violence (2019): The gubernatorial election in Kogi State

in 2019 was marked by widespread violence and electoral malpractices allegedly

orchestrated by cult groups working in collusion with political actors. Cultists were

reportedly deployed to intimidate voters, hijack ballot boxes, and perpetrate acts of violence

in support of their preferred candidates, leading to loss of lives and destruction of property

(Ayantoye, 2023).

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5. Enugu State House of Assembly Elections (2019): In the Enugu State House of Assembly

elections held in 2019, there were incidents of violence involving cult groups affiliated with

rival political parties. Cultists were reportedly used as enforcers to intimidate voters and

disrupt the electoral process in certain constituencies. Clashes between rival cult factions

resulted in casualties and disruptions to voting activities, highlighting the challenges of

maintaining peace and order during electoral contests in the state (Damian, 2023).

6. Zamfara State Local Government Elections (2021): During the local government elections in

Zamfara State in 2021, there were reports of cult groups being utilized by political factions to

influence the electoral process. Cultists were allegedly deployed to intimidate voters, disrupt

polling stations, and coerce citizens into voting for specific candidates. The presence of cult-

related violence undermined the credibility of the elections and raised concerns about the

integrity of the democratic process (Ukoji et al., 2021).

7. Lagos State Councillorship Elections (2019): During the councillorship elections in Lagos

State in 2019, there were allegations of cult groups being mobilized by political actors to

influence the outcome of the polls. Cultists were reportedly used to intimidate rival

candidates and their supporters, leading to instances of violence and voter suppression. The

involvement of cult groups raised concerns about the integrity of the electoral process and

highlighted the need for measures to curb their influence in politics (Ukoji et al., 2021).

8. Oyo State House of Assembly Elections (2015): In the Oyo State House of Assembly

elections held in 2015, there were reports of clashes between rival cult groups affiliated with

different political factions. Cultists were allegedly used as enforcers by politicians to

intimidate voters and manipulate election results. The violence and intimidation perpetrated

by cult groups undermined the credibility of the electoral process and raised questions about

the role of political patronage in exacerbating tensions (Punch, 2023).

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Societal Implications

In this chapter, we looked at the societal implications of cultism in politics in Nigeria in two

ways which include its effect on public perceptions of politicians and governance, and economic

repercussions of political violence linked to cultism.

Effects on Public Perception of Politicians and Governance

Cultism's infiltration into Nigerian politics has deeply affected public perception of politicians

and governance. The close association between cult groups and political actors erodes trust in

democratic institutions and undermines the legitimacy of elected officials. Citizens perceive

politicians who rely on cultists for support as illegitimate and untrustworthy, leading to

disillusionment with the political process (Ogunnubi, 2019).

This erosion of trust and legitimacy manifests in several ways:

1. Diminished Trust in Democratic Institutions: The involvement of politicians with cult groups

undermine confidence in democratic institutions such as elections, political parties, and

government bodies.

2. Perception of Illegitimacy: Citizens perceive politicians associated with cultism as

illegitimate because their involvement in secretive and often violent groups undermines the

democratic principles of transparency and accountability. This perception erodes public trust

in their ability to prioritize the common good, as their allegiance to clandestine organizations

suggests a prioritization of personal agendas over the welfare of the broader community.

3. Disillusionment with the Political Process: The visible influence of cult groups in politics

breed cynicism among the populace, leading to disengagement from civic participation and a

loss of faith in the efficacy of democratic governance.

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4. Tarnished Image of Nigerian Democracy: The prevalence of electoral violence and

intimidation orchestrated by cult groups tarnishes the international image of Nigerian

democracy, raising doubts about the country's commitment to free and fair elections.

5. Doubts about Electoral Fairness: The involvement of cultists in electoral malpractices, such

as voter intimidation and ballot manipulation, casts doubt on the fairness and credibility of

elections, undermining the democratic legitimacy of elected officials and institutions.

Economic Repercussions of Political Violence Linked to Cultism

The economic repercussions of political violence linked to cultism are significant and far-

reaching. Cult-related violence disrupts economic activities, undermines investor confidence, and

hampers socio-economic development. Businesses may hesitate to invest in regions prone to

political instability and violence, leading to reduced economic growth and job opportunities

(Agbaje, 2020).

These economic repercussions manifest in several ways:

1. Disruption of Economic Activities: Political violence perpetrated by cult groups disrupts

normal economic activities, including trade, commerce, and industry, leading to decreased

productivity and revenue generation.

2. Impact on Investor Confidence: The presence of political violence undermines investor

confidence, discouraging both domestic and foreign investors from allocating resources to

regions characterized by instability and insecurity.

3. Reduced Economic Growth: Regions affected by cult-related violence experience reduced

economic growth and development, as businesses and entrepreneurs face heightened risks

and uncertainties, hindering investment and expansion opportunities.

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4. Job Losses and Unemployment: The economic downturn resulting from political violence

contributes to job losses and unemployment, exacerbating poverty and socio-economic

inequalities within affected communities.

5. Financial Costs of Addressing Violence: Government resources are diverted towards

addressing the aftermath of cult-related violence, including healthcare expenses for treating

victims, infrastructure repair, and increased security measures, imposing a heavy financial

burden on public coffers.

Responses and Solutions

Government Initiatives to Address Cultism in Politics

As seen in existing literature (Omotola, 2018; Egharevba & Aluede, 2018; Iwara & Enang,

2019), the Nigerian government has implemented various initiatives to tackle cultism in politics,

including:

1. Legislative Measures: Enactment and enforcement of laws targeting cult activities, electoral

violence, and political corruption. For example, the Cultism and Other Violent Behaviour

(Prohibition) Act criminalizes cultism and prescribes severe penalties for offenders.

2. Law Enforcement Operations: Deployment of security agencies to identify, apprehend, and

prosecute individuals involved in cult-related activities, particularly during elections. Special

task forces and anti-cultism units have been established to combat cultism and political

violence.

3. Public Awareness Campaigns: Government-sponsored campaigns to educate citizens about

the dangers of cultism in politics and the importance of peaceful and transparent electoral

processes. These campaigns aim to mobilize public support for efforts to eradicate cultism

and promote good governance.

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Role of Civil Society Organizations and the Media in Raising Awareness

Civil society organizations (CSOs) and the media play a crucial role in raising awareness about

cultism in politics and advocating for reforms. Their activities include:

1. Advocacy and Mobilization: CSOs engage in advocacy campaigns to press for policy

reforms, promote transparency and accountability in governance, and mobilize citizens to

resist the influence of cult groups in politics.

2. Monitoring and Reporting: The media, including print, broadcast, and online platforms,

provide critical coverage of cult-related incidents, electoral violence, and political corruption.

Investigative journalism exposes the nexus between cultism and politics, holding politicians

and government officials accountable.

Conclusion

The intersection of cultism and politics in Nigeria presents a complex and multifaceted challenge

with far-reaching implications for governance, democracy, and socio-economic development.

This discourse has highlighted several key findings and insights:

 Cultism in Nigerian politics has deep historical roots, evolving from social and intellectual

organizations on university campuses to violent and politically influential entities.

 The infiltration of cult groups into political parties and electoral processes has undermined

the integrity of democratic institutions, eroded public trust in governance, and perpetuated a

culture of violence and impunity.

 The societal implications of cultism in politics are profound, including diminished public

perception of politicians and governance, economic repercussions linked to political

violence, and threats to democratic values and institutions.

Moving forward, it is imperative to recognize the importance of continued research and action to

tackle cultism in Nigerian politics. This requires:

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 Enhanced collaboration between government agencies, civil society organizations, and the

media to implement targeted initiatives aimed at preventing and combating cultism, electoral

violence, and political corruption.

 Strengthening of legal frameworks and enforcement mechanisms to hold perpetrators of cult-

related crimes accountable and ensure justice for victims.

 Promotion of civic education and political literacy to empower citizens to resist manipulation

by cult groups and make informed decisions in electoral processes.

Despite the challenges posed by cultism in Nigerian politics, there is potential for positive

change in the future. With concerted efforts and sustained commitment from all stakeholders,

including policymakers, law enforcement agencies, civil society, and the general public, Nigeria

can overcome the influence of cultism and build a more inclusive, transparent, and democratic

society. Therefore, addressing cultism in Nigerian politics is not only a moral imperative but also

a fundamental necessity for the advancement of democracy, peace, and prosperity in the nation.

Recommendations for Preventing and Combating Cultism in Politics

1. Strengthening Legal Frameworks: Enhance existing laws and regulations to effectively

combat cultism, electoral violence, and political corruption. Ensure swift prosecution of

offenders and enforcement of sanctions to deter future violations.

2. Promoting Electoral Integrity: Implement measures to ensure free, fair, and credible

elections, including voter education, transparent electoral processes, and robust security

arrangements to prevent intimidation and violence at polling stations.

3. Building Civic Awareness: Promote civic education and political literacy to empower citizens

to make informed choices and resist manipulation by cult groups and corrupt politicians.

Encourage active participation in democratic processes and accountability mechanisms.

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