Opinion
With Cultism, We Dug Our Graves
Published
2 years agoon

By
Toyin Falola
When the world saw the BBC documentary on “Black Axe: Nigeria’s Mafia Cult” (https://www.youtube.com/watch?v=ViTQ7N7iUQ0), the kind of surprise that greeted it, especially over the media, was not expected. This is because, while the whole narrative is excruciating, it is obvious that we dug our own graves and the ghosts we failed to bury have been haunting us. We should have known that one day we would be caught in the embrace of the nemesis of our lethargic act. I submit that the society caused and has continued to nurture cultism, and, sadly, without pausing to consider the endemic consequences on every one of us.
Cultism in Nigeria, when it first started, had no ties with violence and unrest as it is today. The foundations of these groups were birthed of knowledge, resilience, and intellectual convictions. The freedom of people from colonial and neo-colonial oppression formed the original motivation of the early groups. Cult groups were conceived to position good morals as well as elevate literary creativity in Nigerian higher institutions. The Magnificent Seven’s establishment of the National Association of Seadogs, popularly known as the Pyrates Confraternity, at the University of Ibadan in 1952 was born out of the desire for social change and not close to what is obtainable today. After this, similar groups erupted, and people came out to align to the beautiful common goals. An example of this was the Eiye Confraternity of 1958, also founded at the University of Ibadan.
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In the 1970s, the face of cults in Nigerian higher institutions of learning started changing its cloaks. This was largely because of the derailment from the original ideologies and the establishment of new cult groups who initially started with good intentions but quickly eclipsed to groups capable of conceiving and creating the more endemic menace they first existed to curb. The proscription and criminalization of cultism and its activities had rather been a hypocritical mockery of itself. The banning has not been followed with matching force, and it has become more of a celebrated horror in the society. Cultists are now almost confident and do not mind whose ox is gored. Those at the helms of control and operation of these cults have gotten so fierce that death does not sink their courage.
Body counts are done against warring groups. Like football scores, records of how much one group has attacked the other are kept and prided in like a coveted trophy. No conscience, no remorse, just brutality, cruelty, and unforgiveness. To the cultists, it is either them or the world. A famous public display of cultism is the popular 7/7 celebration, especially the Boogie-Night by the Neo Black Movement (Black Axe). Many of them consider this particular day as “Cultist Day,” and it is widely celebrated by their members. As this day approaches, the society begins to prepare too, increasing their security consciousness so as not to be caught unawares by eventualities and the aftermath of the cults’ celebrations.
It is not that our present condition is immutable, but we have long slept when the opportunity to nip cult activities in the bud presented itself. Today, cultists now operate like pseudo-social groups in the community. Their activities are no longer restricted to the schools from where they started. They now own and manage parks, markets, and the youth structures in many societies. But then, the question that continues to linger is how we got here as a nation.
READ ALSO: Is Nigeria On The Brink – Toyin Falola?
How did we dig our grave to the point that our youths are gradually falling into it like goats led to a slaughterhouse?
Almost all the theories of crime explain why a heinous crime like cultism came to be and why it is still festering. More appropriately, the sociological theorists of crime believe that criminal disposition is of a social origin; that is, society pressurizes individuals to commit a crime. Robert Merton posits that criminal dispositions such as cultism are related to the concept of anomie which ascribes crime to societal structures and expectations. A social order is established in which people are expected to aim at surging these echelons, and failure to succeed in doing this might have psychological fallouts on people.
There is a similar causation chain in Nigeria, where cultism seems to be a thing of pride. While society expects individuals to succeed, there is almost zero opportunity to match this expectation. The youths become utterly dejected and seek a way out, either to defend themselves against those who have been affected or to find another means to achieve their goals. Today, many people have joined cultism because they find it to be the easiest and most available escape route.
READ ALSO: Fountain University Holds Colloquium In Honour Of Toyin Falola
As a society, we have dug our graves, and we are now reaping the consequences. Our current situation also ridicules our long clench to a communalistic and, especially, moralistic society. In time past, we had societal institutions, values, and norms that helped check wayward activities from the start. However, there has been a breakdown of all this cultural pride – everyone is now for themselves. The Nigerian State and its institutions have failed their people.
The police and other law enforcement agencies are no doubt becoming more dangerous to society than they are supposed to protect it. Unjust maltreatment of the people, despite rules and laws, has pushed people to the wall, and almost every agency established to maintain social normalcy is either non-functional or has become a shadow of itself. Cultism has continued to grow in the country, triggered by the lackadaisical attitude and negligence of many institutions of learning, where these cultists have found to be the best place for their mundane activities.
If we must subjugate cultism, we must approach it holistically. To begin, the society must be able to revamp itself to eliminate the primary driving force behind cultism. Poverty alleviation must be the major focus of the government, and youth engagement and the creation of employment opportunities must be prioritized. Evidently, cultism has found its way through all strata, and as such, special attention must be given to it. There is also a need to overhaul the reformation of respective government agencies, especially by creating an anti-cultism agency, to put an end to this danger. The officials of this agency would be charged with the exclusive duty of orientation, prevention, and rehabilitation of cultists. Ours is a system that has been compromised from top to bottom, and we need other social institutions like NGOs, religious institutions to weigh in in the struggle to thwart this problem.
In addition, schools must take their duties in loco parentis as seriously as it is described. Cultism, especially those in the community, should be hunted down solely by the police. It is unsafe for civilians like the Onyabos of the Ikorodu part of Lagos to pursue dangers alone. Maybe when we do this, we can chart a way forward in the war against cultism, cover the grave we dug, and make our society safe once again.
Falola is a Nigerian historian and professor of African Studies. He is currently the Jacob and Frances Sanger Mossiker Chair in the Humanities at the University of Texas at Austin.
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Latest News
Abiodun Seeks US Partnership In Developing Critical Sectors
Published
1 hour agoon
October 5, 2023
The Ogun State government has solicited for partnership with the United States of America in developing the critical sectors of the State’s economy.
The State Governor, Prince Dapo Abiodun who stated this when he received the American Consul General to Nigeria, Mr. Will Stevens, who led a 5-man delegation on a courtesy call in his office at Oke-Mosan Abeokuta on Wednesday, noted that the State considers the United States as a progressive partner in the areas of economy, good governance, security, climate change and human capital development around the world.
Governor Abiodun posited that the State apart from the sophistication of its people and their cognitive political culture, is unanimously and popularly adjudged as the New Jersey of Nigeria and the leading industrial hub in the West Africa Sub-region, hence the need to tap from the American experience to further its developmental stride.
The governor said his administration at inception in 2019, assembled a team made up of highly resourceful technocrats and cerebral policy architects and conceptualized a transformational philosophy coined ISEYA, which is an acronym for Infrastructural Development, Social Welfare and Well-being, Education and Human Capital Development, Youth Empowerment and lastly, Agriculture and Food Security.
He said: “Through this concept, we have strategically transformed the state with modern infrastructure, deliberate policy steps to attract businesses and moving the economy from being federal allocation-focused to becoming the state with the third largest Internally Generated Revenue in the country.
“The State’s strategic location as the primary gateway to Lagos State – the largest market with the busiest ports in Nigeria has contributed to its status as the Industrial Hub of Nigeria.
“Our State is home to one of the largest industrial zones in Sub-Saharan Africa, which includes the 8,000 hectares OPIC-owned Agbara Industrial Estate, which accommodates the Federal Ogun-Guangdong Free Trade Zone (OGFTZ), with forty-four (44) operational companies, factory tenants from across the world, with over 6,000 Nigerian employees and an estimated 100,000 metric tons of freight moving in and out daily.”
Prince Abiodun noted that in its quest to make Ogun State the first destination for investors in Nigeria, his administration is currently constructing an Agro Cargo International Airport at Iperu-Ilishan road in Ikenne Local Government Area of the State, adding that the project is strategically designed to create the needed infrastructure to boost the exportation of agricultural and non-agricultural goods.
“By its structure and business plan, the Cargo Airport remains a game-changer in our import and export promotion efforts, as it was specifically constructed to be an aerotropolis (Airport City) equipped with components such as a special agro-processing zone to process raw agricultural materials for exports, an international testing centre to certify that agro-produce complies with international standards before it is exported, and facility for passenger operations as well as facilities to receive parcels coming into Nigeria that are to be redistributed to other parts of the country.
“In addition to that, it is an important component of Ogun State’s transportation master plan expected not only to connect rail, road and water transportation but also to decongest the Lagos Airport,” the governor added.
Governor Abiodun appreciated the American government for her firm stance on democratic governance, specifically on the sanctity of the electoral process as well as supporting different reforms in the electoral process and taking an uncompromising position on electoral offenders.
In an interview after a closed-door meeting with the governor, the Consul General said their discussions centred on security and health.
He noted that health remains the number one investment in Nigeria as the US government is in the health sector to help Nigeria to reach the 95 95 95 goals of ending the HIV/AIDS epidemic in the country.
“It is my job to promote US trade and investment here in certain parts of Nigeria. I had a great conversation with the governor about the incredible investment the US companies are already making in the state as well as opportunities for more increased US trade and investment.
“We also talked about the tax sector, I think there are incredible opportunities right now to find jobs and opportunities for Nigerian youths to participate in the tax sector.
“We’ve seen the explosion of growth and investment in that sector throughout Nigeria, particularly in the South West,” the Consul General added.

By Ezekiel Oladele Adeoti
In the annals of academic and societal change, few luminaries shine as brightly as Professor Toyin Falola. As autumn leaves drifted in October, the literary world was astir from the changing seasons and the relentless enthusiasm of a septuagenarian scholar making waves across lecture halls and public platforms. In many cultures and traditions, October is a month of harvest – a time to reap the fruits of labour sown in prior months. Fittingly, for Professor Falola, this October truly lived up to that essence, bearing witness to an intellectual harvest that few could parallel.
Prof. Toyin Falola at the second Distinguished Lecture Series of the Department of History & International Studies, Lagos State University, Ojo-Lagos, Nigeria on August 10, 2022. Photo by “Gbile Oshadipe (2022) ©
In many ways, the achievements of this month were a microcosm of Falola’s broader career: a testament to the confluence of hard work, passion, and a deep-seated commitment to societal advancement.
Within 31 days, Falola graced the podium for 3 public lectures, imparted wisdom in 2 university lectures, and was the beacon of 3 convocation lectures. Each of these engagements wasn’t just about sharing knowledge; they were conduits for sparking change, challenging established norms, and inspiring the next generation. However, to truly grasp the magnitude of Falola’s October endeavours, one must delve deeper into the essence of the man himself. At an age when many of his peers are retreating into the tranquillity of retirement, Falola’s spirit remains undiminished, if not encouraged. It’s not just the number of lectures or the honorary doctorates he received – which, in and of itself, is a remarkable feat – but the zeal with which he approaches each endeavour. His lectures, for instance, are not mere recitations of historical facts or academic theories. They are vibrant tapestries woven with threads of history, contemporary societal issues, and a vision for a brighter future. They challenge, they provoke, and most importantly, they inspire. But what drives a man of over 70 years to such relentless pursuit? To find the answer, one need not look further than his past works and the themes that permeate them. For Falola, academia isn’t a secluded ivory tower but a platform to engage with the real world. His research, extensive and varied as it is, always circles back to the core of societal problems. From the intricacies of Yoruba history to the broader strokes of African colonial and post-colonial narratives, Falola’s work sheds light on the issues that matter. These are issues that, in many ways, continue to shape societies today.
In this context, October wasn’t just another month in the calendar but a manifestation of Falola’s lifelong commitment to societal change. A promise that has seen him transcend the traditional confines of academia to engage with the broader public. His public lectures resonate with many audiences, often interspersed with anecdotes, real-life examples, and a touch of humour. From the eager university student to the curious layman, Falola’s words strike a chord, reminding everyone of the transformative power of knowledge and its role in sculpting a better future. In delving deeper into the man behind the October Harvest, one quickly realizes that Professor Falola’s achievements are not a product of overnight success but the culmination of decades of unwavering dedication. It’s a journey that’s seen him navigate the tumultuous waters of academia, societal challenges, and personal hurdles, emerging each time with a renewed sense of purpose. More than anything, this tenacity has been the cornerstone of his October endeavours and his broader career. One might wonder, what is the essence of these lectures and engagements? Why do they matter? The answer lies in the content and context of each meeting. Take, for instance, one of his public lectures from October. While the topic might have revolved around historical narratives, Falola deftly intertwined it with contemporary issues, drawing parallels and highlighting lessons. His ability to bridge the past with the present, to draw lessons from history and apply them to current challenges, is what sets him apart. In doing so, he educates and empowers his audience to view issues through a multifaceted lens, promoting critical thinking and proactive engagement.
Moreover, the venues of these lectures—from universities to public platforms—underscore his commitment to inclusive education. Universities, the traditional bastions of knowledge, are just one part of the equation for Falola. By stepping out and engaging with the broader public, he’s democratizing knowledge, making it accessible to all, irrespective of their academic or socio-economic backgrounds. It’s a move that challenges the status quo, emphasizing that learning shouldn’t be confined to ivory towers but should permeate every stratum of society. However, it’s not just the lectures that stood out in October. The two honorary doctorates he received are symbolic of his contributions to academia and society at large. Such accolades, while celebratory, are also reflective. They compel us to examine the body of work that merits such recognition. For Falola, it’s a vast tapestry of research, publications, mentorship, and public engagement. Each strand, be it a book, an article, or a lecture, is imbued with a purpose: to enlighten, challenge, and change. Yet, amidst all the accolades and achievements, what’s truly remarkable is Falola’s humility. Interact with him, and you’re not met with the airs of a celebrated academician but the warmth of a mentor, the curiosity of a lifelong learner, and the passion of a societal changemaker. This unique blend of excellence and humility makes his October Harvest not just an academic feat but a life lesson for many. It serves as a poignant reminder that success isn’t just about personal milestones but about the impact one leaves on society and the legacy one creates for future generations.
Reflecting on the October Harvest and the man at its epicentre, we must contextualize Professor Falola’s achievements within a broader societal framework. At a time when the world grapples with myriad challenges – from socio-political upheavals to environmental crises – the role of intellectuals and academicians becomes ever more crucial. And Falola, with his October engagements and lifelong commitment, epitomizes the potential of scholarly intervention in driving societal change. But why is this important? In an era dominated by bite-sized information and fleeting trends, the depth and breadth of academic research provide a counterbalance. Falola’s lectures, rich in historical context and analytical depth, offer a respite from the cacophony of superficial narratives. They remind us of the importance of understanding the past to navigate the present and shape the future. Every lecture and engagement is a clarion call for introspection, urging society to delve deeper, question more, and strive for a holistic understanding. This is not to say that academia is the sole bastion of truth or the only path to societal change. But scholars like Falola, who bridge the gap between the academic and public spheres, play a pivotal role in grounding discussions in research, evidence, and historical context. They serve as beacons, illuminating the path forward with the torch of knowledge.
Furthermore, Falola’s October engagements underscore the timeless essence of commitment and passion. His journey is a testament to perseverance, dedication, and lifelong learning in a world that often prioritizes instant gratification. It’s a narrative that resonates beyond the confines of academia, inspiring professionals, creatives, and changemakers across various fields. The underlying message? Age is but a number; passion and commitment are timeless. As we draw the curtains on the October Harvest, carrying forward the lessons it offers is essential. It’s a month that celebrates Professor Falola’s achievements, the ethos of scholarly engagement, and its potential impact on society. It’s a call to action for scholars, students, and the general public to engage, question, learn, and drive change.
In conclusion, Professor Toyin Falola’s October Harvest is more than a chronicle of a month’s achievements. It’s a celebration of a lifetime of dedication, a tribute to the transformative power of knowledge, and a reminder of the potential each one of us holds. As the leaves of October give way to the chill of November, the echoes of Falola’s lectures, the wisdom of his words, and the passion of his commitment continue to inspire, urging us all to sow the seeds of change, knowledge, and progress. For in every seed lies the promise of a harvest, and in every effort, the potential for impact.
Prof. Adeoti wrote from the Department of History & International Studies at the Faculty of Arts, Lagos State University, Ojo-Lagos, Nigeria.
Opinion
Keep Witchcraft Accusations Out Of Politics In Sychelles
Published
16 hours agoon
October 4, 2023
By Leo Igwe
The Advocacy for Alleged Witches urges the government of Sychelles to keep charges linked to witchcraft beliefs out of politics in the country because they make no legal and political sense. This call became necessary following a report that the country’s main opposition leader, Peter Herminie has been charged with witchcraft. Charged with witchcraft in this 21st century? He was accused along with seven other persons including a Tanzanian. According to the report, Herminie and other persons have been charged with “possessing items intended for use in witchcraft, conspiracy to perform witchcraft and procuring services related to witchcraft”. It was stated that the name of this key politician was allegedly mentioned in a whatsapp message between a local and the person from Tanzania, who was arrested at the main international airport on September 21, 2023. The report says that “Items related to witchcraft, including stones, black wooden artefacts, small bottles of brownish liquid, a collection of powders, and documents with strange language and “demonic and satanic” symbols” were found in the possession of this Tanzanian.
State prosecutors are of the notion that the documents might be some vandalised materials from the local churches. Mr. Herminie has denied the charges, and dismissed the allegation that items linked to witchcraft including bones, body parts, and objects associated with Christianity” were found in his office or in his possession.
The Advocacy for Alleged Witches is asking the government of Sychelles to drop these charges, because they are absurd and constitute a show of shame and embarrassment. The prosecution of Herminie and other co-accused is witch hunting in both literal and political sense. And witch hunting should has no place in 21st century politics in Sychelles.
Otherwise, how does the government define witchcraft or witchcraft items? How does the government distinguish witchcraft items, whatever that means, from traditional religious objects? How did the prosecutors know that the said items were intended for use in witchcraft? Are stones, black wooden artefacts, and small bottles of brownish liquid witchcraft materials? I mean how will state prosecutors establish that some symbols are demonic and satanic?
Has the government the facility or expertise to prove beyond reasonable doubt what is witchcraft and what is not witchcraft, what is demonic or satanic and what is not? How will the government prosecute this case without flagrantly violating the right of its citizens to freedom of religion or belief? At a time of growing cases of witch persecution in many parts of Africa, the government of Sychelles should discontinue this unfortunate and unwarranted instance of witch hunting.
Dr.Igwe directs the Advocacy for Alleged Witches.
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