CHAPTER TWO
LITERATURE REVIEW AND THEORETICAL FRAMEWORK
2.1 Introduction
This chapter reviewed previous
literature from various authors and it is divided into three parts. The first
part aims to provide explanations to some of the conceptual issues deemed
necessary to be given a prior explanatory before diving into the heart of the
work. The second part on the other hand concerns with presenting the theories
used and how they serve as a window through which discussions and analyses are
drawn and finally, the summary of the review.
2.2 Conceptual Framework
2.2.1 Concept of Cultism
It has
never been easy to give a comprehensive definition of the term ‘Cult’. This is
because the term cultism could be applied to a wide range of groups and could
convey different meaning by different users. Okwu (2006) cited Denga (1991)
where the author defined cultism as a system of religious belief and practices
or ideology. Also, Orukpe, (2003), noted that ‘Cults are a group of people who
share and propagate peculiar secret beliefs divulged only to Member’. He stressed further that occultism or possession
of mystical power is often associated with cults. The veracity of this is
difficult to ascertain because of their secret modus operandi.
Cult can be
seen as a group of people that are devoted to a particular cause. In real sense
cult per se is not evil, it is rather the anti-societal behaviour of its
members which has negative influence on social economy and academic performance
that make it to be evil and a cause of concern to society (Smah, 2001).
Rotimi
(2005) asserted that the secret cult phenomenon is not new in Africa. Citing
Aguda (1997), the author observed that activities of secret cults, like ‘Human
Leopards’ and ‘Human crocodiles’, have been recorded in Central Africa.
Furthermore in citing Thomas (2002), the author stated that cultist groups
enjoy subtle support and patronage from both government and school authorities
as cult members were sometimes used by politicians for revenge and for setting
personal scores.
2.2.2 Socio-Economic Influence of Cultism on Academic
Performance
Cultism is
an anti-social behaviour which is a deviant act. It is at variance with the
established norms of behaviour (Ujo, 2009). It is a non-conforming behaviour which usually
contravenes the social rules of an institution in particular and the society in
general, thereby having negative influence on social economic and academic
performance. In spite of the negative
consequences of cultism, it still thrives. Literature showed that secret
societies have a mode of operation and behaviour by which they can identify as
not only groups but secret groups.
The nature
of secret cults is as much practicable shrouded in secrecy by members. This
fact was appreciated by Yusuf, (2006). He
observed that they all shared one thing in common. They operated secretly and
their activities and sign were decidedly esoteric to the uninitiated.
Orukpe, (2003),
illustrated how the founding members of the Pyrates confraternity took up
piratical names. Awe became “Long Silver John”, Soyinka became “Captain –
Blood” and Ralph Opara was “Don Pizzaro”. However, he explained that these sobriquets
were taken after persons of high esteem whose good qualities, the Pyrates
aspire to attain. Opinion in Pilgrim
Magazine (March, 1992) referring to sobriquet taking among
secret societies said the youngsters (the society members) usually go by code
names.
While
describing the complications inherent in stopping the phenomenon of secret
societies, Onyeyido (2002) hinted that it was difficult to detect members of
the cults since their activities are carried out under the cover of darkness,
they wear masks and hardly ever “hit” within their own institutions.
They travel
to schools where their faces are unknown. Onyeyido (2002) referring to as the
mask members of secret societies called the “hooded hoodlums”. They carry out
their meetings in odd places and drink deadly. These clubs meet only at
midnight at very odd places, dressed in dreaded apparels.
They drink
some sort of diabolic concoctions and eat dirty smelling substances. They
behave in a manner as if they had become transformed into meta-mortals.
This is
further supported by Usen, et al (1990) and the opinion in Pilgrim
Magazine (March, 1992). While Usen, et al listed places such as valleys,
hill tops, cemeteries and forests, as where initiations usually take place.
Both also human attested that the members drank concoction of human blood.
According
to Onoyase, Onoyase, and Arubayi, (2008), which called this concoction “Blood
of Mary)”, the Black Cats and Buccaneers add their blood to the drink as an
oath of secrecy. A member was therefore bound by oath not to reveal their
secret to the “civilians” that is non-members.
Opaluwah, (2000), gave two classes of entrants into the
societies. One group is those who were lured into the societies by the enormous
conception for their nature. The second
group comprises those who are conscripted through trickery, threat and
blackmail in view of the expected gains; such as protection, which the society
will make from such persons membership.
Nwanze
(1991) reported the initiation process of the Buccaneers, he said the initiates
are stripped to the pant. While a bonfire of tyres was on, the new initiates
were being flogged with horse whip; none was placed on the fire until it became
red.
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