Study on Public Relation as a Veritable Tools for Eradicating Cultism in Nigeria Tertiary Institution
Chapter One
OBJECTIVE OF THE STUDY
The aim of this research study is to use public relations management of conference to eradicate cultism and its activities in Nigerian tertiary institutions. In order to achieve this aim, the following objectives were formulated to:
- Investigate how public relations management of conference can be used to eradicate cultism in tertiary institution.
- Find out the extent to which public relations has been used in eradicating cultism in tertiary institution.
- Investigate the factors that can hinder public relations management of conference as a veritable tool for eradicating cultism in tertiary institution.
- Ascertain other means in which cultism can be eradicated in tertiary institution.
CHAPTER TWO
REVIEW OF RELATED LITERATURE
Conceptual Framework
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 (1998) noted that ‘Cults are a group of people who share and propagate peculiar secret beliefs divulged only to Member’. 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 that make it to be evil and a cause of concern to society. According to the Free Encyclopedia (2010), the literal and traditional meaning of the word ‘Cult’ is derived from the Latin word ‘Cultus’ meaning ‘Care’ or ‘Adoration’. To the sociologist of religion, the term is used to describe ‘a loosely knit organization not characterized by tolerance and open mindedness in matter of belief and practice, while in the media and everyday conversion the word suggests a spurious, secretive, sinister and harmful group’ (Albatross , 2006). Lalich and Langone (2006) made the following remarks about the behaviour of cultists – the group displays excessively zealous and unquestionable commitment to its leader and regards his belief system, ideology and practices as the truth. The authors noted that questioning, doubts and dissents are discouraged or even punished. 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. Cult members were sometimes used by politicians for revenge and for setting personal scores. He went on to state that in some cases, past members who had migrated to foreign countries some times remitted money to support their former cult groups.
Campus Cultism
Cultism is an anti-social behaviour which is a deviant act. It is at variance with the established norms of behaviour. It is a non-conforming behaviour which usually contravenes the social rules of an institution in particular and the society in general. 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. According to the Constitution of the Federal Republic of Nigeria (Enactment) Decree 1978 … “A secret society means a cultural or association, not being solely secret signs, oaths, rites or symbols whose meetings are under oath, obligation to promote the interest of its members or to aid one another under all circumstances without due regard to merit, fair play or justice, to the detriment of the legitimate expectation of those who are not members.” The nature of secret cults is as much practicable shrouded in secrecy by members. This fact was appreciated by Nwanze (1991 and 1994). They observed that they all shared one thing in common. They operated secretly and their activities and sign were decidedly esoteric to the uninitiated. Evidence by the leader of the society and also the 1 st accused, which was corroborated by that of nine other prosecuting witnesses, explained how the meeting venue of the society was made inaccessible to non-members thereby concealing the nature of the meeting. Admission of new of the members was through a written application. The applications are normally destroyed at initiation for security reasons. Hierarchy in operation and responsibility is strongly adhered to. The leader of the fraternity is called a “Body Guard”. The member who performs the initiation is called “Bishop”. There are advisers called “Consiglory”. Rules and regulations are enforced down the line. The initiation venue is called “House” is out of knowledge of new members and no two new members know themselves and they do not know the old members except the one receiving the application from the new member who also introduce the new initiate to the society. At the appropriate time of 11.00 pm on the initiation day, the new initiates are taken to the venue of the initiation. As they approach the venue, they are blindfolded using their shirts, and their backs becoming bare. The initiates are now ordered to lie on the ground face down and the process of initiation called “Physical Fitness Test” commences. During this process, old members use sticks, clubs, etc to viciously whip the new initiates. The whipping process is called “Massaging”, it lasts for 30 minutes after which the initiates are allowed to rest. They are offered bread, unripe mango and illicit gin in large quantity. A salty liquid is used to rob on their backs to make them hot. After resting for 30 minutes, the second phase of massaging commences. This involves more vicious whipping with sticks, kicking and skipping. Also lighted cigarette butts are burnt on their skin. This process will last for another 30 minutes. The next phase is called the “Intelligence Test”. During this stage, the “Bishop” and his aides ask the initiates probing questions to ascertain their consciousness after the vicious beatings and test their reliability under such harsh conditions. The next phase is called “Giving them mark of life”. Burning paper is placed on their palms and allowed to burn to ashes. The initiates recite words among which they say “I will burn like this paper”. Then they swear to an oath to keep their secrets and protect the fraternity at all cost. Membership is for life. The blindfold is removed and for the first time, the old and new members see themselves and introduce themselves. They also said they identify themselves with peculiar handshakes and signs. Gibbs (1990) 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, 17 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, Okorie, et al (1991) 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. Okorie (1991) 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 the opinion in Pilgrim Magazine 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. Membership in the secret cults is through initiation. While Okorie, et al (1991), Pilgrim Magazine (March, 1992), Amachere (1992) and Arogundade (1994), held that both sexes are involved, Ohaeto (1990) maintained that the societies are invariably exclusively male societies. Okorie, et al (1991) 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 at Awka, 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. It was later used to give small marks at some parts of the bodies of the new intakes. He went on to give discuss the initiation process in Bendel State high institutions. It took place at the burial grounds. Here, human skulls are used at the dead of the night. It is apparent that the procedures of initiation as described above differ between cults. The similarities between them are that they are rigorous, gruesome and night bound. Other characteristics of secret societies identified by Usen, et al (1990) are that members used drugs like “Indian hemp” and “Chinese capsule” to get themselves on top of the world. They use weapons and various injurious instruments. They include firearms, daggers, and axes and acid.
CHAPTER THREE
RESEARCH METHODOLOGY
Research design
The researcher used descriptive research survey design in building up this project work the choice of this research design was considered appropriate because of its advantages of identifying attributes of a large population from a group of individuals. The design was suitable for the study as the study sought to a study of public relations as a veritable tool for eradicating cultism in Nigerian tertiary institution
Sources of data collection
Data were collected from two main sources namely:
(i)Primary source and
(ii)Secondary source
Primary source:
These are materials of statistical investigation which were collected by the research for a particular purpose. They can be obtained through a survey, observation questionnaire or as experiment; the researcher has adopted the questionnaire method for this study.
Secondary source:
These are data from textbook Journal handset etc. they arise as byproducts of the same other purposes. Example administration, various other unpublished works and write ups were also used.
Population of the study
Population of a study is a group of persons or aggregate items, things the researcher is interested in getting information study of public relations as a veritable tool for eradicating cultism in Nigerian tertiary institution. 200 staff University of Uyo was selected randomly by the researcher as the population of the study.
Sample and sampling procedure
Sample is the set people or items which constitute part of a given population sampling. Due to large size of the target population, the researcher used the Taro Yamani formula to arrive at the sample population of the study.
CHAPTER FOUR
PRESENTATION ANALYSIS INTERPRETATION OF DATA
Introduction
Efforts will be made at this stage to present, analyze and interpret the data collected during the field survey. This presentation will be based on the responses from the completed questionnaires. The result of this exercise will be summarized in tabular forms for easy references and analysis. It will also show answers to questions relating to the research questions for this research study. The researcher employed simple percentage in the analysis.
CHAPTER FIVE
SUMMARY, CONCLUSION AND RECOMMENDATION
Introduction
It is important to ascertain that the objective of this study was to investigate a study of public relations as a veritable tool for eradicating cultism in Nigerian tertiary institution
In the preceding chapter, the relevant data collected for this study were presented, critically analyzed and appropriate interpretation given. In this chapter, certain recommendations made which in the opinion of the researcher will be of benefits in addressing the challenges of public relations as a veritable tool for eradicating cultism in Nigerian tertiary institution
Summary
This study was on a study of public relations as a veritable tool for eradicating cultism in Nigerian tertiary institution. Four objectives were raised which included; Investigate how public relations management of conference can be used to eradicate cultism in tertiary institution,find out the extent to which public relations has been used in eradicating cultism in tertiary institution, Investigate the factors that can hinder public relations management of conference as a veritable tool for eradicating cultism in tertiary institution, ascertain other means in which cultism can be eradicated in tertiary institution. In line with these objectives, two research hypotheses were formulated and four null hypotheses were posited. The total population for the study is 200 staff University of Uyo. The researcher used questionnaires as the instrument for the data collection. Descriptive Survey research design was adopted for this study. A total of 133 respondents made up heads of department, secretaries, senior lecturers and junior lectures were used for the study. The data collected were presented in tables and analyzed using simple percentages and frequencies.
Conclusion
- campus cults are motivated by some factors associated with adolescent, extension of societal corruption, lack of adequate counselling service, sponsorship of secret cults by some individuals/old standing members.
- Activities of campus cults also adversely have some impact on some education parameters. These include lecturers, students, facilities and human activities in the university.
- That the volatility of students is aided by the deterioration of the higher education institution in terms of infrastructure, academic standard and quality of students that is to say if students have good academic environment, the tendency towards crises would be reduced
Recommendation
- Parents should learn to love and discipline their children at home from childhood. Parents should also support university and government authorities in their efforts to check the menace of campus cults.
- The university authorities should beef up the security department and equip them with modern/sophisticated tools and also uphold the truth and be more sincere when handling campus cult issues.
- The university authorities should allow all clubs and societies in the university to register with them and highlight their objectives.
- At the beginning of every session, the guidance and counselling department should be assisted to organize an elaborate orientation programme for all new students; and during this programme, the ills of cultism should be spelt out and students cautioned not to identify with them. 5. Lecturers should make attendance to lecture compulsory and also take record of class attendance of students who fail to meet up the minimum percentage of attendance should not be allowed to do the examination, this will help to check other students
References
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- Alemika, E. E. O. (2000). Management of student unions and anti-cult mobilizations in Nigeria tertiary education and institutions in Smah, Sam O, Perceptions and control of secret cult and gang induced living and learning in Nigeria Universities. http://ahero.uwc.ac.za/index.
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- Amachere, J. (1992). “Cult member dies in clash.” Daily Sunray. Wednesday, November 6, p. 11.
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- Bandura, A. (1971). Social learning theory. Marriston: New Jersey. General Learning Co-operation.
- Bawa, M. R. (1998). Campus cultism and the university system. Unpublished M.Ed Thesis, University of Ibadan. Brown, E. (1995). “212 Secret cult suspect arraigned in court.” Daily Sunray. July 6, p. 16.
