An Examination Of Societal Influence On Youth Ritualism

Project and Seminar Material for Sociology

Abstract

This focus of this study is on the examination of societal influence on youth ritualism using Micheal Okpara University of Agriculture, Umudike as case study. The research design adopted for this study is the survey method in data collection. It is used to obtain the peoples opinion through the questionnaire. The sampling technique adopted for this research is purposive sampling technique. A researchers purposively selected 150 respondent who are student of Micheal Okpara University of Agriculture, Umudike were drawn as the sample size for the study. Self- structure questionnaire was issued to the respondent of which one hundred and forty-one (141) was retrieved and validated for the study. Data was analyzed using simple percentage in frequencies and tables in accordance with the research questions. Findings of this study reveals that he extent at which youth involve in ritual killing is high and the societal factors compelling youth involvement in ritual killing includes peer pressure & get rich quick motive, media framing (home movies social media, home factors (parental influence &sibling expectation), belief system (culture & religious indoctrination) & authoritative figures (politicians, imam, herbalist, fake preachers). The study therefore recommends that there should be no sacred cows in terms of punishment for the ritualists. Government, Civil Societies and various Non-governmental organizations should identify ritual killing as a harmful tradition in its programs and campaigns should be carried out to expose the ignorance, superstition and rationale underlie the belief and practice of ritual killing in Nigeria.

Chapter One

Introduction

1.1 Background of the Study

The concept of ritual killing has been an ongoing activity in Nigeria and other parts of Africa that has gotten increasingly concerning. The recent wave of deaths of innocent souls for ritual purposes is alarming, with concerned government agencies making little or no attempt to combat the human hunters (Aiyetan, 2003). With the increase in Christian activities and modern civilisation, one would have expected such pseudoscience acts to be ancient stories or myths. However, ritual killings to appease the gods or goddesses appear to be increasing at an alarming rate. These heinous acts are committed in the twenty-first century, when other countries around the world are experimenting with and advancing in technology.

According to Aiyetan, (2003), the term “ritual” refers to a process of performing religious service. Killing, on the other hand, is the act of killing or causing the death of another person. By combining the two definitions, we can say that ritual killing encompasses all of the rights or forms of killing that are associated with killing someone. As a result, ritual killing is a command from the devil, man’s sworn enemy, in which one is given conditions to do things that the human brain cannot normally contemplate in order to achieve his goals and remain powerful (Ekong, 2002). Ritual killing is a frequent occurrence in Nigerian society. Hundreds of Nigerians have died as a result of ritual killers, or what Igwe (2004) refers to as “Head Hunters.” The ritual killers go about looking for human parts – heads, breasts, tongues, and sex organs – as required by witch doctors, juju priests, traditional medicine men or women, and/or occultists who need such for dubious sacrifices or the preparation of various magical portions (Igwe, 2004). Many more Nigerians are reported missing in daily newspapers and magazines than ever before, and the number of ritual killings has reached alarming proportions. Nonetheless, the authorities appear helpless (Aiyetan, 2003).

We live in a society where most beliefs continue to be misguided by irrational, dogmatic, mythological, and magical notions. Beliefs in ghosts, juju, charms, and witchcraft are widespread. Many Nigerians believe that using human heads, breasts, tongues, eyes, or sex organs in magical potions can improve one’s political and financial fortunes. They believe that juju, charms, and amulets can protect people from business failures, sickness, diseases, accidents, and spirit attacks. Thus, performing rituals with humans is viewed as a spiritual fortification and advancement act (Igwe, 2004).

The majority of Nigerians engage in ritual slaughter for monetary gain. Many Nigerians think that a unique type of ritual, done using human blood or body parts, will bring money or fortune. As a result, many people still believe in “ritual riches” or “blood money,” and it is prevalent in the nation’s culture and films (Igwe, 2004). However, the issue of poverty in Nigeria is contradictory. Some Nigerians are wealthy despite living in abject poverty. Nonetheless, some of these wealthy Nigerians have no obvious source of income to show for their fortune. As a result, many underprivileged Nigerian youths attempt to get wealthy by whatever means possible, particularly through “ritual wealth,” “blood money,” or “yahoo plus,” the most recent addition.

1.2 Statement of the Problem

The socio-ethical implications of ritual slaughter are societal anguish. It has caused severe anguish and sorrow to many people, as well as considerable distress to the victims’ family and relatives. Elesho, (2004) posits that ritual killing is anti-social and should be opposed in order to put a stop to this inhumane practice. A society that does not value human life is a dangerous place to live. Humans are not animals that can be slaughtered at will. Animals are intended to be sacrificed if necessary. Human life is sacrosanct and should be treated accordingly. As a result, killing another human being for ritual purposes is morally wrong (Nwafor 2017).

Youths have been made by the society to believe that money, wealth and affluence is every thing. The social media expands this believe by showcasing things that are not real thereby, bringing a sense of failure to the youths who believe that the only way they can achieve great success within a short period of time is through engaging in acts like ritual killings, yahoo plus and so on. It is against this backdrop that this study seeks to investigate the societal influence on youth ritualism.

1.3 Objectives of the Study

The primary objective of this study is to examine the societal influence on youth ritualism. Specifically but not limited to, other objectives of this study are:

To examine the extent of youths involvement in ritualism
To determine the societal factors that influence youths involvement in ritualism
To examine the role of parents in the influence of youths involvement in ritualism

1.4 Research Questions

To what extent is youths involvement in ritualism?
What are the societal factors that influence youths involvement in ritualism?
Do parents influence youths involvement in ritualism?

1.5 Significance of the Study

This study will be greatly significant to the society as the results of this study will reveal the factors that influence youths involvement in ritualism. It will also be beneficial to the youths as the study will discuss in depth the causes of youths involvement in ritualism.

Finally, this study will serve as an additional material for scholars and students who wish to carry out research on this topic or related topic.

1.6 Scope of the Study

This study will be focusing on the examination of societal influence on youth ritualism. Specifically, it will be focusing on the extent of youths involvement in ritualism, the societal factors that influence youths involvement in ritualism and the role of parents in the influence of youths involvement in ritualism.

Students of the University of Agriculture, Umudike will serve as enrolled participants for this study.

1.7 Limitations of the Study

This study will be limited to the examination of societal influence on youth ritualism. Specifically, it will be limited to the extent of youths involvement in ritualism, the societal factors that influence youths involvement in ritualism and the role of parents in the influence of youths involvement in ritualism.

Students of the University of Agriculture, Umudike will serve as enrolled participants for this study. This serves as a delimitation for this study as further research is needed if the results of this work is to be used else where.

1.8 Definition of Terms

Examination:

A detailed inspection or study

Societal Influence:

Social influence comprises the ways in which individuals change their behavior to meet the demands of a social environment. It takes many forms and can be seen in conformity, socialization, peer pressure, obedience, leadership, persuasion, sales, and marketing

Ritualism:

A set form for going through the steps of a religious ceremony

Chapter Five

Summary, Conclusion and Recommendation

5.1 Summary

This focus of this study is on the examination of societal influence on youth ritualism using Micheal Okpara University of Agriculture, Umudike as case study. Specifically, the study revealed the extent of youths involvement in ritualism, the societal factors that influence youths involvement in ritualism and the role of parents in the influence of youths involvement in ritualism.

The research design adopted for this study is the survey method in data collection. It is used to obtain the peoples opinion through the questionnaire. The sampling technique adopted for this research is purposive sampling technique. A researchers purposively selected 150 respondent who are student of Micheal Okpara University of Agriculture, Umudike were drawn as the sample size for the study. Self- structure questionnaire was issued to the respondent of which one hundred and forty-one (141) was retrieved and validated for the study. Data was analyzed using simple percentage in frequencies and tables in accordance with the research questions.

5.2 Conclusion

Youths are considered the backbone of every society and are seen as the leaders of tomorrow. However, youths have remain at the center of immoral acts and other vices which are capable of destroying their future. Many Nigerian youths today have been lured into accepting dangerous life styles, involving the acts of smoking, cultism and the apex of it is the high involvement of youth in human sacrifices through ritualism. Therefore, moral decadence has continue to replace core values in the society. Youths now are not concerned with how their tomorrow will be better through innovations but rather focus on enriching themselves by any means necessary at a tender age even though it involves shedding of blood of innocent souls. The ritual killers go about in search of human parts – heads, breasts, tongues, and sex organs – as demanded by witch doctors, juju priests, traditional medicine men or women and/or occultists who require such for their dubious sacrifices or for the preparation of assorted magical portions.

Findings of this study reveals that

The extent at which youth involve in ritual killing is high
Societal factors compelling youth involvement in ritual killing includes: Peer Pressure &Get Rich Quick motive, Media Framing (home movies Social media, Home factors (Parental influence &sibling expectation), Belief System (Culture & Religious indoctrination) & Authoritative figures (Politicians, Imam, Herbalist, Fake Preachers).
Parents influence youths involvement in ritualism

5.3 Recommendation

Base on the findings of the study, the following recommendations are proffered:

Parents and Family, as the first agents of socialization, should strive to inculcate in their children the accepted norms and values of the society.
The government should play the important role of improving the standard of living of the people because many individuals, especially youths, are engaged in immoral acts due to poverty and high rate of unemployment.
Offences committed should also be dealt with accordingly which will serve as deterrence to others.
There should be no sacred cows in terms of punishment for the ritualists. There is an urgent need for a national and an international campaign to end this inhuman practice.
Government, Civil Societies and various Non-governmental organizations should identify ritual killing as a harmful tradition in its programs and campaigns should be carried out to expose the ignorance, superstition and rationale underlie the belief and practice of ritual killing in Nigeria.
Last but not least, religious leaders should be included in the fight against moral decadence in the society, through their preaching especially because the two major religions do not condone any act of immorality.

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