By Emmanuel Gandu
HIGHLIGHTS
* Excerpts
* Introduction
* Some cult groups in Nigeria
* Oebwei cult of Kagoro:
1. Significance/justification
2. Origin
3. Initiation and rituals
4. The initiation ceremony
5. The graduation ceremony
* Restriction on women:
1. Patriarchal tradition
2. Secrecy and oaths
3. Subjugation/domination
4. Male chauvinism
5. Women menstrual inhibition
* Some global contemporary religious cult groups/cultism Vs Christianity
* Cult groups and the society: What is the way forward?
* Concluding remarks
EXCERPTS
“As a Christian or Muslim, it’s essential to observe critically the historical context of your African Traditional Religious practices and their existence before the arrival/introduction of Christianity/Islam. Unarguably, these had deep cultural roots, and their significance may not have been overlooked in the past, nor especially in the distressed contemporary world.”
“While Joseph Murphy (2012) buttresses this further that in the Igbo traditional religion, “the menstrual blood from women can disturb the physical and spiritual components of the rituals, Thomas Buckley (1993) writing in the context of the Indian law and belief system, argues that a menstruating woman is highly polluting and will contaminate the family house and food supply if she comes in………”
“Temple (1922) cited in Isichei (1983) writing from the context of “Dodo” secret society of Kagoma in Southern Kaduna traditions affirms that the initiates were told that the whole society was really a conspiracy to keep their womenfolk in subjugation.”
“Demystification and Transparency:
By speaking openly about these cult groups and their practices, we can dispel misconceptions and promote understanding. This approach is inspired by Christianity’s emphasis on openness and transparency.
Ultimately, the goal is to integrate Oebwei and the other cult groups with Christianity through the theological principles of inculturation and acculturation. By embracing our cultural roots while promoting inclusivity, transparency, and cooperation, we can create a more harmonious and inclusive community.”
“While Oebwei and any other cult group for that matter came in to fill a void in pre Christian/Islamic era, its religious, cultural, political, legal, social, ethical, and spiritual significance cannot be overlooked. Christianity on the other hand came and offered a unique spiritual perspective centred on Jesus Christ.
It is suggested that processes of inculturation may be exploited to find a way of maximising those ideals of the Oebwei and other cult groups found to enhance good communal living in a distressed contemporary society instead of throwing the bath water with the baby.
For Christians who have been part of cult groups like the Ikenga, Oebwei, Ombatse, Ogboni, Aleku, Oriki, Dodo, Ekpo, Girmache, etc, their faith in Jesus can bring freedom from past secrets and oaths, allowing them to share their stories and testify to God’s transformative power.” – You shall know the truth and the truth shall make you free. – John 8 : 32
INTRODUCTION
They are an exclusive group bonded and bound by common practices, beliefs, systems, and ideas that are secret, sacred, shrouded in secrecy, and a shared aspiration only with, and to the members.
Hither to, they were mainly of religiously inclined groups but have evolved with time to include cultural groups, students groups and all kinds of identity groups.
They are widely referred to as cult groups who are involved in cultism.
Cult and cultism is the practice where groups of people with a common vision and mission come together to fraternize. Their activities are mainly manisfested in rituals, praise songs, chants, worship, strict code of conduct, and the like.
Their beliefs are excessively admired, protected, defended, even to the point of laying down their own personal lives.
Membership is not open to any individual unles proven worthy in line with their code of conduct after due diligence of stringent and strict scrutiny.
SOME CULT GROUPS IN NIGERIA
Cult groups and cultism has been part of most of tribal/cultural civilizations in Nigeria. In these groups, the Chief Priest is seen as the custodian of the traditional religious practices of the group. These practices are formed in order to preserve, protect, cherish and defend the group and society in which they operate. Some of their cult practices also involve the sacrifice and or killing of any offending/non conformist member in order to cleanse the land to avoid impending catastrophy/calamity from befalling the land or entity.
Interestingly, activities of some cult groups in the past had served as socialization groups that initiate boys and youths to grow into adulthood with the intent to qualify them to be entrusted with, and as custodians of the Sacred culture and religious tradition of their community.
Unarguably, these cult groups were seen to serve as arbiters in disputes and conflict resolution. They serve to play stabilizing roles during crisis situations.
Some of these cult groups in Nigeria include :
* Ekpe, Ikenga, Odo, Mmanwu, but excluding the Ozo in Igbo culture
* Ogboni in Yoruba culture
* Ekpo in Cross River state
* Odumu in Okrika Rivers state
* Akujane, Ebo, Onoja Oboni in Igala land
* Eku, Onoku, Ori, Ireba in Ebira
* Alekwu in Idoma land
* Eyo in Lagos state
* Ifa in Yoruba culture
* Yemoja in Yoruba culture
* Oriki in Yoruba culture
* Dodo in Hausa culture
* Ombatse of the Eggon tribe in Nasarawa state
* Oebwei, Mbwei in Kagoro and Ku in Jaba land of Southern Kaduna culture
* Girmache of the Zuru people in Kebbi state
* Bori in Maguzanci of Hausa culture
OEBWEI CULT OF KAGORO
Oebwei is a traditional indiginous institution that upholds patriarchy in Southern Kaduna and indeed Kagoro. Among the Kagoro people, Oebwei is regarded as a central aspect of indigenous traditional religion practiced, and through which the people engage in a quest to certisfy the meaning for life through the attachment to the spirit world of their ancestors.
This discourse is an attempt to explore the origin and symbolic significance of this indiginouse sacred institution with specific references to its religious, cultural, political, legal, ethical, and social significance, and how the community keeps in constant religious communication with their deities and ancestors.
*Significance/ Importace / justification :
(1) The Oebwei cult enables the initiates to bridge the gap between the visible and unseen world of their ancestors.
(2) It makes it possible for a Kagoro understanding of those forces that are believed to control the destinies of man.
(3) The Oebwei cult as a sacred institution of the Kagoro people is believed to uphold the priviliges of those men who have been initiated into the ancestral cult.
(4) It sustains the Kagoro traditional religious systems, rituals, and practices that guides and directs the political, legal, moral, religious, social and communal living of the people.
(5) Oebwei is meant to preserve, protect, and defend the Kagoro indiginous people from polution by other tribes as they make a tribal race destined to be one people, one destiny, and one god.
The Oebwei cult system of the Oegworok (Kagoro people) and indeed other tribes in Southern Kaduna is based on traditional forms of worship practiced since from before the arrival of Christianity to the region.
Since man is religious in nature, the Oebwei system was introduced in order to preach and administer to the people’s needs for a diety, a god, a supreme being, an advocate to interface between the living and their dead ancestors.
‘Oebwei’ in Gworog (Kagoro Language) means an unseen being, a mysterious ever present, omni present, and omni potent being. This being oversees to the spiritual needs as well as the maintenance of the cultural norms. The Oebwei ensures the strict observance of the law and justice system, administrative, and general welfare of the Gworok community.
The Oebwei cult system of Kagoro emerged to fill the void and gap, satisfy and respond to the need for a spirit-god-being that would purify society and rid it of social evils, crime, promisquity and decadence, theft, murder, adultery/sexual abuses, and other negative vices plaguing the society.
Above all, the Oebwei is meant to protect and preserve the cultual norms and traditional religious practices of the people in order to ensure a society devoid of anything ungodly.
The Oebwei cult is founded on a highly spiritual, moral, dedicated and disciplined principles of humanity. The efficacy of Oebwei cult system and shrine is tested on the age-long provision of peaceful coexistence, intercessory antecedents, prevention of the erosion and pervation of the cherished ideals of the Kagoro community.
Unlike the perception held by a section of the general public that the Oebwei is a dangerous and deregatory group, the Oebwei is never anything near to witchcraft, corcery or destructive but its doctrines and code of conduct are driven with a human face.
Besides, any contravention is meted with the stipulated sanctions and appropriate/comensurate punitive measures.
Moreover, the Oebwei system has some in-built mechanism and provision for justice, reward and punishment for both the offender, the offended and the recalcitrant.
Interestingly, the vow of secrecy is highly observed by all initiates of the Oebwei cult system. As is generally known, any contravention of the secrecy oath is met with serious sanctions not excluding death.
For the avoidance of doubt, yours sincerely was never initiated into the Oebwei cult, and cannot therefore be accussed of breaking any secrecy oath nor subjected to any sanctions. I’m relying on information from my mothers, aunties, free minded friends, personal experience/observations, oral and some very few classified documented archival materials to bring this Oebwei phenomenon to the public domain.
I therefore invite the public to willingly contribute to this discourse in any manner possible so we can learn more.
ORIGIN OF OEBWEI CULT IN KAGORO
Frankly speaking, no one actually knows when Oebwei as a cult institution was introduced into Kagoro, but its origin may have dated back to the earlier centuries of the Kagoro migration and final settlement in what is now called Kagoro.
Since there was no written record or the dates of events. Therefore, the origin of Obwei depended heavily on time-honoured legends, oral tradition, and the arrival of Christian missionaries.
The activities of the kagoro chiefs from 1905 to date also affords some insight. History has it that Oegworok migrated from Bogoro town in present Bauchi state to settle in kagoro in the 16th century. It is therefore inferred that they came along with their Oebwei cult worship. By the time the christian missionaries first set foot on kagoro town, the Oebwei cult had for centuries already been deeply intrenched in the fabric of kagoro society.
It was not until Gwamna Awan ascended the throne as the 5th Chief of Kagoro in 1945 that the Oebwei cult influence began to wane. Incidentally, Gwamna Awan was the first christian to be appointed chief of Kagoro. As a christian and chief, Gwamna Awan began to introduce reforms to the Oebwei system despite the stiff opposition from the people led by the chief priests of every clan.
INITIATION INTO THE OEBWEI INSTITUTION
Preparation days :
Oebwei is associated with reincarnation of the dead ancestors who visit the community from time to time, and whenever the need arises.
Therefore, every male adult is expected to have been initiated into the Oebwei in order for him to be a “full bodied man” of the Kagoro community. Women are never initiated. Only the initiated men are qualified to take part in all the activities of both the initiation and other events surrounding the invisible Oebwei.
In addition, non initiates men are not allowed to partake in many traditional rites and functions of Kagoro customs in order to avoid desecration and sacrillagious taboos.
Each clan in Kagoro has a shrine/hut (Tu Oebwei) or (Tu kwon Oebwei).
Young boys after their circumcision remain minors until initiated into the mysteries of Oebwei. The initiation rituals lasts for about three days. During these 3 days the boys to be initiated must live in the secluded shrine away from the public.
The age of entry into the Oebwei cult is between 10 and 14 years.
The initiation ceremony :
The initiation ceremony into the Oebwei is presided over by the “Oegwam Oebwei” (Chief Priest), and assisted by every man already initiated begining with the elders.
On the first day of initiation, the grandfather of every boy to be initiated would have given out :
1. a cock and
2. goat skin.
The goat skin is the cloth/dress which the boy will put on his body as a vovering before, during and after the initiation ceremony.
On his part, the biological father of every boy to be initiated would have given out :
3. a hen for the purpose.
Other items to be prepared/presented are :
4. Junjok udak ( beans dressed with beniseed)
5. Cwan (fried and pounded beniseed)
6. Omio ukau (Mahogany oil)
7. The boys head is clean and skin shaven.
On the initiation day (Sak Oezah), and before the actual ceremony begins, the boy(s) to be initiated would have been drilled on the following rituals :
1. He would undertake and be sworn to an oath never to give in or surrender to the enemy in times of war. There is no surrender even at the point of death.
2. He will never give out information about the Oebwei cult even at the cost of his life.
3. He will never leak out information on anything that concerns the Kagoro tribe and clan’s classified secrets.
4. He will lay down his life in protection of his clan and the entire Kagoro community.
5. He will not indulge in any bad behaviour that will drag the good name, integrity and reputation of man to the mud.
On the graduation day :
On the graduation day (Tin Oezah) which is the third day the initiation rituals would have been concluded, the following activities takes place :
1. The boys are brought out from the shrine one by one, and carried on the shoulder unconscious, with no sign of life even when dropped on the ground accidentally.
2. When all boys have been evacuated from the shrine, the invisible Oebwei then disappears and would have gone back to the ancestors.
3. The mothers of these boys and other non initiates can now come near the shrine to take a glimpse and welcome back their sons with excitement.
4. Each mother will rub her son with some mahogany oil lavishly over his body and round the neck while he lies helplessly on the shoulders of an initiated relative.
5. Each boy will then be taken home, where he will later regain consciousness.
6. After gaining strength, he will not speak to any woman for the next seven days. And when he does eventually speak to a woman after the mandatery 7 days, it will first be with his mother.
7. The newly initiated boys will regroup with their fellow graduates, visiting each others and eating together for seven days.
8. After the seventh day, a small ceremony with eating, drinking and music will be held for the removal of the goat skin on their bodies. They are now free to put on normal clothes.
9. At this stage, every newly initiated boy is fully aware of his new class and status in the society. His age mates/friends who are not yet initiated see him with some respect and admiration.
From the foregoing, the initiates having gone through the various rigorious stages of the rituals of Oebwei initiation have become members of the body of, and custodians of the culture and traditional religious life of the Oegworok (Kagoro people)
By successfully going through all the stages of the initiation rituals, the initiates can fully participate in the spiritual, physical, and moral realities of life in Kagoro.
Initiation into the Oebwei is therefore a gateway, a call, a licence to participate, and engage in these realities.
OEBWEI INITIATION RESTRICTION AGAINST WOMEN
Women are not initiated into the Oebwei cult due to the following :
(1) Patriarchal tradition :
In a patriarchal traditional set up like found in many African societies women are not initiated into the cult groups. They are not alloud to see, touch, or carry anything that belongs to the oebwei cult. The prohibition from being members is tight to rituals and political authority.
An African feminist scholar, Amina Mama(1995) asserts that “such a view confers epistemic privilige on those who are disempowered and marginalized in our societies.” In this way, women are enslaved by religious patriachy.
(2) Sacrecy and oath taking :
Secrecy and public aknowlegdement of concealment creates an etiquette that helps further the aims of the men who maintain the ritual and social hierarchy in Kagoro culture. Unfirtunately, the cult system creates categories of legitimate and illigitimate knowledge. It is the men that are legitimate while the women are the illigitimate. They also maintain political boundaries. Women are not allowed to partake in any iniation process because Oebwei is believed to be the membership of the brotherhood for the gods and ancestors since men are the earthly representatives of these gods and ancestors. It has also been agreed to seclude women because they don’t keep secrets even under oath.
(3) Subjugation/domination/control :
Writing from the context of “Poro” of Sierra Leone, Warren D’Azevede (1994) affirms that “the position of women remains subordinate to that of men. because it may be viewed as an instrument of male control of women in order to sustain the principles of patrimony.”
Likewise, Temple (1922) cited in Isichei (1983) writing from the context of “Dodo” secret society of Kagoma in Southern Kaduna traditions affirms that the “initiates were told that the whole society was really a conspiracy to keep their womenfolk in subjugation.” Analytically, from the above, one would say that there is a deep connection between traditional religious practicese and women domination particularly in the African and West African sub-region.
(4) Male chauvinism :
John Shepherd (1987) affirms that male hegemony is essentially hegemonic. He argues that “the male desire to control the world, which implies that women themselves must be controlled and manipulated.”
On their part, Reed & Hufbauer (2005) argues that men link the exclusivity of the initiates by men “to the control of women’s knowledge and behaviour, and describe it as an important means of deviding male and female responsibilitie and priviliges.”
Reed & Haufbauer (2009) again goes further to state that mrmbers of Sacred institutions are upheld as the custodians of its secrets and mysteries, where as women, children, and unitiated men are spectators who must nontheles provide the necessary support.
It is on this position that Pals (2009) explains that these profane persons, that is to say, “women and young men that are not initiated are not allowed to touch or dance the music, they are only allowed to look at it from a distance and even this is only on rare occasions.”
(5) Women’s menstruation :
Women’s blood from menstruation is seen as a threat to spiritual potency of the Oebwei cult system. Because of this women are not allowed to be initiated nor partake in any ritual ceremony. It is believed in Kagoro cosmology that their menstrual blood has the power to defile the potency of the spirit behind the ritual process, signifying that women blood is a powerful element that can render certain rituals useless. Therefore, a woman who is in her menstrual period or even not, especially if she is yet to attain menopause cannot come nearer the initiation ground, not to think of being initiated.
It is on this premise that Bruce Derr (1982) asserts that menstrual period “is a Luminal state whereby the menstruating woman in preindustrial society symbolizes the dangers facing such societies.”
Jacob Olupana (1991) argues that almost all cultures throughout the world have elaborate beliefs and practices about menstruation; and Afrucan practices no doubt are part of the larger tradition.
Whether in the Indian culture, Igbo, Yoruba, or Southern Kaduna, menstrual blood from women is regarded as a negative force that can render the efficacy of any ritual sacrifice powerless.
While Joseph Murphy (2012) buttresses this further that in Igbo traditional, “the menstrual blood from women can disturb the physical and spiritual components of the rituals”, Thomas Buckley (1993) writing in the context of the Indian law and belief system argues that “a menstruating woman is highly polluting and will contaminate the family house and food supply if she comes in contact with either.”
James Frazer (1992) concludes that “in general, we may say that the prohibition of women and the effects supposed to follow an infraction of rule, are exactly the same whether the person to whom the things belong are sacred or what we might call unclean or polluted.” Whatever it is, the argument on potency, defilement, pollution, or abomination continues.
SOME CONTEMPORARY RELIGIOUS CULT GROUPS IN THE WORLD
Religious fundamentalism enjoys the embrace of both Christian and Islamic religious cultism as much as the Traditional African Religion had been put to use by cult practices of the adherents.
Lamentably, some of these Christian and Muslim religious cult groups have continued to subject and unduly influence their members negatively so much such that one wonders if the activities of the African Traditional Religion is not better than what obtains today.
Sadly enough, contemporary Christian and Muslim religious groups and their cult activities and practices leaves much to be desired.
They have ultimately turned out to be the real religious cultism sects, as I see their misconduct worst than the brunt that the Traditional African Religions have been made to bear.
These cult sects include :
1. ‘The People’s Temple’ founded by the American Rev. Jim Jones moved to Guyana South America to Set up a religious agricultural community whose philosophy evolved from a social gospel that preached human freedom. In 1978, nine hundred and nine (909) of the members including Jim Jones committed class suicide by willfully drinking cyanide, with the belief that all members must die together in order to move to another planet for a life of prosperity and bliss.
2. ‘Heaven’s Gate’ founded by Marshal Applewhite had 37 of their members commit suicide in 1977. They had an unusual belief in UFO.
3. ‘Solar Temple’ was founded by Luc Jouret in 1977. Luc Jouret who believed he was Christ coordinated his members internationally to commit suicide in 1994, believing that the world was coming to an end, and the need not to be part of the Apocalypse.
4. ‘Branch Davidians Students of the Seven Seals’ founded by David Koresh out of the Seventh Day Adventist Church in America saw the invasion of their Hall by armed soldiers to dislodge them as the start of the battle of Armagedon.
5. Jesus of Oyingbo at Maryland Lagos.
6. The Islamic Maitatsine sect of the 1980’s in Northern Nigeria
7. Boko Haram in Northern Nigeria
8. Al – Qa’eda
9. Al – Shabab
Surely, religion, as stated by Karl Max, German socio economic theorist, “is the Opium of the masses”
OEBWEI AND ALL THE OTHER CULT GROUPS: WHAT IS THE WAY FORWARD?
To address the Oebwei and all the other cult groups issues towards a path that would lead to integration and understanding, and to
tackle the complexities surrounding their cult activities, the following is recommended :
1. Cultural Recontextualization:
Rather than viewing these cult groups as demonic, they should be acknowledged as an integral part of our cultural heritage and customs.
2. Interfaith Dialogue and Cooperation:
We should strive to find common ground between all these cult groups and Christianity, recognizing their shared objectives, such as promoting humanity, morality, societal discipline, and social justice.
3. Reform and Inclusivity:
To align with Christian values, it is recommended that reforming these cult groups to include women in communal meals and several other activities, fostering a sense of unity and equality.
4. Demystification and Transparency:
By speaking openly about these cult groups and their practices, we can dispel misconceptions and promote understanding. This approach is inspired by Christianity’s emphasis on openness and transparency.
Ultimately, the goal is to integrate Oebwei and the other cult groups with Christianity through the theological principles of inculturation and acculturation. By embracing our cultural roots while promoting inclusivity, transparency, and cooperation, we can create a more harmonious and inclusive community.
5. Oebwei/other cult groups and Christianity :
As a christian or a muslim, it’s essential to acknowledge the historical context of Oebwei and any other cult group’s existence before the introduction of Christianity or Islam. This traditional religious practice has deep cultural roots, and its significance should be respected. From spiritual perspective, Christianity emphasizes the power of Jesus Christ and the Holy spirit. While christians believe that Jesus’ sacruficial death and resurrection provides redemption and empowerment, in contrast, Oebwei/other cult groups spiritual framework operates within a different paradigm. – “The truth will set you free” – John 8 : 32
6. Secrecy and oath VS Freedom in Christ :
Oebwei/other cult groups initiates had taken oath of secrecy. However, Christianity offers a unique perspective in the believe that Jesus’ blood covers all sins and secrets – 1 John 1: 7 – 9, Romans 3 : 24 – 25. This means that individuals who have taken the oath of secrecy under these cult groups can now find freedom in Jesus Christ – “for God has not given us a spirit of fear but of power and of love and of sound mind.” – 2 Tim. 1 : 7
In essence, Christians who were formally part of Oebwei/other cult groups can find liberation in Jesus Christ. They can openly share their experiences, not to glorify Oebwei/cult groups but to testify to the transformative power of Jesus Christ. This freedom can bring healing, restitution restoration, closure, and a deeper understanding of God’s love and redemption. – “If we confess our sins, He is faithful and just to forgive us and to cleanse us from all unrightiousness.” – 1 John 1 : 9
CONCLUDING REMARKS
While Oebwei and any other cult group for that matter came in to fill a void in pre Christian/Islamic era, its religious, cultural, political, legal, social, ethical, and spiritual significance cannot be overlooked. Christianity on the other hand came and offered a unique spiritual perspective centred on Jesus Christ.
It is suggested that processes of inculturation may be exploited to find a way of maximising those ideals of the Oebwei and other cult groups found to enhance good communal living in a distressed contemporary society instead of throwing the bath water with the baby.
For Christians who have been part of cult groups like the Ikenga, Oebwei, Ogboni, Aleku, Oriki, Dodo, Ekpo, Girmache, etc, their faith in Jesus can bring freedom from past secrets and oaths, allowing them to share their stories and testify to God’s transformative power. – “You shall know the truth and the truth shall make you free.” – John 8 : 32
