MARCEL MBAMALUAnambra State government the other day enacted the Agunechemba Law, which took effect on 17 January 2025. According to the government, the law aims to address crimes stemming from the desperation for quick wealth and to enhance security. However, could the urge for quick wealth be the sole reason behind individuals engaging in such practices?
The emergence of the law is aimed at curbing ritualistic practices, such as the ‘Okite’ and ‘Ezenwanyi’ syndromes prevalent in South-east Nigeria. The Okite syndrome is associated with the pursuit of unexplainable wealth, often linked to money rituals that have become increasingly common amid economic hardship. Conversely, the Ezenwanyi syndrome highlights the societal pressure on women to contribute financially, sometimes leading them to partake in rituals as a means of survival or support for their families. This duality emphasises how cultural expectations intersect with economic realities, driving individuals towards risky behaviours.
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Get Rich Quick Syndrome Amid Economic Hardships
Ritual killings have been a significant concern in Anambra State, particularly since the discovery of numerous corpses at the Okija shrine in 2014. Many individuals engage in money rituals, driven by a quest for quick wealth, often influenced by poverty, unemployment, and peer pressure. These rituals are believed to enhance fortunes through supernatural means, including sacrifices that may involve human body parts.
The “Get-Rich-Quick” syndrome is prevalent among youths, who often perceive wealth as a measure of success and status. This cultural phenomenon has led to an increase in ritual killings and related crimes as individuals seek shortcuts to financial prosperity. Also, societal glorification of wealth and the influence of religious leaders usually exacerbate these practices, creating a cycle of desperation and moral erosion within communities.
Challenges Facing Agunechemba Law
The Agunechemba Law may face challenges in Anambra State, where the unemployment rate is hovering around 44.22%, with limited industrial development exacerbating the situation. This persistent economic hardship contributes to widespread hunger and desperation among youths, who may always resort to money rituals as a means of survival. A tragic incident in Okija underscores this desperation; on 21 December 2024, at least 22 people died during a stampede while scrambling for Christmas rice distributed by a local philanthropist, reflecting the dire circumstances many face.
Evidently, the connection between hunger and the rise in money rituals highlights the government’s failure to address root causes of poverty. The infamous Okija shrine case exemplifies how desperation can lead to ritualistic violence as individuals seek quick wealth solutions. Without substantial economic reforms and job creation initiatives, adherence to laws like the Agunechemba may be challenging for those driven by hunger and hopelessness.
Negative Implications on Cultural and religious beliefs
The enactment of the Agunechemba Law also carries several negative implications that warrant careful consideration. One significant concern is the potential clash with cultural and religious beliefs. Many communities in southeastern Nigeria have long-standing traditions that involve rituals and practices tied to their indigenous spirituality. The law may be perceived as an attack on these cultural practices, leading to resistance from individuals and groups who view such rituals as integral to their heritage.
While the law aims to curb harmful practices, it risks alienating individuals who engage in traditional worship without any intent of ritualistic violence. This alienation could extend to those who practice indigenous spirituality, leading to stigmatization and degradation of traditional practices among Ndi Igbo that do not involve human rituals. This suggests that the law may inadvertently undermine the right to freedom of worship guaranteed by the Nigerian Constitution.
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Additionally, the Agunechemba Law raises critical concerns about potential misuse for political vendettas or corruption, particularly as the November 2025 gubernatorial election approaches. There is a risk that the law could be weaponised by those in power to target political opponents or dissenters, undermining its intended purpose of enhancing public safety.
Recommendations for Government Action
While the Agunechemba Law aims to address issues related to ‘Okite’ and ‘Ezenwanyi’ syndromes, it is essential to recognise that legislation alone cannot resolve crimes stemming from underlying economic challenges. The government must also prioritise job opportunities to address root causes of these practices. By fostering economic growth and providing viable employment options, the state can reduce reliance on harmful practices.
To effectively differentiate between harmful rituals and legitimate cultural practices, the government must as well provide clear guidelines that respect and protect traditional beliefs while targeting only those practices that pose a threat to human rights and societal safety. Without such distinctions, the law could further marginalise communities and degrade the rich cultural heritage of Ndi-Igbo (Igbo people).
Therefore, ensuring fair trials and protecting against wrongful convictions are paramount; without these safeguards, individuals may face unjust repercussions based on mere allegations of ritualistic practices. If mismanaged, this law could further erode trust in governance and exacerbate existing societal tensions, highlighting the need for careful oversight and accountability in its application.
Dr Mbamalu is a Jefferson Fellow, member of the Nigerian Guild of Editors (NGE), communications/Media Consultant and Publisher, Prime Business Africa.
Email: marcelmbamalu2@gmail.com
+2348094000017
Victor Ezeja is a passionate journalist with six years of experience writing on economy, politics and energy. He holds a Masters degree in Mass Communication.
