CHAPTER ONE

INTRODUCTION

1.1 Background to the Study

Crime is as old as humanity. According to the biblical account, it began with the killing of Abel by his brother Cain (Genesis 4:8), and since then no society has been free of it. Crime is an inevitable feature of social life, because human beings must constantly make choices and decisions, and these produce actions and inactions, omissions and commissions. Although crime is a universal social reality, societies differ in how widespread it is, how fast it rises, and how they respond to it.

Abia State, as a part of Nigerian society, appears to be passing through a crime epidemic, with both violent and non-violent offences on the rise. The escalation of violent crime in particular has been deeply worrying. In recent years the state has recorded an unprecedented number of cases of armed robbery, kidnapping for ransom, murder and rape, and these have taken on alarming proportions. Criminals have terrorised Abia, "God's Own State", as it is fondly called, and the neighbouring states, and they have often struck in broad daylight without hindrance.

What made the situation even more worrying was the impunity with which the criminals operated. Press reports at the time indicated that armed robbers and kidnappers sometimes sent letters to their intended victims, announcing the date and time of an attack, and then carried it out as promised. The Human Rights, Justice and Peace Foundation (HRJPF) drew attention to this in a press release of 9 June 2010. It cited the robbery of two banks on Port Harcourt Road, Aba, which had been announced in advance, and the abduction of eighteen people along the Aba–Ikot Ekpene Road the next day, and it took these as signs that the state was sliding towards failure. Reports also indicated that the gangs wrote to markets demanding money, and that traders paid. As a result of the insecurity, many residents left the affected areas for safer places, and some who stayed behind were said to have pretended to be mentally ill or sick in order to avoid being targeted.

The wave of crime in Abia came to national attention in July 2010, when officials of the Nigerian Union of Journalists who were returning from a meeting in Uyo were abducted at Umuafor Ukwu in Obingwa Local Government Area. The abduction of fifteen pupils of Abayi International School on 27 October 2010 followed. It drew condemnation from the United Nations Children's Fund (UNICEF), whose Nigeria representative said that children must never be targets of violence and that kidnapping them for financial gain was heinous, as well as from other international bodies, the Nigerian press and ordinary Nigerians. A newspaper editorial of 4 October 2010 described the abduction of primary school pupils as pathetic, shameful and a sign of how far society had fallen, and as a crime against the children who are the nation's hope.

Abia had experienced criminal activity before, as other Nigerian states had. The Bakassi vigilante group, for instance, was formed in Aba in November 1998 at the height of criminality in that city. The scale and character of the crime in 2010 were new, however, and called for extraordinary measures. Kidnapping, which began in the Niger Delta as a way of drawing government attention to the neglect of the oil-producing region, spread to the South-East and turned into a lucrative business in Abia (Nwagbala & Ejike, 2022). Nwagbala and Ejike report that after the 2007 elections, youths who had been used as political thugs and armed for the polls kept their weapons and turned to kidnapping as a means of survival. They also report that this led to several foiled attempts to kidnap the governor of Abia in 2008, that prominent residents of Aba and its environs were kidnapped for ransom, and that victims were taken from churches, village meetings, workplaces and schools. Many businessmen and manufacturing companies moved out of the state, and the federal government deployed soldiers to Aba and its surroundings at the invitation of the state government (Nwagbala & Ejike, 2022).

The effects on economic life were severe. Newspaper editorials of the period said that banks closed for days to avoid becoming targets, markets and restaurants were deserted, private schools were shut, and investment and commercial activity fell as business people and professionals left the urban areas. Banks and other corporate institutions strengthened security around their premises, which inconvenienced customers who had to undergo security screening before entering banking halls. Some banks reportedly moved bulk cash by helicopter after cash-in-transit vans became targets, and the military task force on internal security in Abia took on the added duty of escorting money transfers out of the state and neighbouring states. Insecurity of this kind has wider consequences. It raises the cost of doing business, discourages investment and weakens economic growth (Nwagbala & Ejike, 2022). Local studies of kidnapping in Abia communities similarly report losses of income and property, with farmers afraid to go to their farms, and attribute the problem to the collapse of traditional values, inadequate investment in youth development, neglect of human security and weak social control (Okolie-Osemene, n.d.).

In view of this, it is obvious that insecurity has reached a point where it must be tackled decisively and brought to a minimum if the state is to make progress. The role of the church as a nurturer of good habits, a social catalyst, and an agent and custodian of public morality has not been given proper consideration. Recent Nigerian scholarship argues that religion can provide the cohesion and social control needed to fight insecurity (Ngwoke & Akabike, 2022), and that religious and moral teaching, together with the family, the school and government, is an essential part of any lasting response to violent crime (Olulowo, Babawale & Anani, 2021). This study therefore highlights what the Catholic Church has been doing and what the Church, as a religious institution, should generally do to address and control the increasing wave of violent crime in Abia and to promote relative peace.

1.2 Background of Abia State

The area now known as Abia State was part of the Southern Protectorate, which Frederick Lugard amalgamated with the Northern Protectorate on 1 January 1914 to form Nigeria. It later became part of the East-Central State, created by the military government of Yakubu Gowon on 27 May 1967, and then part of Imo State, created by the federal military government of Murtala Mohammed on 3 February 1976. Agitation for a separate state began in 1978 and led to a memorandum to the Constituent Assembly. The state first proposed was to be called Aji, but the proposal was unsuccessful. In October 1979 the demand for new states was revived, and a delegation led by Dr M. I. Okpara and Senator Jaja Wachukwu presented the case to the National Assembly. The name was changed from Aji to Abia. According to the account usually given, Aji was rejected because it means "war belt", which suggests conflict, and Aba was rejected too, so Abia was chosen unanimously because it stands for friendship and cooperation.

"Abia" is an acronym formed from the first letters of four old divisions: Aba, Bende, Isuikwuato and Afikpo (Afikpo was later transferred to Ebonyi State when that state was created in 1996). The name also has a biblical resonance. In its Hebrew form, Abijah, it means "the Lord is my father", and it is the name of one of the priestly divisions into which David organised the priests (1 Chronicles 24:10). Related biblical names include Abiathar (1 Samuel 22:22) and Abiasaph (Exodus 6:24). It is therefore not surprising that Abia is called "God's Own State" and its people "God's Own People".

Abia State was created on 27 August 1991 out of the former Imo State by the federal military government of Ibrahim Babangida, as one of the nine states created that year (Abia State Government, n.d.). It is one of the five states of the South-East geopolitical zone and is counted among the constituent states of the Niger Delta. The people are predominantly Igbo, and people of other ethnic origins and some foreign nationals also live and work in the state. The state lies in the forest belt of Nigeria. It has rain forest vegetation in the south and centre and savannah in the north, with temperatures that range roughly between 20°C and 36°C. Estimates of its land area vary between sources, at roughly 5,800 to 6,300 square kilometres. It is bordered by Anambra to the north-west, Enugu to the north, Ebonyi to the north-east, Cross River and Akwa Ibom to the east and south-east, Rivers to the south and Imo to the west.

The state comprises seventeen Local Government Areas: Aba North, Aba South, Arochukwu, Bende, Ikwuano, Isiala Ngwa North, Isiala Ngwa South, Isuikwuato, Obingwa, Ohafia, Osisioma, Ugwunagbo, Ukwa East, Ukwa West, Umuahia North, Umuahia South and Umunneochi (Abia State Government, n.d.). Umuahia is the state capital, and the major towns are Aba, Umuahia and Ohafia. The 2006 national population census recorded 2,833,999 persons in the state (National Population Commission [NPC], 2006). The indigenous language is Igbo, in various dialects, and the official language is English, with Pidgin English also widely spoken. Like other Igbo people, Abians are deeply religious. The major religions are Christianity and Igbo Traditional Religion, with a small Muslim minority, and Christians form the large majority of the population.

Agriculture is the major occupation of the people, especially in rural areas, and it is helped by the rich soil that covers most of the state. There are three agricultural zones, namely Aba, Ohafia and Umuahia. Cash crops include palm produce, cocoa, rubber, coffee and coconut, while food crops such as cassava, yam, rice, plantain and maize are produced in large quantities. Hunting, livestock rearing and fish farming also form part of the agricultural economy. Civil servants make up a small share of the working population.

Trading is another major occupation. The state is home to Ariaria International Market, one of the largest markets in Nigeria and the West African sub-region, as well as many other markets (BusinessDay, 2020). Abians are market-oriented and are known to be entrepreneurial and industrious, and the state has large-scale industries as well as many medium and small ones. Aba, the main commercial town, is widely described as the commercial nerve centre of the eastern states, and the output of its small-scale artisans, which is sold across Nigeria and abroad, has earned it the nickname "Japan of Africa". People from all over Nigeria and the West African sub-region come to Aba to buy these products. "Enyimba City", as Aba is fondly called, is the state's commercial heart. It was the site of the historic Aba Women's Riot of 1929 and is home to Enyimba International Football Club, one of Nigeria's most successful clubs. Aba has long been a melting pot for the Igbo, and during the economic depression of the early 1930s, people from all over the old Eastern Nigeria moved there in search of better opportunities, where they achieved success in business, politics, religion and social life. It is not surprising that the crime rate in the Aba area is high.

Abia has a rich cultural heritage that reflects the people's way of life, with norms, customs and practices that have lasted over time. These are expressed in cultural dances and festivals. The most prominent festival is the New Yam festival, and a prominent dance is Ikperikpe Ogu, the traditional war dance of the old Bende division. The age-grade system is widely practised, especially in the northern part of the state, and serves as a vehicle for community development. Societies such as Aku, Ekpe, Mboko, Okonko and Oboni are exclusively for men, while women's groups also contribute to community development. The cultural landscape is further enriched by the mat-making craft of Uturu in Isikwuato and the colourful traditional Akwete cloth of Ukwa East.

Abia State has a number of tourist attractions, including the museum of colonial history in Aba, the National War Museum and the Ojukwu Bunker in Umuahia, the Ngodo and Uhuchukwu caves in Umunneochi, the Long Juju (Ibina Ukpabi) in Arochukwu, the Azumini Blue River in Ukwa East, and the Obu Asaga in Ohafia. These sites have not yet been adequately developed. The state has a good network of roads that links it to the rest of the country, including federal highways, railway lines and internal roads that run through all seventeen local government areas. The capital is within reach of Owerri Airport, Enugu and Port Harcourt International Airport, and the state is served by several Global System for Mobile Communications (GSM) networks, even in remote rural areas.

1.3 Statement of the Problem

The increasing wave of violent crime in Abia State has raised fresh concern about the future of a state that has been in almost constant turmoil. The activities of daring criminals are tearing at the moral fabric of "God's Own State", have damaged its reputation, and challenge the authority and smooth running of government. For a long time the state has known little peace, with violent crimes occurring so frequently that a day hardly passes without an incident. Abians already suffer from underdevelopment, unemployment, poverty and weak leadership, and the horror and grief caused by violent crime have multiplied their suffering. The frequency and boldness with which these crimes are committed show the impunity of the criminals and the helplessness of the authorities. Economic and social activities have been paralysed, and investment and commerce have fallen as investors, professionals and business people withdraw from crime-prone areas to safer places (Nwagbala & Ejike, 2022). Both government and citizens have lost sleep over the situation, and violent crime has continued to threaten Abia even in the presence of armed security personnel.

Most earlier studies and commentaries have concentrated on governance, leadership and the security agencies, and have said very little about the fundamental institution responsible for moral and social well-being (Nwagbala & Ejike, 2022). A growing body of recent work does point to the role of religion in building cohesion and social control and in teaching the values needed to resist crime (Ngwoke & Akabike, 2022; Olulowo et al., 2021), but little of it focuses on Abia State and on the church specifically. This research therefore focuses on the church as a leading agent for teaching principles of proper moral conduct. It offers a change of approach that can assist government in the effort to free the state from the crisis, and it highlights the role of the church as a time-tested agent of human and societal development that can work together with government.

1.4 Purpose of the Study

This study is concerned about the way violent crime in Abia State has spun out of control and about the harm and trauma that perpetrators inflict on their victims across the state. The security situation appears to have worsened because of weak leadership and the resulting poverty and underdevelopment. It seems that those in power lack either the capacity or the political will to tackle the problem through the law and its enforcement agencies. The case of Abia is, however, complicated, because a vicious circle of poverty and crime is at work. Poverty and unemployment drive crime, while crime and insecurity in turn destroy business opportunities and jobs (Nwagbala & Ejike, 2022). The efforts of the state government and security agencies have appeared to be ad hoc, mostly through the deployment of anti-crime squads. These squads have rendered fairly good service, since crime drops considerably wherever they are deployed, but within a short time crime returns, often with greater force. The study therefore aims to:

1. stress the need for the church to assist the state in every way in developing a more durable strategy that will reduce crime drastically and promote relative peace and meaningful development;
2. examine the causes and effects of crime on the socio-economic life of the people;
3. bring out and emphasise the economic dimension of crime, since there is a close relationship between the crime wave and the economic condition of the people;
4. underline the need to explore every developmental and economic opportunity through the economic empowerment of Abians, which will guarantee jobs and wages;
5. highlight the place of the church as a fundamental institution for teaching the principles and virtues of proper moral conduct and as a leading agent of social well-being; and
6. show that if the battle against the rising wave of crime is to be won, there must be moral rebirth and a change of attitude.

1.5 Research Methodology

A suitable framework for any study, especially one on a problem that threatens the peace and security of society, cannot be chosen carelessly. It is determined by the nature of the problem and by the research techniques to be used, which should be applied in an objective, orderly and systematic manner. In designing the approach to this work, both primary and secondary sources of data were used. The researcher's personal experience is a major contribution, since he was raised in the area and lives there, and therefore has direct knowledge and observation of the problem. Non-participant observation was used for an objective assessment.

The analytic method also played an important part, as the available data were systematically evaluated. It made content analysis possible and allowed a careful examination of the phenomenon of violent crime. It also supports objectivity in examining the causes and effects of this social evil and helps to bring out the important role of the church in stemming violent crime in the state. This methodology is expected to give confidence in the validity of the information gathered and to allow the work to be assessed as an objective and alternative contribution to crime-fighting, peace, stability and development in Abia State and, by extension, Nigerian society.

1.6 Significance of the Study

This work is necessary because of the recent rise in violent crime in Abia State. The damage and losses attributable to this problem are beyond measure. The significance of the study can be stated as follows:

1. It will be of great relevance to the government of the state and to governments at all levels, which are often hampered by persistent insecurity, by showing why the church should be involved in the fight against crime and insecurity.
2. It will identify the causes and effects of violent crime in Abia, in order to help security agencies and opinion leaders to analyse the problem and adopt suitable strategies or solutions.
3. It will help to show that the use of force deals only with the symptoms of crime and not its causes.
4. It will provide useful information on how to address other related social problems.
5. It will help to restore the moral foundation, glory and sanctity of Abia, a state that prides itself on being "God's Own State".
6. It will encourage researchers who wish to carry out further studies on the concepts discussed in the work, especially in relation to Abia State, and will serve as a useful reference.

1.7 Scope of the Study

The scope of this study is Abia, "God's Own State", and the very high level of violent crime in it. Besides isolated cases of violent crime in rural communities, more attention is given to the Aba area, the commercial hub of the state, and to Umuahia, the state capital, because most of these crimes occur in these urban areas. More attention is also given to recent years, especially from 2009, when the problem took on a nightmarish dimension. Kidnapping was then added to the pattern of violent crime, and criminal activity went beyond the control of the state authorities and attracted international attention.

Although the study concentrates on violent crime, this does not suggest that there are no other forms of crime in the state. Violent crime is the most alarming and frightening, however, since criminals have shown no restraint and have terrorised the defenceless people of Abia with weapons and tactics unknown to them before. Given the breadth and nature of the subject, greater attention is given to the major and most common violent crimes in order to avoid ambiguity and to keep the study objective and effective.

1.8 Definition of Terms

To avoid ambiguity and give a clear understanding of the study, the key terms are explained below: increasing wave, crime, violent crime, church, and the role of the church.

Increasing wave: This is a phrase, but for clarity it is explained word by word. "Increasing" is the present participle of "increase", meaning to become or make greater in size, amount, intensity or degree. "Wave" refers to something that rises rapidly. Together they underline the continuing frequency of violent crime in Abia State and describe the quick succession of violent incidents in the state without hindrance.

Crime: Crime is a concept that has no universal definition, because what counts as a crime varies with time, place and society. The Nigerian Criminal Code uses the word "offence" and defines it, in section 2, as an act or omission that makes the person who commits it liable to punishment (Criminal Code Act, 2004). In criminology, crime is understood as the violation of a societal rule of behaviour as expressed in the criminal law, which reflects the opinions, traditional values and viewpoints of the people who hold social and political power, and those who violate these rules face sanctions by the state, social stigma and loss of status (Siegel, 2021). This definition is adopted here because it is comprehensive. It combines the consensus view that criminal law defines crime, the conflict view about those who hold power and control, and the interactionist concept of stigma. Crime is thus treated as a political, social and economic function of society.

Violent crime: Violent crimes are crimes that involve the use of violence or the threat of it against persons. Examples of violent crime in Abia include kidnapping, robbery, murder and rape. Kidnapping, in particular, is the unlawful seizure and holding of a person, usually in order to obtain a ransom.

Church: The English word "church" is derived from the Greek kyriakon, meaning "belonging to the Lord". The word translated as church in the New Testament is the Greek ekklesia, which is formed from words meaning "assembly" and "to call out", that is, a body called out. The church is therefore the body of believers whom God has called out of the world to live as his people under the authority of Jesus Christ (Ephesians 1:22–23). After the death, resurrection and ascension of Christ, the church began on the day of Pentecost, as recorded in Acts 2. Today the church is divided into various denominations, and the church in Abia, like the church elsewhere in the world, is likewise divided. The church as used in this study is not any particular denomination, as the term might suggest in some contexts. It refers to the body of Christ, that is, the different denominations that share a common belief and purpose.

The role of the church: This refers to what the church can do, and the contributions and services it can render, to reduce, curb or control the increasing wave of violent crime in Abia State.

References

Abia State Government. (n.d.). Abia State: About the state and its local government areas. https://abiastate.gov.ng

BusinessDay. (2020). Abia at 29 and Ikpeazu's plan to deepen state's economy. https://businessday.ng/features/article/abia-at-29-and-ikpeazus-plan-to-deepen-states-economy/

Criminal Code Act, Cap. C38, Laws of the Federation of Nigeria (2004).

National Population Commission. (2006). 2006 population and housing census of the Federal Republic of Nigeria: Priority tables. National Population Commission.

Ngwoke, P. N., & Akabike, G. N. (2022). Insecurity and its implication for sustainable development in Nigeria: The role of religion. HTS Teologiese Studies/Theological Studies, 78(1), Article a7776. https://doi.org/10.4102/hts.v78i1.7776

Nwagbala, S. C., & Ejike, A. A. (2022). Security challenges and the implications on business sustainability in Nigeria. E-Journal, 13(1). Kansas City Kansas Community College.

Okolie-Osemene, J. (n.d.). Trends, causes and consequences of kidnapping in Ovom Ama-asaa, Abia State, Nigeria, 2010–2016 [Doctoral thesis, University of Ibadan].

Olulowo, S. A., Babawale, S. T., & Anani, K. M. (2021). An examination of the causes of kidnapping and its attendant challenges in Ogun State, Nigeria. Journal of Religion and Human Relations, 13(1), 133–.

Siegel, L. J. (2021). Criminology: Theories, patterns, and typologies (14th ed.). Cengage.