




































AQUINNO VOLUME 4 ISSUE 3 DECEMBER 2024.cdr


ON THE COMPATIBILITY OF INTERNET FRAUD WITH MONEY RITUAL 
IN THE DOUBLE ACTS OF IMMORALITY IN CHACHERISM

Laleye Solomon Akinyemi, Ph.D
Department of Philosophy

AdekunleAjasin University, Akungba-Akoko, Ondo State, Nigeria
laleyesolomon@gmail.com 

solomon.laleye@aaua.edu.ng

ABSTRACT

Contemporary human society faces numerous threats to peaceful coexistence, suggesting the 
vulnerability and possible extinction of the human species. In Africa, particularly in Nigeria, 
these threats manifest in many ways. More alarming is the rise of ritual murder as complement to 
internet fraud, which has heightened insecurity in modern-day Nigeria. Extensive research has 
been conducted on internet fraud (Yahoo! Yahoo!!), but there is a scarcity of comprehensive 
analysis on its more advanced form, euphemistically referred to as cybercrime (Yahoo Plus).The 
few existing studies on this lack systematic exploration of the distinction between traditional 
internet fraud (Yahoo! Yahoo!!) and its advanced counterpart (Yahoo Plus), as well as the 
association of these crimes with ritual murder for money (Yahoo Plus Plus). This paper examines 
internet fraud as an act of contractual defection involving the manipulation of unsuspecting 
victims' psychological states. It differentiates between two types of money rituals that 
characterize advanced cybercrime. The paper argues that while internet fraud (Yahoo! Yahoo!!) 
and advanced cybercrime (Yahoo Plus) share similar processes and methodologies, they should 
not be categorized alongside cultic ritual murder for money (Yahoo Plus Plus), which is 
considered a form of Chacherism—the umbrella term for all illicit acts in cyberspace. The paper 
contends that internet fraud and advanced cybercrime are separate from the heinous act of ritual 
murder for money. It concludes that they undermine moral contractualism, violate the will and 
consent of their victims, and threaten the moral infrastructure of society. This analysis employs 
critical, descriptive, and prescriptive approaches.

Keywords: Advanced cybercrime, money ritual, fraud, moral contractualism, chacherism.

INTRODUCTION

The advent of technological advancements in internet connectivity has bifurcated contemporary 
human society into two intertwined worlds: the analogue and the digital. Research shows that the 
number of internet users has surged, growing from approximately 4.4 million in 2000 to 3.4 
billion by 2016 (Usman & Abdulkadir, 2019, 12). By January 2023, 122.5 million Nigerians were 
active internet users, with that number expected to rise alongside global internet usage, which is 
projected to reach 5.35 billion by January 2024 (Petrosyan, 2024). In this digital age, computer 
literacy has become a vital skill, and those educated in the pre-internet world are often seen as 
semi-literate unless they have adapted to the new digital landscape. The digital world has 
removed the barriers of distance, culture, and language that once impeded effective 
communication and legitimate transactions. However, despite its many advantages, the 
cyberspace has also become a breeding ground for illicit and unethical behaviours, generally 
known as cybercrime. Cybercrime includes activities such as hacking, phishing, and identity 
theft, among others, like trading hacked social media accounts, romance scams, and high-yield 
investment frauds (Maitanmi & Ayinde, 2013: 45-51). 

23



With approximately 39.6% of Africa's internet users being Nigerians (Hassan, Lass & Makinde, 
2012, 629), many of whom are tech-savvy youths, the country's cyberspace has seen a 
proliferation of cybercriminals, particularly students, school dropouts, and the unemployed. 
Driven by the promise of quick financial returns, these criminals often referred to as “Yahoo 
boys,” target citizens in Europe and America, straining international relations and casting doubt 
on legitimate economic transactions originating from Africa. Unfortunately, Africans, including 
Nigerians, are not exempt from being victimized by these fraudsters.

Several factors predispose individuals to cybercrime. They include youth unemployment, greed, 
peer recognition, and a desire for quick economic success. Negative parental influence and the 
profligate lifestyles of public figures, particularly politicians, also contribute to this problem. 
Additionally, deep-seated socio-economic inequalities and a belief in reparation for Africa's 
colonial exploitation play a role.

Recently, a growing belief in the use of magical practices to attract wealth has led to the 
perception that certain indigenous practices are linked to cybercrime. This association has fuelled 
the evolution of internet fraud from basic scams (Yahoo! Yahoo!!) to more advanced forms 
(Yahoo Plus) and even ritual murder for money (Yahoo Plus Plus), all considered forms of 
Chacherism. While 'Yahoo! Yahoo!!' refers to internet fraud in general, 'Yahoo Plus' signifies 
internet fraud enhanced by traditional medicine to manipulate victims. However, the connection 
between cybercrime and ritual murder for money remains controversial, as this paper seeks to 
explore.

THE CYBER WORLD, THE NATURAL WORLD, AND CONTRACTUAL 
DEFECTION

Contemporary society is divided into two interconnected worlds: the cyberspace created by the 
internet, and the residual analogue world inhabited by non-computer literates. The analogue 
world traditionally isolated societies due to factors such as geographical distance, speed, 
language, culture, and religion, which acted as barriers to free trade and intergroup relations. In 
contrast, the digital world has facilitated easier interactions and transactions, leading to a parallel 
form of life that coexists with the pre-internet world.

The digital revolution, driven by computers and internet connectivity, has transformed nearly 
every aspect of human life, including thought processes and behaviour (Barbour, 1993, 147). It 
has effectively erased the “tyrannies of space, boundaries, and citizenship” that once defined pre-
internet societies (Omazu, 2013, 145). With the rise of computers and the web, activities such as 
banking, commerce, knowledge acquisition, and socialization have become faster and more 
efficient. However, these opportunities have also been exploited by internet fraudsters, who 
undermine privacy, autonomy, and security by hacking into the digital devices of others.

Hacking, in this context, refers to the malicious infiltration of digital systems, distinct from 
ethical hacking, which is performed with consent to test system vulnerabilities. Ethical hacking, 
when done correctly, helps secure cyberspace, as hackers are hired to assess weaknesses and 
recommend remedies. Both ethical hackers and cybercriminals, however, possess the same 
technical skills, but the moral use of these skills determines their intent. 

Cybercrime has caused immeasurable damage to victims' economic, social, and political lives. 
The results include broken homes, deaths, loss of investments and savings, and the collapse of 
businesses. As noted by Makinde (2014, 494), technology—its benefits notwithstanding—also 
brings “insecurity, exploitation, and the potential to destroy societies.” In Nigeria, these internet 

24

                                            Aquino Journal of Philosophy, Vol 4 Issue 3, December 2024.
ISSN: 2786-9792



fraudsters (popularly known as “Yahoo boys”) lure victims into fake business transactions 
through fraudulent emails, leading to financial losses that can reach millions. In other cases, they 
deceive victims into believing they have received payment for goods or services through fake 
electronic transfers, creating temporary credit alerts on cell phones but not in actual bank records. 
Romance scams are also common, where fraudsters exploit vulnerable individuals seeking 
companionship, especially wealthy women, and defraud them as the relationship progresses.

At the heart of these scams is contractual defection—a form of manipulation where the fraudster 
violates the trust and agreement between the two parties. Victims are often made to believe in the 
legitimacy of the transaction and willingly participate, only to be deceived. Contractual 
defection, therefore, involves a premeditated betrayal of trust, as one party in the agreement 
knowingly intends to default on their obligations from the outset. This behaviour is morally 
unjustifiable, as it violates the ethical foundations of trust, honesty, and truthfulness, which are 
necessary for social contracts.

Contractual defection is not unique to internet fraud. It is pervasive in Nigerian socio-political 
relations, where politicians deceive the electorate with false promises, religious leaders exploit 
their congregations, and contractors engage in corrupt practices, thereby undermining the 
common good. In all these cases, there is a breach of moral and contractual obligations. Victims 
willingly enter agreements, only to be betrayed by those who never intended to fulfil their part of 
the bargain.

Given the increasing prevalence of internet fraud and the significant losses it incurs, legal and 
institutional frameworks have been established at national and international levels to combat 
cybercrime. These measures include efforts to detect, investigate, prosecute, and sanction 
cybercriminals. However, as these fraudsters face growing challenges, they adapt and seek 
alternative, more sophisticated methods of wealth generation. This need for diversification led to 
the emergence of advanced cybercrime, also known as Yahoo Plus.

In the context of advanced cybercrime, cyberspace becomes a business arena where different 
belief systems converge. For some Nigerian fraudsters, particularly those in the Yoruba cultural 
setting, traditional beliefs surrounding wealth creation play a central role. Aje, the goddess of 
wealth in Yoruba religion, embodies the principles of economic prosperity and success. This 
belief system integrates the spiritual and material realms, suggesting that both physical and 
metaphysical elements contribute to wealth creation. This integration of traditional Yoruba 
beliefs into cyberspace activities blurs the lines between simple internet fraud and more 
sophisticated cybercrimes. While basic internet fraud is characterized by psychological 
manipulation, advanced cybercrime involves the incorporation of traditional rituals and 
medicine, believed to enhance success in scams. This interplay of technology and African 
spirituality raises critical questions about the nature of wealth, morality, and the ethical 
implications of these practices.

AFRICAN CULTURE, ETHICS, AND THE ROLE OF RITUALS

African culture is often recognized for its shared values, such as respect for authority, moral 
integrity, and communalism which distinguish it from other cultures. As Idang notes, “African 
culture is defined by the religion, aesthetics, and moral values that unite its people” (2015, 97-
111). Although there is diversity within Africa, certain cultural similarities—expressed through 
folklore, proverbs, and religious practices—create a unique identity for the continent. For 
instance, the South Africans' social philosophy of culture called Ubuntu, Botho and Huntu; the 
Yoruba humanist ethic of Omoluwabi; the Tanzanian and Ugandan's Obuntu; and the Hausa 

25

Laleye Solomon Akinyemi                               On The Compatibility Of Internet Fraud With Money Ritual...



human dignity of Mutumikir'ki, Amana and Mutumchi among others, exemplify African's unique 
capacity to express compassion, consensus, care, solidarity and respect for humanity. Again, 
human life was generally respected and perceived to be sacred, consequently, murder or suicide 
were largely detested and accumulation of wealth, at the expense of others was detested and 
regarded as antisocial (Makinde, 2014, 500). This and other components of African social 
philosophy of culture is rightly captured by J. S. Mbiti in his famous description of the mutual and 
cordial relationship that personified the interdependence of the individual and the society or, the 
self and others as, “I am because we are, since we are therefore, I am” (Mbiti, 1970, 141).

One core aspect of the African worldview is the interconnectedness of the physical and spiritual 
realms. According to African cosmology, reality consists of an intricate relationship between the 
divine, ancestors, and humans. Spiritual entities, such as gods and ancestors, play a vital role in 
the lives of individuals, often determining their success or failure. As such, these spiritual entities 
are revered, and their favour is sought through rituals and sacrifices. The concept of “life force” is 
central to this belief, as it is believed that success is directly related to the strength of one's life 
force, which can be enhanced through rituals.

African culture has undergone significant changes due to colonization, globalization, and 
modernization. However, many traditional practices, including rituals aimed at securing wealth, 
have persisted. In Yoruba culture, for example, wealth and prosperity are overseen by Aje, the 
goddess of wealth. Business owners often invoke Aje's blessings through rituals, which are 
believed to attract luck and success in commercial ventures. This belief system underpins the 
practices of many internet fraudsters, who integrate traditional rituals into their cybercriminal 
activities to enhance their success.

The use of traditional rituals for monetary gain can be divided into three categories: (1) culturally 
pragmatic rituals, which are seen as harmless and aim to enhance business success; (2) mystical 
rituals, which involve the use of traditional medicine to manipulate victims into compliance; and 
(3) ritual murder for money, a heinous crime that involves killing individuals for their body parts, 
believed to bring wealth. While the first two practices have cultural roots, the third is widely 
condemned as a perversion of African traditions.

The taxonomy of cultural practices involving reverence, veneration, or propitiation in African 
societies can be divided into sacrifices and rituals. In these practices, the Supreme Being, 
divinities, or ancestors are believed to possess the power to remedy human inadequacies. While 
some sacrifices may endanger certain animals, they rarely involve humans. However, rituals are 
broad and can take many forms. For instance, visiting a friend every weekend, strict adherence to 
religious obligations, or offering prayers for divine protection are all examples of non-harmful 
rituals.

Historically, life-threatening rituals did occur in pre-colonial Africa, such as in Swaziland, where 
human killings were carried out to increase agricultural yield or enhance political status (Evans, 
1993, 27). In certain cases, human sacrifices were made to protect kings or chiefs, seen as vital 
acts to preserve the whole society (De Jong, 2015, 9-26). For instance, the Yoruba of 
southwestern Nigeria practiced the ritual of burying the king's horseman, Abobaku, with the king. 
However, such practices have largely faded with the advent of modern religion, democracy, and 
western influence.

It is saddening to observe that today, ritual killings are being reintroduced, particularly among 
youths, as a means to achieve quick wealth, often in conjunction with internet fraud. This re-
emergence of ritual murder for money has heightened the insecurity of vulnerable populations, 
especially women, children, the elderly, and those with disabilities (Malomo, 2004, 10).

26

                                            Aquino Journal of Philosophy, Vol 4 Issue 3, December 2024.
ISSN: 2786-9792



To properly understand advanced cybercrime within the African context, it is essential to 
differentiate between three types of money rituals: (1) culturally pragmatic means of money 
rituals, (2) mystical money rituals, and (3) ritual murder for money. The first type involves non-
lethal rituals that enhance business success by attracting love, luck, and patronage. In Yoruba 
culture, for instance, rituals such as Aajo, Awure, and Aworo are employed to boost financial 
gains. These rituals draw their power from Aje, the Yoruba goddess of wealth, who presides over 
commerce and prosperity.

In Yoruba tradition, Aje is synonymous with wealth and success, and Monday (Ojo Aje) is 
considered the day dedicated to wealth generation. Business owners seek Aje's blessings to 
ensure favourable outcomes in their ventures. These practices are integrated into advanced 
cybercrime, where fraudsters attempt to manipulate the spiritual world to enhance their scams. 
Although the underlying business activity—internet fraud—is morally wrong, Aje is primarily 
concerned with blessing a person's work, which fraudsters misinterpret as a means to justify their 
actions. Aje's virtue is extolled by the Yoruba thus (Kalejaiye, 2011):

Ajearinginiginiw'oja  (Aje the spirit that surreptitiously enters into market)

This praise is accompanied with prayers for business owners that;

Aje a wo'gba  (May profit enters into your business) 

The Yoruba also praise and espouse the prowess of Aje in commerce thus;  

Ajeolokun( Aje the owner of the sea)

Oguguluso  (One who has multiple shelter)

Ajeonisobooji (Aje you are the one who people seek solace under her shield or tent)

Asewedagba  (The one who promotes the younger to the position of elder)

Asagbadewe (You make old looks younger)

Enitieruatiomo n fi ojojumowakiri. (The one being sort on daily basis both by slave and master).

For a person to reap the benefits accruable from Aje, such a person must propitiate or venerate her 
and, she in turn would provide the necessary guide by prescribing the type of business to invest in, 
the location of business premises and, bestow blessings of wealth on the person's business 
venture if a choice had already been made before her consultation. In other words, access to 
wealth is through the combination of physical and spiritual elements. This is one of the ritual 
practices engaged in by internet fraudsters. Even though, the underlying business activity 
(internet fraud) is morally wrong, Aje is mainly concerned with granting the request of blessings 
on a person's handiwork. This is why Chief Yemi Elebuibon, Oluwo Jogodo Orunmila and 
Kareem Adeyemi argue that Aajo, Oshole, Awure and Aworodo not only facilitate patronage for 
clients but they also attract relatively undeserved favour from authorities and individuals. 
According to Chief Yemi Elebuibon, Aajo, Awure, Aworo and Oshole are not immoral acts in 
Yoruba worldview because they do not inflict harm on others, they are simply means by which 
the rate of turnover in business can be enhanced through increased patronage which ceteris 
paribus would translate to increased profit margin and money (oral interwiew, 2022). The 
position of this eminent traditionalist is correct because prayer or ritual that is not injurious to 
potential clients often precedes all most forms of business. Hardly would any human person 
venture into any business activity with the intention to make money without one form of 

27

Laleye Solomon Akinyemi                               On The Compatibility Of Internet Fraud With Money Ritual...



prayer/ritual or the other.

The claim to the efficacy of this means could be controversial because one of the realities most 
western scholars have not come to terms with is the co-existence of the world of science and 
technology with the metaphysical world of forces where culturally pragmatic means function 
within a social frame of reference that embodies the social and cultural assumptions of the 
people. Yoruba society personifies this social frame of reference because the internal scheme that 
defines its cosmological worldview and the efficacy of Aje's blessings are compatible. The 
worldview of the Yoruba and by extension Africa recognizes the roles that culturally inclined 
ritual can play in the economic, social and political existence of the people; the efficacy of this 
typology of ritual to the Africans is not in doubt. 

It is true that the scientific worldview that prides observable elements is more likely to be 
opposed to a worldview that prides non-observable elements. Hence, the scientists and 
Eurocentric scholars would adjudge and define culturally inclined ritual as irrational and illogical 
thought as corroborated by Sax (2010, 6) who maintains that “we call actions rituals when we do 
not understand the relation between means and ends, when they do not match our context of 
rationality, when they do not correspond to our criteria of efficacy.” Nevertheless, this does not 
deny its pragmatism as a belief system.

MYSTICAL MEANS OF MONEY RITUALS

The second type of money ritual, the mystical variant, combines traditional medicine with 
spiritual rituals. Although not originally intended for monetary gain, these traditional practices 
are manipulated by internet fraudsters to coerce victims into financial agreements. This variant of 
advanced cybercrime, which incorporates rituals such as Ase (supernatural command), Afose 
(irresistible order), Oruka Ere (charmed ring), and Oofo (incantations), is designed to force 
victims into compliance. Through diabolical means, fraudsters attempt to manipulate the psyche 
of their victims, often using their photos, effigies or personal items as a point of contact. In some 
other instance, “over a bucket or pool of water the name of the intended victim is called, and the 
image of such person would appear upon the water surface, he or she is therefore simulated” 
(Onongha, 2022, 122). These rituals, though originally meant for defensive or protective 
purposes in Yoruba culture, are repurposed for malicious financial gain. It is important to say that 
those involve in the redirection of this ritual risk punishment from the gods in the form of insanity, 
untimely death or incurable sickness.

This manipulation of traditional medicine leads to the misconception that African culture 
supports internet fraud. However, the mere fact that some aspects of African tradition are 
exploited does not imply that African culture itself endorses such behaviour. It is important to 
distinguish between the cultural roots of these rituals and the criminal acts of fraudsters who 
misuse them. The fact that armed robbery is a common phenomenon in the dark does not translate 
into darkness being the cause of armed robbery. While darkness may technically help armed 
robbers to carry out their nefarious acts, it is not darkness that causes armed robbery. In the same 
vein, the fact that science and technology provides the wherewithal for the manufacturing of 
weapons of mass destruction such as atomic bombs and missiles never justifies their irrational 
use. Therefore, the claim that since some aspects of African culture are negatively appropriated 
for some illicit activity on the internet does not imply that African culture is holistically guilty.  
This is more so, when Africans detest the immoral behaviour of deprivation of others of their 
belongings. 

28

                                            Aquino Journal of Philosophy, Vol 4 Issue 3, December 2024.
ISSN: 2786-9792



THE MODUS OPERANDI AS TWO SIDES OF THE COIN

The modus operandi of internet fraud differs significantly between simple scams and advanced 
cybercrime involving mystical rituals. In cases of simple fraud, the victim is often a prey due to 
ignorance, greed, or psychological manipulation. However, in advanced cybercrime, fraudsters 
use metaphysical forces to influence their victims in extraordinary ways. Despite efforts to raise 
awareness and prevent these scams, victims of cybercrime continue to increase, suggesting the 
potent impact of the mystical forces used in advanced fraud.

Although simple internet fraud and advanced cybercrime are mutually inclusive in terms of 
methodology—since both involve the manipulation of victims—advanced cybercrime stands 
apart due to its reliance on spiritual manipulation. While some scholars view both crimes as 
identical, they are, in reality, two sides of the same coin, differentiated by the use of metaphysical 
forces in advanced cybercrime. While there are reservations about the effectiveness of mystical 
money rituals due to their lack of scientific explanation, within the African worldview, the causal 
connection between events is often metaphysical rather than empirical. The potency of 
traditional rituals, even when repurposed for internet fraud, is accepted within African belief 
systems, which may not align with Eurocentric views of rationality and cause-effect 
relationships.

However, it is important to note that even within African traditions, the efficacy of traditional 
medicine depends on the destiny of the individual involved and the psychological state of the 
person using the ritual. The belief that traditional medicine works only if the user has faith in it 
emphasizes the importance of mindset in determining the success of the ritual. If a fraudster 
believes in the power of traditional rituals, it may work for them; if not, the ritual is unlikely to 
have any effect.

RITUAL MURDER FOR MONEY

In stark contrast to the culturally pragmatic and mystical means of money rituals is ritual murder 
for money, a heinous practice where individuals are killed for their body or body parts, believed 
to attract wealth. This form of ritual is distinct from advanced cybercrime and is primarily driven 
by occult beliefs. In contemporary Nigeria, ritual murder for money is often disguised as internet 
fraud to avoid detection, but it has no real connection to cyberspace activities.

Ritual murder for money involves both the perpetrators (often young people posing as Yahoo 
boys) and their collaborators, such as voodoo practitioners, traditional healers, or even some 
religious clerics. These actors collaborate to murder victims and harvest body parts, believing 
that such acts will result in financial gain. News reports frequently detail gruesome cases of eyes, 
hearts, genitalia, and other body parts being removed from victims, further intensifying the fear 
and insecurity in Nigerian society. The preponderances of ritual murder in contemporary Nigeria 
have continually drifted the society toward the Hobessian state of nature where life is solitary, 
poor, nasty, brutish and short.

Occult practices surrounding ritual murder for money often specify particular victims (e.g., 
twins, pregnant women) or body parts to be harvested (Murray & Sanders, 2005, 223-225). Items 
such as hair, nails, or clothing associated with the victim are believed to establish a connection 
between the victim and the ritual. These practices, though widespread, are widely condemned as 
irrational and unfounded. Rational thinkers consistently question the efficacy of ritual murder for 
money, as there is no empirical evidence to support the claim that such acts result in wealth.

The important questions that arise from these occult practices are: Where does the money come 

29

Laleye Solomon Akinyemi                               On The Compatibility Of Internet Fraud With Money Ritual...



from? Why is the money always in paper form, and why are stronger currencies like US dollars or 
British pounds not produced? Most significantly, if these rituals work, why are the voodoo 
practitioners themselves not wealthy? These questions expose the irrationality and moral 
bankruptcy of ritual murder for money, which has no basis in reality.

CONCLUSION

This paper has examined internet fraud as a serious threat to human security in contemporary 
Nigerian society. It distinguishes between simple internet fraud, advanced cybercrime, and ritual 
murder for money, arguing that although all are immoral acts, they represent distinct types of 
illicit behaviour. While advanced cybercrime involves the manipulation of African spiritual 
beliefs and traditional medicine, it remains separate from the more violent and occult-driven act 
of ritual murder for money. Both forms of cybercrime and ritual murder pose significant threats to 
the moral infrastructure of Nigerian society. However, they remain mutually exclusive in their 
methods and motivations, despite sharing common threats to the moral and social fabric of the 
country.

REFERENCES

Barbour, I. G.  (1993). Ethics in an age of technology. Harper and Row.

De Jong, W. (2015). “Makhosi a via (chiefs commit ritual murder): why ritual murder in South 
Africa should be seen as meaningful violence.” Afrika Focus 28 (2), 9-26.

Evans, J. (1993). “Where can we get a beast without hair? Medicine murder in Swaziland from 
1970 to 1988.” African Studies 52(1), 27-42.

Hassan, A. B., Lass, F. D., & Makinde, J. (2012). Cybercrime in Nigeria: causes, effects and 
the way out.”  ARPN Journal of Science and Technology 2 (7), 626 – 631.

Idang, G. E.  (2015). “African culture and values.” Phronimon 16 (2), 97-11.

Kalejaiye, D. (2011). “Understanding wealth creation through the concept of Yoruba 
traditional religion.” Speech delivered at the Olokun festival, at the monarch of 

rdOnigbongbo Palace Square,  Ikeja, Lagos. 3  May 2011.

Maitanmi, O., & Ayinde, S. (2013). “Impact of cyber crimes on Nigerian economy.” IJES: 
The International Journal of Engineering and Science 2 (4), 45-51.

Makinde, M. (2014). Logico-Philosophical Studies. ObafemiAwolowo University Press.

Malomo, D. (2004). “Ritualists hunt male children.” Saturday Sun Newspaper, July 3.

Mbiti, J. S. (1970) African Religions and Philosophy. Heinemann.

Murray, C. & Sanders, P.  (2005) Medicine murder in colonial Lesotho: the anatomy of a 
moral crisis. Edingburgh University Press.

Omazu, I. E. (2013). “The quest for African identity in the current world order: insights from 
Osigwe Anyiam-Osigwe.” In  A holistic approach to human existence and 
development. Eds. Kolawole  A. Olu-Owolabi Adebola B. Ekanola. Hope 
Publications.

Onongha, K.  (2022). “Beliefs and practices of magic.” In The Palgrave handbook of African 
traditional religion. Eds. Ibigbolade S. Aderibigbe & Toyin Falola. Palmgrave 
Macmillan.

30

                                            Aquino Journal of Philosophy, Vol 4 Issue 3, December 2024.
ISSN: 2786-9792



Pagnotta, S. (2017).  What motivates some young people to become cybercriminals? 
http://welivesecurity.com2017/05/03motivates-young-becomecybercriminals/ May, 2017. 
Retrieved June 23, 2023.

Petrosyan, A. (2024). Statista Research. www.statista.com

Usman, Y.  & Abdulkadir, J. (2019). “Appraisal of an expanding global internet-related crime: 
the case of cybercrime in Nigeria.” Journal of Computing and Management Studies 
3(1), 12.

Sax, W. (2010). “Ritual and the problem of efficacy.” In  The problem of ritual efficacy. Eds. 
William Sax, James Quack and Jan Weinhold. Oxford University Press.

31

Laleye Solomon Akinyemi                               On The Compatibility Of Internet Fraud With Money Ritual...

http://welivesecurity.com2017/05/03motivates-young-becomecybercriminals/
http://www.statista.com

