Philip Brandford Adams
In political discourse, the term “cabal” often carries a sinister undertone—conjuring images of secretive groups manipulating power from behind the scenes. Albert Mackey, a revered 19th-century Freemason scholar, provides a more nuanced definition of cabals. He categorizes them into two types: theoretical and practical. While practical cabals deal with talismans and amulets—mystical artifacts aimed at influencing the physical world—Mackey asserts that these are of little relevance to philosophical discussions. Instead, he directs attention toward the theoretical cabal, which is divided into two branches: the lineal and the dogmatic.
Mackey’s theoretical cabal, particularly the dogmatic variety, is essentially a metaphysical framework—a system of Jewish philosophy that delves into the nature of existence and the universe. In this intellectual tradition, cabals aren’t shadowy groups but a philosophical means of understanding the deeper meanings of life. Dogmatic cabals lay out the doctrines and ideas taught by Cabalist doctors, helping to shape metaphysical thought.
But can this framework apply to Nigerian cabals, especially in the context of political power and influence?
Nigerian Cabals: An Apparent Misalignment with Mackey’s Vision
The cabals that dominate Nigeria’s socio-political landscape seem worlds apart from the theoretical constructs Mackey discusses. Here, “cabal” is often synonymous with elite groups who, through informal networks and hidden agendas, exert control over government policies and the distribution of resources. Unlike the philosophical or metaphysical cabals Mackey described, Nigeria’s version tends to revolve around self-interest, corruption, and power consolidation.
This version of a “practical cabal” is anything but theoretical. It operates in the corridors of power, seeking to influence political appointments, dictate policy directions, and exploit national resources. Rather than engaging in abstract metaphysical exploration, these cabals are deeply entrenched in tangible, real-world power plays—often at the expense of the general populace.
Theoretical vs. Practical Cabals in the Nigerian Context
Mackey’s practical cabal may not involve talismans and amulets in the Nigerian political space, but it certainly deals in the art of manipulation. This group is neither bound by metaphysical contemplation nor engaged in any philosophical pursuit for the greater good. Instead, their influence is pragmatic, rooted in power retention and the control of national wealth.
Yet, is there room to argue that Nigerian cabals might reflect the lineal or dogmatic elements of Mackey’s theoretical cabal? The lineal aspect speaks to continuity—traditions passed down over generations. In some ways, Nigerian cabals do exhibit this form of continuity, as power is often transferred within elite families and networks, maintaining a near-hereditary grip on political influence.
However, the cabals of Nigeria stray far from Mackey’s dogmatic vision. They aren’t advancing metaphysical doctrines or philosophical systems; they’re cultivating a culture of exclusion, where power and wealth are concentrated in the hands of a select few. Their doctrine isn’t one of intellectual enlightenment but of financial and political domination.
The Nigerian Cabal as a New Kind of Practical Cabal
The Nigerian cabal, therefore, may be best described as a modern evolution of the “practical cabal” Mackey dismisses in his assertion. While they aren’t dealing in magic and talismans, they are certainly wielding considerable influence to shape outcomes in ways that serve their interests. This is a far cry from the lofty metaphysical ideas espoused by the theoretical cabalists of Mackey’s time.
In conclusion, while Nigerian cabals don’t fit neatly into Mackey’s theoretical definitions, they are certainly a force to be reckoned with—driven not by philosophical thought but by the pursuit of power and control. If anything, they represent a contemporary interpretation of the practical cabal, adapting ancient ideas of secret influence to fit the modern political arena. And, unlike the intellectual pursuits of Mackey’s dogmatic cabalists, Nigeria’s version seems content with holding onto the tangible trappings of authority, leaving the metaphysical musings to others.
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