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. One cold night in January, many young men in black and white outfits met on a hill near Jos, a Nigerian city. They yelled, danced, and fired guns in the air. A drummer played a fast beat. Five men crawled to a platform with candles, where a priest in white held an axe. John,* a college student with a strong body and a young face, was one of them. He
had been hurt and mocked for six hours. He was very tired. John saw the city lights below the priest. The sky was full of sand from the Sahara. The lights looked blurry to John. John grew up with his mother in Kaduna, a poor city in the dry north of Nigeria. His mother worked hard to supply construction materials, but they had little money. She left
her three sons alone often, and they spent time hunting near a lake and listening to American music. John went to the University of Jos to study business when he was seventeen. Jos was different from Kaduna, cooler and greener. His mother gave him some money, and he also made money by raising dogs to sell in Port Harcourt, a dangerous city
where oil was produced. But it was not enough. John's older brother, who also studied in Jos, had friends who were Axemen. They were part of the Black Axe fraternity. They had fun and bought drugs and cars. The news said that Axemen did many bad things, but his brother's friends told John that he could join the group and not do anything wrong.
He could just have fun, help with some charity work, and be happy. He could choose. John thought that the Black Axe did some “risky” stuff. But he wanted to join. Axemen were respected and knew important people. Without a network, John would not get a good job after he graduated. In his second year, he chose to join, or “bam.” On the day of the
initiation, John had to buy some things: candles, bug spray, a kola nut (a nut with caffeine from West Africa), razor blades, and 10,000 Nigerian naira (about thirty dollars). This was his bamming fee. . John brought everything to the hilltop. At night, Axemen forced him and four others to lie face down on the ground, close to each other, and abused
them verbally. They said they smelled like goats and hit them with sticks. Each Axeman stepped on their backs four times. Someone set fire to the bug spray and ran it over them, “removing the goat odor,” John said. When the spray ran out, the initiates crawled in two lines to the platform. John kneeled, eyes closed, and the priest swore and slapped
him, marking his cleansing. The priest put the axe on his head and gave him his “strong name,” after a famous African rebel. John’s was Patrice Lumumba, the killed Congolese leader. Others kneeled and got names, too: Marcus Garvey, Muammar Qaddafi, Usman dan Fodio, and Ngũgĩ wa Thiong’o. When they finished, they stood up. The crowd
shouted: A cry for one is a cry for all. The answer: Aiye! The men who had hurt John for hours now hugged him. They gave him a cup of Kokoma, a potent, herb-​spiked drink. John was thrilled, and tipsy.
He was very tired. John saw the city lights below the priest. The sky was full of sand from the Sahara. The lights looked blurry to John. John grew up with his mother in Kaduna, a poor city in the dry north of Nigeria. His mother worked hard to supply construction materials, but they had little money. She left her three sons alone often, and they spent
time hunting near a lake and listening to American music. John went to the University of Jos to study business when he was seventeen. Jos was different from Kaduna, cooler and greener. His mother gave him some money, and he also made money by raising dogs to sell in Port Harcourt, a dangerous city where oil was produced. But it was not enough.
John's older brother, who also studied in Jos, had friends who were Axemen. They were part of the Black Axe fraternity. They had fun and bought drugs and cars. The news said that Axemen did many bad things, but his brother's friends told John that he could join the group and not do anything wrong. He could just have fun, help with some charity
work, and be happy. He could choose. John thought that the Black Axe did some “risky” stuff. But he wanted to join. Axemen were respected and knew important people. Without a network, John would not get a good job after he graduated. In his second year, he chose to join, or “bam.” On the day of the initiation, John had to buy some things: candles,
bug spray, a kola nut (a nut with caffeine from West Africa), razor blades, and 10,000 Nigerian naira (about thirty dollars). This was his bamming fee. . John brought everything to the hilltop.
At night, Axemen forced him and four others to lie face down on the ground, close to each other, and abused them verbally. They said they smelled like goats and hit them with sticks. Each Axeman stepped on their backs four times.
One cold night in January, many young men in black and white outfits met on a hill near Jos, a Nigerian city.
They yelled, danced, and fired guns in the air. A drummer played a fast beat. Five men crawled to a platform with candles, where a priest in white held an axe. John,* a college student with a strong body and a young face, was one of them. He had been hurt and mocked for six hours. He was very tired.
John saw the city lights below the priest. The sky was full of sand from the Sahara.
The lights looked blurry to John. John grew up with his mother in Kaduna, a poor city in the dry north of Nigeria. His mother worked hard to supply construction materials, but they had little money.
He was very tired. John saw the city lights below the priest. The sky was full of sand from the Sahara. The lights looked blurry to John. John grew up with his mother in Kaduna, a poor city in the dry north of Nigeria. His mother worked hard to supply construction materials, but they had little money. She left her three sons alone often, and they spent
time hunting near a lake and listening to American music. John went to the University of Jos to study business when he was seventeen. Jos was different from Kaduna, cooler and greener. His mother gave him some money, and he also made money by raising dogs to sell in Port Harcourt, a dangerous city where oil was produced. But it was not enough.
John's older brother, who also studied in Jos, had friends who were Axemen. They were part of the Black Axe fraternity. They had fun and bought drugs and cars. The news said that Axemen did many bad things, but his brother's friends told John that he could join the group and not do anything wrong. He could just have fun, help with some charity
work, and be happy. He could choose.
John thought that the Black Axe did some “risky” stuff. But he wanted to join. Axemen were respected and knew important people. Without a network, John would not get a good job after he graduated. In his second year, he chose to join, or “bam.” On the day of the initiation, John had to buy some things: candles, bug spray, a kola nut (a nut with
caffeine from West Africa), razor blades, and 10,000 Nigerian naira (about thirty dollars).
He had been hurt and mocked for six hours. He was very tired.
He had been hurt and mocked for six hours. He was very tired. John saw the city lights below the priest. The sky was full of sand from the Sahara. The lights looked blurry to John. John grew up with his mother in Kaduna, a poor city in the dry north of Nigeria. His mother worked hard to supply construction materials, but they had little money. She left
her three sons alone often, and they spent time hunting near a lake and listening to American music. John went to the University of Jos to study business when he was seventeen. Jos was different from Kaduna, cooler and greener.
His mother gave him some money, and he also made money by raising dogs to sell in Port Harcourt, a dangerous city where oil was produced. But it was not enough. John's older brother, who also studied in Jos, had friends who were Axemen.
They were part of the Black Axe fraternity. They had fun and bought drugs and cars. The news said that Axemen did many bad things, but his brother's friends told John that he could join the group and not do anything wrong. He could just have fun, help with some charity work, and be happy. He could choose. John thought that the Black Axe did
some “risky” stuff. But he wanted to join. Axemen were respected and knew important people. Without a network, John would not get a good job after he graduated. In his second year, he chose to join, or “bam.” On the day of the initiation, John had to buy some things: candles, bug spray, a kola nut (a nut with caffeine from West Africa), razor blades,
and 10,000 Nigerian naira (about thirty dollars). This was his bamming fee. . John brought everything to the hilltop. At night, Axemen forced him and four others to lie face down on the ground, close to each other, and abused them verbally. They said they smelled like goats and hit them with sticks. Each Axeman stepped on their backs four times.
Someone set fire to the bug spray and ran it over them, “removing the goat odor,” John said. When the spray ran out, the initiates crawled in two lines to the platform. John kneeled, eyes closed, and the priest swore and slapped him, marking his cleansing. The priest put the axe on his head and gave him his “strong name,” after a famous African
rebel. John’s was Patrice Lumumba, the killed Congolese leader. Others kneeled and got names, too: Marcus Garvey, Muammar Qaddafi, Usman dan Fodio, and Ngũgĩ wa Thiong’o. When they finished, they stood up. The crowd shouted: A cry for one is a cry for all. The answer: Aiye! The men who had hurt John for hours now hugged him. They gave
him a cup of Kokoma, a potent, herb-​spiked drink. John was thrilled, and tipsy.
He was an Axeman. The Black Axe came from the Neo-Black Movement of Africa, a Black Power group that started on Nigerian campuses in the Seventies. It had an anti​colonial, pan-​African vision that appealed to many young men. Nigerian fraternities had been around since the Fifties, but the N.B.M. founders thought they had lost their meaning.
They followed the example of America’s Black Panther Party and became more radical. Their symbol was an axe breaking the chains of a slave, and their colors were black (for blackness), white (for peace), and yellow (for intellect). They had a strict code of conduct and a quarterly magazine with self-​help, poetry, and propaganda, called the Black Axe.
Benin City was their main base, their “mother temple.” It used to be Edo, the capital of a powerful kingdom for centuries until 1897, when British soldiers killed many, stole valuable artworks, and exiled the oba, or king, who people revered as a god. On July 7, 1977, nine students at the University of Benin, near the oil-rich Niger Delta, created the
N.B.M.’s first branch. They vowed to free Africa from racism and tyranny and to support research into The article is about the N.B.M., a group that originated from nine students who embraced juju, a religion that uses objects as channels of divine power. They called their philosophy "Neo-Blackism" and aimed to lead a new black nation.
The N.B.M. now claims to have thirty thousand members across the world and to be an N.G.O. for equality and social justice. However, many doubt this image and link the N.B.M. to the Black Axe, a violent fraternity that John joined. The Black Axe is one of the many "cults" in Nigeria, and is notorious for its crimes and influence in politics, the
military, and law enforcement. The article also introduces Ernest Osa Amadasu, a current N.B.M. leader, who says he joined the group for its political vision and had a benign initiation. Some possible ways to continue the conversation are: - He was nicknamed Mansa Musa, after a rich Malian king who went to Mecca with a huge entourage of goldbearing slaves in the 1300s. He came to campus the same year that Muhammadu Buhari, a thin general, took over the country in a coup. Amadasu was happy at first. “Corruption was rampant,” he said. “The coup was welcome.” But Buhari turned harsh. He started a “war against indiscipline” that punished ordinary people, making them line up at bus
stops and whipping them for being late. Students protested, and Buhari sent troops to stop them. Amadasu became a leader. “The more the government used force,” he said, “the more we resisted.” They fought back tear gas with kerosene napkins, made their own mace in chemistry labs, and read the Black Axe magazine for anti-government news. In
1984, Buhari outlawed fraternities on campuses, but he was ousted by another coup a year later. The N.B.M. was seen as a rebel group. When members left college and wanted to keep in touch, they created the National Executive Council, which tried to oversee the new chapters across the nation. The council supported social justice and charity, and
worked with South Africans against apartheid.
Amadasu helped set up a National Council of Elders, above the executive council, a top body of regional representatives who enforced the N.B.M.’s rules and punished violators. Offenses like theft, violence, or drugs and weapons could lead to fines, probation, or expulsion, called “deaxeation.” But the elders lost their grip. In the early Eighties, oil
prices fell. Education and jobs suffered, while crime rose.
“The state’s main job,” Stephen Ellis, a British writer and Nigeria expert, said, “was to make money for the boss.” The military regime taught young Nigerians that force was the best way to get power and wealth. “The confraternities became The Pyrates, Nigeria's first fraternity, was founded by Wole Soyinka, a Nobel Prize–​winning author. He told
me that he was concerned about the violence that was growing among the fraternities.
They became involved in crime and politics, as military leaders gave them money and guns to attack student unions.
They also competed fiercely for campus dominance. A member who joined in 1988 told me that the violence escalated from slaps and knives to guns. The Axemen, one of the fraternities, recruited and initiated members without the elders' approval. Soyinka said that he had seen cult members rape female students. The media sensationalized the cults'
ritual abuse, which involved witchcraft and juju. Sowore, a human-​rights activist, was assaulted by cultists in Lagos in 1994. He told me that the N.B.M., the official name of the Axemen, was not a social movement, but a gang. In 1997, the elders suspended the campus activities and focused on the zones, which were branches in different cities and
countries. Amadasu said that these zones were fake and called themselves the Black Axe, the old name of the N.B.M. Sowore disagreed and said that they were the same. In 1999, forty Axemen killed five student leaders who opposed the cults at Obafemi Awolowo University in Ile-​Ife. Three more died later. The culprits were never found, but some
suspects said that they were linked to the vice-chancellor, who protected the cults. The incident outraged Nigeria, as the fraternities had become the oppressors they used to fight. John, an Axeman, told me that crime was common in the Black Axe when he joined. The article is about John, a former member of the Black Axe, a Nigerian secret society.
He joined the group when he was a student in Jos, where he met other Axemen who taught him how to scam people online. He made a lot of money by pretending to run a lottery and asking for bank details from his victims. He bought a car and a lot of shoes, but his twin brother was suspicious of his source of income. John was also involved in the
activities of the Black Axe, such as attending meetings, spreading their ideology, and fighting other cults. He once saved the group from a possible police raid by alerting the leader. The article describes the structure and roles of the Black Axe, as well as the dangers and challenges they face. The article uses the keyword 'aye axemen orientation pdf'
to attract readers who are interested in learning more about the group.. John and his fellow Black Axe members escaped from a police raid at their base in the city center.
They were grateful to John for his quick thinking. He became the chief eye, a high-ranking position in the cult.
He faced constant danger from other cults and the police. He focused on his online scams to cope. George, another Axeman, was his friend and the zonal chairman. He was rich and popular, but also ruthless. The police killed him and two others in a dorm. John was devastated and scared.
He wanted to leave the cult, but he only knew two ways: death or cutting off his thumb. He had seen former Axemen with missing thumbs in another city.
He kept a low profile. He graduated in 2011, but the drug agency raided his home three times. The second time they found drugs and wanted to arrest him. The third time his housemates were jailed. John realized he had to leave.. He left Jos the day after the raid and drove his Mercedes to Ka​duna. In Amsterdam, I met Uche Tobias, a financial crimes
expert who blogs about the Black Axe. He used text messages, calls, and meetings in Western Europe to build trust with me. He was friendly but cautious and smoked a lot of cigarettes. He showed me many emails and documents from 2011 that revealed the group’s worldwide fraud network. He got information by reusing Yahoo accounts that Black
Axe members had abandoned, pretending to be an Axeman. He was first curious about the group, but then he saw “a huge system of fraud and money laundering” and was amazed. He blogged about his findings in 2013, using a mix of worry and ridicule.
He often called members “Assmen” to mock their homophobia. He got many death threats. He sent me some old files from 2012. Some were simple 419s. Others were more complex scams, like one where “Arata Kazuo” from Japan took over $37,000 from a man in En​gland. Scammers usually pick targets in wealthy countries, and there were many
addresses from the US, the UK, and Germany. Canadian police learned more about the Black Axe network by looking into romance scams, where fake lovers get money from old women. The money can be very high. (Romance scams cost Canadians $17 million in 2018.) They found out that N.B.M. zones have lists of each member’s name, location, and
initiation year, which helps them do big, international frauds.
For example, you start a scam in Montreal and contact members in your zone. The article describes how a criminal group called the Black Axe operates online scams that involve romance, business, and money laundering. The group uses different aliases and zones to coordinate their activities and evade law enforcement.
The article gives examples of how the scammers lure their victims, transfer their money, and hide their tracks. The article also mentions that the Black Axe claims to be related to a fraternal organization called the N.B.M., but this is disputed by some members and investigators. The article suggests that the Black Axe is a serious threat that needs to
be addressed by the authorities. Some possible additional sentences to conclude the paraphrased article are: - The article is based on interviews with former and current members of the Black Axe, as well as police officers and experts who have investigated their crimes. - The article provides a detailed and informative overview of the Black Axe's
history, structure, and methods, as well as the challenges and risks they pose to society. - The article aims to raise awareness and caution about the Black Axe's activities, and to expose their links to the N.B.M., which they use as a cover for their illegal operations. The article discusses the link between the Neo-Black Movement (N.B.M.) and the Black
Axe, a notorious criminal group. It cites the testimony of Tobias, a former N.B.M. member who exposed the group's illegal activities. He claimed that the Black Axe and the N.B.M. were the same, and that the N.B.M. leaders, such as Augustus Bemigho-Eyeoyibo, were involved in various scams. Bemigho-Eyeoyibo, who was the global head of the
N.B.M. from 2012 to 2016, denied the accusations and warned the members not to get caught. He was later identified by a British court as the leader of the Black Axe, which laundered nearly a million pounds. The article also quotes Lord Obopo, who wrote a paper in 2013 criticizing the violent and dishonest behavior of many N.B.M. members.
However, the current N.B.M. leaders, such as Melvin Richmond and Felix Kupa, defended the group and said that it was not fair to label it as a criminal organization. They argued that there were only a few bad apples among them. The article challenges this argument by citing Trotter, who said that more than 70 percent of the N.B.M. members he
investigated in Canada had criminal records. The article also reveals that the Black Axe has been involved in human trafficking for the past two decades. It describes how the Axemen smuggle Nigerians, especially young women, into Europe with the help of juju healers who threaten them with curses. It reports that, in 2016, almost nine thousand
Nigerian girls were trafficked to Italy. The article ends with a scene from a brothel in Palermo, Sicily, where the author witnessed the exploitation of the trafficked women by the Black Axe. The article describes the situation of the Black Axe, a criminal group that originated from the N.B.M., a Nigerian student movement. The article focuses on the
Black Axe's activities in Sicily, where they exploit women from West Africa and face prosecution for Mafia association. The article also contrasts the legal situation in Nigeria, where the Black Axe operates with impunity and political influence. The article interviews Ernest Amadasu, a founding member of the N.B.M., who denies any link between his
organization and the Black Axe.
He claims that the N.B.M. is a legitimate human rights group that has been persecuted by the authorities. He hopes that the N.B.M. can revive its original ideals. The Black Axe is a notorious cult that claims to be a “social and cultural association.” It uses its official registration to hide its criminal activities. Tobias, a researcher, told me that most of
the members join the cult to advance their careers in organized crime. Nigerian police face many challenges in prosecuting cult members. The prosecutor in Abuja said that some powerful politicians are involved with the Black Axe. But the main obstacle is the cult’s secrecy. Anyone who reveals the truth is killed. The Black Axe is feared by many
Nigerians. In 2017, Chief Okoi Obono-​Obla, an aide to President Buhari, confronted the cult. He found out that his nephew, Jude Iroegbu, had joined the Vikings, a rival cult. He and his family persuaded Iroegbu to quit the cult. But soon after, Axemen attacked and killed Iroegbu on a dirt road near the king’s palace in Ugep, a town in Cross River
state. Obono-​Obla met me at a bar in Abuja in February. He was very agitated and spoke fast. He had written a letter to the governor of Cross River, Ben Ayade, naming more than twenty Axemen as suspects in his nephew’s murder. He asked Ayade to investigate the killing. Some of the suspects were arrested, but Obono-​Obla said that the cult
problem was bigger than his nephew’s case. On January 1, 2018, he led an anti-​cult march in Calabar, the capital of Cross River. Five thousand people joined the march, holding signs that said. The dangers of cultism in Nigeria. Obono-Obla, a prominent anti-cult activist, faced constant threats from the Black Axe, a notorious cult. He showed me texts
like "I will deal with you" on his phones. He said cults were like the old American mobs, buying and bribing their way out of trouble. He hoped to reduce the violence by fighting corruption in the police and judiciary. Otherwise, more young men like Iroegbu, a cult victim, would lose their lives. Nigeria is a country of stark contrasts, where corruption is
rampant and unemployment is high. The state struggles to cope with the population growth, while the five richest men could end extreme poverty for 112 million people. Politicians live lavishly, while many youths have no prospects. Cults lure them with the promise of quick wealth, but it is a false hope, said Sowore.
"You keep playing until you win. But you never will." Felix Kupa, the new leader of N.B.M., a cult-turned-movement, tried to present a more positive image. (He refused to talk to me.) He started programs for refugees and prisoners, and planned a vocational center in Benin City. He also wanted to register every N.B.M. member with their details and
fingerprints. He said anyone who refused to share their information was hiding something criminal.. Richmond said the project's completion date was unknown. I saw John again at a fancy café in a new area of Lagos before leaving Nigeria. It was hot and windy, and dust from construction filled the air. Old buildings of Lagos Island were hidden by
smog and sand. John wore black-​and-​yellow sportswear and had his hair in braids. He was louder and more confident than before. He said he could not completely quit the Black Axe, but he could distance himself in Lagos and blend in with the city's chaos. He lived on the outskirts with his girlfriend and worked for his mother's construction business.
He started educating prisoners about the risks of cultism. He was less harsh on the Black Axe after the Jos crisis. He valued its original idea of "enlightenment". He supported its political vision of black liberation and enjoyed meeting others in Africa who shared it. He hoped to use his N.B.M. connections to enter politics in Nigeria. He said he felt
"limitless". He said nothing or no one could stop him.