Movement Names – FF Ibn Godidi de saddest
I have been following the thread on movement names with some interest as i was involved in the naming of some Axe-men during the early initiation rites in the late seventies.At the first initiation we had a visitor from the university of Ibadan present.Just before the commencement of the initiation ceremony he suggested that we all take names by which we would be known when we came for ceremonies at the zero-zero hour.The visitor who was from one of the U.I fraternities knew what he was talking about and so we discussed briefly amongst ourselves and agreed that it was a good idea.As the initiation commenced some very strange names emerged WAZIRI ZAKO,BAZI BAGADA,DA-FAYA, KURA, ATA, HOLY PAGAN,OGBU,OGBUEFI,UZE,IBN-GODIDI.TOKS-BEE did not show up for initiation so did not get to choose a name for himself.Our August visitor from the university of Ibadan chose the name BATI-LAKA,with which he was initiated.Some of the names listed above speak for themselves. WAZIRI is a title from Hausa-Land,UZE the name chosen by the late LORD IZEDONWEN is a Benin word which can be easily interpreted by those who speak the language. ATA means pepper in Yoruba. KURA is a Yoruba word widely used in Yoruba land to refer to Mavericks.DA-FAYA means THE FIRE and a real fire he was too.OGBU is an Urhobo word. OGBUEFI is from Ibo-Land and was chosen by the Late GODWIN EHIGHIATOR for very special reasons.IBN-GODIDI, that is a story for another day.The Canadian Z-H has already explained the ideas around the name Holy Pagan. BAZI BAGADA will tell us one of these days why he chose that name.All the names meant something to those who chose them.At the next initiation we decided to name the initiates, no set criteria was laid down for giving names however names could be historical or funny depending on the mood of the Axe-man doing the initiating.Names like KOMO KARUMA,FAYINKA,IDRIS ALOOMA,BLACK-STONE,KOLI AGBO,BANDA KAMUZU,FAZI-WAZI rolled out.The initiated men took their names with pride. Before and after my graduation in 1980 i was involved in many more initiations.I remember the initiation of O BENBELA,EL-FATADOR,EL-MATADOR,IBN YASHN,MATA KARIBU and others. I remember naming somebody YAKATA MOHAMED and another KUNTA SUNDIATA. I also remember naming another Axe-man ALLAH FADI at my graduation JOLLY one of the most memorable i ever attended. O BENBELLA was CHIEF PRIEST and KABAKA was one of the initiates.That JOLLY was memorable because we moved from the HIGH TEMPLE into the JUNGLE for the initiation at about 2.am in the morning. I remember setting fire to a part of the bush before the ceremony started and when this initiate was presented to me named him ALLAH FADI. I was to meet him years later and we both laughed heartily while recalling the events.I remember an Axe-man initiated with the name JEZEBEL and another MONA LISA. Whenever i met the Axe-man JEZEBEL around the campus he would come to me complaining about the name and we would both laugh heartily.Around the burning pot when you mentioned such names Axe-men would laugh till there were tears in their eyes.Jollies in many ways were times of relaxation away from academic stress and the names were not to be taken too seriously. Sometimes names were given because they were opposite in meaning to already existing names.Since we had DA-FAYA We named another Axe-man DA-WOTA. EL-MATADOR/ EL FATADOR.IBN-GODIDI/IBN BATHUTA/IBN YASHN .Sometimes names were combined i.e KUNTA from the film ROOTS and SUNDIATA from the historical personality to make KUNTA SUNDIATA. Sometimes the Axe-man was simply named after a historical personality i.e IDRIS ALOOMA, MARI JATA,DEDAN KIMATHI .Recently when i spoke to EL-FATADOR he told me that he still remained the only EL FATADOR in the N.B.M and that he was very happy about it. I also enjoyed reading the piece by IDRIS ALOOMA OF LONDON and i am sure he will be intrigued to know that one of the very first initiates a medical student was named IDRIS ALOOMA. Whether you were named after a great historical personality or were given a truly unique name, it is what you make of the name that matters.LORD JAMBARAMA you already have a great name and nobody can take that away from you.In the future many more Axe-men would be called JAMBARAMA in celebration of your doings now and in the past.The move by the council of elders to make sure all Axe-men bear the names of great historical figures is a good one but it helps to know where these unique names come from.
“Initiation and Rites of Passage”
Dan Kimathi, FJ 81
The initiation proceedings of the NBM were designed to evolve a new man (The Neo-Blackman) from the initiate. This new man was supposed to be distinguishable from the initiates former self (the JU man) by his new mentality and thinking. The JU is motivated by selfish interests, greed, compulsive rabid consumption and acquisition. He was therefore as a consequence of these afflictions susceptible to chaos, bribery, crime, tribalism, ethnicism, nepotism and all other forms of mediocrity. Subsequently his mental psyche is perpetually always in a state of enslavement and bondage that renders him incapable of independent thought or opinions resulting in the unfortunate circumstance that in his private life he becomes a zombie and when placed in a position of authority or responsibility he is utterly visionless and becomes a tragedy and embarrassment to his society. These vices as enumerated sum up the predicament and dilemma of the Blackman as it was then and as it is presently now. He has always been plagued either by his own wilful consent or through the machinations of others by deprivation, ignorance, financial and mental bondage and a general tendency towards dependency and either playing to the gallery or engaging in its twin opposite, that is, praise singing. The Neo-Blackman was supposed to be enlightened, visionary, focused, resourceful, mentally liberated and committed to the evolution of a new consciousness and attitude opposite in nature to the enumerated vices. Above all these he was supposed to be ready to dedicate the remaining part of his life to fighting any form of oppression, repression or deprivation of the Black race any where it might exist. The initiation ceremony could be divided into two parts;
1. The Tests and Trials
2. The Rites of Passage
This could be divided into two categories namely the physical and mental. The physical tests and trials was designed to test the initiates endurance and inculcate a sense of self confidence and self reliance into the initiate. This was necessary considering the militant posturing of the organisation and the possession of physical resilience (not stature) has always been a desirable and invaluable attribute. These tests and trials were purely physical in nature and never where abusive or injurious and involved running, jumping and obstacle crossing. The Uniben stadium with its football field, 400m race track, handball and lawn tennis courts made a suitable venue and the tests where held in the night which served the purpose of conquering the fear of darkness in the initiate. The mental tests and trials which were held under more serene conditions and timing involved a question and answer session and the imposition of some mental disciplines. The questions were mostly on ancient and contemporary black history and politics and the initiate could be given an assignment to do a research on a topic like SWAPO, FRELIMO, ANC etc and come back to give a 20 to 30 minute talk to the panel on the subject. Often times this was accompanied by giving the initiate a mental discipline of a 24 hour period of silence (not secrecy) during which he was supposed to learn and appreciate the eloquence of silence.
An initiate having performed satisfactorily in the Tests and Trials now went through the Rites of Passage which was his final step in his journey in becoming a member of the Neo-Black Movement. This was a ceremonial enactment of the process of discarding his old self (i.e. the death of his old self) and the taking up of his new identity (i.e. being born again) as a Neo-Blackman. There is no practice of occultism or paganism in this proceedings and the rites are purely symbolic acts where the initiate discards his former self by dying (lying down) in a coffin and rising to the cheers and greetings of fellow Axemen as a new person (an Axeman).
He is presented with an axe which was to symbolize resourcefulness and an instrument of defence and defiance against oppression and injustice and he is giving a new name with either a historical or cultural significance to signify his rebirth. There is no blood letting or drinking during these ceremonies and the only oath taking by the initiate is to dedicate the rest of his life to the service of the Black race. His name was then entered into a log book called the “Book of Life” in chronological order with date of “birth”. The movement from the unset adopted the all black attire as an indication of the situation the black race was faced with, that is a state which provoked grief and mourning. Public appearances where then referred to as mourning processions and a coffin was carried during such processions to impress the solemnity and gravity of the situation of the Black race which the movement mourned. These processions took place on specific and predictable dates in the Student Union and the Black/African calender like Soweto day, Sharpeville massacre anniversary, Kunle Adepoju day and General Murtala’s assassination anniversary. Jollification was introduced as a balancing activity where Axemen could interact in a more jovial and congenial atmosphere with “Jolly” songs i.e. LP’s as opposed to the mournful and dreadful LP’s and tearful incantations that normally predominated the mourning processions. At all meetings, Jolly or Mourning the Head usually delivered an address of between 30-45 minutes on contemporary issues.
The 1st regalia was a black sleeveless dress open at both sides and reaching but not exceeding knee length with the insignia of a yellow axe dripping with blood and decorated at the boundaries with cowries at the back. It was attached to the regalia by a special reusable plate designed originally by Ata de Butcha and Toks B who were into the fine and creative arts. The dress was held together with a black waist band (sash) and a black beret or bandana. The regalia was normally worn over a black shirt and black trouser tucked into a black hose. The Head wore a similar attire but the difference being that his regalia was red in colour with an insignia of a black axe instead of a yellow one. In 1979 the positions the Right Hand and Left Hand was incorporated into one called the Chief Priest (CP) and in 1980 Odigo (Fazi Wazi) became the first Chief Priest to wear the new white regalia with the insignia of a black axe at the back. New initiates (who were refered to as “Green Horns”) where normaly given a white waist band (sash) which they had to wear for one session after which they progressed to the wearing of a red waist band (sash). Elders who were supposed to have spent at least two active sessions “Mourning Dreadfully” in the Movement wore black waist bands along with the Head and Chief Priest. This colour coding was later modified in 1980 at the same time the CP’s regalia changed to white and the black hose was changed to yellow while the red and black waist bands (sashes) were replaced with the yellow waist bands. New initiates were however still required to wear the white sash for a one year period. This practice continued until during the commencement of the expansionist campaigns of Ibn Yasin in 1982 when it was collectivelly decided to drop the white sash in the bid to foster and nuture a feeling of brotherhood and equality with the members of the new Temples being created. They new initiates in the new Temples were then given yellow sashes to wear and the same practice was replicated hence forth even in Futa Djallon.
The original metal axes had their wooden handles painted in black but later as the the general concensus tilted to and favoured yellow as a more suitable colour the axes were then vanished to an almost golden colour. The axe was supposed to be kept by the Axeman as a monument through out his life just as a Military Officer keeps and values his ceremonial sword and I still have mine conspicouslly displayed inside my home in Umuahia. As the membership increased the practice of using a replaceable insignia was dropped and the yellow axe insignia was instead sewn permanently unto the black regalia more so since the designer and architect (i.e. Ata de Butcha) was no longer around to provide his services free of charge. In early February 1982 (Kunle Adepoju Day) the movement held its normal jolly/mourning procession which led to an orchestrated and dramatised problem with the Students Affairs Officer who was a Pyrate (Mr Otukorin). This led to the rustification of some Axemen from the student Halls of Residence for the remainder of the session. During this period ( I will treat this in greater detail later) The Movement adopted for strategic and tactical reasons a multi-coloured (vertical yellow, red and green) with a black axe insignia and also the wearing of a white shirt instead of a black shirt under the regalia. The meeting at which this regalia was adopted was held at a hotel off Agboma Road, behind the Ekenwan campus of the University of Benin. Later within the same year the Movement reverted back to the black regalia after a few outings with the multi-coloured regalia but retained the wearing of the inner white shirt.
The Movement strived to always maintain a disciplined military formation and attitude in the conduct of all its affairs and this accounted for its meteoric successes inspite of some internal teething problems. During processions and jollifications when the parade so to speak was stationary either sitting or standing members were always gathered in full circle formation to give a 360 degree field of vision. The coffin which would have been previously brought in from Igbesawan that morning and kept in a near by seclusion was drapped in white and positioned at the centre of the circle. The head and CP sat or stood together with the flaming “Pot of Life” in front of them presiding over the meeting. In the event that the gathering was taking place in a forest or jungle environment then a bonfire was made for safety reasons to serve as a repellant for reptiles. The bonfire was therefore not necessary and was not a common feature in secured locations. They members of the Taskforce, which was a three member committee different from the office of the butcher that reported only to the Head were always hovering around and maitained security while serving as warning from external aggression. When in motion either jollificating or mourning the three(3) taskforce members were always in front and they served the dual purpose of an arrow head and decoy at the same time. They could move in a particular direction just to mislead any watching party while the main body moves of in a different or opposite direction only for them to overtake the main body again roaring like lions (they had a special instrument for this purpose) to maintain their position of about 20 to 50 meters in front. Members of the Task force were always Axemen who could look after themselves individually and collectivelly under any circumstances but they were also disciplined and not given to any form of dramatization or showing off but moved ahead and behind monitoring the environment and looking out for traps and pitfalls. Following the Taskforce was the flag bearer who carried the flying “Korofo” on a flag pole. The flying korofo was the nickname given to the black flag with the insignia of the flaming pot and two axes. The flagbearer to all intents and purposes was the only true determinant of the direction and path a procession would follow. He was followed closely by the bearer of the “Pot of Life” and then the main body of the procession. In hostile territory the Taskforce always dropped back to stay with the flafbearer and Pot bearer. The coffin drapped in white is always kept at the centre of the main body of Axemen and it was the belief of a rival group then in the University of Benin that all the secrets of the Movement and “Esoteric” powers were kept insde the coffin. This lead to an incident which I will recall later under the heading Conflicts. During daylight outings it was customary for the Chief Priest and Drummers to led the main body after the flag and pot bearers but all efforts was always made to crowd up the Head and Coffin within the middle (or centre) of the gathering. Infact I think it was almost an impossibility for an outsider to see the red regalia and for a long time in Uniben it was believed that the Head of the Movement wore a white regalia.
One of the hilarious and humorous aspects of the initiations was that sometimes the mental discipline of silence could be for periods as long as 48 hours or more and the aspiring initiate was always under the impression that he was being watched. You can imagine the comedy of the situation whereby a student visit’s the cafeteria for lunch on a Sunday afternoon (rice and chicken) and engages in funny pantomime with the catering staff pointing and nodding to questions about what he actually wanted. During the Tests and Trials aspirants were giving very generous doses of Kokoma to drink and some consumed this in large quantities due to thirst from the rigours of the physical exercises only to become casualties and sometimes Axemen had to carry them back to their rooms in the early hours of the morning. Sometimes the interview panel could destabilize an aspirant who thinks he has prepared well for his address by stopping him midway and giving him 2 cups Kokoma telling him to take a 10 minute break and on his return he is told to start from exactly where he stopped previously. By now he is so juggled up that he may start talking out of context. Suffice to say no one to the best of my knowledge actually passed any of these tests as initiation was always by grace and pardon based on the determination of the aspirants not their performance. Lord Ibn Yasin (Head 1981/82) never gets tired of recalling the story of his interview set comprising of Lords Dan Fodio and Kaya in 1979 and how he had slept for 24 hours and on waking up started packing his things to leave school for home if not for the timely intervention of Lord Mona Lisa. In 1978 set made up of Lords Komo Karume and Dogon Yaro the aspirants were all ferried to Waziri’s room to avoid littering the Ekenwan campus with sleeping able bodied men in the morning. In October of 1981 I remember that after my 1st interview being then the youngest member of the Uniben Football Team (which was then predominantly made up of Axemen) I was unable to come for practice with another aspirant who was also in the team (Lord Dan Faya 11)for a whole week. When we finally appeared most of the team members burst into laughter on the pitch and the coach could not understand the reason why they where laughing at their fellow team mates that had been “reported sick” for one whole week instead of sympathizing with them. The only outsider that was a member of that team that might have had an idea of what was really happening was a Bat named Isong Asang (Ahoy Tivo Ja Tivo) who later on played for Calabar Rovers. On a more serious note initiations were held twice in a session mostly at the beginning and end of the academic year. It was never a common practice for the Movement to initiate aspirants in the final half (i.e. 3rd, 4th and 5th year students) of their academic tenure in school. The thinking being that they were already on their way out and would not be able to fully undergo complete orientation and full indoctrination before they leave. As far as I was concerned it was just an administrative check to control the breeding of “half baked” Axemen and sending “Greenhorns” into the society. I have had personal experiences anyway of some Axemen who were initiated in the 2nd half of there academic stay in school who actually turned out to be very good products and invaluable assets to the Movement. The Neo-Black Movement during the 1980/81 academic session had a day light mourning procession which took place in both the Ekenwan and Ugbowo Campuses on the same day. I will have to admit that even though I am usually economical with praises but I up till today salute and admire the intelligence and daring of the planners of that outing. It took the whole school authorities and the Bats by surprise and I can say that that single event signalled the final shift of the power base in Uniben. It showed that the NBM had repositioned itself from the position of a veritable contender in 1977 and a respected and feared adversary in 1978 to the position of undisputed stakeholder and champion. It showed that we were no longer pursuing anyone but that NBM was now a shining star in the constellation and was daring any one who had the heart to follow and pursue it. How we used or misused this position and opportunity I will comment on in more detail in a following write-up but even as I write now I remember those times now with so much pride and nostalgia. I am tempted to describe this procession even though I have to mention here that more than one equally significant procession had taken place in the past and I will mention all these in greater detail under a different heading. The uniqueness of the 1980/81 procession was that whereas whenever we had any outings we had to contend with the machinations and set-ups of the Bat’s and their senior brother the student affairs officer but in this particular case it was like a “case closed” all Axemen where masked and the procession with the coffin went right through the whole school and halls of residence in broad day light then through the cafeteria. And the discipline was phenomenal that even though students, bats, school officials etc where following the procession no Axeman was even distracted not to talk of aggressing anyone. Some Bat’s even had the guts to try and peer closer to the masks but no one budged (the mark of any successful army) no one was provoked to do any thing rash. But like the saying goes “when jungle mature dem no dey tell person ….” immediately the procession started going into the big forest in front of the Main Auditorium all these people ran away and could not follow on. I am aware that this incident was a rather painful one for the Bat’s and I also know that it informed the subsequent planning of the orchestrated events of February 1982 but more on that later. My opinion has always been that we should have been more than ready for these set-ups knowing that good times don’t always stay for long and even the ordinary enforcement of a strict standards of discipline and behaviour as was displayed a year earlier would have frustrated any plans or set-ups against the Movement. My uncompromising position on strict military discipline and planning may be better appreciated after reading the write-up on Conflicts. The benefits of this processions are that they served as a positive public relations activity. The songs and incantations evoked curiosity and had meaning to those who cared to listen “ When I remember Adepoju water run down my eye, Aye Aye water run down my eye” and the name Adepoju could then be continualy substituted with Murtala, Steve Biko, Mandela etc and of course that made the message clearer. There was no question of where we were coming from (i.e. an identity crisis like we have now) and where we were going. Our direction was obvious and clear cut and it would have been strange to hear as is rampant nowadays questions like “what are their objectives?” and even stranger to see an Axeman that could not explain the motivations of the movement ideologically. I say this because personally I have witnessed in Jibowu , Lagos a group of about a dozen Axemen who didn’t even know the real name of the movement and I was turned into an emergency lecturer for close to 2 hours in addition to the cartons of beer I had to buy. The good news is that I feel we are still very much within redemption and even within a short time but with drastic measures of course. A final note of caution is that principally Jollifications, Processions and all other activities that I may label as “fraternal” activities are actually just a small part (at most 20%) of the activities of the Neo-Black Movement and we should never lose sight of that. More important to the Movements relevance and survival in present times are ideological activities like orientation and indoctrination (even the Nigerian army has a whole Command dedicated to Training and Doctrination i.e. TRADOC), Strategic Planning, Positioning and Restructuring (aims and objectives can never be achieved without this). Research and finally Community Service and Activity.
Ibn Godidi de Saddest
As previously mentioned the Neo-Black Movement was an amalgamation of various interest groups of which the African traditional religions group was one. This sub-group had been charged to start their research into African religious practice.
Aye ! Kura a staunch Trado-Religious Axe-Man, very knowledgeable in Yoruba incantations and religion produced a number of incantations for use in our publications one of which became very popular, and I produce it below.
KOROFO, THE CULT OF THE UNDERGROUND IS THE ONE WHICH CONSULTED THE ORACLE ABOUT BLACK AXE AND DECLARED THAT IT´S DEATH WOULD NEVER BE HELD OF.
This term underground cult was a direct translation from the yoruba AJA ILE. Korofo the cult of the underground was aparently a school of devination. However the actual incantation from GOD IN YORUBA BELIEF by E. BOLAYE IDOWU A&B BOOKS PUBLISHER, NEW YORK 1994, refers to the consultations of the oracle by KOROFO on behalf of OLODUMARE who declared that the death of OLODUMARE WOULD NEVER BE HEARD OF.
We simply appriopriated the incantations substituting the name BLACK AXE for OLODUMARE . Olodumare is GOD in Yoruba language so KOROFO IS NOT GOD. Korofo is simply the one or group who consulted the oracle. It is useful to make this clarifications because Africa and the BLACK MAN need the help of GOD or the Supreme Deity, weather that deity is called OLODUMARE, OSANOBUA or OSANOBUWA, CHUKWU or ALAH. The confusion about the role of Korofo came about around 1981/1982 when the last of the founding fathers graduated. About the time of the Headship of IBN YASHIN the great Expansionist.
NOT KNOWING WHAT TO DO WITH SOME OF THE VERY SERIOUS BUT STRANGE IDEAS THEY INHERITED BUT DID NOT QUITE UNDERSTAND THEY INTERPRETED KOROFO AS GOD. As it was under this Head that the Neo-Black Movement started spraeding, this eroneous idea was carried far and wide and is now ingrained in the mind of most.
Perhaps I should also quickly point out that we did on rare occassions refer to our organisation as the UNDERGROUND CULT courtesy of this INCANTATION. There is definately always a place for KOROFO in NBM folklore because verily it was he or they in this case who on consulting, that the ORACLE DECLARED that THE DEATH OF
THE BLACK AXE (NBM) WOULD NEVER BE HEARD OF, ISE!!!.
And so it has been till this day.
AYE! LORD SANKARA,
MY MESSAGE TO THE OLUMO TEMPLE HEAD AND HIS MEN IS A CRYPTIC ONE. CRYPTIC MESSAGES NEED TO BE DECODED BY DEEP THINKING AND REFLECTION. THIS IS NOT A PARTICULARLY DIFFICULT MESSAGE TO DECIPHER. IN MOST AFRICAN CULTURES SERIOUS MESSAGES ARE CRYPTIC IN THEIR TEXT. IT IS FOR THE RECIPIENT TO DECIPHER AND DECODE THE MESSAGE. NO CHIEF PRIEST WORTH HIS SALT SPEAKS PLAINLY. EVERY CHIEF PRIEST WHEN OCCASION DEMANDS IT SPEAKS IN CRYPT. EVEN THE OLD TESTAMENT HEBREW PROPHETS SPOKE IN CRYPT. WHEN ALAFIN AWOLE OF THE OLD OYO EMPIRE WAS SENT A WHITE CALABASH BY THE ELDERS IT WAS A CRYPTIC MESSAGE AND HE KNEW ITS IMPLICATIONS.
IN THE EARLY DAYS OF THE MOVEMENT INCANTATIONS CRYPTICALLY ENCODED WERE USED IN OUR POSTERS, PUBLICATIONS, AND CEREMONIES AS WOULD BE EXPECTED IN A MOVEMENT OF A FRATERNAL NATURE. ESOTERISM IS A HALLMARK OF MOST ORGANISATIONS WITH FRATERNAL PRETENSIONS. I ALWAYS END MY MORE IMPORTANT MESSAGES TO AXE-MEN WITH A FEW OF THE EARLY MOVEMENTS CRYPTICALLY ENCODED POTENT INCANTATIONS SUCH AS THE FOLLOWING:
IT IS THE STUBBORN ROD THAT TROUBLES THE BRASS GONG
IT IS THE STRONG RAIN THAT REDUCES THE ANT-HILL TO MUD
IT IS CURSES THAT KILLS THE THIEF IT IS CONSAGINUITY THAT KILLS THE MATERNAL RELATIVE THIS WAS THE ORACLES RESPONSE TO THE 1,700 DIVINITIES ON THE DAY THEY WENT TO OLODUMARE IN CONSEQUENCE OF A QUARREL. KOROFO THE CULT OF THE UNDERGROUND (KOROFO AWO AJA ILE) HAS DECLARED THAT THE DEATH OF THE NEO-BLACK MOVEMENT WOULD NEVER BE HEARD OFF.
THE NEO-BLACK MOVEMENT IS NOT A CLUB.ITS PRACTICES AND DAY TO DAY OPERATIONS MORESO AT TEMPLE LEVEL IS A COMPLEX MIX OF ELEMENTS FROM VARIOUS DISCIPLINES OF STUDY THAT GO TO MAKE UP ITS VERY UNIQUE NATURE. THIS IS WHY I DESCRIBED NEO-BLACKISM AS A COMPLEX MIX OF BLACKISM, PAN-AFRICANISM, FRATERNAL RELATIONS, INTELLECTUAL RADICALISM,SECRET RITES OF PASSAGE,AFRICAN RELIGIOUS PRACTICES AND MILITANT ACTION.
ALL THESE STRANDS THAT TOGETHER MAKE UP NEO-BLACKISM ARE IN THEMSELVES WORTHY AREAS OF STUDY. NONE CAN BE LEFT OUT, AS IT WILL AFFECT THE MIX LEADING TO DISHARMONY RESULTING IN CHAOS. IT WAS THE ATTEMPT TO LEAVE OUT SOME OF THE ELEMENTS THAT LANDED THE MOVEMENT WHERE IT FINDS ITSELF TODAY.
IN THE NEO-BLACK MOVEMENT THERE CAN BE NO FRATERNAL RELATIONS WITHOUT PAN-AFRICANISM OR BLACKISM. SECRET RITES OF PASSAGE (MOVEMENT ESOTERISM) GOES HAND IN HAND WITH ELEMENTS OF AFRICAN TRADITIONAL RELIGIOUS PRACTICES.
THE OATH TAKEN BY AXE-MEN AT INITIATION IS SPIRITUALLY CHARGED WITH A BLESSING FOR THE GOOD AXE-MAN AND A CURSE FOR THE BAD ONE. KOROFO THE CULT OF THE UNDERGROUND IS INVOKED AT EVERY INITIATION EITHER KNOWINGLY OR UNKNOWINGLY AND LIKE I MENTIONED IN ANOTHER WRITE-UP THE WORDS OF THE ORACLE HAVE ALREADY BEEN SPOKEN INTO BEING BY KOROFO THE UNDERGROUND CULT, THROUGH THE MEDIUM OF SOME OF THE FOUNDING AXE-MEN, RE-INFORCED BY BELIEF AND IS THEREFORE POTENT IN ITS EFFECT. MY MESSAGE TO THE OLUMO TEMPLE HEAD AND HIS MEN IS FOR THEIR BENEFIT AND SPOKEN BY A LOVING FATHER.
I HOPE MY EXPLANATION CLARIFIES THE ISSUES AND HELPS YOUR UNDERSTANDING OF MOVEMENT ACTIVITIES.
AYE N OVER!
IBN GODIDI D SADDEST
AYE! LORD SANKARA,
KOROFO THE CULT OF THE UNDERGROUND(KOROFO AWO AJA ILE) IS EXPLAINED BY EXPERTS IN YORUBA TRADITIONAL RELIGION AS A GROUP OF BABALAWOS IN ANTIQUITY. THIS GROUP OF BABALAWOS WAS CONSULTED ABOUT THE POSSIBILITY OF OLODUMARE HAVING A LIFE SPAN. SOME SOURCES SAY OLODUMARE DID THE CONSULTING. ON CONSULTING THE ORACLE, IT WAS REVEALED THAT THE DEATH OF OLODUMARE WOULD NEVER BE HEARD OF ISE!. SOME OF THE FOUNDING AXE-MEN WERE ADHERENTS OF YORUBA TRADITIONAL RELIGION. THESE AXE-MEN USED TO PRODUCE INCANTATIONS FOR OUR POSTERS AND MEETINGS. ONE OF THE MOST POPULAR WAS THE ONE THAT SAID “KOROFO THE CULT OF THE UNDERGROUND HAS DECLARED THAT THE DEATH OF THE BLACK AXE MOVEMENT WOULD NEVER BE HEARD OFF. THIS PARTICULAR DECLARATION IN THE EARLY YEARS BECAME A MANTRA WHICH WAS INTONED AT MEETINGS,SAID AT INITIATIONS AND HAND-OVER CEREMONIES AND HAS PROVEN TO BE VERY POTENT IN ITS EFFECTS, AS IT WAS SPOKEN INTO BEING AND RE-INFORCED BY BELIEF.
AYE N OVER!
IBN GODIDI D SADDEST(FJ77)