INTRODUCTION
Analogy With Cyber Activities:
In order to comprehend and truly appreciate this work, the author invites the reader to consider the following illustrations and examples. The author uses today’s terminologies and devices to help the reader understand the context and content of this work.
Not all hackers are inherently bad. When used in mainstream media, the word, “hacker,” is usually used in relation to cyber-criminals, but a hacker can actually be anyone, regardless of their intentions, who utilizes their knowledge of computer software and hardware to break down and bypass security measures on a computer, device or network.
Hacking itself is not an illegal activity unless the hacker is compromising a system without the owner’s permission. Many companies and government agencies actually employ hackers to help them secure their system.
The Hacker represents a ‘witch’, or ‘totem’ or ‘deity’ or ‘shrine’ or ‘god’. The software represents the spirit realm. The computer is a human. The device or network are the same in the spirit realm.
Hackers are generally categorized by type of metaphorical “hat” they don: “white hat”, “grey hat”, and “black hat”. The terms come from old spaghetti westerns, where the bad guy wears a black cowboy hat, and the good guy wears a white hat. There are two main factors that determine the type of hacker you’re dealing with: their motivations, and whether or not they are breaking the law.
Within this work the parallel of “white hat” is ‘‘‘white witch’ or ‘good totem’ or ‘good deity’ or ‘good shrine’’’. A “grey hat” signifies a ‘‘‘white witch’ or ‘good totem’ or ‘good deity’ or ‘good shrine’’’ that could also serve as a “black hat”, ‘‘‘black or bad witch’ or ‘bad totem’ or ‘bad deity’ or ‘bad shrine’’’.
Finally, “black hat” ‘‘‘bad witch’ or ‘bad totem’ or ‘bad deity’ or ‘bad shrine’’’. Again, as in computer hackers, their motivations, and whether or not they are breaking the spiritual and natural laws.
Black Hat Hackers: Like all hackers, black hat hackers usually have extensive knowledge about breaking into computer networks and bypassing security protocols. They are also responsible for writing malware, which is a method used to gain access to these systems.
Their primary motivation is usually for personal or financial gain, but they can also be involved in cyber espionage, protest or perhaps are just addicted to the thrill of cybercrime.
Black hat hackers can range from amateurs getting their feet wet by spreading malware, to experienced hackers that aim to steal data, specifically financial information, personal information and login credentials. Not only do black hat hackers seek to steal data, they also seek to modify or destroy data as well.
Akin to the Black Hat Hackers, Black or Bad witches (or Sorcerer), totems, shrines, or deities or gods usually have extensive knowledge about a persons ancestor and history, the societies that they are aligned, the witches in the family and curses that already exists, whose destinies have been switched and given to another, whose stars have been covered or clouded to prevent the stars from shining, which son or daughter must be sacrificed to the societies and what age, whose gifts and efforts have been mortgaged and traded in spirit realms, so that irrespective of their degrees and education, they cannot find profitable employment nor can they engage in profitable businesses, et cetera.
The higher rungs of the bad witches are the strategists who write out the strategic and work plans that their subordinates must implement.
Their primary motivation is usually for personal or financial gains (or ensuring that the victim is deprived of the fruits of their labour) in both spiritual and physical realms; which is why you may see a pauper in the physical who are multi-billionaire in the spirit realms.
Black or bad witches can range from recruits or amateurs getting their feet wet by engaging in rudimentary assignments such as spreading misinformation in the physical form, to experienced hackers that aim to serve as demons or agents, specifically, enforcing the unfavourable decisions against certain members of a family including the area of their finances, closing the gate of access jobs or businesses or simply being liked, et cetera.
Not only do black witches, totems, shrines, deities seek to steal, they also seek to modify or destroy the destiny, future, assets, health, intellect, prosperity, as well.
White Hat Hackers: White hat hackers choose to use their powers for good rather than evil. Also known as “ethical hackers,” white hat hackers can sometimes be paid employees or contractors working for companies as security specialists that attempt to find security holes via hacking.
White hat hackers employ the same methods of hacking as black hats, with one exception- they do it with permission from the owner of the system first, which makes the process completely legal. White hat hackers perform penetration testing, test in-place security systems and perform vulnerability assessments for companies.
There are even courses, training, conferences and certifications for ethical hacking.
‘‘‘White witch’ or ‘good totem’ or ‘good deity’ or ‘good shrine’’’ choose to use their powers for good rather than evil. Also known as “seers, fortune tellers, interpreters, medium”.
White witches can sometimes be community (or privately) owned shrines, totems, deities, who are paid for the services provided and serve to protect the community as security, arresting those engaged in bad witches, that attempt to find security holes in the communities spiritual sphere marauding at night with specific bad intentions to harm someone or an interest or cause havoc. These are passive and active defences.
Grey Hat Hackers: As in life, there are grey areas that are neither black nor white. Grey hat hackers are a blend of both black hat and white hat activities. Often, grey hat hackers will look for vulnerabilities in a system without the owner’s permission or knowledge.
If issues are found, they will report them to the owner, sometimes requesting a small fee to fix the issue. If the owner does not respond or comply, then sometimes the hackers will post the newly found exploit online for the world to see.
These types of hackers are not inherently malicious with their intentions; they’re just looking to get something out of their discoveries for themselves. Usually, grey hat hackers will not exploit the found vulnerabilities. However, this type of hacking is still considered illegal because the hacker did not receive permission from the owner prior to attempting to attack the system.
A ‘‘‘Grey witch’ or ‘totem’ or ‘deity’ or ‘shrine’ or ‘god’’’ is one that has the ability and capability to serve good and permit or engage in evil. These types of ‘witches’ or ‘totems’ or ‘deities’ or ‘shrines’ are rather unique because most do not permit both but only allow either.
The author has first-hand knowledge that if the ‘witch’ or ‘totem’ or ‘deity’ or ‘shrine’ or ‘god’ fails to oblige the clear prohibition for whatsoever reasons including financial enticement or favours, it might ultimately result in death.
Once the reader clearly comprehends the above, we can delve into the work proper. But a review of some misconceptions would be proper.
JUDGEMENT (‘‘MPAN’’ IN BOKI)
These series of interviews-based evidence is not captured anywhere but handed down from the elders and chieftains of the Besong Boki communities in Cameroon and Nigeria.
These interviews strive to proof albeit that Western religion and culture may be right for Westerners, it is not right for Africans and in Africa. I plan to review the adjudication processes using a two-prongs approach:
a. Classical or regular, traditional dispute resolution; and,
b. Non-classical method by taking an oath before a Deity, Shrine, Mysticism or Fetism, et cetera.
The following are some of the key interview questions:
1. Definition of justice or adjudication in the Besong Boki culture;
2. History and development of Besong Boki Peoples and Judgement;
3. What are the purposes of Besong Boki Judgement?;
4. Provide descriptions of Besong Boki Judgement;
5. What are benefits and challenges of the adjudication processes within the meaning of fines, sanctions or penalties, expenses or costs, conflict of interest or abuse of authority or partiality, as well as enforcement or execution?
6. Cite examples of actual cases (using the criminal (excluding manslaughter or murder), civil and communal) and the existence of precedence;
7. What if any, are the appeal procedures and systems in Besong Boki Judgement?
Let’s considering the purpose of the issues that the author set out to investigation in this book:
‘‘Does the Besong Boki culture absolutely and speedily resolve a dispute equitably; irrespective of the subject-matter under consideration?’’
Sample interview question:
Q. You mentioned Besong Boki during our interview, how many communities are extinct or have merged and how many still exists today?
A. In the Besong Boki communities, Mpial and Oyi are extinct but we have the Boka, Dadi, Bodam, Bajie, Danare I, Danare II and Biajua. Now we have immerse the Besong Boki from Keku kesim, Kajifu, because these are the first Boki villages after Anyiang down to Danare, and extended it to Bashua and Biakuan, Orimekpang and Abu.
And we still have one judge with the headquarters of Besong Boki ever remains in Danare where Bapong is resident for the thousands of years I have seen the remains of Mpial and Oyi, which as stated above are already extinct but there are spread because according to my late dad, there is another place, close by where my spouse was farming and whilst tiling hills for cassava she found some coins, collected them in a nylon and brought them back home.
After washing them with limes, I showed them to my late dad and inquired from whence they originated. My late dad said the location where the coins were found was a village. I inquired, so what happened to the village? My late dad replied that then in those days, if any calamity befell any community, they’ll say that the gods are not with them, and they will relocate to another place because they only built temporary houses.
That is why you see the communities merging in our current location, which is known as Olokpo; along the path. You have the Danare oshie odien along nkon bapur, that is the over side of bapur whilst going to kezigi, you also have the Danare Ogandi and other communities.
But because of the various communities that emerged; it is believed that the gods are not with us, that being the reason that such a thing should happen. We depart from the lands and go and rebuild elsewhere.
That is why you see a Boki man having vast family members. As l am here, l have family at Kajifu, whilst some are at Orimepkang; not due to intermarriage but due to migration to find better settlements; and the Boki man is great at building and retaining relationships.
For instance, the father who father the father that fathered my father, we remain one father, which is the good thing with the Boki man. Irrespective how many generations have passed, the Boki man will still continue as one family. That is how we live in a society.
To be continued…
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