and perform ju-ju to rid them of witches from the N'yongo Society. As of the 1970s, the term was being used by the Wimbum evangelicals of Western Cameroon, who ascribed a new significance to those associated with the Nyongo Society. Rather than being confined to an area, or mountain, the Society was now thought to extend their influence nationally. It was now suspected that those who had come into wealth quickly had a close association with the group. These suspicions become heightened if a somebody in their family dies soon. However even then, there are those who insist the subject has made a pact with the Society, and that deaths will follow. When those under suspicion who have recently acquired wealth die themselves, it is said they did not pay the Society when asked. Another variance of the myth states that in order to select an offering to the society, all the person needs to do is establish a link between themselves and another. For this reason, especially in the late 70s, there were reports of children being told to refrain from picking up coins, as they may have been dropped by nyongo practitioners in order to snare a new victim. In 1992, when a road accident killed multiple schoolchildren, the headmaster had to be removed from the area as local people insisted that he had given the children to the head of the Nyongo Society. The myths have also impacted those who are attempting to start businesses. If locals think that the initial money invested in the business was given by the Society, nobody will buy the store's goods. When somebody who is believed to be a member of the N'yongo Society dies, they may be decapitated, or buried face down, in order to prevent them rising as an ekongi. References Religion in Nigeria Religion in Cameroon African witchcraft