Trip across the desert: Why Edo State, FG need to tackle prostitution

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Girls from Benin City who set out voluntarily, like Blessing, can become caught in a network of forced labor and sex work.PHOTOGRAPH BY ALEX MAJOLI / MAGNUM FOR THE NEW YORKER

The vice, perhaps, was dismissed as belonging to the scrap heap of the 1990s downwards. But as this report shows, prostitution is alive and walking on two legs in Edo State and, by extension, Nigeria.

The New Yorker, an American magazine, in its 10 April issue, traces the route Nigerian prostitutes take from Benin, the capital of Edo State, Nigeria, to Libya in an attempt to cross to Europe. This is in order to escape the inclement economic condition of their country and seek money and comfort in better climes.

The lesson in this story is that Edo State, Nigeria and African countries need to fix their own economy, increase their human development indices and let peace reign at home. This will curb people from making the perilous trip through the desert and (if they make it beyond Libya) the voyage through the Meditarranean sea.

Below is the story by The New Yorker.
http://www.newyorker.com/magazine/2017/04/10/the-desperate-journey-of-a-trafficked-girl
It is entitled:

“THE DESPERATE JOURNEY OF A TRAFFICKED GIRL”

Every year, thousands of teen-agers from one city in Nigeria risk death and endure forced labor and sex work on the long route to Europe.

By Ben Taub

It was close to midnight on the coast of Libya, a few miles west of Tripoli. At the water’s edge, armed Libyan smugglers pumped air into thirty-foot rubber dinghies. Some three thousand refugees and migrants, mostly sub-Saharan Africans, silent and barefoot, stood nearby in rows of ten. Oil platforms glowed in the Mediterranean.

The Libyans ordered male migrants to carry the inflated boats into the water, thirty on each side. They waded in and held the boats steady as a smuggler directed other migrants to board, packing them as tightly as possible. People in the center would suffer chemical burns if the fuel leaked and mixed with water. Those straddling the sides could easily fall into the sea. Officially, at least five thousand and ninety-eight migrants died in the Mediterranean last year, but Libya’s coastline is more than a thousand miles long, and nobody knows how many boats sink without ever being seen. Several of the migrants had written phone numbers on their clothes, so that someone could call their families if their bodies washed ashore.

The smugglers knelt in the sand and prayed, then stood up and ordered the migrants to push off. One pointed to the sky. “Look at this star!” he said. “Follow it.” Each boat left with only enough fuel to reach international waters.

In one dinghy, carrying a hundred and fifty people, a Nigerian teen-ager named Blessing started to cry. She had travelled six months to get to this point, and her face was gaunt and her ribs were showing. She wondered if God had visited her mother in dreams and shown her that she was alive. The boat hit swells and people started vomiting. By dawn, Blessing had fainted. The boat was taking on water.

In recent years, tens of millions of Africans have fled areas afflicted with famine, drought, persecution, and violence. Ninety-four per cent of them remain on the continent, but each year hundreds of thousands try to make it to Europe. The Mediterranean route has also become a kind of pressure-release valve for countries affected by corruption and extreme inequality. “If not for Italy, I promise, there would be civil war in Nigeria,” a migrant told me. Last year, after Nigeria’s currency collapsed, more Nigerians crossed the sea than people of any other nationality.

The flood of migrants is not a new phenomenon, but for years the European Union had some success in slowing it. The E.U. built a series of fences in Morocco and started paying coastal African nations to keep migrants from reaching European waters. Many migrants spent years living in border countries, repeatedly trying and failing to cross. Muammar Qaddafi saw an opportunity. In 2010, he demanded that Europe pay him five billion euros per year; otherwise, he said, Libya could send so many migrants that “tomorrow Europe might no longer be European.”

The following year, as nato forces bombed Libya, Qaddafi’s troops rounded up tens of thousands of black and South Asian guest workers in Tripoli, crammed them into fishing trawlers, and launched them in the direction of Italy. Then Qaddafi was killed, Libya descended into chaos, and its shores became impossible to police. Europe’s strategy had failed; by 2013, smuggling networks connected most major population centers in the northern half of Africa to Tripoli’s coast.

As African migrants head toward the Mediterranean, they unwittingly follow the ancient caravan routes of the trans-Saharan slave trade. For eight hundred years, black slaves and concubines were transported through the same remote desert villages. Now that the old slave routes are ungovernable and awash in weapons, tens of thousands of human beings who set out voluntarily find themselves trafficked, traded between owners, and forced to work as laborers or prostitutes. The men who enter debt bondage come from all over Africa, but the overwhelming majority of females fit a strikingly narrow profile: they are teen-age girls from around Benin City, the capital of Edo State, in southern Nigeria—girls like Blessing.

I visited Nigeria last fall, during the coronation of the new Oba, the traditional ruler of the Edo people, who will preside over spiritual matters until his death. The Oba chose the name Ewuare II, in tribute to a predecessor who assumed the throne around 1440. During the reign of Ewuare I, Benin City became the center of a powerful kingdom, which was eventually surrounded by more than nine thousand miles of moats and mud walls. Portuguese merchants traded with the Edo, and the Oba sent an ambassador to Lisbon. European accounts of Benin City, written during the next several hundred years, describe a kingdom rich in palm oil, ivory, and bronze statues, but also one that engaged in slavery and human sacrifice. The Edo, like other groups in the region, practiced traditional rituals involving local gods, which the Europeans called juju, a name that spread across West Africa; as Christian missionaries converted most of southern Nigeria, juju persisted as a set of parallel beliefs.

By the late eighteen-hundreds, the British had colonized much of Nigeria, but the Oba engaged them in a trade war and refused to allow them to annex his kingdom. In 1897, after the Edo slaughtered a British delegation, colonial forces, pledging to end slavery and ritual sacrifice, ransacked the city and burned it to the ground.

Today, Nigeria is Africa’s richest country, but the money that is set aside for public infrastructure is often embezzled or stolen by government officials. Benin City has daily power outages and few paved roads. As Nigeria’s economy has grown—spurred by oil extraction, agriculture, and foreign investment—so has the percentage of its citizens who live in total poverty. Some wealthy businessmen travel with paramilitary escorts; police officers demand bribes at gunpoint, and crippled beggars crawl through traffic near the Oba’s palace, tapping on car windows and pleading for leftover food.

One day, I went to the Uwelu spare-parts market, where adolescent boys lift car engines into wheelbarrows, and bare-chested venders haggle over parts salvaged from foreign scrap yards. A dirt path at the western end of the market leads to a shack where I saw a middle-aged woman dressed in purple selling chips, candy, soda, and beer. I asked if she was Blessing’s mother, Doris. She nodded and laughed, then started to cry.

Blessing’s family used to own a house and a small plot of land. Her father was a bricklayer, but he died in a car accident when Blessing was a little girl. The family was close to penniless, and Doris was left to raise her four children alone.

Blessing’s older brother, Godwin, began repairing cars in Uwelu. Her sister Joy went to live with an aunt. When Blessing was thirteen or fourteen, she dropped out of school and started an apprenticeship with a tailor, but he wanted money to train her, and after six months he let her go. She was despondent, and believed that she had no future.

Through friends, Blessing learned of a travel broker in Lagos, who said that he could get her a passport, a visa, and a plane ticket to Europe. Once Blessing found work there, he promised, she would earn enough to support the entire family. “She tell me that she want to go,” Doris said to me. “She say, ‘Mummy, we suffering. No food. Nothing.’ ” Doris sold the house and the land, and gave all the money to the broker, who promptly disappeared.

Doris and the children moved into a small apartment without plumbing or electricity and hung a portrait of the father above a broken couch. Blessing, who was tall and slender, with large eyes and prominent cheekbones, helped her mother sell provisions. In the evenings, she took the money they had earned to another market, where everything is a few cents cheaper, to restock the shop. They ate with whatever money was left, which meant that sometimes they didn’t eat.

Blessing blamed herself for her family’s troubles. Godwin told me that, in February of last year, “Blessing just left without telling anybody.”

The migration of young women out of Benin City began in the nineteen-eighties, when Edo women—fed up with repression, domestic chores, and a lack of economic opportunities—travelled to Europe by airplane, with fake documents. Many ended up doing sex work on the streets of major cities—London, Paris, Madrid, Athens, Rome. By the end of the decade, according to a report commissioned by the United Nations, “the fear of aids rendered drug-addicted Italian girls unattractive on the prostitution market”; Nigerians from Edo State largely filled the demand. The money wasn’t great, by European standards, but, before long, parents in Benin City were replacing ramshackle houses of mud and wood with walled-off properties. Lists of expensive assets—cars, furniture, generators—purchased with remittances from Europe were included in obituaries, and envious neighbors took note. Pentecostal ministers, preaching a gospel of prosperity, extolled the benefits of migration.

Women were sending back word of well-compensated employment as hairdressers, dressmakers, housekeepers, nannies, and maids, but the actual nature of their work in Italy remained hidden, and so parents urged their daughters to take out loans to travel to Europe and lift the family out of poverty. In time, sex workers became madams; from Italy, they employed recruiters, transporters, and document forgers in Nigeria.

By the mid-nineties, most Edo women who went to Europe in this way “were probably aware that they would have to engage in prostitution to repay their debts,” according to the U.N. report. “They were, however, unaware of the conditions of violent and aggressive exploitation that they would be subjected to.” Between 1994 and 1998, at least a hundred and sixteen Nigerian sex workers were murdered in Italy.

In 2003, Nigeria passed its first law prohibiting human trafficking. But it was too late. The U.N. report, published the same year, concluded that the industry was “so ingrained in Edo State, especially in Benin City and its immediate environs, that it is estimated that virtually every Benin family has one member or the other involved.” Today, tens of thousands of Edo women have done sex work in Europe, and some streets in Benin City are named for madams. The city is filled with women and girls who have come back, but some who can’t find work end up making the journey again.

Many of the original traffickers came from Upper Sakpoba Road, in one of the city’s poorest neighborhoods, where children hawk yams and sex workers earn less than two dollars per client. Nuns working for an organization called the Committee for the Support and Dignity of Women travel to local schools and markets, explaining to girls the brutality of the industry. But a nun told me that women in the market on Upper Sakpoba Road warn them off. “Many of them say we should not stop this trafficking, because their daughters are making money,” she said. “The families are involved. Everybody is involved.”

“I was a victim before, when I was very young,” one woman told me. “I was living with my auntie in Benin City,” she said. “She asked me if I would like to travel to Italy.” For the next six years, she travelled through Côte d’Ivoire, Mali, Algeria, and Morocco, working as a prostitute, sending money to her aunt, and believing that she would soon be brought to Europe. After she was abandoned in an oasis city in the Sahara, she made her way back to Nigeria. Today, she makes a living trafficking others.

In Benin City, important agreements are often sealed with an oath, administered by a juju priest. The legal system can be dodged or corrupted, the thinking goes, but there is no escaping the consequences of violating a promise made before the old gods. Many sex traffickers have used this tradition to guarantee the obedience of their victims. Madams in Italy have their surrogates in Nigeria take the girls to a local shrine, where the juju priest performs a bonding ritual, typically involving the girl’s fingernails, pubic hair, or blood, which the priest retains until she has repaid her debt to her trafficker.

One afternoon, I met an elderly Edo juju priestess who maintains a special relationship with the god who lives in the Ogba River. She wore a white sheet and a red parrot feather, and carried a wand decorated with charms, to detect any “demon priest” who challenged her spiritually. When I asked her to explain juju contracts, she said that all parties must obey them, “because the solution is from the gods.”

“You say that when you get there you will not run,” Sophia, a young woman who had come back from Europe, told me. In exchange for the madam covering travel expenses, the girl agrees to work for her until she has paid back the cost of the journey; the madam keeps her documents, and tells her that any attempt to flee will cause the juju, now inhabiting her body, to attack her. “If you don’t pay, you will die,” Sophia said. “If you speak with the police, you will die. If you tell the truth, you will die.”

The traffickers are no less convinced of juju’s efficacy. Last year, Italian police heard a madam, on a wiretapped call, tell an associate that one of her victims had broken her juju oath, and would die. As a guarantee, often “the madam films girls naked, swearing to her the oath of loyalty,” Sophia said. “She says if you run she is going to leak it on Facebook.” This had happened to one of Sophia’s friends, and, to prove it, she pulled up the video on her phone.

Before Blessing disappeared, she met with a Yoruba trafficker without telling her family, but she balked when she discovered that the woman wanted her to become a sex worker. Soon afterward, her friend Faith introduced her to an Igbo woman with European connections—she was elegant, well dressed, and kind. The woman promised Blessing and Faith that she could take them to Italy; she would pay for their journey, and find them jobs, and then they would pay her back. Blessing dreamed of completing her education, of buying back the home her mother had lost. She climbed into a van, along with Faith, the woman, and several other girls.

They began a perilous journey north. Avoiding territory controlled by the terrorist group Boko Haram, they crossed an unguarded part of Nigeria’s border with Niger. The fertile red soil of the tropics became drier, finer, and soon there were only withered shrubs in the sand. After several days and a thousand miles, they reached Agadez, an old caravan city at the southern edge of the Sahara.

In Agadez, locals pick dust out of their hair and eyes and ears and toenails, and sweep it out of their homes, but by the time they have finished it is as if they had never begun. Men wrap their heads and faces in nine-foot scarves, called chèches, and dress in flowing robes. Everyone wears sandals; even in the winter, the temperature can approach a hundred degrees.

Agadez has always been a transit point, a maze of mud-brick enclosures in which to eat and rest and exchange cargo before setting off for the next outpost. Its oldest walls were built some eight hundred years ago, and by 1449 it had become the center of a Tuareg kingdom ruled by the Sultan of Aïr, named for the local mountains. Traders stopped in Agadez while crossing the desert in miles-long caravans carrying salt, gold, ivory, and slaves. The Tuareg developed a reputation for guiding merchants through the desert, then robbing them.

Most of Niger’s population is concentrated in the south, in a semiarid band known as the Sahel, which runs across Africa. Beyond that, to the north, eighty per cent of Nigérien territory is desert, much of which is uninhabitable. Though the Tuareg make up just a tenth of Niger’s population, they control vast swaths of empty land. They have rebelled against the government several times, and, together with Toubou tribesmen, they have hoped to establish an independent Saharan state, spanning parts of Mali, Niger, Algeria, Chad, and Libya. The Tuareg and the Toubou signed a territorial agreement in 1875, but recently it has begun to fray. The two groups are currently engaged in bloody fighting across the border, in southern Libya.

All manner of contraband passes through Agadez—counterfeit goods, hashish, cocaine, heroin. Stolen Libyan oil is sold by the roadside in liquor bottles. After the fall of Qaddafi, Tuaregs and Toubous raided abandoned weapons depots in southern Libya and sold whatever they didn’t keep to insurgent groups in neighboring countries. By 2014, however, the value of the migration trade had surpassed that of any other business in the city.

Blessing’s van pulled into a walled-off lot containing a building known as a “connection house,” where dozens of migrants were guarded by men holding daggers and swords. There was nothing to do but wait. From other migrants, Blessing picked up the vocabulary of her surroundings: the boss was a “connection man”; the light-skinned Tuaregs were known as Arabos; the darker-skinned Toubous were referred to as Black Libyans. The woman still hadn’t given Blessing and Faith her name; she just said to call her Madam, and she never let them venture outside.

The compound was situated in a migrant ghetto, a shabby cluster of connection houses on the outskirts of the city. Niger belongs to the Economic Community of West African States (ecowas), a visa-free zone, so its western and southern borders are open to some three hundred and fifty million citizens of fourteen other countries. Most of the migrants had travelled more than a thousand miles by bus, and arrived in Agadez with the phone number of their connection man—usually a migrant turned businessman, of their same nationality or colonial heritage. Nigerians, Gambians, Ghanaians, and Liberians stuck together, because they spoke English; Malians, Senegalese, and Guineans could do business with any connection man who spoke French. For those who arrived without contacts, recruiters at the bus station offered transport across the desert. Migrants gathered at A.T.M.s and phone shops near the station. Once a deal was struck, the recruiters drove the migrants to the ghettos on motorcycles, and the connection men paid them a small commission.

Most women from Nigeria stayed inside the migrant ghettos. They didn’t need to work, because their travel had been paid for by traffickers in Europe. The connection houses were hot and crowded, but the women were fed and protected until it was time to cross the desert. Other Nigerian girls, who were on their own, had to do sex work in order to feed themselves and to finance the next stage of the journey. In Agadez, sex workers typically earn around three dollars per client, much of which goes to local madams, in exchange for room and board. One Nigerian teen-ager told me that it took her eighteen months and hundreds of clients to earn enough money to leave.

Most Nigerian brothels in Agadez are in the Nasarawa slum, a sewage-filled neighborhood a short walk from the grand mosque, the tallest mud-brick structure in the world. One afternoon, a young woman from Lagos sat outside a brothel holding the infant son of her friend Adenike, a seventeen-year-old girl, who was with a client. A few minutes later, a tall Toubou man emerged, adjusting his chèche. Adenike followed, wiping her hands on her spandex shorts. She picked up her baby, but soon another client arrived, so she passed the infant to another Nigerian girl, who looked no older than thirteen and was also doing sex work, and led the man past a hanging blanket and into her room.

Each Monday, Tuareg and Toubou drivers went to the migrant ghettos, collected cash from the connection men, and loaded some five thousand sub-Saharans into the beds of Toyota Hilux pickup trucks, roughly thirty per vehicle. They set off with a Nigérien military convoy, which would accompany them part of the way to Libya, a journey of several days. Some migrants brought small backpacks containing food and cell phones; others had nothing. One driver, a young Toubou named Oumar, told me that he had made the trip twenty-five times. When I asked him if he had to give bribes along the way, he listed amounts and checkpoints: seventy thousand West African francs (about a hundred and fifteen dollars) to the police before they got to the desert; ten thousand to the gendarmes at Tourayat; twenty thousand split between the police and the republican guard at Séguédine; another forty thousand at Dao Timmi for the military and the transit police; and, finally, at Madama, the last checkpoint before Libya, ten thousand to the military.

According to an internal report by Niger’s national police, obtained by Reuters, there were at least seventy connection houses in Agadez, each protected by a crooked police officer. In a separate investigation, Niger’s anti-corruption agency found that, because funds from the military budget were stolen in the capital, bribes paid by smugglers at desert checkpoints were essential to the basic functioning of the security forces. Without them, soldiers wouldn’t have enough money to buy fuel, parts for their vehicles, or food.

Shortly before I arrived in Agadez, Angela Merkel, the German Chancellor, came to Niger on a tour of African countries, hoping to reduce the flow of migrants, and promising development funds in return. “The well-being of Africa is in Germany’s interest,” she said. After her visit, everything changed. Security forces raided the ghettos, and arrested their former patrons. Military and police officers were replaced at all desert checkpoints between Agadez and the Libyan border. Niger’s President, Mahamadou Issoufou, announced that he and Merkel had agreed “to curb irregular migration.”

Mohamed Anacko, a Tuareg leader who serves as the president of the Agadez Regional Council, which oversees more than two hundred and fifty thousand square miles of territory, saw the situation differently. “Niger has a knife at its throat,” he told me. The city’s only functioning economy was the movement of people and goods. “Each smuggler supports a hundred families,” he said. If the crackdown continued, “these families won’t eat anymore.”

To address the crisis, Anacko called a Regional Council meeting and invited a dozen of the biggest smugglers in the Sahara—half were Tuareg, half Toubou, and all had fought in recent rebellions. Wearing chèches and tribal robes, they sat at two long tables in an airless meeting space at the Regional Council’s headquarters. More than four hundred smugglers had asked the council to represent them. Anacko promised to convey their grievances to the state, and to demand the release of their colleagues.

After Anacko’s opening remarks, a middle-aged Tuareg who went by the name Alber stood up and partly unwound his white turban, uncovering his mouth. “We are not criminals—we are transporters!” he shouted. “How are we going to eat? Take tourists? There are never any tourists! Never! We cannot live!” He pointed at me. “What do you want us to become? Thieves? We don’t want to be thieves! We don’t want to steal! What do you want us to do?”

Alber sat down, fuming. Across the table, a tall, handsome Toubou named Sidi stood up, furrowed his brow, and calmly argued that if the European Union really wanted to halt migration it should engage the smugglers, not pay off their government to arrest them. Another speaker reminded the group that they had rebelled in the past. Why should they stop smuggling without being offered other means to survive?

The next day, I met with Alber at his home, a mud-brick building in a neighborhood that was the site of frequent raids. He welcomed me inside and offered water from a large communal bowl. The room was dark. Three other men lounged on a couch, all of them heads of powerful smuggling families.

“I know more than seventy people who have been arrested,” Alber said. “But I don’t know the law. Nobody knows the specifics of the law.” Although an anti-migration law was passed in early 2015, it had never been seriously enforced; apparently, the Nigérien government had made little effort to inform the smugglers of its implications. Less than twenty per cent of Niger’s adult population is literate. Besides, Alber continued, “you can’t tell me not to take someone from Agadez to Madama. We’re in the same country. It’s like a taxi.”

Another smuggler, Ibrahim Moussa, spoke up. “Everyone calls them migrants, but we don’t agree,” he said. “They’re people of the ecowas. They’re at home in Agadez. We go just as far as the border. After that, they’re migrants.” (Later, however, Moussa and Alber offered to connect me with contacts in Libya.)

“Nobody would go into the desert if we had good options here,” Moussa added. “The desert is hell. You are always close to death.” He sighed. “The European Union—it’s because they’re living well that they want Niger to stop migration. Why can’t we live, too?”

There was further trouble. Boko Haram, Al Qaeda in the Islamic Maghreb, and other terrorist groups are leading insurgencies in the countries surrounding Niger, and suspected jihadis had recently killed twenty-two Nigérien soldiers near Agadez. A few days after that, an American aid worker was kidnapped and taken to Mali, and a notorious Toubou narco-trafficker was assassinated in public. There was also talk of the fighting between the Tuareg and the Toubou in Libya spilling across the desert and taking root in Agadez. Nobody knew whether to attribute the gunfire at night to a drug war, a tribal conflict, a personal vendetta, a migration raid, or an Islamist attack.

Every smuggler I met expressed concern that the crackdown in Agadez would leave local young men vulnerable to recruitment by jihadi groups. Previously, Moussa said, “every time we see something suspicious, we tell the state.” Tips from the desert, passed through the Nigérien military chain of command, can provide information to American and French counterterrorism operations in the region. (The United States is currently building a drone base in West Africa half a mile from Alber’s house.) But now, Alber said, “If I see a convoy of terrorists, will I tell the state? I will not, because I will be afraid of being arrested.”

“The desert is vast,” Moussa added. “Without us, the state would see nothing.”

“Have you seen the Aïr mountains?” Anacko asked me, in his office. “No Islamists can enter—none—because the population doesn’t want them. The people want peace. But if there is no more economic development, and the people are going to prison whenever they work with migrants, it’s certain: there will be jihadis in the mountains. I’m sure of it! And the day that the terrorists have a base in the Aïr the Sahel is finished.” He continued, “The Americans and the Europeans won’t be able to dislodge the terrorists from the mountains. It will be like Afghanistan. They will have created this, and the Islamic State will have been right. We’ll all become the Islamic State in the end.”

The crackdown had another immediate effect: more dead migrants. To avoid checkpoints, smugglers were taking unfamiliar routes and abandoning their passengers when they spotted what appeared to be a military convoy on the horizon.

“When you go to the Sahara desert, you will meet many skeletons,” a man from Benin City named Monday told me. During his trip north, the truck carrying him and twenty-seven other migrants had been attacked by bandits; a bullet had grazed his head, removing a tuft of hair. The truck had turned over and the driver had run away, leaving the migrants behind. Everybody scattered, except for Monday and another Nigerian, named Destiny, who used to work at the Uwelu market. They remained at the site of the wreckage. “After three days, one boy came back,” Destiny recalled. “He said the others died in the desert. He drank his piss. After that, he gave up. He died in front of us.” Nigérien troops found Monday and Destiny, and took them to Dirkou, an ancient salt-trading village now filled with abandoned migrants. Some steal food from locals and beg truckers to bring them to Libya; others are transported in military trucks back to Agadez, where they are deposited at the local U.N. migration facility.

“I know it’s a death game, but I don’t care,” Alimamy, a migrant from Sierra Leone, told me in Agadez. He had nearly died during his first attempt to cross the Sahara; now his money was gone, his smuggler was in jail, and he was looking for a way to try again. “If I make it to Italy, life will be O.K.,” he said. Back in Sierra Leone, “we are already dead while we’re alive.”

The crackdown had also trapped the sex workers in the Nasarawa slum. “When the road is safe, I can go,” a young woman from Benin City told me. She had just earned enough money to cross the desert when the route closed. “I will just have patience,” she said.

After the raids, it became impossible to pick up migrants at the connection houses and drive them into the desert. But there were other methods. Oumar, the Toubou smuggler, left Agadez in a Toyota Hilux with a Nokia G.P.S. unit, two hundred litres of water, and extra fuel. He got through the checkpoint at a narrow pass without any trouble. Fifty miles on, past the black volcanic boulders of the Aïr mountains, he and six other smugglers gathered and waited for their cargo to arrive. Huge trucks routinely transport workers and supplies from Agadez to gold and uranium mines in the desert. The workers, sometimes more than a hundred per truck, sit on top and cling to ropes. This time, however, when a truck pulled up, the men, their faces hidden in chèches, were not miners. The men climbed down. Oumar and the other smugglers put them in their vehicles and set off toward Libya, leaving behind an enormous cloud of dust.

Culled from here

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