Editing Order of Nine Angles (section)

===Niners, Balobians, and Rounwytha===

In 2012, Long stated that those affiliated with the Order fell into six different categories: associates of traditional nexions, Niners, Balobians, gang and tribe members, followers of the Rounwytha tradition, and those involved with ONA-inspired groups.{{sfn|Monette|2013|p=88}}
In the ONA's terminology, the terms "Drecc" and "Niner" refer to folk-based or gang-based culture or individuals who support the Order's aims by practical (including criminal) means rather than esoteric ones.{{sfn|Monette|2013|p=89}} One such group is the White Star Acception, who claim to have perpetrated rapes, assaults, and robberies in order to advance the group's power; Sieg noted that the reality of these actions has not been verified.{{sfn|Sieg|2013|pp=270–271}}
A Balobian is an artist or musician who contributes to the group through their production of [[fine art]].{{sfn|Monette|2013|p=89}} 

The term ''Rounwytha'' is likely modelled on the [[Old English]] term ''rún-wita'', meaning a person acquainted with secrets or mysteries.{{sfn|Doyle White|2018|pp=159-160}} According to the ONA, the Rounwytha comprise a tradition of folk-mystics exhibiting [[psychic]] powers that reflect their embodiment of the "sinister feminine archetype". Although a minority are men, most Rounwytha are female, and they often live reclusively as part of small and often lesbian groups.{{sfnm|1a1=Monette|1y=2013|1pp=88, 89, 114–115|2a1=Sieg|2y=2013|2p=267}} ONA writings identify the Rounwytha largely with the Camlad group, which it claimed was based in parts of southern [[Shropshire]] and Herefordshire.{{sfn|Doyle White|2018|pp=159-160}} Long reported that these Rounwytha were integrated into the ONA during the early 1970s, but that this was largely "in name only", for these members remained "independent and reclusive". The ONA further reported that by 2011 "the few extant traditional members [were] no longer" part of the ONA.{{sfn|Doyle White|2018|p=95}} Doyle White suggested that there "nothing intrinsically implausible" in the idea that Long might have been in contact with a small number of women, living in the Welsh Marches during the 1960s and 1970s, who were involved in esoteric practices and identified themselves as part of a group.{{sfn|Doyle White|2018|p=160}}