Archive for the ‘BLACKS IN CUBA’ Category

YORUBA RONU ! -THIS white girl is FIGHTING TO SAVE YORUBA LANGUAGE/CULTURE-WHAT ARE YOU OMO YORUBA DOING TO SAVE IT? -she also IS SMART ENOUGH to KNOW That ORISA ARE NOT gods but Messengers from GOD JUST LIKE Jesu ati Muhammad!

April 28, 2013

FROM thenationonline.com
Nigeria is a better place than its image outside

Posted by: GBENGA ADERANTI

on April 27, 2013

in Saturday Magazine

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Dr. Paula Gomes is the only white face in the palace of the Alaafin of Oyo, Oba Lamidi Adeyemi 111. Fast-pacing, quick-talking Gomes first visited Oyo 20 years ago; and ever since, she has been going and coming to the ancient town. Recently, the Alaafin of Oyo noticed her interest in the culture of Yoruba people and the monarch honoured her by making her his Cultural Ambassador. In this interview with GBENGA ADERANTI, this Portuguese shares her experience in Oyo in the last 20 years and why she has embarked on a crusade to preserve Yoruba culture. Excerpts:

 

What do you really do for Alaafin?

I’m the Culture Ambassador for Alaafin.

How did you meet Alaafin?

My first contact with Alaafin actually was the beginning of last year, but I have been in Oyo already for a while, coming and going.

What were you doing in Oyo before now?

I came to Oyo because of the culture. I used to come to Nigeria while I was a student of History about 20 years ago. I know Yoruba land though I cannot say very well but quite well; 20 years ago was the first time I came to Oyo and I thought there was no more culture in Oyo. When you talk about culture, culture is in everything, food, literature, the way you dress. All this time while I was a student, I always shuttled between Osogbo and Oyo. With time and mixing together with people, I saw that a lot of cultures came from the ancient town of Oyo Ile. That is why I actually came to Oyo to make more research on it.

Does that mean you are leaving Oyo after the completion of your research?

No, I’m not going to leave, I’m just telling you that while I was a student, I used to come to do research and after that I came to Oyo not on my private interest to know more but because Oyo had nothing to offer more about their own culture. If you go back to the history, you will know that Oyo Empire dominated all the kingdoms in Yorubaland and you as well know that it was when Alaafin Sango was a very strong king ruling, actually during the 7th or 8th century, that the influence of Oyo Empire in Yorubaland was massive. And much of the culture in our day not only in Yorubaland but also in the Diaspora, everything was connected to Sango. That was why I came here to know more about him and like I said, I have been around for four years. There is a lot here to be preserved because that is the history of a ethnic group that has survived outside and is really appreciated.

In Europe nowadays, we are looking for the ancient culture that has something to give to the humanity because what we are expecting from life is to live long and to live long with quality, you can have a good car, you can have lots of money but if your body is not in the equilibrium, if you die young, what is the essence of life? Life is long life with quality and quality means first of all, your body has to be strong, has to be healthy and the philosophy and the knowledge of the Yoruba is like the philosophy and culture from India and China.

Acupuncture from India is based on lots of ancient culture, they are very similar to Yoruba culture. What we are looking for is that deep knowledge of Yoruba which they have about the nature, that you can find the equilibrium between the body and the spirit, because Yoruba believe that there is one God who is called Olodumare. Then this Creator has created, and when He created the earth, He sent the energies to the earth which are divided into four elements and these are known all over the world: water, you cannot live without water; air, you cannot live without air, that is oxygen; fire and earth.

These are the four elements that the Yoruba people believe and if you go to other ancient cultures, all of them are the same. They are all talking the same language. So the Yoruba people like to personify those energies like other ancient cultures and they believe that if the body, which is the aye; the material life which is also aye and the spiritual life, which is orisa. Orisa is not God; orisa is what you cannot see, it is invisible. You have the visible world which is aye and the invisible world which is orisa, people used to think that orisa is another God, it is not. It is not the correct translation because when you say orisa sango, orisa osun, all the 401 orisa are the invisible power of the nature. They are everywhere in the world. You cannot live without water, you cannot live without air, so people should be very careful when they translate.

We don’t say Olodumare Sango, Olodumare Osun . When you have the equilibrium of the invisible world, aye and not visible world, orisa, you have what you need to live, you have ase, you have power; it is very simple. These people have philosophy, these people have a very strong knowledge which is given through Ifa. It is an oral history coming from very ancient times like all the other ancient cultures, and these need to be preserved. That is why I’m here, to try in my own capacity to show the Yoruba people that they are very valuable.

How vast are you in Yoruba language?

Mo ti gbo die die, sugbon Yoruba ko rorun (I understand smattering Yoruba, but it is not easy).

How old are you now?

Normally you should not ask a lady how old she is.

You should be…..

(Cuts in) I will not tell you.

What about your family?

I have my family, like I said, I go and come back but I have been here for two years without going home.

I’m talking about your husband and children?

Well, I will not like to go to my private life; you know that is very private. I will just like to talk generally; I will not like to say anything about my private life.

Some people spell your name Gomez why is yours Gomes?

My name is a Portuguese name, it ends with an ‘s’ it is Portuguese but if it is ‘z’, it is Spanish.

Have you read anything about Suzanne Wenger?

Yes, I know her very well. Like I said, I’ve been coming for 20 years, I used to be in Osogbo, so I knew Suzan Wenger very well. Actually I can say that she was and she is an inspiration for me because she really tried for Osogbo and Osun State, especially Osogbo. Today, what is there, people should be very grateful because if not for her who fought for it, it would have gone long time ago. She really preserved what people who said were the bush, the history of Osun Osogbo. Every people has its own history. People are crazy to travel abroad to go and see our culture, let me tell you, you have to appreciate your culture as well because we preserve our culture, so you have to preserve your culture as well. That is what I’m trying to do. I know Suzanne very well.

Don’t you sometimes feel you are going Suzanne Wenger’s line?

Look, I’m not Suzanne, I don’t want to follow Suzanne’s line, I want to follow my inside. I want to follow what my inside says. Suzanne did what her inside said; me, I’m doing what my inside tells me. So I can never be Suzanne because each individual is unique and special, so I don’t want to imitate Suzanne and I don’t want to be Suzanne. Do you understand me? Suzanne is Suzanne. She was a great person that I have in my heart; I only follow what my inside tells me, so I can never be Suzanne because if I try to be Suzanne, I’m not myself. I’m just doing what I feel is correct to do. I’m not an artist, Suzanne was an artist so I can never try to be an artist but I have passion for this culture because I believe it can give a lot to humanity; the way India people and Chinese people are, they are already giving to the humanity.

I believe that Yoruba people can give as well but for that to happen, Yoruba must be proud of themselves and they are not, they are losing their own identity, the Indian people are not like that, they preserve their culture and they are proud of it. Chinese people, they are proud of their culture. They teach their own children to continue and today, if you go to Europe, if you’re a VIP, instead of you to go to hospital, you go for alternative medicine. Because we got to a point that we realised that all the chemical medicine you take will cure one part and destroy the other part.

Actually what you want in life is to live long, it is through the natural thing that your body can stay longer, do you understand? People want to go to Europe, people want to go to America, what kind of life do we live? A lot of people are dying too young through heart attack; the life we live is to go to work and come back home. You know we are an old continent but now we are turning the thing around. We want to go back to what we don’t have anymore; we want to eat bio-ecological, we are tired of plastic food because of cancer.

If you put a Yoruba child who has nothing inside one compound and you put a white child, which one is stronger? Why do you think Europeans live longer? It is because we have access to medicine for free because the society is organised, but if we don’t have access to medicine and the hospital to maintain us alive, we cannot live the way you people live because you are too close to nature.

I know you are not in the Niger Delta area, but foreigners are constantly being warned to be wary of Nigeria, do you sometimes get scared that you could be kidnapped too?

Look, let me talk about myself, I do go to Delta State, I’m not afraid to go. I think that the image which is given to the outside world about Nigeria is different from actually what is happening in Nigeria. I’m not saying that it is not dangerous but Nigerian people are very nice. I think the government should rebrand. For example, when you think about Brazil, you think about football and carnival, but there are people who are still eating from the garbage. There are people when you go outside they will steal your things.

But when you talk about Brazil, people think about football and carnival, people don’t talk about those who eat in the garbage or people robbing people. I’m in Oyo, nobody robs me, I travel, I don’t have any trouble with anybody. But when you talk about Nigeria, you think about 419; they tell you it is a bad place, why don’t you rebrand it? Nigeria has many things to offer the people outside. People love your culture, people really appreciate your culture but they are afraid because of the image that have been created. If government rebrands the country, I believe that bit by bit, people will start coming because of culture. So there is need to rebrand.

People go to America; me I don’t have anything to do in America. I studied in America, I went back to Europe because if you go to America, you have to be careful, if you are not careful, somebody may follow his gang and they will shoot you. You train your children to shoot because they can just come and kill you. Do you understand? Everything has to have an equilibrium, Nigeria needs to be rebranded because it has a lot to give to people. I cannot talk about Hausa and Ibo, I can only talk about Yoruba, that is what I know. Yoruba people are beautiful, the culture is beautiful, people are friendly and they should not lose their identity because if they lose their identity, they will never find it. They can never be white, I cannot be black. I have to accept who I’m and people should be free and be proud of what they have.

The introduction of foreign religion has eroded the belief system of the Yoruba people, what do you think will happen in the nearest future?

I don’t like to talk about religion because for me it is a private thing, religion is like politics, you are a Christian or Muslim, you are ACN or PDP or whatever. Religion is something that is private, but you know if you go back to the history, it was always a problem with religion, religion tries always to dominate and control and when you talk about Africa, especially West Africa, it has suffered a lot, through the slavery, families were destroyed, alot of blood in the name of money was shed. Religion for me, I respect everybody, I don’t look at people from their religion, I respect people because everybody is special and everybody is a creation of God. So, that is why I don’t want to go deep into religion.

Religion is a personal belief it is not only going to be today, it is yesterday and going to be tomorrow and the process that is going on now in Nigeria was in Europe before. Life is a mystery and because it is a mystery, people try to control people through religion. Me, I don’t believe in anything, I believe in what I feel because I’m a creation of God but I respect everybody and every belief, if you tell me now that this is what you believe, this chair, I will respect you.

You were talking about your support for nature and local herbs (agbo), Yoruba herbs are from nature, do you drink agbo?

Yes of course, it is not only Yoruba, we Europeans we use herbs, we have different herbs, different teas. Why do you eat efo (vegetables), why do you eat all these vegetables? Why? Because you need vitamins and minerals, so the herbs are here to help us but the new sicknesses that are in the world, they are killing people. They are sicknesses that you can cure or maintain but you destroy other parts of your body. This is not a belief, this is science, that is natural science not a belief, a belief is something you cannot prove, but 1+1=2, that is science. Yoruba herbs are science; they are natural science, not a belief. If you are feeling something, you take the herbs, like a natural tea, if you feel better, your body has eliminated what is not good.

It is not only the Yoruba people that use herbs, if you go to my country, we have alternative medicine which we are preserving, we use alternative medicine. We are no more going to doctors and Yoruba have big knowledge in this science and they are putting it as a belief because culture is part of everything, what you eat is part of your culture.

At times I wonder why people like you will leave your comfort zone for a place like this where you have to struggle to get things done. What was on your mind when you were coming here?

It depends on what you call comfort. What is comfort for you?

Light, good roads etc.

In life, we cannot have everything, if you have light 24 hours, if you have good roads, we have everything, we stay in AC office, and you leave for AC cars. Lots of people are getting sick because AC is provoking problems in the lungs. A lot of people in Europe are now putting the AC off and now open their windows. I do say we’ve given the experience to them and we want to go back to olden days. In the office we have the AC, we have the car, we don’t have to walk too much. We take the car, we go to the supermarket. We have everything we need from the supermarket, we go home, we have the TV, we get the quality of life. We human beings are meant to live up to 120 years, but at times we don’t live more than 50 and 60 because we need comfort of life, we have no exercise and we eat junk food. Lots of children are born already with diabetes and cancer because they want comfort of life.

In life, there are positive and negative sides. The individual is responsible for his own life . So we have to look the other way. Most people in our own generation in Europe, we want freedom, they want to live long. We are tired of all this imposing life style, we want freedom, we want relief, we want long life. Most people in Europe are isolated, they live alone, is it not better to live in community? We should live together. Are we meant to live alone inside houses?

A lot of people in Europe have problem with depression, they have neurotic problem because of the life they live. They are not living the life creature gave us. We are living a plastic life, we are staying alone isolating ourselves, in front of television 24 hours. No exercise, is that a good life? Can our bodies live long? It is not possible. Good life is fresh air, to breathe, to exercise. Good life depends on the concept of each individual. I love privacy, but I want to live long.

The last time I saw you, you were not wearing Yoruba attire, today, you are not still wearing Yoruba attire, why?

You know I have to be what I’m, I can never be a Yoruba. I don’t mind, sometimes I dress in batik an indigo or adire. I’m not Yoruba, the same way you are not from my culture. I have to be who I’m and I have to dress the way I feel comfortable. That is why I’m not putting on Yoruba dressing. You people are putting on Yoruba dress because it is beautiful in you, when you put on Yoruba dress, you look elegant. I used to say that and I’m not the only person, that you people have natural beauty; even if you don’t have anything when you dress, even if you go to the market, even if you go to clean something, the way your people dress, you look elegant and it looks magical. So I have to dress the way I feel comfortable with.

Do you sometimes feel home sick?

To tell you the truth, no, I don’t feel home sick. Nobody sent me here, I’m here because I want. I feel good, I feel healthy, I feel strong and I feel I’m doing what I like. I’m not the kind of person that wants to stay in the office; I don’t want to live that kind of life people call comfort, I don’t .

Do you know anything about Ifa (Oracle)?

I know what I can feel, what I can see; I can never know it well as the native people. Number one, language; for you to really know it very well, you have to start from small because it is a knowledge which is given orally, it is not a written knowledge. And there is something that is very powerful, people from generation to generation transfer this knowledge orally. See how powerful, look, we have to write them. We have to go back to religion which I don’t want to talk about, Christians and Muslims carry the Bible and Koran respectively, and do you see Yoruba carrying anything? Their brain is powerful, you know the level of capacity assimilation you are exercising with your brain but we if we don’t write it down, we forget. The question is why are you destroying all these?

How have you been coping with the food?

I don’t have any problem. I eat everything. But I don’t like snake or this kind of frog, I don’t know what they call it, I don’t like it and I don’t like bush meat but I like okete (bush rat) if it is well cooked but all the remaining, I eat everything, eba, amala, fufu, semo. I don’t like so much, but I eat eko (corn paste), moimoi , ekuru (beans paste), ewa (beans).

What do you really do for Alaafin?

I’m trying to preserve the Yoruba culture and trying to reeducate the people that they are very important, they are very valuable, that they have a lot of value and they should preserve the culture. I’m trying to promote what is ancient, what is history because without history, how can you tell your children that you are Yoruba? People without history don’t have direction. I’m trying to promote what is in existence because if Yoruba don’t want it, the international people will appreciate it. There is no problem because tomorrow, we are ready to teach your children Yoruba and we are ready to teach your children about your own culture.

How did you meet Alaafin?

As I said, I had been in Oyo already and I asked Bashorun (one of the Oyo high chiefs) to bring me to Alaafin because I wanted to meet him. For me, everybody is important, I’m not saying this king is important, this king is not important but relating to history, he (Alaafin) is the strongest king in Yorubaland. I wanted to see him and tell him that he has to preserve his culture and if he fails to preserve his culture, tomorrow, nothing will be there to show to the world. So these were the reasons I wanted to see him.

How much of support have you gotten on your crusade so far?

What kind of support?

Financial support

Nobody is helping me financially. I’m doing it by myself and now I have a foundation people can support because there is need to preserve the temple, preserve the palace. These monuments, these are culture heritage, there is need for preservation. Why do you want to go to England to see the queen and the palace? For what? Because it is history. So that is why people want to come to Nigeria and see the history of Alaafin, the history of Yoruba. This palace is the biggest and oldest palace in Yoruba land, it is falling apart. I’m trying to raise fund to repair this palace in its old originality so that Oyo children tomorrow will come and ‘say that my grandfather, my ancestors were living like this’ because I can take you to my country and tell you that my ancestors are like this.

Quite funny, why is it that it is foreigners or Yoruba people abroad that are interested in this project like this?

Go back to the history, we white people have colonised and have destroyed your culture. We brought our culture, we forced people to change inside and outside. You have lost your identity, you want to be what we are. That is why now people from outside come to support what still exists for you to appreciate.

If you go to the slavery time, look, all the slaves that went to America, if they did not practise Christianity, they would be killed. What is happening again? I believe what is happening today is that everything that our people destroyed, let’s rebuild it again, we should not be ashamed. The Europeans go to Kenya to see African culture, Africa is beautiful, African people are beautiful, why not Nigeria?

WAR AGAINST USE OF white WORD “MAMA”-REPLACING AFRICAN WORDS that Mean MOTHER-LIKE “IYA” in YORUBA !-SEND US YOUR AFRICAN WORD for MOTHER SO WE CAN PUT IT ON THIS LIST!

March 11, 2013

ROM afrikannames.comAFRICAN WORDS FOR MOTHER”A mother cannot die.” -Democratic Republic of the CONGOEnjoy this list of African names.AKA (AH-kah). Mother. Nigeria (Eleme) FEKA (EH-kah). Mother earth. West Africa FINE -(EE-neh). Mother. Nigeria (Ishan) FIYA – YORUBA- MOTHERJIBOO (jee-boh). New mother. Gambia (Mandinka) FMAMAWA (MAHM-wah). Small mother. Liberia FMANYI (mahn-yee). The mother of twins. Cameroon (Mungaka) FMASALA (mah-SAH-lah). The great mother. Sudan FNAHWALLA (nah-WAHL-lah). The mother of the family. Cameroon (Mubako) FNANA (NAH-nah). Mother of the earth. Ghana FNANJAMBA (nahn-JAHM-bah). Mother of twins. Angola (Ovimbundu)NINA (NEE-nah). Mother. East Africa (Kiswahili) FNNENMA (n-NEHN-mah). Mother of beauty. Nigeria (Igbo) FNNEORA (n-neh-OH-rah). Mother loved by all. Nigeria (Igbo) FNOBANTU (noh-BAHN-too). Mother of nations. Azania (Xhosa) FNOBUNTU (noh-BOON-too). Mother of humanity. Azania (Xhosa) FNOLUNDI (noh-LOON-dee). Mother of horizons. Azania (Xhosa) FNOMALI (NOH-MAH-lee). Mother of riches. Azania (Xhosa) FNOMANDE noh-MOHN-deh). Mother of patience. Azania (Xhosa) FNOMPI (nohm-PEE). Mother of war. Azania (Xhosa) FNOMSA (NOHM-sah). Mother of kindness. Azania (Xhosa) FNONDYEBO (non-dyeh-boh). Mother of plenty. Azania (Xhosa) FNOZIZWE (noh-ZEEZ-weh). Mother of nations. Azania (Nguni)NOZUKO (noh-ZOO-koh). Mother of glory. Azania (Xhosa) FUMAYMA (o-MAH-ee-mah). Little mother. North Africa (Arabic) FUMI (OO-mee). My mother. Kiswahili FUMM (oom). Mother. North Africa (Arabic) FYENYO (yehn-yoh). Mother is rejoicing. Nigeria (Yoruba) FYEYO (yeh-YOH). Mother. Tanzania FYETUNDE (yeh-TOON-deh). The mother comes back. Nigeria (Yoruba) FYINGI (YEEN-gee). My beloved mother. NigeriaSent from my BlackBerry wireless device from MTN”Mama”(and Papa) were introduced into Yoruba language early by Yorubas who wanted to show they were educated, according Ojogbon Akinwunmi Isola.. So long ago that many think it is a Yoruba word! Now it has replaced -IYA almost completely! SO we must start using IYA instead and correct those who use it because word by word Yoruba is being replaced by english words killing the Yoruba Language! So do your part from today! We can and will SAVE Yoruba! Olodumare ase!
All Nigerian/­AFRICAN Languages must learn from the mistake of educated Yorubas! DO NOT mix your Language! Reclaim your word for mother first for it is the most important word in any language!
“MAMA” must be replaced with the African word in your Language?

Alaroye Newspaper IS SAVING YORUBA LANGUAGE From DESTRUCTION!-ALAO ADEDAYO FOUNDER TELLS HOW HE FINALLY SUCCEEDED IN PRODUCING A FLORISHING YORUBA NEWSPAPER ! –YORUBA IS DYING! —WHAT CAN YOU DO TO SAVE IT??-FROM VANGUARD NEWSPAPER((NIGERIA)

December 25, 2011

Mrs.Yeye Akilimali Funua Olade Alao Adedayo-Founder/savior of Yoruba Language thru his GREAT newspaper Alaroye! Do Your own part and BUY it every week, get your children to read it- FIGHT TO SAVE Yoruba Language. FROM DYING!

I stumbled four times to make Alaroye a success story – Alao Adedayo

July 8, 2011

Musa Alao Adedayo, a.k.a Agbedegbeyo, is the Publisher/Chief Executive Officer, World Information Agents Limited, the publishing company of the popular Yoruba newspaper, ALAROYE. He spoke to BASHIR ADEFAKA about himself and how he stumbled four times to get it right with the vernacular paper that has today become a success story in the newspaper industry in Nigeria. Excerpt

How did you start out in life?

I am a Muslim but I am not a biased person because God Himself never loved a biased person.  But those who know me from the beginning used to call me Alao Agbedegbeyo.  When I talk of people who know me from the beginning, they are people from the  70s, early 80s and so on.

I came from Abeokuta to Lagos in 1980 doing Ewi (lyrics) artist.  In those days as an Ewi person, you must be attached to a particular musician and I was with Dele Abiodun, who was like my master.  Ewi was like side-attraction at a show and it would come on stage while the musician and his band members were taking a rest.

I had also participated in some dramas through the likes of Jide Kosoko, Ishola Ogunsola, (Dr. I. Show Pepper) and Adebayo Salami (Oga Bello).  It was because of the Ewi that I used to present in those days that Jide Kosoko would always come to Dele Abiodun’s shows.  He would say to me, “Alao, we are having an outing somewhere and I want you to perform your Ewi there,” and I would say no problem.

How did Ewi correlated with the broadcaster that you were?

By and large as God would have it, through that channel, as I have mentioned before, I became a broadcaster.  Sometime in 1979, Radio Lagos started a programme called, Kebuyeri, which was mainly for the Awada Kerikeri group that was then run by Adebayo Salami popularly called Oga Bello.  We went to a show at Ebute Metta and Adebayo Salami and his group members had also come to that show.

It was there he saw me and said, “Ah, Alao! Radio Lagos has just given us a programme and we want you to be in it” and I said no problem.  We didn’t even discuss money because what was more important to us at that time was the job.  That was how we started the programme and it became overwhelmingly popular turning me into a celebrity.

Behind that programme, a plan was going on by the management of Radio Lagos and the producer of the programme, Adebayo Tijani, communicated to me that management was talking about me and that was how I became a newscaster with Radio Lagos reading Yoruba news at that time.

I left Radio Lagos in 1981, which was a real year of politicking in the country.  Then, Radio Nigeria Ikeja which was established within that time was located in Ikoyi and in fact when we were there, we were always abusing and calling them, “Agberekusu f’ohun Ikeja” that is, people who were on the Island claiming to be speaking from Ikeja (laughs).  I eventually found myself at the Radio Nigeria Ikeja and later NTA but I did not stay long before I left.

When you left service, where did you go?

When we joined broadcasting, most of us did not get the job because of our educational qualifications and so, when I left the NTA, it was an opportunity for me to now go and improve myself, which then took me to the Nigerian Institute of Journalism (NIJ) and then the universities for my first and later second degrees.

How did Alaroye come into the show?

It was in May 1985 when I was 25 and while I was still working as a Yoruba newsreader with the NTA that I decided to try my hands in publishing, which brought about the Alaroye.  Between May and October of 1985, I was only able to publish four editions of the tabloid that was meant to be weekly.  I was doing it alone because I had no such money to hire people.   It thus became a staggered publication because it was a one-man’s idea and as a result, no prospective partner was willing to support or invest in the business.  It was also like that because Yoruba newspaper business at that time was seen as a barren land.  So, naturally, it died.

Further effort was made at resuscitating the paper in 1990 but it couldn’t get to the vendors,  though it was being published. It was to be launched that year so that some funds could be raised. On the day of the launching, a prominent member of the community who was a friend of both the chief launcher and chairman, Lai Balogun, died. So it was a wrong day for the Alaroye’s show as the whole community was thrown into mourning and no one remembered the launch.

In 1994 when I made the third attempt at the publication, I was convinced that Alaroye would one day emerge a success story because, for four weeks, I was able to publish the weekly paper consecutively and throughtout the period,  it was well circulated and generally accepted.

And because I had acquired more knowledge about all it required to make a successful print media, Alaroye was able to stand and  able to meet the standard of a newspaper. Yet, it couldn’t go far because I could not raise the required fund to keep it going.  And for two years, it remained like that until July 2, 1996, when we were able to revisit it and tried our best to make it what it is today.  That was the fourth attempt and it has now come to stay.

I thank God that today, Alaroye is seen not as a happenstance, but a planned revolution in the newspaper industry in Nigeria.  And it is so because, no Yoruba newspaper has been so successful because most of the earlier issues, people have said, were translataion of English newspapers or repetition of news items already carried on radio and television.

Alaroye is original for its thorough analysis, research works and investigative journalism that many have appreciated as having put the newspaper on a very high pedestal. It informs, educates, entertains and analyses events as they unfold through the Yoruba culture. For this, it circulates in Nigeria, wherever Yoruba domicile, with the print run sometimes as high as 150,000 copies per week.  I have the reason to really thank God today because, in Nigeria, particularly among the Yorubas, Alaroye is a language. It is the culture.

The Conference of Yoruba Leaders showcased by your newspaper, which debuted in 2002, hasn’t seemed to produce any result considering the fact that Yorubas are still intolerably disunited.  What is the problem?

The problem we have in Yorubaland is the way we play our own politics.  What Alaroye is trying to do is to serve as a bridge to bring all the leaders together.  There is need for a connecting point, which will connect all Yoruba people with one another.  We have very, very intelligent, well exposed and highly patriotic sons and daughters of Yorubaland.  We cannot run away from the fact that we are Yorubas; we had been Yoruba people before Nigeria and we will remain Yoruba people within Nigeria.

Yes, political party differences are there but we should be able to know that there is difference between politics and governance.  So, during election, you can abuse and criticize yourselves but once election is over, issue of governance becomes the central point while politicking is set aside for another election season.  And if you are the governor, you should see yourself as the father of all, as the head of government and people should see the governor beyond his party but as the leader that all of us should relate well with as one of our own.

In the year 2002, I went to Papa Abraham Adesanya and I said to him, “E ma bawon se oselu.  Ema bawon da si oro oselu.  Asiwaju Yoruba ni ki’e je” (That Papa should not be part of politics other Yorubas played but that he should be okay with himself as Leader of the Yoruba Nation).

He asked me why.  We talked a lot about it and he agreed with me.  Not only that I went to discuss it with him, we made it a critical editorial issue, which some of the Afenifere members then responded to.


[

YORUBA MALE ATTIRE! -THE BEST IN THE WORLD-THESE PROUD BLACK MEN RULE THE PLANET WHEN IT COMES TO CLOTHES!

April 6, 2011

FROM

OJOGBON AKINWUMNI ISOLA,ORLANDO JULIUS AND HIS BLACKamerikkkan WIFE ADUKE

OBAMA WITH HIS YORUBA FRIENDS IN YORUBA DRESS!

OKO IFEDOLAPO!

Traditional Attire of Nigerian and African Men
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By Philipo
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Surprisingly, most men in Nigeria especially Lagos State wear the traditional Yoruba cloths. This comes in various styles and designs. They have different names depending on the type of design like:

Agbada – this is a 4-piece Nigerian Agbada apparel that is made up of hat, buba, flowing Agbada and pants with embroidery.

Babariga – This is men’s 4-piece African Babariga clothing apparel comprising a Hat, long-sleeved shirt, flowing Buba and pants with embroidery.

3-piece Gbarie outfit. Hand-loomed Aso Oke material with matching embroidery.

They are suitable for special occasions and events. Have you seen what the Nigerian women wear? See this http://hubpages.com/_1rfosdrnucsn9/hub/Glamorous-and-Gorgeous-Yoruba-Nigerian-Women-Dress

“THE DEATH OF YORUBA LANGUAGE?-YORUBA IS DYING-YORUBAS ARE BUSY MIXING/DESTROYING THE LANGUAGE WITH ENGLISH-AT YORUBA WEDDING CEREMONIES,CHURCHES,PRIVATE SCHOOLS ETC.-STOP KILLING YORUBA LANGUAGE:YORUBA RUNU!

July 3, 2010

FROM speakyoruba.blogspot.com

LEARN YORUBA LANGUAGE-THE MOST BEAUTIFUL LANGUAGE!

Saturday, July 3, 2010
“THE DEATH OF YORUBA LANGUAGE?”-BY YEYE AKILIMALI FUNUA OLADE(ORIGINALLY PUBLISHED IN THE GUARDIAN NEWSPAPER,2005
((originally first published in the guardian newspaper)

She is the Chief librarian of the African Heritage Research Library,and in this article, makes a case for Yoruba language

THAT English, the ready-made weapon of British-American cultural imperialism, is not just trying to destroy African languages, but is attacking all other languages worldwide, I agree. Ojoogbon Akinwunmi Isola, related to me during a discussion with Ojoogbon Babatunde Fafunwa, the problem the French are having with English. He stated that the French government had recently warned all French broadcasters to stop polluting French with English, as is now popular in general French conversation, or face dismissal.

The greatest tragedy in Yorubaland today, however, regarding language is the dominating trend to speak only English to their children, making it their first language, then sending them to private nursery school, who only teach in English and causing Yoruba children to value English above all other languages! (After all their WAEC will not be in Yoruba, one highly*educated Yoruba man told me!) And see the result! These English-speaking children will rudely use English to disrespect all and sundry (after all English does not have pronouns of respect for anybody). Ask them or some of their parents and they will tell you they don’t know the original Yoruba for the popular phrases that many literate and non-literate leaders and followers commonly use throughout Yorubaland.

As a Black-American, who has come back to her Yoruba roots these past 26 years in Nigeria, I want to break down in tears over this “iyonu”! How can Yorubas kill their own language? What sort of curse is this? Obviously the curse of european-american imperialism/colonialism/slavery! As a result I have declared “War Against Destroying Our Nigerian Languages” from today. And it must start from Yorubaland. Are not the Yorubas the “wisest and the greatest”? As everything good seems to start from Yorubaland in Nigeria, “let it be so”. Full-blooded Yoruba, as of today should consciously seek not to mix English with their Yoruba. Yoruba leaders must slowly speak, watching their tongues, not to include any English word inside their Yoruba.

It has gotten to a state where such leaders cannot avoid mixing English as they speak Yoruba and their every sentence includes whole English phrases! The late Yoruba leader, Oloye Bola Ige was a pure Yoruba language speaker and other Yoruba leaders should follow his example. All clubs and organisations in Yorubaland should hold bi-annual and annual Yoruba Speaking Competitions for the “Best Yoruba Speaker”, with heavy monetary prizes (N20,000 plus) to get Yorubas to consciously practice speaking Yoruba without any English mixture. Yoruba broadcasters are guilty of promoting this deadly trend. In schools, Yoruba teachers must stress the importance of not mixing Yoruba. All private schools in Yorubaland must be required to have classes in Yoruba language from nursery through secondary school levels. And any student who fails to pass Yoruba in Yorubaland must not be allowed to graduate!

The Yoruba press must be commended for indeed holding the banner high and not polluting Yoruba with English. More effort, however, must be made to eliminate “pasito”, “professor”, “dokita” words as most of them have genuine Yoruba words that can be enlisted and popularised among their readers. Yoruba departments in Nigerian and foreign universities must start churning out more research on modernising Yoruba for technical, scientific and other vocabulary and making it available through special courses for the media and the general Yoruba public. Yoruba writers must begin to write and publish bilingual publications. For any publication they publish in English, its Yoruba equivalent must be done. In the same book (Yoruba-from the front, turn upside down, English from the back) is one way to do it or in a title simultaneously released. More books, magazines, other publications like club histories, year books must be published in Yoruba. Yoruba music too, has been assaulted by Yoruba artists, unknowingly killing Yoruba language. The mixture of English has reached a new high in Fuji. Yoruba gospel has started mixing English inside Yoruba songs within Yoruba cassettes, adding along side complete English songs! Olodumare!

Such artists must be warned—no more killing of the language in this manner. If it is English you want then put that on an English cassette. Do not replace our God-given Yoruba in a Yoruba music cassette! Yoruba movie practitioners are perhaps the biggest offenders and must take up this challenge to save Yoruba language. English nixing should absolutely be banned in all Yoruba films. I have not researched the topic but I suspect that Hausa, is probably the most unpolluted language in Nigeria, and in all their films that I have seen no English there at all. The beauty of the Yoruba language must be showcased by having more Yoruba Cultural Festivals to be held by all clubs and organisations in Yorubaland annually.

Odua’s People Congress and other enforcers of law and order in Yorubaland must be in the vanguard, not only by stressing among its members that Yoruba should not be polluted but by holding bi*Annual Yoruba Speaking competitions for the “Best Yoruba Speaker”. They must lead the way in correct Y oruba speaking and have literacy classes for all their members to learn to read in Yoruba and encourag them to speak Yoruba in the home to their children: Yoruba must become again the first language of Yorubas at home and abroad. A private Yoruba school system must be set up. These schools will teach all subjects in Yoruba from nursery up to the university eventually. If it must be like a “mushroom school”, starting with nursery school first and adding class by class this must be done. This Yoruba Academy can be supported extensively by Yorubas abroad, eventually having board houses were Yoruba children from abroad can join their counterparts here, (including all “classes of children, street children etc.) This Yoruba Academy will inculcate Yoruba culture into our children also. With the help of our Yoruba scholars we can build on Ojoogbon Babatunde Fafunwa’s successful “Mother-tongue Education” at University of Ife in the 60s. Afterall, even UNESCO has proven that Mother-tongue Education is the best for all children.

Let Yoruba Language not die! God has given the Yoruba race a language to be proud of, anywhere in the world (there are at least 60 million or more Yoruba speakers throughout the world). Let’s not destroy it with our own mouths! Let us pass it on in its richness to our children, daily in our home. Let us proudly speak it daily, read it daily, champion it daily. Yorubas cannot remain great without our language. And let us be in the vanguard of saving all Nigerian and African languages. Biu, Ogoni, Urhorbo, Igele, Ogoja, Ebira, Idoma, Efik, Tiv, Langale: Tangale, Kagona, Kutep, Oron, Legdo, Bubiaro, Esan, Afima, lsekiri, Ijaw, Edo, Ikenne, Joba, Gwari, lbo, Igala, Hausa, speakers are you listening?

http://www.tribune.com.ng/16062007/arts.html
LOVE CONQUERS ALL
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06-16-2007 11:46 AM#2vince
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Death ke?!Iro o!Agbedo!
Eledumare teaming up with Orunmila will never let it happen!
Eewo orisha!
Ko gbodo shele!
Ka ma ri!
Long live,yoruba language and all the other african lingos,ojare!
DS ON YOUTUBE.

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06-16-2007 11:54 AM#3vince
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The writer is a little bit too optimistic,though.Speaking yoruba without polluting it….sorry,supporting it with ede geesi in this modern times,is a bit dificult o!But i can understand where he/she is coming from,and going to.
Now here is something really strange(just in case none of you have observed it yet),when you try to “speak” 100% yoruba,you’ll mostly find the going very tough,but start writing it and you find it a lot easier!Now,that’s weird!How can one be able to write a language in it’s pure form,while one finds it so tough to speak it?
Maybe somebody can explain that to me.

My final parting salvo is this,”Kolo metality is still very much alive and kicking.Africans are still playing the i-want-to-belong-in-a-whiteman’s-world game as if their lives depend on it.”

Don’t be surprised to discover that quite a number of africans unconsciously harbour the belief that the more western you are,the closer you are to entering the kingdom of heaven.No english name,no visa to heaven.No ability to speak english,and the gates of heaven will remain closed on you for eternity.
It is a neverending struggle to “fit in”, for the black race.Pathetic.
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06-16-2007 12:41 PM#4praizes2000
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Yoruba cannot remain great without our language.

True talk my sista, i hope we will all learn especially the so called rich men that prefer private school for their kids.

What happened to afasefetepe, afahonferigipe my Yoruba langage that i learnt in my school (Naija) in those days.
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06-16-2007 01:08 PM#5kolinzo
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This writer is not lying at all o. Yoruba Language is not the only language gradually goint into extinction but the Yoruba local dialects as well. Kolo mentality has a lot to do with this. However, I have taken it upon myself to play my part of the Yoruba language preservation -which means Yooba would be the first language for my unborn child. What parts are you guys going to take?
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06-16-2007 02:10 PM#6Peaches
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tough one. My friend only a few weeks ago baptized her daughter: Mirabelle! I just wondered what was wrong with Motunrayo or Modupe or something like that. Shame!
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06-17-2007 06:53 AM#7vince
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Originally Posted by kolinzo
This writer is not lying at all o. Yoruba Language is not the only language gradually goint into extinction but the Yoruba local dialects as well. Kolo mentality has a lot to do with this. However, I have taken it upon myself to play my part of the Yoruba language preservation -which means Yooba would be the first language for my unborn child. What parts are you guys going to take?
If i ever start making movies,99% of them will be in naija lingos,and a lion share will be in my own native tongue,yooba.That will be my own preservation contribution.
And no foreign name for my pickin,as well.
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06-17-2007 03:31 PM#8Tiron
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Yes, we all have a part to play in keeping our indigenous languages alive.

I have an unusual and uncommon Yoruba first name. When I first started in my professional field, students and fellow colleagues used to smile whenever I introduced myself to a new group. No one EVER forgot/forgets my name.

My children, though UK born and bred, also have Yoruba names. They also understand some Yoruba. I speak it to them diluted with English in most cases I admit!

I have this British Naija friend called Shola. She gets mad whenever some of her “Asan” Naija friends or English colleagues/friends pronounce her name “Show-u-lar”. In fact, it was one of the reasons why she fell out with an “asan”, plum-in-her-mouth, friend of hers recently.
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06-17-2007 04:36 PM#9gqbabe
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http://www.tribune.com.ng/16062007/arts.html
i agree wif the text in purple but i think the text in bold is bullcrap!
http://r.yuwie.com/partypeoplepresents – Get paid to browse!!!

Lord – Forgive Us Our Trepasses As We Forgive Those Who Trespass Against Us
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06-18-2007 08:16 AM#10vince
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Originally Posted by gqbabe
i agree wif the text in purple but i think the text in bold is bullcrap!
I think it is in order.A concrete,even draconian steps like that need to be taken to preserve that precious gift from God to us,yoruba language.
The british did it to us with their language and left us to continue to do it to ourselves(no english,no graduation).
So why can’t the yorubas do it for the sake of preserving their own language in yorubaland?
Bullcrap,it is not.IMHO.

I just think that those sleeping yoruba intellects need to wake up from their slumber and get down to updating and upgrading yoruba language to fit the modern era.
Telling modern yorubas to start speaking old yoruba is very unfrealistic.The language needs to be modernised to fit our era.
How they set out to do this is their headache.Shebi they are the intellects.
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06-18-2007 11:51 AM#11Gen Sani Abacha
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Originally Posted by vince
If i ever start making movies,99% of them will be in naija lingos,and a lion share will be in my own native tongue,yooba.That will be my own preservation contribution.
And no foreign name for my pickin,as well.
That’s why I have made a commitment to write fiction in Yoruba as well as English!
UP ISI-EWU!! UP NIGERIA!!!
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06-18-2007 11:54 AM#12Gen Sani Abacha
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Originally Posted by vince
I think it is in order.A concrete,even draconian steps like that need to be taken to preserve that precious gift from God to us,yoruba language.
The british did it to us with their language and left us to continue to do it to ourselves(no english,no graduation).
So why can’t the yorubas do it for the sake of preserving their own language in yorubaland?
Bullcrap,it is not.IMHO.

I just think that those sleeping yoruba intellects need to wake up from their slumber and get down to updating and upgrading yoruba language to fit the modern era.
Telling modern yorubas to start speaking old yoruba is very unfrealistic.The language needs to be modernised to fit our era.
How they set out to do this is their headache.Shebi they are the intellects.
They have already been on it for the past 30 years. Check out Prof Longe’s efforts towards a Yoruba language publication of the mathematical theories underpining computer science. He did this back in the early 1980s. Someone else also published a dictionary of Engineering physics in Yoruba, that was in the early 1990s. You should try to find out the activities/publications and research of the Yoruba Studies Association of Nigeria(Egbe Ilosiwaju Imo Ijinle Yoruba Naijiria).

ciao
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06-18-2007 02:56 PM#13vince
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Originally Posted by Gen Sani Abacha
They have already been on it for the past 30 years. Check out Prof Longe’s efforts towards a Yoruba language publication of the mathematical theories underpining computer science. He did this back in the early 1980s. Someone else also published a dictionary of Engineering physics in Yoruba, that was in the early 1990s. You should try to find out the activities/publications and research of the Yoruba Studies Association of Nigeria(Egbe Ilosiwaju Imo Ijinle Yoruba Naijiria).

ciao
All their efforts since all that time has little influence on the yoruba acaedemia,talkless of on the common man.And that is the sticking point.
These yoruba studies association,does it have a website?I am keen to link up.
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06-18-2007 03:32 PM#14gqbabe
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when i was younger, my mom used to yab me tht when God was creating me He put cotton buds in my ear cos other than english i dnt understand any other language. Now if it is made compulsory that you pass yoruba to graduate, then some1 like me wld never graduate. Or if tht person managed to pass, then they’d not be able to communicate wif non-yorubas, as the likelihood of them understandn another language is negligible!
http://r.yuwie.com/partypeoplepresents – Get paid to browse!!!

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06-19-2007 04:25 AM#15Gen Sani Abacha
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Originally Posted by vince
All their efforts since all that time has little influence on the yoruba acaedemia,talkless of on the common man.And that is the sticking point.
These yoruba studies association,does it have a website?I am keen to link up.
Remember Prof Akinwunmi Isola, the author of Oleku the book and the scriptwriter of the film ? He is part of that cadre of academics. They have a lot of input into the teaching syllabus of Yoruba language. They also act as consultants sometimes for major Yoruba movies. They also advise government on language policy(although the govt doesn’t seem to take any notice of their advise!).
I don’t the Yoruba Studies Association has a website, neither do their sister organisation, the Yoruba Teachers Association of Nigeria.
UP ISI-EWU!! UP NIGERIA!!!

“ BEAUTIFUL TO BE BLACK”-A POEM BY SISTER CHARA NYASHIA SANJO AND HER PROFILE!

June 11, 2010

Author Chara NyAshia Sanjo

from yeyeolade.wordpress.com

BLACK IS BEAUTIFUL!
DEDICATED TO SAVING BLACKNESS WORLDWIDE!

——————————————————————————–

« BROTHER PEACEMAKER INTRODUCES THE TOPIC OF POLYANDRY:MANY HUSBANDS FOR 1 WOMAN?

ITALIANO # 2 »

“BEAUTIFUL TO BE BLACK” A POEM BY SISTER CHARA NYASHIA SANJO,SUBMITTED BY KYA TO “BLACK IS BEAUTIFUL”
By Yeye Akilimali Funua Olade

“BEAUTIFUL TO BE BLACK”

“It’s beautiful to be black.”

It is the color of strength and pride.

I will say it out loud. I don’t have to hide.

I love me, and the color that I represent.

Look at me, there is nothing like it.

What you see is not an illusion.

It’s a gift from GOD, don’t ever confuse it.

“It’s beautiful to be black.”

It is the color of fame and envy.

If I wasn’t black, I wouldn’t be me.

Black is the color of power and authority.

It is so outstanding, thank you LORD for blessing me.

I’ll shout it to the world, I’m proud of what I am.

Those who are in vain will never understand.

“It’s beautiful to be black”

It is the color of confidence and style.

I have been blessed, by my ancestor from the Nile.

I am scenic from the inside out.

These verses are true, I don’t have any doubt.

There is no one who can change my mind.

Black has been beautiful since the begging of time.

“It’s beautiful to be black.”

It is the color of honor and grace.

This is one thing that cannot be taken away.

By Chara NyAshia Sanjo

——————————————————————————–

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This entry was posted on August 12, 2007 at 3:06 pm and is filed under AFRICA, BLACK CHILDREN, BLACK CULTURE, BLACK IS BEAUTIFUL!, BLACK MEN, BLACK NATIONALISM, BLACK PEOPLE, BLACK WOMEN, THE BLACK RACE. You can follow any responses to this entry through the RSS 2.0 feed. You can leave a response, or trackback from your own site. Edit this entry.

4 Responses to ““BEAUTIFUL TO BE BLACK” A POEM BY SISTER CHARA NYASHIA SANJO,SUBMITTED BY KYA TO “BLACK IS BEAUTIFUL””
The face of Afrika Says:
May 4, 2008 at 2:54 am | Reply edit It is beautiful to be black indeed! I hope you don’t mind if I use your poem on my blog, dedicated to celebrate the beauty of African people and of the African continent. Please check the Website http://www.thefaceofafrika.com and contact us at thefaceofafrika@googlemail.com

jameka little Says:
March 2, 2009 at 5:52 pm | Reply edit love the poem it describes me and the way that i feel, it’s very intresting to me!!!!!!!!!!!!!!

khadijah Says:
May 19, 2009 at 12:27 am | Reply edit i love the poem i hope it will inspire many
can i use your poem for my group “black is beautiful?”

daijahenry Says:
January 15, 2010 at 6:22 pm | Reply edit i love the poem and i hope other people do to and i hope they love to be black
44444444444444444444444444444444444444444444444444444444444444444444444444444444444444444444444444

from mirrors of expression.com
XHARA NYASHIA SANJO-
Poet, Song Writer and Screenplay/Stage Play Writer

Chara NyAshia Sanjo (born August 27, 1965) is an African American author, poet, song writer and screenplay/stage play writer. She is best know for her novel Reclamation of Africa’s Royalty 323 BC and her inspiring poem “It’s Beautiful to be Black.” She began writing at the age of eleven.

Sanjo was born in Cleveland, OH, as Carla Benita Burton, but decided to reclaim her African name Chara NyAshia Sanjo once she was inspired by the true beauty of African History. Her name translates to (Beautiful African princess of purpose who appreciates her past) Chara, the daughter of Anita Cozzette Moore, a hair dresser and elementary school janitor and Albert Carl Burton whose career is unknown seeing that Chara never established a relationship with her father. Her mother died in 2005 of Lung Cancer.

Chara attended John Adams High School and later transferred and graduated from West Technical High School in Cleveland OH. After high school, she attended and graduated from Cuyahoga Community College with an Associates of Art Degree (liberal arts-music & theater). She later attended and graduated from Myers University with a Bachelors of Science Degree in Information Processing Systems.

Chara had every intention on finishing what she started in the arts but had allowed other to discourage her dreams when she became a statistic as a single parent. From this, she took on various jobs working as a secretary, customer service, fitness instructor and she has also worked in various administrative positions in the Medical Industry to support her son.

Before her mother’s death in 2005, she encouraged Chara to get back into the arts and to write the stories that she so loved. Chara took her mother’s advice and decided that she didn’t want to look back on her life and be a victim of Should of would of could of so she pulled an old novel that she started in 1998 off her book shelf and felt compelled to finish it. Chara dedicated that book to her mother.

In 2007 Chara made many attempts to get her book published, but all she heard was no or not interested. After being turned down, Chara decided to self publish her story because she was determined for the world to hear it. Today we know this novel/stage play as Reclamation of Africa’s Royalty 323 BC.

Chara was determined not to let anyone discourage her from making her dreams a reality. In 2008 she launched her own production company called Chara NyAshia Sanjo’s Entertainment Empire. She completed her first poetry book titled Verses of a Black Voice in 2009.

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EBONY MAGAZINE DOES NOT PUT BLACK SKINNED BEAUTIES ON ITS COVER-SAYS WHITE BRAINWASHED BLACKS SINCE SLAVERY ONLY GO FOR CREOLE-CRAZY-MULATTO-MENTALITY-IMITATION-WHITE-GIRL-BEAUTY BUT IN THE 60’S WE WOOLLY HAIR BEAUTIES FORCED EBONY TO PUT ITS FIRST BLACK SKINNED BEAUTY,WITH WOOLLY HAIR AND AFRICAN FEATURES ON IT’S COVER AND NOW GABOUREY SIDIBE HAS BROKEN AGAIN THE IMITATION WHITE GIRL CEILING OF EBONY-BLACK ON BLACK SKINNED BEAUTY!

March 29, 2010

COME BACK TO AFRICA FOR THE BLACK HERITAGE FESTIVAL,APRIL 4-11,2010-LAGOS/BADAGARY,NIGERIA!

March 20, 2010

from

from ladybrillanigeria.com

thenationonlineng.net

Lagos prepares for ‘Black Heritage Festival’
By Emmanuel Oladesu Published 3/02/2010 Life Midweek Magazine Rat

For seven days, Lagos State will host the world in April for the historic ‘Black Heritage Festival. The hosts are the people of Badagry Division, the haven of tourism Fin the state. The communities are full of eagerness. The three councils in the area are cooperating with the state government to ensure a hitch-free festival.

Visitors from across the globe will comb the history of horror that made the town memorable. The lamentation of slaves, who passed the town on their way to plantations in distant Europe and America, would be recalled. The return of their descendants to their roots in April will rekindle their attachment to Africa, the most populous African country and largest supplier of the unwilling slaves, and the beauty of the titanic liberation war that shook the universe.

The visitors are expected to pick works of arts and artifacts that gave content to the culture of their forebears before they went into captivity. Many of them will locate the under-development of the Dark Continent in the centuries of disruptions, cultural dislocations, neo-colonialism and lack of reparations.

Governor Babatunde Fashola(SAN) has enumerated the conditions for the success of the third Lagos Black Heritage Festival, urging the royal fathers and people to tap its abundant tourism and economic opportunities.

His Deputy, Princess Sarah Sosan, who is from the division, asked the towns and villages in the three local government area to prepare for the inflow of tourists and visitors from across the federation and abroad into the area.

The commissioner for Local Government and Chieftaincy Affairs, Hon. Rotimi Agunsoye, who represented the number one and two citizens at a stakeholders meeting in the ancient town, said the visitors who will live, eat and interact with local folks expect a “To have a meaningful festival, our environment should be clean. Many people will come from far and near. Not long ago, we came here to clear the gutters. The governor and deputy governor who I am representing here asked me to tell our royal fathers, chiefs and community leaders to mobilise people and ensure a clean environment,” he told the people at Badagry Town Hall.

The Special Adviser to Governor Fashola on General Matters, Prince Sunny Ajose, who highlighted the elements of the festival, said the division would savour the economic boom and project the cultural heritage of the towns and villages.

He expressed concern for the disposition of the communities to the notion of hygiene.

“In the past, Badagry was neat, from Seme to Ajegunle. Population explosion has led to an unclean environment. Refuse dumping is a challenge. Instead of dumping refuse at Ilewo, we want LAWMA to create another dumping site near the Badagry area,” he said.

Ajose warned that, if the atmosphere is not conducive for the visitors, they would relocate to Ikoyi and Eko Hotel where they will buy souvenirs, thereby making the people to lose their patronage.

Programmes slated for the festival include symposium, painting competitions, cultural performance, traditional dances, and ‘fitila’ procession.

Ajose said no township festival would be allowed to coincide with the Black Heritage Festival. He enjoined townspeople to preoccupy themselves with the removal of shanties in the neighbourhood so that the towns could wear a new look.

“We want to showcase what we have, including our masquerades. We have tools for slave trade in the Heritage Festival Museum. Black writers have works on slave trade. They will also come to talk about the trade and its implications for us. They will like to visit Iyana Gberesu, the terminal exit route for the slave trade. We have Oduduwa shrine in Ilogbo. We should improve on what we have to be able to get what we want. We want to prepare for all these and record success so that there will be an improvement next year,” added Ajose.

The traditional ruler, Aholu Menu Toyi of Badagry, Oba Babatunde Akran, said the festival is the responsibility of all, urging his subjects to cooperate with the government to ensure its success.

He enjoined the authorities to conduct training sessions for the school pupils who may be useful as tour guides to the visitors during the programme.

‘The visitors will be in our markets. They want to see how we are living .They want to take photographs with us. We should be good hosts’, he added.

The Alabarin of Ikaare, Oba Kayode Akinyemi, said the onus is on the council chairmen in the division to rise to the occasion and embrace their roles towards making the festival a success.

Another royal father alerted the government to the danger of inadequate medical facilities in the local governments. He said the hospitals in the area lack ambulance facilities. He also said, since April falls within the raining season, flooding may mar the festival because the drainages are bad.

Agunsoye said the government has taken note of these challenges and all these facilities would be in place before the commencement of the festival.

The festival which brings to memory the historic pains of forceful separation of kindred holds in Lagos State at a time of intense campaign for greater exploration of tourism, one of the most neglected sectors of the economy. In the days of yore, the ancient town which served as a route for ferrying the black slaves to Europe and America was thrown into monumental panic .It took the earlier generations a long time to erase the terrible experience from their memory. However, the incident has also become a blessing to the town.

Nobel Laureate Prof Wole Soyinka visited Badagry early last month for a meeting with the community leaders and elders on the importance of the carnival and modalities for a successful outcome.

At the weekend meeting presided over by Agunsoye, prominent leaders of Badagry Division took their seats with eagerness. They include Oba Moshood Asafa, Onijanikin of Ijanikin; Oba Oyekan Adekanbi, Alapa of Apa; Oba Olanrewaju Aina, Oloto of Oto; Oba Abedeen Durosinmi, Prince Dele Kosoko, Moses Dosu, Amuda Abidu and Joseph Bamgbose.

Agunsoye congratulated the people for hosting the world for the important event, saying that the division is being immortalised by the focus on it.

“Many years ago, many people suffered for our freedom. Some black men died for us to have today. Badagry is one of the famous routes where our forefathers passed to Europe. It was sad. Now, we are happy. History cannot forget Badagry. That is why we want to discuss how to immortalise the ancient times,” the commissioner said.

He said the governor and deputy governor attach much value to the festival because of its implication for the black community in the world.

The commissioner said they acknowledged the fact that an unclean environment would breed disease, adding that sanitary inspectors would be in the towns to ensure compliance with sanitary rules.

“Our black brothers abroad want to come home to mix with us. But they need a clean environment,” he emphasized.

A LAWMA official told the meeting that: “All households must have dustbins. The PSP will do its work, LAWMA will evacuate the refuse. LAWMA sweepers recruited from Badagry will be on the roads. The ‘street captains’ will distribute refuse nylon to households.”

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2 Responses to “Lagos prepares for ‘Black Heritage Festival’”
kazeem balogun at 18 Feb 2010 2:41:58 PM WAT kazeem balogun Rating: Unrated ( Author/Admin)

said this on 18 Feb 2010 2:41:58 PM WAT
its a welcome development,we shall participate
(Reply to this comment)(Cancel this reply)(Comment Replies Disabled)

EKO1CITY at 19 Mar 2010 8:48:40 PM WAT EKO1CITY Rating: Unr

said this on 19 Mar 2010 8:48:40 PM WAT
Ola Jones Lagos Black Heritage…… nice 1,but, so far i cant connect the vision of the group their objectivity pursuit, pro grammes and strategy I a son of the soil by interest in badagry thus am in total cooperation with any social articulate school of mission that set to project badagry historical value.meanwhile here is an overwhelming challenge, so much is been orchestrated in the median while all the node featuresthat makes the history are not preserve,e.g slave route,harboure,artenuation well and the gbelefu point- of- no- return. etc

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from ladybrillenigeria.com

Home » Events
3rd Annual Lagos Black Heritage Festival 2010
by Ladybrille®Nigeria on March 1, 2010No Comment
3rd Annual Lagos Black Heritage Festival

Place: Badagry Township, Lagos, Badagry

Date: April 4th, 2010

“For over a millennium, African indigenes South of the Sahara have been hunted, bartered, and sold into slavery by European and Arab slavers, often, alas, with the active connivance and participation of Africans themselves. Millions perished even before destination along the Trans-Atlantic route, the Trans-Saharan route, and the Indian Ocean route to Iraq and Persia, now known as Iran.

For centuries, and even till today, many could neither recall nor manifest the slightest interest in their antecedents. By contrast, especially since the latter half of the twentieth century, hundreds of thousands of descendants of the victims of this execrable commerce have embarked on the return journey home – some in search of their true origins, others in the spirit of a symbolic pilgrimage, and yet others to re-claim and re-settle in their ancestral space. Whichever way, for many, this has proved an emotional but fulfilling experience.

It was in fulfillment of this yearning for the healing of dislocated sense of identity that the Lagos State government instituted, with the support of UNESCO, the Black Heritage Festival in the symbolic town of Badagry, one of the more infamous departure points, with surviving landmarks, a Festival that seeks to enshrine the place of Memory in the history of peoples, and to celebrate survival and the resilience of the human will.

The third, 2010 edition of this Festival, appropriately billed as MEMORY AND PERFORMANCE IN THE RETURN TO SOURCE, is planned to raise this awareness to new heights, broaden and deepen the linkage between the African continent and its Diaspora. . .”

Visit Lagos Black Heritage Festival.org for more info.

You might also like:

Abuja Food Festival 2009
Lagos Carnival 2010 – April 3rd-5th, 2010

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from ladybrillenigeria.com

CELEBRATING BLACK HISTORY WITH THE LAGOS BLACK HERITAGE FESTIVAL
Feb 22nd, 2010 | By Ayo Peters | Category: LOCAL GOVERNMENT NEWS, TOURISM DEVELOPMENT
The 17th century will forever remain in the hearts of Africans. This was when its history was taken backwards through a trade that was inimical to its growth – Slave Trade.

The Slave Trade (known as the trans-Atlantic slave trade) started with the exportation of blacks to Europe by Portugal in the 15th century. Other European countries like Spain, Netherlands, Britain, Denmark etc soon followed suit. It was not until the 17th century however that the trade got to North America. It was there that it gained real currency.

Thus, in 1619, a Dutch warship brought the first cargo of twenty blacks to Virginia in the then British colony called New World.
Consequent upon the traffic in blacks, scores of black men and women were separated from their African homes and carried into the New World before the Slave Trade was ended. Although a lot of black men like Olaudah Equiano, Candido da Rocha, Samuel Johnson, Mojola Agbebi and others regained their freedom and found their way back to Nigeria, millions were totally separated from their families.

These Africans were not slaves but were made to work in an environment where they were referred to as slaves. Back in Africa, these men were free and respected farmers and herdsmen, craftsmen skilled in pottery and weaving, wood-carving, and blacksmiths. Some of these Africans brought out of the continent against their will were traders and hunters, musicians and dancers, poets and sculptors. Many were princes and warriors, feudal chiefs, rulers of kingdoms and empires.

These important men of African descent were taken to Europe and the New World through ports marshaled by these European masters. A lot of these slave ports existed in West Africa but some stood out. These were: Goree Island (Senegal), Whydah (Benin Republic), Elmina (Ghana) and Badagry (Nigeria).

The slave port in Badagry was notorious because hordes of Africans were taken through it. Little wonder, this port was dubbed: “Point of no Return.”

One Nigerian who suffered greatly as a result of the slave trade was Gustavus Vassa (Olaudah Equiano). Gustavus Vassa was born in the ancient Benin Kingdom in 1745. He was kidnapped from his family and sold into slavery. He was later sold again to traders and chained on a slave ship bound for America. He passed on to a Virginia planter, and then, to a British naval officer, and finally to a Philadelphia merchant who gave him the chance to buy his freedom. In his autobiography, ‘The Interesting Narrative of the Life of Olaudah Equiano, or Gustavus Vassa the African,’ he narrated some of the ordeals he and his fellow African brothers went through on shore to the New World. For instance, a black man was flogged while on deck so unmercifully with a large rope that he died in consequence of it. Olaudah wrote that some of his countrymen were chained together and when they were weary, preferred death to such a life of misery and somehow, “made through the nettings and jumped into sea.”

The narrative by Gustavus Vassa was a fraction of the hardships blacks were made to undergo in the New World and in Europe. Many blacks died as a result of this hardship. Slaves like Nat Turner and John Brown who revolted were murdered in cold blood while one of the most brilliant Americans of the nineteenth century who started his life as a slave on a Maryland plantation, Frederick Douglas, in his autobiography asked: “Why am I a slave? Why are some people slaves and others masters? How did the relation commence? He wrote that he didn’t know he was a slave until he found out he couldn’t do the things he wanted.

Indeed, not having anything to say about the use of your own time and labour is probably what makes you feel bad. This is the absence of freedom. As providence would have it, that is all gone; total history.

Slavery and slave trade have been abolished after series of protests here and there and the great grandsons of former slaves have now become free men in Europe, Caribbean, and North America. These men after careful study, based on the ‘reign of terror’ of the slave port in Badagry, have decided to remember their roots, history, culture, and land of their forebears by celebrating the Lagos Black Heritage Festival.

Logically, Badagry is the preferred host as it is poised to hoist the Third Lagos Black Heritage Festival starting from the 3rd of April, this year.

Badagry, it will be recalled, was the departure route of these ‘slaves’. Once they got to Badagry, they were certain they would not return to their homes.

Today, Badagry still retains a lot of slavery artifacts. This includes one of the largest slave markets – Vlekete slave market – in West Africa. Here, slaves were sold at competitive prices. Hence, most countries that traded in slaves had their forts in Badagry. This included Portugal, Britain, Spain, Brazil, France and the Netherlands.

The Mobee slave relic is another of the artifacts that survived the infamous trade. It is housed by the Mobee family. We also have the Seriki Abbas compound, the Egbado-born businessman, who settled in Badagry and partook greatly of the obnoxious business.

In truth, the Lagos Black Heritage Festival has come to stay. This feat was achieved by the Lagos state government and the United Nations Education Scientific and Cultural Organization (UNESCO). According to Emeritus Professor, Wole Soyinka, the third edition of the Black Heritage Festival “seeks to enshrine the place of memory in the history of peoples, and to celebrate survival and the resilience of the human will.”

The third edition, which starts on April 3rd, this year, is tagged: Memory and Performance in the Return to Source, has been planned to broaden and deepen the linkage between the African continent and its Diaspora. In the words of Soyinka, “this will be effected through a focus on the lives and works of three eminent representatives of, and close collaborators in this racial mission… pan-Africanist and cultural activist, Aime Cesaire; prime mover of the Journal Presence Africaine, and the publishing house of that name, Alioune Diop; and statesman, Leopold Sedar Senghor.”

Badagry local government is leaving no stone unturned towards ensuring that Badagry had a hitch-free festival. Accordingly, the local government has ensured its cleaning every day.

Most residents of Badagry are eager to see the D-day. Hon. Husitode Moses Dosu, the executive chairman of Badagry local government says the “Lagos Black Heritage Festival connotes a return to the source.”

Activities lined up for the festival includes a symposium, feature films, documentaries, a book exhibition, contemporary art, theatre, concerts, traditional and modern dances, a boat regatta, a Children’s Heritage Village and African tradition games.
We await this reconnection, revaluation, and revindication.

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Tags: a boat regatta, a Children’s Heritage Village, African tradition games, Alioune Diop prime mover of the Journal Presence Africaine, Badagry Local Government, Badagry Nigeria, book exhibition, Brazil, Britain, Candido da Rocha, concerts, contemporary art, documentaries, Elmina Ghana, Emeritus Professor Wole Soyinka, feature films, France, Frederick Douglas autobiography, Goree Island Senegal, Hon. Husitode Moses Dosu, John Brown, Lagos Black Heritage Festival, Lagos state government, Leopold Sedar Senghor, Memory and Performance in the Return to Source, Mobee slave relic, Mojola Agbebi, Nat Turner, Netherlands, Olaudah Equiano Gustavus Vassa autobiography, pan-Africanist and cultural activist Aime Cesaire, Point of no Return, Portugal, Samuel Johnson, Seriki Abbas, Spain, symposium, theatre, traditional and modern dances, United Nations Education Scientific and Cultural Organization (UNESCO), Vlekete slave market, Whydah Benin Republic
One comment
Leave a comment »
uzoh hilary March 5th, 2010 9:21 pm :

as a fashion designer and loving arts i like to participate in the black heritage festival. so please can you detail me on the event. thank you.

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from travelintelligence .com

The Badagry Route by Pelu Awofeso
Anyone can understand why callers to the slave ports at Elmina (Ghana), Goree (Senegal) and Ouidah (Benin) weep and wail after they have walked round the remains of the transatlantic slave trade in those regions. To even see images on the screen is enough to affect the senses sorely. The Black Heritage Museum—just opened to tourists in palm-and-coconut-rich Badagry, western Lagos—is another of the kind. Maybe the place won’t stir you to tears, but after going in and out, then up and down its nine galleries, it is certain to make any visitor sober.

The National Commission for Museums and Monuments (NCMM) in Nigeria, which helped with the research and installation, displays sketches, sculptures, photos, documents and dated shackles to tell the touching tale of over 300 years of ‘trading’ of which the African people were the ‘goods’.

We are now inside the building and this ad published in 1784 in the U.S. stares me in the face: “NEGROS FOR SALE: a cargo of very fine stout men and women, in good order and fit for immediate service, just imported from the windward coast of Africa…” Another in New Orleans, this time in 1835 described its ‘ware’ in detail: Chole…aged 36 years. She is without exception, one of the most competent servants in the country, a first-rate washer and ironer, does up lace, a good cook, and for a bachelor who wishes a housekeeper she would be invaluable. She is also a good ladies maid, having travelled to the north in that capacity.”

One learns a typical slave’s safari goes something like this: A freeborn is kidnapped, captured at war or despatched to a creditor to offset a debt. He is kept in custody and made to do simple menial duties at first. A time comes when a white businessman, sailing across from the west, seeks out the community’s head and demands for people to serve him and his wealthy colleagues back on their own soil. He proffers gins, guns and some other processed goods in exchange.

The deal sounds sensible enough and both parties come to an agreement. So starts the tortuous trip of an unfortunate African, the fall guy of unfeeling men (much later, markets were established to service the rising need for cheap human labour). He never travels alone; there are thousands of them at any occasion, group-chained, flogged to submission and silence, and ‘arranged’ in ships in patterns that guarantee little breathing space and more anguish. Not all of them survived. The dead were tossed overboard.

Sons and daughters, too, no matter how underaged, were hauled across the Atlantic from the African coast to the New World. The survivors were later put on kegs and boxes and auctioned like articles at Sotheby’s. Once sold, they toiled on the cotton, sugarcane or rice fields of their white masters—and it was almost round the clock—with the cruellest of punishments administered to those who attempted to bail (one exhibit shows a dog, purposely trained, biting at the throat of one). Others worked as domestic hands. There is more inside what used to be the District Officer’s administrative block in the colonial years and is a three-minute stroll from the white structure earmarked as the first storey building in Nigeria.

The opening of the museum in August 2002 put the inhabitants in the mood for the second Black Heritage Festival, said to be styled after Ghana’s decade-old Pan-African Historical Theatre Festival (PANAFEST) and organised to conform to UNESCO’s ‘Slave Routes Project’. Lagos State Waterfront and Tourism Development Corporation, the planners, intends for the festival with time to pep up the tourism receipts of Nigeria’s most commercialised city; for the time being, though, it is finding a sure footing and winning more participants from the Diaspora each year that are the goals.

Day four of the festival was all traditional stuff: The dozen delegates, all of them living in the U.S., had to go through a ceremony of ‘ethnic adoption and traditional robbing’ to choose the local names they wished to bear henceforth. Two home priests in the full glare of the town’s royal head, the Akran of Badagry, conducted that. The idea is not for the new names to replace the initial, but for the recipient to either add them on or to “keep it close to my heart”. The naming was performed with honey, sugarcane, salt, kola, and the other regulars in day-to-day Yoruba naming rites.

The Yoruba in Nigeria look to the Ifa for the same reasons Christians and Moslems search through the Holy Books. No move is made without consulting it. It gave its consent to the names the home comers preferred. At different times during the festival, the kola nut and bitter kola were tossed in another form of customary inquest. Each result turned out a pleasant omen: The land of Badagry agreed with the coming of Mayor Hawkins and co.

Badagry today is a smiling and struggling population of close to two hundred thousand. The Atlantic Ocean, its bane for centuries, flows subtly and quietly; the breeze still blows over it-and onto the mainland, and one can still sight natives paddling away in their canoes in the distance. The one thing it needs now is a rise in stature. The New Nigerians may well make that happen, because already, the group has promised to revisit its scholarship promise to the community’s bright minds; the other project will be to erect another impressive monument to the slave trade a la the ‘Point of no Return’.

The Akran, on behalf of the people, has promised pieces of land to the new natives, because they need, he says, to have their own homes—one they can come to whenever they please.
See all travel writing by Pelu Awofeso.

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from 234next.com
http://234next.com/csp/cms/sites/Next/Home/5527680-146/story.csp

Council mobilises for Lagos Black Heritage Festival

February 16, 2010 10:38PM
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The Oto/Awori Local Council Development Area says it will mobilise the people to showcase their rich culture at the forthcoming 3rd Lagos Black Heritage Cultural Festival scheduled for April 3- 9.

The festival themed, “Lagos/Badagry 2010”, is aimed at celebrating the creativity of Lagos State in dance, music and theatre regatta.

The Council Chairman, Bolaji Kayode, told News Agency of Nigeria in Badagry on Tuesday that the Council’s contingent had been fully prepared for the festival.

“Our participation in the festival is part of Oto/Awori LCDA’s commitment to promoting arts and culture. We will mobilise our people to feature in the festival particularly in Gelede and Ajegbo events,” he said.

Mr. Kayode expressed the hope that the council’s contingent would lift the laurels in the two events.

The organisers said the festival would be a forum for showcasing Africa’s diverse cultural heritage. The maiden edition of the festival was held in 2001 and was declared open by the former governor of the state, Bola Tinubu.

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from punchng.com

http://www.punchng.com/Articl.aspx?theartic=Art20100319035970

Lagos Black Heritage: A festival of reconnection, revaluation
By Mudiaga Affe, Published: Friday, 19 Mar 2010

Nobel Laureate, Prof. Wole Soyinka

Inspired by the spirit of convergence for which the most populous state in Nigeria remains pre-eminent, Nobel Laureate, Prof. Wole Soyinka, has said that the forthcoming Lagos Black Heritage Festival would be an event of reconnection, revaluation and re-vindication.

Speaking on the festival tagged, Memory and Performance in the return to Source, Soyinka said, in a statement obtained by our correspondent in Lagos, that the event would celebrate the creativity of Lagos within a ”Carnivalesque of tradition and contemporary dance.”

The LBHF, which holds between April 3 and 9, 2010, is an initiative of the Lagos State Government.

According to Soyinka, the LBHF is a seven-day cultural manifestation during which hundreds of performers will animate the ancient city of Badagry and cosmopolitan Lagos in a blend of the traditional and the modern.

On the theme of the festival, Soyinka, who is the Festival Coordinator, explained that for over a millennium, African indigenes South of the Sahara were hunted, bartered, and sold into slavery by European and Arab slavers often with the active connivance of Africans themselves.

”Millions perish even before their destination along the Trans-Atlantic route and the Indian Ocean route to Iraq and Persia, now known as Iran. For centuries, and even till date, many could neither recall nor manifest the slightest interest in their antecedents.

”By contrast, especially since the latter half of the twentieth century, hundreds of thousands of descendants of victims of this execrable commerce have embarked on the return journey home – some in search of their true origins, others in the spirit of symbolic pilgrimage, and yet others to reclaim and resettle in their ancestral space. Whichever way, for many, this has proved emotional, but with fulfilling experience,” he said.

He said that it was in fulfillment of this yearning for the healing of dislocated sense of identity that the Lagos State Government instituted, with the support of the United Nations‘ Education, Scientific and Cultural Organisation, the Black Heritage Festival in the symbolic town of Badagry.

The playwright said the Lagos State Government plans to serve the discerning palates from within the country, the continent and the Diaspora of the Caribbean and Americas.

One of the highlights of the Lagos-Badagry 2010 is a painting competition featuring artists drawn from Nigeria and the rest of the world.

An international jury will decide which of the 25 finalists will be rewarded in the Gold, Silver and Bronze categories which go with the award of $20,000, $15,000 and $10,000 respectively.

Comments :

Lagos Black Heritage…… nice 1, but, so far i cant connect the vision of the group their objectivity pursuit, pro grammes and strategy I a son of the soil by interest in badagry thus am in total cooperation with any social articulate school of mission that set to project badagry historical value. meanwhile here is overwhelming challenge, so much is been orchestrated in the median meanwhile all the node features that makes the history are not preserve,e.g slave route,harboure,artenuation

Posted by: eko1city , on Friday, March 19, 2010

Report this comment

The slogan makes no sense to me. What is Lagos black heritage? I’ll rather call it ’Lagos reborn of African Heritage’. It makes more sense and gives me something to look forward to. I do not want to use the slogan of racisim, because that is the way they will call it in a land where there are other colours.

Posted by: Enitan Onikoyi , on Friday, March 19, 2010

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from
http://lagosblackheritagefestival.org/

HISTORY
THE LOGO
THE TEAM

Welcome to the Official Website of the 3rd Lagos Black Heritage Festival!
For over a millennium, African indigenes South of the Sahara have been hunted, bartered, and sold into slavery by European and Arab slavers, often, alas, with the active connivance and participation of Africans themselves. Millions perished even before destination along the Trans-Atlantic route, the Trans-Saharan route, and the Indian Ocean route to Iraq and Persia, now known as Iran…
More >>

The First Edition of Caterina de’ Medici Painting Award took place in Florence in year 2002. Three Nigerian Artists participated. One of these artists, Olubunmi Ogundare emerged as one of the best ten of the world-wide competitors!
More >>

Présence Africaine

Présence africaine is a panafrican quarterly cultural, political, and literary revue, published in Paris and founded by Alioune Diop in 1947. In 1949, Présence africaine expanded to include a publishing house and a bookstore on the rue des Écoles in the Latin Quarter of Paris. As a journal, it was highly influential in the Panafricanist movement, the decolonisation struggle of former French colonies, and the birth of the Négritude movement.
More >>

**********************************************
The Black Orpheus

HISTORY
THE LOGO
THE TEAM

For over a millennium, African indigenes South of the Sahara have been hunted, bartered, and sold into slavery by European and Arab slavers, often, alas, with the active connivance and participation of Africans themselves. Millions perished even before destination along the Trans-Atlantic route, the Trans-Saharan route, and the Indian Ocean route to Iraq and Persia, now known as Iran.

For centuries, and even till today, many could neither recall nor manifest the slightest interest in their antecedents. By contrast, especially since the latter half of the twentieth century, hundreds of thousands of descendants of the victims of this execrable commerce have embarked on the return journey home – some in search of their true origins, others in the spirit of a symbolic pilgrimage, and yet others to re-claim and re-settle in their ancestral space. Whichever way, for many, this has proved an emotional but fulfilling experience.

It was in fulfillment of this yearning for the healing of dislocated sense of identity that the Lagos State government instituted, with the support of UNESCO, the Black Heritage Festival in the symbolic town of Badagry, one of the more infamous departure points, with surviving landmarks, a Festival that seeks to enshrine the place of Memory in the history of peoples, and to celebrate survival and the resilience of the human will.

The third, 2010 edition of this Festival, appropriately billed as MEMORY AND PERFORMANCE IN THE RETURN TO SOURCE, is planned to raise this awareness to new heights, broaden and deepen the linkage between the African continent and its Diaspora.

This will be effected through a focus on the lives and works of three eminent representatives of, and close collaborators in this racial mission, all three now ancestral figures: the Martiniquan poet, dramatist, pan-Africanist and cultural activist, Aime Cesaire; prime mover of the journal Presence Africaine, and the publishing house of that name, Alioune Diop (whose centennial anniversary comes up in the year 2010, and the poet, essayist, and statesman Leopold Sedar Senghor. With this emphasis, a further step is taken to diminish the fragmentations in a common race heritage that were created through colonization under competing European cultures on African soil.

The three ancestors led a closely intertwined career. Cesaire, it will be recalled, was a principal midwife, in company of Leopold Sedar Senghor and others, of the philosophy of Negritude, the Beingness of Black. In addition to the performance of Cesaire’s plays and readings from his poetry, rare archival material from Alioune Diop’s pioneering journal, Presence Africaine, of which Aime Cesaire was also past president, will be placed on exhibition for the first time in this country. At the same time, Lagos State pays tribute also to the late President Leopold Sedar Senghor who was the inspiration and spearhead of the first ever international Negro Arts Festival (1966), the second edition of which the late Alioune Diop, served as Secretary-General and principal organizer. That second edition was called the Black and African Arts Festival, 1977, better known as FESTAC.

Buffered by a symposium, films, documentaries, a book exhibition, a gallery of contemporary art, music, theatre, concerts, traditional and contemporary dances, a boat regatta, a Children’s Heritage Village and African traditional games, not omitting from the Nigerian Film industry, this promises to be THE cultural event to round off the first decade of the millennium. The City of a Thousand Masks – Lagos – will herself be a player in the events, since the Festival programme will feature a unique competition – in association with the Caterina de’ Medici Foundation – where artists of African descent will vie for the ultimate laurel with their painterly impression on the theme CITY OF A THOUSAND MASKS, a contest that will be held before a live audience.

To sum up, a Festival of RECONNECTION, REVALUATION, REVINDICATION – this is the feast that Lagos State plans to serve up to discerning palates from within the country, the continent, and the Diaspora of the Caribbean and the Americas.

HISTORY
THE LOGO
THE TEAM

The Activities for the 3rd Lagos Black Heritage Festival include:

PAINTING COMPETITION

(Collaboration with Catarina de Medici).

DRAMA / THEATRE

This segment will feature 3 plays:

– King Christophe
– A Season in the Congo
– Ireke Onibudo

Children’s play

DRAMA

CULTURAL PERFORMANCES

MUSIC

The Musical segment of the LBHF celebrates the indigenous Music and Culture of Lagos, Nigeria and the Black World. The segment encompasses every style associated with the city of Lagos. A wide scope indeed as Lagos State represents Nigeria and essentially the Black World.

From Traditional music to Contemporary – Juju to Afro Caribbean.
Ayo Bankole

Steve Rhodes Voices

Lagbaja

Seun Kuti

Fatai Rolling Dollar (Guest Appearance).

Tunji Oyelana – Guest Artist.

Fuji
(Kwam1 / Obesere/ Pasuma )
Apala
(Musiliu Isola / Apala-Porto-Novo)
Hip-Hop
(D Banj, 9ice)
Agidigbo (Eko)

Gbedu Oba (Eko)

CHILDRENS’ HERITAGE VILLAGE

(to be directed by Jimi Solanke).

DANCE & MASQUERADES

– Contemporary Dance

– ATUNDA Dance

Traditional

Ajogan (Badagry King’s Procession).

Vodun (Badagry)

Sato (Badagry)

Bolojo (Badagry/Ijio/Eko)

Obitun (Ile-Oluji/Ondo)

Bata (Lagos/Oyo)

Dundun (Lagos/Oyo)

Ijo Apeja (Epe)

Nyok (Calabar)

Ekombi (Calabar)

Sokorowo (Owo-all female troupe)

Fitila Procession
The sombre Remembrance procession.
Nasarawa Contingent

Masquerades
Zangbeto (Badagry)

Gelede (Badagry)

Eyo (Eko)

Ekpe (Akwa-Ibom)

Igunnuko (Eko)

GALA NIGHT

FILM SHOWS

-> Roots

-> Amazing Grace

CHILDREN’S THEATRE

FITILA PROCESSION

OLOKUN FESTIVAL

OPENING CEREMONY

CLOSING CEREMONY

CLOSING CONCERT

FOOD FAIR

AFRICAN TRADITIONAL GAMES

AFRICAN FASHION /LAGOS HAIR SHOW

ART & CRAFT ZONE

Crafts Artisans from the Lagos region of Nigeria and from around the world converge at Festival Crafts zone to demonstrate and sell their works. It is held at various locations around Badagry, Lagos and other selected locations around Lagos State.

Display Hours are 10am to 9pm.

SYMPOSIUM

The Lagos Black Heritage Festival Symposium creates a forum of Intellectual discourse of themes related to black history, heritage and the relevance of memory to contemporary concerns.

EXHIBITIONS

(a). Presence Africaine – Books Exhibition.

(b). Slavery Objects

HISTORY
THE LOGO
THE TEAM

Wole Soyinka

For over a millennium, African indigenes South of the Sahara have been hunted, bartered, and sold into slavery by European and Arab slavers, often, alas, with the active connivance and participation of Africans themselves. Millions perished even before destination along the Trans-Atlantic route, the Trans-Saharan route, and the Indian Ocean route to Iraq and Persia, now known as Iran. For centuries, and even till today, many could neither recall nor manifest the slightest interest in their antecedents. By contrast, especially since the latter half of the twentieth century, hundreds of thousands of descendants of the victims of this execrable commerce have embarked on the return journey home – some in search of their true origins, others in the spirit of a symbolic pilgrimage, and yet others to re-claim and re-settle in their ancestral space. Whichever way, for many, this has proved an emotional but fulfilling experience.

It was in fulfillment of this yearning for the healing of dislocated sense of identity that the Lagos State government instituted, with the support of UNESCO, the Black Heritage Festival in the symbolic town of Badagry, one of the more infamous departure points, with surviving landmarks, a Festival that seeks to enshrine the place of Memory in the history of peoples, and to celebrate survival and the resilience of the human will. The third, 2010 edition of this Festival, appropriately billed as MEMORY AND PERFORMANCE IN THE RETURN TO SOURCE, is planned to raise this awareness to new heights, broaden and deepen the linkage between the African continent and its Diaspora. This will be effected through a focus on the lives and works of three eminent representatives of, and close collaborators in this racial mission, all three now ancestral figures: the Martiniquan poet, dramatist, pan-Africanist and cultural activist, Aime Cesaire; prime mover of the journal Presence Africaine, and the publishing house of that name, Alioune Diop (whose centennial anniversary comes up in the year 2010, and the poet, essayist, and statesman Leopold Sedar Senghor. With this emphasis, a further step is taken to diminish the fragmentations in a common race heritage that were created through colonization under competing European cultures on African soil.

The three ancestors led a closely intertwined career. Cesaire, it will be recalled, was a principal midwife, in company of Leopold Sedar Senghor and others, of the philosophy of Negritude, the Beingness of Black. In addition to the performance of Cesaire’s plays and readings from his poetry, rare archival material from Alioune Diop’s pioneering journal, Presence Africaine, of which Aime Cesaire was also past president, will be placed on exhibition for the first time in this country. At the same time, Lagos State pays tribute also to the late President Leopold Sedar Senghor who was the inspiration and spearhead of the first ever internastional Negro Arts Festival (1966), the second edition of which the late Alioune Diop, served as Secretary-General and principal organizer. That second edition was called the Black and African Arts Festival, 1977, better known as FESTAC.

Buffered by a symposium, films, documentaries, a book exhibition, a gallery of contemporary art, music, theatre, concerts, traditional and contemporary dances, a boat regatta, a Children’s Heritage Village and African traditional games, not omitting from the Nigerian Film industry, this promises to be THE cultural event to round off the first decade of the millennium. The City of a Thousand Masks – Lagos – will herself be a player in the events, since the Festival programme will feature a unique competition – in association with the Caterina de Medici Foundation – where artists of African descent will vie for the ultimate laurel with their painterly impression on the theme CITY OF A THOUSAND MASKS, a contest that will be held before a live audience.

To sum up, a Festival of RECONNECTION, REVALUATION, REVINDICATION – this is the feast that Lagos State plans to serve up to discerning palates from within the country, the continent, and the Diaspora of the Caribbean and the Americas.

Wole Soyinka
Emeritus Professor in Literature
Obafemi Awolowo University
Nobel Laurette in Literature 1986

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WELL IT HAS HAPPENED!-MICHAEL JACKSON HAS DIED!-WHETHER IT WAS OVERDOSE FROM HIS DRUG ADDICTION OR HIS BLEACHING THAT WOULD HAVE KILLED HIM EVENTUALLY WITH SKIN CANCER THE LESSON IS,BLACK PEOPLE DON’T BLEACH! BLEACH AND DIE!

June 29, 2009

DON'T BLEACH AND BECOME A MONSTER LIKE MICHAEL JACKSON DID!

DON'T BLEACH AND BECOME A MONSTER LIKE MICHAEL JACKSON DID!

MICHAEL JACKSON BLEACHED UNTIL HE GOT A SKIN DISEASE! IT WAS REPORTED BEFORE HE DIED THAT HE HAD SKIN CANCER FINALLY AND THAT IS DEATH TOO! DON'T BLEACH BLACK PEOPLE,DON'T BLEACH! BLEACH AND DIE!

MICHAEL JACKSON BLEACHED UNTIL HE GOT A SKIN DISEASE! IT WAS REPORTED BEFORE HE DIED THAT HE HAD SKIN CANCER FINALLY AND THAT IS DEATH TOO! DON'T BLEACH BLACK PEOPLE,DON'T BLEACH! BLEACH AND DIE!

FROM drbenkim.com

Potential Dangers Of Using Skin-Lightening Creams
By Dr. Ben Kim on August 31, 2006 Health Warnings
Michael Jackson and I both have a skin condition called vitiligo, a condition that results in loss of skin color in patches throughout one’s face and body.

For years, I have heard people snicker about Michael Jackson’s feeble attempts to “be more white.” The truth is, Michael Jackson’s skin is white because more than a decade ago, he used powerful skin-lightening medication to blend his naturally brown skin color with his white, depigmented patches.

Skin-lightening creams are heavily promoted by many dermatologists and skin care experts to even out cosmetic conditions like vitiligo, liver spots, and other superficial blemishes.

The problem with these creams is that many of them contain a substance called hydroquinone, which a variety of studies have linked to:

Increased risk of cancer
Increased risk of adrenal gland problems
Increased risk of all health conditions associated with mercury poisoning
Increased risk of developing a rare metabolic disorder called ochronosis, which can cause physical changes to the skin and tissues surrounding the eyes, ears, and joints
Citing these and other potential dangers of using creams that contain hydroquinone, this past Tuesday, the Food and Drug Administration in the U.S. put forth a proposal to ban over-the-counter sales of skin-lightening products.

Don’t expect dermatologists and the many companies who sell hundreds of different skin-lightening products that contain hydroquinone to remain silent about the FDA’s proposal.

According to the L.A. Times, in the United States, approximately two-thirds of all skin-lightening products are available over-the-counter without a prescription. Who knows how many millions of dollars this translates to each month for companies that produce these products?

If you’re not convinced that skin-lightening products that contain hydroquinone are best avoided, consider that hydroquinone has already been banned for sale in the European Union, Australia, and Japan.

Perhaps the real issue here is the lack of encouragement that our society offers to people who feel badly about their physical appearances. There never seems to be a shortage of plastic surgeons, dermatologists, and other sales people who encourage people to change or hide what they don’t like about their looks.

The Headwear of Beautiful Black Yoruban/ Nigerian Women!!

May 15, 2009

These ladies do style, they are about class. They are ready to flaunt.
They’ve come prepared to show their
hats off. Brace yourself for the most
beautiful and vibrant, bright set of
colors. Oh, and the styles of the headwraps will make you want to
go purchase scarves for them.

It’s like a festival. It will make you want to dance, just maybe.
It’s a parade of glorious scarf hats.
The hats are so beautiful it will make
you lose gravity, just kidding, but they
are really really gorgeous.


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