AFRICAN WHISTLE

FESTIVALS: Ijele Masquerade, Ashenda

A Celebration of African Heritage! Dancing Dancing Dancing Wizard! Wizard! Wizard! Iconic Momentsin WorldCup History

AFRICANFASHION

POETRY SLAM wedding! traditional

HowAfricanisAnkarasehf?!

Congratulations to AICC for the publication of their inaugural magazine, African Whistle. What an incredible accomplishment!

We are so looking forward to viewing your future magazines editorials. "

Where Health Matters and Support Begins

The Dennelisse-LHCSA’s success is due to its continuous transformation and learning of the changing healthcare and employment environment we face today. We have built a strong, loyal and competent team from the Board of Directors to employees, contractors and clients.

We acknowledge that each and every one has played a crucial role in our successful years of services The agency’s, interdisciplinary and the understanding that a client’s cultural and diverse values in health outcomes is key for success

The Dennelisse LHCSA, a NYS DOH licensed home health and care coordination agency was found in 1987 by the Chief Executive Officer, Luis Pons. His vision is to address the healthcare disparities that face the residents of New York. In doing so, the organization has had the ability to make long lasting positive impact on how individuals and families access care in a culturally competent manner

The Dennelisse LHCSA’s guiding principles improve the health and wellbeing of disenfranchised children, families, and individuals. We have established resource networks and relationships that partnered with us in assisting clients. Our expertise is working with families that have been affected by HIV/AIDS, Diabetes, Substance Use, Mental Health Disorders, and Cognitive Issues.

Proud Sponsor of African Whistle Inaugural Launching

AICC culture magazine African Whistle

Editor-in-Chief

First and foremost, I am thankful to the Almighty for inspiring this vibrant publication. I am also especially deeply appreciative of my family' continued contributions and encouragement It is a testament to the ardent support and commitment made by members of the editorial team and other benefactors that this venture is a success. Finding the right minds to guide the editorial process has been a welcomed challenge and so far a fulfilling exercise. May the Almighty reward bountifully all contributors to this effort.

The African Whistle seeks to showcase original African native cultures to a new generation of readers with a unique design in style and featured content. Our goal is that with this magazine, AICC would leave an indelible impression on the minds and in the hearts of all peoples eager to learn of our African culture and give the next generation of people of African descent a sense of prideful belonging which in time sparks an interest in their ancestral land.

It is with great joy and enthusiasm we welcome you to this literary safari; this excursion into the heart of Africa's mystique! A blast for all! Enjoy.

C H I E F E D I T O R ' S C O R N E R

It is with great pleasure and much enthusiasm that I write this letter on the publication of the African Whistle Magazine. The magazine is a product of a concept I nurtured for decades, after my own American dream became a reality.

As a newly arrived African immigrant in the US, and residing in a poorly resourced neighborhood, with a weak family and social support network, I faced numerous challenges. Being African, Nigerian, and married, there were certain cultural obstacles that made adjusting to life in America somewhat difficult at the beginning, especially as I started working, and had my first and second child.

It was a daunting task to navigate the seemingly complex educational, health and social service systems for myself and my family, due to the fact that I didn’t know about existing resources in the community I lived in, nor how to access available resources. I witnessed first hand the effects of living in low income, poorly resourced urban neighborhoods, and also witnessed youth and caregivers struggling to deal with mental health issues in very challenging circumstances.

Over the years, as I progressed in my career and education, my interests grew into an ardent need to develop and implement cutting edge, culturally responsive interventions and health programs that could address the health and mental health disparity faced by underserved urban populations of color, and specifically the African immigrant population. This desire was fueled, not only by my personal experiences, but also by the struggles of other African immigrant women, whom I encountered while serving as the women’s president at my local church. Prominent among their concerns were mental health challenges and the need for support and access to resources. A significant number exhibited symptoms of depression yet stayed away from seeking help due to shame and stigma. Even if seeking help was an option, they experienced difficulties navigating social services.

It was in this context that, during my postdoctoral training, I received a grant award from the National Institute on Minority Health and Health Disparity (NIMHD). A highly competitive award to implement a program that will improve the mental health knowledge and outcomes of African immigrant mothers. This effectively opened the door for me to deliver a program that was culturally and contextually relevant, and so I convened a community advisory board called, African Community Advisory Board (ACAB), consisting of key stakeholders in the African community to implement the program. Subsequently, the impact and success of the program further fueled my desire to establish a platform that would enable me do even more for our community – that is more community health promotion and education, grassroot mobilization, foster civic engagement, serve as a hub of resources, develop and implement culturally responsive programs, and foster collaboration to achieve the desired outcomes. And thus, the African International Collaborative Center - AICC - was born.

d how l was going to combine this laudable commitment I had made, with my job, but in the end, it was the experience I garnered from the various positions that I had held, and the wonderful people I worked with, notably my boss and mentor (till this day) at the McSilver Institute for Poverty Policy and Research, that put me in good stead for this challenge.

I had worked as an Adjunct Associate Professor at the New York University Silver School of Social Work, and concurrently as Research Assistant Professor at the McSilver Institute for Poverty Policy and Research, located within the New York University Silver School of Social Work. Prior to that, I was the Chief Program Officer and concurrently served as the Vice Chair of the McSilver Institute’s Community Collaborative Board (CCB). The CCB was a formalized partnership between key stakeholders within New York City urban communities and universitybased researchers, charged with overseeing a number of federally and locally funded programs. In the early stages of my career, I have served as Senior Project Coordinator at the Mount Sinai School of Medicine, and before this, worked as a Research Assistant at Columbia University School of Social work.

However, the push and the faith to go ahead and establish AICC came when my Boss moved to another city to serve in a bigger capacity, and I had to leave McSilver Institute where I had worked for about a decade. Nonetheless, I retained my role at the Silver School of Social Work, NYU and became Adjunct Assistant Professor.

Even after the establishment of AICC, I retained the African Community Advisory Board, ACAB, and we have been working to impact, educate, empower the community we serve ever since and achieving successful outcomes by the grace of God

It is important to point out that the AICC is a nonprofit, 501C3 community-based organization formed for the charitable purpose of promoting community health and education, African heritage and ethnic pride, unity in diversity, culturally responsive education and services, food security, civic engagement, empowering African women and youth for success, serving as a hub of resources and fostering collaborations with community and faith-based organizations, institutions and policy makers to build stronger and healthier African immigrant families and communities. Consequently, our mission is to empower African immigrant women and youth for success and to build stronger and healthier African immigrant families and communities.

We achieve this through initiatives and outreach efforts including for example, during and post COVID-19 pandemic, we were actively working in the community, informing and educating community members as well as distributing flyers, PPE, Thermometers (featured on NBC news) as well as disseminating covid-19 and other health related information via our social media platforms. At one point, it became clear that to achieve sustainability and to continue our efforts empowering, educating, and informing the community we serve in a culturally responsive way, it was necessary and important for the AICC to publish an ethnic, culture and community-centric quarterly magazine Hence African Whistle was born

tle Magazine is meant to serve the African community as a source of information, community health promotion, education, empowerment as well as promoting African heritage and fostering civic engagement. However, it is also expected to appeal to other communities, irrespective of race, who may need a source for references on African culture, and other useful information it provides. The idea behind this is to promote unity in diversity, and racial harmony. Ultimately, our intention is to make the African Whistle Magazine a collector’s item on African traditions and culture.

I am thrilled by the overwhelming support from our ACAB members including: Angela Paulino, Ngozi, Lasbrey, Joyce Ifeakanwa Butler, Agnes Nzomene Foda, Omolola Onayinka, Ahmed Wahab, Dr. Ednah Madu, Evangelist Babalola, Dr. Grace Adepoju, Victoria, McEwen, Saran Doumbouya, Raphael Adewebi, Funmi Olarenwaju, Ada Oparugo, Chief Celine Orgy, Bridget Udeani, Aichata Bamba, Amarachi Ikuagwu, Edwidge Samou, Ijeoma Ohuabunwa, Audu Kadiri, Onyekachi Uga, Eno Awotoye, Grace Onuh, Uchenna Obasi, Olushola Oyelohunnu, Maureen Okafor, Jacynta Obi and Veronica Coker.

I am grateful for their commitment as they join me to give back to the community, touch lives and to ensure we reach greater heights

My gratitude also to AICC Nigeria team: Rakiya Idris, Manjadda Imah, Adams Ali, Suleiman Mahraja, Jarrad Armstrong, Rabi Ali, and Fiona Adams. I am so proud and appreciative to have them in my orbit.

AICC New York staff: Ngozi Lasbrey, Peter Adewusi, Victoria McEwen, Faith Ohakam, Bibiana Ikwu, Diomande Namizata, and Chinyere Osuji, I applaud you.

I am indebted to my beloved husband my biggest supporter, cheerleader, and backbone, Hon. Joseph Osuji, I can’t thank him enough.

And last but certainly not the least, my friends, my husband’s friends-smile, my sponsors, and partners/collaborators, many of whom are present at this joyous occasion I salute you and I thank you.

WITH GRATITUDE

EDITORIAL BOARD

Content Editor & Designer

Suleman Mahraja

Ass. Editor (festivals)

Adam Alli

Ass. Editor (global events)

Manjadda Imah

Ass. Editor (health)

Rakiya Idris

Ass. Editor (fashion)

Gerrad Armstrong

EDITORIAL BOARD

Ass. Editor

Beatrice Babalola

Ass. Editor

Dr. Grace Adepoju

Ass. Editor

Chinyere Osuji

Ass. Editor

Anthony O. Samuel

AFRICAN GLOBAL EVENTS

SOME ICONIC MOMENTS IN FIFA WORLD CUP HISTORY!!

QATAR 2022:

Every four years the world is wrapped up in a football (soccer) frenzy that rocks its very foundations. That event is called the FIFA WORLD CUP, and it commenced in 1930.

This year it will be held in Qatar for a month, from November 20, 2022 to December 18, 2022, as 32 countries fight to conquer the footballing world in five centers across eight venues.

Article by Manjadda Imah

Africa has five slots this year, with Cameroon, Morocco, Ghana, Tunisia and Senegal as representatives. The furthest an African team had progressed in the tournament was the quarter finals stage - Cameroon (Italy, 1990), Senegal (South Korea/Japan, 2002), and Ghana (South Africa, 2010). Will the tide change this year for Africa? Not too long to wait. As we await this breathtaking event, perhaps we should look back at some of the iconic moments, some would say infamous or villainous, or even call it moments of madness, in football world cup recent history.

SOME ICONIC MOMENTS IN FIFA WORLD CUP HISTORY!!

SUAREZ'S INFAMOUS HANDBALL

In 1990, virtually every African "hated" Suarez after Ghana, against Uruguay, was sent out of the world cup. His crimehe used both hands to push out a goal bound shot after the goalkeeper was beaten to deny Ghana the potential winning goal. Although given a red card, Asamoah Gyang lost the resultant penalty for Ghana.

Eventually, Ghana lost to them on penalties. This was not a one off thing from Suarez. An otherwise exceptional player, he almost ruined his career with unprofessional conduct in the field of play. Playing for Ajax football club in 2010, he was suspended for seven games for biting Otman Bakkal of PSV Eindhoven during a match.

In 2013, playing for Liverpool against Chelsea in the Premier league, he sank his teeth into the arm of Branislov Ivanovic. He was suspended for 10 games. Not done yet, again, at the 2014 world cup in Brazil, he bit Italy's Giorgio Chiellini during a match, and he was sent home from the tournament, and suspended for nine games. Quite a character!

The wrath of a football maestro

The finals of the 2006 world cup in Germany, between Italy and France, was supposed to be the football equivalent of a mozart classic, but at the end of the game, won by Italy, people could only remember one thing - the moment of madness in which a football great, Zinedine Zidane, headbutted one of his opponents. Zinedine Zidane of France had attacked Marco Materazzi of Italy during play.

He said he was provoked beyond limits because Materazzi continously taunted him by saying that his mother and sister were of easy virtue. But Materazzi's story goes thus: "after the third clash, I frowned and he retorted: 'I will give you my shirt later.' I replied that I'd rather have his sister than his shirt." Zidane got a red card, France lost, and he never played competitive football again.

THE DANCING WIZARD FROM AFRICA

Roger Milla of Cameroon was already 38, when the president encouraged that he be included in the nations squad heading to the world cup in Italy in 1990. After some magical moments during a few friendlies, prior to departing Cameroon, the rest of the squad came to accept him as a worthy member. They were not disappointed.

He was their major goal scorer. And after each goal he ran to the corner flag and wowed spectators with an African dance. Eugene Ebode described the dance like this: " It was not quite a samba but an erotic dance ...with the hand down by the groin, just to show the virile way that the defence had been pierced."

Roger Milla was to feature again for Cameroon at the world cup in Russia, 1994. He was 42 years old and 39 days. He became the oldest goal scorer, when he scored the only goal for Cameroon, as the host, Russia, walloped them 61.

GLOBAL WARMING & THE SURVIVAL OF AFRICA

Global warming has ramifications on Africa's

1. Infrastructure

2. Food availability and supply

3. Water availability and access to it.

4. Health and safety

5. Security (armed conflict)

It is posited that since the 1800s human activities have been largely responsible for the unpredictable extreme weather patterns resulting from global warming. This is essentially as a result of the increasing use of fossil fuels that have drastically increased the carbon in the atmosphere which has a deleterious effect of increasing global temperatures.

These ramifications are manifested in the devastated infrastructure that require large funds (that are unavailable) to be reconstructed or rebuilt after every weather induced devastation; increased refugees fleeing floods and droughts; hunger; ill-health; epidemics; and the potential to stoke wars, as competition for scarce resources intensify in affected regions or adjoining countries.

GLOBAL WARMING DISASTER

As already inferred, the major weather extremities this year are the severe drought in the horn of AfricaKenya, Ethopia, and Somalia, and the devastating floods in most of Africa, including South Africa and Nigeria.

The drought in the horn of Africa, a peninsula in East Africa with a population estimated at 140 million people, in an area of approximately 1, 900,000m km², is the worst in over 40 years, and has exposed over 36 million people to hunger, and living a precarious existence. Hundreds of thousands of herds have perished too.

AFRICAN

Africa, in the last few decades, has witnessed a series of devastating weather phenomena that are becoming increasingly extreme in nature. To therefore underestimate the effect of climate change in Africa is to play the ostrich, because the consequences of doing nothing, for a continent already beset by economic exploitation, terrorism and poverty, is too dire to even contemplate.

Nigeria was no different. In the first week of October, the major rivers, River Benue and River Niger, burst their banks after days of torrential downpour. The Abuja to lokoja highway in Kogi state was flooded and became impassable. Trucks heading to Lagos to supply herds of cows and goats, got stuck for days. The herd soon started dying of thirst and hunger. Some drivers had no choice but to start a mass slaughtering of the herd in order to reduce their losses. It was a nightmarish sight of gore. But people had no choice.

Trucks with petroleum products from Lagos heading to the nation's capital, Abuja, were also delayed, causing artificial scarcity of fuel in Abuja and environs, thereby causing a dislocation of the transport system.

Thousands of people lost their houses and furniture, and also farmlands and livestock. About 300 people lost their lives, and many more are still missing. It was a catastrophe.

In Durban, South Africa, the third largest city with a population of over 3 million people, the rain fell incessantly in April for two weeks, and by the time the rains stopped, flooding had led to the death of over 450 people, and many more missing. Roads were cut off; houses, livestock, and cars washed away; tens of thousands left homeless; drinking water scarce; and power outages rampant, while fallen cables posed danger of electrocution. It was the heaviest rain in 60 years, and it left unimaginable devastation in its wake.

Igbo

AFRICAN FESTIVALS

IJELE

MASQUERADE

IJELE MASQUERADE

is a tribe in Western Africa with a region in Eastern Nigeria. The Igbo people have arguably one of the richest cultural heritage and masquerades in Africa.

The Ijele masquerade is a very special masquerade. Regarded as the biggest masquerade in sub-Saharan Africa. From oral story, it has its roots from the Akunechenyi dance group in UMUERI community in Anambra State.

WHAT IS THE MYTH OF IJELE?!

The Ijele strikes a spectacular presence, at an average size of between 12ft-15ft tall. The Ijele MUST never touch the ground, if it does, it is considered as dead and the carrier and his family can never bear the Ijele again. It was listed in UNESCO archives as an intangible cultural element!

IJELE FAMILY

Nne Ijele meaning "Mother of Ijele." She is usually a beautiful masquerade that holds a big ox tail, and dances to flute and soft music.

AFRICAN FESTIVALS

IJELE MASQUERADE

IJELE MASQUERADE

IJELE FAMILY

Ijele Father is called 'Onuku': a big faced masquerade and dresses in chieftaincy regalia.

Ijele Palm Wine Tapper: It accompanies Ijele for the sole purpose of picking its rear as Ejele performs.

Ijele Police: they are usually six. Their duty is to ensure that people do not encroach on Ijele, the father or mother. Another significant personality is the Ijele Fan carrier or Akupe carrier. It is not really a masquerade but it plays crucial role of leading Ijele with its symbolic powerful Fan called Akupe.

Once the Ijele loses sight of the fan and its carrier, it gets lost and it signifies danger. Ijele moves when the fan carrier moves and also stops when it stops.

Article by Adam Ali

IJELEMUSIC

Ijele has a special band group that entertains it whenever it performs. It dances majestically to the royal band group known as "Igba-eze" literally means drums of the Kings, which is also popularly called "Akunechenyi" in Igbo language. The musical instruments includes 4 drums, ogene, ubom, uyo, Ekwe, flute (Oja - ufele), wooden clapper (aja - oja) amongst others.

The masquerade usually performs at the death of important people, or members of Ijele family and during death of the oldest person in the village. It also performs during celebration of royalty and greatness, and other important festivals.

AFRICAN FESTIVALS

ASHENDA

The holiday started as a cultural festival, but evolved into a religious one. It's origin can be traced to ancient Israel, a common way the Hebrew women celebrated their Holidays, victory, heroes.

A DISPLAY OF THE UNIQUE TRADITIONAL DRESSES & DANCE

Ashenda

is a national festival celebrated by the Tigray, Amhara, and Agew in Ethiopia & Eritrea. The festival is typically celebrated between 16 and 26 of August every year. Its length varies from three days to one month depending on the locale. It is usually being celebrated over a longer duration in rural areas and a shorter period in urban areas.

The name came from a tall grass known as Ashenda in the local language, this grass is usually tied around the girls waist during the celebration.

After the introduction of Christianity into Ethiopia in the 4th century AD the celebration began to have religious tone and merge with Christian beliefs, those celebrating it now see it as a commemoration of the heavenly ascension of the Virgin Mary.

A CELEBRATION OF FEMALE PRIDE

The festival is typically celebrated between 16 and 26 August every year. Its length varies from three days to one month depending on the locale It is usually being celebrated over a longer duration in rural areas and a shorter period in urban areas.

The festival is also popularly known as "Girls day" it is a festival awaited by Tigray, Amhara, and Agew women of all ages.

Although Ashenda is celebrated primarily by teenage girls, females of all age group get to participate in this national festival.

During this festival men are expected to be on their best behavior.

WRITTEN BY ADAM ALI

AFRICAN CEREMONY

THE UNIQUE DISPLAY OF TRADITIONAL DRESSES & WEDDING OUTFITS OF THE HERERO PEOPLE

are a Bantu ethnic group inhabiting parts of Southern Africa. There were an estimated 250,000 Herero people in Namibia in 2013.

The HERERO

The main Herero group in central Namibia was heavily influenced by Western culture during the colonial period, creating a whole new identity.

The shape of the traditional headdress Ekori, symbolizes the horns of cows (the main source of wealth of the people)

The dress of the Herero is a reflection of the styles of clothing worn by their German colonizers. Though the attire was initially forced upon the Herero, but has now become a new tradition and a point of pride.

Herero women adopted the floor-length gowns worn by German missionaries in the late 19th century, but now make them in vivid colors and prints.

Married and older Herero women wear the dresses, locally known as ohorokova, every day, while younger and unmarried women wear them mainly for special occasions.

Ohorokova dresses are high-necked and have voluminous skirts lavishly gathered from a high waist or below the bust, incorporating multiple petticoats and up to ten meters of fabric. The long sleeves display sculptural volume: puffed from the shoulders or frilled at the wrists. Coordinating neckerchiefs are knotted around the neck. Wearing this dresses is customary.

Article by Adamu Ali

ZULU WEDDINGZULU WEDDING

A Zulu wedding has so many cultural aspects. like most African weddings It is vibrant with colours, music and dancing Traditional Zulu Wedding in rural Zululand is called Umabo.

When a Zulu girl comes of age, her father arranges a coming-out ceremony where he introduces her to society and lets suitors know that she is available for marriage. Well, to some extent, this tradition has changed because nowadays, the couple gets to choose their partners.

The groom then invites the bride and her clan to their home where they negotiate the dowry (Lobola) which is usually in form of cattles.

l o b o l a

The cattle serve as insurance in case the groom decides to reject the girl or leave her unjustly. It is used to help feed her and the children they may have sired together. It is also meant to show the father of the bride that the groom has the ability to take care of the bride. After lobola negotiation, the wedding date is set, and this is called "ukubona izinkomo."

Wedding preparations

As Zulu tradition, the bride’s family slaughter a goat after the ancestors have been told that she is getting married, and also for the ancestors to protect her. This traditional ceremony is known as umncamo. The groom’s family also slaughter a goat to welcome the bride into the family.

Throughout the ceremony, the bride carries a miniature knife (called an “assagai”) pointed up to symbolize her virginity. After the marriage is consummated the knife will be pointed down.........contd.

ZULU WEDDING AFRICAN CEREMONY

ZULU WEDDING

The Wedding

On the wedding day, the bride is decorated with white and red ochre. She ties bags of pebbles on her feet to create rhythm when dancing. She wears a veil made of beads and twisted fig trees, ties oxtail fringes on her arms and knees and wears goatskin on her neck. She then carries a miniature knife pointed upwards as a symbol of her virginity. While the groom wears material that covers the hair, shoulders, buttocks, ankles, chest and wrists.

A ceremonial wedding dance competition is performed, The dance is the highlight of every Zulu wedding ceremony. It comes with dance-off between the groom’s and the bride’s families. The two families must present a ritual antagonism since one is losing a daughter and the other is gaining her. It shows she is disconnecting from her ancestral lineage and joining her husband’s lineage. Of course, the two clans have to fight for their own, who wouldn’t’? The bride then dances the cultural way by herself kicking her feet up to show her mother that she is a proud virgin.

Eventually the groom’s family will slaughter a cow and the bride puts money on the stomach of the cow. It shows that her new family welcomes her to join them and she willingly accepts.

The families pour beer on the ground to signify that ancestors of both families are welcomed into the marriage of the bride and the groom. The wedding ceremony ends with the bride giving gifts in the form of blankets to her new family. This tradition is called “Ukwaba”, and the groom's mother rubs butterfat on her new daughter-in-law at the end of the ceremony.

Nowadays, modernised Zulu brides have a ‘white wedding’ as well as traditional wedding (umabo). What often happens is that the ‘white wedding’ will happen in the morning, while the traditional ceremony will occur later in the day, the next day, or whenever the couple is financially ready.

Article by Adam Ali

YORUBA WEDDING AFRICAN CEREMONY

YORUBA WEDDING

A wedding ceremony is an important day for the couple, the family, and all well-wishers. The ceremony is always memorable. Before the advent of the religious wedding in Nigeria, the traditional wedding had been in existence, and it is one of the oldest traditions in Yoruba land. The traditional wedding in Nigeria is common in all the tribes with some variations in how the ceremonies are conducted. Traditional wedding ceremonies are rooted in culture, formality, entertainment, dances, music, food, and a time for the couple’s family to officially meet one another.

The Yoruba traditional wedding is in stages:

a) Yoruba Family Introduction Ceremony (Ifarahan/ Ikanlekun/Door Knocking)

b) Engagement Ceremony (Called Idana)

Introduction ceremony

I call this ceremony, “the mini wedding or meet and greet or consent ceremony” The purpose of the introduction ceremony is for prospective in-laws’ to meet officially. Though you may be familiar with the family who your child is dating, it is not official until the family of the groom-to-be visits the family of the bride in a ceremonial way to introduce themselves as the would-be in-law and ask for the consent of the bride to be in marriage. Key family members from both families are usually invited for the ceremony. It used to be a small ceremony, but the ceremony in the current days has been turned to a mini wedding depending on the financial situation of both families. The introduction ceremony takes place before the engagement ceremony, court registry or any religious wedding. It is an avenue where the two families agree to give their children’s hand in marriage. The introduction ceremony can be compared to the Western proposal and engagement. The major difference is that in the traditional introduction, the groom and his family seek the consent of the bride and the family, whereas the Western engagement or proposal only seek for the consent of the bride only.

Article by Beatrice Babalola

Some years back, my children asked me, “Mummy, why do people have three weddings?

After explaining the details of each of the ceremonies, they all came to the agreement that the concept and the purpose of each one is unique and are worth celebrating

PICKING THE DATE FOR THE INTRODUCTION:

The bride-to-be notifies her family of the intention of the groom to be at the visitation and introduction ceremony. The family of the bride-to-be picks a date, and the groom’s family is notified. An agreement is reached by both families for the date. Then, the preparation for the ceremony begins.

THE FAMILY INTRODUCTION CEREMONY DAY:

The ceremony, though small, is usually colorful with fun, dances, and lots of food. The groom’s family arrives at the bride’s family home, sometimes in the same color of attire with head gear for the women and hats for men The family may be accompanied by drummers and a professional moderator (Alaga). They will stay outside the residence of the bride until they are given the permission to enter the residence.

YORUBA WEDDING AFRICAN CEREMONY

YORUBA WEDDING

THE FAMILY OF THE BRIDE:

They are not left out in the preparation for the ceremony, they put on colorful clothes, prepare sumptuous meals, and may decorate for ceremonial events. The key people in the family will be seated waiting for the family of the Groom. Usually, they have their own moderator too.

DOOR KNOCKING:

The moderator of the groom knocks on the door of the bride's family and tells them the reason for their visit. It may look as if these families of the bride and the groom never met before with the conversation that takes place during the door knocking ceremony. The moderator of the groom’s family might make up a story like, “Our son was passing by your house and found a beautiful flower in your yard, and we are here to take the permission of the family to pluck the flower”. The flower in this context refers to the bride. The bride’s family will give permission for the groom’s family to enter their compound.

INTRODUCTION CEREMONY:

Both families will be seated opposite of each other, with the moderator of both sides coordinating the event. The groom makes his intention known to the bride’s parents and family while prostrating in front of them. His family and friends may also join in the formal consent and greeting of the bride’s family. This is accomplished with lots of music and dancing. After the family of the bride accepts the proposal, the bride dances in with her friends in colorful clothes. She will be asked by the moderator if she knows the groom and accepts his proposal and if the answer is yes, the family will now introduce themselves one after the other, emphasizing their relationships to the bride and groom. Eating and dancing can follow the formal introduction.

Some years back, my children asked me, “Mummy, why do people have three weddings? After explaining the details of each of the ceremonies, they all came to the agreement that the concept and the purpose of each one is unique and are worth celebrating

WEDDING / ENGAGEMENT DATE:

A proposed date for the engagement and wedding ceremony might be agreed upon during this event or may be agreed upon later.

YORUBA WEDDING AFRICAN CEREMONY

YORUBA WEDDING

YORUBA TRADITIONAL WEDDING/ENGAGEMENT

The traditional wedding is a big ceremony graced by the family of the bride and the groom. It is usually celebrated at the bride’s home or an event center. Pictures, videos and spraying of money are vital parts of the ceremony. The host is the bride’s family. The bride’s family sends the bride list (Eru Iyawo) including Bride Price (Owo Ori), other money for knocking the door (Owo Ikanlekun), wives in the home (Owo Iyawo Ile) and other payment as requested by the family. It is a must for the groom’s family to bring all the stuff on the list. Some families may not proceed with the ceremony if the list is not complete.

THE BRIDE’S LIST MAY INCLUDE BUT NOT LIMITED TO:

Proposal letter

· Traveling Suitcase filled with clothes, shoes, bags, and other stuffs for the use of the bride

· Jewelries

· Salt

· 50-100 Tubers of Yams

· Honey

· Bible/Quran(Depending on the Religion)

· Fresh Fruits

· Engagement Rings

· Palm Wine

· Sugar

· Umbrella

· Dry Fish

· Sugar

· Water and Soda

· Gallon of Oil

· Goat or Cow

· Kola and bitter nuts

· Proposal letter

· Bride Price and Envelopes of Money as listed on the list

Some years back, my children asked me, “Mummy, why do people have three weddings?

After explaining the details of each of the ceremonies, they all came to the agreement that the concept and the purpose of each one is unique and are worth celebrating

These lists often differ by family. Years ago, the items on the list were not wrapped for easy identification by the family, but they are now neatly wrapped by professionals for beautification. The ceremony is usually colorful with different attires by families of the bride and groom (Aso Ebi). The bride and groom wear the same attire and the ceremony marks the end of courtship. It is the event where the bride’s family officially hands over their daughter to the groom and his family. All aspects of the ceremony are accompanied by dancing, music, talking drums and jokes.

YORUBA WEDDING

YORUBA WEDDING

Ceremony agenda

These lists often differ by family. Years ago, the items on the list were not wrapped for easy identification by the family, but they are now neatly wrapped by professionals for beautification. The ceremony is usually colorful with different attires by families of the bride and groom (Aso Ebi). The bride and groom wear the same attire and the ceremony marks the end of courtship. It is the event where the bride’s family officially hands over their daughter to the groom and his family. All aspects of the ceremony are accompanied by dancing, music, talking drums and jokes.

ELEGANT ENTRANCE OF THE GROOM’S FAMILY:

The family of the bride welcomes the family of the groom. The coordinators (Alaga Iduro and Alaga Ijoko) on each side of the family direct and oversee the ceremony. The groom’s family might be required to pay some money before entering before the bride’s family. The parents of the groom are always in the front and other family members dance behind them.

PROPOSAL AND ACCEPTANCE:

The official proposal letter from the groom family is read to the hearing of every member of the bride’s family and the bride’s family reads the acceptance letter in response.

THE GROOM MILITARY AND ELEGANT ENTRANCE:

The groom dances in with his friends. They all prostrate before the bride’s family and cannot get up until commanded to get up This part of the ceremony is full of fun. The groom might be instructed to perform some physical exercises, just to make sure he is fit for marriage. After this, both families pray for the groom

ENTRANCE OF THE BRIDE: The bride dances in with friends with her face covered with a veil. She dances to her family for prayers and then to the groom’s family. Her veil is lifted by the groom and the ceremony begins. Some families have glazed this part of the ceremony with fun of the bride having the groom’s hat, dancing around and then placing the hat on the groom’s head while kneeling to show respect.

PRAYERS / THE BRIDE PRICE:

Some parts of the Yoruba culture uses the stuff brought by the groom’s family to pray, while some instruct the bride to pick the most valuable out of all the gifts. The brides pick the bible or the Quran depending on the religion. The bride price is accepted from the groom’s family. This is usually a substantial amount of money. Nowadays, the bride price is returned to the groom’s family to show that they are not selling their daughter.

CUTTING

OF THE CAKE / PARTY:

The wedding cake is cut with dances, accompanied with merriment, food, drinks, and pleasantries.

AFRICAN DELICACY

HAVE YOU EVER HAD NIGERIA' BEEF JERKY SENSATION......KILISH?!!

Hello! welcome. In this edition I will talk on kilishi which is mainly found in northern Nigeria. This is a spicy crispy delicacy eaten at picnics, parties and at home. It is made of thin strips beef coated with The English version of Kilishi is known as BEEF JERKY. The long, thin and lean strips of beef is put through a drying process known as curing which removes the moisture and water content that prevents germ growth until it is bone dry. This gives it the crispness and preserves it for quite a while.

It also has a good number of healthy vitamins (E,B,A etc) and minerals( calcium, zinc, pholate etc)that will keep you going on smoothly all day long. What makes Kilishi really delicious is the paste used to coat it which is made of peanut or groundnut, water, different natural local spices called Yaji in Hausa language.

Kilishi can serve as a healthy snack if prepared in a hygienic environment as it will retain it's high protein content even after the drying process!!!.....

AFRICAN DELICACY

HOW LONG CAN YOU PRES KILISHI??

kilishi can keep for up 6 to12 months and this is highly dependent on how it is stored. To keep it for that long it is preferable to store it in tightly sealed brown paper or plastic bag (must not be too thick) in a cool and dry place.

Article by Rakiya Idris

HEALTHY TIP

Please!!.. remember that although peanuts are healthy foods, not everyone do enjoy them. Some people are allergic to them so they can substitute peanut with almond or cashew nuts which has similar nutritive benefit or just use only the Yaji

If you decide to make Kilishi yourself you may want to limit the salt content of the Kilishi or If you are hypertensive, you should not add any use salt altogether.

If you have very “sweet tooth” you may want to add natural honey. So, with this, I hope you pick up a copy of the next edition for another exiting write up.

Sweet 'n' nice with all the right spices

Sweet 'n' nice with all the right spices

Chilli Caynnepeppers

provitaminCayennepepperisagoodsourceof antioxidantsA,VitaminCandalsofullof promotethatprotectyourcellsand health

aPeanutsareanespeciallygoodsourceofhealthfulfats,protein, mndfiber.Theyalsocontainplentyofpotassium,phosphorous, agnesium,andBvitamins.Theyareagoodsourceoffiber whichaidsyourdigestivesystem.Whilepeanutsmayhavealarge amountoffat,mostofthefatstheycontainareknownas “goodfats”astheyhelplowercholesterollevelsandpreventheart disease.

Ginger,ClovesandGarlichas magnesium,potassiumand VitaminCaswellasarefullof antioxidants.Theyhelpto fortifyyourimmunesystem andsupportsyourbodyto fightsubstanceswhichcan damageyourcellsandledto diseasessuchastheriskof heartdisease,reduceshigh bloodpressureandcholesterol levels.

Peanut

Cloves

1.

AFRICAN FASHION HOW "AFRICAN" IS ANKARA SEHF?!

This may come as a surprise to most Africans, but the origin of Ankara isn’t wholly African. Africans adopted this clothe into their culture, but the fabric did not originate from Africa.

African Ankara fabric is also known by many names suach as Dutch wax print, Real English wax, Veritable Java Print and many more. This fabric has become the epitome of our ‘Africanness’ but it has a diverse and complex history

The issue of the popularity of the fabric in Africa is debated. What is certain is that the fabric started off as an imitation of the Indonesian batik locally produced in Java. Through colonization by the Europeans and Dutch, the Fabric spread through several continents

After being colonized by the Dutch, the Javanese Batik was introduced to Holland and other parts of Europe but it did not gain popularity

This triggered textile industrialization as the Van Vlissingers established a company in 1894, which mass produced these fabrics in Europe. The company is known today as Vlisco brand

Until the 1960s, under colonisation, most of the wax materials in Africa were made in Europe, but with independence, things changed.

Ghana had several high print wax manufacturing companies, including Woodin - a subsidiary of Holland’s Vlisco and ATL, a subsidiary of Manchester-based ABC textiles.

One thing is for sure. If we don’t promote our own fabrics we will spend tons of foreign exchange importing them, and that won't be good for the African economy.

AFRICAN FASHION

ANKARA IN AFRICA

HowcanIquicklycheckmyAnkara Quality?

The easiest technique or method by which you can spot a lower quality Ankara is to dip it into water and squeeze. After doing this, just observe the color of the water. If the dye comes off and shows in the water, then it is of lower quality.

Article by Jerrad Armstrong

Which Ankara material is the best?

MostAnkaraprints madefullyofCottonare thebesthowever,there maybesatinanddenim ofgoodquality.Oneof themostpopular premiumbrandonthe marketisValidco' ll d i

African Wax Print Art work

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In 2016 she repla presenter of the p on HipTV."

She co-hosted th Headies award" w music star. She is "The Voice, Niger launched her own called, "The Nanc she co-hosted Th Bovi. In 2022, she original series, "Blood Sisters," playing the lead role of Kemi, produced by Ebonylife TV studio which is owned by Mo Abudu. Isime has had a distinguished career as a presenter and as an actress, and the future just seems to be getting brighter for the talented star.

Nancy Isme Nancy Isime

IS

AFRICAN RELIGION

'CELE' AND 'C&S' THE SAME CHURCH??

The Celestial Church of Christ (CCC), also known as Cele, is often mistaken for Cherubim and Seraphim (C&S). Many people may not know that these are two separate churches. The fact that they are both white garment churches is probably the biggest reason that the two churches are considered the same. While this is understandable, it does not change the fact that these two churches are unique in their own rights. They have practices, and doctrines that separate one from the other.

For the Cherubim and Seraphim Church, Moses Orimolade is the acknowledged founder. He established the Church on September 9, 1925. The church started as the Aladura band (Praying Band). Abiodun Akinsowon later joined the church to become the first visionist. Subsequently, she left to form Cherubim and Seraphim Society in 1929. This was the first division in the Cherubim and Seraphim Church, after several attempts to reconcile Abiodun and Moses failed. The initial church, the Aladura band was renamed Eternal Sacred Order of Cherubim and Seraphim with Moses Orimolade as the founder and Supreme Head (Baba Aladura). Moses’ death in 1933 resulted in more divisions in the Church, and led to the formation of:

Celestial Church of Christ

The Sacred Order of C&S by members

1. predominantly based in the south west of Nigeria.

2. The Praying Band of Eternal Sacred Order of C&S under the leadership of Ezekiel Davies.

3. And The Holy Order of Cherubim and Seraphim movement formed by the branches in Northern Nigeria.

On the other hand, the Celestial Church of Christ, established on the 29th of September 1947 in Porto Novo, Republic of Benin, is still united. It has managed to grow with many Parishes, Dioceses all over the world. It’s International Headquarters is in Nigeria. The founder, Samuel Bilehou Joseph Oshoffa, lived from 1909 to 1985.

Cherubim and seraphim

Article by Jerrad Armstrong

AFRICAN RELIGION

THE MAJOR DIFFERENCES BETWEEN THESE TWO CHURCHES

1. The two churches have different shoe policies: S&C members can wear shoes outside the church but not inside the church. For the CCC, the case is different. Once you wear your white garment, whether inside the church or outside, you can not wear shoes.

2. They use different languages: Like the Catholic church, known for using Latin, Cherubim & Seraphim is associated with the Yoruba language of the South West of Nigeria, during their church service. However, the Celestial Church of Christ uses the English language across Nigeria.

3. Both churches use different colours of candles: C&S use different colours for special prayers while CCC sticks to white candles. Reportedly, this is because the church sees other candles as unpleasant.

4. Both have similar, yet different chants of praise: C&S says Hallelujah (Halleluyah) followed by methodically, IYÈ seven times. CCC says Hallelujah, Hosanna, Ebenezer, to the four corners of the earth - North, South, East and West. In total, the CCC members say it 28 times.

5. They have different church logos, mode of worship, types of songs, hierarchy in the churches, and differences in the ways in which they celebrate ceremonies in the churches. Even in baptism of the holy spirit there are differences between the churches.

Although they are still separate ministries, these two churches share similarities as they both: 1.Wear white robes, gowns and cassock of similar quality and design. 2. They both believe in Christ and also worship the living God above all.

AFRICAN HEALTH DEPRESSION IN AFRICA

Mental health is an integral part of health and well-being, and yet it’s been neglected in many parts of the world. World Health Organization (WHO) estimates that worldwide, 450 million people have a mental disorder and 25% of the population will suffer from mental illness at sometime in their lives. According to the WHO, mental health is “a state of well-being in which the individual realizes his or her own abilities, can cope with the normal stresses of life, can work productively and fruitfully, and is able to make a contribution to his or her community.” D

Depression is the leading cause of disability worldwide, and it can be a cause of suicide. Depression can cause the affected person to suffer greatly and function poorly at work, at school and in the family and can lead to suicide. Depression has been reported as th eath amo (WHO, 2015

Article by Dr. Grace Adepoju

DEPRESSION IN AFRICA

Improving mental health care with the African community should be a priority for government and general public. Deterrence mental health programs can prevent people from getting into depressive mood and have been shown to reduce depression. Effective community approaches to prevent depression include school-based programs to enhance a pattern of positive coping in children and adolescents.

Interventions for parents of children with behavioral problems may reduce parental depressive symptoms and improve outcomes for their children.

Exercise programs for older persons can also be effective in depression prevention (WHO,2018)

For adults experiencing distressing symptoms, improving mental health likely involves seeking professional treatment from a culturally competent provider. When someone experiences mental health symptoms, it’s best to make an appointment directly with a mental healthcare professional, as opposed to waiting until symptoms require emergency treatment. It’s also important to look for a culturally competent mental healthcare professional who understands African culture and has experience treating African patients. Before choosing your healthcare provider. Take time to learn their background to ensure the best possible outcome.

Medications for depression such as Antidepressants effect the levels of brain chemicals, including serotonin and norepinephrine. However, there are many other options.

Exercise: Research suggests that exercise is a potent weapon against mild to moderate depression. Physical activity releases endorphins that can help boost mood

Depression is a serious illness, help yourself feel better.

Here are some steps you can take to help yourself feel better:

o Set goals you can reach

o Do what you enjoy

o Don’t make big decisions

o Avoid Alcohol

o Be Active

DIABETES EPIDEMIC IN AFRICA

DIABETES EPIDEMIC IN AFRICA

Article by Chinyere Osuji

According to the International Diabetes Federation, an estimated 537 million people are living with Diabetes worldwide. In recent years there has been a considerable rise in the number of African people with diabetes. There are many influences causing this; such as more sedentary lifestyles, sprawling urbanization, and the increased consumption of processed foods.

In Africa there are currently over 24 million adults ages 20-79 living with diabetes; predominantly Type 2 Diabetes accounting for 95% of diabetes cases. By 2045 these cases are expected to almost double, increasing to 47 million people.

Numerous factors contribute to this condition such as dietary modifications dearth in nutritional value, lack of adequate physical activity, aging, and financial limitations. All of which are interrelated to the massive increase of global urbanization.

The IDF reports as of 2019 approximately 2.1 million immigrants from sub-Saharan African live in the United States. Fifty-three percent of which came from Nigeria, Ethiopia, Ghana, Kenya, or Somalia. West Africans account for the vast majority of African immigrants in the United States.

New York City and Washington, DC are home to the largest group of Saharan African immigrants, followed by Dallas, Minneapolis, and Atlanta.

AFRICAN HEALTH DIABETES AFRICAN HEALTH

The Migration Policy Institute notes that when compared to the overall population of U.S. immigrants, sub-Saharan Africans are better educated, contribute to the labor force at greater rates, and are more inclined to speak English in the home. Nonetheless, on average, household incomes of sub-Saharan Africans were lower than those for the overall immigrant population, and they experience poverty at higher rates than their foreign-born counterparts.

It is clear that low income and poverty-stricken communities are at a much higher risk of developing diabetes. 3 in 4 adults with diabetes live in low- and middle-income countries.

New York City Mayor and a former New York state senator Eric Adams, recognizes these facts, and is disturbed about the mounting health crisis. He is advising citizens to begin focusing on their nutrition and health. Adams intends to assist New Yorkers in this process.

“One morning in 2016, I woke up and couldn’t see the numbers on my alarm clock. I went to the doctor, who diagnosed me with Type 2 diabetes. He told me I might have my driver’s license revoked due to vision loss, and I might have permanent nerve damage in my fingers and toes. I didn’t want to spend the rest of my life on insulin. So, I did something scientific: I Googled “reversing diabetes.” Through that search, I ended up connecting with Dr. Caldwell Esselstyn at the Cleveland Clinic, who told me I could treat my diabetes with lifestyle changes, including overhauling my diet and exercising”, stated Mayor Eric Adams.

Adams recognizes that as in his case, everyday citizens must also take the initiative and learn how they can improve their health. He acknowledges that food expenses have sky rocketed, pushing citizens to turn away from healthier food selections, to cheaper options usually fast food. Lower-income neighborhoods are left with limited produce options, often old and void of nutrients, more processed foods, and sugary drinks and snacks. Also known as “nutritional deserts”.

A MAYOR OF THE COMMUNITY!! ADAMS RECOGNIZES THAT AS IN HIS CASE, EVERYDAY CITIZENS MUST ALSO TAKE THE INITIATIVE AND LEARN HOW THEY CAN IMPROVE THEIR HEALTH

DIABETES

About 1.4 million people in our city are experiencing food insecurity, according to New York City’s 2021 Food Metrics Report – even as more than half of the adult population is overweight or obese, according to the US Centers for Disease Control and Prevention. And, as the Columbia Center for Children’s Environmental Health points out, nearly 1 in 5 of our children are already overweight, putting them at risk of lifelong health issues and chronic illnesses. This issue is personal for me.”

Last spring, the City of New York launched Plant-Powered Fridays in all public schools, and upgraded 100 school kitchens throughout the five boroughs.

The Adams administration established one of the largest Good Food Purchasing programs in the country, introducing fresh produce into the nation’s only municipal emergency food system.

Additionally, he will be expanding urban farms in NYC public housing properties through the New York City Housing Authority.

All of these efforts, combined with our individual determination to become more educated and make the appropriate lifestyles changes for ourselves and our families, will ensure a healthier life for us all.

Article by Chinyere Osuji

TALES TALES BY BY ZOOMLIGHT ZOOMLIGHT

TRADITION OF AFRICAN FOLKTALES

StorytellinginAfricamanifestedinmanywaysandwasused toservemanypurposes Itwasusedtointerprettheuniverse, teachmorals,maintainculturalvaluesandtopraiseGod.

TheoraltraditionofstorytellingmakesitpossibleforAfrican culturetopassknowledgeandhistoryfromonegenerationto thenext.

Africans searching to know more about their cultural roots tends to acquire more sense of the history, values, and traditions of the African culture by reading and listening to African folktales. Because as they analyze African folktales they make connections to their cultural heritage. These folktales teach principles of morality and provide them with a sense of identity, and get to learn valuable lessons about life.

TheanimaltrickstertalesarethefavoriteamongAfrican folktalesbecausetheyincludeananimaltricksterwithhuman habits,beliefs,andweaknesses Thesetalesinstillmoralvalues tochildreninthecommunity.

Theanimaltrickstertalesaremeanttobeenterainingaswellas instructive.Animalsareusedindifferentwaystoportrayhuman strengthandweaknesses.

Each culture has its own unique way of describing and utilizing its trickster. Animal tricksters have exceptional qualities and extraordinary capabilities. They are portrayed as lazy, greedy, talented, clever, and mischievous. They deceive friends, acquaintances in pursuing their own selfish ends

ANIMAL TRICKSTER TALES

In Nigeria, the Yoruba trickster tale, "Pride Comes with a Great Fall,"

The deer bragged about running faster than any animal at the meeting of all animals. According to the deer, he could run over twenty-six miles. Although the tortoise accepted the challenge, he arranged for thirteen of his family members to be stationed at every other mile At the beginning of the race the deer teased the tortoise because he was behind him. As each of tortoise's family members shouted ahead of the deer, he ran more rapidly. The deer died of exhaustion two miles before the end of the race. The folktale teaches African people that too much arrogance has severe consequences

In Ghana trickster tale, telling of Ananse stories dates back to Ancient times. Ananse is a Ghanaian name for spider

The Ananse folktales were originally told in Ghana. "Ananse is a complex character who can play a plurality of roles. Sometimes Ananse is personified to bring the story to life. Ananse plays human roles when his deeds are successful

In time of tragedy, especially when Ananse is humiliated, he shows his true image as a real spider. Ananse is characterized as clever, jealous, mischievous, and greedy. His greediness, mischief and trickery can't be outshined. The spider tales have traveled from Africa to the Caribbean Islands There is always a lesson to be learned from Anansi

THE

TALES TALES BY BY ZOOMLIGHT ZOOMLIGHT

Tales By Zoomlight is a weekly African folktales program, designed to educate children on good morals through African folktales.

We are inviting parents to encourage their children to join the weekly series of the program, every Saturday on Zoom.

TIME; 04:00 PM Eastern (US & Canada)

Zoom login details.

Meeting ID: 99034378258

Passcode: 686383

AICC's Community Advisory Board

AICC's Community Advisory Board

AICC's Community Advisory Board

Listed from left to right

Joseph Osuji, Joyce Ifeakanwa Butler, Agnes Nzomene Foda, Dr. Ednah Madu, Omolola Onayinka, Evangelist Beatrice Babalola, Audu Kadiri, Bridget Udeani, Ahmed Wahab, Chief Celine Orji, Saran Doumbouya, Aichata Bamba, Raphael Adewebi, Funmi Olanrewaju Dr. Grace Adepoju

Angela Paulino, Ngozi Lasbrey, Peter Adewusi, Victoria Mcewen, Edwidge Samou, Faith Ohakam, Ada Oparaugo, Amarachi Ikuagwu, Bibiana Ikwu, Jacynta Obi, Carolyn Odada, Ijeoma Ohuanbuwa, Maurene Ubanede, Olushola Oyelohunnu, Maureen Uchendu

Email: info@africanicc.com

Website: www.africanicc.com

Facebook: @africanicc.com

Twitter: @africanicc

Phone: (646)714-4665