Insight ::: 12.04.2023

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December 4, 2023 - December 10, 2023

Vol. 50 No. 49• The Journal For Community News, Business & The Arts • insightnews.com

STORY ON PAGE

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Insight News • December 4, 2023 - December 10, 2023 • Page 3

Insight News

INSIGHT NEWS IS AUDITED BY THE ALLIANCE FOR AUDITED MEDIA TO PROVIDE OUR ADVER TISER PAR TNERS WITH THE HIGHES T LEVEL OF MEDIA ASSURANCE.

December 4, 2023 - December 10, 2023

Vol. 50 No. 49• The Journal For Community News, Business & The Arts • insightnews.com

Star-studded Music for the Holidays at Orchestra Hall, December 21st

tpphotostudio

Alfred Babington-Johnson, Minnesota Attorney General Keith Ellison and President of the Minnesota Senate, Senator Bobby Joe Champion

The Journey: Minnesota Attorney General Keith Ellison, Senate President Bobby Joe Champion

Wielding power

By Al McFarlane Editor This is the fourth in a series of articles about building wealth in our community. These are excerpts from comments made

by Minnesota Attorney General Keith Ellison and President of the Minnesota Senate, Senator Bobby Joe Champion on a panel moderated by Alfred Babington-Johnson at Black Men’s Legacy Summit II, Oct. 28th at the Regional Acceleration Center, (also known as the Thor Building), 1256 Penn Avenue North, Minneapolis. Part 2 of this article continues next week.

Babington-Johnson: Sometimes we look at things and we don’t know what we’re seeing. As you’re looking at these two gentlemen before you, I’m not sure that you even understand what you’re looking at. This is, of course, the Attorney General of the State of Minnesota, Keith Ellison. And this is the President of the Minnesota State Senate, Bobby Joe Champion.

Both of them are our neighbors. Both of them live in the Northside of Minneapolis.

One was born here.

Two things I want you to understand as you look at them: First, understand they are you. Look at them closely and then recognize they are you.

Then I want you to understand that in the State of Minnesota, in the political sphere, you’re looking at two of the top three most powerful men in Minnesota state government.

I don’t even think you get it. There’s the governor.

He’s the most power political figure. Now we have the attorney general here, who is in the Governor’s cabinet, and also a member of what they call the Executive Council.

That’s made up of five people - the Governor, the Lieutenant Governor, the Secretary of State, the State Auditor, and the Attorney General.

But if the governor and the lieutenant governor for some reason ended up both being sick or something bad happened, do you know who would be the governor of the state of Minnesota?

Bobby Joe Champion, as the President of the Minnesota State Senate. He is third in line to be governor of the state.

So, you are looking at two of the three most powerful men in the state government They’re Black and they live on the north side. And they are you. So we really wanted this discussion to be about what we call the journey, because they are you. point?

North Minneapolis and Detroit are starting points in your life stories. But if you were writing your autobiography, what would you say about the

beginning of your journey?

Keith Ellison: Well, the beginning of both of our journeys to start before either one of us were born. And those journeys begin in Africa, and then they go to the American South, in my case, Louisiana, Georgia, Bobby’s people from Texas, Hooks, Texas.

Bobby Joe Champion: You remember that too.

Keith Ellison: Brother, I know you.

And so let’s keep that in mind.

We need to think of each other as not individual dots on a line, but as a point of a river flowing that includes not only your ancestors but your descendants, both. And think of that that way. Indispensable parts in my journey quite honestly had to do with when my mom was from Natchitoches Parish, Louisiana.

Her father, my grandfather, Frank Martinez, would organize Black voters. The whites would threaten to blow up the house so much that my mom had to go to a boarding school in Lafayette, Louisiana called Holy Rosary. They burned a cross in front of the house. My grandfather had to put tractor fuel in his car because the white business owners boycotted him. And that experience definitely shaped my mom.

My mom, when she went to Xavier in New Orleans, she would grab the “white’s only” signs, which were movable on the bus and she would take them. And she said, “I must’ve had about 20 of them in my dorm room by the time I got out of Xavier.”

And so she raised us like that.

And I’ll just say this one last thing. You all remember the Pulse nightclub where there was a massive shooting in Orlando, Florida. My mom calls me and she says, “John Lewis is doing a sit-in on the house floor to protest this. And I want to know why you’re not down there. I looked on the TV and I didn’t see you.”

I closed my meeting and I went down there. So that’s a little bit about the shaping.

And I’ll tell you this, one of the thing about Bobby, neither the governor nor I can get one penny to run our offices without Bobby.

And it’s sure nice to know that my friend of decades lives three blocks away from me. I can just say, “Bob, we really need some money for X, Y, and Z.” And Bob tries to do it. We’re not just Black men, we are brothers working together.

Look, if you’re just some Black star at the top of some mountain all on your own, we stand back and say, “Isn’t he awesome?”But it doesn’t do

LEGACY SUMMIT 6

V3 Sports Center: Holistic, family-centered

courtesy of the V3 Center

surrounding area.”

The summer program quickly gained popularity, attracting families interested in year-round programming.

However, as Binger noted, the lack of infrastructure hindered the realization of the envisioned “holistic family-centered space.” So she wondered, “What would it look like if we transitioned from providing programming to creating a space in the center to bring people together and kind of reverse that having to go outside our

community to get resources?”

This question became the catalyst for V3’s journey. Since its inception, the organization has been making gradual strides toward bringing the V3 Center to fruition. A pivotal moment occurred in September 2017 when V3 took a step by purchasing land for the upcoming center on Plymouth Ave in the Near North neighborhood.

In navigating the evolving financial landscape, the organization’s primary

sources of support have come from individual donors and philanthropic channels, along with contributions from governmental entities. During the initial phase, the City of Minneapolis was pivotal in providing support.

V3 has garnered substantial backing from various city and state officials, including Governor Walz.

During his 2022 visit to the center, then in the initial phases

V3 SPORTS 6

Senator Bobby Joe Champion and create wonderful memories around holiday music. And we have recording artists who are all coming to perform.”

“There’s a sit-down dinner is for up to a thousand people at the Minneapolis Hilton where families can come and dine together. We’re really intentional about reaching out to the places like Turning Point and Sharing and Caring Hands and Tubman so that they can have an opportunity to be there as well. That’s where some of our great churches step up to provide transportation, making sure there are vans or transportation available for those folks who may be in some residential place. Tickets become available November 30th and it’s first come, first served in getting the free tickets

HOLIDAYS 6

Kateryna Kon/Science Photo Library via Getty Images

RNA is more than just a transitional state between DNA and protein.

MicroRNA is the master regulator of the genome − researchers are learning how to treat disease by harnessing the way it controls genes

By Andrea Kasinski Associate Professor of Biological Sciences, Purdue University

By Aamira Redd Contributing Writer In the heart of North Minneapolis, a communitybased health and wellness center is preparing to open its doors in the Spring of 2024.

The V3 Sports Center, which stands for “Victory in 3,” is set to revolutionize the North side as a year-round training and fitness hub, driven to ignite inspiration and promote holistic well-being.

In 2007, faced with the closure and repurposing of the YMCA where she had been coaching, Erika Binger took the initiative to establish V3 Sports.

“I wondered what was going to happen to the young people that I was working with, and, you know, I love them; I have a relationship with them.

I can’t just walk away and do nothing. How can we be creative and still provide some type of programming without a building?” Said Binger, “So, I created a summer program to expose them to triathlons, (swimming, biking, and running) and utilized the parks in North Minneapolis and the

Bobby Joe Champion is presenting the annual Music for the Holidays, Thursday, December 21st at Orchestra Hall. It’s a magical event that includes a sit-down banquet dinner from 5:30 to seven 7 PM and then a show from 7:30 to 9:00 PM. The performance is at Orchestra Hall, and features Darnell Davis & the Remnant, Noneabove, Sarah Renner, Tanya Hughes Kendrick, Nachito Herrera & Daniel Felton; Mariah Miller, Cortland Pickens , Known MPLS , The Hurst Family Experience, the great Fred Steel, Jean Carlos & Gabrielle Veles Moore; Cornesha Garmin, Elisa Switzer, Wyn Starks, Monique Blakely & Fellas, Cameron Wright, and a First Ladies Medley with Pastor Betty Howell, Lady Bernice Gregory, Shirley Marie Graham and First Lady Tessa Johnson. The program also features dance performance from Le Jolie Petit and the Hollywood Studio of Dance.

Champion explained in an interview last week on The Conversations with Al McFarlane, “Music for the Holidays, as you know, is a wonderful opportunity for us to come together across the state of Minnesota, not just for one section of our community. It’s allows community to gather

The Earth formed 4.5 billion years ago, and life less than a billion years after that. Although life as we know it is dependent on four major macromolecules – DNA, RNA, proteins and lipids – only one is thought to have been present at the beginning of life: RNA. It is no surprise that RNA likely came first. It is the only one of those major macromolecules that can both replicate itself and catalyze chemical reactions, both of which are essential for life. Like DNA, RNA is made from individual nucleotides linked into chains.

Scientists initially understood that genetic information flows in one direction: DNA is transcribed into RNA, and RNA is translated into proteins. That principle is called the central dogma of molecular biology.

But there are many deviations.

One major example of an exception to the central dogma is that some RNAs are never translated or coded into proteins. This fascinating diversion from the central dogma is what led me to dedicate my scientific career to understanding how it works. Indeed, research

on RNA has lagged behind the other macromolecules. Although there are multiple classes of these so-called noncoding RNAs, researchers like myself have started to focus a great deal of attention on short stretches of genetic material called microRNAs and their potential to treat various diseases, including cancer.

MicroRNAs and disease Scientists regard microRNAs as master regulators of the genome due to their ability to bind to and alter the expression of many protein-coding RNAs. Indeed, a single microRNA can regulate anywhere from 10 to 100 protein-coding RNAs. Rather than translating DNA to proteins, they instead can bind to proteincoding RNAs to silence genes.

The reason microRNAs can regulate such a diverse pool of RNAs stems from their ability to bind to target RNAs they don’t perfectly match up with.

This means a single microRNA can often regulate a pool of targets that are all involved in similar processes in the cell, leading to an enhanced response.

Because a single microRNA can regulate multiple genes, many microRNAs can contribute to disease when

MICRORNA 6

Commentary

Review

Message to President Biden: Muslim voters matter!

The Spirit of Sixteen

PAGE 7

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31, 2023 - August 6, 2023 10, 2023 • Insight News Page 4 • July December 4, 2023 - December

insightnews.com

QUIEN LLEVÓ LA CULTURA Y LA TRADICIÓN YORUBÁ A BRASIL Y TRAE DE VUELTA LA CULTURA Y LA TRADICIÓN BRASILEÑA A LAGOS, NIGERIA. que regresaron a Lagos comenzó en 1854 y duró hasta años posteriores. Algunos de los esclavos Yorúbá que permanecieron en Brasil mantuvieron viva la cultura y la tradición Yoruba hasta el día de hoy. Algunos de los rituales de Traduzido del original en ingles por Yoji Senna adoración Yorúbá que dejaron atrás son Spanish Text SÄNGO, OSUMÄRE, ÖGÚN, ¿SUN, OSOOSÌ, OYA, OSANYIN, ORiSÀÑFue la fragmentación del antiguo LA (OBATÃLÃ), OBALÚAYÉ (SOImperio Oyo debido a las guerras inter- PONÀ). En Brasil hoy tienen la religión tribales lo que llevó a la esclavitud de Candomblé y Umbanda. algunos de los Yorubás en Nigeria.

Al llegar a Lagos, los brasileños Hombres, mujeres, niños, jefes, emancipados encontraron el Oba de reyes fueron llevados como esclavos a Lagos y le pidieron un lugar para estavarias partes de América. blecerse. El Oba les dijo que el único lu4,9 millones de esclavos partieron gar disponible era la parte oriental de la de África hacia Brasil entre los siglos isla de Lagos, que era una región salvaje XVI y XIX. Solo Río de Janeiro recibió y un bosque denso. Al llegar a la parte más de 2 millones de esclavos, lo que lo este de la isla de Lagos, montaron un convierte en un punto de entrada para campamento y construyeron tiendas para muchos esclavos. sí mismos en la actual plaza Upper CamBahía y otros lugares también eran pos. La comunidad creció rápidamente puntos de entrada donde los esclavos debido a las habilidades y conocimientos adquiridos en Brasil. Eran expertos en eran llevados a Brasil.

En 1807, comenzó la Revuelta construcción y había muchos artesanos NAGO en Bahía y continuó hasta 1835. entre ellos.

Su asentamiento se llama Quarteirão La Revuelta NAGO fue una protesta de esclavos Yorubás en Brasil para regresar Brasileiro, Pópó Àgúdà o Pópó Máárò.

Maárò se deriva de la frase Yorúbá - Mãá a su tierra natal.

Sin embargo, muchos de ellos U|KLQ R (PL i U|KLQ TXH VLJQL¿FD 9R\ D murieron durante la lucha. La revuelta contar la historia. Según el Lagos State también era conocida como REVOLTA Gazette, la comunidad es un Patrimonio MALE debido a los vínculos de algunos Cultural de Clase 3 del Estado de Lagos y de los líderes con el Islam. MALE se los límites de la comunidad son los siguideriva de IMALE, la palabra Yorubá entes: al norte está la calle Bámbósé; al utilizada para referirse a un musulmán, sur está la calle Broad; al oeste está Tinuy NAGO es como se llamaba un esclavo bu y al este está Obáléndé, cerca del canal MacGregor después de la sede de la Yorubá en Brasil.

El comercio de esclavos fue aboli- policía Kam Salem. El Barrio Brasileño, do en Brasil el 4 de septiembre de 1850 Pópó Àgúdà, tiene dos comunidades por la ley de Eusébio de Queirós, y la una es CAMPOS y la otra es LÁFÍÄJI. El color de la comunidad Láfíâji es rojo y HVFODYLWXG ¿QDOPHQWH WHUPLQy HQ Algunos de los esclavos en Brasil blanco, y el color de la comunidad CamFRPSUDURQ VX OLEHUWDG DQWHV GHO ¿QDO pos es verde y amarillo. La comunidad del comercio de esclavos y regresaron de Campos recibió su nombre en honor a a sus tierras natales. Sin embargo, la P a p a Ramon Campos, que desempeñó DÀXHQFLD GH EUDVLOHxRV HPDQFLSDGRV un papel importante en su asentamiento.

Por Da-costa Oluremi Por Irma McClaurin Translation By Yoji Senna, Managing Editor, Afrodescendientes

Fue uno de los primeros retornados brasileños emancipados a Lagos. Era muy ULFR H LQÀX\HQWH HQWUH HOORV Los brasileños emancipados que regresaron eran principalmente católicos, pocos de ellos eran musulmanes, pero muchas de las familias AGUDA practicaban diversas formas de adoración espiritual yoruba. Las abuelas se llaman Mamae, y los abuelos se llaman Papae, los hombres son tratados como Señor y las mujeres como Señora. La tía se llama Titia, el tío se llama Tío. Generalmente, un hombre se llama YOYO y una mujer se llama YAYA. De hecho, enseñaron a los lugareños a hacer vestidos, zapatos, pan, pasteles, habilidades de carpintería, habilidades de albañilería y mucho más.

Su estilo de vida era diferente a los locales y entre ellos había algunos grandes estudiosos portugueses que hablaban SRUWXJXpV FRQ ÀXLGH] 6LQ HPEDUJR solo hablaban yoruba y portugués criollo cuando llegaron a Lagos. Trajeron el estilo europeo a Lagos. Los afro-brasileños contribuyeron mucho al desarrollo del estado de Lagos y Nigeria, y muchos de ellos sirvieron en varias instituciones gubernamentales y se enorgullecieron del país en todos los ámbitos de la vida.

Había un dicho popular en Lagos en ese momento - ‘Agudà d je làbée Geésì, RZz y Gj ZRQ SR ¶ OR TXH VLJQL¿FD TXH los afro-brasileños no dependen de las autoridades coloniales británicas para sobrevivir, sino que son socios comerciales. Hasta el día de hoy, encontrarás este rasgo en tus descendientes, porque se les ha enseñado a estar satisfechos con lo que tienen por sus antepasados. Los Descendientes Afro-Brasileiros mantuvieron vivas las culturas y tradiciones brasileñas que sus antepasados trajeron de Brasil desde que llegaron particularmente a Lagos y a la tierra de Yorúbá en general. La génesis del carnaval en Nigeria comenzó en el Barrio Brasileño Pópó Àgúdà con el Bumba Meu Boi brasileño que fue traído de vuelta de Bahía por los

Emancipados brasileños en el siglo XIX. /D SULPHUD YH] TXH VH H[KLELy R¿FLDOR¿FLDOmente en Lagos fue en algún momento de las últimas cuatro décadas del siglo XIX, seguido de otros años documentados de 1881, 1887, 1888 y continuó hasta años posteriores, antes de que el Bumba Meu Boi brasileño estuviera ausente del público durante muchos años. Las razones de su ausencia no lo sabemos, pero su ausencia allanó el camino para la formación de diferentes asociaciones de carnaval, y así comenzó el carnaval en Nigeria. Cada 25 de diciembre, 1 de enero y lunes de Pascua de cada año, celebran el Carnaval de la Careta Brasileña, incluyendo Pópó Àgúdà, Campos, Láfíaji, Olowogbowo, Epetedo y las áreas de Oko faji. La salida es siempre colorida y glamorosa. Siempre es un evento memorable en el estado de Lagos.

La Asociación de Descendientes Brasileños de Lagos (BDA LAGOS) es la guardiana del Bumba Meu Boi brasileño en Nigeria y la Asociación Brasileña de Campos Caretas, la Asociación /D¿DML )DQWL GHO %DUULR %UDVLOHxR 3ySy Àgúdà son las coordinadoras del Carnaval de la herencia afro-brasileña en Nigeria. La comida es un lenguaje universal de la cultura para todos los seres humanos. Los alimentos Àgüdà son un elemento importante de la herencia afro-brasileña en Nigeria. Estas delicias como Frejon, Mengau, Canjica, Arroz Doce, Feijoada, Mocoto, Moqueca, Munkuza, Sopa De Mondongo, Garri, Farofa, Cuscús, Arroz de Coco y aperitivos como Guridi, Chuk Chuk, Coco doce, Chin Chin y muchos otros son lo que los retornados brasileños trajeron de vuelta a África Occidental después del ¿Q GHO FRPHUFLR GH HVFODYRV (O %DUULR Brasileño Pópó Àgúdà es el único lugar en Nigeria donde estos alimentos se conVXPHQ GLDULDPHQWH (V SHUWLQHQWH D¿UPDU aquí que la dieta básica de África Occidental, el GARRI, fue desarrollada por nuestros antepasados cautivos en Brasil

como una fuente barata y disponible de DOLPHQWR ³08 ,18 .81´ TXH VLJQL¿FD “LLENAR EL ESTÓMAGO”, a partir del cultivo de tubérculos de América del Sur - MANDIOCA - e introducido en África Occidental. Casualmente, Nigeria es ahora el mayor productor de mandioca del mundo. Las recetas de estas delicias podrían haber desaparecido si nuestros antepasados no hubieran garantizado TXH WUDQV¿ULHUDQ ODV KDELOLGDGHV FXOL FXOL-narias y las recetas de una generación a otra. La música afro-brasileña Agidigbo es la música local adoptada en el Quarteirão Brasileiro Pópó Àgúdà. La música Agidigbo tiene su origen en el estado de Ondo, en la parte suroeste de Nigeria.

Esta música se originó originalmente en los pueblos Ilaje en la zona ribereña del estado de Ondo, que son principalmente pescadores y mujeres que establecen asentamientos a orillas del agua para poder practicar su comercio de pesca. En el pasado, los descendientes afro-brasileños iban a la orilla del mar en Lagos como una forma de relajación y escuchaban la música Agidigbo, que eventualmente trajeron de vuelta al Barrio Brasileño Pópó Àgúdà en la isla de /DJRV GRQGH ¿QDOPHQWH IXH DGRSWDGD por los afro-brasileños y, por extensión, por la comunidad en general. El Barrio Brasileño Pópógú Àdà en la Isla de Lagos, estado de Lagos, es uno de los pocos lugares en Nigeria donde la música Agidigbo sigue muy viva hoy, impulsada por la demanda local. Músicos Agidigbo en Nigeria: Theophilus Iwalokun: fue uno de los renombrados exponentes de la música Agidigbo, que vivió en Igbosere Road, Isla de Lagos, durante muchas décadas.

Se le llamaba Rey del Agidigbo porque su propia forma de tocar la música atraía a la generación más joven a amar este género de música llamado Agidigbo. Otros músicos Agidigbo en el barrio brasileño Pópó Agúdà son SANTOS DECEASED, DIMEJI, OLOHUN IYO,

PEREIRA, TAIYE, JUNIOR SERANO, YINKA AWOKO y TETE LAWSON. Vale la pena presentarte la Unión de Descendientes Brasileños de Lagos (Uniao Descendante Brazileiros-Lagos) con el OHPD 'XP 6SLUR 6SHUR TXH VLJQL¿FD (¡Cuando hay vida, hay esperanza!). Esta es ahora la Asociación de Descendientes Brasileños de Lagos, el órgano paraguas nacional para todos los grupos socioeconómicos y culturales basados en la comunidad o de cualquier otra naturaleza con sede en el barrio brasileño Pópó Àgúdà. La Asociación de Descendientes Brasileños de Lagos tiene como objetivo revivir y desbloquear el valor histórico, cultural y turístico del barrio brasileño Pópó Àgúdà, reposicionar su relevancia cultural y permitirles mostrar su antigua gloria como uno de los raros centros culturales de Lagos, con una relación única con Brasil. La asociación también tiene como objetivo fomentar el intercambio histórico y cultural entre los diaspóricos en Brasil de ascendencia yoruba y los descendientes afro-brasileños en el estado de Lagos, Nigeria. Esto dará a los diaspóricos de Brasil la oportunidad de experimentar lo mejor del barrio brasileño Pópó Àgúdà y el estado de Lagos como centro cultural en Nigeria.

Este artículo fue escrito por el Sr. Da-costa Oluremi, MD / CEO de Redac Tours, hijo del señor Oluwasegun Da-costa, nieto de P a p a Louis Sanni Ayodele Da-costa y bisnieto de Papae Anthony Da-costa de la calle Bambose 151, Isla de Lagos, que llegó a Lagos en el siglo XIX y es descendiente de P a p a Abrio Martins Padre de Lucrecia Yetunde Braithwaite, de la calle Okesuna 94, Isla de Lagos. Oluremi es periodista y profesional del turismo y actualmente es Secretario Nacional de la Asociación de Descendientes Brasileños de Lagos (ADBL).

WHO BROUGHT YORUBA CULTURE AND TRADITION TO BRAZIL AND BRINGS BRAZILIAN CULTURE AND TRADITION BACK TO LAGOS, NIGERIA.

By Da-costa Special Oluremi, for National Insight Secretary News Brazilian Descendants Association of

By Irma McClaurin Lagos (ADBL) Culture & Education Editor It was the fragmentation of the ancient Oyo Empire due to intertribal wars that led to the enslavement of some Yorubas in Nigeria. Men, women, children, chiefs, and kings were taken as slaves to various parts of the Americas.

4.9 million slaves departed from Africa to Brazil between the 16th and 19th centuries. The Rio de Janeiro alone received over 2 million slaves, becoming a major point of entry for many slaves. The Bahia and other places were also points of entry where slaves were taken to Brazil.

In 1807, the NAGO Revolt began in Bahia and continued until 1835. The NAGO Revolt was a protest by Yoruba slaves in Brazil to return to their homeland. However, many of them died during the struggle. The revolt was also known as the MALE REVOLT because of the connections some of the leaders had with Islam. MALE is derived from IMALE, the Yoruba word used to refer to a Muslim, and NAGO is what a Yoruba slave was called in Brazil.

The slave trade was abolished in Brazil on September 4th, 1850 by the (XVpELR GH 4XHLUyV ODZ DQG VODYHU\ ¿(XVpELR GH 4XHLUyV ODZ DQG VODYHU\ ¿-

nally ended in 1888.

Some of the slaves in Brazil bought their freedom before the end of the slave trade and returned to their homelands. +RZHYHU WKH LQÀX[ RI HPDQFLSDWHG Brazilians returning to Lagos began in 1854 and lasted for several years. Some of the Yoruba slaves who remained in Brazil kept the Yoruba culture and tradition alive until today. Some of the Yoruba worship rituals they left behind are SÄNGO, OSUMÄRE, ÖGÚN, ¿SUN, OSOOSÌ, OYA, OSANYIN, ORiSÀÑLA (OBATÃLÃ), OBALÚAYÉ (SOPONÀ). In Brazil today, they have the religions of Candomblé and Umbanda.

Upon arriving in Lagos, the emancipated Brazilians found the Oba of Lagos and asked him for a place to settle. The Oba told them that the only available location was the eastern part of Lagos Island, which was a wild region and a dense forest. Upon arriving in the eastern part of Lagos Island, they set up a camp and built tents for themselves in the current Upper Campos Square. The community grew rapidly due to the skills and knowledge acquired in Brazil. They were construction experts, and there were many artisans among them.

Their settlement is called Quarteirão Brasileiro, Pópó Àgúdà, or Pópó Máárò.

Maárò is derived from the Yoruba phrase - Mãá röhin or Emi á röhin meaning - I will tell the story. According to the Lagos State Gazette, the community is a Cultural Heritage Class 3 of Lagos State, and the boundaries of the community are as follows: to the north is Bámbósé Street; to the south is Broad Street; to the west is Tinubu, and to the east is Obáléndé, near the MacGregor channel after the Kam Salem Police Headquarters. The Quarteirão Brasileiro, Pópó Àgúdà, has two communities - one is CAMPOS, and the other is LÁFÍÄJI. The color of

the Láfíâji community is red and white, and the color of the Campos community is green and yellow. The Campos community was named after Papa Ramon Campos, who played an important role in their settlement. He was one of the ¿UVW HPDQFLSDWHG %UD]LOLDQ UHWXUQHHV WR /DJRV +H ZDV YHU\ ZHDOWK\ DQG LQÀXHQ/DJRV +H ZDV YHU\ ZHDOWK\ DQG LQÀXHQtial among them.

The emancipated Brazilians who returned were primarily Catholic, with a few being Muslims, but many of the AGUDA families practiced various forms of Yoruba spiritual worship.

Grandmothers are called Mamae, and grandfathers are called Papae, men are addressed as Sir and women as Madam.

Aunt is called Titia, Uncle is called Uncle. Generally, a man is called YOYO and a woman is called YAYA. In fact, they taught the locals how to make dresses, shoes, bread, cakes, carpentry skills, masonry skills, and much more. Their OLIHVW\OH ZDV GL൵HUHQW IURP WKH ORFDOV and among them were some great Portuguese scholars who spoke Portuguese ÀXHQWO\ +RZHYHU WKH\ RQO\ VSRNH <RUXÀXHQWO\ +RZHYHU WKH\ RQO\ VSRNH <RUXba and Pidgin Portuguese when they arrived in Lagos. They brought European style to Lagos. The Afro-Brazilians contributed greatly to the development of Lagos State and Nigeria, and many of them served in various government institutions and brought pride to the country in all spheres of life. There was a popular saying in Lagos at that time ‘Agudà d je làbée Geésì, owò 1ó dà won po,’ which means that Afro-Brazilians do not depend on the British colonial authorities for survival but are business SDUWQHUV <RX ZLOO VWLOO ¿QG WKLV WUDLW LQ their descendants today because they were taught to be content with what they have by their ancestors. Afro-Brazilian descendants have kept Brazilian cultures and traditions alive since their arrival, particularly in Lagos and the Yoruba

land in general. The genesis of carnival in Nigeria started in the Brazilian Quarter Pópó Àgúdà with the Brazilian Bumba Meu Boi which was brought back from Bahia by the Brazilian emancipated LQ WKH WK FHQWXU\ 7KH ¿UVW WLPH LW ZDV R൶FLDOO\ GLVSOD\HG LQ /DJRV ZDV VRPHR൶FLDOO\ GLVSOD\HG LQ /DJRV ZDV VRPHtime in the last four decades of the 19th century, followed by other documented years of 1881, 1887, 1888, and continued into later years before the Brazilian %XPED 0HX %RL ZHQW R൵ WKH SXEOLF scene for many years. The reasons for its absence we do not know, but its absence paved the way for the formation of different carnival associations, and that was how carnival began in Nigeria. Every December 25th, January 1st, and Easter Monday of each year, they celebrate the Brazilian Mask Carnival, including Pópó Àgúdà, Campos, Lafíaji, Olowogbowo, Epetedo, and Oko Faji areas. The outing is always colorful and glamorous. It is always a memorable event in Lagos State.

The Association of Brazilian Descendants in Lagos (BDA LAGOS) is the guardian of the Brazilian Bumba Meu Boi in Nigeria, and the Brazilian $VVRFLDWLRQ RI &DPSRV &DUHWDV /D¿DML Fanti Association of the Brazilian Quarter Pópó Àgúdà are the coordinators of the Afro-Brazilian heritage carnival in Nigeria. Food is a universal language of culture for all humans. Àgüdà foods are an important element of the Afro-Brazilian heritage in Nigeria. Delights such as Frejon, Mengau, Canjica, Arroz Doce, Feijoada, Mocoto, Moqueca, Munkuza, Sopa De Mondongo, Garri, Farofa, Cuscuz, Coconut Rice, and snacks like Guridi, Chuk Chuk, Sweet Coconut, Chin Chin, and many others are what the Brazilian returnees brought back to West Africa after the end of the slave trade. The Brazilian Popo Águda Block is the only place in Nigeria where these foods are consumed daily. It is pertinent

to state here that the basic diet of West Africa, GARRI, was developed by our captive ancestors in Brazil as a cheap and available source of “MU INU KUN” food, meaning “FILL THE STOMACH,” from the South American tuber culture - CASSAVA - and introduced to West Africa. Coincidentally, Nigeria is now the world’s largest producer of cassava. The recipes for these delights could have disappeared if our ancestors had not ensured that they transferred culinary skills and recipes from one generation to another. The Afro-Brazilian music Agidigbo is the local music adopted in the Brazilian Popo Águda Block. Agidigbo music originated in Ondo state in the southwestern part of Nigeria. This music originally originated from the Ilaje people in the riverine area of Ondo state, ZKR DUH PRVWO\ ¿VKHUPHQ DQG ZRPHQ who establish waterfront settlements LQ RUGHU WR SUDFWLFH WKHLU ¿VKLQJ WUDGH In the past, Afro-Brazilian descendants would go to the seaside in Lagos as a form of relaxation and listen to Agidigbo music, which they eventually brought back to the Brazilian Popo Águda Block in Lagos Island, where it was eventually adopted by Afro-Brazilians and, by extension, the community at large. The Brazilian Popo Águda Block in Lagos Island, Lagos state, is one of the few places in Nigeria where Agidigbo music is still very much alive today, driven by local demand. Agidigbo musicians in Nigeria include Theophilus Iwalokun: he was one of the renowned exponents of Agidigbo music, who lived on Igbosere Road, Lagos Island, for many decades.

He was called the King of Agidigbo because his unique way of playing the music attracted the younger generation to love this genre of music called Agidigbo. Other Agidigbo musicians in the Brazilian Popo Águda Block are SANTOS DECEASED, DIMEJI, OLO-

HUN IYO, PEREIRA, TAIYE, JUNIOR SERANO, YINKA AWOKO, and TETE LAWSON. It is worth introducing you to the Union of Brazilian Descendants of Lagos (União Descendente Brasileiros-Lagos) with the motto: Dum Spiro Spero, which means (While There is Life, There is Hope!). This is now the Association of Brazilian Descendants of Lagos, the national umbrella body for all socioeconomic and cultural groups based in the Brazilian Popo Águda Block or of any other nature. The Association of Brazilian Descendants of Lagos aims to revive and unlock the historical, cultural, and tourist value of the Brazilian Popo Águda Block, reposition its cultural relevance, and allow it to showcase its former glory as one of the rare cultural centers in Lagos with a unique relationship with Brazil. The association also aims to encourage historical and cultural exchange between the diasporic Yorubas in Brazil and Afro-Brazilian descendants in Lagos state, Nigeria. This will give Brazil’s diaspora the opportunity to experience the best of the Brazilian Popo Águda Block and Lagos state as a cultural center in Nigeria.

This article was written by Mr. Da-costa Oluremi, MD/CEO of Redac Tours, son of Mr. Oluwasegun Da-costa, grandson of P a p a Louis Sanni Ayodele Da-costa, and great-grandson of Papae Anthony Da-costa from Bambose Street 151, Lagos Island, who arrived in Lagos in the 19th century and is a descendant of P a p a Abrio Martins, father of Lucrecia Yetunde Braithwaite, from Okesuna Street 94, Lagos Island. Oluremi is a journalist and tourism professional and is currently the National Secretary of the Brazilian Descendants Association of Lagos (ADBL).

QUEM LEVOU A CULTURA E A TRADIÇÃO YORUBÁ PARA O BRASIL E TRÁS DE VOLTA A CULTURA E A TRADIÇÃO BRASILEIRA PARA LAGOS, NIGÉRIA. e durou até anos posteriores. Alguns dos escravos Yorúbá que permaneceram no Brasil mantiveram viva a cultura e tradição Yoruba até hoje. Alguns dos rituais de adoração Yorúbá que eles deixaram para trás são SÄNGO, OSUMÄRE, Traduzido do original em ingles por Yoji Senna ÖGÚN, ¿SUN, OSOOSÌ, OYA, OSANPortugues Text YIN, ORiSÀÑLA (OBATÃLÃ), OBALÚAYÉ (SOPONÀ). No Brasil Foi a fragmentação do antigo hoje eles têm a religião Candomblé e Império Oyo devida a guerras intertrib- Umbanda. ais que levou à escravidão de alguns dos Ao chegarem em Lagos, os brasileYorubás na Nigéria. iros emancipados encontraram o Oba Homens, mulheres, crianças, chefes, de Lagos e pediram a ele um lugar para reis foram levados como escravos para se estabelecerem. O Oba disse a eles várias partes da América. que o único local disponível era a par4,9 milhões de escravos partiram te leste da Ilha de Lagos, que era uma da África em direção ao Brasil entre os UHJLmR VHOYDJHP H XPD ÀRUHVWD GHQVD séculos XVI e XIX. Apenas o Rio de Ao chegarem na parte leste da Ilha de Janeiro recebeu mais de 2 milhões de es- Lagos, eles montaram um acampamencravos, tornando-se um ponto de entrada to e construíram tendas para si mesmos para muitos escravos. na atual praça Upper Campos. A comuA Bahia e outros lugares também nidade cresceu rapidamente devido às eram pontos de entrada onde os escravos habilidades e conhecimentos adquiridos no Brasil. Eles eram especialistas em eram levados para o Brasil.

Em 1807, começou a Revolta construção e havia muitos artesãos entre NAGO na Bahia e continuou até 1835. eles.

Seu assentamento é chamado de A Revolta NAGO foi uma protesto de escravos Yorubás no Brasil para voltar à Quarteirão Brasileiro, Pópó Àgúdà ou Pópó Máárò. Maárò é derivado da frase sua terra natal.

No entanto, muitos deles morreram Yorúbá - Mãá röhin ou Emi á röhin que durante a luta. A revolta também era con- VLJQL¿FD (X YRX FRQWDU D KLVWyULD 'H hecida como REVOLTA MALE devido acordo com o Lagos State Gazette, a coàs ligações de alguns dos líderes com o munidade é um Patrimônio Cultural de Islã. MALE é derivado de IMALE, a pa- Classe 3 do Estado de Lagos e os limlavra Yorubá usada para se referir a um ites da comunidade são os seguintes: ao muçulmano, e NAGO é como um escra- QRUWH ¿FD D 5XD %iPEyVp DR VXO ¿FD D 5XD %URDG D RHVWH ¿FD 7LQXEX H D OHVWH vo Yorubá era chamado no Brasil.

0DF*UH-O comércio de escravos foi abolido ¿FD 2EiOpQGp SHUWR GR FDQDO 0DF*UH no Brasil em 4 de setembro de 1850 pela gor após a sede da polícia Kam Salem. lei de Eusébio de Queirós, e a escravidão O Quarteirão Brasileiro, Pópó Àgúdà, possui duas comunidades - uma é CAM¿QDOPHQWH DFDERX HP Alguns dos escravos no Brasil POS e a outra é LÁFÍÄJI. A cor da coFRPSUDUDP VXD OLEHUGDGH DQWHV GR ¿P munidade Láfíâji é vermelho e branco, do comércio de escravos e retornaram e a cor da comunidade Campos é verde às suas terras natais. No entanto, o in- e amarelo. A comunidade Campos receÀX[R GH EUDVLOHLURV HPDQFLSDGRV TXH beu esse nome em homenagem a P a p a retornaram a Lagos começou em 1854 Ramon Campos, que desempenhou um Por Da-costa Oluremi Por Irma McClaurin Translation By Yoji Senna, Managing Editor, Afrodescendientes

papel importante em seu assentamento.

Ele foi um dos primeiros retornados brasileiros emancipados a Lagos. Era muito ULFR H LQÀXHQWH HQWUH HOHV Os Brasileiros emancipados que retornaram eram principalmente católicos, poucos deles eram muçulmanos, mas muitas das famílias AGUDA praticavam várias formas de adoração espiritual iorubá. As avós são chamadas de Mamae, e os avôs são chamados de Papae, os homens são tratados como Senhor e as mulheres como Senhora. Tia é chamada de Titia, Tio é chamado de Tio. Geralmente, um homem é chamado de YOYO e uma mulher é chamada de YAYA. De fato, eles ensinaram os locais a fazer vestidos, sapatos, pão, bolos, habilidades de carpintaria, habilidades de alvenaria e muito mais. Seu estilo de vida era diferente dos locais e entre eles havia alguns grandes estudiosos portugueses TXH IDODYDP ÀXHQWHPHQWH R SRUWXJXrV No entanto, eles falavam apenas iorubá e português crioulo quando chegaram em Lagos. Eles trouxeram o estilo europeu para Lagos. Os afro-brasileiros contribuíram muito para o desenvolvimento do estado de Lagos e da Nigéria, e muitos deles serviram em várias instituições governamentais e orgulharam o país em todas as esferas da vida. Havia um ditado popular em Lagos naquela época - ‘Agudà d je làbée Geésì, owò y Gj ZRQ SR ¶ R TXH VLJQL¿FD TXH RV afro-brasileiros não dependem das autoridades coloniais britânicas para sobreviver, mas são parceiros comerciais.

Até hoje, você encontrará esse traço em seus descendentes, porque eles foram ensinados a estar satisfeitos com o que têm por seus antepassados. Os Descendentes Afro-Brasileiros mantiveram vivas as culturas e tradições brasileiras que seus antepassados trouxeram do Brasil desde que chegaram particularmente a Lagos e à terra Yorúbá em geral. A gênese do carnaval na Nigéria começou no Bairro Brasileiro Pópó Àgúdà com o Bumba Meu

Boi brasileiro que foi trazido de volta da Bahia pelos Emancipados brasileiros no século XIX. A primeira vez que foi H[LELGR R¿FLDOPHQWH HP /DJRV IRL HP algum momento das últimas quatro décadas do século XIX, seguido por outros anos documentados de 1881, 1887, 1888 e continuou até anos posteriores, DQWHV GR %XPED 0HX %RL EUDVLOHLUR ¿FDU ausente do público por muitos anos. As razões para sua ausência não sabemos, mas sua ausência abriu caminho para a formação de diferentes associações de carnaval, e foi assim que o carnaval começou na Nigéria. Todo dia 25 de dezembro, 1º de janeiro e segunda-feira de Páscoa de cada ano, eles celebram o Carnaval da Careta Brasileira, incluindo Pópó Àgúdà, Campos, Láfíaji, Olowogbowo, Epetedo e as áreas de Oko faji. A saída é sempre colorida e glamorosa. É sempre um evento memorável no estado de Lagos.

A Associação dos Descendentes Brasileiros de Lagos (BDA LAGOS) é a guardiã do Bumba Meu Boi brasileiro na Nigéria e a Associação Brasileira de &DPSRV &DUHWDV D $VVRFLDomR /D¿D/D¿Dji Fanti do Quarteirão Brasileiro Pópó Àgúdà são as coordenadoras do Carnaval da herança afro-brasileira na Nigéria.

A comida é uma linguagem universal da cultura para todos os seres humanos.

Os alimentos Àgüdà são um importante elemento da herança afro-brasileira na Nigéria. Essas delícias como Frejon, Mengau, Canjica, Arroz Doce, Feijoada, Mocoto, Moqueca, Munkuza, Sopa De Mondongo, Garri, Farofa, Cuscuz, Arroz de Coco e petiscos como Guridi, Chuk Chuk, Coco doce, Chin Chin e muitos outros são o que os retornados brasileiros trouxeram de volta para a ÈIULFD 2FLGHQWDO DSyV R ¿P GR FRPpU FRPpU-cio de escravos. O Quarteirão Brasileiro Pópó Àgúdà é o único lugar na Nigéria onde esses alimentos são consumidos GLDULDPHQWH e SHUWLQHQWH D¿UPDU DTXL que a dieta básica da África Ocidental, o

GARRI, foi desenvolvida por nossos ancestrais cativos no Brasil como uma fonte barata e disponível de alimento “MU ,18 .81´ VLJQL¿FDQGR ³(1&+(5 2 ESTÔMAGO”, a partir da cultura de tubérculos da América do Sul - MANDIOCA - e introduzida na África Ocidental.

Coincidentemente, a Nigéria agora é o maior produtor de mandioca do mundo.

As receitas dessas delícias poderiam ter desaparecido se nossos antepassados não tivessem garantido que transferissem as habilidades culinárias e as receitas de uma geração para outra. A música afro-brasileira Agidigbo é a música local adotada no Quarteirão Brasileiro Pópó Àgúdà. A música Agidigbo tem origem no estado de Ondo, na parte sudoeste da Nigéria. Essa música originou-se originalmente dos povos Ilaje na área ribeirinha do estado de Ondo, que são principalmente pescadores e mulheres que estabelecem assentamentos à beira d’água para poder praticar seu comércio de pesca. No passado, os descendentes afro-brasileiros iam à beira-mar em Lagos como uma forma de relaxamento e ouviam a música Agidigbo, que eles eventualmente trouxeram de volta para o Quarteirão Brasileiro Pópó Àgúdà na Ilha de Lagos, onde foi eventualmente adotada pelos afro-brasileiros e, por extensão, pela comunidade em geral. O Quarteirão Brasileiro Pópó Àgúdà na Ilha de Lagos, estado de Lagos, é um dos poucos lugares na Nigéria onde a música Agidigbo ainda está muito viva hoje, impulsionada pela demanda local.

Músicos Agidigbo na Nigéria: Theophilus Iwalokun: ele foi um dos renomados expoentes da música Agidigbo, que morou na Igbosere Road, Ilha de Lagos, por muitas décadas.

Ele era chamado de Rei do Agidigbo porque sua própria maneira de tocar a música atraía a geração mais jovem para amar esse gênero de música chamado Agidigbo. Outros músicos Agidigbo no bairro brasileiro Pópó Agúdà são SAN-

TOS DECEASED, DIMEJI, OLOHUN IYO, PEREIRA, TAIYE, JUNIOR SERANO, YINKA AWOKO e TETE LAWSON. Vale a pena apresentar a você a União dos Descendentes Brasileiros de Lagos (Uniao Descendante Brazileiros-Lagos) com o lema: Dum Spiro 6SHUR TXH VLJQL¿FD 4XDQGR +i 9LGD Há Esperança!). Essa é agora a Associação dos Descendentes Brasileiros de Lagos, o órgão guarda-chuva nacional para todos os grupos socioeconômicos e culturais com base na comunidade ou de qualquer outra natureza com sede no bairro brasileiro Pópó Àgúdà. A Associação dos Descendentes Brasileiros de Lagos tem como objetivo reviver e desbloquear o valor histórico, cultural e turístico do bairro brasileiro Pópó Àgúdà, reposicionar sua relevância cultural e permitir que mostrem sua antiga glória como um dos raros centros culturais de Lagos, com uma relação única com o Brasil. A associação também tem como objetivo incentivar a troca histórica e cultural entre os diaspóricos no Brasil de ascendência iorubá e os descendentes afro-brasileiros no estado de Lagos, Nigéria. Isso dará aos diaspóricos do Brasil a oportunidade de vivenciar o melhor do bairro brasileiro Pópó Àgúdà e do estado de Lagos como um centro cultural na Nigéria.

Este artigo foi escrito pelo Sr. Da-costa Oluremi, MD / CEO da ReGDF 7RXUV ¿OKR GR 6HQKRU 2OXZDVHJXQ Da-costa, neto de P a p a Louis Sanni Ayodele Da-costa e bisneto de Papae Anthony Da-costa da Rua Bambose 151, Ilha de Lagos, que chegou a Lagos no século XIX e é descendente de P a p a Abrio Martins Pai de Lucrecia Yetunde Braithwaite, da Rua Okesuna 94, Ilha de /DJRV 2OXUHPL p MRUQDOLVWD H SUR¿VVLRQ/DJRV 2OXUHPL p MRUQDOLVWD H SUR¿VVLRQal de turismo e atualmente é Secretário Nacional da Associação dos Descendentes Brasileiros de Lagos (ADBL).

QUI A APPORTÉ LA CULTURE ET LA TRADITION YORUBA AU BRÉSIL ET RAPPORTE LA CULTURE ET LA TRADITION BRÉSILIENNES À LAGOS, NIGERIA. Par Da-costa Oluremi Par Irma McClaurin Translation By Yoji Senna, Managing Editor, Afrodescendientes Traduit de l’espagnol par Yoji Senna

French Text C’est la fragmentation de l’ancien empire Oyo due aux guerres intertribales qui a conduit à l’esclavage de certains Yorubas au Nigeria. Hommes, femmes, enfants, chefs et rois ont été emmenés comme esclaves dans diverses régions des Amériques. 4,9 millions d’esclaves sont partis d’Afrique vers le Brésil entre le XVIe et le XIXe siècle. Le Rio de Janeiro à lui seul a accueilli plus de 2 millions d’esclaves, devenant ainsi un point d’entrée majeur pour de nombreux esclaves. La Bahia et d’autres lieux étaient également des points d’entrée par lesquels les esclaves étaient emmenés au Brésil.

En 1807, la révolte NAGO a commencé à Bahia et s’est poursuivie jusqu’en 1835. La révolte NAGO était une protestation des esclaves yoruba du Brésil pour retourner dans leur pays d’origine. Cependant, beaucoup d’entre eux sont morts pendant la lutte. La révolte était également connue sous le nom de RÉVOLTE MASCULINE en raison des liens que certains dirigeants entretenaient avec l’Islam. MÂLE est dérivé d’IMALE, le mot yoruba utilisé pour désigner un musulman, et NAGO est le nom qu’on appelait un esclave yoruba au Brésil.

La traite négrière fut abolie au Brésil le 4 septembre 1850 par la loi Eusébio GH 4XHLUyV HW O¶HVFODYDJH SULW Gp¿QLWLYHGH 4XHLUyV HW O¶HVFODYDJH SULW Gp¿QLWLYHPHQW ¿Q HQ Certains esclaves du Brésil ont DFKHWp OHXU OLEHUWp DYDQW OD ¿Q GH OD traite négrière et sont retournés dans leur SD\V G¶RULJLQH &HSHQGDQW O¶D൷X[ GH Brésiliens émancipés retournant à Lagos commença en 1854 et dura plusieurs

années. Certains des esclaves yoruba restés au Brésil ont conservé la culture et la tradition yoruba jusqu’à aujourd’hui.

Certains des rituels de culte yoruba qu’ils ont laissés derrière eux sont SÄNGO, OSUMÄRE, ÖGÚN, ¿SUN, OSOOSÌ, OYA, OSANYIN, ORiSÀÑLA (OBATÃLÃ), OBALÚAYÉ (SOPONÀ). Au Brésil aujourd’hui, ils ont les religions du Candomblé et de l’Umbanda.

En arrivant à Lagos, les Brésiliens émancipés trouvèrent l’Oba de Lagos et lui demandèrent un endroit où s’installer.

L’Oba leur a dit que le seul endroit disponible était la partie orientale de l’île de Lagos, qui était une région sauvage et une forêt dense. En arrivant dans la partie orientale de l’île de Lagos, ils ont installé un camp et se sont construit des tentes sur l’actuelle place Upper Campos. La communauté s’est développée rapidement grâce aux compétences et aux connaissances acquises au Brésil.

C’étaient des experts en construction et

parmi eux se trouvaient de nombreux artisans.

Leur colonie s’appelle Quarteirão Brasileiro, Pópó Àgúdà ou Pópó Máárò.

Maárò est dérivé de l’expression yoruba ± 0mi U|KLQ RX (PL i U|KLQ VLJQL¿DQW ± Je vais raconter l’histoire. Selon le JourQDO R൶FLHO GH O¶eWDW GH /DJRV OD FRPPXQDO R൶FLHO GH O¶eWDW GH /DJRV OD FRPPXnauté fait partie du patrimoine culturel de classe 3 de l’État de Lagos et les limites de la communauté sont les suivantes : au nord se trouve la rue Bámbósé ; au sud se trouve Broad Street ; à l’ouest se trouve Tinubu et à l’est se trouve Obáléndé, près du canal MacGregor après le quartier général de la police de Kam Salem.

Le Quarteirão Brasileiro, Pópó Àgúdà, compte deux communautés : l’une est CAMPOS et l’autre est LÁFÍÄJI. La couleur de la communauté Láfíâji est le rouge et le blanc, et celle de la communauté Campos est le vert et le jaune. La communauté de Campos doit son nom à Papa Ramon Campos, qui a joué un rôle important dans leur établissement. Il fut

l’un des premiers Brésiliens émancipés retournés à Lagos. Il était très riche et LQÀXHQW SDUPL HX[ Les Brésiliens émancipés qui sont revenus étaient principalement catholiques, quelques-uns étant musulmans, mais de nombreuses familles AGUDA pratiquaient diverses formes de culte spirituel yoruba. Les grands-mères s’appellent Mamae et les grands-pères s’appellent Papae, les hommes s’appellent Monsieur et les femmes s’appellent Madame. Tante s’appelle Titia, Oncle s’appelle Oncle. Généralement, un homme s’appelle YOYO et une femme YAYA. En fait, ils ont appris aux habitants comment confectionner des robes, des chaussures, du pain, des gâteaux, des techniques de menuiserie, de maçonnerie et bien plus encore. Leur mode de YLH pWDLW GL൵pUHQW GH FHOXL GHV ORFDX[ HW parmi eux se trouvaient de grands érudits portugais qui parlaient couramment le portugais. Cependant, ils ne parlaient que le yoruba et le pidgin portugais à leur

arrivée à Lagos. Ils ont apporté le style européen à Lagos. Les Afro-Brésiliens ont grandement contribué au développement de l’État de Lagos et du Nigeria, et nombre d’entre eux ont servi dans diverses institutions gouvernementales HW RQW IDLW OD ¿HUWp GX SD\V GDQV WRXV OHV domaines de la vie. Il y avait un dicton populaire à Lagos à cette époque : « Agudà d je làbée Geésì, owò 1ó dà won SR ª TXL VLJQL¿H TXH OHV $IUR %UpVLOLHQV ne dépendent pas des autorités coloniales britanniques pour leur survie mais sont des partenaires commerciaux. Vous retrouverez encore ce trait chez leurs descendants aujourd’hui, car leurs ancêtres leur ont appris à se contenter de ce qu’ils ont. Les descendants afro-brésiliens ont maintenu vivantes les cultures et les traditions brésiliennes depuis leur arrivée, en particulier à Lagos et dans le pays Yoruba en général. La genèse du carnaval au Nigeria a commencé dans le quartier brésilien Pópó Àgúdà avec le brésilien Bumba Meu Boi qui fut ramené

insightnews.com de Bahia par les Brésiliens émancipés au XIXème siècle. La première fois qu’il a pWp R൶FLHOOHPHQW H[SRVp j /DJRV F¶pWDLW au cours des quatre dernières décennies du 19e siècle, suivi par d’autres années documentées de 1881, 1887, 1888, et s’est poursuivi au cours des années suivantes avant que le brésilien Bumba Meu Boi ne quitte la scène publique pour de nombreuses années. Nous ne connaissons pas les raisons de son absence, mais son absence a ouvert la voie à la IRUPDWLRQ GH GL൵pUHQWHV DVVRFLDWLRQV GH carnaval, et c’est ainsi que le carnaval a commencé au Nigeria. Chaque année, le 25 décembre, le 1er janvier et le lundi de Pâques, ils célèbrent le carnaval brésilien des masques, notamment dans les régions de Pópó Àgúdà, Campos, Lafíaji, Olowogbowo, Epetedo et Oko Faji. La sortie est toujours colorée et glamour.

C’est toujours un événement mémorable dans l’État de Lagos.

L’Association des descendants

31, 2023 - August10, 6, 2023 • Page 5 Insight News • DecemberJuly 4, 2023 - December brésiliens de Lagos (BDA LAGOS) est la gardienne du Bumba Meu Boi brésilien au Nigeria, et l’Association brésilienne de Campos Caretas, l’Association /D¿DML )DQWL GX TXDUWLHU EUpVLOLHQ 3ySy Àgúdà sont les coordinateurs du carnaval du patrimoine afro-brésilien. au Nigéria. La nourriture est un langage culturel universel pour tous les humains.

Les aliments Àgüdà sont un élément important du patrimoine afro-brésilien au Nigeria. Des délices tels que Frejon, Mengau, Canjica, Arroz Doce, Feijoada, Mocoto, Moqueca, Munkuza, Sopa De Mondongo, Garri, Farofa, Cuscuz, Riz à la noix de coco et des collations comme Guridi, Chuk Chuk, Noix de coco sucrée, Chin Chin et bien d’autres. sont ce que les rapatriés brésiliens ont ramené HQ $IULTXH GH O¶2XHVW DSUqV OD ¿Q GH OD traite négrière. Le bloc brésilien Popo Águda est le seul endroit au Nigeria où ces aliments sont consommés quotidiennement. Il est pertinent de préciser ici que le régime alimentaire de base

de l’Afrique de l’Ouest, GARRI, a été développé par nos ancêtres captifs au Brésil comme source bon marché et disponible de nourriture « MU INU KUN ª VLJQL¿DQW © 5(03/,5 /¶(6720$& », à partir du tubercule sud-américain. culture - MANIOC - et introduit en Afrique de l’Ouest. Par coïncidence, le Nigeria est désormais le plus grand producteur mondial de manioc. Les recettes de ces délices auraient pu disparaître si nos ancêtres n’avaient pas veillé à transmettre les compétences culinaires et les recettes d’une génération à l’autre.

La musique afro-brésilienne Agidigbo est la musique locale adoptée dans le bloc brésilien Popo Águda. La musique Agidigbo est originaire de l’État d’Ondo, dans le sud-ouest du Nigeria. Cette musique est originaire du peuple Ilaje de OD UpJLRQ ÀXYLDOH GH O¶eWDW G¶2QGR TXL sont pour la plupart des pêcheurs et des femmes qui établissent des colonies au ERUG GH O¶HDX D¿Q G¶H[HUFHU OHXU PpWLHU de pêche. Dans le passé, les descendants

afro-brésiliens allaient au bord de la mer à Lagos pour se détendre et écoutaient de la musique Agidigbo, qu’ils rapportaient ¿QDOHPHQW DX EORF EUpVLOLHQ 3RSR ÈJXGD VXU O¶vOH GH /DJRV R HOOH IXW ¿QDOHPHQW adoptée par les Afro-Brésiliens. et, par extension, la communauté dans son ensemble. Le bloc brésilien Popo Águda, situé sur l’île de Lagos, dans l’État de Lagos, est l’un des rares endroits au Nigeria où la musique Agidigbo est encore très vivante aujourd’hui, portée par la demande locale. Les musiciens Agidigbo au Nigeria incluent Theophilus Iwalokun : il était l’un des représentants renommés de la musique Agidigbo, qui a vécu sur Igbosere Road, sur l’île de Lagos, pendant de nombreuses décennies.

On l’appelait le roi d’Agidigbo parce que sa façon unique de jouer de la musique a attiré la jeune génération à aimer ce genre de musique appelé Agidigbo. Les autres musiciens Agidigbo du bloc brésilien Popo Águda sont

SANTOS DÉCÉDÉ, DIMEJI, OLOHUN IYO, PEREIRA, TAIYE, JUNIOR SERANO, YINKA AWOKO et TETE LAWSON. Cela vaut la peine de vous présenter l’Union des descendants brésiliens de Lagos (União Descendente Brasileiros-Lagos) avec la devise : 'XP 6SLUR 6SHUR TXL VLJQL¿H 3HQGDQW qu’il y a de la vie, il y a de l’espoir !).

Il s’agit désormais de l’Association des descendants brésiliens de Lagos, l’organisme national qui regroupe tous les groupes socio-économiques et culturels basés dans le bloc brésilien Popo Águda ou de toute autre nature. L’Association des descendants brésiliens de Lagos vise à faire revivre et à libérer la valeur historique, culturelle et touristique du bloc brésilien Popo Águda, à repositionner sa pertinence culturelle et à lui permettre de mettre en valeur son ancienne gloire en tant que l’un des rares centres culturels de Lagos avec une relation unique avec le Brésil. L’association vise également à encourager les échanges historiques et

culturels entre les Yorubas de la diaspora du Brésil et les descendants afro-brésiliens de l’État de Lagos, au Nigeria. Cela donnera à la diaspora brésilienne l’opportunité de découvrir le meilleur du bloc brésilien Popo Águda et de l’État de Lagos en tant que centre culturel au Nigeria.

Cet article a été rédigé par Da-costa 2OXUHPL 0' 3'* GH 5HGDF 7RXUV ¿OV GH 0 2OXZDVHJXQ 'D FRVWD SHWLW ¿OV de Papa Louis Sanni Ayodele Da-cosWD HW DUULqUH SHWLW ¿OV GH 3DSD $QWKRQ\ Da-costa de Bambose Rue 151. , île de Lagos, arrivé à Lagos au 19ème siècle et descendant de Papa Abrio Martins, père de Lucrecia Yetunde Braithwaite, de la rue Okesuna 94, île de Lagos. Oluremi est journaliste et professionnel du tourisme et est actuellement secrétaire national de l’Association brésilienne des descendants de Lagos (ADBL).

YAA DHAQANKA IYO DHAQANKA YORUBA U KEENAY BRAZIL OO DHAQANKA IYO DHAQANKA BRAZIL KU SOO NOQDAY LAGOS NIGERIA.

By Da-costa Oluremi By Irma McClaurin Translation by Yoji Senna, Managing Editor, Afrodescendientes Waxaa laga soo turjumay Isbaanishka Yoji Senna

Somali Text Waxay ahayd kala qaybsanaantii Boqortooyadii hore ee Oyo taas oo ay ugu wacan tahay dagaalladii qabaa’ilka u dhexeeya ee horseeday addoonsiga qaar ka mid ah Yorubas ee Nigeria. Rag, dumar, carruur, madax iyo boqorro ayaa loo kaxaystay addoon ahaan meelo kala duwan oo Ameerika ah. 4.9 milyan oo addoomo ah ayaa ka dhoofay Afrika oo u socday Brazil intii u dhaxaysay qarniyadii 16aad iyo 19aad. Rio de Janeiro oo kali ah waxay heshay in ka badan 2 milyan oo addoommo ah, taasoo noqotay barta ugu weyn ee laga soo galo addoommo badan. Bahia iyo meelo kale ayaa sidoo kale ahaa meelo laga soo galo oo addoommo loo qaaday Brazil.

1807dii, kacdoonkii NAGO wuxuu ka bilaabmay Bahia wuxuuna socday ilaa 1835. Kacdoonkii NAGO wuxuu ahaa mudaaharaad ay sameeyeen addoommadii Yoruba ee Brazil si ay ugu noqdaan dalkooda. Si kastaba ha ahaatee, qaar badan oo iyaga ka mid ah ayaa dhintay intii halganka lagu jiray.

Kacdoonkaas waxaa sidoo kale loo yaqaanay KACDOONKA RIGA sababtoo ah xiriirka madaxda qaar ka mid ah ay la lahaayeen Islaamka. NINKA waxa laga soo qaatay IMALE, erayga Yoruba waxa loola jeedaa qofka muslimka ah, NAGO-na waa waxa loogu yeedhi jiray addoonka reer Yurub ee Brazil.

Ganacsiga addoonta waxaa lagu baabi’iyay Brazil Sebtembar 4th, 1850 ee sharciga Eusébio de Queirós, addoonsiguna wuxuu ugu dambeyntii dhammaaday 1888.

Qaar ka mid ah addoommadii Brazil ayaa iibsaday xorriyadooda ka hor inta uusan dhammaan ka ganacsiga addoonta waxayna ku noqdeen dalalkoodii. Si

kastaba ha ahaatee, qulqulka dadka reer Brazil ee xoroobay ee ku soo laabanaya Lagos waxay bilowdeen 1854 waxayna socotay dhowr sano. Qaar ka mid ah addoommadii Yoruba ee ku haray Brazil waxay haysteen dhaqanka iyo dhaqanka Yoruba ilaa maanta. Qaar ka mid ah cibaadada reer Yurub ee ay ka tageen waxaa ka mid ah SÄNGO, OSUMÄRE, ÖGÚN, ¿SUN, OSOOSÌ, OYA, OSANYIN, ORISÀÑLA (OBATÃLÃ), OBALÚAYÉ (SOPONÀ). Brazil maanta, waxay haystaan diimaha Candomblé iyo Umbanda.

Markii ay yimaadeen Lagos, dadkii reer Brazil ee xoroobay waxay heleen Oba ee Lagos waxayna waydiisteen meel ay degaan. Oba ayaa u sheegay in meesha kaliya ee la heli karo ay tahay qaybta bari ee jasiiradda Lagos, taas oo ah gobol duurjoog ah iyo kayn cufan. Markii ay yimaadeen qaybta bari ee jasiiradda Lagos, waxay samaysteen xero waxayna dhisteen teendho oo ay ka dhisteen fagaaraha Sare ee Campos afar geesle hadda. Bulshadu si degdeg ah ayey u kortay iyadoo ay ugu wacan tahay xirfadaha iyo aqoonta laga helay Brazil.

Waxay ahaayeen khabiiro dhanka dhismaha ah, waxaana ku jiray farsamayaqaanno badan.

Degaankooda waxaa la yiraahdaa Quarteirão Brasileiro, Pópó Àgúdà, ama Pópó Máárò. Maárò waxa laga soo qaatay odhaahda Yoruba - Mãá röhin ama Emi á röhin oo macneheedu yahay waan sheegi doonaa sheekada. Sida laga soo xigtay wargeyska Lagos Wargeyska Dawladda, beeshu waa Heerka 3 ee Dhaxalka Dhaqanka ee Gobolka Lagos, xudduudaha bulshaduna waa sida soo socota: dhanka waqooyi waa Bámbósé Street; dhanka koonfureed waxa ka xiga Waddada Balaadhan; dhanka galbeed waa Tinubu, barina waa Obáléndé, oo u dhow kanaalka MacGregor ka dib Xarunta Booliska Kam Salem. Quarteirão Brasileiro, Pópó Àgúdà, waxay leedahay laba beelood - mid waa CAMPOS, kan kalena waa LÁFÍÄJI. Midabka beesha Láfíâji waa casaan iyo caddaan, midabka beesha Campos waa cagaar iyo

jaalle. Beesha Campos waxaa loo magacaabay Papa Ramon Campos, kaasoo kaalin muhiim ah ka qaatay degintooda.

Wuxuu ahaa mid ka mid ah dadkii ugu horreeyay ee reer Brazil ah ee dib ugu laabtay Lagos. Wuxuu ahaa mid aad u hodan ah oo saameyn ku leh dhexdooda.

Baraasiiliyiinta la xoreeyay ee soo noqday waxay ahaayeen kuwa ugu horreeyaan Catholic, iyadoo qaar yar ay ahaayeen Muslimiin, laakiin qaar badan oo ka mid ah qoysaska AGUDA waxay ku dhaqmi jireen noocyo kala duwan oo cibaadada ruuxiga ah ee Yoruba. Ayeeyooyinka waxaa la yiraahdaa Mamae, awoowayaashana waxaa loogu yeeraa Papae, ragga waxaa loogu yeeraa sir iyo haweenka sida Madam.

Eedo waxaa la yiraahdaa Titia, Adeer waxaa la yiraahdaa Adeer. Guud ahaan ninka waxaa la yiraahdaa YOYO, naagtana waxaa la yiraahdaa YAYA. Runtii waxay bareen dadka deegaanka sida loo sameeyo lebbiska, kabaha, rootiga, keega, farsamada nijaarnimada, farsamada dhogorta iyo qaar kale oo badan.

Hab-nololeedkoodu wuu ka duwanaa dadka deegaanka, waxaana ka mid ahaa aqoonyahanno waaweyn oo Boortaqiis ah oo si wanaagsan ugu hadli jiray Boortaqiiska. Si kastaba ha ahaatee, kaliya waxay ku hadlayeen Yoruba iyo Pidgin Portuguese markii ay yimaadeen Lagos.

Waxay keeneen qaabka Yurub Lagos.

Afro-Braziliyiintu waxay si weyn uga qaybqaateen horumarka Lagos Gobolka iyo Nigeria, qaar badan oo iyaga ka mid ahna waxay ka soo shaqeeyeen hay’ado dawladeed oo kala duwan waxayna dalka u keeneen sharaf dhammaan qaybaha nolosha. Waxaa jirtay odhaah caan ka ahayd Lagos wakhtigaas - ‘Agudà d je làbée Geésì, owò 1ó dà won po,’ taas oo macnaheedu yahay in Afro-Braziliyiintu aanay ku tiirsanayn maamulka gumaystaha Ingiriiska si ay u noolaadaan balse ay yihiin shurako ganacsi. Sifadaas ayaad maanta ka helaysaa farcankoodii, waayo waxaa la baray inay ku qancaan waxa ay haystaan awoowayaashood.

Faracii Afro-Brazilian waxay ilaashadeen dhaqamada iyo caadooyinka reer

Brazil tan iyo imaatinkoodii, gaar ahaan Lagos iyo guud ahaan dhulka Yoruba.

Dhaqanka carnival-ka ee Nigeria wuxuu ka bilaabmay Rubuc Brazil Pópó Àgúdà oo leh Bumba Meu Boi oo reer Brazil ah kaas oo laga soo celiyay Bahia by Brazilian-ka xorta ah qarnigii 19aad. Markii ugu horeysay ee si rasmi ah loogu soo bandhigo Lagos waxay ahayd wakhti afartankii sano ee la soo dhaafay ee qarnigii 19-aad, waxaa ku xiga sannado kale oo la diiwaangeliyay 1881, 1887, 1888, waxayna sii socotay sannadihii dambe ka hor inta uusan Bumba Meu Boi ee Brazil ka bixin goobta dadweynaha sanado badan. Sababaha ay u maqnaayeen ma garanayno, laakiin maqnaanshaheeda ayaa dhabaha u xaadhaysay samaynta ururro carnival ah oo kala duwan, sidaas ayaana carnival-ku ku bilaabmay Nigeria. Diisambar 25-keeda, Janaayo 1deeda, iyo Isniinta Easter-ka ee sannad kasta, waxay u dabaaldegaan Carnival-ka Maaskarada Brazil, oo ay ku jiraan Pópó Àgúdà, Campos, Lafíaji, Olowogbowo, Epetedo, iyo Oko Faji.

Baxashadu had iyo jeer waa mid midab leh oo soo jiidasho leh. Had iyo jeer waa dhacdo xusuus ah oo ka dhacda Gobolka Lagos.

Ururka Faraca Baraasiil ee Lagos (BDA LAGOS) waa ilaaliyaha Brazilian Bumba Meu Boi ee Nigeria, iyo Ururka Brazil ee Campos Caretas, Ururka La¿DML )DQWL HH 5XEXF %UD]LO 3ySy ¬J~Gj waa isku-duwayaasha Carnival dhaxalka Afro-Brazilian. Nigeria. Cuntadu waa luqad caalami ah oo dhaqanka u ah aadanaha oo dhan. Cuntooyinka Àgüdà waa qayb muhiim ah oo ka mid ah dhaxalka Afro-Brazil ee Nigeria. Waxyaabaha lagu farxo sida Frejon, Mengau, Canjica, Arroz Doce, Feijoada, Mocoto, Moqueca, Munkuza, Sopa De Mondongo, Garri, Farofa, Cuscuz, Bariiska Qumbaha, iyo cunto fudud sida Guridi, Chuk Chuk, Qumbaha macaan, Chin Chin, iyo kuwo kale oo badan waa wixii reer Brazil dib ugu soo celiyeen Galbeedka Afrika ka dib markii uu dhammaaday ka ganacsiga addoonta. Xannibid Popo Águda ee Brazil waa meesha kaliya ee

Nigeria halkaas oo cuntooyinkan lagu isticmaalo maalin kasta. Waxaa muhiim ah in halkan lagu sheego in cuntada aasaasiga ah ee Galbeedka Afrika, GARRI, ay soo saareen awoowayaasheena maxaabiista ah ee Brazil si ay u noqdaan ilo raqiis ah oo la heli karo oo ah “MU INU KUN” cunto, oo macneheedu yahay “CALOOSHA KA BUUX,” oo ka yimid tuberka Koonfurta Ameerika. dhaqanka KASAAFADA - oo lagu soo bandhigay Galbeedka Afrika. Si kadis ah, Nigeria hadda waa dalka ugu badan ee soo saara kasaafada. Cuntooyinka lagu farxo ayaa la waayayaa haddii awoowayaasheen aysan hubin in ay u gudbiyaan xirfadaha cunto karinta iyo cuntooyinka jiil kale.

Muusigga Afro-Brazilian Agidigbo waa muusiga maxalli ah ee lagu qaatay Xannibid Popo Águda ee Brazil. Muusiga Agidigbo wuxuu ka yimid gobolka Ondo oo ku yaala koonfur-galbeed ee Nigeria.

Muusigan ayaa asal ahaan ka soo jeeda qoomiyadda Ilaje ee ku dhaqan dhulka webiyada ee gobolka Ondo, kuwaas oo u badan kalluumaysato iyo haween samaysa deegaamayn dhinaca biyaha ah si ay uga ganacsadaan kalluumaysiga. Waagii hore, faracyada Afro-Brazil waxay aadi jireen xeebta Lagos si ay u noqdaan qaab nasasho oo ay dhegaystaan muusik Agidigbo, taas oo ay ugu dambeyntii dib ugu soo celiyeen Brazil Popo Águda Xannibid ee Lagos Jasiiradda, halkaas oo ugu dambeyntii ay qaateen Afro-Brazilians. iyo, kordhinta, bulshada qaybaheeda kala duwan. Xannibid Popo Águda ee Brazil ee Lagos Jasiiradda, Lagos, waa mid ka mid ah meelaha yar ee Nigeria halkaas oo muusiga Agidigbo uu weli aad u nool yahay maanta, taasoo ay keentay baahida maxalliga ah. Fannaaniinta Agidigbo ee Nigeria waxaa ka mid ah Theophilus Iwalokun: wuxuu ahaa mid ka mid ah jilayaasha caanka ah ee muusigga Agidigbo, kaasoo ku noolaa Waddada Igbosere, Jasiiradda Jasiiradda, tobannaan sano.

Waxaa loogu yeeri jiray Boqorka Agidigbo, sababtoo ah qaabkiisa gaarka ah ee muusiga ayaa soo jiitay jiilka soo koraya in ay jeclaadaan muusigga noo-

caan ah ee Agidigbo. Fannaaniinta kale ee Agidigbo ee ku jira Xannibid Popo Águda ee Brazil waa SANTOS OO DHIMATAY, DIMEJI, OLOHUN IYO, PEREIRA, TAIYE, YAR SERANO, YINKA AWOKO, iyo TETE LAWSON. Waxaa mudan in aan ku baro Ururka Faraca Brazil ee Lagos (União Descendente Brasileiros-Lagos) oo halku-dhig u yahay: Dum Spiro Spero, oo macneheedu yahay (Inta ay Nolol jirto, Rajo jirto!). Kani hadda waa Ururka Faraca Baraasiil ee Lagos, dallada qaranka ee dhammaan kooxaha dhaqan-dhaqaale iyo dhaqan ee ku salaysan Popo Águda Xannibid annibid ee Brazil ama nooc kasta oo kale ah. Ururka Faraca Baraasiil ee Lagos wuxuu higsanayaa inuu dib u soo nooleeyo oo furo qiimaha taariikhiga ah, dhaqanka, iyo dalxiiska ee Xannibid Popo Águda ee Brazil, dib u soo celinta dhaqankeeda, una ogolaato inay soo bandhigto sharafteedii hore mid ka mid ah xarumaha dhaqameed ee dhifka ah ee Lagos xiriir gaar ah oo lala yeesho Brazil. Ururku waxa kale oo uu higsanayaa in uu dhiirigeliyo is-weydaarsiga taariikhiga ah iyo dhaqanka ee ka dhexeeya qurbajoogta reer Yurub ee Brazil iyo faraca Afro-Brazilian ee gobolka Lagos, Nigeria. Tani waxay siin doontaa qurba-joogta Brazil fursad ay ku helaan waxa ugu wanaagsan ee Popo Águda Xannibid ee Brazil iyo gobolka Lagos oo ah xarun dhaqameed ee Nigeria.

Maqaalkan waxaa qoray Da-costa Oluremi, MD/CEO ee Redac Dalxiisayaal, ina Mr. Oluwasegun Da-costa, awow u ah Papa Louis Sanni Ayodele Da-costa, iyo awow u ah Papa Anthony Da-costa oo ka yimid Bambose Waddada 151 , Lagos Jasiiradda, oo yimid Lagos qarnigii 19-aad oo ka soo farcamay Papa Abrio Martins, aabaha Lucrecia Yetunde Braithwaite, oo ka yimid Okesuna Waddada 94, Lagos Jasiiradda. Oluremi waa wariye iyo xirfadle dalxiis oo hadda ah Xoghayaha Qaranka ee Ururka Faraca Brazil ee Lagos (ADBL).

AMBAYE ALILETA UTAMADUNI NA MILA WA YORUBA BRAZIL NA KURUDISHA UTAMADUNI NA MILA ZA KIBRAZILI LAGOS, NIGERIA. Na Da-costa Oluremi Na Irma McClaurin Translation by Yoji Senna, Managing Editor, Afrodescendientes Ilitafsiriwa kutoka Kihispania na Yoji Senna

Swahili Text Ilikuwa ni mgawanyiko wa Dola ya kale ya Oyo kutokana na vita kati ya makabila ambayo ilisababisha utumwa wa baadhi ya Wayoruba nchini Nigeria. Wanaume, wanawake, watoto, machifu, na wafalme walichukuliwa kuwa watumwa katika sehemu mbalimbali za Amerika. Watumwa milioni 4.9 waliondoka Afrika hadi Brazili kati ya karne ya 16 na 19. Rio de Janeiro pekee ilipokea watumwa zaidi ya milioni 2, ikawa sehemu kuu ya watumwa wengi.

Bahia na maeneo mengine pia yalikuwa sehemu za kuingilia ambapo watumwa walipelekwa Brazili.

Mnamo 1807, Uasi wa NAGO ulianza Bahia na kuendelea hadi 1835.

Uasi wa NAGO ulikuwa maandamano ya watumwa wa Yoruba huko Brazili kurudi katika nchi yao. Walakini, wengi wao walikufa wakati wa mapambano.

Uasi huo pia ulijulikana kama UASI WA KIUME kwa sababu ya uhusiano ambao baadhi ya viongozi walikuwa nao na Uislamu. MWANAUME linatokana na IMALE, neno la Kiyoruba linalotumika kurejelea Mwislamu, na NAGO ndilo mtumwa wa Kiyoruba aliitwa huko Brazil.

Biashara ya watumwa ilikomeshwa nchini Brazili tarehe 4 Septemba 1850 na sheria ya Eusébio de Queirós, na hatimaye utumwa ukaisha mwaka 1888.

Baadhi ya watumwa huko Brazili walinunua uhuru wao kabla ya mwisho wa biashara ya utumwa na kurudi katika nchi zao. Hata hivyo, mmiminiko wa Wabrazili walioachwa huru kurudi La-

gos ulianza mwaka wa 1854 na ulidumu kwa miaka kadhaa. Baadhi ya watumwa wa Kiyoruba waliobaki Brazili walihifadhi utamaduni na mila ya Wayoruba hadi leo. Baadhi ya ibada za Kiyoruba walizoziacha ni SÄNGO, OSUMÄRE, ÖGÚN, ¿SUN, OSOOSÌ, OYA, OSANYIN, ORiSÀÑLA (OBATÃLÃ), OBALÚAYÉ (SOPONÀ). Nchini Brazili leo, wana dini za Candomblé na Umbanda. :DOLSR¿ND /DJRV :DEUD]LOL KDR waliokuwa huru walimpata Oba wa Lagos na kumwomba mahali pa kukaa. Oba aliwaambia kwamba eneo pekee lililopo ni sehemu ya mashariki ya Kisiwa cha Lagos, ambacho kilikuwa eneo la pori QD PVLWX PQHQH :DOLSR¿ND VHKHPX \D mashariki ya Kisiwa cha Lagos, waliweka kambi na kujijengea mahema katika Mraba wa Juu wa Campos ya sasa. Jumuiya ilikua kwa kasi kutokana na ujuzi na ujuzi uliopatikana nchini Brazili. Walikuwa wataalam wa ujenzi, na kulikuwa na mafundi wengi kati yao.

Makazi yao yanaitwa Quarteirão Brasileiro, Pópó Àgúdà, au Pópó Márò.

Maárò inatokana na kishazi cha Kiyoruba - Mãá röhin au Emi á röhin kumaanisha - nitasimulia hadithi. Kulingana na Gazeti la Jimbo la Lagos, jumuiya ni Daraja la 3 la Urithi wa Kitamaduni wa Jimbo la Lagos, na mipaka ya jumuiya ni kama ifuatavyo: kaskazini ni Mtaa wa Bámbósé; upande wa kusini ni Barabara pana; upande wa magharibi ni Tinubu, na mashariki ni Obáléndé, karibu na chaneli ya MacGregor baada ya Makao Makuu ya Polisi ya Kam Salem.

Quarteirão Brasileiro, Pópó Àgúdà, ina jumuiya mbili - moja ni CAMPOS, na nyingine ni LÁFÍÄJI. Rangi ya jumuiya ya Láfíâji ni nyekundu na nyeupe, na rangi ya jumuiya ya Campos ni ya kijani na njano. Jumuiya ya Campos ilipewa jina la Papa Ramon Campos, ambaye alichukua jukumu muhimu katika makazi yao. Alikuwa mmoja wa Wabrazili

wa kwanza walioachiliwa kurudi Lagos.

Alikuwa tajiri sana na mwenye ushawishi mkubwa miongoni mwao.

Wabrazili walioachiliwa waliorudi walikuwa hasa Wakatoliki, na wachache walikuwa Waislamu, lakini wengi wa familia za AGUDA walifuata aina mbalimbali za ibada ya kiroho ya Kiyoruba. Bibi huitwa Mamae, na babu huitwa Papae, wanaume huitwa Bwana na wanawake kama Madam. Shangazi anaitwa Titia, Mjomba anaitwa Mjomba. Kwa ujumla, mwanamume anaitwa YOYO na mwanamke anaitwa YAYA. Kwa kweli, waliwafundisha wenyeji jinsi ya kutengeneza magauni, viatu, mikate, keki, ujuzi wa useremala, ufundi wa uashi, na mengine mengi. Mtindo wao wa maisha ulikuwa tofauti na wenyeji, na miongoni mwao walikuwemo baadhi ya wasomi wakuu wa Kireno waliozungumza Kireno kwa ufasaha. Hata hivyo, walizungumza tu Kiyoruba na Pijini .LUHQR ZDOLSR¿ND /DJRV :DOLOHWD PWLQ.LUHQR ZDOLSR¿ND /DJRV :DOLOHWD PWLQdo wa Ulaya huko Lagos. Waafro-Brazil walichangia pakubwa katika maendeleo ya Jimbo la Lagos na Nigeria, na wengi wao walihudumu katika taasisi mbalimbali za serikali na kuleta fahari kwa nchi katika nyanja zote za maisha. Kulikuwa na msemo maarufu huko Lagos wakati huo - ‘Agudà d je làbée Geésì, owò 1ó dà won po,’ ambayo ina maana kwamba Waafrika-Wabrazili hawategemei mamlaka ya kikoloni ya Uingereza ili kuishi lakini ni washirika wa kibiashara. Sifa hii bado utaipata kwa vizazi vyao leo kwa sababu walifundishwa kuridhika na walichonacho na wazee wao. Wazao wa Afro-Brazil wamehifadhi tamaduni na mila za Wabrazili hai tangu kuwasili kwao, hasa huko Lagos na ardhi ya Yoruba kwa ujumla. Mwanzo wa sherehe za kanivali nchini Nigeria zilianza katika Robo ya Brazil Pópó Àgúdà na Bumba Meu Boi wa Brazili ambaye alirudishwa kutoka Bahia na Mbrazili aliyeachiliwa katika karne ya 19. Mara

ya kwanza ilionyeshwa rasmi huko Lagos ilikuwa wakati fulani katika miongo minne iliyopita ya karne ya 19, ikifuatiwa na miaka mingine ya kumbukumbu ya 1881, 1887, 1888, na kuendelea hadi miaka ya baadaye kabla ya Bumba ya Brazil Meu Boi kuondoka kwenye eneo la umma kwa miaka mingi. Sababu za kutokuwepo kwake hatuzijui, lakini kutokuwepo kwake kulifungua njia ya kuundwa kwa vyama tofauti vya kanivali, na hivyo ndivyo carnival ilianza nchini Nigeria. Kila tarehe 25 Desemba, Januari 1, na Jumatatu ya Pasaka ya kila mwaka, wanasherehekea Kanivali ya Mask ya Brazili, ikijumuisha maeneo ya Pópó Àgúdà, Campos, Lafíaji, Olowogbowo, Epetedo, na Oko Faji. Matembezi huwa ya kupendeza na ya kupendeza kila wakati. Daima ni tukio la kukumbukwa katika Jimbo la Lagos.

Chama cha Wazao wa Brazil huko Lagos (BDA LAGOS) ni mlezi wa Bumba Meu Boi ya Brazili nchini Nigeria, na Chama cha Brazil cha Campos Caretas, /D¿DML )DQWL 0XXQJDQR \D 5RER \D %UD/D¿DML )DQWL 0XXQJDQR \D 5RER \D %UDzil Pópó Àgúdà ni waratibu wa kanivali ya urithi wa Afro-Brazilian. nchini Nigeria. Chakula ni lugha ya kitamaduni ya ulimwengu kwa wanadamu wote.

Vyakula vya Àgüdà ni nyenzo muhimu ya urithi wa Afro-Brazili nchini Nigeria.

Inafurahisha kama vile Frejon, Mengau, Canjica, Arroz Doce, Feijoada, Mocoto, Moqueca, Munkuza, Sopa De Mondongo, Garri, Farofa, Cuscuz, Mchele wa Nazi, na vitafunio kama Guridi, Chuk Chuk, Nazi Tamu, Chin Chin, na wengine wengi. ndivyo Wabrazil waliorejea walirudishwa Afrika Magharibi baada ya kumalizika kwa biashara ya utumwa.

Kitalu cha Popo Águda cha Brazili ni mahali pekee nchini Nigeria ambapo vyakula hivi hutumiwa kila siku. Inafaa kusema hapa kwamba lishe kuu ya Afrika Magharibi, GARRI, ilitengenezwa na babu zetu wafungwa huko Brazil kama chanzo cha bei nafuu cha chakula cha

“MU INU KUN”, ikimaanisha “JAZA TUMBO,” kutoka kwa mizizi ya Amerika Kusini. utamaduni - MUHOGO - na kuletwa Afrika Magharibi. Kwa bahati mbaya, Nigeria sasa ndiyo nchi inayoongoza kwa uzalishaji wa muhogo duniani.

Mapishi ya kupendeza haya yangeweza kutoweka ikiwa babu zetu hawakuwa na uhakika kwamba walihamisha ujuzi wa upishi na maelekezo kutoka kwa kizazi kimoja hadi kingine. Muziki wa Afro-Brazil Agidigbo ni muziki wa ndani uliopitishwa katika Kitalu cha Popo Águda cha Brazili. Muziki wa Agidigbo ulianzia katika jimbo la Ondo katika sehemu ya kusini magharibi mwa Nigeria.

Muziki huu asili yake ulitoka kwa watu wa Ilaje katika eneo la mto katika jimbo la Ondo, ambao wengi wao ni wavuvi na wanawake ambao huanzisha makazi ya maji ili kufanya biashara yao ya uvuvi.

Hapo awali, wazao wa Afro-Brazil walikuwa wakienda ufukweni mwa bahari huko Lagos kama aina ya starehe na kusikiliza muziki wa Agidigbo, ambao hatimaye waliurudisha kwenye Kitalu cha Popo Águda cha Brazil katika Kisiwa cha Lagos, ambako hatimaye ulikubaliwa na Waafrika-Wabrazili. na, kwa ugani, jumuiya kwa ujumla. Kitalu cha Popo Águda cha Brazili katika Kisiwa cha Lagos, jimbo la Lagos, ni mojawapo ya maeneo machache nchini Nigeria ambapo muziki wa Agidigbo bado uko hai sana leo, ukisukumwa na mahitaji ya wenyeji. Wanamuziki wa Agidigbo QFKLQL 1LJHULD QL SDPRMD QD 7KHR¿OR Iwalokun: alikuwa mmoja wa waimbaji mashuhuri wa muziki wa Agidigbo, ambaye aliishi kwenye Barabara ya Igbosere, Kisiwa cha Lagos, kwa miongo mingi.

Aliitwa Mfalme wa Agidigbo kwa sababu njia yake ya kipekee ya kucheza muziki ilivutia kizazi kipya kupenda aina hii ya muziki iitwayo Agidigbo.

Wanamuziki wengine wa Agidigbo katika Popo Águda Zuia ya Brazili ni SAN-

TOS AMEFARIKI, DIMEJI, OLOHUN IYO, PEREIRA, TAIYE, MDOGO SERANO, YINKA AWOKO, na TETE LAWSON. Inafaa kukujulisha kuhusu Muungano wa Wazao wa Brazili wa Lagos (União Descendente Brasileiros-Lagos) wenye kauli mbiu: Dum Spiro Spero, ambayo inamaanisha (Wakati Kuna Uhai, Kuna Tumaini!). Hiki sasa ni Chama cha Wazao wa Brazili wa Lagos, shirika mwavuli la kitaifa la vikundi vyote vya kijamii na kiuchumi na kitamaduni vilivyo katika Kitalu cha Popo Águda cha Brazili au cha asili nyingine yoyote. Chama cha Wazao wa Brazili wa Lagos kinalenga kufufua na kufungua thamani ya kihistoria, kitamaduni na kitalii ya Kitalu cha Popo Águda cha Brazili, kuweka upya umuhimu wake wa kitamaduni, na kukiruhusu kuonyesha utukufu wake wa zamani kama moja ya vituo vya kitamaduni adimu huko Lagos. uhusiano wa kipekee na Brazil. Jumuiya hiyo pia inalenga kuhimiza mabadilishano ya kihistoria na kitamaduni kati ya Wayoruba walioishi nchini Brazili na wazao wa Afro-Brazili katika jimbo la Lagos, Nigeria. Hii itawapa wanadiaspora wa Brazil fursa ya kupata uzoefu bora zaidi wa Popo Águda Zuia ya Brazili na jimbo la Lagos kama kituo cha kitamaduni nchini Nigeria.

Makala haya yameandikwa na Da-costa Oluremi, MD/Mkurugenzi Mtendaji wa Redac Ziara, mwana wa Bw. Oluwasegun Da-costa, mjukuu wa Papa Louis Sanni Ayodele Da-costa, na mjukuu wa Papa Anthony Da-costa kutoka Bambose Mtaa 151 , Kisiwa cha Lagos, ambaye aliwasili Lagos katika karne ya 19 na ni mzao wa Papa Abrio Martins, baba ya Lucrecia Yetunde Braithwaite, kutoka Okesuna Mtaa 94, Kisiwa cha Lagos. Oluremi ni mwandishi wa habari na mtaalamu wa utalii na kwa sasa ni Katibu wa Kitaifa wa Chama cha Wazao wa Brazili wa Lagos (ADBL).

TANI O MU ASA ATI IBILE YORUBA SI BRAZIL TI O SI MU ASA ATI IBILE BRAZIL PADA SILE EKO, NIGERIA. Nipa Oluremi NipaDa-costa Irma McClaurin Translation by Yoji Senna, Managing Editor, Afrodescendientes 12*Ʃ ) 1& "!" &- +&0& +&- 0Ź ,'& "++

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“FUN INU,” lati inu isu gusu Amerika.

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Page 6 • December 4, 2023 - December 10, 2023 • Insight News

Legacy Summit From 3 us any good. You ascending to leadership should do us some good.

Babington-Johnson: Amen. Amen.

Bobby Joe Champion: Well, let me say first of all, thank you to Alfred Babington-Johnson and my brother Keith. You heard me chuckle when he remembered that my mom is from Hooks, Texas and my dad is from Hope, Arkansas.

Everything Keith said about Africa and coming through in the South is significant.

And what’s also significant, for me, is that I was born and raised in North Minneapolis.

And that doesn’t mean the exclusion of anyone else, but let me tell you the significance of that for me. Because growing up, if you lived in North Minneapolis, there were those outside of North Minneapolis that didn’t think you were anything. They didn’t think you could accomplish anything. They didn’t think you were about anything.

But I grew up on Seventh and Penn.

My mom and dad migrated from the South to the North. I didn’t realize this until

Holidays From 3 and in seating in the facilities as well,” Champion said.

“So I want to give a

V3 Sports From 3

of construction, Governor Walz emphasized the significant role the facility would play in the lives of North Minneapolis youth, underscoring the “opportunities” that will derive from the new infrastructure.

State Senator Bobby Joe Champion, who helped write the Senate Bill to bring funding to the V3 project, stated that V3 will strive to, “elevate

MicroRNA From 3 they

become

dysfunctional.

insightnews.com write in the English language. I didn’t know that because I was certain he’s the smartest person in the world. He was a factory worker, came up from Sardis, Georgia and was working at Ford Motor Company. He actually bought a couple of duplexes. And he would have me and my brother cut the grass for him. And he used to always walk around with his glasses like this. And he said, “Hey, make out a receipt for them, them and them.” And I would make out these receipts all summer long.

And one day I go home and I’m rummaging through the kitchen looking for something to eat.

And my mom says, “How you doing honey?” What are you looking for?” And “Oh, I’m looking for something to eat.”

I said, “How come Grandpa always has us write out the receipts? I asked him why he asked us that. And he said, I can’t find my glasses, boy. Just write out the receipt.”

And so I just brought out the receipt. My mother is a very sweet kind woman. She goes, “Don’t you dare embarrass your grandfather.” “Embarrass grandpa? What are you talking about?” “He didn’t get to go to school like you did. They didn’t let Black people go to school.

They made him be in the field.

And so you be grateful that you got to go.” And I was shocked that perhaps my grandfather didn’t have a command of the written word. And it taught me a lesson that is never forgotten.

Even when I was a public defender, Bob, I would always say to some of my older clients, “Would you like me to read this for you?” Because I never wanted to put them in a position where they... You know what I mean?

And if they say, “No, I got it”, then fine. But some of them would say, “Yeah, yeah, go ahead.” And I didn’t judge them, but I just knew that this country had taken something and denied something as basic as literacy to not only our great great greatgreat-grandparents, but to our grandparents. The people sitting in this very room, I bet you have you all grandparents never got a chance to go past the second or third grade. Think about tha

shout out to North Minneapolis and The Way Opportunities Unlimited, which produced Flyte Time, Grand Central Station, Prince, Andre Simone, Bobby Lyle, and the great Sonny Thompson and others, including Terry Lewis and Jimmy Jam. All people who ended up being pillars in the music industry

allowing Minnesota to make an important dent in music as we know it. And that still continues today. Whether you’re talking about Lizzo, whether you’re talking about Next, whether you’re talking about Stokely and Mint Condition, whether you’re talking about Darnell Davis & The Remnant, you name it,

whether it’s gospel, jazz, we are there,” he said. “I don’t want to forget Wayne McFarlane and Ipso Facto, helping us understand the importance of our roots.”

Al McFarlane asked, “What do you play?

I’ve never seen you play and I haven’t heard you sing, but I know you as a phenomenal

choir director. You put on a show directing Excelsior.”

Champion responded, “Listen, it’s so funny because I first started learning how to play the violin, and then I didn’t think it was cool enough.

Right? Then I went to the cello and then I didn’t think it was cool enough, and then I started

playing guitar and I didn’t think that was cool enough. I don’t know what I was thinking about, but I landed on being a pianist, and so I played piano.

So I play piano and I sing solo – so low where you can’t hear me,” he said laughing.

“You don’t need to hear me sing!”

[North Minneapolis’s] assets, so other people can see and come to this great space and have a renewed sense of who we are, and what we stand for. Our kids deserve the best, like every other kid deserves the best.”

As the organization progresses into the second phase, the financial strategy is broadening to encompass a spectrum of funding streams which involves securing well and new market tax credits.

Transitioning into the latter part of the second phase, the focus will pivot towards cultivating corporate partnerships and engaging high-net-worth individuals while maintaining

consistent support from philanthropic sources.

Malik Rucker, who was born and raised in North Minneapolis, serves as the Director of Partnerships and Community Engagement at V3. Rucker notes that having a facility that’s walkable, and easily accessible by bus is crucial for families in the area.

“It’s really about having our own space and place in our community and building where we are, versus always having to access a facility in the suburbs or wherever it may be,” said Rucker.

Rucker and Binger both emphasize the center’s role

in spurring economic growth within the community, which will aim to collaborate with local partners and entrepreneurs.

Furthermore, they anticipate that visitors to the center will contribute to the local economy by spending money in North Minneapolis.

While designing the center, the organization actively engaged with the community through focus groups and participation in local events to gather feedback. Additionally, V3 prioritized the input of young individuals by organizing multiple youth design sessions, which led to crafting the design of the school-time spaces as

well as the patio space.

The V3 Center plans to launch its first phase in spring of 2024, and will include a restaurant, 5,500 square feet of fitness equipment, a child care center, as well as a Boys and Girls Club and a 25-meter hydrotherapy pool.

In phase two, the center’s highlight will be a 50-meter Olympic-sized pool used in the 2021 Tokyo Olympic trials held in Omaha, Nebraska, that will serve practicing athletes and provide swimming lessons to cultivate “a good relationship with water and water instruction,” said Rucker.

As the V3 center gets

prepared to open its doors in the near future, the impact the organization hopes to achieve is immeasurable.

“I think we’ll have a sense of pride from Northside residents that are proud of what we’ve been able to accomplish with the V3 center,” said Rucker. “This is going to be a space where we can just have fun and get a workout in and get a smoothie or a nice meal and can do that in our neighborhood. And I think that all in all, is going to have our kids surrounded by individuals who will look out for them and help them succeed in whatever they want to do.

In 2002, researchers first identified the role dysfunctional microRNAs play in disease through patients with a type of blood and bone marrow cancer called chronic lymphocytic leukemia. This cancer results from the loss of two

microRNAs normally involved in blocking tumor cell growth.

Since then, scientists have identified over 2,000 microRNAs in people, many of which are altered in various diseases.

The field has also developed a fairly solid understanding of how microRNA dysfunction contributes to

disease. Changing one microRNA can change several other genes, resulting in a plethora of alterations that can collectively reshape the cell’s physiology. For example, over half of all cancers have significantly reduced activity in a microRNA called miR-34a.

Because miR-34a regulates many genes involved in preventing the

growth and migration of cancer cells, losing miR-34a can increase the risk of developing cancer.

Researchers are looking into using microRNAs as therapeutics for cancer, heart disease, neurodegenerative disease and others. While results in the laboratory have been promising, bringing microRNA treatments into the clinic has met multiple challenges. Many are related to inefficient delivery into target cells and poor stability, which limit their effectiveness.

receptors, this ligand provides sufficient opportunity to deliver enough of a therapeutic RNA to target different types of cancer.

For example, my laboratory developed a new molecule called FolamiR-34a – folate linked to miR-34a – that reduced the size of breast and lung cancer tumors in mice.

Keith Ellison: I remember one time with my uncle selling newspapers in Detroit downtown. And there

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to go to African History class.

I began to understand our history and how we were part of that history. And they would always say to us that it’s important for you to make a contribution to our upward progress. And the other example to me was Stevie Wonder was pushing for Martin Luther King’s birthday to be a national holiday even before it became vogue. The Way had us get on the bus and ride from North Minneapolis to Washington DC so we could be a part of that protest calling for Martin Luther King’s birthday to be a holiday.

At that time Stevie Wonder was giving a speech about the world as an orchestra and we have to do our part and play our part.

And I ran around the back of the Capitol when I thought that Stevie Wonder would be getting in a car and saw him. And most people who know me know that I had a stuttering problem at the time. So it was difficult for me to get my words out because I was shocked that he was actually there. And he said “Yes?” I said, “Mr. Wonder, Stevie Wonder, it’s so great to see you.” He says, “I’m glad that you’re here. But you have to understand that you have to make a contribution too.”

And that was a profound moment for me because he made it very clear that we all had to make a contribution. And I started thinking, “Well, what is my contribution going to be?”

Continued next week.

were different newspapers. The Detroit News, Detroit Free Press, and Michigan Chronicle, three different newspapers. I’m like nine or 10. People usually point to a paper. I’d hand it to them, take the money and give it to my uncle. So one time a man said, “Give me a paper.” And I grabbed a paper and I handed it to him and he looked at it and said, “I don’t want this damn Black paper.” And I was like, “looked like black and white to me.”

It was the Michigan Chronicle. It was AfricanAmerican paper. It was basically the equivalent of Insight News with Al McFarlane right here.

And that was the first time in my life that it ever registered to me that for some people, being associated with Blackness was not good. My parents sheltered me. I mean, look, I had to do chores like every other kid. But in terms of that nasty racism up in your face, we had Black pictures of people around the house.

We had people who spoke well of us. We had people who we admired. So walking into that larger world, all these people in downtown Detroit were walking back and forth fast, most of them white, most of them in suits.

And I got the impression that I was in a place where important people were. And this important person made that comment and my uncle had to debrief with me for about a good hour and a half.

Another pivotal experience, if I may share it - my grandfather could not read and

later, but my mom and dad made us go south every year. We spent at least two weeks in the South - they called it homecoming - where all my other cousins and others would come. And we couldn’t just get there and act like we were on vacation.

We had work that we had to do while we were there because we were a member of a family.

We were always taught that we were from greatness. And even if other people couldn’t see it, it was important for you to know it.

No matter what you said you could not do, they always told you that you could.

Being the first person to ever even go to college, for me to be on the Macalester College campus and to realize that I could not go back home and not have this degree, even if I had to take three buses to school and three buses back home because I didn’t have enough money to stay on campus. But guess what my parents expected of me and what other people in my community expected of me.

“We expect you to go do your very best over there.

And that was clear and that was important for me.

It’s because every step along the way, the very people who were ostracized and said couldn’t be anything, ended up doing great things.

North, Minneapolis,

by CHARLES DICKENS adapted by LAVINA JADHWANI directed by ADDIE GORLIN-HAN based on the original direction by JOSEPH HAJ

Now – December 30

Bobby Joe Champion: I believe that every experience is a part of building who you are today, not just one thing. And so as I mentioned, when we would go south, it was really significant to me because my Aunt Honey or my Uncle Fred or my grandmother who was in Hope, lived in a shotgun house.

But they were always talking about the importance of family and progress.

I first met Mahmoud El-Kati in North Minneapolis when he was at The Way youth center teaching the African American/African History class.

Spike Moss shut down all the recreational activities and made everyone attend his class. You had to. It wasn’t even a choice. If you wanted to play pool, if you wanted to go run track, you had

Delivering microRNA to cells One reason why delivering microRNA treatments into cells is difficult is because microRNA treatments need to be delivered specifically to diseased cells while avoiding healthy cells. Unlike mRNA COVID-19 vaccines that are taken up by scavenging immune cells whose job is to detect foreign materials, microRNA treatments need to fool the body into thinking they aren’t foreign in order to avoid immune attack and get to their intended cells.

Scientists are studying various ways to deliver microRNA treatments to their specific target cells. One method garnering a great deal of attention relies on directly linking the microRNA to a ligand, a kind of small molecule that binds to specific proteins on the surface of cells. Compared with healthy cells, diseased cells can have a disproportionate number of some surface proteins, or receptors. So, ligands can help microRNAs home specifically to diseased cells while avoiding healthy cells. The first ligand approved by the U.S. Food and Drug Administration to deliver small RNAs like microRNAs, N-acetylgalactosamine, or GalNAc, preferentially delivers RNAs to liver cells.

Identifying ligands that can deliver small RNAs to other cells requires finding receptors expressed at high enough levels on the surface of target cells. Typically, over one million copies per cell are needed in order to achieve sufficient delivery of the drug.

One ligand that stands out is folate, also referred to as vitamin B9, a small molecule critical during periods of rapid cell growth such as fetal development.

Because some tumor cells have over one million folate

Making stable

microRNAs

more

One of the other challenges with using small RNAs is their poor stability, which leads to their rapid degradation.

As such, RNA-based treatments are generally short-lived in the body and require frequent doses to maintain a therapeutic effect.

To overcome this challenge, researchers are modifying small RNAs in various ways. While each RNA requires a specific modification pattern, successful changes can significantly increase their stability. This reduces the need for frequent dosing, subsequently decreasing treatment burden and cost.

For example, modified GalNAc-siRNAs, another form of small RNAs, reduces dosing from every few days to once every six months in nondividing cells. My team developed folate ligands linked to modified microRNAs for cancer treatment that reduced dosing from once every other day to once a week. For diseases like cancer where cells are rapidly dividing and quickly diluting the delivered microRNA, this increase in activity is a significant advancement in the field. We anticipate this accomplishment will facilitate further development of this folatelinked microRNA as a cancer treatment in the years to come.

While there is still considerable work to be done to overcome the hurdles associated with microRNA treatments, it’s clear that RNA shows promise as a therapeutic for many diseases.

Andrea Kasinski receives funding from the National Institutes of Health, Department of Defense, and the American Lung Association. Kasinski is also the inventor on multiple patients associated with her discoveries in the RNA therapeutics field.

This article is republished from The Conversation under a Creative Commons license.

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Insight News • December 4, 2023 - December 10, 2023 • Page 7

The Disproportionate Impact of Long COVID on African Americans: Why Us Again?

The African American Child Wellness Institute Cordially Invites you to Join us for our Weekly Podcast:

Conversations with Al McFarlane Live: The Healing Circle

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The Spirit of Sixteen Sharing Our Stories

By: W.D. Foster-Graham Book Review Editor THE SPIRIT OF SIXTEEN

By M. Ann Machen Pritchard If there’s one quality we as African Americans possess, it’s resilience. Our history bears testimony to that, even unto the present day. And rooted in that resilience is faith.

Today marks a milestone for me as book review editor for Insight News—this is my 100th review, and the journey has been amazing. I am both humbled and grateful, via my column and as co-host for the Guest Author segment of The Conversation With Al McFarlane, to provide a vehicle for Black authors and poets to share their works. Thank you, Al! That being said, in honor of the occasion, I present to you M. Ann Machen Pritchard’s The Spirit of Sixteen.

My previous reviews of Pritchard’s works have been primarily focused on children.

This story takes a different turn; it is an autobiography of Ms. Gloria Ann Freely, a Baby Boomer born in rural Kentucky.

The third of four surviving children, Gloria’s parents are a loved and respected Christian family in the Black community, with her father being a Baptist minister.

Growing up had more than its share of challenges for Gloria Ann. At the age of five, she was molested by an older boy, leaving her with the scars of guilt and shame, afraid to talk to anyone about it. She became shy and introverted as she grew older; at school, she was easy prey for the bullies and the Mean Girls. Life was teaching her not to trust anyone.

However, that didn’t stop her parents from teaching her about self-respect as a woman and the Spirit of Sixteen: “For God so loved the world that he gave his only begotten Son, that whoever believeth in Him should not perish, but have everlasting life.” (John 3:16, King James Version) That scripture, coupled with her reliance on God, would remain with Gloria Ann throughout her life, through her successes, to overcoming her fears, and through the darkest days of her life from intimate partner violence as a young woman.

I am familiar with the saying, “If God can take you to it, He’ll take you through it.”

Pritchard’s story, which is based on a true story, bears this out.

Gloria Ann’s faith is seriously put to the test in her life

experiences, and it was inspiring to see her grow stronger from within and value herself, knowing that through it all, God had her back. In Pritchard’s words, “With faith in God you can get through anything.”

In addition to illustrating her book, Pritchard has included beautiful songs and poems at the end of the story.

The Spirit of Sixteen is available through Amazon, Minnesota Black Authors Expo (www.mnblackauthorsexpo. com), and MAMP Creations (www.mampcreations.com).

Thank you, Ann, for sharing this story, for reminding us to look for what God is teaching us through our struggles in life, and how our stories can help others. If we don’t share them, who will?

SOUTHSIDE ACES: CHRISTMAS IN NEW ORLEANS

ROBERT GLASPER

DEC 14

DEC 15-17

THE PETERSON FAMILY–TWAS THE JAM BEFORE CHRISTMAS

PAUL METSA & SONNY EARL 25TH ANNIVERSARY SHOW

DEC 18-19

DEC 20

PEABO BRYSON & HALEY REINHART: HOME FOR THE HOLIDAYS

A SWINGIN’ CHRISTMAS

DEC 21-22

DEC 23

THE BAD PLUS

THE NEW STANDARDS PREENER’S EVE SHOW

NEW SONIC PARADIGM

TRADITIONAL JAZZ LUMINARIES

MN’S FIRST FAMILY OF MUSIC

W/ THE ANDREW WALESCH BIG BAND CHRISTMAS RAT PACK-STYLE

PROGRESSIVE JAZZ SCIENTISTS

LOVED LOCAL LEGENDS

DEC 25-28

DEC 29 -30

TIM SPARKS TRIO “LOST & FOUND” ALBUM RELEASE feat. Ben Abrahamson & Ted Olsen

ONE WORLD THE BEST OF STING & THE POLICE

JAN 3

JAN 4

N E W Y E A R’S C E L E B RAT I O N !

DAVINA AND THE VAGABONDS 612.332.5299

D E C 31 6PM DINNER SHOW 10:30PM COCKTAIL SHOW 10:30PM LIVESTREAM

JAN 1 7PM

1010 Nicollet Mall

Followed by the Monthly Virtual Long COVID19 Recovery Room Town Hall & Support Group

FOR MORE INFORMATION CALL DR. B.GARRETT-AKINSANYA AT: 763-522-0100 CONVERSATIONS WITH AL MCFARLANE (Every Friday @ 1:00 pm) https://www.youtube.com/@insightnewsmn/streams Join us & Share Your Thoughts During the Audience Town Hall in the ZOOM RECOVERY ROOM (4th Friday of every month @ 2:00 pm) https://us02web.zoom.us/j/86063423024?pwd=RWtPY3VRQUwxQmJYNzZxWGM2eS9tdz09 Meeting ID: 860 6342 3024

Passcode: 724195

This program is a collaboration sponsored by the African American Child Wellness Institute, McFarlane Media, Insight News, and funded by the Minnesota Department of Health.

Page 8 • December 4, 2023 - December 10, 2023 • Insight News

insightnews.com

Message to President Biden: Muslim voters matter!

Hobb servation Point

By Chuck Hobbs When war broke out in Gaza following the October 7th Hamas surprise attack which found over 1,400 Israelis killed or taken hostage, President Joe Biden, to the delight of many Democrats and Republicans alike, immediately defended Israel’s right to defend itself against Hamas.

Conversely, as the Palestinian death toll quickly doubled, tripled, and quadrupled the Israeli casualty numbers, the American President offered no sympathy, exclaiming, “I have no notion that the Palestinians are telling the truth about how many people are killed...I’m

sure innocents have been killed, and it’s a price of waging war.”

Ouch!

When I first read the president’s words last month, I rewrote them in my notes with the following slight alteration: “I have no notion that the Israelis are telling the truth about how many people were killed by Hamas...I’m sure innocents have been killed, but it’s a price of waging war.”

See the difference?

Verily, had President Biden made my slightly altered comment, he would have been branded an anti-Semite by some—and an enemy of Israel and/or Zionism by others.

Thus, the backlash to President Biden’s original comments was swift and soon thereafter, he called several Muslim American leaders to the White House and reportedly told them, “I’m sorry. I’m disappointed in myself.”

O k …

While the Biden apology was seemingly enough for some, there are many millions of Muslim Americans (and their supporters) who continue to point to the president’s cruelly insensitive original comment as a reason to withhold support for his 2024 reelection campaign.

If you’ve read this far and find yourself saying, “so what,” then perhaps you are a Republican that’s enjoying this growing fissure among the Democratic coalition? Or, you’re a Democratic Christian fundamentalist who, on some level, maintains a politically incorrect notion that Israel is justified in any acts that it takes against Palestinians or other Muslims in the region because in your twisted logic, all Muslims are infidels, terrorists, or some combination of the two?

I don’t know…

President Joe Biden But if you’ve read this far and wonder what’s the long term backlash that President Biden could face, I remind that Muslim Americans were VERY instrumental in voting for Biden over Donald Trump during the 2020 election.

Nada Al-Hanooti, a Palestinian American who leads “Emgage,” a Muslim voter advocacy group, weighed in on Biden’s insensitive comments by reminding, “In 2020, the Muslim community was instrumental in turning out the vote for Joe Biden. We did a lot of get-out-the-vote efforts.”

Lest we forget that there were over over 200,000 Muslim voters who turned out in droves in support of Biden in Michigan, a state that he won in 2020 by a relatively scant 155,000 votes. In essence, had Muslim voters stayed home in

Michigan, or supported Trump in greater numbers, we would be deep into Trump’s second term at this very moment!

As 2023 draws to an end, hardly a day goes by that doesn’t find some major poll showing that Biden vs. Trump Part II is a statistical dead heat; the reasons for this are varied, but suffice it to say that Biden is gearing up for a titanic fight next year to earn a second term.

The projected closeness of next year’s presidential race reminds that states with high numbers of Muslim voters, like Michigan and Minnesota, will be crucial for Biden to hold onto his position, what with those two Midwestern enclaves holding 25 crucial Electoral College votes in tandem. Such is why Mr. Biden’s apology was important, but far more important for him

is the critical need for policy pushes in the form of urging Israel to continue to stand down in Gaza to let the diplomats foment full hostage/prisoner exchanges—while relief agencies begin the hard work of providing food, clothing, and temporary shelter until the homes and buildings that Israel’s military has razed since October 7th are fully rebuilt.

Stay tuned...

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By Chuck Hobbs · Hundreds of paid subscribers “Real Politics in Real Time” Chuck Hobbs is a freelance journalist who won the 2010 Florida Bar Media Award and has been twice nominated for the Pulitzer Prize for Commentary.