Celebrating Africa Day 2022 - Report

THE WAY WE LEFT

Celebrating Africa Day 2022

Mary Immaculate College, Limerick

Held on May 31, 2022

POST CONFERENCE REPORT

THE WAY WE LEFT

INTRODUCTION

By Lylian Fotabong

The first Africa Day conference to exceptionally hold in Mary Immaculate College took place on the 31st of May 2022 in Room T118 in the Tara Building in Mary Immaculate College, hereafter referred to as MIC. This was a tribute to the African Union and the unity of the African continent, which is recognised and celebrated annually on the 25th of May. The theme of the conference was “The Way We Left”. This was formulated to highlight some of the difficult decisions and treacherous ways which some Africans use to flee for safety. As well as underscoring this issue, the conference condemned the most recent crisis that have seen an unprecedented number of people escape for their lives, such as those fleeing the Russian-Ukraine war.

The conference was the first of its kind to hold in an academic institution to mark Africa Day in MIC and any other academic institution in Limerick. It explored a range of perspectives and insights in relation to culture, migration, integration, inclusion, and education. The presentations included a keynote speech on “The Way We Left”, a cultural look on What is in an African Name, an academic thesis on rearing of children in Nigeria and Ireland, and finally an emigration reflection on “The Way We Arrived”. It was attended by about 80 people from diverse backgrounds and agencies, but mainly by visiting students from Molloy College, New York. The conference was officially opened by Prof. Lorraine McIlrath, Inaugural Director of Equality, Diversity, Inclusion (EDI) & Interculturalism in MIC. What was also special and unique was The Third Voice, a high quality interactive round table discussion segment (breakout sessions), which was moderated by a mixture of MIC students of African descent and representatives of human rights organisations. These discussions witnessed the generous participation of attendees and produced views and thoughts on how best we can listen to polarising sides in migration discourse with the goal to achieve better practice, inclusion, and equality of all people in Ireland.

The event was organised by Lylian Fotabong (PhD candidate in MIC), Florence Ajala (PhD candidate in MIC), Linda Kirwisa (Social Worker), Holly Cowman (Director of International Engagement in MIC) and Prof Lorraine McIlrath (Inaugural Director of Equality, Diversity, Inclusion (EDI) & Interculturalism in MIC, and supported by Edel Foster (Manager of EDI), Ben Sweeney (Communications Executive in MIC), Doras (Human Rights NGO in Limerick) and Master Chef in MIC.

This report was designed and compiled by Lylian Fotabong, and with the help of Florence Ajala, Linda Kirwisa, Holly Cowman, Prof. Lorraine McIlrath, Dr John Lannon, Austine Umele, Edith Ike-Eboh and Trisha Rainsford. The report illustrates the presentations of all the speakers.

EVENT REFLECTIONS

Lylian Fotabong, PhD candidate, Applied

Linguistics, MIC

For the past 16 years, the Irish Aid at the Department of Foreign Affairs has led different governmental and non-governmental, community groups, and several other agencies to celebrate Africa Day in Ireland. Over this period, I have participated in different capacities, as singer, announcer, moderator, and MC, but I found this year to be especially inspiring and significant because, firstly, Covid-19 pandemic dramatically shut down lives and societies and made me to evaluate how best I can help to inform my society about core issues such as equality, and inclusion at all levels of all people. Secondly, the ongoing Ukrainian war exposed how governments around the world readily offer preferential treatments to a select group of people fleeing war torn zones. For example, the way some Ukrainians are fleeing the war eerily resemble the way some Africans flee their home countries in search of refuge. Sadly, Africans continue to be received and treated dissimilarly in many host countries. This forced me to reflect my position as a proud African Irish in Mary Immaculate College (MIC) and I found that it was important that, as Africans, we should lead conversations on issues that directly affect and impact us – some that are often misunderstood or misrepresented and others that are narrated by people with no experiences as Africans. This led me to conceptualise a conference that would discuss issues about Africans and by Africans, while also granting me the opportunity to further integrate with MIC staff, and to physically connect with the campus in a post Covid-19 era. I am still thrilled that MIC accepted the vision and agreed to actualise - bring it to fruition and that we were able to make the day distinctive and memorable for everyone.

Florence Ajala,

PhD Candidate, Early Childhood Studies, MIC

“I am not African because I was born in Africa but because Africa was born in me” Kwame Nkrumah. As a Nigerian living in Ireland, I always look forward to Africa Day celebration annually in Limerick to promote my cultural heritage and identify with being an African immigrant in Ireland. This year’s Africa Day celebration is dear to my heart because I have the privileged to present some preliminary works of my PhD studies titled ‘A qualitative phenomenological study investigating the lived experiences of Nigerian immigrant mothers who reside in Ireland, and their engagement with their children’s universal early childhood care and education (ECCE) scheme. Also, I am delighted that I am witnessing the celebration of Africa Day in an Irish academic institution. A huge thank you to Mary Immaculate College Limerick for hosting this event.

Linda Kirwisa,

Social Worker

I have lived in Ireland for over 15 years. It has been common practice to celebrate Africa Day and organised by the Department of Foreign Affairs. The celebrations usually spread over one week with different activities each day until a family fun day which concludes the celebrations. This is characterised by several activities on the day such as children’s activities, face painting, music, and a variety of African food. In Limerick, it usually took place in the popular venue known as the food market. This is an open space, and so allowed for people of different ethnic groups to join the event.

There have been a few African events that I have been involved in as an organiser, but these were limited to a particular function or day and therefore restricted and focused on the one aspect. The Africa day event held at Mary Immaculate College was unique in nature and had a distinctive peculiarity. This makes it very special not only to me as one of the three organisers but also to most of the attendees including the foreign

students. I hope they will agree with me that there was a touch of uniqueness that is not easy to define. May be simple is good. There was a psychological touch to it that may have resonated with most of the people in the audience. This was my first time of feeling emotional at an Africa Day event and I can only liken it to moments of relieving. It took me back to places where I grew up and a flush of fond memories flooded my thoughts. Negative thoughts also such as, remembering people who had been part of my life but have since passed on. Those people who instilled in us/me a sense of self and belonging, the difference between right and wrong, and that life can be hard but to keep going.

The inception of organising Africa day began as a concept and sounded great. However, when it came to the practical issues of operationalising, we experienced a bit of anxiety. There were issues of contention namely, the Ukrainian war having intensified at the time, and therefore questionable as to whether it was morally correct to celebrate the day, whether we would get any support. Venue was another big issue for us. Nonetheless, from the start we had agreed that people were the main resources required and for this reason, our plan had a minimal budget of not more than euro 200 which the three of us gladly agreed to contribute towards. As organisers, we felt that using our own resources was empowering and demonstrated the capacity to think outside the box. There is a sense of pride in organising the celebration of oneself, loved ones and those who want to be part of it. That cannot be defined in monetary terms.

Going back to the venue, Ms Lylian Fotabong volunteered to approach Mary Immaculate College and to our surprise, not only was there no hesitation to accommodate the event but there was willingness also to offer support. We were privileged to have the support of Holly Cowman (Director of International Engagement) and Prof. Lorraine McIlrath (Director of EDI & I) to the very end, and including sharing with them a dinner, Jellof Rice, one of the continent’s popular dishes. And for this we are very grateful.

Additional preparations from my perspective were two-fold. One was to ensure the collaboration from the inter interagency whom we thought would fit with the Africa Day Theme “The Way We Left” and preparing also for the speech on the day. The Chinese saying that a long journey starts with nothing, but a step formed my attitude as one of the organisers of the Africa day event. The planning and preparations that lasted a month included late night meetings, phone calls, emails, contacting relevant people. This was in addition to our day-to-day jobs which meant multi-tasking other aspects of these new challenging tasks. Nonetheless, we had commitment, goodwill and resolve to achieve this day and this helped to make bearable the tedious task of organising the event.

As the keynote speaker for the Africa Day event, this was psychologically challenging in nature as it bore a sensitive topic. I had to revisit and relieve memories of my childhood merging them with a few other African settings or cultures so to capture what I thought would resonate with most Africans and tie in with the topics of the two other speakers. This made me to realise what the movie stars go through when they must depict certain characteristics to revisit the life story as experienced by the character they play. This is exactly what I did - revisiting my childhood days that I carry with me laden with fond memories save for the feelings of loss and hurt living away from home and yet taking advantage, adapting, and adjusting to the environment that I find myself in Ireland.

L-R: Florence Ajala, Linda Kirwisa, Lylian Fotabong

PROF. LORRAINE McILRATH

Inaugural Director, Equality, Diversity & Inclusion and Interculturalism (EDII)

We are Mary Immaculate College (MIC) are so delighted and honoured to host the first MIC Africa Day 2022.

This event was led by our African students as a partnership with MIC staff, students and our community partners. This event we feel provides a space for intercultural engagement, knowledge sharing and an opportunity to learn about the diverse cultures and traditions of Africa. Our doctoral students Lylian Fotabong, Florence Ajala along with Linda Kirwasa drove this event from their own lived experiences in their own countries, and their experiences of living in Ireland. They, with their energy and passion, catalysed huge momentum to create this very successful and significant day that we have decided as a community of practice to host on campus as an annual forum for engagement.

Since 2018, MIC has been committed to the development of Equality, Diversity, Inclusion and Interculturalism (EDII) and now embedded within the Strategic Plan, ‘A Flourishing Learning Community 2020-2023’ (2019). A unique aspect of this work at MIC is the inclusion of ‘interculturalism’ as a key objective in terms of creating a culture of welcome for diverse communities and ensuring that MIC promotes inclusion for all. MIC is committed to making ‘a difference in the broader world, bearing in mind a received obligation to galvanise efforts to foster social justice and promote equality for the most marginalised’ (2019, p33). The EDII work strives to be innovative and creative that will seek to engage all members of the MIC community. The hosting of Africa Day 2022 is central to our ethos and practice.

In addition, Africa Day comes at a very significant moment in terms in terms of equality, diversity and inclusion in Ireland as the Irish government through the Higher Education Authority recently published the results of the first National Race Equality Survey of all higher education institutions in Ireland (HEA, 2021). The overall aim of the survey was to ascertain the lived experience of higher education staff and race equality. This had led to the publication of the Race Equality Report in 2021 that sets out to ensure the equal representation, experience and outcomes of staff from diverse backgrounds. It is vital for the progression of the sector that we find new ways to engage in discourse and deepen knowledge and appreciation of all people. The Irish government through the HEA is committed to the elimination of racial discrimination and the promotion. Eight thematic areas were identified in this Report to improve collegiality with higher education in Ireland and include: supporting diversity in staff; supporting diversity in student recruitment; make race equality policies visible; reporting mechanisms; awareness and training; fostering diversity in higher education; leadership; and data collection. Africa Day at MIC has been a significant step towards those goals and we are already eager and excited to hosting the 2023 event.

On behalf of the EDII Office at Mary Immaculate College would like to thank the organising committee, the speakers, those who have authored this report, attendees and our colleagues in the College.

KEYNOTE SPEECH

LINDA KIRWASA Social Worker

The decision to leave

The Ukrainian war that started on the 24th March 2022 sent shock waves to most of the corners of the world and this still prevails as the war continues unabated. The trauma experienced by the Ukrainians triggered those feelings that most immigrants in Ireland have been trying to suppress. Feelings of fear, grief, survival syndrome uncertainty, loss, pain, hurt, are some of the emotions and feelings we carried as we journeyed to Ireland and still carry with us as we try to navigate the Irish system and integrate within the Irish community.

Just to recap, the immigration statuses have four categories that range from citizens, residents, non-immigrants, and undocumented immigrants.

For the purpose of this presentation. I shall focus on people seeking asylum. People seeking asylum and the economic immigrants more or less face the same experiences by virtue of their being foreign in this country and for this reason, may share some of the sentiments.

Before I go into the speech, may I remind the audience that Ireland is a signatory to the 1951 United Nations Convention relating to the status of refugees: which obliges Ireland to provide protection to people fleeing their country for reasons such as founded fear of persecution because of reasons including their race, religion, nationality membership of a particular social group or political opinion. The protection started in1996 and amended in 2015.

The journey

The journey, for most, was a result of the political instability that subsequently resulted in a fully-fledged war like the one between Russia and Ukraine. The awakening was the shelling, gunshots, killings, dead bodies on the streets, and displacement and persecution. After this, people fleeing across borders to different countries became the norm leaving behind loved ones, children, fathers, mothers, husbands, siblings, nephews, aunties, uncles-in-laws, farms, businesses, and above all their identity. We shed some of our cultures, names, and the language.

In a war situation we must remember that it is all chaos, fear and flee mode, and truly little thought influences what one brings with them. Just the bare minimum if one gets a chance to pick these up, one may just manage to get grab two out of her five children, or a relation. It is a common occurrence for people to flee with the only clothing that they have on at the time. Many migrants die in transit due to exposure, lack of organized transport, illegal transportation, lack of food or dehydration, capsized boats and dingy and of course the long journeys by foot that some fail to endure, the journeys are tough, but all who set out all aim to reach a place of safety.

We carry with us feelings of grief, the survival syndrome of having to leave our loved ones behind. The thought of having food and a roof on our heads on arrival. And the thought that the ones left at home are sheltering in bushes or in remote areas without any supplies not to mention torture – is a torture itself. These form part of the issues that we carry with us that are not easy to forget. Many of the experiences are unforgivable.

Scholars such as Ejorh (2007) found that language is a key determinant in choosing an emigration destination, moreover, many Africans choosing Ireland had first chosen the UK. The attraction of Ireland to Africans was sixfold... First language. We have English as a common language. Then respect and affection for Ireland built from contact with Irish people in Africa where thousands of street names recall unknown Irish people who made an enormous impact on their locality in Africa. Third, economic and political security in Ireland. Fourth, opportunities to attain their full potential. Fifth, many arrive in Ireland to study and sixth African affluence. This fifth cohort of African arrivals tend to be from wealthy and middle-class African families who return home at the end of their study, but it is evident that all migrants must be able to afford the cost of travel.

Safe at last. The honeymoon period does not last long

The feelings of security, safety and contentment soon wear off as one realizes that it is the beginning of a lifestyle quite different from the one in Africa. One must adapt to the unfamiliar environment and acclimatize to the Irish winter rather than the hot African sun and the food, culture, the language, and navigating the system. Adapting is not an easy task but has to happen.

We are aware that when Africans arrive in Ireland with the intention of staying, there are a range of changes with which they must contend. There is the normal range of differences between Africans and Irish and a more European outlook. Africans find it difficult to negotiate differences between Irish people, societal schisms, political differences, cultural differences, sociological differences such as strong county loyalties and different family structures and relationships and wonderfully strong community cohesion. Differences are important because our new Irish people only find out that becoming Irish or “integrating” is only a halfway point. After that is belonging (to a county, parish, family, friends, colleagues, neighbours, community) and negotiating those relationships until you find where you feel you are where you belong. Stereotyping and racism exist in Ireland.

Regarding language, some of you who are new to Ireland will agree with me that even for a person fluent in English may find the Irish accent a bit difficult to comprehend, not to mention the Donegal accent. That is a cultural shock. (English classes in some agencies to bridge the communication gap)

There exists within the psyche of every human, imprints of African human culture, sociology, family, and behaviour. More than two thousand of the world’s five thousand plus languages are African. Ngũgĩ Wathiong’o visited here (Mary Immaculate College in 2017), and he reminded us that the decision to leave Africa, the journey, and the integration abroad all involve the loss of our native tongue. We become users of English only and our African languages, over two thousand of them, disappear into our past and our childhood.

The name

Our name, our surname, is especially important to an individual’s identity. This African name erodes over time as we become aware that some of our names are difficult to pronounce. “What is your Irish name?” we are too frequently asked. The name we refer to as our Christian or first name can be a regular question. We tend, over time, to change our names to the second name, shortened or in abbreviated. We slowly start to inadvertently lose the self that we came with, the self-esteem slowly deflates, and, with time, depression may set in as we realize we are in limbo.

The culture

The rites of passage include baptisms, teenage years, childbirth, burials and the rituals norms and values. The drum, the African drum. That sometimes carries with it different messages, the folk songs and stories that impart knowledge and good behaviour to our young ones are, sadly, lost by either the parents or the children, as we begin the journey of integration. No wonder our youth become increasingly lost, and some do not have the sense of belonging. Our identities are more defined by the trade names of material things, and it sometimes becomes an issue when parents strive to keep up with the consistently changing trends that their children ask for.

Finding our place

Navigating the system becomes exceedingly difficult. Most European countries operate within structures, time, and the day today running of work and home appears to be overly regimented. It can be daunting to navigate one’s way through the structures especially when one’s knowledge of the local community, and service providers, language and related nuances is extremely limited, or unknown. The service providers may also find it difficult to support families or individuals who do not understand the language. (If employment within the social welfare system and other key service areas consider employing people with a command of some African/ foreign language)

The Irish constitutional change in 2003 and 2004 has had the effect of creating two categories of African children in Ireland. To quote Ejorh (2007) “those classified as citizens and others represented as non-citizens (therefore, as persona non grata).

With the parents whose children do not qualify for government funding, most migrants may save money to ensure that their children or even themselves take up courses that relate to the field of their choice. Due to the competition issues within the job market most decide to further their education to master’s level or beyond. It is saddening though, to find very few immigrants in the professions of their choice. We see increased migrants not only from asylum background re-skilling at level 5 to work as care givers. (Not a bad profession) however, it is becoming apparent that with time more people of African descent will be working in the care field. This has been happening and with the current economy and scarcity of jobs it is likely to be worse. These broken dreams, and loneliness, only leads to depression and suicides. If we devalue the care field, we are discriminating against our special needs children, grandparents, elderly, and people needing support. This is a vital service, and we should tread cautiously so not to devalue, or stigmatize the caregivers and marginalize them.

The Council of Europe report analysed the gender pay gap at 16.1%. We should be wary of creating another stratum of discrepancies within the pay gap regarding people of African descent and ethnic minority. Human, rights are interrelated and interdependent, they rely on each other to achieve full enjoyment and protection e.g. The right to education will influence the right to work and rights to express an opinion, (the international and European frameworks for human rights and equality). This is an opportunity to challenge Mary Immaculate

College to see to it that this college not only educates but takes an interest in their former students especially those of ethnic minority, to establish whether they are in employment and well settled in their jobs. This not only increases the profile of the institution but also works as an instrument for change - when former students get help through their integration journey within the Irish community.

Named universities of sanctuary have forged mechanisms to offer people in direct provision opportunities to further their education. It would not be Africa Day Ireland if we do not pass on our gratitude to the Irish government that permits us stay to live in their country. We also pay tribute to Mary immaculate college that did not hesitate to give us the platform and the necessary support us to celebrate Africa day. We cannot forget to thank the service providers especially the voluntary agencies who with limited funds, continue to serve the interest of asylum seekers and the vulnerable groups at large. And last but not least we convey our grateful thanks to Irish people who have made us welcome. For some and more so for those we refer to as sincere and good friends. They visit us, congregate with us introduce us to their families without feeling ashamed of our colour. You have made the difference for us.

Integrating is twofold, integrating is a two-way process, and we must understand that it is extremely easy to point a finger at someone else and ask what Ireland, and the Irish are doing or not doing. We too have a responsibility to integrate. We must take interest in the activities of the host families. What are you doing in your community that makes you visible and participative? I will give one example. I know there are a lot of people who may not subscribe to Halloween. Have you ever tried to prepare sweets for the young ones who call to your door? That is something simple but powerful. It is an indication that one cares. One does not have to light a candle in your window but the sweets that follow can spark off a sympathetic eye and build bridges. Halloween started in Ireland around the year 600 in County Roscommon.

Africa Day celebration

We celebrate ourselves our people our cultures our cultural leaders, we celebrate our kings and people who make a difference in our lives. Remember the African cup? When France won, Africa claimed the cup, there was some verbal altercations from some French and African people claiming the French players of African descent to be African. It was amusing because it was easier to just call them French Africans or vice versa.

Congo: One of the chips used in mobile phones starts life as material mined in the Congo. Who does not celebrate the late Nelson Mandela, his heroism, and words of wisdom?

Former Secretary General of the United Nations hailed from Ethiopia – Kofi Annan from Ghana. The Olympics: in world athletics it would not be long distance running, racing or relay without Kenyans, Ethiopians, and Nigerians.

President Obama is Kenyan/American.

During the COVID days, Africa contributed to the findings of concoctions that ameliorated the symptoms. Our ginger, the mango leaves, and lemon, played a big part. A Dr Nambatya who hails from Uganda was well published due to her contribution in this area. I am sure there are other names that are known for their contributions. For those who can fly to Africa, it is evident that the number of people of African descent on airplanes has increased profoundly.

Changing Ireland

There are visible changes. Quoting a Chinese saying: a long journey starts with nothing but a step. Adverts that were circulating during the month of June 2021 recruiting Gardai were encouraging people of African descent to apply. We should not forget the diversity and understanding between each other. Intermarriages are becoming quite common, and children of mixed race are evident. It is such a pity that some people of mixed race unrecognized in Ireland as Irish/African, or vice versa. That is quite strange. It reminds me of one of Paul Simon’s songs during his tour in South Africa a few years ago titled, “why deny the obvious child?”

I am yet to see Irish fathers and Irish mothers (parents)taking to the street to highlight the dissatisfaction of their Irish brothers, sisters, and relations to such discrimination of children. We owe this to our children. We have people of African/ descent who were in the asylum system working as lecturers in different colleges in Ireland. In the entertainment industry, names like McKay, Denise Chaila, David Idioh, etc. are becoming household names. On the National TV show Nationwide, one of the presenters is from the ethnic minority. Have you watched the Laya advert? Watch it and see for yourself. African faces are appearing more on TV.

Conclusion

Ukrainians have not only received good media coverage but have also particularly had good reception. They have their PPS number on arrival, a wraparound provision of service available, most are housed by host families, and hotels, and very few are in anything like direct provision settings. Some are in employment within their first three months of stay and, finally, arrangements are made for their families – if they have family in Ukraine - to join them. This gives us hope that plans are in place to have the direct provision centres abolished and scrapped by 2024 and a better system devised to support immigrants integrate positively within the community.

This will help make us integrate much faster. There is a lot we lose and leave behind. And although the process of integration requires loss of a certain amount of self-integration the entire process is a lot easier when there are systems in place to support the integration process.

Organisers & Moderators, Africa Day 2022, MIC L-R: Austine Umele, Lylian Fotabong, Linda Kirwisa, Edith Ike-Eboh, Trisha Rainsford & Florence Ajala

WHAT IS IN AN AFRICAN NAME?

PRINCESS ODUNOLA AYEDEMI OF THE NIGERIAN YORUBA ETHNIC GROUP Nurse

Names are such interesting and important characteristics of a person. People can be quite touchy about their names, and, more specifically, what they prefer to be called. I, for one do not appreciate when people decide to make a nickname for me just because they find it difficult to pronounce my name. It bothers me to no end when they don’t even ask to use it, merely just start a sentence with the made-up name.

Sometimes, it seems almost like a challenge, like I might not point it out. Other times, I think people forget, and just call me whatever it is that they call me in their heads. I often get Audre or Odin…like the God of War. But a name is part of a person’s identity: being able to properly pronounce it, or even just try, is a mark or respect toward the other person. Otherwise, if you just create a nickname without even asking for the person’s input, it just seems rather rude, and a touch impersonal, as if you can’t be bothered. You will be surprised how much people value their names and how much memories it brings to their minds.

Our parents/our roots

Many people have names that hail from their family, names that have been passed down from generations. These names often symbolize their culture; they represent their nationality and traditions. Certain names can mean things to certain people, and some names are passed down from father to son in an endless cycle of I, II, III, etc. to represent the proud heritage and continued bloodline of a family. So, in a way, a familiar tie is made –a bond is formed, when a name is chosen for a child– they become part of that family by taking on a name that mirrors where they came from, whether that be a name from a distant relative, beloved, grandparent, or even a mother or father. Perhaps even a traditional name can be taken that bears no tie t the family, but still imbibes that representation of culture and tradition. In Africa, and I speak specifically in relation to the Yoruba culture, we believe your name can either open doors of opportunity for you or be a deterrent to your success. We give our children as many names as possible so that at least their lives can reflect one or more of their names, my son for instance has eleven names all beginning with OLUWA, I want God to be involved in everything he does and I have subconsciously pronounced this to the universe.

In Yoruba culture we also have a folklore called Oriki, this is where we turn the names of our ancestors and all that is attribute to them into a folklore song which reminds us of their lives and successes. If I am to remember my father and tell you a little bit about him I will say….

Adeyemi Alowoloodu bii iyere…Atanda Mo,roundiya Omo ibironke. Akoroboto bi oka Atelele bii eleemo……Ode gogo ti n rin tomi tomi, osoro gboro gbe,da gboro ko…oro gboro o tan ida gboro o wa,ko. I have just told you his name and a little bit about his attributes.

Cultural believes surrounding our names

I know my name can be difficult to pronounce, especially for those unfamiliar with my heritage. But my name is important to me; my name tells a story, a rich history of my generations of ancestors. And giving a nickname or not using my name at all is a disservice, and diminishes my name, lessens its worth. So call me my name, and I will call you yours…

I will endeavour to learn how to pronounce…. O,Ghalagher, O,leary, O,rouke, O,sullivan, I will spell…..S.i.o.b.h.a.n and call it shivon

I will spell……N.i.a.m.h and call it Ninf….i will spell…..P.a.d.r.a.i.g and call it pawdrig

Caoimhe…. KEE-VAH. Grainne……. GRAWN-YAH……. Eoghan……. OWEN and AOIFE……EEEFAH. Even if it is difficult for me to understand the correlation between the alphabets and the words that is coming out of my mouth……I will celebrate your culture and I will call you your name. it is however important that that you do the same for me.

Religious and psychosocial believes surrounding our names

(Ask your parents about the name they gave you)

Your name is the main thing people ask for when they meet you. It is the most important means by which someone can identify and refer to you. First it is important to understand the value of your name. I can confidently say that most, if not all, names have significance. My name comes from a YORUBA WORD and it means……

ODUNOLA (THE FESTIVAL OF WEALTH). ADEPEJU (ALL THE CROWNS ARE PRESENT). ADEYEMI (I DESERVE A CROWN) …. LITERALLY.

I take pride in having such a strong name and wonder everyday why it was chosen for me. My parents know the significance of protecting the story that is connected to my name but how much of it do I even embody? I want to know if I will grow up to fulfil the meaning of my name or simply live with it. How important is your name in your life? ALWAYS REFLECT ON YOUR NAME.

Be unapologetically proud of who you are

You may realize that both your name is an extension of you and you are a part of it. Truly reflect on your name. Your name is powerful, and it will be with you forever. Our names always link us back to our roots….it reminds us of who we are….it reminds us of….” THE WAY WE LEFT”.

EMI ONI FI OWO OSI JEW ILE BABA MI……..

Emi ni omo Afolu,omo owoo ija, omo mosoru Apinni omo iku fi arogbo se,sin Omo Eegun nla t inf oun bii eyan…..Omo agba ti ko ni ika ninu to gbe aana e soo, nu omin ngbona. My name is Princess Adepeju Odunola Adeyemi…. Omo Oyo Alaafin….. Ojo Pasekere omo Atiba……………

Thank you.

Princess Odunola Ayedemi and a selection of Molloy College Students & Lylian Fotabong

FLORENCE AJALA

PhD Candidate, Early Childhood Studies, MIC

My presentation was based on one of the keys findings of my doctoral study titled “A qualitative phenomenological study investigating the lived experiences of Nigerian immigrant mothers who reside in Ireland, and their engagement with their children’s universal early childhood care and education (ECCE) scheme, from the perspectives of 15 Nigerian mothers whose children were availing of the universal Early Childhood Care and Education Scheme (ECCE). The ECCE scheme is a universal approach to quality early childhood care and education available in September of each year to children aged 2 years and 8 months to 5 years and 6 months before they commence primary school (Taguma et al. 2010).

For my doctoral study, I aimed to investigate how Nigerian mothers living in Ireland engaged with their children’s ECCE Scheme however my presentation focused was on child-rearing in Nigeria and Ireland and how stakeholders could support immigrant parents in raising their children in Ireland from the perspectives of the 15 Nigerian mothers who emphasised the challenges they faced in Ireland.

Design

To investigate Nigerian mothers’ engagement with their children’s ECCE, qualitative research appeared to be the best approach as it involves an interpretive, naturalistic approach to the world (Flick 2008). My doctoral study implemented the methods of semi-structured interviews to inquire from Nigerian mothers about what was it like transitioning from their home country Nigeria to Ireland. In response to this question, the issue of differences in child-rearing among Nigerians and Irish was highlighted.

Recruitment

After ethical approval from MIREC, I searched the City and County Childcare committee’s website for a list of preschools in all provinces of Ireland that were offering the ECCE programs. I wrote/emailed/visited preschool owners/managers in the provinces of Ireland, informing them of my doctoral research and asked them to distribute information letters to Nigerian mothers whose children were availing of the ECCE in their settings. After this process, 15 Nigerian mothers from Cork, Dublin, Limerick, and Galway were interviewed for about 40 to 60 minutes capturing their lived experiences concerning how they engaged with their children ECCE.

Nigerian Irish Relationship

Ireland has a longstanding relationship and long-lasting history with Nigeria. In the early 20th century, Irish catholic missionaries came to Nigeria to build schools, hospitals, roads and many more. Guinness beer, an Irish product, is a big name in Nigeria such that in the late 2000s, Nigeria surpassed Ireland to become the secondlargest market for Guinness consumption (Egwu 2020; Jeff 2020).

Some of these developments promoted the catholic faith across Nigeria and contributed to the people-to-people ties between Nigeria and Ireland (Egwu 2020). The long history of migration relationships between Nigerians and the Irish made many Nigerians grow up with a significant presence of Irish missionaries, teachers, and NGOs in their lives, whom they often referred to as ‘Oyinbo’. Oyinbo means a person of European descent or person who is not culturally African (DrhasTech 2017; Egwu 2020). Likewise, the Irish people that came to Nigeria spoke highly of Ireland as a welcoming country. Perhaps this set the scene for the movement of Nigerians to Ireland (Feldman et al. 2008).

The number of Nigerians migrating to Ireland has risen rapidly due to reasons such as family settlement, safety, and social and economic reasons. Nigerians constitute the largest African group living in Ireland (Central Statistics Office 2011). In 2013, Nigerians were the largest single group who received Irish citizenship. It equates to 23.9% of all Irish citizenships granted that year (McMahon 2015).

Child Rearing in Nigeria

In Nigeria, the birth of a new baby is hugely celebrated by all as children are considered treasured gifts from God thus, they are taken care of seriously (Ajayi and Owumi 2013; Okafor 2003). Each ethnic group in Nigeria has its peculiar way of child-rearing practices and instilling values in its tribe and generations of offspring. However, across these ethnic groups, the boys are trained to be dominant, defensive, and strong, while the girls are trained to be submissive, humble, caring, perform domestic chores and take care of the home (Nwoke 2013).

From a younger age, children are trained to be obedient, respectful, submissive to elders and to abide by the Nigerian culture. In the Nigerian culture, control practices such as scolding, deprivation of playtime, harsh tone of voice and facial expressions are permitted to prevent children from misbehaving and losing focus in life (Okafor 2003). Often, Nigerian parents are authoritative, and they discipline their children with the intent to bring up excellent human beings and outstanding world citizens (Mason 2008). However, the educational status of the Nigerian mothers influences their child-rearing practices as mothers who are educated tends to give better moral and financial support to their children (Adamu 2018).

Data Analysis

Braun and Clarke’s (2019; 2022) reflexive thematic analysis. was used to collate key responses that illustrate the perspectives of the 15 Nigerian mothers interviewed.

An analysis of the data proved nine of the fifteen Nigerian mothers interviewed found cultural differences in child-rearing between Nigerians and Irish. These mothers stated that on moving to Ireland, they found it surprising how children were raised, which was quite different to how Nigerians raised children. They emphasised that they struggled with this and had to apply wisdom in raising their children in Ireland. Here are some quotes from the Nigerian mothers interviewed.

Issues faced by Nigerian mothers while navigating the Irish System

A qualitative phenomenological study investigating the lived experiences of Nigerian immigrant mothers who reside in Ireland regarding their engagement with their children’s early childhood care and education, from the perspectives of 15 Nigerian mothers whose children availed of the Universal Early Childhood Care and Education Scheme (ECCE) from 2020-2022.

“Umm the culture is different; the foundation is different. The Nigerian culture is totally different to like say the culture here and obviously that kind of I have seen of kids around how family units kind of like are nurtured and cultivated. Umm however like the culture is different, the foundation is different, am still Nigerian, every decision that I make is always going to stem from be it am Nigeria”. (Nigerian mother 2).

“So umm culturally we have different ways of mothering, and this is actually brought about through culture, so umm my perspective of what mothering was in Nigeria is definitely different in several ways to what mothering is here in Ireland because there are social and cultural expectations back in the country (Nigeria) which doesn’t really appear here in Ireland.” (Nigerian mother 4).

“Life here as a Nigerian mother has not been easy, because you know, as we Nigerian, how we bring up our kids, you know, but here, you have to take time to study the way kids are being raised. And even though they do some things that you’re not too okay with but you tend to follow them, you know, with wisdom compare to how we do it at home before you say ha, have given it to you, raising kids abroad, is far different from Nigeria, because I have two back in Nigeria, so I know how I have been raising them and coming here with the one I have here, you just have to be wise because raising kids here is hard, let me use the word hard because if you want to give your child the real home training and courtesy kind of life you want, you just have to follow it bit by bit.” (Nigerian mother 11).

“The way we were raised is different from the way we find things here. And the cultural difference, there’s a lot of difference between our race and the race and the people we have found ourselves in. And so like, in Africa, we could scold children but here children are not to be scolded. And in Africa, children cannot tell their parents No, but here, children can tell their parents No. So, in a way it does affect because sometimes you want to say something to your child, and the child says no, and you’re like, oh, God, you’re crossed, and you want to lose it. But you remember that, oh, he’s not raised the way you were raised. And he’s not raised in the environment you were raised. So, you just have to you know, change your method of talking to them, of handling things.” (Nigerian mother 12).

“There is still that difference in the way we raise our children. And the way the Irish, the typical Irish raise their children.” (Nigerian mother 13).

Summary

Although the Nigerian mothers interviewed found differences in child-rearing between Nigerians and Irish, however with time, they adapted their mothering style to suit the Irish style of raising children.

The Way Forward

Early intervention for immigrant parents of young children in Ireland. Parenting classes, mother groups, online seminars, and training should be organised and geared towards equipping immigrant parents with the skills to parent children in Ireland. I believe this will prevent cases of preschool staff referring immigrant parents to social workers.

Referencing List

• Adamu, N.N. (2018) ‘Educational Status and Mothers’ Child Rearing Practice as a Predictor of Child Delinquency among Primary School Pupils in Borno State, Nigeria’, Global Journal of Human-Social Science, 18 (9), 31-36, available: https://globaljournals.org/GJHSS_Volume18/5-Educational-Status-and-Mothers.pdf [accessed 25 Apr 2022].

• Ajayi, J.O. and Owumi, B. (2013) ‘Socialisation and Child Rearing Practices Among Nigerian Ethnic Groups’, Academic Journal of Interdisciplinary Studies, 2 (2), 249-256, available: doi:10.5901/ajis.2013.v2n2p249.

• Braun, V. and Clarke, V. (2019) ‘Reflecting on reflexive thematic analysis’, Qualitative Research in Sport, Exercise and Health, 11(4), 589- 597, available: https://doi.org/10.1080/2159676X.2019.1628806.

• Braun, V. and Clarke, V. (2022) ‘Conceptual and design thinking for thematic analysis’, Qualitative Psychology, 9(1), 3–26, available: https://doi.org/10.1037/qup0000196.

• Census of Population 2011- Profile 6: Migration and Diversity, Dublin: Central Statistics Office, available: https://www.cso.ie/en/media/csoie/census/documents/census2011profile6/Profile_6_Migration_and_ Diversity_entire_doc.pdf [accessed 24 Jan 2021].

• DrhasTech (2017) ‘Origin of the word “OYINBO”’ 14 May, available: https://idrhas.wordpress.com/2017/05/14/ origin-of-the-word-oyinbo/ [accessed 05 Aug 2021].

• Egwu, P. (2020) ‘St. Patrick and Nigeria: The Irish influence on an African country’s Catholic mission’, 17 May, available: https://www.catholicworldreport.com/2020/05/17/st-patrick-and-nigeria-the-irish-influence-on-anafrican-countrys-catholic-mission/ [accessed 1 Aug 2021].

• Feldman, A., Gilmartin, M., Loyal, S. and Migge, B. (2008) Getting On: From Migration To Integration Chinese, Indian, Lithuanian, and Nigerian Immigrants’ Experiences In Ireland, Dublin: Immigrant Council of Ireland, available: https://mural.maynoothuniversity.ie/3566/1/MG_Getting_On.pdf [accessed 31 Jul 2021].

• Flick, U. (2008) Designing, Qualitative Research, London: sage.

• Jeff (2020) ‘What Country Drinks The Most Guinness In The World (Ranked 2020!)’, 3 Jan, available: https:// irisharoundoz.com/blog/top-5-guinness-drinking-countries-in-the-world/ [accessed 1 Aug 2021].

• Mason, E.D. (2008) ‘Child Rearing – Figments of the Imagination and the Reality of Discipline among Nigerian Parents’, 07 Dec, available: https://www.inigerian.com/child-rearing-figments-of-the-imagination-and-thereality-of-discipline-among-nigerian-parents/ [accessed 25 Apr 2022].

• McMahon, A. (2015) ‘Nigerians were largest group of new Irish citizens in 2013’, The Irish Times, 1 Jul, available: https://www.irishtimes.com/news/social-affairs/nigerians-were-largest-group-of-new-irish-citizensin-2013-1.2269527 [accessed 21 Jul 2021].

• Nwoke, M.B. (2013) ‘Influence of Cultural Value System and Home on Child-Rearing Practices in the Contemporary Nigerian Society’, Open Journal of Philosophy, 3(1A), 200-206, available: doi:10.4236/ ojpp.2013.31A033.

• Okafor, C. B. (2003) ‘Child Rearing Practices in Eastern Nigeria: Implications for Social Work in the United States’, International Journal of Global Health, 2(2), 4-20, available: https://scholarworks.uni.edu/ijgh/vol2/ iss2/2. [accessed 24 Apr 2022].

• Taguma, M., Kim, M., Wurzburg, G. and Kelly, F. (2009) OECD Reviews of Migrant Education, Ireland: OECD Publishing, available: https://assets.gov.ie/24600/4eebc03256c14801b04998855900aee0.pdf [accessed 13 Jun 2021].

Conclusion

This year’s Africa day celebration was impactful as it showcased the cultural significance of Africans in Ireland to the audience present. I am thrilled to be part of it, and I look forward to next year’s Africa Day celebration at Mary Immaculate College Limerick.

THE WAY WE ARRIVED

DR JOHN LANNON CEO, Doras

When I think of Africa, I usually think about “The Way We Arrived”. It was 2003 and my family and I left Ireland to live in South Africa. It was a journey of choice, motivated mostly by a desire to experience a different part of the world.

I then contrast that with the journeys of people who have to undergo abuse and violence at the hands of smugglers and other criminal networks just to get into Europe. And as if that wasn’t bad enough, they then experience more violence - pushbacks by state authorities at European borders – even though there is a prohibition on collective expulsions under European and international law.

For people seeking international protection in Europe from Africa there are few enough legal pathways available to them. This is in stark contrast to the treatment of people from Ukraine right across Europe, including Ireland. Our response to the war there was the right one, but we should extend the same hand of welcome to people fleeing persecution and war in other parts of the world.

I can’t speak about what it’s like to be a migrant in Ireland. But I know we’ve still got a long way to go before we afford everyone the same dignity and respect. We’re getting better, but there’s still a lot of work for us to do. We need to see government leading the way. Our Migrant Integration Strategy is 2 years out of date. We can’t provide interpreters for basic visits to hospital for people who don’t speak English. And we’re still waiting for a new National Action Plan Against Racism.

But on a positive note, people can now be proudly Irish and proudly African in Ireland. At the same time. In the 2016 Census, just short of 40,000 people identified as Black or Black Irish with an African background. And there are many more who also identified as Black of course. Identity is important for all of us. Even if we don’t all define our identity in the same way.

I read an African academic recently who was writing about African identity being premised on a range of historical, linguistic, cultural and psychological factors. And he referred to Africa’s “rich moral heritage of dignity, discipline, diligence, faithfulness, honesty and sound integrity” and how that was eroded by colonialism. Europe certainly has a lot to answer for when it comes to the damage caused to Africa. So, the least we should do is welcome people from Africa who want to come to Europe now. After all, we spent decades trying to convince ourselves we were better than Africa.

People make different journeys to Ireland from Africa of course. I know people who came to train as doctors. We have volunteers at Doras who are studying law, peace & development studies, and public health. But for anyone arriving here from Africa there are integration challenges. MIPEX is a tool that measures policies to integrate migrants, and it focuses on eight key areas: education, labour market, family reunion, political participation, permanent residence, access to nationality, anti-discrimination, and health. Ireland falls on three of these in particular: labour market access, family reunification, and permanent residency.

Ireland offers much less support than any other EU country to secure equal opportunities on the labour market. The MIPEX report found that non-EU citizens with the right to work do not enjoy equal access to all types of jobs, education, training, or social protection in Ireland. And it said newcomers also lack sufficient support to get their foreign qualifications recognised or gain new professional and language skills.

Our work at Doras brings us into contact with lots of people who are from Africa. Many, but not all, would have come through the International Protection route. And on foot of that we did a report in 2020 that looked at access to decent work and employment for protection applicants. In it we reported that the barriers to employment and decent work include a lack of networks and knowledge of how to navigate the system; discrimination; social or economic disadvantage; difficulties with access to childcare; limited recognition of qualifications and experience; lack of references; work permit restrictions; other administrative barriers (like bank accounts and driving licenses); and language. These are all compounded by emotional factors connected to the experience of seeking asylum.

Employer attitudes and awareness was an area of particular concern. We found that improvements are needed for a systematic approach to equality and human rights, and because of that we went on to do more work with IHREC on this.

That leads us on to the topic of racism. In 2020 the Irish Network Against Racism reported that 700 racist incidents were recorded nationally on iReport.ie. And we know that there is underreporting of racism in Ireland. We’ve got to take that head on together – it’s great to have strong African voices as part of the Limerick United Against Racism campaign, but we need to work on it together. Racism involves making generalisations or perpetuating stereotypes about people who are a diverse background. These stereotypes often view other people as inferior and are used to justify the exclusion of people from opportunities, resources, and power. It’s shameful that people of African origin are ever treated in this way here in Ireland.

I’ll end with the message underpinning a Limerick United Against Racism campaign that was launched on 16th May by the Mayor of Limerick Daniel Butler. The campaign is an initiative of the Limerick Integration Working group and the focus is on learning and talking about racism. There is a community mural for the campaign on Michael St, that spells out the message; it says ‘Diversity = Strength’. It’s a truth we need to always remember.

TABLE DISCUSSIONS

THE THIRD VOICE ROUND

Moderators

• Austine Umele (MA in Media Studies, MIC)

• Edith Ike-Eboh (MA in Media Studies, MIC)

• Trisha Rainsford (Coordinator of the Irish Bahá’I Office of Public Affairs)

(Note: The round table reports were separately written by all moderators Austine Umele, Edith Ike-Eboh, and Trisha Rainsford, who were facilitating the discussions. The final round table report herein was compiled by Austine Okopi Umele (MAMS, MIC.)

Introduction

This report details the outcomes of three separate round table discussions – breakout sessions - of Africa Day event in MIC to celebrate the theme: “The Way We Left”. The discussions, suggestions and recommendations made herein were a result of an organic and authentic viewpoints by attendees of the conference who were divided to three groups. Each discussion table/group focused on separate issues in an open manner where all attendees had the opportunity to contribute their beliefs and opinions to the discussions.

The discussions extracted from the keynote address which enlightened on what it means to be Africa and African, the challenges and predicaments of the African residents in Ireland. This was followed by an insightful pitching of the Yoruba people and their culture, aptly captured under the sub-theme, “What is in an African Name?” by the Royalty Princess of the Yoruba ethnic group, in Nigeria. The third presentation focused on “Child Rearing – Nigerian and Irish Case Study”, a narration of PhD candidate in MIC on the dilemma and challenges of motherhood as an immigrant mother in Ireland, nurturing, training, and parenting child(ren) in Africa versus being a new resident of Ireland. Finally, “The Way We Arrived” contrasted journeys to Africa and Europe and the need to secure equal opportunities for all on the labour market.

Below is a run-through of the set of theme questions for roundtable discussions which deliberated a multicultural society, understanding of Africa or Africans, notable discriminatory practices, a fair model society, the myriads of challenges and the dilemma that accompany childbearing in Ireland. Find alongside each set of questions, the responses of the attendees/participants, all on the Africa Day Conference:

ROUNDTABLE 1

Moderated by Austine Okopi Umele

Questions:

• “What makes a society multi-cultural? (Cue question - If a name is too difficult to pronounce or write, how can we migrate towards a multi-cultural society)?”

• “Do we want a multicultural society?”

• “How do we want a multi-cultural society?”

Question 1: What makes a society multi-cultural?

Some of the attendees/participants submitted their views as follows:

• “A society is multi-cultural when a diverse group of cultures work together respectfully, compassionately, and in harmony to better the lives of the greater part of all societies’ culture and group”.

• “A diverse society with people of different races, skin colours, and traditions. People aren’t afraid to embrace and show-off their differences, and differences are celebrated, individual cultures are kept, but people take part in locational culture as well (e.g., African Immigrants in Ireland still practicing culture, but still adopts Irish culture as well.) Accommodating language”

• “Living together with multiple groups of people harmoniously without erasing our culture and differences.”

• “Accepting and celebrating all cultures. Everyone brings their culture their culture to society and live amongst each other peacefully.

• “One that embraces differences and acknowledges the equal worthiness of each culture and dignity of each individual. A society that isn’t afraid to open itself to learning/admit of its own ignorance, discard preconceptions.”

• “A society where each culture has the opportunity to live together equally and express their culture. Diversity while retaining your own culture”

• “Multiple different religions, ethnicities, and cultures, living together harmoniously.”

• “Cultural diversity, togetherness.”

• “People showing empathy to each other.”

• “Stores that sell native items and exhibit different customs at strategic locations will allow individuals to be taken back to their culture, people feel at home while still far away from home”

• “open-mindedness, understanding and acceptance.”

• “Mutual respect of different cultures and recognition of differences without judgement. If a name is too difficult to pronounce/write, the first step is learning and pushing yourself to ask questions.”

• “Celebrating and uniting with others of different cultures, respecting others and appreciating different cultures, asking questions, if curious, finding a way to connect, integrating it into your life, wanting your life, wanting to learn, openness, release prior ‘knowledge’. Appreciate other people’s food, dress, language, maintaining differences of personal cultures, but learning more and not be bias.”

Question 2: Do we (you) want a multicultural society?

Some of the participants were very categorical:

• “Yes, I want a multi-cultural society! Diversity equals strength, so, a multicultural society will yield great benefits for all peoples”.

• “Yes! Diversity provides an opportunity for the world to learn about new cultures and experience different ways of life.”

• “Yes, to create a more diverse future and peacefully blended society.”

• “Yes, I do, learning other cultures is so fascinating, without multiculturalism, life would just be boring and stagnant, life is about life-long learning, if we do not learn and embrace other culture, we are falling flat on this goal.

• “People asking how to pronounce names, listening to each other, showing respect to different cultures and recognising the need to consider our increasing diverse society.”

• “We can migrate towards a multicultural by asking questions and exercising different ideas and values. Individuals will be able to sample different viewpoints.”

• “Yes, a multicultural society is necessary to exhibit the idea that no one culture is superior and that everyone has a right to individual belief. As we have seen in the past, forcing cultures on others lead to hardships and resilience.”

• “I would say the intermingling of people of different cultures. If a name is too difficult to pronounce or write, ask people to spell it phonetically and sound it out.”

• “Yes, I believe everyone wants it, but there are always obstacles we sometimes find hard to overcome.”

• “Yes, a society that is aware of the differences within them and works to learn more about the people living in it.”

• “Yes, it makes life more interesting, and allows for a more worldly view and appreciation of others.”

Question 3: How do we want a multi-cultural society?

The participants shared their views as follows

• “I believe a multicultural society is possible through respect, openness, and conversation. By getting rid of any single stories that we may hold about other cultures, we will be able to have an open mind and fully understand the other cultures, without any biases.”

• “Everyone should accept and respect each other. People should be open-minded. People should ‘embrace’ their differences, beliefs, traditions, original cultures should be kept and new cultures should be embraced. Have various cultural places in areas; for instance, China Town and Little Italy in New York City. We are one and should find similarities amongst cultures.”

• “By acknowledging each other’s differences and being open-minded to others, while living together peacefully.”

• “To be able to ask questions and be open to learn about new cultures. To live and respect one another without prior judgements. Not to lose yourself but not be scared away from differences.”

• “Vibrant, equal, immersive, open, harmonious, non-judgemental.”

• “If we do not know how to pronounce someone’s name. I feel he should have no shame in asking how to pronounce it, make the effort to learn.”

• “Learn, find out. Equal citizenship, respect, exchange of ideas and experiences”

• “Food festivals, Food fairs, Fashion fairs, Language.”

• “A society that can bond over cultural similarities and embrace any differences.”

• “To be fair and sharing, while retaining and respecting personal individual differences.”

• “People wanting to immerse themselves in all of the culture.”

• “Making everyone comfortable to share who they are. No judgement or bullying.”

ROUNDTABLE 2

Moderated by Edith Ike-Eboh

Questions:

• “What comes to your mind when someone says Africa or Africans?”

• What discriminatory practices do we see in our society?

• What are the things that make us stand out as a fair model society?

Question 1: What comes to your mind when someone says Africa or Africans?

The following were the views of the participants:

• Africa is a continent made up of many countries with different Languages, Cultural and ethnic groups.

• Africa is synonymous with Poverty.

• When people think of Africa, they think of a place to go and see animals of different species.

• Africa reminds people of the history of slavery, freedom and Independence.

• Africa is a region that needs a lot of donations and charity to survive.

• Africans are happy and hospitable people

• Africans have beautiful cultures, good climate, numerous mineral resources and many good things to contribute to the global community

• To change the negative perception of Africa, the participants were of the opinion that there is the need for the western media to report the good side of Africa other than projecting Africa in the wrong/negative perspective in the global media.

• They suggested that there is an urgent need to broaden the world view of Africa adding that there is a need for more representation of Africa in modules / teaching in MIC as well as integrating them into the system as many Africans are currently studying in the school.

Question 2: What discriminatory practices do we see in our society?

Focusing on the Irish society, participants listed some of these discriminatory practices to include the following:

• Stereotype and negative perception of Africa and African

• Cultural discrimination

• Discrimination in the labour market and workplace

• Lack of respect for one another

• Denial of Job offers due to use of African names.

Question 3: What are the things that make us stand out as a fair model society?

The participants concomitantly agreed that, the following, if practiced, will bring about a fair society:

• Reform of Education system

• Understanding the history of the African Continent

• Tell more good stories about Africa to the younger generation

• Ensure more integration and less separation.

• Stop unfair practices based on stereotypes

ROUNDTABLE 3

Moderated by Trisha Rainsford

Questions:

• What does it mean to rear a child?

• Which child rearing practises do we find that are unique to certain cultures?

• Identity crisis can be destructive, and this starts from the way children are raised. How can African parents prevent this crisis in the way they raise their children?

Question 1: What does it mean to rear a child?

• Love, support, making sure children grow up to be good people. Pass on values like kindness, patience etc. Try to find balance between love and support and still allowing a child to develop as an individual.

• Parents should be good role models and not just speak of their values.

• Parents should demonstrate ‘operationalized’ values.

• Parents learning a lot from their children.

Question 2: Which child rearing practices do we find that are unique to certain cultures

The participants responded thus:

• Cultural differences - every society has its own culture and these are reflected in child rearing practices.

• Differences in approaches to education. Varying degrees of emphasis on education.

• Differences in food. Importance of food in passing on culture to children. This can be difficult if ingredients aren’t readily available. Different cultures have different types of motivational influences.

• Gender differences - in some countries girls are educated to be subservient to boys in a very direct way. In Western countries this subservience of girls and women may not be obvious but still exists at a level, as most Western societies have a patriarchal structure.

Question 3: Identity crisis can be destructive, and this starts from the way children are raised, how can African parents prevent this crisis in the way they raise their children?

The participants of the roundtable discussion suggested the following:

• Language is central to identity.

• One of the participants of this forum being a child of migrants (in France), had the experience of not learning to speak her parents’ first language, and therefore, she could not communicate properly with her grandparents. Many participants of the section seemed to relate with this experience.

• Discussion on the role that can be played by cultural centres in helping children learn about other cultures in their heritage.

• It was unanimously agreed by the group that schools are the most important link in the chain, as ‘identity crisis’ is not a natural thing, it is created by lack of spaces for cultural expression and exchange. Instead of being seen as a problem to be overcome, cultural differences should rather be celebrated and be part of ordinary school life. Examples given on how schools can help include:

• “Trans-languaging” (that is, encouraging children to use all of their language repertoire in school - not just the English language).

• “Celebrations and traditions of all the cultures represented in the school can be acknowledged and shared with the whole school as a matter of course not just as a token”.

• Finally, the participants of the third breakout group unanimously posed a very profound question – “Who owns the country?”, with no easy or clearcut answers being given or figured out.

Summary and Conclusion

Overall, the various submissions by the different attendees represent diverse views and opinions, based on a unifying resolution that for a society to be multicultural, it must embrace, accommodate, and tolerate diverse cultural practices, belief systems, fashion, lifestyles, languages, and everything that represent their identity. Therefore, in their opinions, a multicultural society regards and respects the totality of every human living within its environs, without stereotypical policies, culture or practices that demean a people’s identity or tell some sort of a single story about them. It projects the idea that, for example, the Halloween celebrations across Europe may be identified within Africa’s cultural practices, such as indigenous dances, foods, fashions, literature, arts, and festivals, like, the Nigerian Igbo celebrations of new yam. This highlights the issue of differences and not that of strangeness or alienness, and equally reinforces that those elements that symbolize aspects of African identity should be appreciated. When this is done, there is a greater chance that we can promote a unity and diversity for a better and more inclusive society, which is fairer to all humans, irrespective of background or race or belief or orientation etc. The responses of the attendees pulled together unanimously and bespeak that Africa and Africans deserve to be treated and represented fairly for the betterment of all, and for the Irish society to experience a more holistic growth and development of her polity.

CLOSING REMARKS

BY HOLLY COWMAN Director of International Engagement, MIC

I write these remarks some time after the dust has settled on the first Africa Day at MIC to be organised by students from Africa. My heart was full after the event – full of awe and delight, having witnessed a celebration and recognition of the determination required to overcome the significant challenges involved in leaving Africa to come and live in Ireland.

It is very clear from events like Africa Day how much we all stand to learn by giving space to stories like those beautiful, moving accounts that were shared by Linda Kirwisa and Princess Odunola Ayedemi, to new research such as Florence Ajala’s on the lived experiences of Nigerian immigrant mothers, and to robust discussions such as those that were so skilfully facilitated on the day by our postgraduate students, Edith Ike-Eboh and Austine Umele as well as by Trish Rainsford, of the Irish Bahá’l Office of Public Affairs.

I reflected afterwards on just how much Limerick has transformed and how much Mary Immaculate College has grown, in every sense, in recent years. When I joined the staff at MIC in 2007, we had an Africa Day celebration each year, organised through the President’s Office, where I worked. Our President at the time, the late Prof. Peadar Cremin, was a thought leader in Development Education in Ireland and internationally and he hosted this event to give a platform to MIC’s students who had engaged in an Additional Educational Experience (AEE) in Zambia and the Gambia to speak about their experiences. Pretty much without exception, all of our students were white, Irish students at that time. I couldn’t help but reflect on how happy Prof. Cremin would have been to have witnessed Africa Day 2022, which had as a backdrop a new, richer, more diverse Ireland, while foregrounding the experiences of our keynote speakers about themes central to those who left Africa to come here. Dr John Lannon, CEO of Doras, eloquently captured some of the changes in this country and how policies, supports and attitudes, in some cases, need to catch up with the changes and how we need to remember the message ‘Diversity = Strength.’

While the demographics related to nationality and race of Bachelor of Education programmes in Ireland still remain relatively homogenous due to the Irish language requirement, our other undergraduate and particularly our postgraduate programmes at MIC benefit from the contributions of a great many international perspectives from around the world and our student body includes students from many African countries, including Malawi, Morocco, Mozambique, Nigeria and Tanzania and we have had, or will soon have, staff and student exchanges with universities in Algeria, Lesotho, Morocco and Tanzania. We are working to expand this list further in the coming years. We hope that this first Africa Day to be organised by our students from Africa will be one of many and that it will become a chance to showcase the research of many more of our students over the years to come.

Something else that Africa Day highlighted was what very talented, well-spoken, highly-organised students we have at MIC, as exemplified by Lylian Fotabong and Florence Ajala. Along with their fellow-organiser, Linda Kirwisa, they worked so hard to ensure that everything ran smoothly but they also created such a sense of joy and fun around the event that it all seemed effortless.

Thank you again to all of our colleagues, students and friends who made the day such a success and congratulations, in particular, to Lylian, Florence and Linda.

A word frequency list was drawn from the report of Africa Day 2022 conference in MIC as shown in Figure 2 below (one out of 50 pages highlighting the most frequent words used at the conference). From this word list, a word cloud analysis was performed using TagCrowd app as illustrated below in Figure 1. This helped to summarise the views and understanding of the conference attendees, detect new areas to target, discover important issues, while also visualising their feelings about the topics that were presented and providing feedback on Africa Day.

Some of the top views are represented below in this word cloud:

Figure 2 Sample Word database from Africa day 2022 in MIC, pg 1 of 50