Ethnicities Magazine-February 2018 - Issue 20

ETHNICITIES
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CONTENT
ETHNICITIES
Editorial Message
Keila Salazar de Moreno, B.A.
What’s a friend for you?....................................................3
Abel Aronategui, B.A.
English Dialects in Panama: “Guari-Guari”................5
Prof. Nilsa Justavino
The congos enjoy at the expense of others...........10
Dr. Alberto Barrow
My hair is political: the movement of natural hair in
Peru.......................................................................................12
Ana Lucía Mosquera, B.A.
We came in black and came out Afro-descendants...
And Afro-Chileans Appeard Part I...............15
Cristian Alejandro Báez Lazcano, B.A.
Daniela Bulgin– Interview..............................................20
Ethnicities Magazine
A Summer FULL OF COLOR........................................25
Fashion Trends by Jean Decort
Summer Fashion Trends...............................................43
Ninna Ottey, B.A.
Hair care at bedtime.......................................................49
Kris Aguilar, B.A.
Your inner child, walking toward Acceptance and
Liberation............................................................................52
Licda. Jessica Bernard
Afropicnic............................................................................55
Ethnicities Magazine
Braids Fashion Show......................................................59
Ethnicities Magazine
**Ethnicities Magazine investigates the seriousness of their advertisers,
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5
25
A SUMMER FULL OF COLOR,
JEAN DECORT STYLE
“GUARI GUARI”
12
NATURAL HAIR MOVEMENT
IN PERU
FOUNDER & EDITOR IN CHIEF
Keila Salazar de Moreno, B.A.
info@ethnicitiesmagazine.com
ASSOCIATE EDITOR AND COLLABORATOR
Judith Rapley, M.S.W.
judith@judithrapley.com
GRAPHIC DESIGN
Stephany Salazar, B.A.
stephany.salazar20@gmail.com
PHOTOGRAPHS
www.pixbay.com
www.pexels.com
Licda. Vina Yetman
COVER PHOTOGRAPH
Vina Yetman, B.A.
vinayetman@gmail.com
FAHSION TRENDS
PRODUCTION AND PHOROGRAPHS
Vina Yetman, B.A.
FASHION TRENDS BACKSTAGE
RECORDING AND EDITING
Isamir Anderson de
Shoot Films PTY
FEBRUARY WRITES
Prof. Nilsa Justavino
Dr. Alberto Barrow
Cristian Alejandro Báez Lazcano
Ana Lucía Mosquera, B.A.
Kris Aguilar, B.A.
Jessica Bernard, B.A.
Ninna Ottey, B.A.
Keila Salazar de Moreno, B.A.
SALES, MARKETING AND PUBLIC
RELATIONS
Keila Salazar de Moreno, B.A.
SPANISH VERSION CORRECTION
Keila Salazar de Moreno, B.A.
Stephany Salazar, B.A.
ENGLISH VERSION CORRECTION
Judith Rapley, M.S.W.
WEBMASTER
Keila Salazar de Moreno, B.A.
www.ethnicitiesmagazine.com
CONTACT
+507 62523175
EDITORIAL MESSAGE
Revista Digital
www.ethnicitiesmagazine.com + 507 - 6252- 3175
info@ethnicitiesmagazine.com @ethnicitiesmagazine
We are enjoying this summer that began with
power this month of February, and Iwould like
to begin telling you that for this year we have
changed a bit the format of the monthly content,
some will covers will be topic related and
others will be front-page interviews, and to finally
get started with this, since we want you to enjoy
our exquisite weather, we bring you this time A
Summer FULL OF COLOR by Jean Decort 507
on the cover and also the fashion trends for this
SUMMER season by our columnist Ninna Ottey.
Also look for the interview we did to Daniela
Bulgin, an incredible Panamanian artist
who is forging her musical career in
the state of Florida in the United States.
We did not forget that we are also celebrating
this month the day of love and friendship, and
to cover that important topic, we bring a reflection Written by Abel Aronategui about friendship
among other important and interesting topics
Remember to go to our social segment, with the details of the Afropicnic and the Braids Fashion
show.
Thanks to all the columnists who make the content richer for you our readers every month;
and to you for continuing to read and share our contents.
And finally I want to thank especially Vina Yetman Photographer and TM Make Up by Tatiana
Miter, for such an excellent production for the cover and Shoot Films PTY for filming and editing
what was the backstage of all the work.
Until the next edition.
Keila Salazar de Moreno
Founder and Chief Editor
Ethnicities Magazine
MAGAZINE
1 2

ETHNICITIES
MONTH’S THOUGHT
WHAT IS A FRIEND FOR YOU?
BY: ABEL ARONATEGUI, B.A.
It is true that we are all called to be fully happy, something that I consider achievable, despite the difficulties,
frustrations, sufferings and other complex situations, and to achieve that dream of our heart, I consider that one
of the most important complements in this process is friendship.
There are many people who go through our lives, which may wish us the best and surely will leave us many
lessons that in one way or another will help us to face life in different scenarios, however, there are others that
remain, no matter if the years pass, the context, situation, distance, space, sacrifice, time, triumphs, failures,
economic situation or diseases, there they are ... those last ones are your best friends.
The main key to keep a friendship is understanding,
is understand that each one has virtues and
defects, is to understand that at some point in life
we can make mistakes that affect us, that is why it
is important that among friends we learn to reflect,
value what we have lived and consider the lessons
learned are to strengthen relationships, learn to forgive,
learn to ask for forgiveness and continue to
love.
True friendships should be fundamental pillars in our lives,
with them we can find what we need in when we are
clear or in the middle of a confusion, they are those people
with whom we can share much, little or nothing we
have, are those who are not with you for convenience,
they make you a wake-up call when you do something
wrong, they always rejoice in your well-being, they look
for what’s the best for you and without realizing it they
are part of your life and yours and theirs.
3 4

AFRO-DESCENDANTS
ENGLISH DIALECTS IN
PANAMA: “GUARI-GUARI”
BY: PROF. NILSA JUSTAVINO DE LOPEZ
nilsa.justavino@gmail.com
Wans apan a taim, lang, lang, lang taim, wan old man liv
in a kiev. Im beard lang, Im foot switchy, im fingernails same
laik spaidar foot an` Im eye just laik puss eye. Im toe nails
seim laik crab claw, im teet dem look laik big dog tusk, an
Im kud run so fas`not a boy nor a gal ever get `way fram
Im. But fi Im eye can`(t) see durin`de day. Im can ongly
see durin`de night
REVERENDO EPHRAIM ALPHONSE, 1939
Tewali Bung, as phoneticized in
this introduction, is a Bocadorian
folk legend, from the memories
of Reverend Ephraim
Alphonse written in 1939 in
““Guari- guari””, the name given
to the English creole spoken by
Bocadorians.
Distinctive of this creole are its
rhythmic singsong, its peculiar
and picturesque body language,
and characteristic of the islander
ethnic subculture of Panama.
The specific features of ““Guari-guari””
can be explained because
of its roots in the Jamaican,
Barbadian, and Trinitarian
English creoles from the Virgin
Islands, at the base of the true
structure of the West Indian
Creole spoken in this country.
Bocas del Toro is not only the
melting pot of multiple linguistic
features, but is also the most
conservative area in the tradition
of the West Indian dialect. It is
identified as a recognizable trait
of the area and notorious for its
own nuances.
This creole or dialect goes as
far as the beginnings of the 19th
century with the “colonization in
1827 by Mses. Bent, John and
Blas Peterson, Daniel and Tadeo
Brown, the Shepard brothers,
Knapp, and Humphries who
came from Jamaica and settled
in the región along with their slaves.”
(Breve noticia acerca de las
poblaciones de Bocas del Toro,
La Prensa, domingo 23 de febrero
de 2003).
Bocas del Toro was known at
the time as the “small Canal” for
its economic affluence and its
commercial Exchange with the
United States and the banana
exploitation companies, whereby
it constituted an open port
to international trade. “The settlers
in Isla Colon were mostly
descendants of Jamaican immigrants…and
a parallel event
occurred in Old Bank or Bastimentos,
where most of the 1000
settlers only spoke English.”
(Celestino Andrés Arauz, “Fundamentos
para la creación de la
Provincia de Bocas del Toro en
1903”, LA PRENSA, 7 de febrero
de 2003.)
In a smaller scale and not less
meaningful were the influences
in “Guari-guari” of the French
creoles spoken by Antilleans
from Saint Lucia, Saint Kitts,
Saint Bartholomew, Dominique,
and Grenade, thus causing a fusion
of English and some French
characterized by three major local
influences: (a) the standard
American dialect, (b) the standard
Spanish dialect, and (c) the
guaimí (engobeguinola, Cricamola,
Blue Field y Base Line, Fish
5 6

AFRO-DESCENDANTS
creek in the Bocas del Toro area,
in the mainland and the other islands
in the archipelago.
In Bocas del Toro, three main
linguistic sites pervade: the
islands in the Archipelago or
Chiriquí Lagoon (Lagùn): Bastimentos
(Uol Bank), Isla Colón
(bwokaz), Careneen Key or
Carenero (krinìn kì), Isla Pastor
(shepars àilan) o Guanakey, Solarte
(nansi`s ki); in Almirante
and the settlements at “the line”
[former railroad] Base Line
(bièslain), Blue Field, Torres Bluff,
Patterson Key, Pigeon Key,
Guabito, Changuinola y Patois
Town (Patua Tòn), a minor
community at the southwestern
part of Almirante with remnants
of a population of French creole
speakers [patois or kewol].
“““Guari-guari””” belongs in the
English creole, as one of the
many ethnic languages or dialects
spoken in Western Africa,
the Cameroons, and Sierra Leone.
Creoles are also the language
of at least a million and a half
speakers in Jamaica, and other
groups in Cameroons y Sierra
Leona. Trinidad - Tobago, English
Guiana, Belize, Saint Lucia,
Barbados, Saint Kitts, Anguilla,
Nevis and the Dutch Antilles
or Guyana. Still other creoles
are (1) Sranan, known as sranan-tongo
or taki-taki, (2) Saramaccan,
spoken in Surinam y
(3) and Gullah the African-American
dialect spoken in Georgia,
South Carolina and the islands
in the Gulf of Mexico.
WHAT IS THE WEST INDIAN
ENGLISH DIALECT IN
PANAMA?
It is an ethnic and regional dialect
used as the language of a
group of members of the Panamanian
culture, as their native
tongue. The dialect displays
very specific phonologic and
grammatical structure, lexical
and morphologic variants as
compared with the Standard
English language taught, learned
and spoken by other Panamanians
and English-speaking
residents in the country.
The English dialect belongs in
the family of Caribbean creoles
and other similar dialects of African-European
substratum. Furthermore,
the dialect becomes
more conspicuous and submitted
to a myriad of conjectures
concerning its origin, behavior,
structure, and comprehension.
Its grammar, phonetics, and its
lexicon, in spite of its differences,
share a large number of
common traits with “standard
English”. “Guari-guari” is not a
basilect or an inferior form of
English; instead, it is an unorthodox
dialect of English, a form
of speech at the same level with
American or Jamaican English.
WHO SPEAKS THIS
DIALECT?
If the West Indian English dialect
is not the officially approved
language—in spite of its
undeniable influence over most
speakers of English of different
ethnic groups—it is undoubtedly,
the language for communication
of most members of the
West Indian community, whether
of British, French, or Hispanic
background in the republic
of Panama. Many members of
the so called “ Hispanic origin”
who live in the West Indian vicinities
or neighborhoods have
acquired the dialect of English
along with their own dialects of
Spanish; for instance, the indigenous
workers, a great number
of “Latino” workers in the
banana plantations in Bocas
del Toro, Chiriquí and part of the
Costa Rican territory, canal workers
included.
Thus, if your Bocadorian neighbor
[the nieba] tells you: “Mais
semùa kam sì, tel ìm a no diè
ya.”, you can tell whoever comes
to visit her the following message:
“But, if somebody comes for
me, tell him I left already.”
7 Article published in “Tiempos 8
del Mundo”, Sept. 2004.

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CONGOS ENJOY AT THE
EXPENSE OF OTHERS
BY: DR. ALBERTO S. BARROW N.
albertobarrow1@gmail.com
810

ETHNICITIES
AFRO-DESCENDANTS
11
Lolofos, Gagos, Ararás, Mondongos,
Bayes, Ashantis, Gorgonas,
are the names of some
of the 29 tribes to which thousands
of black slaves belonged,
that were brought to the Isthmus
of Panama at the time of
the Spanish colony. Of course,
that was a long time ago, but
many of the traditions of those
men and women, who lived at
the West African land before the
infernal raid, still survive among
us, with everything and the modernity
that assails us. Its permanence
as a contribution to
our national culture and identity,
although at this point it’s
clear between us, is highlighted
with certain vitality by this time
when, as in other parts of Latin
America and the Caribbean, the
popular Carnival party is celebrated.
In Panama, the descendants of
these africans brought as slaves
still show off the syncretism
resulting from the African and
the Hispanic imposition, through
dances and songs in which
they “liberate from the soul” the
legacy of the cultures that for
centuries their ancestors built,
before the brutal irruption of
the Europeans in their lands.
Congos Games: is the singular
name that the festive days receive
in which, nowadays, the
burlesque world that the slaves
used to recreate during the colonial
era, in the few moments
of leisure that their owners
allowed them. Every time there
was an opportunity, mockery
was imposed as a resource by
the oppressed to “avenge” the
indulgence of the masters. This
explains the clowning, expressed
through the countless bo-
dily contortions of the dancers,
and the convoluted language
(gibberish) used by them, during
the celebrations of congos.
All this was part of a universe
that concealed, and revealed at
the same time, the contempt for
the oppressor and the desire for
freedom.
Although they are part of the
daily life of the habitants of the
coasts of the province of Colón,
during Carnival, congo games
become part of the agenda in
several places of our territory.
Through them, the descendants
of those who were brought as
slaves deal with a wide repertoire
of topics as pure love songs,
social denunciation and political
satire, as their ancestors
used to do, 500 years ago, when
women with necklaces and
multicolored skirts, along with
men dressed with innumerable
washers and their faces painted
in black, showed off their skills
with their voices, hips and legs.
Since then, the ethnic and cultural
polychromy was noticed,
which, much later, would become
one of the particularities of
the nation-state that we know
today as Panama.
So, either during Carnivals or
other times of the year, when
you hear in some part of our
country, songs and expressions
that intermingle the Spanish
with remnants of some African
tribal language, and you run
into a group of blacks painted
in black , dancing to the beat of
drums and with a wave of father
and lord, do not panic. When
this happens, know that you are
in the presence of a great popular
theater, whose “actors” are
evoking those times when their
captive grandparents, with peculiar
ingenuity, drew their tongues
to their masters, without
knowing they were making fun
of them, they never never knew
that the merrymaking was in
their name and against them.
Do not worry if you are also
thrown a grimace, because, to
the congos it has already become
customary to enjoy at the
expense of others.
*Originally published under the title “Blacks painted in black”, in the
book PIEL OSCURA PANAMA, G. Priestley and A. Barrow, University
Press “Carlos Manuel Gasteazoros”, Panama, 2003.
MY HAIR IS POLITICAL:
NATURAL HAIR MOVEMENT
IN PERU
Peruvian society has been, for
centuries, a society highly influenced
by images that associated
beauty and success with
whiteness, fair skin, and blond
straight hair. These beauty standards,
associated with the ways
in which western thought has
influenced us, had an enormous
impact in Latin American societies,
characterized by their heterogeneity
and the multiplicity of
ethnic groups.
Beauty standards, then, determine
what is adequate and
what is not, which facial features
are perfect and which will
BY: ANA LUCIA MOSQUERA, B.A.
mosquerarosado.analucia@gmail.com
never meet the requirements.
They decide what is sexy, which
body woman should seek to
have, and supported by the media,
they are installed as a mechanism
of social control that
homogenizes role models.
This situation has also affected
afro-Peruvian women, who do
not see themselves represented
in society, and when they
do, they do not see themselves
as good references or being
given the same value as other
people. This fact might be one
of the reasons why for many
years Afro-Peruvian women
have tried to adapt their physical
appearance to the images
portrayed by the media.
One of the most common experiences
for us is, for instance,
having our hair chemically
relaxed at least once in our life.
This experience is one of the
most physically painful experiences
one might go through,
but it is also a procedure done
to hide a very visible part of your
blackness and thought to give
us a more stylish and refined
look, that will not only have consequences
in the ways in which
we interact with others, but that
12

AFRO-PERUVIAN MOVEMENT
ETHNICITIES
will also have repercussions in
our professional and academic
lives.
However, things have changed
in the past couple of years, when
a group of young Afro-Peruvian
women started a movement
that generated a revolution: it
started with a very small group
of people and transformed into
a big community of support and
sorority in which every woman
who wanted to grow their hair
naturally had a space.
The body is a performative
space, constructed as a way
of expression of the things that
we choose to represent or as a
consequence of the influence
that the environment has on us.
Considering this, the body can
be a powerful tool of contestation
and resistance against the
stereotypes and standardized
representations of beauty.
Resisting through their bodies
is important, as we challenge
beauty standards and portray a
unique and different beauty, embracing
our natural appearance
and valuing our hair as a part of
our bodies, to understand it as
a part of our racial identity and
who we are as Afro-Peruvian
women. This is the way we have
chosen to create new images
to represent beauty in our way
and invite other women like us
to transition to a more natural
state, in which we learn to love
who we are and take care of
ourselves.
Because of it, the afroPeruvian
women created new images to
represent their own beauty and
their own conceptions about the
perfect features, in a process
that must not be seen as a physical
alteration of the standards
of beauty for them, but instead
as a way of resistance, and therefore,
a liberation process.
Transforming our bodies to go
back to their natural state is a
strong political statement as
their bodies are not only making
visible an new type of beauty,
but also because by doing so,
we recognize that these bodies
belonged to us, and represent
our history, the resistance of
their ancestors, and the wonder
of our cultures.
As Bell Hooks mentions ‘in a
white supremacist context,
“loving blackness” is rarely a
political stance that is reflected
in everyday life, and when
present it is deemed suspect,
dangerous, and threatening’. In
this context, these new representations
are a big transformative
action that shapes the
social interaction and enhances
the Afro-Peruvian women empowerment,
as they question
and challenge the consequences
of colonialism, to show new
possibilities and invite others
to embrace their beauty, their
ancestry and their identity as
Afro-Peruvian women.
As the natural hair movement
has grown, it has addressed
many other issues that affected
Afro-Peruvian women, as
the lack of representation and
the invisibility as valuable consumers
in the beauty industry.
13 14

WE CAME IN BLACK AND CAME OUT
AFRICAN DESCENT...
AFROCHILEANS APPEARD
BY: CRISTIAN ALEJANDRO BÁEZ LAZCANO, B.A.
afrochileno@yahoo.es
Reflexiones y lecciones aprendidas de incidencia y acciones del movimiento
social Afrochileno después de 17 años de lucha, desde las periferias
de un extenso país hacia el poder centralista.
PART1
But not only this achievement marks
the historical milestone in this Regional
Conference, which was the
preparatory one towards the World
Conference in Durban South Africa, it
was also in that same meeting where
before a great amount of Afro-descendant
leaders of the Americas and
representatives of the States , Chilean
Afro-descendants or Afro-Chilean
people appear for the first time, through
the first NGO Afro Chilena Oro Negro,
led by the then mayor of a commune
in northern Chile, Sonia Salgado
Henríquez. As many have transmitted,
those who witnessed that event, was
something that in terms; historical,
social and emotional breaks the myth
that in Chile there were no blacks or if
they existed had disappeared by the
weather.
While we are aware that the fight
against racism and discrimination,
plus the efforts of our ancestors who
did to achieve freedom, were and will
be an important part of the beginnings
of the Afro movement in the
Americas, in Chile, the conference of
Santiago marks the beginning of the
continuity of that struggle for the visibility
of our Afro-descendant people
in Chilean territory. It is from the consecration
in Durban South Africa, with
the declaration and its plan of action
of the III World Conference Against
Racism CMCR, that somehow the
Afro-Chilean movement arises at the
same time, which post Durban, the
NGO Oro Negro starts its process of
social, cultural, legal and political visibility
of the Afro-descendant people in
Chile.
A movement that at its inception was
of a social and cultural nature, which
should seek strategies or guidelines
for the visibility of an ethnic group
that according to the history of Chile
did not exist or if they existed, we
appeared as a people that, although
we were from the times of the Colony,
supposedly disappeared due to the
weather or miscegenation, even more
when the archives or academic studies
were scarce to demonstrate the
alive presence of the afrodescendiente
town in Chile.
It was so, that it was necessary in its
first stage (2001-2007) to be able to
investigate and at the same time value
the history, customs, traditions
and territories that defined who those
Afro-Chilens were. In the first stage,
the Ong Oro Negro advanced considerably,
which allowed it to have the
inputs for the promotion and dissemination
of Afro culture. Then, in 2003,
the Lumbanga Organization emerged,
which further enhanced oral research,
fostering the living and intangible heritage
of this Afro culture.
Those were the first Afro-Chilean
institutions that, through the cultural
manifestation, showed themselves to
the Chilean community, publicly going
out through the drums and their dances
to say and reaffirm; “Here we are
and we have not disappeared.” This
stage can be considered one of the
most important in terms of incidence,
after the great milestone of the Santiago
Conference, a stage of awareness
and self-recognition. Yes, I say
self-recognition because many of the
so-called blacks or descendants of
slaves, had maintained the hegemony
that their parents and grandparents
transmitted to them, which was to
DENY the RACE. The inmate had to
be reconstructed, we needed to believe
and feel afro-descendent.
Parallel to this process, it was necessary
to comply with the results
that came out of the Durban world
conference, through its declaration
15 16

ETHNICITIES
AFRO-CHILEANS
and Action Plan. We would now enter
a more political and technical stage
at the same time, in which unity and
alliances were key to move towards
the visibility of the Afro-Chilean people.
This is how the Afro movement
is grouped by means of a collective,
which could articulate, influence and
negotiate with the State of Chile. This
is how the Alliance of Afro-Chilean Organizations
is formed, created at the
beginning between the organizations
Oro Negro and Lumbanga, and that
later other groups would join such as;
Arica Negro, the Julia Corvacho Senior
Adult Club and the Luanda Afro
Descendant Women’s Collective.
It was necessary to be able to design a
strategic plan with a view to the common
objective that all organizations
sought, which was the Political, Legal,
Social and Cultural Recognition. For
this, it was necessary to generate different
lines of action that would lead
to this objective. It was in this instance
that we began to analyze and define,
in order of priorities, which lines
of action should be taken and which
would be the strategies to achieve
those specific objectives. This discussion
and reflection at the same time,
led us to consider four aspects;
A legal framework that recognizes
the presence and contributions of our
Afro-Chilean people.
A statistical framework that technically
defines how many we are, where
we are and in what situation we find
ourselves.
An institutional framework of the public
apparatus that could take responsibility
of the demands that the
Afro-descendant community currently
had.
A political framework that would allow
us to justify immediate social, cultural
and economic investment actions,
that could be created at the local level
in benefit of the development of people
of African descent.
These lines of action were based on
our “Charter of Navigation” that the
African descent people in America
had embodied in one of the most important
products and achievements
that the Afro movement has obtained
in the last century, which was the Plan
of Action of Durban, a political instrument
with a legal approach that, in
some way, would be the weapon or
tool to break down the structural racism
barrier within our States.
When analyzing how we could demand
from the State of Chile that Afro-descendants
in Chile to be recognized, we
found that, at the domestic level, there
were only a few legal instruments that
forced the State to generate certain
inclusion or visibility initiatives. In this
context, we had, for example, the constitutional
article that most of the States,
which were colonized in America, have
in their constitutions, which defines and
expresses on non-discrimination by
race or religion. Then, the closest thing
to us, was the indigenous law that was
applied since the nineties to the ethnic
groups that were in Chilean territory,
before the Spanish arrived, five hundred
years ago, but that did not apply to us
directly. because they were transplanted
people that arrived with the colonizers
in slaves conditions.
It was this situation that, as an Afro
social movement, made us reflect and
analyze that the declaration and plan of
action of Durban took more strength,
since it was until that moment, the only
instrument that allowed us to defend
ourselves and in some way, to have a
dialogue with the State. This is where
the strategy of visualizing the foreign
policy that Chile had in matters of human
rights is born, where not only the
Durban declaration would be the only
international instrument that endorses,
or that, in some way, directly or indirectly,
forced the State of Chile to initiate
inclusion actions in our favor. For this,
it was necessary to investigate; agreements,
pacts, conventions, declarations,
protocols and other political and
legal instruments that Chile signed and
committed to apply within the country.
Something important to mention is that
the State of Chile, especially after the
military dictatorship, after recovering
democracy, has wanted to be seen by
the international community as a country
with a positive image that faithfully
respects human rights and that its
commitments agrees upon in the exterior,
in various instances such as; the
inter-American system, United Nations,
Ibero-American and diverse multilateral
spaces, are applied completely within
the country through programs, public
policies and laws.
It was necessary for the Afro-Chilean
political movement to go out to the
world to be able to formed politically
speaking and at the same time generate
various international alliances and
networks, especially with our peers
from the Afro-descendant movement
in Latin America and the Caribbean that
already had more advantages in advocacy
actions within the region. That
way, the participation in spaces such
as; The Strategic Alliance of Afro-Caribbean
and Caribbean Organizations,
the Afro-Census Group, the Afro-Latin
Women’s Network, the Caribbean and
the Diaspora, the Youth Network of
South America and Latin America, plus
other networks and alliances, allowed
so many of its leaders, as well as the
Afro-Chilian organizations themselves,
to be empowered in political-ethnic / racial
knowledge and discourse. To summarize,
the strategy was to “black out”
politically and incite from the outside
inward.
While we recognize that there has
been a host of local actions by Chilean
Afro-descendant organizations
and communities, especially in the Arica
and Parinacota region, which is the
area where the largest Afro population
identifies itself as such, in Ethnicities
Magazine March Issue, I want to share
four experiences, which I consider to be
the most important milestones of struggle
that the Afro-Chilean movement
has worked on during the last fifteen
years and that have been a transcendental
axis of the advocacy actions.
* This article was previously published
by REVISTA.DRCLAS.HARVARD.EDU
17 18

DANIELA
BULGIN
INTERVIEW

PERSONALITIES
ETHNICITIES
Who is Daniela Bulgin? What
part of Panama you was born?
Where do you currently live?
I don’t really like to define myself,
it’s something you can find out easily,
since I have nothing to hide,
may during a cup of coffee or in a
good conversation, but I must say
people that don’t look directly into
your eyes are not truthful. I was
born in La Chorrera. I am living in
Miami, Florida
How and when did you start
your career as a singer?
I started my career singing in top
40’s wedding bands when my brother
hooked me up with a casting
and I got the job.
How has been your family’s
support ?
Unconditional since the first time.
21

PERSONALITIES
ETHNICITIES
When do you decided moving
to USA?
When my boyfriend proposed to
me , and I said yes.
How was the acceptance of
your music there ?
I think the whole music scene is
totally different here, there is a diversity
of different genres, which
open the door for different fusions
of music to coincide. My music is
being received with so much love in
Miami. As it’s a fresh, new, original
and unique sound.
Message for the reader and
young people
My message for our youth is to
study so they can contribute positive
elements to our society, don’t
run before you learn to walk, the
ones who learn to listen, will receive
life’s greatest benefits.
Social media network
@nenahmusic Instagram, YouTube
Facebook and Twitter
What’s the name of your new
song and what is the purpose
for it?
“LA QUEEN” is the name of my new
single and I made it as a demonstration
that we all as an artist could
be more creative and if you want
to talk about intimacy you can do
it using other vocabulary not that
explicit!
“LA QUEEN” is a song full of metaphors
and sexy but not gross content.
Music should be used to build positive
reactions in this broken society.
Today urban music is all about sex
and explicit lyrics. For me is totally
disgusting.
23 24

PERSONALIDADES
A SUMMER
FULL OF COLOR
JEANDECORT507 STYLE
A summer without colors, it is not summer and it’s also
a plus or upgrade for you to have a garment that makes
you look unique and different, that’s why we bring you
what Jean Quijano, better known as JeanDecort507
has for all of us during this season
I invite you to look for the backstage video that is at
the end of this our first Cover Fashion Trends cover for
2018.
Production and photographs of cover and segment
Fashion Trends by Vina Yetman
Clothing and accessories: JeanDecort507
Backstage Filming: Isamir Anderson
Models: Linda Evanns, Magda Tamayo, Narcisa Tamayo,
Cristel Araba
Location: Bala Beach Resort in María Chiquita,
Colón
If you are a designer, store or boutique, and
you’d like to have your products in our Fashion
Trends,make sure to contact us to send you a
quote at info@ethnicitiesmagazine.com or +507
62523175.
Special Thanks to:

MODEL:
MAGDA TAMAYO
She looks beautiful with Panama in a unisex dashiki.

MODEL:
CRISTEL ARABA
Panama in an off shoulder blouse
inspired by the culture, customs,
colors, fauna and flora of
our country.

MODEL:
NARCISA TAMAYO
Is wearing a Decort Souvenir
with a pair of shorts, the print
was made with a special brush
to give the texture of several interlaced
colors making a unique
and colorful effect.
MODEL:
MAGDA TAMAYO
Wears an ethnic print blouse
with rastafarian colors.

MODEL:
CRISTEL ARABA
She’s wearing a Decort souvenir
with a cultural cartoon Decort
“tembleques” with black washed
print trousers and a colorful
mandala to match a beach bag
with the same pattern

MODEL:
NARCISA TAMAYO
She looks stunning with that
Maxi skirt with prints inspired
by the fusions of African fabrics,
with a blouse of prints inspired
by Afro Panamanian culture.

MODEL:
LINDA EVANNS
She looks attractive and at the
same time elegant with Panama
in a blazer. This design was
inspired by our isthmian soil,
its fauna, culture and traditions
embodied in a hand painted pattern
that gives it that unique and
sophisticated touch, highlighting
the artistic workmanship of
Panama; complemented with a
beach bag with an ethnic floral
print.

SUMMER TRENDS
BY: NINNA OTTEY, B.A.
notteymc@gmail.com
Summer is here! We are in the best months to enjoy
the different outdoors events on weekends with our
friends and family. Bikini, hats, sunglasses, bright colors
and many prints. Here I bring some of the trends
for this summer, so you can enjoy the summer heat
with style.

FASHION
ETHNICITIES
GEN-Z YELLOW
VS. ULTRAVIOLET
There is a very famous meme in
Instagram that says that yellow
was created for black women
and I can not agree more! It is
also a color that had a strong
presence on the catwalks of
spring summer 2018, declaring
the successor of the Millennial
Pink. Catwalks like Isabel Marant,
Dries Van Noten and Prabal
Gurung had introduce this
color with a strong presence.
Wear the yellow mustard is
more trendy than ever! A floral
print dress with this color or just
a smooth one that stylize your
body for an event on the beach
at night, will be perfect for this
summer.
Lavender is another color that
comes strong for this year. Pantone
announced that the color
of the year is ultra violet. A color
completely antonym of yellow.
It is a softer color and much
more romantic. Some girls may
find it difficult to wear it, but believe
me it is another color that
suits perfect with our melanin.
It highlight our attributes. This
is a perfect color to go out for
brunch with friends! Another
tip that I give you is, if you want
to be the queen in a pool party,
wear a lavender bikini!
VINTAGE FLORALS
Floral dresses are always a
must in a summer wardrobe.
The lightweight Maxi-dresses
are perfect for going out on Picnic
with the family and feeling
fresh during the day. I recommend
wearing pastel colors,
which are on trend this season,
but if those colors are not your
thing, go bold!
BUM BAGS
Festivals are increasingly recurrent
in our country. They are
the perfect alternative to be
comfortable in events without
having to worry if our bag is in
danger zone or not. In addition,
it is an excellent practice to carry
the essentials in your purse
and not carry our lives inside
it. These Bum Bags have been
proposed last spring summer
catwalk, do not worry, they are
not the bum bags of the nineties.
The new ones are full of
style.
45 46

ETHNICITIES
FASHION
AFRO SWIMSUITS
Girls, let’s be honest: The prints
are ours! This summer, try wearing
bikini with prints inspired by
dashikis or ankara wax print fabric.
This is a must for us to go
to the beach or just take some
beautiful photos in one of the
many resorts we have. If it is
for a photo shoot, do not hesitate
to put some headwraps and
many accessories!
WHAT’S MY NAME FLOPPY
HATS
This is a trend that is going
strong since last summer and it
seems that will stay with us for
a long time. I speak of personalized
hats with your name or
a phrase that identifies you. In
fact if you want to make it even
more personalized, you can add
pompoms or even put it on with
a bandana to give it some color
and texture inside.
RETRO SUNGLASSES
Forget about the maxi sunglasses,
they are completely out of
fashion. The trend is wearing
futuristic sunglasses, giving us
a very Matrix style. From the
cat-eye style of the fifties, the
square style of the nineties and
the electric blue colors of the
2000s. If you are daring and
you like to show originality, this
trend is for you.
47 48

KRISA TIPS
HOW CARE AT BEDTIME INFLUENCES
THE DEFINITION OF CURLY HAIR
BY: KRIS AGUILAR, B.A.
E-mail: krisanatureshop@gmail.com
Social Networks: @krisanature
Since ancient times, hair care at bedtime has been taken into account,
because of the benefits we get from doing it, such as: avoiding friction
breakage, frizz, a more durable style, preventing hair from bothering
us when it reach our faces , loss of natural oils from the hair and scalp
among other aspects. Therefore, it is necessary to perform this care so
that the hair achieves its maximum definition and maintain a pleasant
style the next day, since the results of taking care of the hair at bedtime
provide these benefits in the curl.
These are some techniques to take care
of our hair when sleeping:
Braiding the hair: This way our
hair stays untangled, comfortable,
and the frizz is avoided
the next day. Divide the hair and
make several braids according
to your preference. It is recommended
for girls because the
hair is manageable the next day.
Use a detangling spray to avoid
mistreating the hair in the process.
Bantu knots: It consist in dividing
the hair into sections and
wrapping each one until forming
a small knot. Provides
definition by releasing the knot
resulting in loose waves or curls,
depending on the texture of
the hair; it’s a versatile protective
style. This hairstyle has been
used for centuries by Bantu ethnic
groups in Africa.
Pineapple: This is the most
popular method. It is not more
than placing a tail or tie to hold
the hair as high as possible,
avoiding the hair to rub or get
tangled by movements in the
bed or with the pillow and break
dawn or gets frizzed, also helps
us to keep for longer our hairstyle.
It is necessary to wrap the
hair with a silk or satin scarf.
This method is preferably for
long hair.
You can also make mini pineapples
(divide the hair into sections
and place several bras in
the hair to protect it when sleeping).
It applies to people with
short hair who do not bother to
wear it when they sleep.
Cap (satin - silk): Since ancient
times, in the mid-fourteenth
century, the cap was used to
sleep. This was a cap or headdress
that was used to pick
up the hair and in some cases
gentlemen used it under the military
helmet; it was used more
frequently in elegant families
homes. Covering the hair with
a satin or silk cap or scarf protects
it and prevents the pillow
fabric from absorbing the natural
oils of the hair; At the same
time, it prevents breakage due
to strong scratches when sleeping,
another option is a plastic
cap; this is for extremely dry
hair, to maintain moisture and
definition. Satin is a soft fabric
with cotton, silk or linen fiber
fabric, smooth to the touch, it is
shiny and smooth, of good consistency,
suitable for this function.
There is also the option of
satin pillowcases.
Night Treatments: When making
masks or pre-poo at night
the ingredients will act in a great
way and we will save time, for
that, the most appropriate is to
apply mixture of natural oils or
deep commercial treatments
such as: coconut oil, chikaikai,
castor and others , always taking
into consideration the precautions
to avoid staining with
the products.
Each of these methods are carried
out with the proper caution
so nor the hair or scalp get hurt.
All these methods will help you
achieve and maintain a defined
and healthy hair, therefore they
can be applied in girls.
Some ingredients to define
curly hair are:
Natural Gel: There are several
homemade recipes to prepare
natural gel such as oatmeal
gel, flaxseed gel, aloe vera gel,
chia gel, okra gel that provide
nutrients to our hair without
chemicals that damage or dry
it, while they define it.
Aloe vera gel recipe: Remove
the husk of a medium leaf
of aloe vera, liquefy and strain
if necessary, do not mix with
water, apply to the hair, look
for the desired style either with
your fingers or a comb and let
dry. Do not rinse unless you feel
discomfort like itching or some
other.
Flaxseed Gel Recipe: Add 3 tablespoons
of flaxseed or linseed
to two cups of boiling water, stir
until the gel is felt and quench
the fire, wait for it to cool to strain,
prepare it according to your
thickness preference.
Natural oils can be added to these
gelts for a better hydration in
case you have very dry hair and
with frizz.
In case your hair is difficult to
define, mix both gels for a better
result and add a bit of coconut
milk and conditioner without rinsing.
Since this mixtures are natural,
they should be stored in the refrigerator
for a longer duration, if
it’s necessary, use preservative
oils such as glycerin, lavender or
tea tree, only a few drops.
Natural or commercial Serum:
To make your own homemade
serum you only have to mix
some natural oils and use a few
drops for your hairstyle or before
sleeping; it’s not necessary
to mix so many oils because it’s
not for pre-poo and it could overload
your hair. Look for oils that
have different benefits and mix
them, such as: grapeseed oil,
olive oil and cocoa oil. Excellent
mix to moisturize skin and hair,
while strengthening and helping
hair growth.
Conditioner: Sometimes hair
becomes difficult to find a definition
pattern, although we take
the necessary measures. This
can be solved by applying a little
conditioner on the hair before
combing and then your usual
products, always trying to dry
the hair, you will not have any negative
effect when doing it.
49 50

KRISA TIPS
ETHNICITIES
Coconut milk: it’s a very functional
ingredient if you are looking
to define your hair, since it helps
you with frizz, hydration and dryness;
it’s rich in protein, so it helps
to strengthen and restore the
hair and to seal the moisture of
the hair; tt also contains vitamins
and stops hair breakage. All these
things that coconut milk gives us
are necessary to achieve a good
definition of hair. You can mix it for
easy handling in the application or
place it alone with a plastic cap, if
you use canned coconut milk that
is preferably one without gum, or
salt.
ESPIRITUALIDAD
Remember that the definition is
presented according to the type
of texture of the curl, we’ll go over
this topic will be in the next issue.
YOUR INNER CHILD:
WALKING TOWARDS ACCEPTANCE AND LIBERATION
BY: JESSICA BERNARD, B.A.
ANGELOLOGIST
infojessicab@gmail.com
www.jessicambernard.org
We are born, we grow up and
we become productive adults
to society. Our childhood represents
a crucial part of us and
what our life is today as human
beings. We are a reflection of
the upbringing of our parents
and of the values ​acquired, but
at the same time, not all situations
where for some of us,
which does not truly represent
who we really are today.
Our inner child is the part of you
that will always remain as “a
little boy or a little girl”, and regardless
of whether we act as
adults, that part of you always
needs to be attended and recognized.
But in what way?
Taking care of ourselves both
physically and mentally. That’s
right, just remember how those
beautiful moments of purity,
naivety and freedom made us
feel, those are exactly the feelings
and emotions that
51 52

SPIRITUALITY
we should incorporate into our
daily life.
There is a true phrase that goes:
‘to remember is to live” ... it is
such a true statement, because
just to have recollection of
all our adventures, inventions
and more, brings a big smile on
our lips. But in that same way,
for some, there were situations
in their childhood that were not
the most memorable ones, perhaps
there was some physical
or emotional abuse, which has
left deep scars making us remember
what it used to be at
that particular time in our lives.
You are the captain of your own
ship ... did you know that? It is
the acceptance of who you are
as a person in your present
moment and remember that
the past should not determine
who you are or will become in
the future. While it is true that
there were hurtful words or
comments that remained marked
in your subconscious mind,
the important thing is to know
who YOU ​ARE TODAY. You are a
wonderful and virtuous person,
this the mantra that you should
use as a shield from past memories,
that perhaps ae attached
to comments or words
established by parents, friends
or acquaintances.
Deep within yourself, the light
of true love resides and this
is something that you should
never forget. It is important to
accept yourself as a loyal and
honorable persona; a person of
great strength and unity. This
tool will help you untie the cords
that keeps you bounded to the
memories; just remember to
tell yourself these words: I AM
LOVED, I AM CAPABLE, I AM
VALUED These powerful words
will help you to understand your
truth and over time every negative
bound to your subconscious
mind will soon be just a
memory.
There are hard and difficult
memories to swallow, many of
which, to initiate the detachment
of them, is a task and initiative
that must come from within,
but at times, depending on
the severity of the case, requires
a more specialized help in
this aspect, clinically speaking.
The important thing is to recognize
when something deep inside
of us does not makes us feel
good ... it is that RECOGNITION,
the path to true LIBERATION OF
SELF, of your soul. This is the
recognition that your inner child
is trying to show you ... to pay
attention to him or her, to attend
to him or her and to love him or
her. As these actions are carried
out, you will see, how you will
begin to shine within within and
feel more in synchronicity with
your inner self.
There are different ways to reconnect
with your inner child that you can practice
and thus initiate your process of unification
between an adult body and your internal
child:
Perform actions that make you
relive moments of your childhood:
coloring books, skating,
watching cartoons, going to an
amusement parks, playing with
your children and their toys, etc.
Meditate: look for a space where
you will not be interrupted
and dedicate time to listen to
your breathing.
Talk with your child: After meditating,
write the following
questions in a notebook and
intuitively receive the answers:
How do you feel? What do you
want me to know? What would make
you happy at this time? Just let out
the emotions, the memories and you
will see how the answers flow.
Remind your inner child about love:
Your inner child needs to feel validated
and this can be achieved by just
repeating the words: I love you, I respect
you, you are important to me, I
will always take care of you.
All these practices, even if you do not
see them in a conventional way, are a
great help to reconnect with that part
of you that is special and that always
lives very present within us. These actions
will establish that self-confidence
and as time goes by, they will help
you feel your best inside out.
53
ETHNICITIES

EVENTS
AFROPICNIC

PHOTOGRAPHS BY: HARD COLOR
In the past days, the second AFROPICNIC was
held at Parque Omar, near the library area.
This activity that had as objective to promote the
coexistence between afro descendant youth,gathered
around 250 people.
The event had a little market, and also with headwrap
workshop dictated by Satchely; Identity talk
through hair: headwraps and braids, dictated by
Urenna Best and basic care of curly hair by Ileana
Christopher.
The AFROPICNIC was organized by the movements:
AFROPANAMA, CURVY HARMONY, NATU-
RAL YANSI, MENINA CONGO, AFRO ROOTS AND
FORTRESS ASABI.

EVENTS
ETHNICITIES
BRAIDS FASHION SHOW
PHOTOGRAPHS BY: SHARA RICHARDS
Throughout these first months of the year 2018, it has been demonstrated that Afro-Panamanians
do not have to wait until May to celebrate our ethnicity, and as a sample
we bring what happened during the first Braids Fashion Show, organized by Johnsan
Saloon.
The event had the participation of artists such as G-Harmony, Lyz Martin, Grupo de
Diablo, Dance Unity and the Nengres Congos de Colón group.
The walkway was not only the different styles of AFRICAN hairstyles that you can get
done in Johnsan Saloon, the models also wore garments from different entrepreneurs
who were participating in the event such as By Mark’s and Sassy Classy.
We invite you to be aware of the next Braids Fashion Show.
59
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