Ethnicities Magazine-February 2018 - Issue 20

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Editorial Message<br />

Keila Salazar de Moreno, B.A.<br />

What’s a friend for you?....................................................3<br />

Abel Aronategui, B.A.<br />

English Dialects in Panama: “Guari-Guari”................5<br />

Prof. Nilsa Justavino<br />

The congos enjoy at the expense of others...........10<br />

Dr. Alberto Barrow<br />

My hair is political: the movement of natural hair in<br />

Peru.......................................................................................12<br />

Ana Lucía Mosquera, B.A.<br />

We came in black and came out Afro-descendants...<br />

And Afro-Chileans Appeard Part I...............15<br />

Cristian Alejandro Báez Lazcano, B.A.<br />

Daniela Bulgin– Interview..............................................<strong>20</strong><br />

<strong>Ethnicities</strong> <strong>Magazine</strong><br />

A Summer FULL OF COLOR........................................25<br />

Fashion Trends by Jean Decort<br />

Summer Fashion Trends...............................................43<br />

Ninna Ottey, B.A.<br />

Hair care at bedtime.......................................................49<br />

Kris Aguilar, B.A.<br />

Your inner child, walking toward Acceptance and<br />

Liberation............................................................................52<br />

Licda. Jessica Bernard<br />

Afropicnic............................................................................55<br />

<strong>Ethnicities</strong> <strong>Magazine</strong><br />

Braids Fashion Show......................................................59<br />

<strong>Ethnicities</strong> <strong>Magazine</strong><br />

**<strong>Ethnicities</strong> <strong>Magazine</strong> investigates the seriousness of their advertisers,<br />

but i not responsible with related offers they do. The<br />

opinions expressed by the authors do not necessarily reflect the<br />

position of editor of the publication, total or partial reproduction<br />

of the content and images of the publication without prior authorization<br />

of <strong>Ethnicities</strong> <strong>Magazine</strong> is strictly prohibited.<br />

5<br />

25<br />




12<br />


IN PERU<br />


Keila Salazar de Moreno, B.A.<br />

info@ethnicitiesmagazine.com<br />


Judith Rapley, M.S.W.<br />

judith@judithrapley.com<br />


Stephany Salazar, B.A.<br />

stephany.salazar<strong>20</strong>@gmail.com<br />


www.pixbay.com<br />

www.pexels.com<br />

Licda. Vina Yetman<br />


Vina Yetman, B.A.<br />

vinayetman@gmail.com<br />



Vina Yetman, B.A.<br />



Isamir Anderson de<br />

Shoot Films PTY<br />


Prof. Nilsa Justavino<br />

Dr. Alberto Barrow<br />

Cristian Alejandro Báez Lazcano<br />

Ana Lucía Mosquera, B.A.<br />

Kris Aguilar, B.A.<br />

Jessica Bernard, B.A.<br />

Ninna Ottey, B.A.<br />

Keila Salazar de Moreno, B.A.<br />



Keila Salazar de Moreno, B.A.<br />


Keila Salazar de Moreno, B.A.<br />

Stephany Salazar, B.A.<br />


Judith Rapley, M.S.W.<br />


Keila Salazar de Moreno, B.A.<br />

www.ethnicitiesmagazine.com<br />


+507 62523175<br />


Revista Digital<br />

www.ethnicitiesmagazine.com + 507 - 6252- 3175<br />

info@ethnicitiesmagazine.com @ethnicitiesmagazine<br />

We are enjoying this summer that began with<br />

power this month of <strong>February</strong>, and Iwould like<br />

to begin telling you that for this year we have<br />

changed a bit the format of the monthly content,<br />

some will covers will be topic related and<br />

others will be front-page interviews, and to finally<br />

get started with this, since we want you to enjoy<br />

our exquisite weather, we bring you this time A<br />

Summer FULL OF COLOR by Jean Decort 507<br />

on the cover and also the fashion trends for this<br />

SUMMER season by our columnist Ninna Ottey.<br />

Also look for the interview we did to Daniela<br />

Bulgin, an incredible Panamanian artist<br />

who is forging her musical career in<br />

the state of Florida in the United States.<br />

We did not forget that we are also celebrating<br />

this month the day of love and friendship, and<br />

to cover that important topic, we bring a reflection Written by Abel Aronategui about friendship<br />

among other important and interesting topics<br />

Remember to go to our social segment, with the details of the Afropicnic and the Braids Fashion<br />

show.<br />

Thanks to all the columnists who make the content richer for you our readers every month;<br />

and to you for continuing to read and share our contents.<br />

And finally I want to thank especially Vina Yetman Photographer and TM Make Up by Tatiana<br />

Miter, for such an excellent production for the cover and Shoot Films PTY for filming and editing<br />

what was the backstage of all the work.<br />

Until the next edition.<br />

Keila Salazar de Moreno<br />

Founder and Chief Editor<br />

<strong>Ethnicities</strong> <strong>Magazine</strong><br />


1 2





It is true that we are all called to be fully happy, something that I consider achievable, despite the difficulties,<br />

frustrations, sufferings and other complex situations, and to achieve that dream of our heart, I consider that one<br />

of the most important complements in this process is friendship.<br />

There are many people who go through our lives, which may wish us the best and surely will leave us many<br />

lessons that in one way or another will help us to face life in different scenarios, however, there are others that<br />

remain, no matter if the years pass, the context, situation, distance, space, sacrifice, time, triumphs, failures,<br />

economic situation or diseases, there they are ... those last ones are your best friends.<br />

The main key to keep a friendship is understanding,<br />

is understand that each one has virtues and<br />

defects, is to understand that at some point in life<br />

we can make mistakes that affect us, that is why it<br />

is important that among friends we learn to reflect,<br />

value what we have lived and consider the lessons<br />

learned are to strengthen relationships, learn to forgive,<br />

learn to ask for forgiveness and continue to<br />

love.<br />

True friendships should be fundamental pillars in our lives,<br />

with them we can find what we need in when we are<br />

clear or in the middle of a confusion, they are those people<br />

with whom we can share much, little or nothing we<br />

have, are those who are not with you for convenience,<br />

they make you a wake-up call when you do something<br />

wrong, they always rejoice in your well-being, they look<br />

for what’s the best for you and without realizing it they<br />

are part of your life and yours and theirs.<br />

3 4





nilsa.justavino@gmail.com<br />

Wans apan a taim, lang, lang, lang taim, wan old man liv<br />

in a kiev. Im beard lang, Im foot switchy, im fingernails same<br />

laik spaidar foot an` Im eye just laik puss eye. Im toe nails<br />

seim laik crab claw, im teet dem look laik big dog tusk, an<br />

Im kud run so fas`not a boy nor a gal ever get `way fram<br />

Im. But fi Im eye can`(t) see durin`de day. Im can ongly<br />

see durin`de night<br />


Tewali Bung, as phoneticized in<br />

this introduction, is a Bocadorian<br />

folk legend, from the memories<br />

of Reverend Ephraim<br />

Alphonse written in 1939 in<br />

““Guari- guari””, the name given<br />

to the English creole spoken by<br />

Bocadorians.<br />

Distinctive of this creole are its<br />

rhythmic singsong, its peculiar<br />

and picturesque body language,<br />

and characteristic of the islander<br />

ethnic subculture of Panama.<br />

The specific features of ““Guari-guari””<br />

can be explained because<br />

of its roots in the Jamaican,<br />

Barbadian, and Trinitarian<br />

English creoles from the Virgin<br />

Islands, at the base of the true<br />

structure of the West Indian<br />

Creole spoken in this country.<br />

Bocas del Toro is not only the<br />

melting pot of multiple linguistic<br />

features, but is also the most<br />

conservative area in the tradition<br />

of the West Indian dialect. It is<br />

identified as a recognizable trait<br />

of the area and notorious for its<br />

own nuances.<br />

This creole or dialect goes as<br />

far as the beginnings of the 19th<br />

century with the “colonization in<br />

1827 by Mses. Bent, John and<br />

Blas Peterson, Daniel and Tadeo<br />

Brown, the Shepard brothers,<br />

Knapp, and Humphries who<br />

came from Jamaica and settled<br />

in the región along with their slaves.”<br />

(Breve noticia acerca de las<br />

poblaciones de Bocas del Toro,<br />

La Prensa, domingo 23 de febrero<br />

de <strong>20</strong>03).<br />

Bocas del Toro was known at<br />

the time as the “small Canal” for<br />

its economic affluence and its<br />

commercial Exchange with the<br />

United States and the banana<br />

exploitation companies, whereby<br />

it constituted an open port<br />

to international trade. “The settlers<br />

in Isla Colon were mostly<br />

descendants of Jamaican immigrants…and<br />

a parallel event<br />

occurred in Old Bank or Bastimentos,<br />

where most of the 1000<br />

settlers only spoke English.”<br />

(Celestino Andrés Arauz, “Fundamentos<br />

para la creación de la<br />

Provincia de Bocas del Toro en<br />

1903”, LA PRENSA, 7 de febrero<br />

de <strong>20</strong>03.)<br />

In a smaller scale and not less<br />

meaningful were the influences<br />

in “Guari-guari” of the French<br />

creoles spoken by Antilleans<br />

from Saint Lucia, Saint Kitts,<br />

Saint Bartholomew, Dominique,<br />

and Grenade, thus causing a fusion<br />

of English and some French<br />

characterized by three major local<br />

influences: (a) the standard<br />

American dialect, (b) the standard<br />

Spanish dialect, and (c) the<br />

guaimí (engobeguinola, Cricamola,<br />

Blue Field y Base Line, Fish<br />

5 6


creek in the Bocas del Toro area,<br />

in the mainland and the other islands<br />

in the archipelago.<br />

In Bocas del Toro, three main<br />

linguistic sites pervade: the<br />

islands in the Archipelago or<br />

Chiriquí Lagoon (Lagùn): Bastimentos<br />

(Uol Bank), Isla Colón<br />

(bwokaz), Careneen Key or<br />

Carenero (krinìn kì), Isla Pastor<br />

(shepars àilan) o Guanakey, Solarte<br />

(nansi`s ki); in Almirante<br />

and the settlements at “the line”<br />

[former railroad] Base Line<br />

(bièslain), Blue Field, Torres Bluff,<br />

Patterson Key, Pigeon Key,<br />

Guabito, Changuinola y Patois<br />

Town (Patua Tòn), a minor<br />

community at the southwestern<br />

part of Almirante with remnants<br />

of a population of French creole<br />

speakers [patois or kewol].<br />

“““Guari-guari””” belongs in the<br />

English creole, as one of the<br />

many ethnic languages or dialects<br />

spoken in Western Africa,<br />

the Cameroons, and Sierra Leone.<br />

Creoles are also the language<br />

of at least a million and a half<br />

speakers in Jamaica, and other<br />

groups in Cameroons y Sierra<br />

Leona. Trinidad - Tobago, English<br />

Guiana, Belize, Saint Lucia,<br />

Barbados, Saint Kitts, Anguilla,<br />

Nevis and the Dutch Antilles<br />

or Guyana. Still other creoles<br />

are (1) Sranan, known as sranan-tongo<br />

or taki-taki, (2) Saramaccan,<br />

spoken in Surinam y<br />

(3) and Gullah the African-American<br />

dialect spoken in Georgia,<br />

South Carolina and the islands<br />

in the Gulf of Mexico.<br />



PANAMA?<br />

It is an ethnic and regional dialect<br />

used as the language of a<br />

group of members of the Panamanian<br />

culture, as their native<br />

tongue. The dialect displays<br />

very specific phonologic and<br />

grammatical structure, lexical<br />

and morphologic variants as<br />

compared with the Standard<br />

English language taught, learned<br />

and spoken by other Panamanians<br />

and English-speaking<br />

residents in the country.<br />

The English dialect belongs in<br />

the family of Caribbean creoles<br />

and other similar dialects of African-European<br />

substratum. Furthermore,<br />

the dialect becomes<br />

more conspicuous and submitted<br />

to a myriad of conjectures<br />

concerning its origin, behavior,<br />

structure, and comprehension.<br />

Its grammar, phonetics, and its<br />

lexicon, in spite of its differences,<br />

share a large number of<br />

common traits with “standard<br />

English”. “Guari-guari” is not a<br />

basilect or an inferior form of<br />

English; instead, it is an unorthodox<br />

dialect of English, a form<br />

of speech at the same level with<br />

American or Jamaican English.<br />


DIALECT?<br />

If the West Indian English dialect<br />

is not the officially approved<br />

language—in spite of its<br />

undeniable influence over most<br />

speakers of English of different<br />

ethnic groups—it is undoubtedly,<br />

the language for communication<br />

of most members of the<br />

West Indian community, whether<br />

of British, French, or Hispanic<br />

background in the republic<br />

of Panama. Many members of<br />

the so called “ Hispanic origin”<br />

who live in the West Indian vicinities<br />

or neighborhoods have<br />

acquired the dialect of English<br />

along with their own dialects of<br />

Spanish; for instance, the indigenous<br />

workers, a great number<br />

of “Latino” workers in the<br />

banana plantations in Bocas<br />

del Toro, Chiriquí and part of the<br />

Costa Rican territory, canal workers<br />

included.<br />

Thus, if your Bocadorian neighbor<br />

[the nieba] tells you: “Mais<br />

semùa kam sì, tel ìm a no diè<br />

ya.”, you can tell whoever comes<br />

to visit her the following message:<br />

“But, if somebody comes for<br />

me, tell him I left already.”<br />

7 Article published in “Tiempos 8<br />

del Mundo”, Sept. <strong>20</strong>04.

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albertobarrow1@gmail.com<br />




11<br />

Lolofos, Gagos, Ararás, Mondongos,<br />

Bayes, Ashantis, Gorgonas,<br />

are the names of some<br />

of the 29 tribes to which thousands<br />

of black slaves belonged,<br />

that were brought to the Isthmus<br />

of Panama at the time of<br />

the Spanish colony. Of course,<br />

that was a long time ago, but<br />

many of the traditions of those<br />

men and women, who lived at<br />

the West African land before the<br />

infernal raid, still survive among<br />

us, with everything and the modernity<br />

that assails us. Its permanence<br />

as a contribution to<br />

our national culture and identity,<br />

although at this point it’s<br />

clear between us, is highlighted<br />

with certain vitality by this time<br />

when, as in other parts of Latin<br />

America and the Caribbean, the<br />

popular Carnival party is celebrated.<br />

In Panama, the descendants of<br />

these africans brought as slaves<br />

still show off the syncretism<br />

resulting from the African and<br />

the Hispanic imposition, through<br />

dances and songs in which<br />

they “liberate from the soul” the<br />

legacy of the cultures that for<br />

centuries their ancestors built,<br />

before the brutal irruption of<br />

the Europeans in their lands.<br />

Congos Games: is the singular<br />

name that the festive days receive<br />

in which, nowadays, the<br />

burlesque world that the slaves<br />

used to recreate during the colonial<br />

era, in the few moments<br />

of leisure that their owners<br />

allowed them. Every time there<br />

was an opportunity, mockery<br />

was imposed as a resource by<br />

the oppressed to “avenge” the<br />

indulgence of the masters. This<br />

explains the clowning, expressed<br />

through the countless bo-<br />

dily contortions of the dancers,<br />

and the convoluted language<br />

(gibberish) used by them, during<br />

the celebrations of congos.<br />

All this was part of a universe<br />

that concealed, and revealed at<br />

the same time, the contempt for<br />

the oppressor and the desire for<br />

freedom.<br />

Although they are part of the<br />

daily life of the habitants of the<br />

coasts of the province of Colón,<br />

during Carnival, congo games<br />

become part of the agenda in<br />

several places of our territory.<br />

Through them, the descendants<br />

of those who were brought as<br />

slaves deal with a wide repertoire<br />

of topics as pure love songs,<br />

social denunciation and political<br />

satire, as their ancestors<br />

used to do, 500 years ago, when<br />

women with necklaces and<br />

multicolored skirts, along with<br />

men dressed with innumerable<br />

washers and their faces painted<br />

in black, showed off their skills<br />

with their voices, hips and legs.<br />

Since then, the ethnic and cultural<br />

polychromy was noticed,<br />

which, much later, would become<br />

one of the particularities of<br />

the nation-state that we know<br />

today as Panama.<br />

So, either during Carnivals or<br />

other times of the year, when<br />

you hear in some part of our<br />

country, songs and expressions<br />

that intermingle the Spanish<br />

with remnants of some African<br />

tribal language, and you run<br />

into a group of blacks painted<br />

in black , dancing to the beat of<br />

drums and with a wave of father<br />

and lord, do not panic. When<br />

this happens, know that you are<br />

in the presence of a great popular<br />

theater, whose “actors” are<br />

evoking those times when their<br />

captive grandparents, with peculiar<br />

ingenuity, drew their tongues<br />

to their masters, without<br />

knowing they were making fun<br />

of them, they never never knew<br />

that the merrymaking was in<br />

their name and against them.<br />

Do not worry if you are also<br />

thrown a grimace, because, to<br />

the congos it has already become<br />

customary to enjoy at the<br />

expense of others.<br />

*Originally published under the title “Blacks painted in black”, in the<br />

book PIEL OSCURA PANAMA, G. Priestley and A. Barrow, University<br />

Press “Carlos Manuel Gasteazoros”, Panama, <strong>20</strong>03.<br />



IN PERU<br />

Peruvian society has been, for<br />

centuries, a society highly influenced<br />

by images that associated<br />

beauty and success with<br />

whiteness, fair skin, and blond<br />

straight hair. These beauty standards,<br />

associated with the ways<br />

in which western thought has<br />

influenced us, had an enormous<br />

impact in Latin American societies,<br />

characterized by their heterogeneity<br />

and the multiplicity of<br />

ethnic groups.<br />

Beauty standards, then, determine<br />

what is adequate and<br />

what is not, which facial features<br />

are perfect and which will<br />


mosquerarosado.analucia@gmail.com<br />

never meet the requirements.<br />

They decide what is sexy, which<br />

body woman should seek to<br />

have, and supported by the media,<br />

they are installed as a mechanism<br />

of social control that<br />

homogenizes role models.<br />

This situation has also affected<br />

afro-Peruvian women, who do<br />

not see themselves represented<br />

in society, and when they<br />

do, they do not see themselves<br />

as good references or being<br />

given the same value as other<br />

people. This fact might be one<br />

of the reasons why for many<br />

years Afro-Peruvian women<br />

have tried to adapt their physical<br />

appearance to the images<br />

portrayed by the media.<br />

One of the most common experiences<br />

for us is, for instance,<br />

having our hair chemically<br />

relaxed at least once in our life.<br />

This experience is one of the<br />

most physically painful experiences<br />

one might go through,<br />

but it is also a procedure done<br />

to hide a very visible part of your<br />

blackness and thought to give<br />

us a more stylish and refined<br />

look, that will not only have consequences<br />

in the ways in which<br />

we interact with others, but that<br />




will also have repercussions in<br />

our professional and academic<br />

lives.<br />

However, things have changed<br />

in the past couple of years, when<br />

a group of young Afro-Peruvian<br />

women started a movement<br />

that generated a revolution: it<br />

started with a very small group<br />

of people and transformed into<br />

a big community of support and<br />

sorority in which every woman<br />

who wanted to grow their hair<br />

naturally had a space.<br />

The body is a performative<br />

space, constructed as a way<br />

of expression of the things that<br />

we choose to represent or as a<br />

consequence of the influence<br />

that the environment has on us.<br />

Considering this, the body can<br />

be a powerful tool of contestation<br />

and resistance against the<br />

stereotypes and standardized<br />

representations of beauty.<br />

Resisting through their bodies<br />

is important, as we challenge<br />

beauty standards and portray a<br />

unique and different beauty, embracing<br />

our natural appearance<br />

and valuing our hair as a part of<br />

our bodies, to understand it as<br />

a part of our racial identity and<br />

who we are as Afro-Peruvian<br />

women. This is the way we have<br />

chosen to create new images<br />

to represent beauty in our way<br />

and invite other women like us<br />

to transition to a more natural<br />

state, in which we learn to love<br />

who we are and take care of<br />

ourselves.<br />

Because of it, the afroPeruvian<br />

women created new images to<br />

represent their own beauty and<br />

their own conceptions about the<br />

perfect features, in a process<br />

that must not be seen as a physical<br />

alteration of the standards<br />

of beauty for them, but instead<br />

as a way of resistance, and therefore,<br />

a liberation process.<br />

Transforming our bodies to go<br />

back to their natural state is a<br />

strong political statement as<br />

their bodies are not only making<br />

visible an new type of beauty,<br />

but also because by doing so,<br />

we recognize that these bodies<br />

belonged to us, and represent<br />

our history, the resistance of<br />

their ancestors, and the wonder<br />

of our cultures.<br />

As Bell Hooks mentions ‘in a<br />

white supremacist context,<br />

“loving blackness” is rarely a<br />

political stance that is reflected<br />

in everyday life, and when<br />

present it is deemed suspect,<br />

dangerous, and threatening’. In<br />

this context, these new representations<br />

are a big transformative<br />

action that shapes the<br />

social interaction and enhances<br />

the Afro-Peruvian women empowerment,<br />

as they question<br />

and challenge the consequences<br />

of colonialism, to show new<br />

possibilities and invite others<br />

to embrace their beauty, their<br />

ancestry and their identity as<br />

Afro-Peruvian women.<br />

As the natural hair movement<br />

has grown, it has addressed<br />

many other issues that affected<br />

Afro-Peruvian women, as<br />

the lack of representation and<br />

the invisibility as valuable consumers<br />

in the beauty industry.<br />

13 14





afrochileno@yahoo.es<br />

Reflexiones y lecciones aprendidas de incidencia y acciones del movimiento<br />

social Afrochileno después de 17 años de lucha, desde las periferias<br />

de un extenso país hacia el poder centralista.<br />

PART1<br />

But not only this achievement marks<br />

the historical milestone in this Regional<br />

Conference, which was the<br />

preparatory one towards the World<br />

Conference in Durban South Africa, it<br />

was also in that same meeting where<br />

before a great amount of Afro-descendant<br />

leaders of the Americas and<br />

representatives of the States , Chilean<br />

Afro-descendants or Afro-Chilean<br />

people appear for the first time, through<br />

the first NGO Afro Chilena Oro Negro,<br />

led by the then mayor of a commune<br />

in northern Chile, Sonia Salgado<br />

Henríquez. As many have transmitted,<br />

those who witnessed that event, was<br />

something that in terms; historical,<br />

social and emotional breaks the myth<br />

that in Chile there were no blacks or if<br />

they existed had disappeared by the<br />

weather.<br />

While we are aware that the fight<br />

against racism and discrimination,<br />

plus the efforts of our ancestors who<br />

did to achieve freedom, were and will<br />

be an important part of the beginnings<br />

of the Afro movement in the<br />

Americas, in Chile, the conference of<br />

Santiago marks the beginning of the<br />

continuity of that struggle for the visibility<br />

of our Afro-descendant people<br />

in Chilean territory. It is from the consecration<br />

in Durban South Africa, with<br />

the declaration and its plan of action<br />

of the III World Conference Against<br />

Racism CMCR, that somehow the<br />

Afro-Chilean movement arises at the<br />

same time, which post Durban, the<br />

NGO Oro Negro starts its process of<br />

social, cultural, legal and political visibility<br />

of the Afro-descendant people in<br />

Chile.<br />

A movement that at its inception was<br />

of a social and cultural nature, which<br />

should seek strategies or guidelines<br />

for the visibility of an ethnic group<br />

that according to the history of Chile<br />

did not exist or if they existed, we<br />

appeared as a people that, although<br />

we were from the times of the Colony,<br />

supposedly disappeared due to the<br />

weather or miscegenation, even more<br />

when the archives or academic studies<br />

were scarce to demonstrate the<br />

alive presence of the afrodescendiente<br />

town in Chile.<br />

It was so, that it was necessary in its<br />

first stage (<strong>20</strong>01-<strong>20</strong>07) to be able to<br />

investigate and at the same time value<br />

the history, customs, traditions<br />

and territories that defined who those<br />

Afro-Chilens were. In the first stage,<br />

the Ong Oro Negro advanced considerably,<br />

which allowed it to have the<br />

inputs for the promotion and dissemination<br />

of Afro culture. Then, in <strong>20</strong>03,<br />

the Lumbanga Organization emerged,<br />

which further enhanced oral research,<br />

fostering the living and intangible heritage<br />

of this Afro culture.<br />

Those were the first Afro-Chilean<br />

institutions that, through the cultural<br />

manifestation, showed themselves to<br />

the Chilean community, publicly going<br />

out through the drums and their dances<br />

to say and reaffirm; “Here we are<br />

and we have not disappeared.” This<br />

stage can be considered one of the<br />

most important in terms of incidence,<br />

after the great milestone of the Santiago<br />

Conference, a stage of awareness<br />

and self-recognition. Yes, I say<br />

self-recognition because many of the<br />

so-called blacks or descendants of<br />

slaves, had maintained the hegemony<br />

that their parents and grandparents<br />

transmitted to them, which was to<br />

DENY the RACE. The inmate had to<br />

be reconstructed, we needed to believe<br />

and feel afro-descendent.<br />

Parallel to this process, it was necessary<br />

to comply with the results<br />

that came out of the Durban world<br />

conference, through its declaration<br />

15 16



and Action Plan. We would now enter<br />

a more political and technical stage<br />

at the same time, in which unity and<br />

alliances were key to move towards<br />

the visibility of the Afro-Chilean people.<br />

This is how the Afro movement<br />

is grouped by means of a collective,<br />

which could articulate, influence and<br />

negotiate with the State of Chile. This<br />

is how the Alliance of Afro-Chilean Organizations<br />

is formed, created at the<br />

beginning between the organizations<br />

Oro Negro and Lumbanga, and that<br />

later other groups would join such as;<br />

Arica Negro, the Julia Corvacho Senior<br />

Adult Club and the Luanda Afro<br />

Descendant Women’s Collective.<br />

It was necessary to be able to design a<br />

strategic plan with a view to the common<br />

objective that all organizations<br />

sought, which was the Political, Legal,<br />

Social and Cultural Recognition. For<br />

this, it was necessary to generate different<br />

lines of action that would lead<br />

to this objective. It was in this instance<br />

that we began to analyze and define,<br />

in order of priorities, which lines<br />

of action should be taken and which<br />

would be the strategies to achieve<br />

those specific objectives. This discussion<br />

and reflection at the same time,<br />

led us to consider four aspects;<br />

A legal framework that recognizes<br />

the presence and contributions of our<br />

Afro-Chilean people.<br />

A statistical framework that technically<br />

defines how many we are, where<br />

we are and in what situation we find<br />

ourselves.<br />

An institutional framework of the public<br />

apparatus that could take responsibility<br />

of the demands that the<br />

Afro-descendant community currently<br />

had.<br />

A political framework that would allow<br />

us to justify immediate social, cultural<br />

and economic investment actions,<br />

that could be created at the local level<br />

in benefit of the development of people<br />

of African descent.<br />

These lines of action were based on<br />

our “Charter of Navigation” that the<br />

African descent people in America<br />

had embodied in one of the most important<br />

products and achievements<br />

that the Afro movement has obtained<br />

in the last century, which was the Plan<br />

of Action of Durban, a political instrument<br />

with a legal approach that, in<br />

some way, would be the weapon or<br />

tool to break down the structural racism<br />

barrier within our States.<br />

When analyzing how we could demand<br />

from the State of Chile that Afro-descendants<br />

in Chile to be recognized, we<br />

found that, at the domestic level, there<br />

were only a few legal instruments that<br />

forced the State to generate certain<br />

inclusion or visibility initiatives. In this<br />

context, we had, for example, the constitutional<br />

article that most of the States,<br />

which were colonized in America, have<br />

in their constitutions, which defines and<br />

expresses on non-discrimination by<br />

race or religion. Then, the closest thing<br />

to us, was the indigenous law that was<br />

applied since the nineties to the ethnic<br />

groups that were in Chilean territory,<br />

before the Spanish arrived, five hundred<br />

years ago, but that did not apply to us<br />

directly. because they were transplanted<br />

people that arrived with the colonizers<br />

in slaves conditions.<br />

It was this situation that, as an Afro<br />

social movement, made us reflect and<br />

analyze that the declaration and plan of<br />

action of Durban took more strength,<br />

since it was until that moment, the only<br />

instrument that allowed us to defend<br />

ourselves and in some way, to have a<br />

dialogue with the State. This is where<br />

the strategy of visualizing the foreign<br />

policy that Chile had in matters of human<br />

rights is born, where not only the<br />

Durban declaration would be the only<br />

international instrument that endorses,<br />

or that, in some way, directly or indirectly,<br />

forced the State of Chile to initiate<br />

inclusion actions in our favor. For this,<br />

it was necessary to investigate; agreements,<br />

pacts, conventions, declarations,<br />

protocols and other political and<br />

legal instruments that Chile signed and<br />

committed to apply within the country.<br />

Something important to mention is that<br />

the State of Chile, especially after the<br />

military dictatorship, after recovering<br />

democracy, has wanted to be seen by<br />

the international community as a country<br />

with a positive image that faithfully<br />

respects human rights and that its<br />

commitments agrees upon in the exterior,<br />

in various instances such as; the<br />

inter-American system, United Nations,<br />

Ibero-American and diverse multilateral<br />

spaces, are applied completely within<br />

the country through programs, public<br />

policies and laws.<br />

It was necessary for the Afro-Chilean<br />

political movement to go out to the<br />

world to be able to formed politically<br />

speaking and at the same time generate<br />

various international alliances and<br />

networks, especially with our peers<br />

from the Afro-descendant movement<br />

in Latin America and the Caribbean that<br />

already had more advantages in advocacy<br />

actions within the region. That<br />

way, the participation in spaces such<br />

as; The Strategic Alliance of Afro-Caribbean<br />

and Caribbean Organizations,<br />

the Afro-Census Group, the Afro-Latin<br />

Women’s Network, the Caribbean and<br />

the Diaspora, the Youth Network of<br />

South America and Latin America, plus<br />

other networks and alliances, allowed<br />

so many of its leaders, as well as the<br />

Afro-Chilian organizations themselves,<br />

to be empowered in political-ethnic / racial<br />

knowledge and discourse. To summarize,<br />

the strategy was to “black out”<br />

politically and incite from the outside<br />

inward.<br />

While we recognize that there has<br />

been a host of local actions by Chilean<br />

Afro-descendant organizations<br />

and communities, especially in the Arica<br />

and Parinacota region, which is the<br />

area where the largest Afro population<br />

identifies itself as such, in <strong>Ethnicities</strong><br />

<strong>Magazine</strong> March <strong>Issue</strong>, I want to share<br />

four experiences, which I consider to be<br />

the most important milestones of struggle<br />

that the Afro-Chilean movement<br />

has worked on during the last fifteen<br />

years and that have been a transcendental<br />

axis of the advocacy actions.<br />

* This article was previously published<br />


17 18


BULGIN<br />




Who is Daniela Bulgin? What<br />

part of Panama you was born?<br />

Where do you currently live?<br />

I don’t really like to define myself,<br />

it’s something you can find out easily,<br />

since I have nothing to hide,<br />

may during a cup of coffee or in a<br />

good conversation, but I must say<br />

people that don’t look directly into<br />

your eyes are not truthful. I was<br />

born in La Chorrera. I am living in<br />

Miami, Florida<br />

How and when did you start<br />

your career as a singer?<br />

I started my career singing in top<br />

40’s wedding bands when my brother<br />

hooked me up with a casting<br />

and I got the job.<br />

How has been your family’s<br />

support ?<br />

Unconditional since the first time.<br />




When do you decided moving<br />

to USA?<br />

When my boyfriend proposed to<br />

me , and I said yes.<br />

How was the acceptance of<br />

your music there ?<br />

I think the whole music scene is<br />

totally different here, there is a diversity<br />

of different genres, which<br />

open the door for different fusions<br />

of music to coincide. My music is<br />

being received with so much love in<br />

Miami. As it’s a fresh, new, original<br />

and unique sound.<br />

Message for the reader and<br />

young people<br />

My message for our youth is to<br />

study so they can contribute positive<br />

elements to our society, don’t<br />

run before you learn to walk, the<br />

ones who learn to listen, will receive<br />

life’s greatest benefits.<br />

Social media network<br />

@nenahmusic Instagram, YouTube<br />

Facebook and Twitter<br />

What’s the name of your new<br />

song and what is the purpose<br />

for it?<br />

“LA QUEEN” is the name of my new<br />

single and I made it as a demonstration<br />

that we all as an artist could<br />

be more creative and if you want<br />

to talk about intimacy you can do<br />

it using other vocabulary not that<br />

explicit!<br />

“LA QUEEN” is a song full of metaphors<br />

and sexy but not gross content.<br />

Music should be used to build positive<br />

reactions in this broken society.<br />

Today urban music is all about sex<br />

and explicit lyrics. For me is totally<br />

disgusting.<br />

23 24


A SUMMER<br />



A summer without colors, it is not summer and it’s also<br />

a plus or upgrade for you to have a garment that makes<br />

you look unique and different, that’s why we bring you<br />

what Jean Quijano, better known as JeanDecort507<br />

has for all of us during this season<br />

I invite you to look for the backstage video that is at<br />

the end of this our first Cover Fashion Trends cover for<br />

<strong><strong>20</strong>18</strong>.<br />

Production and photographs of cover and segment<br />

Fashion Trends by Vina Yetman<br />

Clothing and accessories: JeanDecort507<br />

Backstage Filming: Isamir Anderson<br />

Models: Linda Evanns, Magda Tamayo, Narcisa Tamayo,<br />

Cristel Araba<br />

Location: Bala Beach Resort in María Chiquita,<br />

Colón<br />

If you are a designer, store or boutique, and<br />

you’d like to have your products in our Fashion<br />

Trends,make sure to contact us to send you a<br />

quote at info@ethnicitiesmagazine.com or +507<br />

62523175.<br />

Special Thanks to:

MODEL:<br />


She looks beautiful with Panama in a unisex dashiki.

MODEL:<br />


Panama in an off shoulder blouse<br />

inspired by the culture, customs,<br />

colors, fauna and flora of<br />

our country.

MODEL:<br />


Is wearing a Decort Souvenir<br />

with a pair of shorts, the print<br />

was made with a special brush<br />

to give the texture of several interlaced<br />

colors making a unique<br />

and colorful effect.<br />

MODEL:<br />


Wears an ethnic print blouse<br />

with rastafarian colors.

MODEL:<br />


She’s wearing a Decort souvenir<br />

with a cultural cartoon Decort<br />

“tembleques” with black washed<br />

print trousers and a colorful<br />

mandala to match a beach bag<br />

with the same pattern

MODEL:<br />


She looks stunning with that<br />

Maxi skirt with prints inspired<br />

by the fusions of African fabrics,<br />

with a blouse of prints inspired<br />

by Afro Panamanian culture.

MODEL:<br />


She looks attractive and at the<br />

same time elegant with Panama<br />

in a blazer. This design was<br />

inspired by our isthmian soil,<br />

its fauna, culture and traditions<br />

embodied in a hand painted pattern<br />

that gives it that unique and<br />

sophisticated touch, highlighting<br />

the artistic workmanship of<br />

Panama; complemented with a<br />

beach bag with an ethnic floral<br />




notteymc@gmail.com<br />

Summer is here! We are in the best months to enjoy<br />

the different outdoors events on weekends with our<br />

friends and family. Bikini, hats, sunglasses, bright colors<br />

and many prints. Here I bring some of the trends<br />

for this summer, so you can enjoy the summer heat<br />

with style.





There is a very famous meme in<br />

Instagram that says that yellow<br />

was created for black women<br />

and I can not agree more! It is<br />

also a color that had a strong<br />

presence on the catwalks of<br />

spring summer <strong><strong>20</strong>18</strong>, declaring<br />

the successor of the Millennial<br />

Pink. Catwalks like Isabel Marant,<br />

Dries Van Noten and Prabal<br />

Gurung had introduce this<br />

color with a strong presence.<br />

Wear the yellow mustard is<br />

more trendy than ever! A floral<br />

print dress with this color or just<br />

a smooth one that stylize your<br />

body for an event on the beach<br />

at night, will be perfect for this<br />

summer.<br />

Lavender is another color that<br />

comes strong for this year. Pantone<br />

announced that the color<br />

of the year is ultra violet. A color<br />

completely antonym of yellow.<br />

It is a softer color and much<br />

more romantic. Some girls may<br />

find it difficult to wear it, but believe<br />

me it is another color that<br />

suits perfect with our melanin.<br />

It highlight our attributes. This<br />

is a perfect color to go out for<br />

brunch with friends! Another<br />

tip that I give you is, if you want<br />

to be the queen in a pool party,<br />

wear a lavender bikini!<br />


Floral dresses are always a<br />

must in a summer wardrobe.<br />

The lightweight Maxi-dresses<br />

are perfect for going out on Picnic<br />

with the family and feeling<br />

fresh during the day. I recommend<br />

wearing pastel colors,<br />

which are on trend this season,<br />

but if those colors are not your<br />

thing, go bold!<br />

BUM BAGS<br />

Festivals are increasingly recurrent<br />

in our country. They are<br />

the perfect alternative to be<br />

comfortable in events without<br />

having to worry if our bag is in<br />

danger zone or not. In addition,<br />

it is an excellent practice to carry<br />

the essentials in your purse<br />

and not carry our lives inside<br />

it. These Bum Bags have been<br />

proposed last spring summer<br />

catwalk, do not worry, they are<br />

not the bum bags of the nineties.<br />

The new ones are full of<br />

style.<br />

45 46




Girls, let’s be honest: The prints<br />

are ours! This summer, try wearing<br />

bikini with prints inspired by<br />

dashikis or ankara wax print fabric.<br />

This is a must for us to go<br />

to the beach or just take some<br />

beautiful photos in one of the<br />

many resorts we have. If it is<br />

for a photo shoot, do not hesitate<br />

to put some headwraps and<br />

many accessories!<br />


HATS<br />

This is a trend that is going<br />

strong since last summer and it<br />

seems that will stay with us for<br />

a long time. I speak of personalized<br />

hats with your name or<br />

a phrase that identifies you. In<br />

fact if you want to make it even<br />

more personalized, you can add<br />

pompoms or even put it on with<br />

a bandana to give it some color<br />

and texture inside.<br />


Forget about the maxi sunglasses,<br />

they are completely out of<br />

fashion. The trend is wearing<br />

futuristic sunglasses, giving us<br />

a very Matrix style. From the<br />

cat-eye style of the fifties, the<br />

square style of the nineties and<br />

the electric blue colors of the<br />

<strong>20</strong>00s. If you are daring and<br />

you like to show originality, this<br />

trend is for you.<br />

47 48





E-mail: krisanatureshop@gmail.com<br />

Social Networks: @krisanature<br />

Since ancient times, hair care at bedtime has been taken into account,<br />

because of the benefits we get from doing it, such as: avoiding friction<br />

breakage, frizz, a more durable style, preventing hair from bothering<br />

us when it reach our faces , loss of natural oils from the hair and scalp<br />

among other aspects. Therefore, it is necessary to perform this care so<br />

that the hair achieves its maximum definition and maintain a pleasant<br />

style the next day, since the results of taking care of the hair at bedtime<br />

provide these benefits in the curl.<br />

These are some techniques to take care<br />

of our hair when sleeping:<br />

Braiding the hair: This way our<br />

hair stays untangled, comfortable,<br />

and the frizz is avoided<br />

the next day. Divide the hair and<br />

make several braids according<br />

to your preference. It is recommended<br />

for girls because the<br />

hair is manageable the next day.<br />

Use a detangling spray to avoid<br />

mistreating the hair in the process.<br />

Bantu knots: It consist in dividing<br />

the hair into sections and<br />

wrapping each one until forming<br />

a small knot. Provides<br />

definition by releasing the knot<br />

resulting in loose waves or curls,<br />

depending on the texture of<br />

the hair; it’s a versatile protective<br />

style. This hairstyle has been<br />

used for centuries by Bantu ethnic<br />

groups in Africa.<br />

Pineapple: This is the most<br />

popular method. It is not more<br />

than placing a tail or tie to hold<br />

the hair as high as possible,<br />

avoiding the hair to rub or get<br />

tangled by movements in the<br />

bed or with the pillow and break<br />

dawn or gets frizzed, also helps<br />

us to keep for longer our hairstyle.<br />

It is necessary to wrap the<br />

hair with a silk or satin scarf.<br />

This method is preferably for<br />

long hair.<br />

You can also make mini pineapples<br />

(divide the hair into sections<br />

and place several bras in<br />

the hair to protect it when sleeping).<br />

It applies to people with<br />

short hair who do not bother to<br />

wear it when they sleep.<br />

Cap (satin - silk): Since ancient<br />

times, in the mid-fourteenth<br />

century, the cap was used to<br />

sleep. This was a cap or headdress<br />

that was used to pick<br />

up the hair and in some cases<br />

gentlemen used it under the military<br />

helmet; it was used more<br />

frequently in elegant families<br />

homes. Covering the hair with<br />

a satin or silk cap or scarf protects<br />

it and prevents the pillow<br />

fabric from absorbing the natural<br />

oils of the hair; At the same<br />

time, it prevents breakage due<br />

to strong scratches when sleeping,<br />

another option is a plastic<br />

cap; this is for extremely dry<br />

hair, to maintain moisture and<br />

definition. Satin is a soft fabric<br />

with cotton, silk or linen fiber<br />

fabric, smooth to the touch, it is<br />

shiny and smooth, of good consistency,<br />

suitable for this function.<br />

There is also the option of<br />

satin pillowcases.<br />

Night Treatments: When making<br />

masks or pre-poo at night<br />

the ingredients will act in a great<br />

way and we will save time, for<br />

that, the most appropriate is to<br />

apply mixture of natural oils or<br />

deep commercial treatments<br />

such as: coconut oil, chikaikai,<br />

castor and others , always taking<br />

into consideration the precautions<br />

to avoid staining with<br />

the products.<br />

Each of these methods are carried<br />

out with the proper caution<br />

so nor the hair or scalp get hurt.<br />

All these methods will help you<br />

achieve and maintain a defined<br />

and healthy hair, therefore they<br />

can be applied in girls.<br />

Some ingredients to define<br />

curly hair are:<br />

Natural Gel: There are several<br />

homemade recipes to prepare<br />

natural gel such as oatmeal<br />

gel, flaxseed gel, aloe vera gel,<br />

chia gel, okra gel that provide<br />

nutrients to our hair without<br />

chemicals that damage or dry<br />

it, while they define it.<br />

Aloe vera gel recipe: Remove<br />

the husk of a medium leaf<br />

of aloe vera, liquefy and strain<br />

if necessary, do not mix with<br />

water, apply to the hair, look<br />

for the desired style either with<br />

your fingers or a comb and let<br />

dry. Do not rinse unless you feel<br />

discomfort like itching or some<br />

other.<br />

Flaxseed Gel Recipe: Add 3 tablespoons<br />

of flaxseed or linseed<br />

to two cups of boiling water, stir<br />

until the gel is felt and quench<br />

the fire, wait for it to cool to strain,<br />

prepare it according to your<br />

thickness preference.<br />

Natural oils can be added to these<br />

gelts for a better hydration in<br />

case you have very dry hair and<br />

with frizz.<br />

In case your hair is difficult to<br />

define, mix both gels for a better<br />

result and add a bit of coconut<br />

milk and conditioner without rinsing.<br />

Since this mixtures are natural,<br />

they should be stored in the refrigerator<br />

for a longer duration, if<br />

it’s necessary, use preservative<br />

oils such as glycerin, lavender or<br />

tea tree, only a few drops.<br />

Natural or commercial Serum:<br />

To make your own homemade<br />

serum you only have to mix<br />

some natural oils and use a few<br />

drops for your hairstyle or before<br />

sleeping; it’s not necessary<br />

to mix so many oils because it’s<br />

not for pre-poo and it could overload<br />

your hair. Look for oils that<br />

have different benefits and mix<br />

them, such as: grapeseed oil,<br />

olive oil and cocoa oil. Excellent<br />

mix to moisturize skin and hair,<br />

while strengthening and helping<br />

hair growth.<br />

Conditioner: Sometimes hair<br />

becomes difficult to find a definition<br />

pattern, although we take<br />

the necessary measures. This<br />

can be solved by applying a little<br />

conditioner on the hair before<br />

combing and then your usual<br />

products, always trying to dry<br />

the hair, you will not have any negative<br />

effect when doing it.<br />

49 50



Coconut milk: it’s a very functional<br />

ingredient if you are looking<br />

to define your hair, since it helps<br />

you with frizz, hydration and dryness;<br />

it’s rich in protein, so it helps<br />

to strengthen and restore the<br />

hair and to seal the moisture of<br />

the hair; tt also contains vitamins<br />

and stops hair breakage. All these<br />

things that coconut milk gives us<br />

are necessary to achieve a good<br />

definition of hair. You can mix it for<br />

easy handling in the application or<br />

place it alone with a plastic cap, if<br />

you use canned coconut milk that<br />

is preferably one without gum, or<br />

salt.<br />


Remember that the definition is<br />

presented according to the type<br />

of texture of the curl, we’ll go over<br />

this topic will be in the next issue.<br />





infojessicab@gmail.com<br />

www.jessicambernard.org<br />

We are born, we grow up and<br />

we become productive adults<br />

to society. Our childhood represents<br />

a crucial part of us and<br />

what our life is today as human<br />

beings. We are a reflection of<br />

the upbringing of our parents<br />

and of the values ​acquired, but<br />

at the same time, not all situations<br />

where for some of us,<br />

which does not truly represent<br />

who we really are today.<br />

Our inner child is the part of you<br />

that will always remain as “a<br />

little boy or a little girl”, and regardless<br />

of whether we act as<br />

adults, that part of you always<br />

needs to be attended and recognized.<br />

But in what way?<br />

Taking care of ourselves both<br />

physically and mentally. That’s<br />

right, just remember how those<br />

beautiful moments of purity,<br />

naivety and freedom made us<br />

feel, those are exactly the feelings<br />

and emotions that<br />

51 52


we should incorporate into our<br />

daily life.<br />

There is a true phrase that goes:<br />

‘to remember is to live” ... it is<br />

such a true statement, because<br />

just to have recollection of<br />

all our adventures, inventions<br />

and more, brings a big smile on<br />

our lips. But in that same way,<br />

for some, there were situations<br />

in their childhood that were not<br />

the most memorable ones, perhaps<br />

there was some physical<br />

or emotional abuse, which has<br />

left deep scars making us remember<br />

what it used to be at<br />

that particular time in our lives.<br />

You are the captain of your own<br />

ship ... did you know that? It is<br />

the acceptance of who you are<br />

as a person in your present<br />

moment and remember that<br />

the past should not determine<br />

who you are or will become in<br />

the future. While it is true that<br />

there were hurtful words or<br />

comments that remained marked<br />

in your subconscious mind,<br />

the important thing is to know<br />

who YOU ​ARE TODAY. You are a<br />

wonderful and virtuous person,<br />

this the mantra that you should<br />

use as a shield from past memories,<br />

that perhaps ae attached<br />

to comments or words<br />

established by parents, friends<br />

or acquaintances.<br />

Deep within yourself, the light<br />

of true love resides and this<br />

is something that you should<br />

never forget. It is important to<br />

accept yourself as a loyal and<br />

honorable persona; a person of<br />

great strength and unity. This<br />

tool will help you untie the cords<br />

that keeps you bounded to the<br />

memories; just remember to<br />

tell yourself these words: I AM<br />


VALUED These powerful words<br />

will help you to understand your<br />

truth and over time every negative<br />

bound to your subconscious<br />

mind will soon be just a<br />

memory.<br />

There are hard and difficult<br />

memories to swallow, many of<br />

which, to initiate the detachment<br />

of them, is a task and initiative<br />

that must come from within,<br />

but at times, depending on<br />

the severity of the case, requires<br />

a more specialized help in<br />

this aspect, clinically speaking.<br />

The important thing is to recognize<br />

when something deep inside<br />

of us does not makes us feel<br />

good ... it is that RECOGNITION,<br />

the path to true LIBERATION OF<br />

SELF, of your soul. This is the<br />

recognition that your inner child<br />

is trying to show you ... to pay<br />

attention to him or her, to attend<br />

to him or her and to love him or<br />

her. As these actions are carried<br />

out, you will see, how you will<br />

begin to shine within within and<br />

feel more in synchronicity with<br />

your inner self.<br />

There are different ways to reconnect<br />

with your inner child that you can practice<br />

and thus initiate your process of unification<br />

between an adult body and your internal<br />

child:<br />

Perform actions that make you<br />

relive moments of your childhood:<br />

coloring books, skating,<br />

watching cartoons, going to an<br />

amusement parks, playing with<br />

your children and their toys, etc.<br />

Meditate: look for a space where<br />

you will not be interrupted<br />

and dedicate time to listen to<br />

your breathing.<br />

Talk with your child: After meditating,<br />

write the following<br />

questions in a notebook and<br />

intuitively receive the answers:<br />

How do you feel? What do you<br />

want me to know? What would make<br />

you happy at this time? Just let out<br />

the emotions, the memories and you<br />

will see how the answers flow.<br />

Remind your inner child about love:<br />

Your inner child needs to feel validated<br />

and this can be achieved by just<br />

repeating the words: I love you, I respect<br />

you, you are important to me, I<br />

will always take care of you.<br />

All these practices, even if you do not<br />

see them in a conventional way, are a<br />

great help to reconnect with that part<br />

of you that is special and that always<br />

lives very present within us. These actions<br />

will establish that self-confidence<br />

and as time goes by, they will help<br />

you feel your best inside out.<br />

53<br />


EVENTS<br />



In the past days, the second AFROPICNIC was<br />

held at Parque Omar, near the library area.<br />

This activity that had as objective to promote the<br />

coexistence between afro descendant youth,gathered<br />

around 250 people.<br />

The event had a little market, and also with headwrap<br />

workshop dictated by Satchely; Identity talk<br />

through hair: headwraps and braids, dictated by<br />

Urenna Best and basic care of curly hair by Ileana<br />

Christopher.<br />

The AFROPICNIC was organized by the movements:<br />




EVENTS<br />




Throughout these first months of the year <strong><strong>20</strong>18</strong>, it has been demonstrated that Afro-Panamanians<br />

do not have to wait until May to celebrate our ethnicity, and as a sample<br />

we bring what happened during the first Braids Fashion Show, organized by Johnsan<br />

Saloon.<br />

The event had the participation of artists such as G-Harmony, Lyz Martin, Grupo de<br />

Diablo, Dance Unity and the Nengres Congos de Colón group.<br />

The walkway was not only the different styles of AFRICAN hairstyles that you can get<br />

done in Johnsan Saloon, the models also wore garments from different entrepreneurs<br />

who were participating in the event such as By Mark’s and Sassy Classy.<br />

We invite you to be aware of the next Braids Fashion Show.<br />

59<br />


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