Ethnicities Magazine_Mayo-june 2018_Issue_23_Ingles

People - Origins - Culture
ETHNICITIES
www.ethnicitiesmagazine.com
Issue 23 - May/June 2018
Amo a mi raza
Author: Prof. Gerardo Maloney
May, Black Ethnicity Celebration in Panama

¡tú anuncio puede
estar aquí!
Para mayor información
contáctenos a:
info@ethnicitiesmagazine.com
www.ethnicitiesmagazine.com
Síguenos en:

CONTENT
ETHNICITIES
Editorial Letter
Licda. Keila Salazar de Moreno
Tewali Bung..........................................................................3
Magister, Nilsa Justavino
Redefining Afropanamanian dress..............................4
Ninna Marie Ottey, B.A.
The Afro-Peruvian popultation in the media..........13
Ana Lucía Mosquera, B.A.
Fashion Trends - Amo a mi raza................................15
Poem by Gerardo Maloney
Wake up and Make up....................................................21
Samara Wallace, B.A.
Transformation, the route to be a beautiful path..24
Jessica Bernard, B.A.
Socials.................................................................26
24
4
AFROPANAMANIAN DRESS
TRANSFORMATION, THE ROUTE TO
BE A BEAUTIFUL PATH
FOUNDER & EDITOR IN CHIEF
Keila Salazar de Moreno, B.A.
info@ethnicitiesmagazine.com
GRAPHIC DESIGN
Stephany Salazar, B.A.
stephany.salazar20@gmail.com
PHOTOGRAPHS
www.pixbay.com
Vina Yetman
COVER CONTENT PHOTOGRAPHS
Cover photo y Fashion TRENDS:
Production: Vina Yetman
Photograph: Vina Yetman
Crown & details: LadyLu Vintage Store
Make up: Dérika Bulgin de My Makeup PTY
Dressing: Garbo by Greta
SALES, MAERKETING AND PUBLIC
RELATIONS
Keila Salazar de Moreno, B.A.
MAY - JUNE WRITERS
Magister, Nilsa Justavino
Ana Lucía Mosquera, B.A.
Kris Aguilar, B.A.
Samara Wallace, B.A.
Jessica Bernard, B.A.
Nina Ottey, B.A.
Cecilia Moreno, B.A.
Dr. Alberto Barrow
Keila Salazar de Moreno, B.A.
SPANISH VERSION CORRECTION
Keila Salazar de Moreno, B.A.
Stephany Salazar, B.A.
EDITORIAL LETTER
My heart is full of happiness, and this is due to see all entrepreneurs who
are in our Afro Descendant community in Panama, also to see the different
private schools, public and private institutions that have joined us in
the celebration of May 30th, official date of Black Ethnicity in Panama,
and that all Afro Panamanians celebrate for a whole month.
I mean loudly, VIVA NENGRES, I’m black and I’m proud of it. If were to be
born again and had the option to choose my race, I would not hesitate for
a second to choose to be black.
I hope enjoy the exquisite content we bring to you this month.
My special thanks to Vina Yetman the cover photograph and for Fashion
Trends, Garbo by Greta who dressed our beautiful cover model Melida
Asprilla from Colon, who participated for Miss Colon year 2018 and LadyLu
Vintage Store creators of crowns of flowers and precious stones and
headpieces.
Thanks also to all our columnists, that every month, make possible that
the content of Ethnicities Magazine is rich every month.
WEBMASTER
Keila Salazar de Moreno, B.A.
15
www.ethnicitiesmagazine.com
CONTACT
+507 62523175
Keila Salazar de Moreno
Founder & Editor in Chief
Ethnicities Magazine
**Ethnicities Magazine investigates the seriousness of their advertisers,
but i not responsible with related offers they do. The
opinions expressed by the authors do not necessarily reflect the
position of editor of the publication, total or partial reproduction
of the content and images of the publication without prior authorization
of Ethnicities Magazine is strictly prohibited.
AMO A MI RAZA
1 2

ETHNICITIES
ETHNICITIES
AFRO PANAMANIANS
Author:Ephraim Alphonse, 1939
TEWALI BUNG
A STORY TOLD IN BOCAS CREOLE ENGLISH
BY: MAGISTER, NILSA JUSTAVINO DE LOPEZ
Wans apan a taim, long, long taim, wan uold
man liv in a kiev. Him beard long, him foot
switchy, him fingernails same like spider
foot an` him eye just like puss eye. Him toe
nails same like crab claw, him teet dem look
like big dog tusk, an him could run so fas`not
a boy nor a gal ever get `way fram him. But
fi him eye can`(t) see durin`de day. Him can
ongly see durin`de night.
So all dem bway and gal like fe go
look `pon him and tease him in a de day time.
Old Rumpliss use to tell im little fas`pickney,
“Don`go tease Tewali Bung. De road lang. If
night ever ketch you, Tewali Bung goin`make
de night so dark you won`fin`you way home”.
“Lord, Pa dem tell me sé, all we fe do is carry
a box a egg, an every time im t`row cowdung
and make night come, me wi`take a a
egg an`t`rwo it an`sun wi`shine.”
“Disabedient pickney always suffer.”
“Disabediant what! Me wi` beat
Tewali Bung.”
So Susy gan fe laugh after Tewali Bung.
Tewali Bung mek dem laugh and enjay demselves
till it was getting`late. Then Tewali
Bung jump up quick an`took a cow dung ball
and two it after dem. All a dem begin fe run.
Dem run, dem run, til dem tired. Den Tewali
Bung grumble and begin fe sing.
hear him:
“Jang ma jerry
Gad amighty, pickney yeye water so sweet
Whe you tink a whole a bady?
Susy cried out, “Lawd pupa, a should a hear
you.”
Tewali Bung trow another cow-dung ball.
Night come on again and Tewali Bung run,
and run dem down. When Tewali get close,
Susy trow another egg and daylight stop
Tewali just wen him going hol Susy. Him
couldn move. You see, Tewali can walk in
a daylight either. Him have fe walk a night.
Den Tewali trow him cow-dung ball and grab
after Susy, but Susy bawl fi-she pupa, for she
da get close home and Susy pupa trown egg
an grab Susy, so Susy get way from Tewali
Bung. Dats fe why pickney musnt be disabediant.
Disabediant children wi always get in trabl.
REDEFINING AFROPANAMANIAN
DRESS
BY: NINNA OTTEY
notteymc@gmail.com
Him run down Susy and grab after she. Susy
eye water de run so fas she fargat de eggdem,
she pupa give she fe trow. When she
`member de egg-dem, she trow one egg.
Daylight come back. Tewali jus`gong hol`-
Susy but only she eye water him taste. Den
3 4

FASHION
ETHNICITIES
Celebrating The Black Ethnicity month during
in Panama has become increasingly distinctive
in our country. Each day, there is an event
to attend, a forum where can share our experiences
as Afro-descendants or simply celebrate
the contributions of our ancestors.
There’s always someone asking for codfish
fritters, for music from the Beachers at parties
or asking to listen to the resonance of a
Congo drum, but celebrating the month of our
culture also means wearing the right attire
with pride and respect.
The search of the African fabrics are increasingly
in the textile stores and popular streets
of Panama City. There is no mother who hurriedly
searches for or a good suit or dress for
the events of their children’s schools during
the Black Ethnicity Month.
Canal’s construction and the influence of
Black Power and Black is Beautiful of the African-American
culture; They make our culture
a true melting pot.
The clothing does not escape from it.
Below is shown a series of explanations about
the different fabrics and clothing that you can
use during this month and represent our cultural
legacy with respect.
ETHNICITIES
How do I get dress my son/daughter? What
are the typical attires of African culture or the
African diaspora?
These are some of the questions I have heard
every single year from people who have no
idea how to represent our culture. The society
has forgotten to instruct our people about negritude
that, it is not surprising to find people
who sell fabrics or dresses with animal prints
as “black costumes for the Black Ethnicity
Month”.
Among the rich and varied expressions that
our African heritage has the language of the
fabrics and the different types of clothing is
one of the representatives symbology of the
culture. Each attire is loaded with historical
messages that are transmitted from generation
to generation.
Today we, the afro-descendants, use this clothings
as a symbol of resistance and reaffirmation
of our negritude. In Panama we are
fortunate to have an incredible diversity of
traditional clothing that represents the pride
we have for this heritage.
The mere fact of being a country where all
kinds of currents are mixed: from the descendants
of slaves during the colonial period,
the arrival of the Antilleans for the Panama
Afrocolonial Attire:
One of the best known afro costumes in Panama
are those of the Congo culture. It is said
that they came from Central Africa to the isthmus
and formed 70% of the population in the
Isthmus of Panama. The black Maroons, who
lived in areas further away from the larger
towns, managed to preserve their ancestral
customs. Among them was the population we
call congos, given the name due to the great
origin of black slaves arrived in Panama from
the Bantu ethnic group of the Congo.
Congo Women’s Clothing
It consists of a shirt that can be white with
long sleeves or three-quarters sleeves to represent
women of high rank, or a simply pylon
style with several pieces of cloth. The pollerón
must be of one to three stretches of patterned
or smooth fabrics and must reach the head
with the arms extended. The accessories are
varied: up of seven necklaces, large earrings
equal or uneven, bracelets and several rings.
Congo Men’s Clothing
The men use their clothes upside down and
old, coconut straw hats adorned with feathers,
shells, mirrors or basins, and paint their faces
with charcoal as a symbol of rebellion. The
king or Juan de Dios wears a smaller crown
than the queen’s. The strings and strips allude
to the chains of slavery. The dress is complemented
by a conical hat and cane, giving a
parodic effect.
Another of the typical costumes that represent
the Afro-colonial culture the Cachimba
Portobeleña. Although it is almost unknown,
it was widely used in the mid 1800s and during
the beginning of our republican era. This
clothing was used by the black population of
purchasing power, social status and academics.
In this typical costume we can already notice
the influence and arrival of Afro-Antilleans in
the country.
Antilles’ Influence
The first migratory wave of Afro-Antilleans
to the country was in 1844 during the construction
of the railroad in Panama. They came
from countries such as: Trinidad, Jamaica,
Barbados, Guadeloupe or Martinique. Most
of them stayed in Panama in the province of
Colón and others moved to Bocas del Toro to
work on banana cultivation. The next wave
was in 1880 for the construction of the Panama
Canal since the hands of the French
5 6

FASHION
ETHNICITIES
company.
The workmanship in this mega architectural
structure is one of the greatest legacies that
our Afro-Antillean ancestors could have left
us, but they also brought their typical Caribbean
costumes to our country:
Quadrille Dress and Madras
This is the name given to the traditional
feminine costume of the Caribbean countries,
specifically Jamaica, Trinidad, Dominica
and Haiti. The suit consists of a
three-quarter sleeve white shirt, usually a
skirt with a plaid fabric called Madras of
Indian origin brought by the English to the
Caribbean. Among the accessories, they
use a headwrap of the same fabric.
ETHNICITIES
ETHNICITIES
Pollera Bocatoreña
In the traditional dress of the province we
can notice the strong influence of the Caribbean
not only in the clothing, but in its
gastronomic representation within the attire.
Consists of a flower skirt with an apron,
a white shirt and a headwrap to match the
skirt. It is used for dances with calypso and
for Palo de Mayo dance.
Caribbean Dandy
Gentlemen wears white shirts, black dress
pants with suspenders and a beret, revisiting
the traditional clothing of western Europe,
specifically the English and French.
Influence of West Africa
Most of the Afro-Antilles who moved to
Bocas del Toro during 1880 are of Ashanti-Fante
origin. Thanks to them, many of
the traditions of West Africa that were lost
during the colonial era were recovered.
As I mentioned earlier, the majority of Maroon
blacks in Panama came from central
Africa (Congo and Cameroon). However,
it has been discovered by several anthropological
studies that enslaved people
from Western Africa also arrived: Angola,
Guinea, Ghana, Cote d’Ivoire, Gambia and
Senegal. Many of these data were lost during
the colonial period because of the little
interest of the Spaniards in maintaining
a migratory record of the different African
ethnic groups.
For this and other reasons, Afro-descendants
also honor this type of clothing, because we
are also the children of Africa:
Women’s clothing
Women usually wear a dress consisting of
a shirt and a long skirt of the same fabric,
either plain, lace or printed next to a headwrap
or the traditional Gele of Nigeria with
different ties that carry various meanings.
You can know through a headwrap if a woman
is married, widowed or single.
7 8

FASHION
Men’s Clothing
Men wear a long robe called Babban-Riga
of the Hausa-Fulani ethnic group or the
Yoruba equivalent version called Agbada.
As an accessory they use the hat called
Kufi that is of religious origin (Christian,
Muslim and Jewish) and with symbolism
of authority, wisdom and status.
Kente
ETHNICITIES
The Kente cloth is part of the Ashanti culture
in Africa. It is a fabric that is woven in
cotton or silk. The colors must-used are:
blue, green, yellow, red and magenta and
geometric patterns. The African Diaspora
uses this cloth as a vindication of the native
peoples. It is mostly used by men as if it
were a robe and women use it as a skirt or
wear a patch as a scarf.
Resistance and Negritude
The African-American influence can be
seen in the use of fabrics such as the famous
Ankara or African Wax Print or by the
use of shirts such as the Addis Ababa also
known as Dashiki.
Addis Abeba/ Dashiki
Is a colorful garment for men, widely used
in West Africa. This fabric was created by
Vlisco in 1963 inspired by the decorations
of the Ethiopian tunics. It had its apogee
in the United States during the Civil Rights
Movement and Black Power Movement in
the sixties when symbolic characters of
these movements began to use it. It became
popular when people from the television
show Soul Train started to wear it.
This cloth today, can be worn by men and
women.
Bogolan Mali Mudcloth
This fabric is native to Mali, and is created
by Bamana women using clay for the tincture
and leaves of a local tree to create motifs
called adrinka.
9 10

FASHION
Indigo Adire Eleko Cloth
Adire is the name given to the cloth dyed
with indigo produced by the Yoruba women
of southwestern Nigeria using a variety of
resistant dyeing techniques such as tiedye.
African Wax Print/Ankara
Currently, it is the most recognized fabric in
the world and is used in Panama to make
traditional costumes during the month of
May to copy the elegant attire of women
and men of West Africa, an area where Use
this type of fabric. This cloth, even when it
carries the name “African” is not native to
the continent.
It all started when in the nineteenth century
the Dutch people came to West Africa to
take soldiers for their troops in Indonesia
where they were made by applying the wax
on a cloth to create a pattern (Batik fabric).
The Africans of this army were fascinated
with this beautiful work, the beauty and color
of these fabrics, so they decided to take
this technique to their country of origin
(most of Ghana).
Currently the diaspora has also started
using this fabric to make Western garments
with it, attracting worldwide interest.
¡tú anuncio puede
estar aquí!
Para mayor información
contáctenos a:
info@ethnicitiesmagazine.com
www.ethnicitiesmagazine.com
Síguenos en:
11

ETHNICITIES
THE AFRO-PERUVIAN POPULATION
IN THE MEDIA
with names such as bold/bold or panther).
In addition, it is possible to find another reality
related to the representation of Afro-Peruvians,
who are in a high percentage of
comedy programs in which a standard has
been generated for their physical representation.
In this sense, the image of Afro-Peruvians
and Afro-Peruvians is built on the
basis of blackface and the exacerbation of
physical features -located with the help of
facial prostheses specifically of noses and
lips-; and personality traits related to laziness
and low intellectual capacity.
However, there seems to be a contradiction
between the opinions of consumers of
these products of the media and opinions
related to the role of the national media in
the promotion of discrimination. Two different
public opinion surveys conducted
in the same year in different months show
that, while more than 70% of respondents
recognize that the media promotes discrimination,
more than 50% do not find these
programs offensive.
ETHNICITIES
pect and delegitimizing the actions of civil
society for his permanent retirement from
television.
In a context in which the national media
do not adequately represent ethnic diversity
and the presence of Afro-Peruvians is
almost nil, the use of parody to represent
them could have a relevant implication in
the social perception of this ethnic group.
On the other hand, the contradictory responses
to characters found in the national
media can be understood, on the one hand,
as a consequence of hegemonic ideologies
that hinder the debate on discrimination
and racism in Peru; and on the other hand,
as a consequence of the contradictory
conscience that operates as a mechanism
of self-protection to avoid recognizing its
position of subordination in society.
13
BY: ANA LUCIA MOSQUERA, B.A.
One of the most visible ways in which racism
manifests itself is through the representation
of negative images, the reproduction
of negative stereotypes and the
justification of racist attitudes in the national
media. These representations become
more important considering the great
influence of the media in Peru, which have
a great impact on public opinion and are
taken as a reference to build social images.
The common stereotypes by which
Afro-Peruvians are identified have been
continuously exhibited in audiovisual media
through systematic discrimination in
the roles they occupy, and the standardized
image that is generated in the comic
programs of the national television where
the use of blackface is accepted and socially
accepted stereotypes are reproduced
without taking into account their potential
risk.
The representation of the Afro-Peruvian
population in the media is a reflection of
the prejudices and stereotypes related to
social, historical and cultural factors. These
collective images are reinforced and reproduced
in the national media, which generally
portray Afro-Peruvians and Afro-Peruvians
as beings with little intellectual
capacity, prone to criminality and commonly
placed in positions of subordination.
When analyzing these representations, it is
possible to identify two clear situations: the
first is related to the lack of visibility of the
Afro-Peruvian population, which is underrepresented
in an industry that has maintained
a homogeneous image associated
mainly with people with fair skin; and the
second associated with limited participation
of the Afro-Peruvian population in these
spaces.
To delve into this, it is necessary to refer to
a simple search in the national media, to
identify that the roles assigned to Afro-Peruvians
in genres of fiction and non-fiction -
mostly on television - are limited to placing
them in secondary positions; or to places
where they are highly racialized (identified
In a society like Peru, the controversy generated
by the existence of offensive characters
for the Afro-Peruvian community
opens a necessary debate on what is considered
racist and the need to publicly express
the rejection of this type of images,
which are not exclusive to the Afro-Peruvian
population, but they extend to other
ethnic and racial groups.
In this case, the presence of contradictory
conscience is evident, since it can be inferred
that public opinion finds a relationship
between the media and racial discrimination.
There is still no public position
of rejection of characters that reproduce
that have contributed for years to the perpetuation
of negative stereotypes of the
Afro-Peruvian population. Instead, these
characters have received support from public
figures and his existence has been justified
in the great acceptance he has. This
acceptance also extends to the Afro-Peruvian
community, since one of the strategies
to defend the existence of these characters
was to request the support of Afro-Peruvian
artists who publicly advocated for its
permanence, highlighting its humorous as-
14

ETHNICITIES
ETHNICITIES
Amo mi raza
porque ha sido odiada
de siglos en siglos
bajo la rotación msma
de todos los signos y sistemas,
Amo a mi raza
esclavizada
ofendida
mancillada
segregada
y hasta negada.
FASHION TRENDS
AMO A MI RAZA
Author of the Poem: Gerardo Maloney
Fashion TRENDS this month:
Vina Yetman Photographer
Amo a mi raza
porque adonde quiera que vaya
la encuentro compartiendo los mismos
sueños
que naufragó desde entonces en la travesía
“a veces esa palabra libertad.”
Amo a mi raza
porque con toda esta generación de dureza
como la corteza de la tierra árida
que ha tenido que suavizar
no ha perdido aún su casta bravía.
Amo a mi raza
negra, fuerte y vigoroza
que lleva entrecejas
el misterio silencioso
de un triunfo que se viene.
Garbo by Greta who dressed the model.
LadyLu Vintage Store who made the crown
and accessories that the model is wearing.
Model: Mélida Asprilla
Make up: Dérika Bulgin Mymakeuppty
Amo a mi raza
porque tú quieres que la olvide
que la niegue
que la ignore
que acepte que ni siquiera
debe pertenecerme.
15 16

ETHNICITIES
ETHNICITIES
Amo a mi raza
porque ustedes aman a la suya...
y la portan a toda honra
como prueba de vergüenza y de
grandeza
civilización e historia.
Amo a mi raza
porque ese amor
es impulso de nuestro mañana
digna y reinvindicada
Diferente...
Sobre todo por eso
Amor a mi raza.
15 17
14 18

ETHNICITIES
¡tú anuncio puede
estar aquí!
Para mayor información
contáctenos a:
info@ethnicitiesmagazine.com
www.ethnicitiesmagazine.com
Síguenos en:
15 19

ETHNICITIES
moisturizer, rub the two together and apply
with your fingers as you would a moisturizer.
This will help you even out your skin
tone while moisturizing your skin. Saves you
time by combining two steps in one (You’re
welcome).
2. Black Mascara
Applying a volumizing (thickening) and lengthen
Mascara defines your lashes and enhances
your eyes. .
ETHNICITIES
3. Blush
Applying blush on our cheeks adds a warmness
to our skin, providing a youthful and
healthy glow.
4.Lipstick
A Dark or Nude lipstick screams sophistication
and easily elevates a look.
WAKE UP AND MAKE UP
BY: SAMARA CATHERINE WALLACE-NOYOLA, B.A.
5.Setting Spray
This item is not a makeup per se, however
it serves multiple purposes for makeup: 1.
It sets your make up by providing a longer
wear time. 2. You can use it to create your
desired finish either dewy or a matte.
21
“Wake up and Makeup”- Easier said than
done. I mean who doesn’t want to put their
best face forward when stepping out for
the day? It is true that applying a full face
of make-up can be quite time consuming
and with an already hectic schedule of early
morning, morning routines, family obligations
and not to mention, trying to beat
morning traffic. It can be hard to find any
extra time to spend on primping. What if I
told you that in just 5 minutes with 5 make
up items you can achieve a put together
polished look to start your day.
In this edition of Beauty Express, we share
our 5 item in 5 minutes easy make up routine.
Here are our 5 essential makeup items for
our 5 in 5 makeup routine:
Tinted moisturizer –Mascara- Lipstick
Blush -Setting spray
1. Tinted Moisturizer
Skip the foundation, Grab a tinted moisturizer!.
A tinted moisturizer is a moisturizer
with a tint of color in it providing lighter coverage
than a foundation. If you don’t have
one that is prepackaged, you can easily
make you own by using a small amount of
your favorite foundation with your favorite
With all the different types of make-up product
that exist we selected these items
because they easily enhance our unique
features: our skin, eyes and lips. Applying
make-up to these areas can accentuate our
beauty in a short amount of time.
Do you have a quick and easy make up routine?
we’d love to hear about it. Share it at
samaracatherinemua@gmail.com
22

ETHNICITIES
TRANSFORMATION…
THE ROUTE TO A BEAUTIFUL PATH
¡tú anuncio puede
estar aquí!
Para mayor información
contáctenos a:
info@ethnicitiesmagazine.com
www.ethnicitiesmagazine.com
Síguenos en:
BY: JESSICA BERNARD, B.A.
infojessicab@gmail.com
www.jessicambernard.org
What is internal transformation? Is it a kind of metamorphosis or simply a change
generated from within? In essence it comes from a mixture of both. It is the
act of self-acceptance and the determination to transform what surrounds us.
Every transformation starts from within, from the depths of your being. It is the
acknowledgement or recognition of the of our behaviors and finally saying”Enough
is enough is enough!
Changes take place when we look internally at what our actions have been; which
have made us happy and which have not. It is a review of the internal chapters of
your life and know which books to draw from your own library; but those changes
24

SPIRITUAL
ETHNICITIES
are not simple, they are rooted in our behaviors
acquired over the years.
Reprogramming our thoughts is possible,
which can lead to adopt new behaviors in our
actions, feelings and spoken words. The transformation
is closely linked to how our being vibrates
in each moment. It can be vibrations
of love, pain and fear to mention a few. The vibrations
of fear are the most common and they
tend to generate energies of fear in our environment.
Leaving our zone of "comfort", generates
attitudes of fear that therefore tend
to block our desires and impetus to perform
actions that we know will be beneficial for us.
Always think that the "best is yet to come"
... that’s right, but your positive attitude
will depend on the desired result. Reprogramming
our mind is not easy, but not
impossible. It is to perform simple exercises
such as, for example, being more aware of what
we say and do. It is to implement thoughts of
action and result before we actually perform
them. It is to think that you are a capable, a virtuous
person and able to give yourself satisfactions
of life that others cannot give you.
Always remember that those around us are
part of our existence, our happiness and wisdom,
but NOT the only reason for our true happiness.
Reprogramming our self is trusting in
that Supreme Being that you have as central
axis in your life. Know that everything is in perfect
order and in perfect balance. It is knowing
that behind the curtains, a masterpiece is being
planned for the actor, in this case YOU.
It is time to reprogram yourself, to empower
yourself as a virtuous being, a being of light and
be able to achieve your goals. It is to understand
that in the face of adversity or the bombardment
of “foolish” words, avoiding or ignoring
them will have a stronger meaning for you.
The sky is the limit and your canvas are blank.
Paint it as you want ... paint it with bright colors,
that represent what you are inside ... a splendid
rainbow of eternal light.
Do not take NO for an answer! Try to understand
the words said previously that once hurt,
they were just that ... words! Your mission is
unique and true, is to elevate yourself and know
that what have been said to your previously are
only myths that revolve around you, but that do
not define the essence of who you really are.
It depends on you that your own reprogramming
is unique, successful and lasting. It will
not be an easy path, but it is accessible to you,
full of unique opportunities. Do not let loneliness
tarnish the path that is outlined for you.
Fill yourself with illusion and ask your Supreme
Being to fill the empty spaces of your heart. You
will see that your vision will be clearer and full
of more hope.
LUNA LLENA DE TAMBORES
SOCIALS
ETHNICITIES
Reprogram the “I cannot”, for “I can” ... understand
that you are worthy of all that your heart
desires, but in return also understand that the
facts are given at their perfect time and not
at the time that you want them. It is knowing
that as we recognize that we fail, we are giving
ourselves the power to rectify those behaviors
that we want to change in order not to generate
them again in our life journey.
Closing of black
Ethnicity month,
Colón
15 25
18

SOCIALS
ETHNICITIES
ETHNICITIES
27
SOCIALS
PHOTOS BY: FLASH ANY
28

SOCIALS
ETHNICITIES
ETHNICITIES
AFRICAN FASHION FESTIVAL INTERNATIONAL 2018
15 29
30

SOCIALS
ETHNICITIES
AFROFESTIVAL INTERNATIONAL PANAMÁ 2018
ETHNICITIES
15 31
32

SOCIALS
ETHNICITIES
BLACK ETHNICITY PARADE
ETHNICITIES
15 33
34

3RD BLACK ETHNICITY FESTIVAL
OF LA CHORRERA
35 36

ETHNICITIES
ETHNICITIES
35
DANAIS
EVENTS
With the support and participation
of Cocaditas Panama, Afrorizospty,
Spa Curly, Danais Natural
Cosmetic, on May 19, an
event to commemorate Black
Ethnicity Month was held at the
City of Knowledge Urban Market
facilities, with the main objective
of highlighting the African
ancestral heritage, knowing
origins and breaking with wrong
traditions, for which many people
can repress to show off their
natural curly or afro hair.
Taking advantage of the monthly
event held by the Urban
Market to promote entrepreneurs
of organic products and
local artisans in the facilities of
the City of Knowledge, where
a varied influx of both national
and foreign people in search of
organic and high-quality products,
meets gave us a space
for entrepreneurs related to
proposals related to the Black
Ethnicity to make Workshop
Turbans sponsored by Cocaditas
Panama, Conference Breaking
Myths about Curly Hair dictated
by Afrorizospty, Spa Curly
presenting different options to
show hairstyles for curly and
afro hair, Danais Natural Cosmetics
Benefits of Using Natural
Cosmetics to show healthy
hair and take care of our health.
The event was quite instructive,
good participation of the attendees
in the theme, which was
awarded with turban gifts, products,
courtesies for the use of
the Curly Spa and discounts on
the acquisition of the products.
.
38

Photograph: Stephany Salazar
#visitPanamá