An Evening With JÁNUKA – The Will to Survive Part 2 – Emancipation from Slavery and JÁNUKA’S 10th Anniversary Celebration
2016 was another successful year in JÁNUKA’s calendar. We enjoyed dancing quadrille at 13 private and public events including a birthday party on a Thames River Boat!
The highlight of the year was our 10th Anniversary and Emancipation Celebration.
This event took place on Saturday 10th September 2016. The Theme of the evening was Emancipation – a celebration of the end of slavery for the peoples of the Caribbean – and was entitled ‘The Will to Survive – Part 2’.
In accordance with our culture’s oral tradition, in which our history and culture is shared from one generation to another through storytelling, proverbs, images, art, songs, music and dance, we use creative license to tell an incredible story of our ancestors’ efforts to redeem their humanity, reconstruct their family structures and cohesive communities post-emancipation.
Background information
In preparation for this event we revisited the literature to gain further insight into Emancipation and what it meant for the Jamaican people.
Emancipation
This was a long and tedious journey, after nearly 400 years of inhumane hostile enslavement. It was inevitable due to:
(a) Africans rejection of enslavement from the start
(b) Pressure from British abolitionists
(c) Production no longer profitable – economic decline
(a) Africans rejection of enslavement.
There were numerous uprisings, guerrilla warfare, riots and rebellions throughout the Caribbean as enslaved Africans persistently rejected the institution of slavery and the doctrine of White superiority. Freedom fighters, unnamed and named include:
(1a) Nanny of the Maroons (circa 1686 – 1760).
Nanny is an 18th century freedom fighter. She was a Ghanaian woman sold into slavery but escaped a life of enslavement in Jamaica by fleeing into the Blue Mountains. There she became a military leader of a Maroon settlement called Nanny Town. Enslaved Africans coming off slave ships or escaping the brutality of plantation life sought refuge in Nanny Town. Nanny trained her maroons in the art of guerrilla warfare to protect them from their British enemies. Between 1728 – 1734, Nanny and the Maroons tirelessly fought the British to remain free people. Eventually a peace treaty, signed by 2 of her 5 siblings, granted them 500 acres of land to live on, to remain free and self-governing. In return for their freedom the Maroons were expected to support the British against foreign invasion and help to capture rebel slaves and runaways from plantations, returning them to their owners.
(2a) Toussaint L’Overture (1743 - 1803)
Toussaint was a former slave and devout Catholic who condemned slavery. He became a military leader who, with other freedom fighters, led a successful slave revolt in the French colony of Saint Dominique (Haiti) in 1791. They achieved freedom and equality by political and military force. This was the only Atlantic slave revolt that successfully defeated the advances of French, British, Spanish troops and a local army of whites and coloured people. 200, 00 Africans and 100,000 French, British and Spanish soldiers were killed. Independence was declared on 1st January 1804. Haiti became a Republic – the main symbol of freedom.
(3a) Bussa and Nanny Grigg
Enslaved Africans started a major slave rebellion on the Bayley’s estate in Barbados on Easter Sunday,14th April 1816, called the Bussa rebellion. The enslaved on the island wanted freedom from racist and oppressive colonial rule. It was the largest slave revolt in the history of Barbados. 400 men and women fought against the colonial militia. Many sugar plantations across the island were destroyed in the 3 day revolt. Thousands of slaves were killed, 214 executed and a further 170 exiled to other plantations.
(4a) Jack Gladstone
In 1823, Jack, a slave on the Success plantation in Demerara – Essequibo (British Guiana), led a rebellion lasting 2 days, involving between 9,000 – 12,000 slaves. He learned of the debate in Britain about abolition of slavery and triggered the rebellion by telling the enslaved that the British Parliament had passed a law to abolish slavery but information was being withheld by the colonial rulers, delaying full emancipation. The resulting effect was that many men and women slaves were killed, sentenced to death and executed. Rebellion spread to other plantations in Guiana.
(5a) Samuel Sharp (1780 - 1832)
He was a house slave of an English Lawyer, and a Baptist Lay Deacon in Jamaica. He was the leader of the largest rebellion in the Caribbean that brought about an earlier emancipation for the enslaved. In 1831 on Christmas day, he advised enslaved Africans to refuse to work on Christmas day unless they receive pay. Their demands were refused by the planters and the Kensington estate and other estates in Western Jamaica were burned down, some worth over £1 million. The protest escalated to other estates across the island, involving over 60,000 enslaved Africans. When the revolt was finally crushed at the end of February 1832, around 900 enslaved Africans and 14 European planters were dead. Samuel Sharpe was tried in April 1832, found guilty of insurrection and hanged on the 23rd May 1832. A week after Sharpe’s execution, the British Parliament appointed a committee to consider measures for abolition. The Abolition Act was passed in 1833, effective August 1834.
(b) Pressure from British Abolitionist.
In 1788 the British Parliament began to investigate the Slave Trade under pressure from Abolitionists who petitioned the British Parliament between 1792 – 1832.
(1b) William Wilberforce (1759 -1833)
A British Parliamentarian led the campaigned to end the transportation of enslaved Africans to the West Indies in British ships as goods to be bought and sold. He argued that it was not right to own people. In 1789 he made a 3 hour speech in Parliament against slavery and every year between 1791 and 1806 he would present a bill for the abolition of the Slave Trade. He died before the act got Royal accent.
(2b) Thomas Clarkson (1760 - 1846)
He was a leading activist against the Trans-Atlantic slave trade. He helped to form the society for the abolition of the slave trade. He distributed pamphlets that described the living conditions of enslaved people in vivid details, He drew detailed illustrations of slave ships to illustrate the inhumane living conditions. He visited ships, spoke to traders and staged protests on docks. He was a main force in bringing about the 1807 Slave Trade Act.
(3b) Elizabeth Fry (nee Gurney)(1780 - 1845)
She was a late 18th Century activist and member of The Anti-Slavery Society. She gained information about the brutality experienced by enslaved Africans in the Caribbean from men and women such as missionaries. She produced pamphlets, images, poetry and literature as evidence of brutality from information obtained. She used her position in society to influence people with power.
(4b) Elizabeth Heyrick (1769 - 1831)
She was a philanthropist, and one of the first activists to campaign for immediate (not gradual) abolition of the slave trade. She led a Boycott of the import and sale of West Indies sugar and went door to door with other activists in Leicester, urging individuals and grocers not to buy slave grown produce such as coffee, rice and sugar.
(5b) Rev. William Knibb (1803 - 1845)
He was an English missionary teacher in a free school in Kingston, Jamaica in 1823. He was ashamed of the atrocities inflicted by the planters on enslaved Africans. Over time he became very outspoken and travelled back to England on a number of occasions to speak on the subject of Abolition.
(6b) Rev. James Phillippo (1798 - 1866)
He was a Baptist missionary in Jamaica, involved in setting up schools for the poorer classes, which included slaves. He campaigned in England for the abolition of slavery and came under attack by the colonialists who believed this practice was damaging to their way of life.
(7b) Oluadah Equiano (1745-1797)
He was kidnapped from the Kingdom of Benin and taken to the Caribbean in 1756. He was enslaved to a Royal Navy Officer who renamed him Gustavus Vassa. He bought his freedom in 1766 for £40.00 and travelled to London where he learned to read and write. He later used his experience of slavery to write a book, campaign and persuade others to abolish the inhumane trade of African people. As the 1787 co-founder of the ‘Sons of Africa’, a group of 12 black men, he lectured against the cruelty of British slave owners and spoke compellingly against the English slave trade.
(8b) Ignatius Sancho (1729 -1780)
Born on a slave ship, he was carried to Grenada and then London as a servant of Duke of Montagu. He loved reading, educated himself and became a writer, businessman and the first black British music composer. He used his writing of essays, plays and books to campaign for the abolition of the Trans-Atlantic slave trade and enslavement of African people. He wrote letters to newspapers and people with power and influence.
Abolition of The Trans-Atlantic Slave Trade
The Abolition of The Trans-Atlantic Slave Trade within the British Empire Act was passed in 1807.The Bill received Royal assent in British Parliament on 28 August 1834. It stated:
‘Be it enacted, that all and every one of the persons who on the first day of August one thousand eight hundred and thirty four, shall be holden in slavery within such British colony as aforesaid, shall, upon and from and after the said first day of August, one thousand eight hundred and thirty-four, become and be to all intents and purposes free and discharged from all manner of slavery, and shall be absolutely and forever manumitted.’
Period of Apprenticeship
The Slavery Abolition Act became law on 29th August 1833 and came into force on 1st August 1834 but it did not give full freedom to the enslaved. The British Parliament was told that the Africans would not know how to live as freed men and women and that they needed a period of apprenticeship. Field workers would need 6 years and house servants 4 years to adjust to freedom. During this period, field workers would continue work on plantations for their former enslavers without pay for 45 hours each week in exchange for lodging, food, clothing, medical attention and grounds on which they could grow their own provisions. They could also, if they chose, hire themselves out for additional wages during the remaining part of the week. With this money, an ex-slave could then buy his freedom earlier.
However the Jamaican rebellions, the largest in the British Caribbean, hastened an earlier emancipation in 1838 for all enslaved people.
Emancipation Day
The 1st August 1838, was celebrated throughout the Caribbean and other British colonies. Thousands of Africans congregated in villages and towns to celebrate the end of enslavement.
In Jamaica, the Emancipation Declaration was read from the steps of the Old Kings House in Spanish Town, St Catherine, the country's capital at the time.
The 1st of August, Emancipation Day, was officially introduced as a public holiday in Jamaica in 1893. It was discontinued in 1962, when Jamaica gained Independence and was replaced by Independence Day to be celebrated on 1st August. Emancipation Day was re-instituted in 1997 by the then Prime Minister, P J Patterson, as a national holiday on the 1st August and Independence Day was also fixed as a public holiday on 6th August.
(https://www.digjamaica.com/emancipation_story)
Emancipation day in Jamaica
(source: https://www.will-robson.com/keyword/Emancipation/i-9LpRwwr/A)
THE IMPACT OF EMANCIPATION
(1) Leisure and entertainment
After emancipation our ancestors were free to sing and dance as they chose. New dances were created and African dances and spiritual rituals that were forbidden re-immerged. They created their own musical genre – mento music and steel pan.
Bruckins Party
Dance of African origin created after emancipation by ex-slaves to pay homage to Queen Victoria celebrating her Jubilee year on 1st August 1838. It was danced on the anniversary of Emancipation 1st August, when freed people danced in the streets from dusk to dawn in celebration of their freedom from enslavement. The Bruckins party would start in the night in one yard /village, then they would march through the streets to another yard/village, and continued travelling and dancing until daylight. The dance originated in St Thomas and danced in Portland.
Kumina
An ancient form of religious and cultural expression. Kumina rituals are used to invoke communication with the ancestral spirits, with singing, dancing and music. It is usually associated with wakes, burials or memorial services. Kumina dance is performed for a whole range of human experiences, e.g. when help is needed to win a court case or for winning a lover. The dance and rituals are believed to be asking the ancestors’ spirits to abide, give health, prosperity and protect the living, and invoke their help with solutions of personal and social problems. Originating from the Congo it is danced mainly in Portland, St Thomas, St Mary and St Catherine. (Source: https://digjamaica.com/kumina)
Tambo
Also called Curoso Blues, is a dance combining use of drum, catta sticks, singing and dancing. Tambo is a lament with which slaves lamented separation from their homeland and loved ones, through death, trading or some significant incident in their lives. Tambo is the name of the drum used. Originating from Somalia and linked to the Congo, Tambo is danced mainly in Trelawny.
Dinki Mini
A ritualistic lament danced from the day a person dies to the 9th night after the death and also danced at funerals. It combines singing, dancing, and ring games. Dinki Mini seeks to cope with death by symbolically recreating the procreative powers of mankind and nature. The African belief is that dancers are stronger than death having the means to reproduce. Taken to Jamaica by Africans from the Congo, it is danced mainly in St Mary.
Pocomania
A folk religion practiced in Jamaica. It is sometimes referred to as Revivalism, and is more than 200 years old. The dance combines revivalism with ancestor worship and spirit possession. This is an African form of religion with elements of other religious traditions. Pocomania is viewed by many as a form of rebellion and protest against European religions and the political status quo. With origins from all over Africa, it is danced in all Parishes.
A picture of a Pocomania meeting
(source: https://jamaica.blogs.wm.edu/revivalist-movement/)
(2) Restoration of the family unit
After emancipation day, African women started to re-created the family unit which had been undermined by enslavers during the previous 200 years.
(3) Employment of Indentured labourers
With the Abolition of Slavery, planters anticipated a shortage of workforce and additional workforce (estimated 551,395 men and women) was obtained from India, Portugal, Ireland and other parts of Europe as indentured labourers, another form of slavery. Many West Africans arrived in Jamaica under Indentureship from 1834 to 1917.
(4) Race and Colour divide
After emancipation some free mixed race people “coloured people” became politically, socially and economically powerful. They were more proud of their European heritage than their African heritage. They were given more opportunity to become literate, own property and middle class professions. Colour coding and other form of racism was legalised
(5) Poverty
After emancipation, the widening economic void increased tension between the White planters minority and freed people majority. The grievances of the poor black people included:
High unfair taxation; Lack of ownership of land; Ineligibility to vote because of poverty; Forced to continue working as slaves without proper payment (less than one penny a day); Lack of access to medical care unless they were working on a plantation; Planter class retaining authority over government and administration of justice although outnumbered by Black people; Large penalties and/or draconian punishment for petty crimes e.g. trespass; Inflated prices for imported goods;
People were starving and without hope.
(6) The Morant Bay Uprising (1822-1865)
In August 1865, Paul Bogle, a native Baptist Deacon, and a group of small farmers and freed slaves walked to Spanish Town (some 45-50 miles) from St Thomas to discuss their grievances with Governor Eyre but they were denied an audience. Disappointed, angry, frustrated and totally disillusioned they walked back to St Thomas.
This was the largest post emancipation uprising in Jamaica. Paul Bogle and some followers attended several court hearings in Morant Bay, St Thomas and witnessed severe punishment of black men for petty crimes. They were incensed by this and began to protest. On October 11th 1865, hundreds of Africans led by Paul Bogle, walked into the Morant Bay Court house, to demand legal justice and equality. Violence erupted and several protestors were shot, the police station raided, prisoners freed, and the court house was burnt down with the magistrates in it.
Martial law was declared in St Thomas and many planters, militia men and black collaborators were killed as violence spread across the whole of St Thomas.
Paul Bogle was captured by the maroons and handed over to the militia, on 24th October 1865. He was tried and sentenced to death by hanging that same day. Another 400 people including his brother Moses Bogle were also hanged, and a further 600 peoples severely flogged. William Gordon, the chief political critic of Governor Eyre, was charged with treason and collusion with Paul Bogle and the protestors, was also executed.
In January (1866), a Royal commission was sent to Jamaica from Britain to investigate the atrocities. Governor Eyre was suspended, recalled to England, charged with murder but was never convicted, and was eventually dismissed.
Jamaica became a Crown Colony governed directly from England. The Jamaica committee was established in the UK, chaired by John Stewart Mills, with the mandate to examine the situation in Jamaica particularly the use of Marital Law. This committee included Charles Darwin. An opposing committee in support of Governor Eyre was also set up and chaired by Thomas Carlyle. This later committee included Charles Dickens.
Paul Bogle’s actions demonstrated that working class people can make great gains if they stand together. His leadership paved the way for the establishment of just practices in the Courts. New Courts of Law were established and a new police force was created.
A change in official attitudes made it possible for some economic and social betterment of the people, e.g. fairer land distribution; improved roads; more money to reform the education system; moving the capital from Spanish Town to Kingston in 1872; increase taxation to fund changes in local government and health; build the first railroad outside Europe and North America between Kingston and Spanish Town in 1845.
In1969: Paul Bogle and William Gordon were recognised as National Heroes in Jamaica. They were advocates for voting rights and end to legal and economic oppression against freed people.
(7) Religion and Education
After emancipation, churches competed for African membership and loyalty. It was renowned that spirituality and faith were the most important aspects in the lives of the majority of Africans in the Caribbean. In 1838, Missionaries, funded by the British Government began to set up Primary Schools. Severe economic conditions meant that Africans were unable to pay the education fees and most African families were unable to read and write.
(8) Worsening economic conditions
The economic situation was no different from that experienced during enslavement. The ruling White elites still maintained political and social authority. It was an era that saw two industrial revolutions in Britain with huge profits made by British companies at the expense of African workers. The worsening conditions led to fewer opportunities to immigrate; government refusal to recognise worker’s organisations; and unwillingness to accept the old colonial order. This led to strikes, riots and distress throughout the Caribbean.
The Universal Negro Improvement Association and the African Communities League – led by Marcus Garvey became sources of inspiration for Africans in the Caribbean during this period.
(9) Compensation
The 1807 Abolition Act granted the British slave owners £20 million to compensate for the loss of their ‘property’. To finance this payment a £15million loan (approximately 40% of the national budget) was taken out in 1835 to be re- paid by all British taxpayers. Payment was only completed in 2015 by living taxpaying British citizens, including descendants of the enslaved. The former enslaved Africans received nothing. (www.makingfreedom.co.uk)
(10) International Slavery Remembrance Day
On the 23rd August 1791, the uprising of enslaved Africans on the island of Saint Dominque (Haiti) was a crucial event in the fight to end the Trans-Atlantic slave trade. UNESCO chose to commemorate this day as a reminder that enslaved Africans were the agents of their own Liberation”. This date is celebrated each year as “Slavery Remembrance Day” It helps us to:
- Commemorate the lives and deaths of millions of enslaved Africans and their descendants who were central to the rise of Britain as an industrial power.
- Remember the legacies of the Trans-Atlantic slave trade and the enslavement of Africans, such as global inequalities, racism and discrimination.
- Celebrate the resistance, rebellion and revolution that ended the Trans-Atlantic slave trade and enslavement of Africans, as well as the rise of popular movements for civil rights and social justice.
(Information obtained from International Slavery Museum – Liverpool)
HIGHLIGHTS OF THE PROGRAMME
(1) THE THEME RELATED INTERVIEWS
Dancers were divided into Theme groups and asked to discuss and Role Play their perceptions of our ancestor’s plans after emancipation. The question to answer was: What are you going to do now that you are no longer in captivity ….You are now a free man/woman?
To stimulate discussion they were asked to consider the following issues that related to the Rules and Regulation of Slavery presented in 2015.
Theme 1: Loss of cultural identity
Do you intend to:
(a) Revert to your African names?
(b) Revert to your African languages?
(c) Revert to your African way of dress
(d) Sing in your African style – call and response way?
(e) Communicate with your African drums?
(f) Go back to Africa (your mother country) to regain your status
(g) Go to England (your new mother country) to live and work
– What is the motivation to change things
Theme 2: Working conditions
Do you intend to:
(a) Continue working for your colonial masters?
(b) Continue working such long hours?
(c) Continue working as hard as you did during slavery?
(d) Continue to work as hard as men?
(e) Go to another place (in the Caribbean, in England) to seek the same or other type of
employment?
(f) Learn new skills?
(g) Become self-employed, and in what capacity? — Shop-owner, Farmer, Tailor, Dressmaker, Builder, Fisherman, Stonemason, Blacksmith, etc. etc.
(h) Demand financial and other rewards for your labour?
– What is the motivation to change things?
Theme 3: Living conditions
Do you intend to:
(a) Build a small 2 room house – one room for adults and one for children?
(b) Build a big house like the Great House with plenty rooms and garden.
(c) Live in close proximity to your neighbours?
(d) Do all the housework and continue fieldwork?
(e) Hire a maidservant to do your domestic work?
(f) Hire a Nanny to provide childcare?
– What is the motivation to change things?
Theme 4: Controlled Relationships and Family life
Do you intend to:
(a) Go in search of your children that were taken away from you?
(b) Revert to the African family structures and polygamous relationships
(c) Choose one man/ woman and have children with?
(d) Have a large family to support you in your old age?
(e) Look for specific qualities in your partner – husband/wife?
(f) Want your older relatives or family friends to arrange your marriage?
(g) Seek ways to support your family?
(h) Seek ways to build your community, to support each other and to live in peace and harmony?
– What is the motivation to change things
Theme 5: Supervision and Punishment.
Do you intend to:
(a) Educate your children to read and write ( 3 Rs -reading, writing and arithmetic)
(b) Educate your children about what is morally right or wrong?
(c) Punish your children? and how?
(d) Give away your children
(e) Observe, gossip and report others (carry go bring come) ?
(f) Steal from your neighbours’ property?
(g) Mane or kill others for revenge?
– What is the motivation to change things?
Theme 6: Conversion to European Christianity
Do you intend to:
(a) Revert to your African religious values and beliefs?
(b) Build your own church?
(c) Worship as Christians in the colonial masters churches?
(d) Continue respecting the Christian missionaries?
(e) Revert to herbal medicines?
(f) Revert to witchcraft?
– What is the motivation to change things?
Other issues for consideration include:
- Is there a continuing need to fight for freedom, justice and equality for all?
- Have you forgiven your colonial past?
The dancers’ role-played responses to the question – “What are you going to do now that slavery is abolished” were gleeful, positive, ambitious, and encouraging. The audience was spellbound as they listened to hopes and dreams of the freed slaves.
In conclusion, they summarised their future actions in a light-hearted poem.
“So now that slavery is abolished, and I’m free as a bird in the sky
I intend to learn some new skills, and get back to Africa before I die
I’m not going to work as hard as the men, standing all day in the hot, hot sun
I plan to do some dressmaking, and once in a while have some fun
Of course, I’ll be paid for whatever I do. After all, Mr Jones was compensated for the ‘inconvenience of abolition’. So whatever work he ask me to do I expect some pay, if even in moderation
I think I’m going to start a school for the up-coming generation. They need to know about our great scientists and mathematicians. As well as mutual respect, care, justice and compassion
Yes Mam, I intend to laugh and sing and dance, Sit down and get up when I like
Now that slavery is abolished, I might even go on strike
Well, I’m going to use the entrepreneurial skills my forefathers had back home, My children will be educated, and we don’t need to stand alone.
(Author unknown)
2. SUMMARY REPORT OF THE EVENING
It was an evening of entertainment, education and celebration. A wonderful intergenerational event! There was an air of excitement and anticipation from the packed auditorium as the audience perused their wonderfully colourful and informative programme brochures and looked at the beautiful JÁNUKA 2006-2016 display, courtesy of Mr McKinley, the photographer.
They were also able to enjoy the scrumptious finger buffet and drinks before the programme officially began. The feeling of excitement was not limited to the audience because the performers, waiting to present what we had been practising so diligently over the months, were also full of anticipation.
The evening started with a prayer by Rev. Margaret. The “Bruckins Party” (Emancipation celebration dance) opened the dancing with performers, stunningly dressed in their red and blue fineries, performing this historical dance!
This was followed by a drama skit of freed slaves vocalising their hopes and visions for their future lives as freed people.
During 2016 dancers learnt some of the other traditional cultural dance forms and enthusiastically perform them. Dances included:
EXAMPLES OF DANCES PERFORMED AT THE 10TH ANNIVERSARY EVENT
The Bruckins Party
Kumina
Tambo
Dinki Mini
Pocomania/Revival
Performing so many dances demanded enormous levels of effort, concentration and energy – all demonstrated by the dancers and added to the huge amount of fun we had!
Between dances we sang familiar Jamaican folk songs such as Mango Time; Sammy Dead; Brown Skin Gal; Linstead Market; Ole Mass Charlie; Island in the Sun; and changed some of the words of Chi Chi Bud O, and Di Riva Ben Cum Dung to communicate where our African ancestors came from and the knowledge and skills taken to the Caribbean respectively.
The printed words of the songs in the brochure programme encouraged audience participation. That participation was so enthusiastic that at times performers were almost drowned out – amazing and wonderfully uplifting experience for all!
It was clear to those on stage that many in the audience were reminiscing about their lives in the Caribbean. It was as though for a brief period people were transported back and were reliving those bygone days.
Thanks to our dynamic and excellent MC Marcia, the evening proceeded smoothly and with good humour. Other items on the programme included hearing about JÁNUKA’s achievements over the 10 years. There were thought provoking and excellent tributes from Mr Desmond Clarke, the first quadrille teacher of the group, and Mr Casper James of “Culture Crossroads”.
Mr Clarke not only spoke passionately about the group, he also danced with some members of the original group that he taught quadrille. They were Beverley Bogle, Pauline Barnes, Fay Smith, Jean Watson, Petrolyn Wallace, Juanita Williams, Carmen Barrett and Joy Parboosingh. It was wonderful to have those members returning to participate in the celebratory event.
Quadrille Dance with Mr Clarke and JÁNUKA Pioneers
The evening concluded with celebration drinks plus feasting and dancing for EVERYONE!
The feedback from many of the audience was that “the evening ended too soon!” People felt they had not only been exceptionally well entertained but that the knowledge of their history had been enhanced in a truly passionate manner. People left the evening feeling exhilarated and asking about the next big event!
Written by Carmen Chambers, Sheila King and Beverley Bogle -JÁNUKA Members
EXAMPLES OF PICTURES TAKEN AT THE EVENT
Food and Drinks
Cultural Dances
Revival Dance
