Also enjoy  the Dance Africa outdoor African Market, a global marketplace for African, African-American, and Caribbean arts, crafts, and food featuring over 200 vendors.

Traveling from Philadelphia, this trip offers the enjoyment of fellowship with like-minded people as well as the convenience of traveling by bus right to the center of the festivities. Leave your car at home and ride with us!

20% discount now through May 12

$52 for round trip bus ride and concert ticket (reg. $65)
$44 for children 16 & under (reg. $55)

20% discount for Orisa CDC members

(recurring monthly donation of at least $10 per month required)

Bus will depart from:

Progress Plaza
1501 North Broad Street
(Between Jefferson and Oxford Streets)
9 am sharp

Return:
9:30 pm

 Tickets are limited to only 40 seats: order today!

For more information, email  info@orisacdc.org

From the show’s producers:
Sacred Journeys is a new PBS documentary series that takes American viewers on some of the most celebrated, challenging and spectacular religious pilgrimages in the world. In six hour-long programs, viewers follow modern seekers who are setting out on the same profound and moving sacred journeys that people have taken for hundreds, often thousands of years. Each is a compelling journey that reveals powerful emotional stories, ancient religious traditions, and breathtaking locations across four continents.

Our pilgrims will be Christian, Jewish, Muslim, Hindu, Buddhist and devotees of African Orisha but all are American. And PBS viewers are right alongside them on their dramatic and emotional journeys of Faith, experiencing the crush of a crowded holy shrine, the pain of shredded blisters after a long and difficult day’s walk across mountain passes, or the emotional exultation of an encounter with the Divine.

Eriwo Ya!

Eriwo Ya!: Iya Aina, as a Yorùbá chief and priestess, you have an impressive background that includes both spiritual and academic training and education.  But before we discuss that, can you tell us a bit about your background?  Where were you born and where did you grow up?  At what point were you introduced to the Yorùbá tradition and what were your first impressions?

Iya Aina: You will see we are learning to refer to ourselves as a collective being, I am as We. We were born on the east coast, in the New Ark [Newark] of New Jersey. We first came in contact with the tradition in school at a Chuck Davis Dance company class. We are now, once again sharing a community with the greatness of Chuck Davis. We like to say, “We found our path at his feet…”

Eriwo Ya!: Describe for us your journey from that initial introduction to the tradition to your first initiation.

Iya Aina: There was a period of more than ten years, maybe fifteen that we practiced and participated in the activities of our spiritual roots prior to our initiation. There are much too many people, days and years for me to begin to share in such a small space. People did not initiate quickly in those beginning days. My initial contact, like most people of my generation, was Lukumi. It is always an honor, and a pleasure to recognize my elders who were the pioneers who introduced and spread African religious and cultural practices in the United States. Our lineage is of Asunta Serano Ascension-Osa Unko and our mentors are Yomi Yomi and Carol Robinson of Bronx, New York.

Eriwo Ya!: I know that you are initiated to Sango, you are an Iyagan, and you are also an Iyalawo.  When and where did you receive these initiations?

Iya Aina: You will have to forgive the lack of precision, in terms of dates and the order, the road march has been long and we are just now beginning to realize the volume of work we participated in over the years.

So much is starting to blend together. If we could count from the first day-to-this- day it is getting close to forty years. Much of our path forms the zigzag pattern of Sango’s lightning bolt. Our first chief’s title was Oloriya Leja. The title was authorized by the odu Osa guneja (Osa Ogunda). This made me the head mother or warrior of my community or “Ile” of the time.

We were given the title of HRG (her royal grace) Oloye Iyagan of Trinidad and Tobago by the late crown prince, Oloye Chief Adelekan of Ile-Ife.  The “agan” is the cloth that contains the spiritual essence of a collective ancestor. There are many Iyagan(s). Each society or “egbe” of Egungun usually has an Iyagan or an “Iyamode.” Translated it simply means, “Mother of the ancestral cloth” and Iyamode can mean the “Outside Mother of the ancestors.”  She is very prevalent when the Egungun dance in parade or appear in ritual among the people. Among our peers or sisters Iyagan(s) or Iyamode(s) we are an Oloye or chief. Most of those duties are not public. Our love of ancestral work was introduced to us by Chief Adenibi Ajamu working with his temple in Miami, Florida.

We first received Iyami from Awo Falokun Fatunmbi.

The title of Oloye Ajidakin of Ile-ife was bestowed upon us by the Ooni of Ile-Ife, Nigeria and the council of Merindilogun Babalawos. This chieftaincy translates loosely to us being “One who wakes Ifa.” We were told we are the first woman to ever have this title and the first person to receive it after it being vacant for 250 years.

Our Ifa initiations were done in Texas, Ile-Ife and Republic of Benin.

In August 2012 His Royal Majesty Alayeluwa Oba Adebolu Adejuigbe Alladahonu Oyewole-Adefunmi II confirmed and notified H.R. M Kpojito Alade Igbo Iyalase Aina Olomo has been appointed and given authority of representation, under the Throne of His Royal Majesty as “Kpojito” of the throne and the Yoruba Diaspora of the Americas via Oyotunji African Village, Sheldon, South Carolina, USA. thus responsible for all future addresses of the crown and throne worldwide.

This historic act of bringing the female forward by our Oba is a tribute to the growing maturity of the diaspora. It demonstrates the seriousness of our intention to reclaim and re-instate the ways of our ancestors. Women must have a role in establishing policy and governing our traditional societies that are not based solely on marriage or motherhood but rather on merit, expertise and commitment to the people.

Naye, loosely translated is understood as being, “Na” having a link to the Mother and “ye” of earth. The Naye Kpojito, in pre-colonial Dahomey, was the female reign-mate of the kings. Naye was a prefix of the Kpojito that she could use. The Kpojito is not a Queen. Queens are traditionally wives and therefore in most African cultures are obedient to their husbands. The Naye Kpojito is not a wife to the king nor is she subservient; her interests like those of the king are the well-being of the society and the throne. In this case, because of our connection to the Great Mother, the Kpojito is spiritually charged with the establishment of a matriarchal system that will return women to their rightful place as co-governing regents of our Yoruba-Fon based religious and cultural communities.

We are a monarchist. Many practitioners in the various strains of Yoruba-based spiritualties are not. This is fine. It is not necessary for everyone. We believe that some people have to be charged with “keeping” the African “royal’ context intact for perusal and retention by the collective memory; our thrones and their lineages supply us with significant historical circumstances, even during so-called-modern times.

Eriwo Ya!: Thank you, Iya, for your willingness to break all of this down for us.  Some of our readers may not know what an Iyalawo is.  Can you give us some information on that initiation and that role?

Iya Aina: There are many women who have achieved levels of proficiency in our religious traditions. We took the prerogative of self-determination and use the term Iyalawo because we think it best describes us, our journey and now, our seniority. The use of the name came about when we realized men in Ifa went from being an Awo to a Babalawo, when they received Odu, and became babalodu. A woman initiated into Ifa becomes an Iyanifa. However, there was not a nomenclature that distinguished senior Iyanifas from our sisters who are just starting their training. We feel as an Iyalase we can use “Iyalawo or mother of mystery” because we carry multiple titles and have produced bodies of work in the ancestral realm, Orisa level, Ifa’s work, Gelede, Ise Awon Iyami and we bear responsibilities to the thrones of our kings, the Obas. We publish under Iyalawo in Africa and the United States.  We are a mother of Yoruba-based spiritualty and culture in the diaspora. It is an easier catch-all reference; Iyalawo is a practical definition.

Eriwo Ya!: Your book The Core of Fire: A Path to Yoruba Spiritual Activism was widely acclaimed and received.  What inspired you to write this book?  What would you say is the central message or teaching of this book? 

Core of Fire: A Path to Yoruba Spiritual Activism

Iya Aina: The motivation….We are a spiritual activist. An activist is a healer of society’s illness. They point out its dysfunctions. We love our culture and spirituality but there are many aspects that should be re-visited, re-structured and “healed.” The central message is many of the ways we practice our religious rituals must change. The inspiration for my work is Sango, my deity and my life’s partner on this incredible journey

We have also made contributions to other publications and books: African Spirituality, Social Capital and Self Reliance; “Accepting Destiny” in IFA: The Yoruba God of Divination in Nigeria and the United States; “Sango; Beyond Male and Female” in Sango in Africa and the African Diaspora. We wrote the Invocation in, Toyin Falola The Man, The Mask, The Muse and “Iyami Osoronga: Primordial Mothers in Yoruba Spirituality” in Goddesses in World Cultures. We also have an essay in the soon-to-be published book on Esu.

Eriwo Ya!: In an interview you did in 2010 you spoke much about the Iyaami.  In that interview you said that the energy of the Iyaami was largely misunderstood in the West, which has created an imbalance within our communities.  Now, three years later, do you still consider this to be the case?  How would you explain the energy of the Iyaami to those who may know little, or nothing, about this energy?

Iya Aina: We understand that cosmology of Iyami is misunderstood, in fact that is clearer now than it was when we did that interview. Iyaami is too complex a theology for me to go into in-depth in this interview. Suffice it to say, Awon Iyaami Osoronga, Our Mother the Sorceress, Eleiye-bird owners, Iya Aye’re, Mino, and the advisors to Olodumare are just some of the various aspects of the primordial mother as the feminine functions of the universe.

The “Ultimate She” is not only the long nose “witch” or the wise and psychic women wearing pointed hats and sprouting prophecies. Our Mother is a complex primal force of the creation and the universe. 

Eriwo Ya!: I am sure that through your experiences and travels you have learned many lessons over the years.  What are some of the most important lessons you have learned?  What advice would give to those just starting out on this journey in the Yorùbá tradition?

Iya Aina: Beeni, my advice is simple, you cannot and should not practice this tradition unless you love it…To those starting out we ask them, “Please don’t waste the time; do not to be a distraction to those who are destined to be priests.” These ancestral ways are not a psychic hotline nor are they new age experiments. We also want to say that everyone who is initiated is not a priest. Many people are initiates, the very important support team needed for major rituals. The person we all “initiate” for is our self if we can assist others it is nice but guiding others it is not an automatic conclusion of initiation. An African traditional priest is no different than any other religious cleric, imam, rabbi, nun, minister or monk, in order to do this work a person must have a calling to serve, training and a destiny that equips them with the virtue of endurance. A neophyte may be cheated, deceived, betrayed and socially isolated but if this spiritual tradition and culture is your destiny-keep going. Distractions are only the tests that fortify us. It is the revelations, the mysteries and the affirmations that you in- perience not ex-perience that will make your endurance worthwhile.  Priesthood is a hard and bumpy road with very few earthly rewards; it’s traveled in the midst of critics, detractors and ingrates.

What don’t kill or cure, you’ll learn to endure. Most of what we go through is either a lesson or a blessing; and the lessons are the blessings. We would not trade the intimacy we have cultivated with the divine for any other path.

Eriwo Ya!:  Thank you Iya! Are there any upcoming events you will be involved in that you would like to share with our readers?

Iya Aina:Beeni, On April 19-21, at the Hilton Garden Inn in Raleigh, North Carolina the “Daughters of Odu Ifa” will host its first in a series of “Gatherings” designed to stimulate spiritual growth and strengthen basic hands-on techniques of Ifa devotees.

Men and women are invited to bring their hand-of-Ifa, their mats and notebooks. Attendance does not incur or infer any spiritual affiliation the program’s intent is purely educational. Oloye Fayomi Falade Obafemi-Aworeni, Awo Falokun and our self are three of the elders and priests of Ifa who are the first instructors. For additional information contact any of us on Facebook.

Twenty-two years ago I copied a definition of “priest.”  I amply displayed it on the empty wall space between the double-mirrored dresser in my Bronx bedroom. I wanted to know exactly what was I getting myself into. Having recently been initiated into the Yoruba religion, I was an iyawo, yet I knew at the end of this year-long process, I would be called a priest. I came across this definition in a friend’s theology book: “A priest is an ordained person used to serve as an intermediary between God and Man.” Sitting around, with the absence of good television and enchanting books to soothe my mind, I had time to ponder. And this I did. I wondered what exactly that definition of priest would mean in my life. In the next nine months, would I, or even could I, really be a priest serving as a passageway to God?  A helper of people to God ? Really. Come on now.  I had all of these thoughts and doubts, yet I believed, or at least I wanted to believe it.  And it did give me a sense of purpose.

Here I was encapsulated in an ocean of white sheets, white clothes, white shades, and white-colored essentials – like toothbrush, comb, umbrella, bag, it was all a part of my new daily life. It brought peace and stillness to my existence. The two new lives inside of me grew. One, a baby girl, sprouted forth months later in a cascade of mother birth excitement filled with fear, pain, joy, and love. Then there was this other new life – the ashe of Yemonja. It too was growing within. While the former would radiate my life externally, the other would stay forever hopefully inside of me, moving, molding, shaping me to be better – and to live better. I believed I was getting ready for my priesthood, but I also knew to be an intermediary of God, one had to have knowledge.

As the years rolled by, I studied.  For me, studying looked like countless evening odu classes at my Godmother’s house, and many weekend-long moments in the igbodu, sacred rooms where Ocha ceremonies were being performed, with incessant talks with elder priests, and sometimes probing questions for Oriates (I had questions but I was not questioning!).  Along with this, I read. Not just on the Yoruba religion, but books on how to understand life, and live life– all this deemed necessary for my spiritual development as a priest.

So as I interpret the writing on the wall of yesteryear, I believe a priest has a responsibility to listen, learn and honor God and all that is of God. In our Yoruba tradition, this is exemplified in Orisha, Egun, man and woman, trees, rivers, oceans, the stones, and all the forces of nature that lie before us.  This is my take. Yet, let me turn to the well-practiced elders and keepers of this tradition for more prudent reflections and insight on what being a priest is in our Yoruba-Lucumi tradition.

Iyalorisha Stephanie Weaver  

According to Iyalorisa Stephanie Weaver, Yoruba-Lucumi practitioners are initiated on different levels beginning with the first notable initiation of receiving elekes; for some it began with a naming ceremony. Eventually one receives warriors, and possibly Olokun, Ibeji, or Babaluaiye, that then put one on a different level of initiation, and some would say “on the path to priesthood.”   After one makes Ocha and completes the initiation period, they are then called priests. However, Iyalorisa Stephanie Weaver explains, “The way we use the word priest is a misnomer for what we can do and who we are. Priesthood in the Western sense makes you think of someone that is supposed to take care of people, and live a certain life.”  Weaver asserts that this is not always so for everyone. “[An individual’s ita] will dictate how [one] should live their lives in Ocha,” she says. “Some people have Ocha for themselves, their family or spiritual health. Some make Ocha because of karmic responsibility while others might make Ocha to save their life.  Everyone who makes Ocha we call priest, for want of a better definition in English.  Unfortunately, the use of this term has caused so much misunderstanding and pain especially when people don’t know what they are doing or assume they should be doing something other than what Orisa wants of them.”  Weaver drives her point home by saying, “Only some are actually supposed to serve as priests in the Western sense.” Thus, she proclaims that people need to stop pushing untruths and insisting that every initiate should be a priest as it often causes a lot of unnecessary confusion for people.

Iyalorisha Oseye Mchawi

Iyalorisa Oseye Mchawi agrees with Iyalorisa Stephanie Weaver, adding, “Although our system through divination will often tell people what they cannot do as it relates to Ocha, it doesn’t always tell people what they should be doing, as far as working in Ocha. This can be a problem. We know everyone is not meant to do everything.  Some people get initiated and they are told through odu that they cannot initiate others (be a godparent). However, that does not make them less relevant. They may be needed as spiritualists, teachers, cooks, artisans, etc. Everyone who comes to Ocha has a purpose to meet, service to provide, and knowledge to attain.”  Mchawi also believes that people still have obligations to fulfill, asserting that,  “Reciprocity in our religious practice is important. People who are initiated as priests should put their hands in assisting someone else to get to the next level,” says Mchawi.  “In our Ocha house there is a system that is in place where everything we do requires the assistance of other priests, not just the godparents. As such, serving as as a priest is not a linear individual action, but more like a circle where everybody helps one another.”

Oriate Alex Shango 

Oriate Alex Shango says that although we are letting linguistics drive the true meaning of a priest, – what we really are, are initiates. In that light, he suggests, “As initiates we are owner of the secrets in our religion.”  While Alex agrees that some are born to minister the religion he too notes that everyone in the religion does not have that same obligation.  “If you are crowned Ocha – it is your responsibility to follow the direction of your Ocha or follow the direction of your Orisha in your ita. Your script is dictated by your ita. There is no one rule for everybody.”  However, Alex insists that, “If you are initiated in this religion, then you are referred to as a priest.  It’s not a title that someone can take away from you – if you are a santero, you are a santero, period.” In Alex’s opinion, you are a transformed person just by the nature of the ceremony you have gone through. “You don’t make Ocha to help others, you make Ocha to help yourself, yet some have of us have to help others, and some of us do not.”  He insists people follow their itas and concludes, “Unfortunately, we try to make parallels to Christianity and other religions for definitions, when actually there are no parallels.”

Oriate Senemeh Burke

While Oriate Senemeh Burke’s beliefs mirror those of Weaver and Mchawi, his viewpoint slightly differs from that of Alex.  Burke argues we should examine more closely this idea of calling initiated people priests. Burke contends that there needs to be a change in the understanding of what constitutes one as a priest. He believes, “In my opinion, I think this term needs to be reconstituted.” He disagrees that just by going through a 384-day initiation process (a year and two weeks), one should be considered a priest. Using the word priest lightly “sets a bad precedent in the community, and we are seeing this happen more and more.” Burke suggests there needs to be training, and a demonstration of commitment before the title priest is actually bestowed upon people. He offers the example, “When people enter the police force, first they are cadets. They must go through basic training. After they graduate from this position, they are then only rookies. This is where the real apprenticeship takes place. They must be assigned to veteran police officers and work hard to learn, build and stand on their own two feet.  Someone who accepts the title of priest should be applying to a higher level of scrutiny ethically and morally.  They should also function with humility. Priests should be an example of good behavior on how one should conduct themselves in the community.” Burke adds, “A priest should also be a person of service to others and the community. “We are custodians of the tradition and should move forward with high standards and expectations. We should not be about money, power, or being in control of others.” With this, Burke believes there are several things that should be considered when one is bestowed the title of priest: being initiated, showing devotion to a certain level of training and commitment, demonstrating the general upliftment of community through Orisha practice, and expanding the knowledge of others.

To Be a Priest or Not to Be a Priest

As we move forward on this path as a priest, it is apparent that our call to duty will not just be exclusively defined by our desires. Sometimes we want more than what Orisha expect from us. Yet clearly, sometimes we are not doing enough. In either case, we must do what is called for us. We know that our conventional definition of priest is not necessarily a cookie cutter prescription for all and is often determined by our personal ita as well as our level of involvement, training, and commitment. Since one size simply does not fit all, and a rose is still a rose by any other name, for now, a priest is still a priest is still a priest. I guess it is best to figure out what being a priest should be for you – determine your role, make it fit accordingly, and march forward on your journey with Olodumare.

Kemba Mchawi, Yemonja priest of 23 years, is the author of the upcoming book, Growing Up Yoruba – A Teen Guide Book to Practicing the Yoruba Lucumi Tradition, a down-to-earth approach in teaching teenagers how to practice the Yoruba Lucumi religion, while still enjoying being a young adult in America.

Kefentse Akim Bandele, founder of YSGOD

The Yoruba Study Group of Detroit (YSGOD) was founded on July 17, 2009 by Kefentse Akim Bandele. Kefentse, an omo Sango, felt led by his ancestors to form a group to provide fellowship for Ifa/Orisa practitioners in particular and anyone interested in learning introductory information about different African cultural traditions in general. Participation in group meetings and classes fluctuates but there are six core members of the group, with Kefentse serving as President.  80% of members and attendees are Lukumi practitioners, 10% are initiates or practitioners in some other African spiritual system and the remaining 10% are novices.

While YSGOD does not require members to engage in community outreach it is definitely encouraged and Kefentse is a very active member of his community in Detroit, assisting several organizations and individuals with food & clothing drives, protests, fund-raising, and prayers.  YSGOD occasionally does public offerings to the Orisa and members also assist each other with ebos and other rituals.

Members of YSGOD give offerings to Osun.

One of the more unique aspects of YSGOD is that, while in many ways it has the functions of an ile with members actively learning and participating in different aspects of ritual, YSGOD is not an ile with an Iya or a Baba that acts as its primary authority.  While the members of YSGOD welcome the wisdom and knowledge of learned and reputable elders, many elders have approached the group as though it were a ready-made ile and made certain demands to which group members were not willing to comply.  However, many elders outside of Detroit have stepped in to guide the group and lend support, for which Kefentse and YSGOD are extremely grateful.  Kefentse says, “We get it where we can find it until we get it from where we need it.  The Ancestors have our back, always!”

YSGOD began its online presence through Facebook in 2010. In 2011 the group exploded in popularity, but Kefentse states that that was not the group’s goal or ambition. However, through Facebook, YSGOD is fulfilling its goal of introducing African traditions to people who would otherwise have a hard time finding credible information or elders to assist them.  The impact of YSGOD on Facebook is notable, boasting over 200 members, with most of them participating frequently, and providing a space for African, African-American, and Latino initiates and practitioners from Lukumi, Yoruba, Palo and other traditions, as well as novices, to learn and interact, build community, and celebrate the unity among the diversity of African and African Diasporic traditions.

Kefentse, through his work with YSGOD, is fulfilling his mission “to bring African Spiritual Traditions to ‘the hood’ where it is needed most among African people in America” and that because of this mission he lives his spirituality very publicly.  “There is much ancestral work to be done,” he continues.  “Yet in the words of Elsworth Bumpy Johnson, ‘If you don’t know, you don’t know.’”

For more information on the Yoruba Study Group of Detroit, visit the group page on Facebook or contact Kefentse at kefentse.a.bandele@facebook.com.

Abena reading with children in her community in the Volta Region, Ghana. See more photos below.

For many people of African descent, repatriating to Africa is the stuff of legend and fantasy. For one young woman and her son, however, the dream has become reality and they are making big strides within their new home village. Orisa CDC affiliate Abena Feliciano and her son, Kofi, repatriated to Ghana holding the belief that repatriation is about helping to strengthen and support their brothers and sisters who are in need and, since their arrival almost two years ago, they have done just that. In keeping with the mission of the CDC, they have been dedicated to delivering educational and empowerment workshops, and the community in Volta Region where the mother and son chose to settle has welcomed them and the programs they have undertaken – which include computer and math classes, educational film screenings and teacher trainings – with open arms.

In order to better facilitate future programs, they are working to incorporate as a Ghanaian non-governmental organization. Dubbed Agbeti Community Center – agbeti means “tree of life” in Ewe language, which is widely spoken in Volta Region – the NGO will serve as the Orisa CDC’s Ghana chapter and will work to assist communities to implement positive change. Future programs will include Afro-Puerto Rican bomba dance classes, family health and healing workshops, entrepreneurial workshops, traditional African storytelling, classes on the slave trade and the African Diaspora – scarcely explored topics in Ghanaian classrooms – training with making sound educational and career choices, and much more.

The Orisa CDC & Agbeti welcome your involvement! For Agbeti’s upcoming grand opening, we have prepared a wish list which includes the following items: new or used desktop or laptop computers, monitors (flat screen only, please), keyboards and mice, educational and cultural books for all ages, traditional African stories, educational and cultural DVDs for all ages, educational posters, color printer and ink, crayons and art supplies, school supplies (notebooks, pens, pencils), office supplies, asthma nebulizer, digital blood pressure machine,  power drill, saw, and gardening hoses. Please no clothes or toys.

Items may be in new or used condition and may be dropped off at the following locations from now until May 31, 2013. Please call your nearest location to arrange drop-off:

Manhattan:
East 28th street
(646) 730-5404

Brooklyn:
Broadway Southside
(917) 379-0762

Philadelphia:
Empowered CDC
Located withing Francis Meyer Recreation Center
5801 Kingsessing Avenue
(267) 353-5495

 Questions? contact us at info@OrisaCDC.org.

For inquiries or if you are interested in vending, contact us:
info@OrisaCDC.org

]]> http://orisacdc.org/moment-in-time-festival-2012/feed/ 0 http://orisacdc.org/journey-to-yorubaland-2013/ http://orisacdc.org/journey-to-yorubaland-2013/#comments Wed, 28 Nov 2012 00:42:47 +0000 Funlayo http://orisacdc.org/?p=1200 The Orisa Community Development Corporation presents our 3rd biennial

Journey to Yorubaland

August 15-29, 2013

 Join the Orisa CDC for a culturally charged journey to Nigeria which will include events and visits to many cultural heritage sites including:

•  The Osun Festival in Osogbo
• The Obatala Shrine in Ile-Ife
• Historic Oyo, traditional home of Sango
• Opportunities for shopping and custom tailored African attire
• Our 3rd Empowerment Retreat
• And much, much more!

$2575

(INCLUDES round-trip airfare from JFK Airport in NYC, ground transportation, hotel, and guided tours)

$150 DISCOUNT for those making a $200 deposit by January 1
(Additional $50 discount for dues-current Orisa CDC members!)

Click below to make a deposit via PayPal or
contact us (info@OrisaCDC.org) to make a deposit using a check or money order

For inquiries, email us:
info@OrisaCDC.org

100% of profits to support the work of the Orisa Community Development Corporation
If you can’t join us, please consider making a donation. We appreciate your support!

After Work Social Mixer!

We had fun in Philly, now we’re bringing it back to NYC! Join us after work to unwind, meet other African-centered and culturally aware young professionals and learn more about the CDC and how to get involved.

Friday, December 7, 2012

 6 – 9 pm

Chocolat
2217-13 Frederick Douglass Blvd
@ 120th street

RSVP appreciated but not required
send email to info@OrisaCDC.org or join the Facebook event here