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Igbocalgary [Annual Igbo Day Festival]: That Proud Igbo Boy, America-based Nigerian Artiste, Kwavvy Reveals, Fans Admire
~0.6 mins read
The 'Higher' crooner had talked about a festival dedicated to Igbos abroad, Pokovirtuousblog has shown.
A couple days ago, talented America-based Nigerian Artiste, Kwavvy, took to his Instagram handle to talk to his followers about an annual Igbo day festival in Calgary, Igbocalgary, even as he added hashtags.
"That Proud Igbo Boy , This one is for the Kulture!
I will be live in Calgary @igbocalgary On August 12! Performing at the Annual Igbo Day Festival. It will be A day to Remember
Yall Go Get your tickets lets have a Good
#igboboys #igboamaka #culture."
Checks by our reporter reveals that his fans have since taken to the comments to drop nice words - here's an excerpt.
I imagine every cuisine of the world has one food item or another, that causes so much controversy about why and how it is eaten and enjoyed....and for Nigeria & Nigerians, one of such food items is the cow skin...(aka pomo, ponmo, awo, kanda (dried form), raincoat).
In today's post I share with you some of the information I have researched on cow skin to help you to get the information you need to determine if you should or should not be eating pomo... What is Cow Skin This is the hairy outer covering of the cow which is removed when slaughtered for food. Also referred to as cow hide, it is a by-product of processing cow for meat in the food industry and usually earmarked for processing into other things. The skin is regarded as an organ and is considered to be the largest organ in an animal due to its large surface area.
To the world at large, cow hide is destined to be processed through tanning, to make leather which is subsequently used for a variety of things in the fashion and furniture manufacturing industries. On the other hand, protein in cow skin, known as collagen/gelatine is also extracted for use in the pharmaceutical, food and cosmetics industries.
From Cow Skin to Pomo Nigerians enjoy a delicacy processed from cow skin which is locally referred to as pomo. It is very popular and even though it was regarded as a frugal alternative to meat, pomo is eaten across different societal class levels. It features regularly, along with other types of meats, in classic traditional dishes, and its absence in a dish, to some people, can cause "trouble". Cow skin in itself is really tough to eat and requires an arduous process of cooking to soften/tenderize it for human consumption.
The main aims of processing cow skin to pomo, are to remove the hair from the skin and tenderize it, and there are two methods for doing this: boiling and burning/roasting. After skinning the cow, the skin is cut up into manageable sizes and either boiled or burned/roasted.
Boiling: In this method, the cow skin is first plunged into hot water to help make it easy to remove the hair. After shaving, the cow skin is further cooked until it becomes soft and ready for consumption. After boiling, the skin continues to be soaked in water for several hours which triggers a short stage of fermentation, which also contributes to softening the cow skin. This process produces the white type of pomo.
Burning/Roasting: In this method, the skin is thrown into a burning flame to singe the hair off and also commence the process of softening it. The flame is made using old tyres and/or wood. Some other petrochemical agents (such as kerosene, diesel or petrol) are often added to create an intense flame. After roasting, the pomo is further boiled, then washed and allowed to soak in water. The outcome of this method is the brown/burnt color pomo.
Nutrition It is often said that cow skin has no nutritional value. This is actually not the case. Cow skin is very high in collagen, a type of protein which is really quite important for holding bones and skin tissues in place. And according to Akwetey W. Y., Eremong D. C. and Donkoh A. (Journal of Animal Science Advances), as well as protein, cow skin, also contains some reasonable levels of minerals depending on the method of processing it. But the protein in cow skin is considered to be of low quality....
Generally speaking, foods with high quality protein or of high biological value are foods that contain all the essential amino acids the body needs daily to function. Example include cheese, milk, eggs, beef, chicken, fish.
On the other hand, foods with high level of collagen protein or high gelatine content such as cow foot, chicken foot, pig's tail, oxtail and cow skin and other gelatinous meats, are considered to be of low biological value (low quality protein). This is because they contain high levels of non essential amino acids (i.e. amino acids that the body can already produce) and lack one or more of the essential amino acids..
But wait a minute...., cow skin is not the only food in this category though...some other popular foods thought to be really healthy such as peas, beans, nuts, also lack one amino acid or the other.....
So What are the Concerns All over the internet there are several references to pomo being unhealthy, cancer causing, nutritionally value-less and also a drain to the Nigerian economy. Even a BBC article picked it up (Nigeria Is Eating its Leather Industry...!)
First of all, in reference to pomo being unhealthy, we have established above that it does contain some amount of protein (albeit low quality because it lacks some essential amino acids) and also it contains some minerals. This claim was made in the research work of Akwetey W. Y., Eremong D. C. and Donkoh A. referenced above. They however infer that the quantities of nutrients in pomo is directly dependent on the method of production.
Akwetey W. Y., Eremong D. C. and Donkoh A. also found out that contaminants are most likely introduced into pomo based on the methods of production. For instance, the pomo made through roasting in flames made with tyre and petrochemicals, is more likely to carry residual elements which would be unsuitable for consumption and may have dangerous effects on the body.
There are also concerns that some chemical substances given to cattle (for veterinary reasons) prior to slaughter, may remain the the skin and subsequent passed on to humans who eat the skin. This in addition to fears that the skin harbors parasites, lesions or diseases which could be transferred into the food chain.
Furthermore, there are concerns that unscrupulous pomo processors/producers inject chemical agents into pomo to plump it up and make it more appealing for buyers.
Last but not least of all these concerns, is that Nigeria could be earning more foreign currency by exporting cow hide or perhaps develop its own leather manufacturing industry. So rather than eat cow skin, Nigerians being persuaded to sell it or turn it to leather!
My Views Every concern expressed above relates directly to the methods of processing of pomo. With better methods of production, and with appropriate monitoring and public health inspection and certification, I believe there will less concerns about pomo.
Pomo is a delicacy that Nigerians love and enjoy, more for its taste and texture (when cooked properly). It does contribute a unique taste and texture to any meal it is added, particularly stews and soups.
Due to its level of popularity and availability, I do not think pomo is a food item that is about to be eliminated from the Nigerian culinary culture any time soon! Instead, what ought to be done is address the concerns surrounding its production and ensure that methods that are used follow the right specifications and standards.
How I Use Pomo I am partial to using pomo occasionally, especially when I make traditional soups like egusi, ogbonna and efo riro. I do enjoy the great taste and texture it brings to my dishes.
I am quite selective with the ones I buy, but while there are no guaranties, I do check for these three things before I buy: the thickness and texture, the smell, and general appearance - I inspect to see that there are no cuts or bruises on the surface. I also check that the texture is firm and spongy with no offensive or over powering smell.
When I purchase some pomo, I clean it out thoroughly before use. First I place the pomo pieces into hot water and with a metal sponge, I scrub them ensuring there are not black streaks on the surface and crevices/folds. I further rinse out with fresh clean water with some added lime or lemon juice. I finally cut into smaller bite size pieces and boil for about ten minutes or until they become soft to my preference. I then remove from the water used to boil them, discard the water and retain the pomo pieces until needed.
"When cooking pomo, I ensure that it is not the only source of protein in my meal. Combine pomo with other types of protein and vegetables so that you end up with a nutritionally balanced meal. " Usage in other Countries Cow skin is also processed like pomo and eaten in other West African countries such as Ghana where it is called welle or wele.
Cow skin is equally consumed in the Caribbeans where it is added to stews and soups and well loved by West Indian men in particular.
However in other countries particularly in the industrially advanced ones, gelatine/collagen is extracted from cow skin (as well as pig, chicken legs and other animal bones) and used in various forms in the food industry to make food items such as jelly, gello, gelatin sheets, fruit or wine gums, gummy bears, jelly babies, ice-cream etc. It is also added to ready meal and other processed food in which it acts a a gelling agent.
Gelatine is also used in pharmaceutical companies to make casing for medicines and added to medicines as a gelling agent. Also added to beauty creams/products in the cosmetic industries.
The Japanese people also extract collagen from cow skin (as well as other animal sources) to make collagen powder or bases which are used to make collagen soup, a supposed trendy/fad beauty treatment...
Summary:
Pomo has become a really popular local delicacy loved by all regardless of societal class level
Its unique taste and texture are what makes it so popular
The methods and materials used to produce pomo such as the use of tyre and petrochemicals such as diesel/petrol/kerosene create doubts and concerns about its suitability for human consumption
Cow skin pomo is not nutritionally value-less as thought. Research shows that depending in its method of production, pomo contains reasonable levels of protein (albeit of low quality/low biological value because it does not contain one or more of the essential amino acids). Also, through research, some minerals have also been found in processed pomo
Establishing a certifiable standard processing industry for the production of pomo in Nigeria is one certain way to ensure that the current health issues concerning it are eliminated
Cow skin is consumed in one form or another across the world, either directly or indirectly from processed food items, sweets, jelly or gelato, ice-cream, food additives, ready meals, snacks etc.
Never make pomo your main source of protein. Combine with other proteins and vegetables to strike a balance
GAZIDIS: "WE WANT TO STRENGTHEN AS A TEAM AND A CLUB"
Our Rossoneri CEO's words as the new season begins
AC Milan, under the tutelage of Stefano Pioli, began their 2020/21 season at Milanello. It'll be a hugely important year, in which it will be vital that the Club builds upon the forward strides taken in the second half of last season. To open the new season, Ivan Gazidis, Paolo Maldini and Frederic Massara released the first initial statements live on Milan TV and the AC Milan Official App.
Here are the words of our Chief Executive Officer, Ivan Gazidis:
THE NEW SEASON "We're really happy to be back to work, ready for the new season. The COVID-19 crisis remains an incredibly tough battle to fight. We have a lot of responsibility. Football plays an important role in the return to normality. We hope to be able to re-open the stadia soon. Fans are essential and we miss them a lot, but we'll need to do this in total safety."
THE TRANSFER WINDOW "We have a young squad, which is growing in a very positive manner. This development will need to proceed with continuity in teaching. We also want to reinforce the squad. It's important for a good team to have a blend of youth and experience. The Club has a big task ahead of it: improve the squad, breaking even and making it sustainable and profitable. More modern too. It's a long road, but we're doing everything we can. The new stadium will be an important part of this project."
IBRAHIMOVI "From the moment he returned, Zlatan played an important role in the season just gone. Our desire is for this relationship to continue. Zlatan plays a leading role in the team, in terms of the young players' development too. We're doing everything possible to ensure that negotiations succeed, I'm optimistic."
THE OWNERSHIP "We're fortunate to have a strong and stable ownership in Elliott, who have made significant investments. The important thing is to make the right investments, following our philosophy. One of the main factors, to which we must pay attention, is finances, but also sport. It will be an unusual transfer window, so we mustn't make any mistakes in who we purchase. Perhaps there will be more movement and chances towards the end; we'll make sure that we're ready."
THE CLUB "We're involved in various activities. The modernisation of the Club is obviously linked to happenings on the pitch - the football being played - but not only that. I repeat that the new stadium will be a fundamental part of our future. On the stadium and in general from a commercial point of view, we're making a lot of progress. We want the squad to grow, the young players to develop and new signings to settle in as quickly as possible. In the last summer window, we brought in some players, who weren't too famous - Bennacer and Hernndez for example, but our work and structure caused their quality to come to the fore."
THE FANS "I want to say two things. The first; we all would've liked to have you here today, therefore we're trying to be as clear and as transparent as we possibly can. The second; we have a difficult job, which is not without its problems, but we're putting all of our passion and effort into it. We're all united, all heading in the same direction. We need you, your support. We want to take AC Milan back to where it belongs and I'm convinced that we're going in the right direction. It will neither be a simple nor speedy journey, but we'll continue to walk this path together."
The three monotheist religious traditions, Judaism, Christianity and Islam, have more in common than in contention. All three believe God is one, unique, concerned with humanity’s condition. Each takes up the narrative of the others’ — Christianity and Islam carrying forward the story begun in the Hebrew scriptures of ancient Israel that define Judaism.
Christianity affirms the vocation of Israel after the flesh, and Islam affirms the validity of the antecedent monotheist revelations, regarding Muhammad as the seal of prophecy and the Quran as a work of God.
Falling into the genus of religion and forming a single sub-species of theistic religions, the three monotheisms among all theistic religions bear a unique relationship to one another. That is because they concur not only in general, but in particular ways. Specifically, they tell stories of the same type, and some of the stories that they tell turn out to go over much the same ground.
Judaism, with its focus upon the Hebrew scriptures of ancient Israel, tells the story of the one God, who created man in his image, and of what happened then within the framework of Israel, the holy people. Christianity takes up that story but gives it a different reading and ending by instantiating the relations between God and his people in the life of a single human being. For its part, in sequence, Islam recapitulates some basic components of the same story, affirming the revelations of Judaism and then Christianity, but drawing the story onward to yet another climax.
We cannot point to any three other religions that form so intimate a narrative relationship as do the successive revelations of monotheism. No other set of triplets tells a single, continuous story for themselves as do Islam in relationship to Christianity, and Christianity in relationship to Judaism. What demands close reading is this: Within the logic of monotheism, how do Islam, Christianity and Judaism represent diverse choices among a common set of possibilities? The three religions of one God concur and contend. The basic categories are congruent, the articulation of those categories is not. By showing the range and potential of a common conviction — that God is one and unique, makes demands upon man’s social order and the conduct of every day life, distinguishes those who do his will from the rest of humanity and will stand in judgment upon all mankind at the end of days — the three religions address a common program.
But differing in detail, each affords perspective upon the character of the others. Each sheds light on the choices the others have made from what defines a common agenda, a single menu: the category-formations that they share.
What are the theological issues subject to debate?
• Does the interior logic of monotheism require God to be represented as incorporeal and wholly abstract, or can the one, unique God be represented by appeal to analogies supplied by man?
In line with Genesis 1:26, which speaks of God’s making man “in our image, after our likeness,” and the commandment (Ex. 20:4), “You shall not make yourself a graven image or any likeness of anything” in nature, what conclusions are to be drawn?
At one end of the continuum, Islam insists that God cannot be represented in any way, shape or form, not even by man as created in his image, after his likeness. At the other end, Christianity finds that God is both embodied and eternally accessible in the fully divine Son, Jesus Christ. In the middle Judaism represents God in some ways as consubstantial with man, in other ways as wholly other.
• God makes himself known to particular persons, who, in the nature of things, form communities among themselves. God addresses a “you” that is not only singular, a Moses or a Jesus or a Muhammad, but plural — all who will believe, act and obey. Islam, Christianity and Judaism concur that the faithful form a distinct group, defined by those who accept God’s rule and regulation. But among all humanity, how does that group tell its story, and with what consequence for the definition of the type of group that is constituted?
Judaism tells the story of the faithful as an extended family, all of them children of the same ancestors, Abraham and Sarah. It invokes the metaphor of a family, with the result that the faithful adopt for themselves the narrative of a supernatural genealogy, one that finds within the family all who identify themselves as part of it by making its story their genealogy too.
Islam dispenses entirely with the analogy of a family, defining God’s people, instead, through the image of a community of the faithful worshipers of God, seeing Muslims as supporters of one another and caretakers of the least fortunate or weakest members of the community.
Where Judaism speaks of a family among the families of humankind or of “Israel” as a nation unlike all others, sui generis, Islam takes the diametrically opposed view. Its “people of God” are ultimately extensible to encompass all humankind within the community of true worshipers of God.
Here Christianity takes a middle position. Like Judaism, it views the faithful as a people, but like Islam, it obliterates all prior genealogical distinctions, whether of ethnicity, gender or politics. So Christians form “a people of the peoples,” “a people that is no people,” using the familiar metaphor of Israel. At the same time, they underscore, like Islam, a conception of themselves as comprised by mankind without lines of differentiation.
• God has set forth what he wants from his people, which is the love and devotion of his creatures. This comes to realization in a program of actions to be carried out and to be avoided. These concern acts of prayer, study, contemplation and reflection on divine revelation (in the case of Judaism, study of Torah; in the case of Christianity, the realization and enactment of the image of Christ within the individual believer and the community; in the case of Islam, particular prescribed ritual acts of piety and worship: testimony of faith, ritual prayer, almsgiving, fasting, pilgrimage as well as recitation of God’s word, calling upon him in personal prayer and obedience to His will).
All three also require deeds of philanthropy in charity and acts of loving kindness, above and beyond the requirements of the law. Judaism and Islam share certain food laws (e.g., not to eat carrion but to eat only meat from animals that have been properly slaughtered), and Christianity in its formative age forbade the faithful to eat meat that had been offered to idolatry. Where Islam requires a pilgrimage to Mecca, the observance of the festivals of Judaism encompassed a pilgrimage to the Temple in Jerusalem when it still stood and Christianity portrayed all the faithful as pilgrims to the new, heavenly Jerusalem that God was preparing for his people.
In these and comparable ways, the three religions aim at defining acts that realize God’s will and that sanctify God’s people.
How is God’s people to relate to everybody else? What are the consequences of the conviction that the one and only God has made himself known to humanity at large through one community or person or family? Specifically, what is the task of the believer vis-à-vis the unbeliever?
At one end of the continuum, Judaism asks the faithful to avoid participating in, or in any way affirming, the activities of the idolaters in their idolatry. Amiable relationships on ordinary occasions give way to strict isolation from idolatry and all things used in that connection. At the other end of the continuum, Islam, for reasons equally systemic, takes the most active role, undertaking to obliterate idolatry by wiping out its worshipers.
Judaism in its classical statement defined its task as passive avoidance, joined with a willingness to accept the sincere convert. Islam called for active the extermination of idolatry, joined with an insistence that, to live, the idolater must renounce his error and acknowledge the one true God and his own.
Yet, early Islam took a very different position vis-à-vis Jews and Christians and a few other “people of Scripture.” These were to be largely tolerated so long as they did not threaten Muslims or the practice of Islam.
Christianity found its position in the middle. On one hand, like Judaism and Islam, Christianity forbade the faithful to utilize anything that could serve idolatry and to refrain, even at the cost of death (“martyrdom”), from all gestures of complicity with idolatry. On the other hand, like Judaism and unlike Islam, Christianity in its formative age contemplated not a holy war of extermination but an on-going campaign of evangelism, to win over idolaters. True, in due course, Christianity would slide over to the Islamic side of this continuum, but that happened many centuries beyond the classical age.
In its formative centuries, Christianity’s logic dictated a policy toward unbelievers that placed the religion in the middle, between Judaic passivity and Islamic activity.
• What of the end of days? Here is where the interior logic (as well as the articulation) of the three monotheisms both converges and diverges. As told in common, the story finds the resolution of the dialectic of how the one omnipotent and just God can account for a world of manifest injustice.
All three religions concur that God will bring the end of days, when all mankind will be raised from the dead and judged, and those found worthy will enter Paradise. At issue is, what do the faithful have to do to advance the end-time?
Predictably, Judaism, at its end of the continuum, asks the faithful to carry out God’s will as stated from the beginning, sanctifying the Sabbath of creation one time in accord with the Torah. So Judaism looks inward, within Israel, for the salvation of humanity through Israel’s own act of sanctification. Then who is saved at the end, if not all those who acknowledge the one true God? And that will encompass, the prophets say, all of humanity.
At the other end of the continuum, Islam holds that no human effort can advance or retard the Last Day. God alone will recall His creation to Himself in His own good time. All human beings can do is prepare themselves for the Day of Resurrection by living daily lives of piety and probity. At the Resurrection all who have died before will be called forth with all who are living to face the accounting of their earthly lives and inherit accordingly either Paradise or the Fire as their eternal abode.
And Christianity takes a middle position, insisting that the world as we know it, down to the very bodies we inhabit, is to be changed definitively. But in that transformation, a metamorphosis from flesh to spirit and death to life, the identities that we have crafted during the course of our lives are to endure. All people, with or without an explicit knowledge of the Son of God, have known his image in their human experience: So from the point of view of the eschaton they have fashioned or have refused to fashion an existence which is commensurate with eternity.
These topics show us similarity and difference: a series of single continua, different positions within each continuum.
The interior logic of monotheism raises for the three religions a common set of questions. But then each religion tells the story in its way, and the respective narratives — in character, components and coherence — shape the distinctive responses spelled out here.
That is how the three religions of one God converge and diverge: They converge in their basic structures, which are more symmetrical than asymmetrical, and they diverge in the way their systems work out the implications of monotheism as monotheism is embodied in the continuing narratives, those of Judaism, then Christianity, finally Islam.
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