Friday 15th of May 2026

Nairobi, Kenya

The Future of South Africa Fashion

The STADIO School of Fashion, formally known as LISOF, is one of Africa’s most renowned Fashion Design schools. With its forward-thinking approach and many years of experience, the school aims to create an ecosystem that will ensure a financially secure future for its young talents while growing the economy.

Leonardo Snyman, Executive Head of Arts and Design at STADIO, poses the question: “How can we grow the economy as a whole by using the fashion industry to create jobs, and at the same time ensure a sustainable future for our students?”

A study conducted in March 2020 titled Assessing the Economic Value of the Designer Fashion Sector in South Africa, led by the Department of Trade, Industry and Competition and the South African Cotton Cluster, underpins Snyman’s determination to be an active voice within this economic sector. In this research, it became apparent that designers who form part of the clothing and textile sector in South Africa contributed approximately R1-billion to South Africa’s GDP during 2019.

The STADIO School of Fashion has identified this potential and aims to continue the conversation and actively participate in the positive growth of this sector. While the country is slowly recovering from the impact of Covid-19, fashion may just be the answer to upskill, create jobs and boost the manufacturing sector into further positive growth. As a private higher education institution, the school prides itself on student centredness, local and international accreditation, and its direct ties with the global fashion industry to allow competent graduates to contribute to the growth of this sector.

According to fashion designer and former student Jacques Bam: “Collaboration is the key for any ecosystem to work.” By speaking to and creating relationships within the fashion, arts, and manufacturing industries, the economic sustainability of the South African fashion industry is possible.

The study stated that: “The sector’s contribution to the local economy, as well as identified potential impact, positions the designer apparel sector as a key investment opportunity.” The evidence identifies a future opportunity for the expansion of the industry, in which fashion graduates can create viable careers for themselves and, in turn, support the development of the economic ecosystem.

On April 8 2021 the STADIO School of Fashion will be hosting an event to bring industry practitioners and school educators together to discuss the future of fashion in South Africa. This engagement aims to build a pathway towards a more significant partnership between the school and the vibrant fashion industry. This platform will allow for open communication about methods to ensure career-ready students are appropriately prepared for the industry’s needs and prospects.

The first step in achieving these goals is creating the perfect platform to showcase the students’ work. The STADIO School of Fashion’s first-ever online fashion exhibition is presented in the form of a Look Book that will be showcased in March. A panel of judges will adjudicate the students’ work; this panel includes TV presenter Lala Hirayama, musician Tamara Dey, and fashion designer Jacques Bam.

Innovation and agility are cornerstones to survive the post-pandemic socioeconomic climate, and the STADIO School of Fashion has taken this challenge in its stride. This shift to a virtual Look Book has allowed students to debut their hard work and creative ideas with the rest of the world. It has also created a platform for the public and members of the industry to peek into the wonderful world of fashion the school has facilitated.

The winners of the STADIO School of Fashion and Design’s showcase will be announced at the event in April, giving the industry a taste of what’s in store for STADIO and the future.

Content courtesy of Mail & Guardian 

Judge blocks Lil Nas X’s ‘Satan Shoes’ from Shipping to Customers

Manufacturer MSCHF blocked from shipping out the 666 pairs of the shoes, which retailed at $1,018, to customers

A judge has blocked American singer Lil Nas X’s “Satan Shoes” from being shipped out to customers.

The controversial sneakers, which contained one drop of human blood and were made from modified Nike Air Max 97s, met with a lawsuit from Nike for infringing on and diluting its trademark.

Now a judge has blocked manufacturer MSCHF from shipping out the 666 pairs of shoes, which retailed at $1,018 to customers. All pairs sold out within a minute of going on sale with Miley Cyrus recently being spotted wearing a pre-sale pair.

US district judge Eric Komitee has granted Nike a temporary restraining order preventing the shoes from being shipped to customers, according to The Hollywood Reporter.

Nike’s lawyers say that they have “submitted evidence that even sophisticated sneakerheads were confused” by the shoes, thinking they were made by Nike. And that “we have submitted numerous (pieces of) evidence that some consumers are saying they will never buy Nike shoes ever again”.

Meanwhile, MSCHF says that the confusion is unlikely because of the “sophistication” of the Nike customer.

Citing “The Rogers Test” deriving from a copyright case Rogers Vs Grimaldi, MSCHF contends that the shoes are “individually numbered works of art” that were sold to collectors for $1,018 each and, like their previously released Jesus Shoes, will be exhibited in museums and collections.

The order will stand until there is a more in-depth trial.

The Satan Shoes appeared as merchandise to tie in with the release of Lil Nas X’s song and video Montero (Call Me By Your Name). The video, which saw the singer lap dancing with the devil, has become a talking point among Republican-affiliated public figures.

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The South Dakota governor, Kristi Noem, called the video “disgusting” and “perverted” and conservative activist Candace Owens tweeted in part: “We are promoting Satan Shoes to wear on our feet… But we’re convinced it’s white supremacy that’s keeping black America behind. How stupid can we be?” to which Lil Nas X replied: “don’t care and UR a flop.”

Content courtesy of The Guardian & Nairobi fashion hub

Satan shoes? Sure. But Lil Nas X is not leading American kids to devil-worship

This whole controversy is part of a long history of misdirected moral outrage that blames artists for the social ills of society

Lil Nas X, a 21-year-old musical artist first famous for his rap/country hit Old Town Road, has ruffled quite a few feathers with the release of the video for his new single Montero: Call Me By Your Name. He’s long been a controversial online figure, due in part to his charming and frenetic social media presence and the homophobic attacks he has received since proudly and publicly announcing that he is gay has been gay and will remain gay until the world stops spinning. Absurd conspiracy theories have followed him – from claims that he is brainwashing kids into queerness to his potential ties to the ever-present Illuminati.

Lil Nas X has embraced the hate and conspiracy with his latest song and the accompanying video, which satirically doubles down on the idea that his sexual orientation will send him to hell by visually traveling there himself, lap-dancing for the devil, and usurping him as the king of the underworld.

This, along with his limited release of custom Satanic-themed sneakers made with a trace amount of human blood, has brought a furor of condemnation and fresh conspiracy theories that Lil Nas X worships the devil, is trying to brainwash children, and/or has ties to secretive and sinister organizations.

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This use of satanic images, and the attacks on the artist flaunting them, is nothing new. It is part of a long history of misdirected moral outrage in the United States, one that blames artists for the social ills of society while ignoring the real reasons young people turn away from religion or act outside of the confines of the dominant culture. The controversy also shows a lack of understanding of the origins of the hodgepodge character of Satan and the imagery that has become associated with the fallen angel.

If the story of a potentially Satan-worshiping artist leading the youth astray sounds familiar, it’s because this tune has been played to death. From the bat-biting Ozzy Osbourne to the cryptically named Memphis rap group Three Six Mafia, parents have railed and rallied against innumerable artists over the last few decades. The “satanic panic” has been around for centuries and Christian accusations of devil-worshiping have historically been leveled against women, Jewish people, and other religious groups. Aja Romano, a culture writer at Voxdiscussed its modern incarnation in a recent article:

Modern evangelical Christianity is largely influenced by the kind of epic Christian fantasy that emerged during the 1980s when writers like Frank Peretti turned the concept of “spiritual warfare” into, ironically, a kind of Dungeons and Dragons-like role play that saw good Christians quite literally fighting and defeating actual demons … that version of Christianity spread like wildfire across the country.

Overzealous Christians would demonize everything from the aforementioned tabletop game to heavy metal lyricists whose satanic instructions could purportedly be heard by playing their music backward. This led to the “ritual abuse scare” that started in the 1980s and still lingers today, a pre-QAnon conspiracy theory that held that daycare teachers around the country were sexually abusing children as part of a massive satanic cult. Mary de Young, a sociology professor, recently explained an underlying cause of the panic to the New York Times:

More women were going to work, by choice and necessity in the wake of the women’s rights movement and as the country struggled with a recession. Conservatism and the religious right were ascendant, and both emphasized the nuclear family. Good daycare was hard to find … and many parents felt guilt for relying on it.

After numerous lives were ruined, the panic turned out to have little evidence behind it. Artists like Marilyn Manson deliberately played on parents’ fears and adopted the cult-like images that threatened them. Like many of the artists who came before him, Lil Nas X is sporting the satanic aesthetic as a means to court controversy, and to deliver a message about the hellishness of contemporary life and its arbitrary yet harmful social restrictions.

The modern understanding of Satan has at least partially been driven by artists like Lil Nas X and Hollywood producers seeking to scare and titillate audiences. The Old Testament itself doesn’t exactly contain the full character of Satan as we know him today; it was later assembled over the years, partially borrowed from the religion of the also monotheistic Zoroastrians.

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The New Testament introduced Satan more formally, often used as a character to explain away the ills of the world like disease and struggles with mental health; it was also weaponized against Jewish people, with claims that they did the work of the devil.

According to Rebecca I Denova, a scholar who studies early Christianity, the image of Satan was later crafted, drawing from the horned Greek deity Pan, and retroactively given shape-shifting powers so that he could take the role of the deceitful serpent who tempted Eve in the Garden of Eden a relationship that would be used to blame women for various social problems and the fall of man.

Much of the other imagery we associate with Satan is fairly modern. For example, the image of Baphomet, the goat-headed man, in an inverted Pentagram has origins in the 1897 work of the occult author Stanislas de Guaita. These images were then purposely adopted by the Church of Satan in the 1960s, and The Satanic Temple in 2012, two groups that don’t actually believe in the existence of Satan but use the image to generate controversy. The Satanic Temple is mainly concerned with issues concerning freedom of religion and spends more time lobbying than worshiping the devil. Much like artists like Lil Nas X, they courted the imagery because they knew it would draw attention.

If anything, Christian churches themselves are doing a great job at pushing people away from the pews. In a 2019 survey of young people who stopped going to church, conducted by Lifeway research – a Christian research organization 73% of all respondents listed the church or their pastor as a reason they stopped attending, including specific reasons like political differences and hypocrisy.

While there are many progressive religious organizations in the United States, some of the largest religious institutions have a history of protecting sexual predators and condemning people for whom they love – while some denominations, including many composed of white evangelicals, have essentially become far-right political factions.

Despite all this, the kids are for the most part still living the dreams of many a Christian parent. Gen Z is relatively more “moral” on paper than most previous generations. Members of Gen Z have less sex, and the rate of teen pregnancies has plummeted. They are less likely to use drugs than their predecessors and have turned away from the American pastime of binge drinking.

They are more likely to see themselves as activists and more likely to believe that racism is real. While many of these behaviors are ethically neutral and more about the social conditions driving them to prioritize survival above all else, it speaks to the fact that young Americans are not becoming the Satan-worshiping sex addicts that people fear that artists like Lil Nas X will turn them into. They are in fact a generation preparing themselves to face the existential threats of climate change, capitalist overconsumption, and growing pollution-induced infertility. Let them be gay, let them be free, let them have their music.

Written By Akin Olla 

Akin Olla is a Nigerian American political strategist and organizer.

He is the host of This is the Revolution Podcast

Content courtesy of The Guardian & Nairobi fashion hub 

Women-led Kenyan Design House Pine Kazi wins Fashionomics Africa sustainable Design Competition for turning Fruit Waste into Eco-friendly Footwear

The African Development Bank’s (www.AfDB.org) Fashionomics Africa initiative has named a women-led Kenya shoe design house as the winner of its competition to support producers of sustainable fashion.

Pine Kazi, which converts pineapple leaf and recycled rubber into fashionable footwear, won the $2,000 Fashionomics Africa competition cash prize. In addition, the business will have the opportunity to showcase its creation in online events, share insights on key sustainability challenges facing the industry, and receive a certificate.

The brand, co-founded by Olivia Okinyi, Angela Musyoka, and Mike Langa, will also have access to media opportunities and receive mentoring and networking opportunities from competition collaborators.

“Pine Kazi is greatly humbled to be the winners of the first Fashionomics Africa contest in Africa. This is indeed an honour to the Kenyan people and the African continent at large,” said Okinyi.

Musyoka added: “All our dreams can come true if we have the courage and the patience to pursue them.”

Competition judges said Pine Kazi’s shoes are innovative and sustainable. The upper of the shoe is made from pineapple textile, while the inside is lined with organic cotton. The sole is made from sisal plant fiber, fitted with recycled tyre underneath.

The Fashionomics Africa contest honours African fashion brands working to change how fashion is produced, bought, used and recycled, to encourage more sustainable consumer behavior. A panel of four judges representing the Bank and competition collaborators the United Nations Environment Program, the Parsons School of Design, and the Ellen MacArthur Foundation reviewed 110 entries from 24 African countries and selected three finalists: Pine Kazi; CiiE Luxuries, an eco-friendly accessories business based in Abuja, Nigeria; and clothing brand Labake Lagos.

“We were pleasantly surprised by all the applications received for the first edition of our Fashionomics Africa competition. It was very difficult to make a choice, but the finalists stood out with their innovative, durable, and contemporary designs,” said Emanuela Gregorio, coordinator of the Fashionomics Africa initiative at the African Development Bank.

Of the applications, 65% were submitted by women and the businesses were predominantly micro-enterprises (54%), solo entrepreneurs (35%), and small businesses (12%).

“What we learned from this Fashionomics Africa contest, in this month celebrating women around the world, is that many women entrepreneurs are advocating for sustainable production and consumption, and we commend their efforts,” said Amel Hamza, Division Manager at the Bank’s Gender, Women and Civil Society Department.

An online public vote by 986 participants determined the winner: Pine Kazi got 400 votes, 318 votes went to CiiE Luxuries, and 268 to Labake Lagos.

Competition judge and a Program Director at New York-based Parsons School of Design, Brendan McCarthy, congratulated Pine Kazi during the competition winners’ announcement last Friday: “You transformed waste materials from pineapples into profound new textiles and absolutely beautiful new shoes,” he said.

The shoes are 100% handmade to reduce carbon footprint and can last three years, Pine Kazi says.

The design house said resources would also be divided equally between research and development of natural dyes, the acquisition of professional stylists, and the establishment of a centralized production system.

To learn more about the Fashionomics Africa online competition,

Fashionomics Africa (https://FashionomicsAfrica.org) is an initiative of the African Development Bank to increase Africa’s participation in the global textile and fashion industry value chains – with an emphasis on women and youth.

Distributed by APO Group on behalf of African Development Bank Group (AfDB).

Media Contact:
Alphonso Van Marsh
Principal Digital Content and Events Officer
African Development Bank
Email: a.vanmarsh@afdb.org

 

Nike Sues over ‘Satan Shoes’ with human blood

Nike is suing Brooklyn art collective MSCHF over a controversial pair of “Satan Shoes” that contains a drop of real human blood in the soles.

The $1,018 (£740) trainers, which feature an inverted cross, a pentagram, and the words “Luke 10:18”, were made using modified Nike Air Max 97s.

MSCHF released 666 pairs of shoes on Monday in collaboration with rapper Lil Nas X and says they sold out in less than a minute.

Nike claims trademark infringement.

It has asked the court to stop MSCHF from selling the shoes and prevent them from using its famous Swoosh design mark.

“MSCHF and its unauthorized Satan Shoes are likely to cause confusion and dilution and create an erroneous association between MSCHF’s products and Nike,” the sports shoe giant says in the lawsuit.

MSCHF “dropped” the black and red shoes on Monday, coinciding with the launch of Lil Nas X’s latest song Montero (Call Me By Your Name), which debuted on YouTube last Friday.

The song sees the rapper, who came out in 2019, celebrating his sexuality while rejecting society’s attempts to shame him.

In the heavily stylized video, he slides down a stripper pole from heaven to hell before dancing provocatively with Satan, then snapping his neck and stealing his horns.

The imagery and the shoes both reference the Bible verse Luke 10:18 – “So He told them, ‘I saw Satan fall like lightning from heaven.”

Each shoe also features a signature Nike air bubble cushioning sole, containing 60 cubic centimeters (2.03 fluid ounces) of red ink and a single drop of human blood, donated by members of the MSCHF art collective.

In its filing with the US District Court for the Eastern District of New York, Nike said it did not approve or authorize the customized Satan Shoes.

“There is already evidence of significant confusion and dilution occurring in the marketplace, including calls to boycott Nike in response to the launch of MSCHF’s Satan Shoes, based on the mistaken belief that Nike has authorized or approved this product,” it said.

The lawsuit cites a tweet by popular shoe influencer @Saint from last Friday, which teased the upcoming release of the shoes and drummed up publicity over the weekend on social media and in the media in the US.

Some conservatives, including South Dakota Governor Kristi Noem, and some religious followers, took offense at the controversial design of the shoes and criticized Lil Nas X and MSCHF on Twitter.

Lil Nas X hit back at the governor and other critics on Twitter, and on Monday was tweeting several memes on his profile in response to news of the Nike lawsuit.

Joseph Rasch of Tennessee, who paid $1,080 for the trainers, says he is worried the conflict means his money will be lost.

“I’m hoping I’ll receive them since I paid for them,” he told BBC OS on World Service radio, adding that he made the purchase not because he definitely planned to wear them but as a political statement.

“I wanted to support a black gay man who is attempting to show a different narrative in a majority Christian country that currently is dealing with a lot of issues with black people. So what better way to do that than to buy shoes that this person has collaborated with?” he said.

Buyer McKenzi Norris of South Carolina, a longtime follower of the MSCHF art collective, said Nike’s lawsuit had disrupted his plans to resell the trainers for $2,500 on eBay, which removed his listing.

“In general I think Nike’s lawsuit and their intervention is pretty ridiculous considering how much damage it can cause to everyday people like me who just like to customize and resell their products legally,” he said.

Content courtesy of BBC News & Nairobi fashion hub 

With Traditional Fabrics, Nigerian Designers Fashion a New Aesthetic

Weaving contemporary designs into a traditional West African fabric, Nigerian Tsemaye Binitie is creating fashion he hopes can also bridge the gap between luxury and the everyday.

His material of choice is Aso-oke, a hand-woven cloth indigenous to the Yoruba people and historically used on special occasions.

Binitie, who cut his teeth as a design assistant with Stella McCartney in 2005, began using the fabric in 2017, and he infuses the yellow dresses that are his signature creations with cotton and silks to give them a post-modern feel.

“We started to use contemporary African art and culture within the threads of the collection so you see hints of it or very … obvious (signs),” said Binitie, who divides his time between Lagos and London.

“It’s sort of informed fabric, informed color, informed styling.”

Priced at between $300 and $4,000, his TB12 custom collection features Aso-oke – which means “top cloth” in Yoruba – in seven different shades.

“We are sort of preserving the culture, you know, that we’ve watched all our lives in front of us … and teaching the younger generation that it is something to be proud of, something to want to wear,” he told Reuters.

Fellow Lagos designer Lisa Folawiyo specializes in a different traditional cloth, the West African wax prints known as Ankara, and her hybrid collection, called Batkara, incorporates Batik designs embellished with needle-work beadings and sequin trimmings. “We have merged what is indigenous to us with what is familiar in the West and we’ve made it ours,” she said.

That same synthesis informs the aesthetic of Alara, a Lagos store dedicated to showcasing contemporary African fashion for the Nigerian and the diaspora markets. Its Head of Partnerships, Arinola Fagbemi, says more and more people are thinking about African luxury “in terms of how we live on a day-to-day basis … not just for celebratory moments.”

Content courtesy of Malaya Business Insight & Nairobi fashion hub 

Rising label LABRUM Weaves Untold Stories of West Africa into its Clothing

Community-focused designer Foday Dumbaya is bridging the gap between Britain and West Africa with his culture-blurring collections

Foday Dumbaya first became aware of fashion at an early age. “In Sierra Leone, when I was young, my dad was in the police force and always dressed immaculately. He had this great authoritarian military uniform,” the East London-based designer, who was raised between Sierra Leone, Cyprus, and London reveal.

“My mother loves to dress well too. She’s more extravagant and to this day wears traditional African dress coordinating colors, a headscarf, it’s a whole look,” he adds. When it came to his parents actually allowing him to go into fashion, however, things got a whole lot more tricky. “It wasn’t always on the table in my African home. My parents were determined I chose a more stable career – as immigrants themselves, they recognized we faced an uphill battle as it was.”

Instead of heading to fashion school, Dumbaya studied information design at university, going deep into the ways in which humans interact with computer interfaces. After an internship at tech powerhouse Siemens, he dipped his toe into fashion for the first time at Nike, where he created bespoke designs for the sportswear giant. “I’m largely self-taught but fashion isn’t so different (from information design),” he says. “I create stories within a fashion that humans respond to.” After his stint at Nike, he laid the foundations for his own label, LABRUM, with the intention of exploring both West African and British heritage, and bridging the gap between the two.

Past collections have seen Dumbaya look to Sierra Leonean capital Freetown, his grandmother, and the West African diaspora for inspiration, with classically tailored suits, clean indigo denim, and slick, functional sportswear-indebted pieces sitting alongside his own takes on the agbada and other traditional silhouettes. “A lot of our pieces are an amalgamation of cultures,” he explains. “We have British tailoring in the shirt, with the addition of ruffle sleeves, which is more traditionally West African attire.”

More recently, as part of his AW21 collection at London Fashion Week, LABRUM paid tribute to “the heroes of St. Giles Blackbirds” – a community of sailors, soldiers, and former slaves that came to England from Africa in the late 1700s and ended up living in poverty, shunned by society. “We wanted to tell the story of a group of people that were downtrodden and went against the efforts made to forget them,” Dumbaya explains. “It was important that we told it now because it’s a story of resilience and migration, which feels very poignant right now.”

Inspired by the stories of figures including writer and abolitionist Olaudah Equiano, who came to the UK after buying his freedom and fought for the abolishment of slavery, Dumbaya reworked and reimagined historic dress for 2021, enlisting Dazed editor-in-chief and longtime collaborator Ib Kamara to bring the offering to life on the runway. This saw trenches with dramatic ruffled panels matched with louche, wide-legged trousers, structured coats layered over tailored, printed suits, and new iterations of his signature balloon-sleeved Mamie Bakie shirt – named after his grandmother – all on the line-up for the new season, with 80 percent of the offering crafted from offcuts and salvaged fabric.

For Dumbaya, it’s not just about the clothes, though fostering and supporting a sense of community, as well as empowering a new generation of creatives, is high on the agenda, too. Having long worked with Hackney’s Wickers Charity, which supports and uplifts disadvantaged youths in Hackney, he also founded Sierra Leone running club Labrum Athletic. In addition to donating funds and equipment to the group, he also stepped in to create the Sierra Leone Olympics kit when some of the club’s members were chosen to represent the country in the postponed 2020 games.

Working in partnership with Converse, the designer is also attempting to open up the fashion industry to a wider, more diverse demographic. Having first linked up for a creative project and collaborative runway footwear, Dumbaya’s relationship with the legendary label has evolved into something a lot more expansive. As part of Converse’s All-Star program, LABRUM has been able to access mentorship and funding that has allowed Dumbaya to grow its brand and community significantly.

With many brands – both emerging and, more dismally, established relying on low or unpaid interns to support their businesses, those from lower economies have historically been locked out of fashion. In a bid to combat this, Converse has begun funding paid placements with its All-Star designers – allowing growing businesses to thrive and young talent who otherwise might not have been able to get their foot in the door to gain experience, knowledge, and guidance.

Ahead of the AW21 season, LABRUM was one of the labels that benefit from the initiative, with a number of interns and a studio manager joining its fold.

“(The interns) were an incredible support,” says Dumbaya. “Each of them brings different experiences and energy to the team, and I really valued their input. We’re developing a platform where there is knowledge sharing between West Africa and the West – and especially London. We want the people interning to share their knowledge too.”

With Dumbaya intent on telling new stories and merging the borders of West Africa and Britain as the label grows, he’s determined to also keep the door open for the creative new gen. ”Nurturing talent is so important to me. LABRUM will continue to create and support communities linking back to Sierra Leone and London, as this is so much more important than simply designing clothes. If we’ve learned anything from the pandemic, it’s that we all need to think about each other more.”

Content courtesy of Dazed Digital & Nairobi fashion hub 

Akintunde Ahmad’s new fashion line takes African textiles global

After spending half a year living and studying in Ghana, writer, filmmaker, and educator Akintunde (Tunde) Ahmad returned to his native East Oakland, California in 2016 sporting unique threads, colorful compositions, and eclectic patterns

During his time in Ghana, he quickly found a creative partner in Awurama Mankatah, creative designer and manager of luxury clothing brand Threaded Tribes. He became enthralled in West African fashion culture: the diversity of style, the fabric markets, the accessibility to tailors, and, ultimately, the endless possibilities.

“With an abundance of tailors and access to any fabric you could desire, from woven kente to wax print to Bogolanfini (mudcloth), people could quickly get anything they imagined turned into a reality. I immediately started sketching designs, visiting fabric markets, and getting my own pieces made.”

At first, though, it was small-scale: “I began making items for myself and my family. But whenever I posted pictures on social media or wore my outfits back in the States, friends or strangers would ask where I got my clothes from and how they could get their hands on something similar.”

And thus, the idea for Ade Dehye was born. Founded in 2020 with continued close collaboration with Threaded Tribes, Ade Dehye is a fashion brand that draws inspiration from across the African Diaspora, with products ethically and sustainably made in Ghana.

The style fuses West African textiles with urban streetwear and luxury quality, including fugu, a woven fabric from the upper west region of Ghana; kente, a traditionally woven fabric found throughout Ghana and Bogolanfini, also known as mudcloth, a hand-dyed fabric that is made in Mali.

“Ade Dehye is more than just a clothing company. How many of you can say what you wear was made by black hands?” continues Tunde, following Ade Dehye’s launch in February.

Concerned with the lack of diversity in the fashion industry, he notes that while black people often have some of the least financial resources, we spend the most money per capita on luxury designer goods.

By building a pipeline that connects the rest of the world to sustainable fabrics and fashion from Africa, Ade Dehye is Tunde’s latest contribution that creates economic empowerment for black communities while reassuring the world of black peoples’ contribution to global culture, fashion, and style.

“When people shop with Ade Dehye, they are doing more than just purchasing our outfits. They are investing in the continent of Africa and the diaspora.”

Content courtesy of Creative Boom & Nairobi fashion hub 

The Folklore website is elevating African fashion and helping designers get paid

“This is going to change the way people value Africa and its creators,” says Amira Rasool, founder of The Folklore, which sells clothing and accessories from prominent and emerging African brands.

Amira Rasool is the founder and CEO of The Folklore, an online concept store featuring contemporary African design. She spoke to Doreen Lorenzo for “Designing Women“, a series of interviews with brilliant women in the design industry.

Doreen Lorenzo: How did you first find your way into design?

Amira Rasool: I was a creative kid. I used to make these huge forts out of sheets all around the house. I actually used to want to be an architect. Then I failed algebra my freshman year of high school. I figured if I was going to be an architect, math would be something I needed to be somewhat good at so people weren’t walking into their homes and sliding to the right because I measured wrong.

I thought, “what’s something creative that doesn’t have to do with math or science?” I started thinking more about interior design because my dream was always to build a community of really cool houses that all look different.

I also always had on these funky outfits, so my older sister Jasmine told me: “Why don’t you just get into fashion? You watch The Devil Wears Prada all the time. You’re always getting dressed up. You like writing.” She suggested that I start a blog back in 2010 when blogging was really big. So I created a blog and an alter ego named Bobby Austin posting outfits of me wearing purple wigs and black lipstick.

 

I also started taking FIT (Fashion Institute of Technology) pre-college courses, so all my friends were just as weird as me and also had wigs on. I grew up in South Orange, New Jersey, about 40 minutes outside of New York, so I would take the train on the weekends, do my college courses, then go hang out with my friends afterward. I was one of those weird creative kids that were also a great athlete and could fit into both worlds.

Doreen Lorenzo: What made you decide to go from creative fashion blogger to entrepreneur and founder of The Folklore?

Amira Rasool: The blog is what let me know that my passion was in writing. I started doing internships as soon as I got into college floating between interning for fashion market editors, stylists, and features editors. I interned at Women’s Wear Daily and I really loved that experience. From there, I went to Marie Claire, which was really eye-opening for me because I was given a lot of responsibility.

It made me understand how hectic magazines were and learn how to take charge without anyone telling me to. I realized I was super good at organizing and providing top-quality results. My boss from Marie Claire then referred me to V Magazine where I interned in their fashion department, and later their editorial department.

During my internships, I made really good connections with the people I worked for. They saw I was a hard worker. By the time I graduated, I had multiple magazine jobs that I was up for. People in media know it’s so hard to get that entry-level job when you’re coming out of college. The fact that I had my choice between jobs was a testament to me busting my butt and always being reliable. I ultimately ended up choosing V Magazine where I worked full time for a year as their fashion coordinator before I decided to start The Folklore.

Doreen Lorenzo: What made you decide to branch out and start The Folklore?

Amira Rasool: When I was majoring in journalism at Rutgers, I started taking a bunch of African American studies courses. By the end of my junior year, I had more African American studies courses under my belt than I did journalism. I decided to change my major to African American studies. Growing up they did not do a good job teaching us about Black history outside of Martin Luther King, Harriet Tubman, and the few other Black people they let us learn about. So when I started taking those African American studies courses and started learning about so many inspiring people, I was shocked.

I became obsessed with Black literature and started reading James Baldwin, W.E.B. Du Bois, Toni Morrison, and a lot of the people who came from the Harlem Renaissance. I learned how the creatives during the time we’re able to create these great publications like Fire!! that was a part of activism, but more creative activism. I related to that because I felt like I was put on this earth to uplift my people in some powerful way. I had this fire under me to go out and make an impact within the Black community.

Fashion is very whitewashed. I’ve always been the only Black girl in every meeting and every company I go to, and they weren’t having conversations about race like they are now. I started feeling like fashion was so vain. People thought that they were curing cancer with what they were doing, but they weren’t even going beyond surface-level conversations. I liked fashion and felt I shouldn’t have to give up what I love because I want to pursue something that’s a little bit more serious and impactful. How could I do both? That’s when I started thinking about Africa.

I had taken a trip there my senior year of college and fell in love. I went to South Africa and discovered all of these cool designers, creatives, and music. I bought a bunch of clothing and accessories when I was there and started wearing them when I came back to the United States and people were stopping me and asking: “Where did you get those sandals from? Where did you get this hat from?”

I started thinking about getting access to these products again, but most of them did not have e-commerce sites and weren’t sold at retailers outside of Africa. I didn’t have access to them unless I hopped back on the plane. That’s when I came up with the idea. Why is there a whole continent full of designers that cannot penetrate the international market, and how can I help them do that? How can I use my resources, network, and overall creativity to find a way for them to have access?

I started creating a business plan and applied to the University of Cape Town for a master’s degree in African studies. Once I got in, I moved to Cape Town, South Africa, and lived there for two years learning about the designers and what they needed from an e-commerce platform. At the same time, I got to learn about various African cultures.

That informed how I thought about communicating these designers’ stories. Halfway through my program I ended coming back to the U.S. to launch The Folklore site.

Doreen Lorenzo: How did you find these African designers and fashion styles you wanted to represent through The Folklore?

Amira Rasool: There’ve always been so many different stereotypes of Africa. There’s definitely poverty in Africa, but at the end of the day, that’s not only Africa, and Africa is not the only place with widespread poverty. For a whole continent to be defined by that is ridiculous. I wanted to be able to reflect that and show this whole renaissance happening with designers incorporating their heritage into modern and contemporary forms of expression.

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Being on the continent was really important because I was able to touch and feel the fabrics and most importantly, connect with the designers. I knew I wanted to stay away from Ankara prints or anything traditional because I wanted everyone to be able to wear these pieces.

I wasn’t going to be the American that came in and started selling white people Ankara prints, advocating for cultural appropriation. I also did not want to be a cultural appropriator myself, so I purposely go after pieces that can be worn comfortably by anyone.

There was already a market that catered to Black people who wanted to feel connected to the continent and their cultural heritage. I wanted to provide that counter-narrative where someone could see a piece and not know where it was created. People universally can wear these products and we know the only reason why these designs are as unique as they are is because of these designers combining their heritage, culture, and their natural environment in Africa that’s not typically portrayed.

When you don’t know that this place exists, everything’s going to look new and unique to the outside person. I’m excited to be the person to help the designers introduce this counter-narrative and share their unique stories outside of Africa.

Doreen Lorenzo: The Folklore became a 2021 Techstars accelerator company. What does this mean to you and for the future of The Folklore?

Amira Rasool: It means a lot.

The network, resources, and overall knowledge Techstars provides are extremely beneficial. I like to think that when The Folklore got into TechStars all of our brands got Techstars. Whatever knowledge or resources we absorb during the program, we are going to make sure we share with our brands.

One of Techstars’ mission statements is “Give first” and everyone who I’ve encountered at Techstars has really embraced that mission. So much of the focus is on how to help you raise money and build a profitable company. That’s a great thing because they realize what it takes to build a great company. Everyone’s been super supportive, so I’m really excited and honored to be a part of it.

Doreen Lorenzo: How do you believe Folklore will change the way people view the fashion industry in Africa?

Amira Rasool: This is going to change the way people value Africa and its creators.

The value that was placed on African designers before was the number of clicks their creativity could generate for fashion publications featuring African brand look books. They didn’t care that the press these brands were getting did not convert to dollars because a lot of the brands did not have a website to link back to. It was an afterthought.

We created a dialogue around economic opportunity and put pressure on the industry to actually put their money where their mouth is. Now they can write about these brands and link them back to The Folklore. We want to put as much value on these designers as people put on Gucci or Alexander McQueen, and honestly, there’s more value in these goods because most of them are unique and sustainably made.

People pay luxury prices because they were told these brands are important. When we’re pricing our goods, it’s really because it costs a lot of money to ship these products from Africa to the U.S. The e-commerce infrastructure has been set up, whether consciously or not, to exclude people like us.

If you’re truly committed to diversifying the designers that you work with and fighting for equity and inclusion, you have to make compromises that you would have otherwise not made for more established brands. When you’re paying for a product from our website, you’re buying something because it is amazing. People have asked to donate to my company but no, you can invest in my company, our brands, and their products. We don’t want charity.

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Nobody wants charity. I want to change the way that people talk about contributing to Africa and help people recognize the value in not only how these products are produced, but in the story and the exclusivity behind them.

Written By Doreen Lorenzo

Content courtesy of Fast Company & Nairobi fashion hub 

The Black In Time Fashion Show: A Time Of Celebration

The Black in Time fashion show took place Feb. 28 to conclude this year’s Black History Month. The event was put on by the Association of Black Students (ABS) who partnered with the African Student Association (ASA). The evening consisted of six categories, each highlighting how Black fashion has evolved throughout the decades.

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Her Story,” ABS’s theme for Feb. was incorporated into the show. Each category was accompanied with a song by a female Black artist. Songs featured included Say My Name by Destiny’s Child, Lose Control by Missy Elliott, and Foolish by Ashanti.

“The theme was emphasizing influential Black women in our community because they are often overlooked and overshadowed, and we wanted to take this time to really emphasize them,” said Sparrow Caldwell, the show’s director.

Caldwell said, as part of this theme, it was important that each gender had their own spotlight in every category of the show.

“We really wanted to highlight both gender’s fashion to show how female Black fashion has evolved over the decades as well as men’s Black fashion,” Caldwell said.

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The categories included the ’70s, ’80s, ’90s, ’00s, African Streetwear, and future Black designers in the DFW area. A fan favorite was African Streetwear which was led by the ASA president, Abena Marfo. Marfo not only was the lead for planning and finalizing outfits but also walked in the show.

“I definitely do a lot of the background work and I thought it’d be fun to step out of my comfort zone and be in the front and center walking in the show,” Marfo said.

She said for each category, with the exception of future designers, the models put their own outfits together. The African streetwear section was unique in that many of the models walked in clothes they received from family members in their home African country.

“My outfit was made from Ghana,” Marfo said. “I am Ghanian so my grandma sent me that outfit.”

Marfo emphasized the importance of the African streetwear section because of the influence it has on American fashion and iconic looks throughout the decades. Caldwell reiterated this importance.

“We finished the show with African streetwear section because our fashion would be nothing without paying homage to the motherland,” Caldwell said.

Marfo said another highlight of the show was the future designers section. She said it allowed young student designers and other young Dallas names to get their product recognition.

“In the beginning we put out a word to schools in the community to get their participation because we wanted it to be a whole community event,” Matthew Merritt, co-host of the show.

Mindful Maniac was one of the labels showcased in the fashion show and was co-founded by SMU alumni and former football player, Demerick Gary. Other designers in the show were Lakayla Cole, recent Texas Southern University graduate, and Alicia Crayton from UNT. The event also included a performance by the University of North Texas’s African dancers team.

“The team did a whole mix and it was really cool,” Caldwell said. “There were twelve of them on stage and they were bringing a lot of energy.”

Caldwell said the event was a huge success in that many people of all backgrounds and ages showed up to support and have fun. She said it was really important to her that the fashion show was a safe space for everyone to come and enjoy.

“Everything was free,” Caldwell said. “After all the hard work that we did this summer and fall semester with social justice, we just wanted an opportunity to celebrate Black culture, and we didn’t want to put a price tag on that.”

Caldwell discussed the trauma that took place over the summer for the Black community and the wear of constantly having to fight for every aspect of their lives. The month of Feb. , to her, was to recognize the great things the Black community does and the greatness within themselves.

“Our fashion was a staple and showed unity across a lot of turmoil that we had to go through,” Caldwell said. “We are students but we are Black students, our story is different from other people, and our story deserves to be told.”

Caldwell said that this is not the end of the events celebrating the Black community and to watch social media platforms for upcoming events. ABS partners with many organizations on campus and their events will also be promoted through Instagram and Twitter.

“Look forward to more events by the association of Black Students because Her Story will continue,” Caldwell said.

Content courtesy of The Daily Campus & Nairobi fashion hub 

Nathalie Bajinya Fashion Designer From Congo Celebrate her New-found joy in Lakewood.

Orphaned by war, Nathalie Bajinya’s future is as undeniable as her brightly colored fashions

LAKEWOOD, Wash.  “When I look at fabric I see something that is telling a story,” says Nathalie Bajinya in a Lakewood shop called Undeniable Bajinya, where she makes beautiful clothes that combine African colors with French and American styles.

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“It’s joyful for me,” she says. “It just give you peace knowing someone will wear your clothes and they will feel good themselves.”

The peace Bajinya finds in her colorful shop is so very different from her childhood where a war that killed millions raged across the Democratic Republic of Congo

“Since I was born, we were always running,” she says. “We always know that today might be OK, tomorrow it might be not.”

She was seven years old when she and her siblings lost their parents. They were split apart and given shelter in Kenyan orphanages where nuns taught Bajinya one special skill.

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“That’s where I learned to sew,” she says.

Bajinya can lose herself at a sewing machine, but memories still come back to haunt her.

“Sometimes I still have problems, but when I’m sitting at a table making clothing that’s what most makes me happy,” she says.

Nathalie Bajinya was 14 when she applied for refugee status in the United States and learned she’d be entering the foster care system in Tacoma.

“The nuns were telling me it’s going to be great.‘You’re going to be sewing for celebrities’,” she laughs.

But here too she struggled. Nathalie Bajinya was lonely.

“Especially here in America it is hard to get friends,” she says.

Bajinya joined the Tacoma Refugee Choir where she made many friends.

“They have been like my family,” she says.

But something was still missing. Her real family. She sent her brother and sister money and in 2015 they joined Nathalie.

In fact one of the women modelling Bajinya’s clothes for our story is her 16 year old sister Sophia, who was just two months old when war split the family apart.

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“Now we are getting closer and closer,” Sophia Bajinya says, “but before I didn’t know anything about her even though she was my sister.”

Sophia’s middle name is Joy which is exactly what she’s brought to Nathalie’s life.

“Coming back home together, it’s beautiful,” she says.

And so are the clothes Nathalie Bajinya makes. Each telling a story with a happy ending.

Nathalie Bajinya, an American citizen now for two years, is facing a surprising challenge because of COVID-19. So many people are working from home, they’re not buying dressy clothes.

Bajinya can do it all. You can even bring in your own fabric and she will make you a dress in a week. She says there is nothing like a dress made exactly to your measurements.

Her sister is also getting into the fashion game. Sophia Bajinya sells jewelry and wigs online.

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My name is sophia Bajinya CEO/ OWNER of Joy Bajinya. I was born in Africa Congo a.k.a D.R.C. As a teen I started this business when, this queen told me she was not beautiful because her hair was not straight and she was black. My goal is to make our teenager feel blessed with who they are and make them embrace their beautiful culture. As me?

I was bullied in middle school for wearing my afro calling me slave, mushroom head and tree of life. By all these names, they called me, I realized are about nature or history which made me feel more unique than them. These names led me to embrace my beautiful culture and be to become an influencer of others who get bullied because of their identities.

Content courtesy of King 5 & Nairobi fashion hub

Socialite Mollie Moon Used Fashion Shows to Fund the Civil Rights Movement

In the 1950s, famed Harlem socialite Mollie Moon transformed the Ebony Fashion Fair into a powerhouse fundraiser for Civil Rights activities. When she did so, she took part in a long tradition of fashion shows fundraising for Black political causes.

The glamorous Mollie Moon sauntered around the Grand Ballroom at Manhattan’s famed Waldorf Astoria hotel as she made minor adjustments to the decor. It was October 4, 1959. Moon, the founder and president of the National Urban League Guild, was preparing to bring the Ebony Fashion Fair to New York for its Big Apple premiere.

A mother and daughter at an Ebony Fashion Fair in Denver, Colorado, 1978. KENN BISIOGETTY IMAGES

A pharmacist by training and a veteran fundraiser, Moon paid meticulous attention to every detail of the events she hosted, because she believed guests could feel her level of care. The Waldorf, with its Art Deco luxury, had hosted European monarchs, diplomats, and New York’s white upper crust. Why should the Black American guests Moon was hosting on this evening expect anything less than the royal treatment?

Moon, wife of the former NAACP public relations director, Henry Lee Moon, understood that Black Americans were generous givers who loved to dress up for a good cause. Give them an opportunity to show out and the money would show up! Ticket prices for the fair ranged from $3.50 to $12 (roughly $25 to $100 today) and came with a subscription to either Ebony or Jet magazine.

Proceeds from the NYC show would go to the National Urban League, the interracial civil rights organization Moon’s guild supported through savvy fundraising campaigns and volunteer work. In cities from Washington, D.C., to Peoria, Illinois, powerbrokers like Moon hosted Ebony Fashion Fair events to fund local nonprofit organizations, racial justice causes, and HBCU scholarships.

The idea for the Fashion Fair originated in New Orleans in 1956. Jessie Covington Dent, an accomplished pianist, a socialite, and the wife of Dillard University president Albert W. Dent, reached out to media mogul John H. Johnson of Johnson Publishing about cohosting a fashion show fundraiser for Flint-Goodridge Hospital.

That first show was such a success that Johnson and his wife, the fashionable and cosmopolitan Eunice Johnson, decided they should make it an annual touring fundraiser. Ripping “Fashion Fair” straight from Ebony magazine’s monthly column of the same name, Ebony Fashion Fair took shape under the leadership of Johnson Publishing’s home services director, Freda DeKnight. The rebranded traveling fashion extravaganza launched in 1958 with the theme Ebony Fashion Fair Around the Clock, featuring the wares of American and European designers, a few models, lively music, elaborate stage props, and colorful commentary by DeKnight.

Give them an opportunity to show out and the money would show up

Ebony Fashion Fair was the perfect fundraiser. “It was ready-made,” Joy Bivins, curator of “Inspiring Beauty: 50 Years of Ebony Fashion Fair,” explains. “For the organizations, they don’t really have to do anything but bring the show. It’s a package deal.”

And for the attendees, the shows created an opportunity to “get together and do what rich people do with each other: show off! But it had this philanthropic aspect to it that, in many ways, made it okay,” Bivins says. The shows also gave exposure and brought new clientele to Black ready-to-wear designers and milliners who were struggling to launch their careers due to Jim Crow racism and cronyism in the mainstream fashion world.

A model at the Ebony Fashion Fair in Denver, 1979
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By the time Moon brought the event to NYC in 1959, it was among the hottest Black social events in the country. That year with an Around the World theme the tour expanded to 51 cities in 31 states. Moon supervised as DeKnight and the Fashion Fair team transformed the Waldorf Astoria’s Grand Ballroom into a Black traveler’s paradise, replete with stage props that included hat boxes and luggage with the names of European destination cities fancifully written on them.

Press coverage that ran in the Amsterdam News and the New York Age played up the exclusive nature of the event, dubbing the two-hour show a “one night only affair.” It was a massive show that featured 200 garments and more than 400 accessories personally selected by DeKnight.

The models swayed and sashayed across the stage in haute couture garments by Arthur Jablow, Martier Raymond, Maggy Rouff, Harry Young , and others. With more than 3,000 people in attendance, the standing-room-only event was a roaring triumph. It further cemented Moon’s status as the grande dame of Black social and civic life in New York City.

Models at the Ebony Fashion Fair, Denver, Colorado, 1979
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Fashion show fundraisers like the Ebony Fashion Fair were ubiquitous in the Black community during World War II and well into the Black Power movement era. The Fashion Fair reflected the Johnsons’ particular brand of Black cultural elitism, evident in the mink stoles, silk chiffon dresses, hand-beaded gowns, and dripping diamonds that were on display during the shows.

But any crowd, regardless of income, taste level, or political leanings, could find a fashion show that catered to their interests and supported causes they could throw their hard-earned money behind. Designer to the stars Zelda Wynn Valdes directed a show for Harlem’s Salvation Army, much to the delight of the neighborhood’s elderly and infirm population.

The Black Nationalist organization African Jazz-Art Society & Studios toured its Naturally fashion show down the Eastern Seaboard and through the Midwest. Naturally’s Afro-sporting Grandassa Models wore African-inspired dresses and pantsuits, which they had designed and sewn themselves. Other community shows featured local folks from maids to transit and postal workers who modeled clothes from their closets. Styling out in garments of their own choosing affirmed that they were much more than uniform-wearing laborers. Churches, youth groups, sororities, and fraternities all found a sense of Black pride and Black economic self-help through fashion shows.

A model at an Ebony Fashion Fair sponsored by the Links in 2004
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Any crowd, regardless of income…could find a fashion show that catered to their interests

Moon and her contemporaries demonstrate how Black women have defined and redefined the contours of American philanthropy. “The biggest misconception is that Black women don’t give and that they’re not involved in philanthropy,” says Tyrone Freeman, author of Madam C.J. Walker’s Gospel of Giving and assistant professor of Philanthropic Studies at the Indiana University Lilly Family School of Philanthropy.

“The truth is, Black women are on the leading edge of generosity in their community.” Philanthropy for Black Americans has never been the province of the rich or even of the middle class. Black, community-based giving circles and mutual aid societies can be traced to the Caribbean and West Africa in the 17th and 18th centuries, Freeman explains. Enslaved and free Black women’s philanthropic efforts helped to fund the abolitionist movement, the Black Freedom movement of the 1950s and 1960s, and the Black Lives Matter movement today.

Studies have also shown that Black Americans give a larger percentage of their disposable incomes to nonprofits than other races. Thus, giving was foundational to Black life long before exorbitantly wealthy white capitalists became the face of modern philanthropy.

A model at the Ebony Fashion Fair, Denver, Colorado, 1979
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Reflecting in 1982 on her career as a philanthropist and lifelong civic leader, Moon wrote, “Neither I nor my family had sufficient income to make significant financial contributions to this cause [Black Freedom]. We did, however, have commitment, energy and time to contribute.” Bake sales, chicken dinners, galas, card parties, dance-a-thons: All those fundraising events helmed by Black women who were not generationally wealthywere their chance at Black world making.

A model at the Ebony Fashion Fair, Denver, Colorado, 1979
KENN BISIOGETTY IMAGES

Black women were giving and raising money to create the world they wanted to live in. Ebony Fashion Fair was a vehicle through which they could perform this women-centered freedom dreaming. The Fashion Fair ran annually through 2009, raising nearly $60 million in its 51-year run. Moon and countless others whose names have been lost to history were the visionaries who kept the touring show in circulation.

At the time of her death in 1990, Jet reported that Moon had raised more than $3 million through the National Urban League Guild, which, under her leadership since 1942, had grown to nearly 30,000 volunteers in 80 guilds nationwide.

Content courtesy of Harpers Bazaar & Nairobi fashion hub

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