Seamans Schnapps: Bold New Look Targets Styled-Conscious Consumers

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Nigeria’s Original No. 1 prayer drink Seaman’s Schnapps makers Grand Oak Limited recently unveiled what it refers to as a bold new look during a media and distributors event in Lagos.

The brand according to Chief Akin Odunsi the creator of the brand in 1985 had created it targeting the “Nigerian yuppies, who seek to impress clansmen back in the village.ommunal traditiasions

Grand Oak Limited recently unveiled what it called “a bold new look” for Seaman’s Schnapps, presumably Nigeria’s Original No. 1 prayer drink, also known as the conveyor of enduring blessings.

During a relunch at a well attended event at the Marriott Hotel in Lagos, the Group Executive Director of Finance Wale Majolagbe, disclosed that the modernization of the label is designed to appeal to today’s styled-conscious consumers while continuing to honor heritage.

Majolagbe noted that the relaunch responds to evolving market dynamics, including a youthful demographic under 40 that is geared towards shifting consumption preferences among young urban consumers. The refresh not only modernizes the packaging but reaffirms Seaman’s Schnapps’s commitment to authenticity and premium quality.

Gbemileke Lawal, Marketing Manager at Grand Oak, emphasized the advanced guala cap, an aluminum closure that ensures tamper-evident security and an airtight seal, preserving the schnapps’s quality and flavor. The bottle has also been redesigned to reflect both elegance and tradition.

With over 60 years of heritage, Seaman’s Schnapps remains a cultural icon in Nigeria. Senior Brand Manager Nnenna Uche-Onyenacho praised the drink’s craftsmanship and role in cultural ceremonies, noting its pioneering features like the tot glass and customized bottle, which have made it a trusted choice for mixing herbal roots and conveying blessings.

According to a New York Times’ of 1985, Chief Akin Odunsi created Seaman’s Aromatic Schnapps, the target was “the Nigerian yuppies, who seek to impress clansmen back in the village”, according to a 1987 report by New York Times’ James Brooke

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