By Rosalba Murillo ,
Abuy Nfubea, African freedom fighter president of Pan-African Federation in Spain , was granted May 29 an Doctor honoris causa by Universidad indigena del tawansinsuyo in La Paz Bolivia by his great figthing against racism .
Abuy Nfubea Doctor Honoris Causa in Tawansinsuyu University Bolivia
Abuy Nfubea, born in Equatorial Guinea since young became African freedom fighter president of Pan-African Federation in Spain, was granted May 29 an Doctor honoris causa by Universidad indigena del tawansinsuyo in La Paz Bolivia . He was very happy to receive the award on behalf of all the Africa freedom fighter and the so call illegal immigrants and refuge, with whom he has worked for over 20 years in the vanguard of the anti racism, human right, right civil of African working class and for reparation MAAFA . The ceremony was in El Alto La Paz in aimara and Kechua language. Attended by 450 students coming from all Over the campuses of Bolivia : majority from history faculties such sociology, history, politics, philosophy, law and humanities in the hall Tupac Amaru of university.
The Rector Dean and all Board of the Tawansinsuyu University and the Dean and the head of history Faculty its was the keynote speakers presence at the ceremony of awarding Tawansinsuyo University yesterday to open ceremony the title of Doctor Honoris Causa. The investiture ceremony was held at the El Alto campus and aroused a great deal of expectation in this empovershed city. The members of the university community and other guests at the event mingled with Mr. Abuy's followers from near and far who came to greet the activist.
The investiture ceremony began with the screening of video - Deconstructing - showing fragments of films by Marcha por la reparacion de Africa Madrid 2006, which was specially prepared for the occasion by the students association. Amara Music, too, had a prominent role, with old historians Dr. Jauregui member of "La pesada", a revolutionary intellectual annalisys group and the Kechua musicians playing and dancing different version of the Tupac Amaru athem Abia Ayala with docens of wipalas or indigenous flags and some of Nkosi Nlkekele Africa in honors of the doctorand.
On commencement of the ceremony, the legendary intellectual and freedoom figther Dr. German Chokwehanca, founder of the University , read out the Board of Governors' agreement to confer the doctoral degree on Abuy Nfubea for "having contributed an revolutionary freedom fighter for the human right of indigenous and African people in the world, which has benefited us all, and in recognition of his struggle as a whole which represents a bridge between afrocentrism and tawantinsuyo principles traditions: the American, African and immigrants in Europe".
Dr. Inca walker Chukiwanka, a lecturer in the UTA Department of Humanities, gave the laudatio address and he read the Abuy`s laudatio meritus . The Dean, Dr. Hilda Calisalla, continue reading the laudatio, paying tribute to Abuy Nfubea's qualities stand up fighting Eurocentric intellectual violence and withe Supremacy in Spain and Europe Union. In Aimara language, and those present were able to read the Spanish version included in the ceremony literature. Dr. Hugo Vega Plaza, who termed Abuy Nfubea a "people's philosopher", stated that "as a university, we wish to acknowledge the fact that Mr. Abuy has made his mark in the field of sociology philosophies and also in contemporary culture of resistance as a whole, and has become a African-european freedom figther icon, whether he likes it or not".
The most solemn moment of the ceremony was the actual investiture of the doctorand, when the rector Dr. Hilda Calisada presented Abuy with the UTA doctoral medal, an original work by the AIMARA sculptor ATAWALPA Simatari, and the accompanying diploma and ancestral Aimara red-orange poncho. The investiture ended with the official fraternal embrace of the two rectors as a sign of Abuy Nfubea being accepted into the University's family of doctors. The new doctor was accompanied at all times by the leaders of African community in Bolivia such, Mrs Julia Salgado founder of Afroboliviano Moviment Saya and Mr. Jorge Medina president of afrobolivian center of CADIC the largest African organization in Bolivia and Mrs. Marfa Inofuentes and really president of MOCUSABOL . Different authorities gave her personal congratulation to Mr. Abuy Nfubea by Universidad Indígena of Tawansinswyo Axlla including Bolivian education minister Mrs Magdalena Cejia, the students association and the director of Bolivian Information Agency - ABI,director of diplomatic academy school Mr Alejo Ticona or Mrs Nardi Suso, a former Minister of anticorruption who spoke on behalf of President Evo Morales.
Visibly gratified, Abuy Nfubea Uhuru akiba 2 Africans words. Uhuru means liberation IN Swahili, was the slogan of the Kenyan liberation army or Mau-Mau during the 50s led by Deadan Kitmaty that drove the British settlers. He said-This word came to me thougth the teaching of great the African leader Omali Yeshitela and Uhuru Movement Akiba mean thank in fang lenguage.
He expressed his thanks at having been granted the UTA Honoris Causa doctorate, the 2nd in his career, during his speech titillated :Withe power in Indian face, the contribution of Afrocentricity and Tawantinsuyo in The descolonization of our mentality int he philosophical paradigma of opress people. He remember Tcham Bissa, Marcelino Bondjale, Dr Arcelin and FOJA-Black Panther Movement, "my greates references and mentors who teach me a great evidences".
The auditorium of the university seemed crazy taxed a great ovation when Abuy said, I'm new but this is not new, not only were together in the fight against slavery but our history together is much longer and earlier than the AECI Spanish Agency for development Cooperation, International. Older than the oldest Complutense University Cerventes the prize. As I said Cheick Anta Diop we are not only human being as Sengor said but we created civilization.
"We, Mandingo and Incas we was brothers and sister before Colombus ". Dr Nfubea remember that when he was 17 , " My mother gave me two weapons. The second CD of Public Enemy It Takes a Nation of Millions to Hold Us Back, and the book
Dr Nfubea called the university to resist the strong tradition of neocolonial studies such meditation intercultural other studies base on racist ideas such Gaubbinau, Keplin, Levy Brohl, Hegel etc..."we must start the combat of racist from the academia" .
"...In Spain in term of immigration and diversity policies we have been following this trivial discussion on Afrocentricity with amused contempt. To begin with, Afrocentricity is not only about claiming African origins of ancient civilization. One must understand Afrocentricity as an empowering counter hegemonic philosophy, which questions epistemological considerations which are based in European cultural realities (the whole notion of objectivity or cultural neutrality is moot in this argument because the episteme is based on a western positivistic tradition..."
The Afrocentrism ¬Tawantinsuyu community, male and female, continues to be marginalized in the context of culture and economic. What is the role of the artists in such a situation? It means that artists should not place their own personal ambition in front of the masses of African American people. The debate about individual freedom and community responsibility has often deteriorated into a lament about the inability of our artists to understand that culture is the centerpiece of communal rehabilitation. To indulge oneself in non-committed art is certainly within the freedom of the individual artist but whether it is often socially non-redemptive.
I believe that some people stand between Cruse's Afro and Anglo, not knowing who they are or wanting to be someone other than who they are. And you cannot produce good or great art if you are confused about identity because art emerges from the soul of the creator and the best creator is the person who knows precisely who he or she is at the moment of creation. This is self-conscious art, the highest form of creating the new and making the innovative. The enslaved Africans could produce the Spirituals because they recognized the existential reality of their situation. They were not confused about their identity and knew precisely who they were and who the whites were. In order to produce out of the myths and culture of the people,one had to be in situations where identity had been overcome.
In the past racial integration was advanced as a philosophy of social relations at the expense of cultural nationalism. But some of us believed that at the bottom of all issues was the question of culture which flows inexorably toward human progress despite the waves of integration, economic progress, and social panaceas introduced to make the Negro American.
During the last few years and because of the depth and breadth of the Afrocentric revolution African Americans have begun to re-examine the tenets of an integration meant to make it possible for whites and blacks to sit next to each other. Actually the cultural issue has been on the minds of African American parents who have sent their children to historically black colleges and universities in record numbers during the past two decades. Many of them believed tha racial integration had become an end in itself and had robbed the African American community of economic, social, and political power. When one does not appreciate one's own culture or when one prefers the culture of others to one's own this is an attack on cultural nationalism. Like all ideologies cultural nationalism carries with it the seeds of its own problems, but to advance integrationism as a more effective ideology is to live with the danger of the destruction of one's culture, particularly where white culture is intent on creating a situation of dominance. When middle class African Americans fled the inner cities for the suburbs during the l960s and 1970s they took with them various skills, talents, and professions but most of all they took away from the inner city communities the spirit of success, the role models, and the class integration of the African American community. Devoid of these skills and the examples of success brought by the middle class many of these communities lapsed into what Cornel West calls nihilistic behaviors. They were, in fact, nihilistic camps, with hope cast out and despair settled in.
The Afrocentrists are the legitimate children of Harold Cruse's appreciation of the role of culture. We seek to assert his notion of a radical cultural theory in every context of African life. But what is the principlal element of this radical theory? It is the fact of agency, that is, the activity of a subjectivity based on one's orientation to culture. What Cruse does not see, I believe, is that it is impossible for this radical theory and practice to emerge from the conditions of mental slavery. The slave must overcome this condition in order to advance to a higher degree of cultural expression. Thus, Frantz Fanon , understood this more clearly than any of the Negritude writers though ostensibly they were concerned with culture. het that he did not effectively address the question of cultural encapsulation, that is, the fact that one could never rise above the condition of mental slavery just drylongso.
Abuy won definely the auditorium when he uses fang language and Aimara to say several time:¡ jallaya Bolivia jallaya Africa! , abui Akiba (thank you very much in fang lenguage).
The member of forum of dialogue of Madrid city government added: "you are the future of this nation a nation to try to get justice an epistemological consideration, we must to unite with Africans all over the world and attempts to shift, construct, critique, and challenge the way of knowing or discerning knowledge from an epistemology engendered within a European cultural construct to one which is engendered or "centered" within an African or probably more correctly an African cultural construct. Although the metaphors here of European and African are very much contested, however one can argue that there are hegemonic scholarly epistemologies born from a racist, bourgeois, and sexist ideology which in turn "scientifically" or "rhetorically" construct, justify, and perpetuate the exploitative articulation of race, class, and gender throughout the world. Anthropology historically and one can argue currently is an intimate part of this process, that way we said sociology study white people and anthropology black or Indians. "You must be carefully with this so call interculturalidad, it just an assimilation consideration in terms of all we are equal but we with have the power. In Spain interculturality is used to disarticulated de Africans and all immigrants empowerment and control our families and community: that mean integration for some of this professor. Is the same they did in the past when they bring us Cristianism, anthropologist such Gaubbinaeu, explorators such as Cecil Rodes, then military forces with Herman Cortes, Pizarro or Brazza to teach your mother and your grandmothers inferiority. Today we dont have a missionar IES but we have NGO, we havent civilizator mission but we have integration of inmigrants , they dont call us niggers but call indigenous or subsharians, we dont have slave market but we have concentration camp for immigrant in Italy, Aluche Madrid, Canary Island. Today, we have not a King Leopold form Belguim or Charles the 3rd from Spain but we has a Berlusconi fascist policy "
Dr. Nfubea gave the bolivian students several names of the great principles of resistance such Asante Molefe Kete, Bernal Martin, José Carlos Mariategui, Hourold Croush, Leonard Peltier, Ama Mazzama, Diop Cheikh Anta, Omali Yeshitela, Fela Kuti, Bob Marley, Marcus Garvey and Malcolm X. The myth of white supremacy permeates all Latin American and spanish institutions and is at the root of the problem of intercultural and interracial harmony in the American society. According to Theophile Obenga the dogma that reason originated with the Greeks and that Europeans are responsible for rational thought undergirds the myth of white suremacy and superiority .
The myth is the problem but the dogma itself is wrong because rational thought did not start with the Greeks in either the form of mathematics, geometry, or philosophy (Diop, 1976; Ben-Jochannon, 1990; James, 1956; Asante, 1996). Nevertheless, the dogma has not only affected Europeans but everyone else because of the wide dissemination of that ideology. And Marxism could not deal with that ideology because it concentrated solely on class and was blinded to the problem in the world. The Cubans, for example, had the idea very early on in their articultation of the communist philosophy that class was the central contradiction but as it turns out, even in Cuba itself, race was much more difficult to resolve than class and the class issue caused the government to miss the essential characteristic of the American response to Cuba as a racial response rather than a political response (Moore, 1991). Furthermore the character of international Marxism with its European analogues was set to establish itself, as it has tried in South Africa under Mandela, as a new front for the promotion of the racial ideology of rational thought emanating from Europe. Only those political thinkers who are historically-aware and self-conscious operators can ever break away from the clutches of Europe. This is what Cruse complained about in Rebellion or Revolution. I believe it was what he was writing about in The Crisis of the Negro Intellectual as well. His project was monumental and his name must be placed alongside the great social critics of the twentieth century because in some respects he took the work of Carter G. Woodson to a new level by posing a different order of question about culture as practiced by the African American middle class. Appreciating the strong analytical powers of Marxism did not blind him to its faults and its failures. Thus, Harold Cruse makes the journey toward liberation easier for having reinvigorated cultural nationalism after his Marxist adventure had led him to the cul-de-sac of culture. We can now stand near him and look in the same direction with the added instrument of a radical theory of African agency as expressed in Afrocentricity.
"What we saw in Sucre last week, is the same happen in El Ejido, Paris , Villaverde and this experience teach us that it is important brother and sisters to be cognizant of these simplified notions of both race and ethnicity. In Spain 10 year ago no body want to say nothing about racism, today every body are talking about racism. Racial inequality can not be neglected, nor reduced to the interpretations of texts, when every index of the quality of life place African at or near the bottom. The list of indices of racial oppression could fill pages and pages, but many social scientists do not want to deal with race as a socially constructed reality which permeates all sectors of our society. The reality of the social construction of race within our society needs to be understood more clearly.
Oftentimes, students and teachers alike blur race, ethnicity, heritage, nationality, and culture into one ethnic portrait of "the other" glued on to a multi-cultural collage without consideration of the specific structural, historical, and geographical power relations that play such an integral role in their formation. Brothers and sister race must be viewed dialectically or as the socially constructed reality, dynamically worked out through a history of contradictions. " The board university and the student ask question on South African crisis against immigrants violence. Abuy sent the student to read Malcolm X on dialectical class contradiction and antagonism between houses nigger and Field Nigger. "what we see in South Africa today its the expression of counterrevolution of the houses niggers or withes power in black face, the social condition of African working class is worst than in Apartheid era. Fight against Eurocentrism means first to deal with their Negroes tools. In the last 20 years I denounced the Spanish institucional racism system and every time we gat leadership organization they try to broke it and insolate it from every political forum. This is not for mine, just because what Pan-African Movement in Spain reperesents ".
Dr. Nfubea explain the spanish process for reparation
We represent the african grassroot Field Nigger, we never represent the black negro elite such DuBois. In Spain and Europe we has a hundred of uncle toms houses nigger running in the university institution, office, this people never involve when skinhead killed Ndomble, Lucrecia Perez, Murab or Antonio fonseca. Governments love this kind of Negros because: they tell government: "boss we dont have any racist problem, Abuy its a dangerous radical Nigger, if you make me your slave i can kill him". The same thing they did with Marcus Garvey, they used houses niggers. But we have a field niggers such Mbolo Etofili Luis Alarcon, Dr.Alfonse Arcelin, Jose Mendez, Marcelino, Bondjale, Ataye Mebmky, Tcham Bissa, Ras Babi, Rufina Obomo, yes he represent the public enemy nº 1 because he refuse to crow back to the plantation as other africancolombian niggers made with SEGIB and other Institutions. Edwar Said teach us that we must to differences this kind of intellectual and the so call organically intellectuals"
After 2 hours Abuy eat the coca with the Aimara and Kechua ancestors as a symbol of respect and duality of Tawansinsuyu he apointed the words of Silo agreat humanist philosopher "we lost but we continuos with stroogle".