IN DEFENSE OF MALCOLM GARVEY UNIVERSITY In response to Dr. Eugenio Nkogo, Celestino Okenve and other Negroes neocolonial & anti garveyist academical elite in Spain Abuy Nfubea

 

IN DEFENSE OF MALCOLM  GARVEY UNIVERSITY

 In response to Dr. Eugenio Nkogo, Celestino Okenve and other Negroes neocolonial & anti garveyist academical elite in Spain

Abuy Nfubea

Over the last three decades, largely thanks to the enormous work of MGU Malcolm GARVEY UNIVERSITY and the Garveyist Fourth International movement, with youth organizations like FOJAH and Uhuru Afrika TV, and following the Second Congress of the Black Panthers (Alcalá de Henares, 1995), new generations of EcuatoGuinean activists and cadres have emerged, trained in the MGU a pan-Africanist school such: Ondo Ongono, Mba Bikie, Baldw Lumumba, David Maestro, Mba Bee, Juvencio Esono, Castro Nguema, Nzang Ezimi, Antumi Toasije, Ekong Sima, Marcelino Bondjale, Lucía Asue, Yast Solo, DJ Moula, Rufina Maaba, the researcher Abaga Edu, etc. This phenomenon, in turn, has influenced the emergence of a radical avant-garde art, among whose exponents are: the rapper Mista O, the sculptor Lidia Obiang, the playwright Russo, the cartoonist Ramón Nze (“Jamón y Queso”), and the artist Plastic artist Pocho Guimarais (R.I.P.) or the rapper Adjoguenin. This is a generation that understands Pan-Africanism through Garveyism as activism and that, regardless of contradictions, trends, and ideologies, identifies more or less with the Pan-Africanist creed, anti-racism, and the formative work of 4th internacional. 

On the other hand, there is another, more diffuse group, composed of social media influencers who act as anti-Obiang artists and who, in their struggle against the dictatorship, approach Pan-Africanism strategically with an instrumental, yet highly contradictory, ambiguous, and somewhat opportunistic intent—something very characteristic of Guinean political culture. These individuals express themselves outside of active activism, in WhatsApp groups and various online media outlets, such as: Uhuru Afrika TV, Diario Rhombe, Abaha TV, Ecuateles, Eria TV, and Radio Macuto. Figures such as Delfín Mocache, Iyanga Jones, and Nsi Mba can be mentioned as members of this movement. Despite their enormous audience, they lack the mobilization capacity and leadership necessary to build a critical mass. For a rigorous approach to Equatorial Guinean Pan-Africanism, the combined forces of two of these media outlets, Uhuru Afrika TV and Abaha TV, gave rise to the idea for this book. It is also worth noting, on the other hand, the rapid growth of Latin American Pan-Africanism, expressed in leaders pedagogically trained at Malcolm Garvey University (Fourth International), whose Pan-Africanist impetus and orientation are advancing hand in hand with the Guineans. From this formation as leaders and intellectuals emerged, among others, Fidel Juez, Fabián Riesco, Yessinia Mosquera, Mbolo Etofili (Colombia), Dana Constantino, Leticia Rodríguez (Argentina), Dr. Andreia Beatriz, Hamilton Borges, Lio Nzumbi (Brazil), and Iveet Morales (Guatemala). This enormous awakening of Black consciousness in Hispanic Africa cannot be fully understood without first examining Equatorial Guinea, whose genesis lies in the work and figure of Marcus Garvey. Thanks to the efforts of the MGU school, created in 1997, the level of awareness among Black youth has grown significantly. 

As a consequence, on anniversary of African liberation day in 2025, a group of Equatorial Guinean academics, launched a campaign of attacks, aggression, and discrediting against the figure and work of Marcus Garvey. The leader of this Negroes university professors was Eugenio Nkogo and Celestino Okenve part of the mentally ill and trapped by the mind control of the Guinean petty bourgeoisie, launched a fierce media campaign against Garvey's influence. Eugenio Nkogo described Garvey as "a nobody who has created nothing and lacks the intellectual stature to bear the name of a university." 

Garvey travelled to spain in 1911 When he was a correspondent in London for the African Orient Express newspaper . So when we see the impact betwen de African inmigrant in Spain of The Philosophy and Opinions of Marcus Garvey, we undertand that In the Black History Month celebration of We Still have Joy, and proud to announce a once-in-a-lifetime event to defend  Garvey legacy, as children of the Honorable Marcus Mosiah Garvey, the greatest African civil and human rights leader of his time, as his Garvey’s powerful message that still resonates in Spain today.  We must to undertand that This campaign, spearheaded by Celestino Okenve, alias "the only wise man in Africa," the eccentric professor from Salamanca, is a smear campaign against Garvey's work and persona. This campaign, financed by the Spanish National Intelligence Center (CNI), seeks to halt the spread of his ideas among Black people in the Hispanic world and African youth in general, and Guinean youth in particular. In that context, Okenve, acting as a celebrity, came to the defense of the irresponsible, anti-Garveyist Professor Nkogo Ondo Eugenio, but he's still reeling from his own wounds. He alludes to Abuy Nfubea, trying to discredit Garvey. Birds of a feather flock together. The researcher never insulted Eugenio Nkogo; rather, he called him to order for his serious deviation and lack of integrity. But this debate is very good because finally the rats are abandoning ship, as it's opening up a discussion about the total discrediting of the failed, frustrated, and utterly flawed Black elite. In that context, the researcher Abaga Edu participated in a panel in Geneva, Switzerland, on the book by the late Patrice Lumumba, and there he spoke and responded to Eugenio and the other rats about the life and legacy of Marcus Garvey. He questioned the false representation that Equatorial Guinean Negroes intellectuals attempt to make of Marcus Garvey and analyzed Abuy Nfubea's influence on the recovery of the Pan-Africanist spirit of the Black Liberation Movement in the Hispanic world. He also shared his reflections on the meaning of "confronting neocolonialism among Black intellectuals globally," a central theme of the MGU's teaching.

The discussion is very intense and, in our opinion, very useful regarding the legacy of Marcus Garvey. The main debate concerns confronting the campaign of attacks and destructive offenses against the person and work of Marcus Garvey within African communities. This campaign is an attempt to dehumanize Marcus Garvey by inventing things about him, which stem from the interpretations of the colonial army in Equatorial Guinea, the Police Department, and the Spanish secret service, which uses Black academics in Spain as an illegitimate attempt to impose another perspective on Garvey among the Black masses. And we cannot tolerate most of the things that were mentioned, which were quite outlandish and undocumented, and one wants to know why they were even brought up. This is an illegitimate portrayal of Marcus Garvey, an attempt to redefine the Jamaican's image to denigrate his legacy and him personally before the African masses of the Hispanic world who, thanks to the Malcolm Garvey University MGU, adore him.

In Amidst the anti-racist struggles of the Black Panther Party and with virtually no resources, a group of Young Pan-Africanist activists and students in Barcelona undertook a task as modest in means as it was enormously significant: to rescue the complete works of Marcus Garvey and prevent his memory from being erased by the dictatorship. Thus, MGU was born, an educational institution that, operating clandestinely, assumed the responsibility of collecting, preserving, publishing, and above all, founding an educational institution capable of teaching the doctrine, writings, and works of the founder of the UNIA-ACL. This work, culminating in 1998 with the founding of MGU and the publication of his works in Spanish, was much more than an educational project. It was a genuine act of cultural resistance and African national affirmation. 30 years later,from MGU Malcolm Garvey University, we want to pay tribute to those who made that legacy possible by remembering their example and their commitment to African global memory and identity.

Why Garvey is attacked by this Negro professors? Because as all of you know he bringing about an African Global Unity . He's probably one of the most unappreciated leaders of African People in our Modern Times . I have tried that way we know that it is because you're represented the the solution and the blueprint for the liberation of of African people worldwide you know one of the first thing that he said is that we Must liberate our minds from mental slavery because While others may help us to free the body none but ourselves can free the mind so he advocated the the the knowledge of who we are and who we were in terms of our ancestors and he also said you know that the people without the knowledge of their past history traditions and culture is like a tree without roots and he took us back to commit took us back to Ethiopia as the birth of civilization and and that we're the first people in the first civilizations so he took us Beyond slavery and and he said that we were the first civilizations and what he was bringing was a revolution of the african Mind to reconstruct and recreate African Civilization: so if you reconstruct African civilization on the basis of African humanism the principles of African cosmology and so on and so forth then of course you destroy the supremacy of bureau-centric thinking because Eurocentric thinking is different from Afrocentric thinking so Garvey brought to the fore what we needed as an African people um post-slavery and in the midst of colonialism so that was a threat to the Colonial system in terms of French and the English as well as City apartheid system as it existed in the United States in the 20s because we're still being linked on trees and so on and so forth to some extent we're still being shot in the streets but I guess that it will come later but you know the point is at that time. 

But let's get to the real issue. The real issue is ideological, political: why do we Maroons fight, and what is needed to achieve final victory? This obscures the fact that, basically, and this is true of Eugenio Nkogo, they had a personal vendetta against (iv iNTERNACIONAL), whom they hate for his leadership and successful role in awakening the Afro-Hispanic masses thanks to Marcus Garvey's teachings. These are people who come from the OJE (Youth Organization of Spain), the colonial academy of La Salle, social democrats, so call christian, or communists, truly obsessed with discrediting and destroying Garvey's influence through the Pan-Africanist movement and the Fourth International within the Black Liberation movement among the African masses of the Hispanic world. In doing so, they express their defeat upon realizing that a certain repugnant academy, detached from the African community base, has not been important for the awakening or development of the Black population of Spain, Latin America, or Equatorial Guinea, unlike the work of Abuy Nfubea and the Garveyist movement, which has been crucial for bringing about change. That is the essential point. It is legitimate for people to hold views contrary to Garveyism, to oppose Garvey and his disciples, and to not express their opposing views on Malcolm, but rather to speak of things they believe diminish him as the person we believe him to be, whatever that may mean, you know? Yes, so they should ask young African women and students, daughters of Garvey, how they view Garvey's legacy among today's Black population. Perhaps it's too abstract a question, but very necessary debate. 

It's legitimate for people to have views contrary to Garveyism, to oppose Garvey and his disciples, and not to express their opposing views on Malcolm, but instead talk about things they believe diminish him as the person we believe him to be, whatever that means, you know? Yes, so they should ask the young African women and students, daughters of Marcus Garvey, how they see his legacy among the Black population today. Perhaps it's too abstract a question, but where do they see revolutionary sentiment among young Black people today? We believe that this debate needs to be reorganized and confronted with the defeat of this fraudulent notion of African freedom without Garvey, a fraudulent proposal that is disorienting many young people. They think that Spain and Latin America are now an open field where anyone can succeed, and that, as you know, is clearly incorrect. So the possibility of the whole question of revolutionary narrative modes of discourse has to be raised in everyday action. As Garvey said, we need to obtain equal rights, but above all, self-determination, which is a profoundly ideological debate to confront neocolonialism and decadent Black intellectuals like these who based their success on attacking and destroying their Excellency King Marcus Moshai Garvey and global neocolonialism. But what does that mean when we talk? Do we talk about improving it? Obviously, there are all these ideological questions, even about the words we use. Yes, well, I think that's not a necessity. I would say it has to be imperialism, because for many people, capitalism at its lowest level still has a positive aspect, you see what I mean? The question is: how do we organize against imperialism?

This Negroes generation is characterized by envy and hatred to Garvey and love Do Bois. This older generation has failed to command respect; its attack against Marcus Garvey cannot go unpunished. We must respond to them in what context and under what circumstances. To allow them to continue with this irresponsible insult against Marcus Garvey and Garveyists is to be complicit in this crime. Intellectuals must answer to the vanguard; anyone who pretends to be untouchable must face the wrath of the people, and revolutionary youth cannot remain silent, because silence implies consent. For many years we have endured the false teachings and misguided pedagogy, devoid of any epistemological foundation, of this small elite, fresh out of the La Salle school of law. It is high time that all Pan-Africanists, Rastafarians, Black nationalists, and admirers of Marcus Garvey give the appropriate response to this irresponsible generation of Black champagne socialists who seek to replicate the same policies as William du Bois in the 1920s. These so-called educated or intellectuals are spewing fire, yet they refuse to debate on Uhuru Afrika TV with Abaga Edu. They seek to respond from an authoritarian standpoint, but without the moral authority to offer advice to the conscious masses. They are not so different from Obiang Nguema. The challenge for researcher Abaga Edu is to shake off the consequences of a neocolonial, Francoist intellectual elite that kneels before imperialism. For the good of Equatorial Guinea and Latin America, we must fight and defeat them because, unable to defeat the Obiang dictatorship, they unleash their frustration on the new generations who continue the struggle. These people represent no hope for the youth or the people of Equatorial Guinea and have failed to earn respect. The level of this so call intellectual is very low, and therefore, based on the principle that respect is earned, researcher Abaga Edu offers a forceful response in Fang lenguage to the offensive against Marcus Garvey and the Pan-Africanists in Spain.

Garvey is one of the most influential figures in the history of political and economic thought. His theory of historical materialism and his critique of capitalism laid the foundation for modern Pan-Africanism and Afrocentrism. In this video from Personalities of History, we explore his life, his most important ideas, and the impact he has had on the world. The attack by these Black intellectuals against Garvey means that his legacy and relevance remain very much alive.  That's the most important positive aspect of GARVEYISm.