Luis Alarcon, The Spanish Black Panther and Reparationists Movement

Abuy and Dr. Mbolo on th left

Luis Alarcon, The Spanish Black Panther and Reparationists Movement

Abuy Nfubea 

 In  the Spanish revolutionary process awareness, one of the key element of  teh victorry of Omawale process was get in touch with the African Liberation Movement in Colombia, and the figure of Dr. Mbolo Etofili aka Luis Alarcón.


In 1983, Juan Dios Mosquera published the play "Cimarron" along with the music of Juri Buena Aventura that inspired millions of young Pan-African students from Cali, Soweto to Palmira, who were then in the Free Mandela Movement. in Spain that imply in the conformation and evolution of the black movement and specifically in the Black Panthers, who before the crisis of the black elite "of the house" assumed the responsibility of traveling to Libya and denouncing the black genocide in Colombia. Imbued with the objective kilomonic conditions, the philosophical foundations of Garveyism, Malcolm X and Winnie Mandela, a conscious youth sector that were then under the discipline of the 3rd Pan-African International met in ghetto neighborhood Chiminango commune 4 of the city of Cali in 1988 they created the Fundación Vida Ecológico Verde. My mother repeated during the meal the protest words of Ogasayefo Kweame Nkrumah: until an Africa is unified in a single socialist country, the blacks for more money or titles they have will always be orphans that .

Simposio internacional Esclavitud 

We came into contact with them when my mother had I went to Barcelona to visit his cousin Chico Alogo in Picasens Prision, she brought me a copy of a Pan-African magazine Tam-Tam, which ran Nguema Ammaga and his wife Lucre in Barcelona where there were articles by Wilson Quiñones Mena who was the Tam Tam correspondent in Colombia. When we created the Panthers, we were clear that it was not only to change the fascist terrorism or organize the black insurgency but to articulate an internationalist vision of which the Ogsayefo and my mother spok. So I took that magazine to classroom and at recess the law with depth more than 6 times, in it the genocide was denounced, I went on my motorcycle with brother Tommy to the campus of the Labor university where there were some Afrocolombian students and we tried to talk to them of the subject but they were the typical foolish Negroe who believes coming to Europe has come to heaven, a style, are delighted to know themselves pretending to seduce the master as today do, Yeison and Kwanzza in the UCM .

After discussing with Superman (Arcelin) if it could affect the Negro Campaign of the Banyoles that the panther was pushing, I asked Carlos Essien aka Junior Okos who took charge of the Ministry of Foreign Affairs of the Black Panthers Party to get in touch with them then there was no internet. There Junior showed that this work of the third international in Colombia and Brazil was very strong to the point of forcing the government of white Supremacy to approve the law 70 that was the first law of black reparation in history that recognized the lands to the descendants of slaves.

25 years of Law 70: African communities fighting for territory
 On August 27, 1993, Law 70 of 1993 was enacted. This law, the fruit of the work and struggle of the different organized black communities of the Pacific, the Caribbean and North of Cauca, recognizes the historical rights of the black people in Colombia. After 25 years of its expedition the African communities continue resisting for the defense and the permanence in their territories.
From different historical territories of the black peoples came to Tumaco representative to commemorate the 25 years of Law 70 of 1993 and continue with the process of exchange of experiences to strengthen the territorial control of their regions. On August 25, 26 and 27, in the Community Council of Bajo Mira y Frontera, in the city of Tumaco, the Round for Life was held, in order to pay tribute to those who participated in the construction of said law, and continue the dialogues and exchanges between the community councils and their different organizations. Law 70 of 1993 is the crystallization of social struggle and legal recognition of ancestral practices of black communities in Colombia. Through this Law, the transitory article 55 of the Political Constitution of 1991 is developed and some rights of the African communities in the country are recognized, becoming important conquests in the struggle of the African diaspora in Colombia. Among other things, Law 70 recognizes the collective property of black communities based on their traditional practices of production and their ways of life. It also establishes mechanisms for the protection of their identity and culture, for example through Afro-Colombian ethno-evaluation. 25 years after its sanction, the full regulation of this law is still pending, preventing the full enjoyment of the rights of the black people, a population that besides being the object of different expressions of racism, have been and continue to be victims of the armed conflict and of the different threats that loom over their territories. During the exchange of knowledge among the different delegations that attended the Round for Life, they pointed out that in their territories there are threats like illegal and mechanized mining, the presence of illicit crops, monocultures, megaprojects and the presence of different armed actors. Faced with these problems, the black communities have advanced different strategies of territorial control of their territories, to strengthen their autonomy and preserve their ways of life. Among these strategies, they have built Cimarron Guards (unarmed forces in charge of overseeing the care and control of the territories), have carried out days of manual eradication of illicit crops and developed mechanisms to strengthen their organizations and preserve their identity.

The 19 of April Movement (M-19) was a Colombian insurgent movement born as a result of an electoral fraud in the presidential elections of April 19, 1970 that gave as winner to Misael Pastrana Borrero, born as rebellion and political movement and then an armed movement returns. In the 90s it was the transition from the guerrilla M-19 to the political movement when the final peace agreement was signed and, probably, the agreement is approved, we witness the transformation of that guerrilla into a legal political movement of the Movement April 19 (M-19). On March 9, 1990, in the camps of Santo Domingo (Cauca) and El Vergel (Huila), there was demobilization and the act of laying down arms. That day, an event of historical significance for Colombia. The demobilization of M-19 had an immediate political effect that was not contemplated in the peace agreements. thousands of activists and black students gave themselves to the open political action of the hand of this political group
In the final balance, Pizarro, Navarro, Grabe and Bustamente were the leaders and won seats in the Chamber. On April 3, 1990, several members of political movements met among those who were members of the UP, the Popular Front, Democratic Socialism, United Colombia and the Pan-African Movement. In this way, Democratic Alliance M-19 (AD M-19) was born. "A national movement that although it was said of pluralist character", excluded and discriminated against the black people

Most of the black students joined the party  at the University del Valle. Before this the Colombian white oligarchy paramilitaries, mafia and the guerrillas began to invade the lands of the blacks and move the conflict there the consequence was from 1995 the systematic selective elimination of black peasant and grassroots community leaders, educators, trade unionists, teachers: negroe of the field authentic Colombian Pan-Africanists like Bernardo Mina Carabali And thousands of them in Buenaventura, Pereira Quibdo, Medellin, brave fighters who were characterized by a courage supernatural in combat The 2nd congress passed a resolution in defense of the African people in struggle in Colombia and against the black genocide and the professor dj Moula took charge of the international relations of the black panthers in 1996. In 1999 the third international advised the the Afro-Colombian fighters leave the country because there in motion a government plan to eliminate black dissidence with the silence of the tiotom as Pacho Maturana
the address was moved to exile countries such as Germany, Canada, USA and the most consistent sector led by Luis Alarcon came to Spain to denounce the Colombian government for genocide and crimes against humanity and demand for reparations.

Presentación de la Fundación en Washintong DC 

I met Dr. Alarcon through professor Dj MoULA who showed up at the jam session of the African cultural center that Luis opened on Minas street to finance the foundation. It was the year 2000, within the framework of the struggles of closures by emigrants  that culminated in the process of internal reflection of the black panthers together with the black movement called process Omowale (Malcolm x) held in Carabanchel in the social club Kie Ntem. For the clarity, honesty and honesty of his dedication to African reparation in the days when Dr. Bob Purkins arrived in Spain invited by CECRA, that is: because he hates the master, and he did not intend to reform the institution of slavery -because Good Christian believed that hell can not be reformed, it must be abolished. And above all I observed a love to the slaves without papers and a contempt for uncles Tom and never better said tias tom. That is why the University of Malcolmgarvey.com, at the request of its rector and academic authorities, Professor Sebwera earned him the award of an honorary doctorate and the African name of MBOLO ETOFILI (Welcome to the self-translation in the Fang language, assigned to the clan of the Esakunan). Privilege reserved only to those who assume a cognitive, delivery, spiritual clarity and dedicate their life to the fields nEGRoe, MARROONS.

With the rest of the Afro-Dissenting sectors From the 3rd International that we were in the process of merging with the School of African Philosophy in Barcelona, ​​Tcham Bissa from Afro-Basque and the Pan-Africanist Union of Andalusia lead by Ataye, we joined the denouncement, we created the OEUA mass movement and then the Pan-Africanist Federation. The IV Garveyista International was born of this process where the Colombian Pan-Africanists were decisive. 3 decades later we continue without asking for forgiveness for being free and thinking for ourselves: we continue to love the slaves, wishing to burn the plantation and liberate the sisters first. We still hate the master and his black accomplices Tom.