{"id":29277,"date":"2021-06-09T12:18:32","date_gmt":"2021-06-09T10:18:32","guid":{"rendered":"https:\/\/www.akademie-solitude.de\/?p=29277"},"modified":"2021-12-02T08:58:10","modified_gmt":"2021-12-02T07:58:10","slug":"we-belong-to-the-land","status":"publish","type":"post","link":"https:\/\/www.akademie-solitude.de\/de\/we-belong-to-the-land\/","title":{"rendered":"We Belong to the Land"},"content":{"rendered":"","protected":false},"excerpt":{"rendered":"","protected":false},"author":16,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"inline_featured_image":false,"footnotes":""},"project":[353,813],"project_type":[],"class_list":["post-29277","post","type-post","status-publish","format-standard","hentry","project-online-publications","project-mutations-2"],"acf":{"bgcolor":"","bgcolor_custom":"","custom_color_css_variable":"","content_type":[{"acf_fc_layout":"content_txt","acfe_flexible_layout_title":"Text","bgcolor":"","bgcolor_custom":"","layout_col_size":8,"txt_cols":"is-1-txtcol","txt":"

Translated into English by Carmela Zigoni1\r\n<\/sup>At the request of the guest editor, this text has been very little redacted to ensure complete original style.<\/p>\r\n\r\n

I.<\/h3>\r\nWhen I provoke a debate about colonization, the quilombos<\/em>,2<\/sup> their manners and their meanings, I do not want to position myself as a thinker. Instead, I am positioning myself as a translator. My elders formed me first verbally, but they put me in school to learn through written language so that I could translate the contracts we were forced to make.3<\/sup>\r\n\r\nI went to the school of written language at the age of nine but since I started to speak, I have also been trained by \u00bbcraft masters\u00ab in our community activities. When I went to school in the late 1960s, verbal contracts were being broken in our community to be replaced by written contracts imposed by white colonialist society. I studied until the eighth grade, when the community assessed that I could already be a translator. In the 1940s there was a major campaign of land regularization by writing, i.e., official documents. This occurred in Piau\u00ed and also all over Brazil.4<\/sup> The law said that the people who occupied the land would be called posseiros<\/em> (squatters). That law put a name to and objectified these people. We were not squatters; we were people. What did that mean to us?\r\n\r\nFrom the moment the law says that we are squatters, the term plays an important role for colonialism. Colonialism names all the people they want to dominate. Sometimes we do the same thing without realizing it: when we have a dog, for example, we give him a name, but not a last name. Colonialists provide a name but not a surname because the surname is what power means. The name objectifies, the surname empowers. So by calling us posseiros<\/em>, they put us in a situation of subordination, forcing us to fulfill the contracts that the nomination imposed on us.5<\/sup> Our people\u2019s contracts were made verbally because our relationship with the land was through cultivation. The land didn\u2019t belong to us; we belonged to the land. We did not say \u00bbthat land is mine\u00ab but \u00bbwe are of that land.\u00ab There was an understanding among us that the earth is alive, and since it can produce, it must rest too. We did not start owning our land because we wanted to, but because it was a state imposition. If we could decide, our lands would be as they are \u2013 in relation to life.6<\/sup>\r\n
\u00bbThe complexity of the world fits better in circular spaces than in rectangular spaces. And that allows us to live well with diversity and always allows us to think that the other \u2013 men and women \u2013 are important.\u00ab<\/blockquote>\r\nQuilombola<\/em> power over land is power based on word, attitude, relationship \u2013 not in writing.7<\/sup> When the state came to demarcate the land, my grandfather refused, saying, \u00bbHow are we going to demarcate something that is already ours?\u00ab So, the white people arrived, bought the land, and we lost the rights to it. Even the elders who had demarcated their land at that time lost it because their heirs did not reregister the documents in their names. Most of the lands of traditional communities in Brazil are considered spoils, as no one has a deed to the land. However, if we register and obtain deeds today because it is imposed on us, something more serious is involved. The process of obtaining a deed to the land requires an anthropological report \u2013 even though the law says that being a quilombola<\/em> is a self-declaring identity \u2013 and an agronomic report. This process is the most sophisticated use of state intelligence to identify the profile of the people that resist state oppression and state strategies to organize and surveil resistance. Why would we need an anthropologist to diagnose us, understand our customs, our traditions, our culture? Because those who most threaten the system today are the traditional peoples and communities, because we are the owners of a knowledge transmitted spontaneously and orally, without charging anything for it. Because our people could not read, they did not know how the deeds worked, thus losing many possibilities to live on their land. So our people decided that one of us should be able to read and write to deal with this situation. I was trained for this and I do this work still today. That is why I say that I am not a thinker, but a translator of the thinking of my people. And for my people I am also a translator of colonialist thought. When we are discussing colonization, quilombos, colonialist ways of living and meanings, we are trying to understand what makes the colonialists think the way they do and how we should think so as not to behave like them. Our people were brought here from Africa. Unlike our Indigenous friends who were attacked in their territory and could speak their languages, cultivate their seeds, and dialogue with their environment, we were taken from our territories to be attacked on Indigenous territory. So, we needed and need nowadays \u2013 and have succeeded \u2013 to be very generous, because even though we were brought into Indigenous territory, we did not dispute the territory with them. We dispute with the colonialists the territory they took from the Indigenous people, and it hurts us. But we need to do this. Otherwise, where are we going to live?\r\n
\u00bbIt took me a long time to understand how a river that is in Brazil merges with a river that is in Africa.\u00ab<\/blockquote>\r\nTo the detriment and surprise of colonialists, and to our benefit and happiness, when we reach out in solidarity to Indigenous peoples, we find lifeways similar to ours. We find relationships with nature similar to ours. There was a great confluence in manner and thoughts. And it has strengthened us. We made a great cosmological alliance, even speaking different languages. By our lifeways, we understood each other. I was guided by our elders to try to understand why the colonialist people do such harmful and violent things to other people. I looked at the Bible, I looked at what they wrote. And I found in the Bible, in Genesis, a good explanation: \u00bbJehovah God said to the man, why have you disobeyed me? The earth will be cursed because of you. You shall only eat by the sweat of your brow. The land will offer you thorns and weeds. And all your descendants will be perpetually cursed.\u00ab At this point, this god of the colonialist Bible \u2013 rather, monotheistic Euro-Christian<\/em> \u2013 deterritorialized a people. When he cursed the land to colonialist people, he said that his people could not even touch the land. When he said that the land was offering weeds and thorns, he said that the people could not eat either the fruit or the leaves or anything that land offered. When he said that these people had to eat by the sweat of their brow, at that moment he created work as an action of synthesizing nature. At the same time, he also created a disease that I call cosmophobia \u2013 the fear of the cosmos, the fear of God. These monotheistic Euro-Christian people feel desperate. As quilombolas<\/em>, we also had to learn to live with this god. And we even learned to accept it. Because if it\u2019s god, it must be good. So besides having our goddesses and our gods, we also have this god. And that\u2019s where Euro-Christian people started to lose. Because they only had one god and they still had to share with us. And we have several. As they only have one god, they only look in one direction. So their look is vertical, it\u2019s linear, it does not turn. This is their thinking and doing. As we have many deities, we can look and see our deity in every corner. We see in a circular way, think and act in a circular way, and for us there is no end, we always find a way to start again. Our thinking is a thinking that allows us to better measure things, movements, and spaces. The complexity of the world fits better in circular spaces than in rectangular spaces. And that allows us to live well with diversity and always allows us to think that the other \u2013 men and women \u2013 are important. We always understand the need for other people to exist. The Afro people invented capoeira<\/em>.8<\/sup> Euro-Christians invented football. Imagine \u2013 there\u2019s a football game in Mineir\u00e3o and let\u2019s say it has 40,000 people in the stands and 22 people in the field.9<\/sup> Let\u2019s say Cruzeiro and Atl\u00e9tico are playing today and Neymar came to watch the game. He left his position in Europe to watch the game. At one point, the team Neymar is rooting for is losing, and he asks to join the game. Is it allowed? How does Neymar, who is rooting for a team and wants to defend this team, join when he can\u2019t get on the field? Let\u2019s go to the other side. There is a capoeira circle, and now comes a European who has never seen capoeira. There are 50 people playing capoeira, and the one who has never seen capoeira asks to join. Is it allowed? The capoeira is spinning, the samba is spinning, the batuque<\/em>, spinning in the umbanda<\/em> and candombl\u00e9<\/em> \u2026.10<\/sup> For us, everything is spinning. For the colonizers, everything is linear. It is a look limited to one direction only.\r\n\r\nThe quilombos<\/em> are persecuted precisely because we offer a different possibility of living. It\u2019s not simply because of the color of our skin. In the church documents I evaluated, the permissions for peoples to be enslaved do not talk about the color of those peoples, they talk about their religiosity. Pope Nicholas V\u2019s 1455 papal bull says that the pagans and the Saracens should be enslaved. The instructions did not refer to people as black, nor white, nor Indigenous. They referred to people as pagans, the people who have a cosmology. What people are these? These are the people who continue to eat from the fruits of the trees. These are the people who have not obeyed the guidance of the Euro-Christian god. These are the people who feel no obligation to work. They are the people who do not need to eat by the sweat of their brow, because nature already offers the food.\r\n

II.<\/h3>\r\nConcepts that we think are very similar to those of \u00bbliving well\u00ab and \u00bbwelfare\u00ab are \u00bbliving organically\u00ab and \u00bbliving synthetically.\u00ab To live well is to live organically and to have welfare is to live synthetically. We understand that there is organic knowledge and synthetic knowledge. While organic knowledge is knowledge that is developed by developing \u00bbbeing,\u00ab synthetic knowledge is what is developed by developing \u00bbhaving.\u00ab We operate through organic knowledge and colonialists operate through synthetic knowledge.\r\n
\u00bbTo live well is to live organically and to have welfare is to live synthetically.\u00ab<\/blockquote>\r\nWhen the god of white people said that the earth was cursed because of Adam and Eve and that they would eat by the sweat of their brow, he said they could not enjoy nature as it presents itself. So they would need to synthesize everything and so they went out into the world synthesizing \u2013 including themselves. Much of white thinking is synthesized. The thought produced in the academy is a synthetic thought. It is a knowledge focused on the production of things. The thought operationalized by writing is a synthetic thought, disconnected from life. Our thinking, moved by orality, is an organic thinking.\r\n\r\n\u00bbBeing\u00ab (existence) has little value in synthetic knowledge, despite being the creator of the property. On the other hand, \u00bbhaving\u00ab (owning) is the creature that devours its creator. People always act based on having. Even biology is becoming synthetic. Soon you will eat steak without the need of a cow.\r\n\r\nOur assessment is that right now we are experiencing one of the greatest possibilities for an end to this Euro-Christian, monotheistic, colonialist and synthetic world. This world is coming to an end. No wonder we are experiencing this despair, this great confusion. But, incredible as it may seem, we are also experiencing a new confluence.\r\n\r\nI work with the concepts of \u00bbconfluence\u00ab and \u00bbtransfluence.\u00ab Confluence<\/em> was a very easy concept to develop because I only needed to observe the movement of the waters by the rivers, by the land. Transfluence took a little longer because I had to watch the water move across the sky. It took me a long time to understand how a river that is in Brazil merges with a river that is in Africa. I realize that they do so through the rain, through the clouds. By the rivers of heaven. Thus, if it is possible for the fresh waters that are in Brazil to reach Africa from the sky, also from the sky the wisdom of our people can reach us in Brazil.\r\n\r\nThat is why, even though the colonialists have tried to destroy our language, our lifeways, they have not been able to take away our relationship with the cosmos. They did not and cannot take away our wisdom. That is why we have managed to adapt ourselves wisely without harming the true owners of this territory who are our Indigenous brothers and sisters. We have this ability because we are able to connect with our elders who were in Africa, through cosmology, despite the fact that we are forbidden to return there physically. This is what we call transfluence.<\/em>\r\n

III.<\/h3>\r\nBoth quilombolas<\/em> and Indigenous peoples of Brazil became legal subjects only in the 1988 Constitution. Until that constitution, to be quilombola<\/em> was to be criminal and to be Indigenous was to be wild. The 1988 Constitution said that we have the right to gain title to our lands by writing \u2013 which is an aggression, because by writing we would become landowners; but our elders taught us how to deal with this aggression.\r\n\r\nI had an uncle named Antonio Maximus, who was the operator of a great martial art called Juc\u00e1.11<\/sup> He taught me that sometimes we need to turn enemy weapons into defense, so that we don\u2019t turn our defense into weapons. Because if we turn our defense into a weapon, we will only know how to attack and those who only know how to attack, lose.\r\n\r\nIf cities, with all their weapons, do not live in peace, and we in the community live in peace without weapons, then it is clear that it is not weapons that solve the problems. That\u2019s why my uncle Antonio said to turn weapons into defense. Mother Joan, also one of my great teachers, said that the vessel of giving is the same as as that of receiving. So, if I point a revolver at you, this reveals that I am afraid of the revolver. I am offering to you a fear of the revolver, and thus this dispute will have no end.\r\n\r\nThus, to address land titling through writing does not mean we agree with it. Rather it means that we adopt an enemy weapon and turn it into defense. For us, it is not land titles that determine if we are quilombolas<\/em>, but rather the way we relate to the land. In this regard we and Indigenous peoples are conjoined. We conjoin<\/em> in the territories because our territory is not just the land, it is all the elements.\r\n
\u00bbEven if they burn writing, they do not burn orality; even if they burn symbols, they do not burn meanings; even if they burn bodies, they do not burn ancestry.\u00ab<\/blockquote>\r\nPiau\u00ed is a state that practically does not exist for the rest of Brazil. When I say I\u2019m from Piau\u00ed, people sometimes even ask me where Piau\u00ed is, as if it isn\u2019t on the map. It\u2019s not on the map that fits in those people\u2019s minds. Then, it is said that in Piau\u00ed there are no Indigenous people, as it is also said that in Roraima there are no quilombos<\/em>. But in Piau\u00ed today there are three different Indigenous groups fighting for their self-identification, self-recognition, and the demarcation of their lands. And who are the partners of these peoples? The quilombolas<\/em>. Their territories are continuous.\r\n\r\nIn Piau\u00ed is a great alliance between quilombolas<\/em> and Indigenous people, both in terms of the regularization of ownership of our territories and also of updating our cultural expressions based on an organic knowledge. Organic knowledge is the knowledge that updates, while synthetic knowledge is the one that recycles.\r\n

IV.<\/h3>\r\nWe are not losers. I do not work within this logic of \u00bbvictimology.\u00ab I have no right to be a victim. I am a winner; my people have won. My great-grandfather had three sugar mills; I was raised in abundance. I have no scars of slavery in my memory. I do not disagree with those who work with the image of the scar of slavery. However, I don\u2019t work with this image of the victim, I work with the image of the winner. Even if they burn writing, they do not burn orality; even if they burn symbols, they do not burn meanings; even if they burn bodies, they do not burn ancestry. Because our images are also ancestral.\r\n\r\nMany communities in every corner of Brazil are being attacked in the same way as were Palmares,12<\/sup> Canudos, Caldeir\u00f5es, and Pau de Colher. Today, the Armed Forces are in Rocinha, a shantytown, practicing ethnocide. The government of Get\u00falio Vargas was one of the most ethnocidal governments we have ever had. He killed and burned the people of Caldeir\u00f5es in the state of Cear\u00e1 in 1936 and also the people of Pau de Colher along the border with the state of Bahia in 1942. But we still do not stop struggling.13<\/sup>\r\n\r\nOur relationship with world images is based on the logic of the emancipation of peoples and traditional communities through countercolonization. It is not through class struggle because class struggle is European and Christian monotheistic. I do not treat traditional peoples and communities as Marxist categories: as workers, unemployed or revolutionary. This language is not ours. This language is Euro-Christian-colonialist.\r\n\r\nSome thinkers in Piau\u00ed wrote very well about the quilombos<\/em> but they used the perspective of Marxism and it bothered me. I think of our walk from inside the slave ship. When the first slave ship departed, the first quilombo<\/em> was formed. The first quilombo was in there, with people reacting, throwing themselves into the sea, crashing, and dying. Then the quilombo<\/em> began. And Marx didn\u2019t even exist at that time! What does Marx have to do with it? Palmares had been established 200 years before Marx said anything. I think Marx has his role in Europe. As we say in the backcountry, \u00bbcada quem no seu cada qual\u00ab (i.e. each person takes care of their own).\r\n\r\nThe MST (Landless Movement), for example, is wonderful \u2013 one of the greatest inventions ever made \u2013 but it is a colonialist organization. You just have to go through most of the Brazilian states to see that the MST coordinator is usually a white and southern man. How? I do not believe that the other states could not produce their own leader. You get there in Piau\u00ed and the MST coordinator is drinking mat\u00e9 tea!14<\/sup> Well, in Piau\u00ed we drink cashew juice!15<\/sup> Of course, the contribution of the MST is important but from a political point of view, the MST is mono, linear, vertical. They wanted to be the only movement capable of representing the field. We do not want to be \u00bbthe only one.\u00ab\r\n\r\nFrom the beginning of colonization, from 1500 to 1888, the African people were regarded and treated as slaves, and what they thought and said did not enter Brazilian thought. From 1888 to 1988, our cultural expressions, capoeira, samba, continued to be considered crimes. This is colonialism. To colonize is to subdue, humiliate, destroy, or enslave the trajectories of a people who have a cultural matrix, an original matrix different from yours.\r\n\r\nAnd what is countercolonizing? It is updating our trajectories from our matrices. And who can do that? We can! The trajectory of the quilombola<\/em> people can only be updated and revisited by those who think of circularity and through the polytheistic worldview. It is not Boaventura de Sousa Santos, although he is playing a good role in this process. To the extent, at least, that he says we have to dismantle what his people, the colonialist people, did. This is already of enormous generosity. At least he is not saying that you need to sophisticate and do more. But we are discussing countercolonization. For us, quilombolas<\/em> and Indigenous people, this is the agenda: countercolonization. The day universities learn that they don\u2019t know, the day universities agree to learn Indigenous languages \u2013 instead of teaching \u2013 the day universities agree to learn Indigenous architecture and learn what the caatinga<\/em>16<\/sup> plants are for, the day they are willing to learn from us as we learn one day from them, we will have a confluence. A confluence of knowledges. A process of balancing the diverse civilizations of this place. A countercolonization.\r\n

Ant\u00f4nio Bispo<\/strong> dos Santos is a peasant, formed by craft masters, specialized in using the farmyard well, guided by the grandmother generation. He is a writer, teacher, and quilombola<\/em> leadership of the Saco do Curtume community, municipality of S\u00e3o Jo\u00e3o do Piau\u00ed, Brazil.<\/p>\r\n

Original article in Portuguese: The text was originally published as SANTOS, Ant\u00f4nio Bispo: \u00bbSomos da terra,\u00ab in: PISEAGRAMA<\/em>,\u00a0 n\u00famero 12, p\u00e1gina 44 \u2013 51, Belo Horizonte (2018). https:\/\/piseagrama.org\/somos-da-terra\/<\/a><\/p>"},{"acf_fc_layout":"content_footnotes","acfe_flexible_layout_title":"Fu\u00dfnoten","bgcolor":"","footnotes_list_hide_numbers":false,"footnotes":[{"footnote":"The following text, authored by Antonio Bispo, was translated from the Portuguese by Carmela Zigoni. The author and translator wish to remind readers that in this piece, some concepts and ideas are not explained fully in a manner typical of Western academia. This is intentional. We wish to leave room for imagination, and we wish to remind readers that these ideas are what the author has called \u00bblocal philosophy.\u00ab This is a philosophy that does not follow or conform to colonial norms."},{"footnote":"The quilombos<\/em> \u2013 also known in other countries as maroons \u2013 are communities of African descent who resisted the slavery of the colonialist period in Brazil, creating societies with alternative ways of life to hegemonic society. Currently, in Brazil, there are two thousand quilombola<\/em> communities recognized by the State"},{"footnote":"3. The author is marking an opposition between oral and written cultures, and the issue of written contracts as a form of domination. After slavery abolition, the land in Brazil was registered in favor of the white population and the Afrodescendents were deprived of any real possibility of land acquisition. The practice of using the official norms \u2013 written laws, \u00bbthe papers\u00ab \u2013 to expropriate their territories is still a contemporary practice, as is the case, for example, in normative processes to implement mining projects in their lands, with procedures that involve many actors such as scientists, technicians, politics, lawyers, a kind of \u00bbState language\u00ab that is not accessible to the local quilombolas<\/em>. Also, in Brazil, illiteracy in the countryside is still a reality. So, the tension highlighted by the author here is among what is said, agreed, remembered, and therefore, worthless; and what is written, therefore, true."},{"footnote":"Piau\u00ed is one of the 27 states of Brazil."},{"footnote":"When the author mentions the \u00bbnomination\u00ab he is referring to the exogenous process of naming a population, i.e., classifying it within an intelligible narrative for the constituted power, as opposed to self-nomination, or self-determination. So, if in the slavery period quilombolas<\/em> were officially criminalized, after abolition they go through an institutional \u00bblimbo\u00ab and are named as \u00bbdispossessed,\u00ab starting to be appointed as land invaders or landless people. After the land laws promulged in the 1970s, they were recognized as unionized farmers, but this identity was not capable of reflecting their cultural specificities. They were recognized by the State as quilombolas<\/em> in the 1988 Constitution."},{"footnote":"In the original the word is \u00bbterra,\u00ab but even in Portuguese the word does not reach the complexity of the meaning that land has for the quilombola<\/em> perspective found in the text, namely: land as territory, as place of cultivation, as nature that provides medicine, as the reference of memory and ancestry, etc. So, land here is at the same time soil, homeland, earth, clay, and much more."},{"footnote":"The term quilombola<\/em> refers to an individual resident of a quilombo<\/em>."},{"footnote":"Capoeira is an Afro-Brazilian practice that combines martial arts, dance, and music, and is played in the center of a circle of people."},{"footnote":"Mineir\u00e3o is the name of one of the largest soccer stadiums in Brazil, located in the city of Belo Horizonte, state of Minas Gerais. The two main rival teams in that state are Atletico and Cruzeiro."},{"footnote":"10. Samba and batuque<\/em> are both musical and dance practices, and also originate in the Brazilian African diaspora. They are also practiced in a circle: the musicians in the center and the public interacting around them. Umbanda<\/em> and the Candombl\u00e9<\/em> are Afro-religious practices that follow the same circular logic at the organization of rituals."},{"footnote":"Juc\u00e1 is a local martial art with the use of handmade wooden clubs. As with Capoeira, this expression developed in the African diaspora and has some specific elements: it can be used as a defense against enemies but, more than a way of fighting, the Capoeira and Juc\u00e1 are multifaceted practices involving music, dance, and local systems of learning (with masters and pupils) that happen in specific moments and have a public. In other words, they function as what social anthropology defines as rituals \u2013 specialized and separated, including a clientele, an apex, and produced social effects. Also, the circular form of the organization of space and practice in Juc\u00e1 and Capoeira obeys a logic of horizontal participation, where the center and the border are connected not by a relation of power, but a relation of deference to knowledge and ancestry."},{"footnote":"Palmares is the most famous quilombo in Brazil, and had a population of 20,000 when it was destroyed by the official forces at the end of the seventeenth century."},{"footnote":"Palmares, Canudos, Caldeir\u00f5es, and Pau de Colher were alternative Afro-descendant communities created with social systems different from the hegemonic logic of the state and were harshly repressed by the military forces."},{"footnote":"In the original text, chimarr\u00e3o<\/em>."},{"footnote":"15. In the original text, caju\u00edna<\/em>."},{"footnote":"Caatinga<\/em> is a Brazilian biome with semi-arid climate, low-leaf vegetation adapted to dry periods, and great biodiversity. See: https:\/\/agitatejournal.org\/we-belong-to-the-land\/#marker-2335-16 (accessed May 1, 2021)."}]},{"acf_fc_layout":"content_txt","acfe_flexible_layout_title":"Text","bgcolor":"has-bg-grey","bgcolor_custom":"","layout_col_size":12,"txt_cols":"is-1-txtcol","txt":"

Somos da terra<\/span><\/h1>\r\nEste artigo apresenta reflex\u00f5es sobre o modelo colonial no Brasil contempor\u00e2neo - mal disfar\u00e7ado pelas chamadas institui\u00e7\u00f5es democr\u00e1ticas - e as pr\u00e1ticas e pensamentos da cultura quilombola na resist\u00eancia aos mecanismos opressores desse modelo. Ao examinar a matriz do pensamento crist\u00e3o, europeu e colonialista, em oposi\u00e7\u00e3o aos modos de vida forjados no di\u00e1logo entre povos ind\u00edgenas e africanos na di\u00e1spora, o autor introduz os conceitos de conflu\u00eancia e transflu\u00eancia como parte da teoria da contracolonialidade.<\/span>\r\n\r\n\u00a0\r\n\r\nAnt\u00f4nio Bispo dos Santos\r\n\r\n\u00a0\r\n

I.<\/span><\/h3>\r\nQuando provoco um debate sobre a coloniza\u00e7\u00e3o, os quilombos, os seus modos e as suas significa\u00e7\u00f5es, n\u00e3o quero me posicionar como um pensador. Em vez disso, estou me posicionando como um tradutor. Minhas mais velhas e meus mais velhos me formaram pela oralidade, mas eles mesmos me colocaram na escola para aprender, pela linguagem escrita, a traduzir os contratos que fomos for\u00e7ados a assumir.\u00a0<\/span>\r\n\r\nFui para a escola da linguagem escrita aos nove anos, mas, desde que comecei a falar, fui formado tamb\u00e9m por mestras e mestres de of\u00edcio nas atividades da nossa comunidade. Quando fui para a escola no final da d\u00e9cada de 1960, os contratos orais estavam sendo quebrados na nossa comunidade para serem substitu\u00eddos por contratos escritos impostos pela sociedade branca colonialista. Estudei at\u00e9 a oitava s\u00e9rie, quando a comunidade avaliou que eu j\u00e1 poderia ser um tradutor.<\/span>\r\n\r\nNa d\u00e9cada de 1940 houve uma grande campanha de regulariza\u00e7\u00e3o das terras pela escrita. Isso ocorreu no Piau\u00ed e tamb\u00e9m no resto do Brasil. A lei dizia que as pessoas que ocupavam a terra seriam chamadas de posseiros. Essa lei colocou um nome, coisificou essas pessoas. N\u00e3o \u00e9ramos posseiros, \u00e9ramos pessoas\u2026 O que isso significou para n\u00f3s?<\/span>\r\n\r\nA partir do momento em que a lei diz que somos posseiros, ela est\u00e1 cumprindo um papel importante para o colonialismo. O colonialismo nomina todas as pessoas que quer dominar. \u00c0s vezes fazemos a mesma coisa sem perceber: quando temos um cachorro, por exemplo, damos a ele um nome, mas n\u00e3o um sobrenome. Os colonialistas d\u00e3o um nome, mas n\u00e3o d\u00e3o um sobrenome porque o sobrenome \u00e9 o que expressa o poder. O nome coisifica, o sobrenome empodera. Ent\u00e3o, ao nos chamar de posseiros, nos colocaram em uma situa\u00e7\u00e3o de domina\u00e7\u00e3o, obrigando-nos a cumprir os contratos que a nomina\u00e7\u00e3o de posseiros nos impunha.<\/span>\r\n\r\nOs contratos do nosso povo eram feitos por meio da oralidade, pois a nossa rela\u00e7\u00e3o com a terra era atrav\u00e9s do cultivo. A terra n\u00e3o nos pertencia, n\u00f3s \u00e9 que pertenc\u00edamos \u00e0 terra. N\u00e3o diz\u00edamos \u201caquela terra \u00e9 minha\u201d e, sim, \u201cn\u00f3s somos daquela terra\u201d. Havia entre n\u00f3s a compreens\u00e3o de que a terra \u00e9 viva e, uma vez que ela pode produzir, ela tamb\u00e9m precisa descansar. N\u00e3o come\u00e7amos a titular nossas terras porque quisemos, mas porque foi uma imposi\u00e7\u00e3o do Estado. Se pud\u00e9ssemos, nossas terras ficariam como est\u00e3o, em fun\u00e7\u00e3o da vida.<\/span>\r\n\r\nO poder quilombola sobre as terras \u00e9 um poder baseado na palavra, na atitude, na rela\u00e7\u00e3o \u2013 e n\u00e3o na escrita. Quando o Estado veio para demarcar as terras, meu av\u00f4 se recusou, dizendo: \u201cComo vamos demarcar uma coisa que j\u00e1 \u00e9 nossa?\u201d. Assim, os brancos chegaram, compraram as terras e n\u00f3s perdemos o direito sobre elas. Mesmo os mais velhos que, naquela \u00e9poca, haviam demarcado as suas terras, ao morrerem as perderam porque os seus herdeiros n\u00e3o fizeram invent\u00e1rios.\u00a0<\/span>\r\n\r\nA maioria das terras das comunidades tradicionais no Brasil s\u00e3o consideradas esp\u00f3lios, pois ningu\u00e9m fez escritura. Mas se hoje em dia n\u00f3s fazemos, porque nos \u00e9 imposto, tem algo mais grave implicado. Para fazer o t\u00edtulo \u00e9 preciso ter um laudo antropol\u00f3gico \u2013 mesmo com a lei dizendo que ser quilombola \u00e9 autodeclarat\u00f3rio \u2013 e um laudo agron\u00f4mico. \u00c9 a mais sofisticada utiliza\u00e7\u00e3o da intelig\u00eancia do Estado para identificar o perfil da resist\u00eancia. Por que precisar\u00edamos de um antrop\u00f3logo para nos diagnosticar, ler os costumes, as tradi\u00e7\u00f5es, a nossa cultura? Porque quem mais amea\u00e7a hoje o sistema s\u00e3o os povos e comunidades tradicionais, pois somos donos de um saber transmitido espontaneamente pela oralidade, sem cobrar nada por isso.<\/span>\r\n\r\nO nosso povo, por n\u00e3o saber ler, n\u00e3o sabia como funcionavam as escrituras, perdendo assim muitas possibilidades de viver nas suas terras. Ent\u00e3o o nosso povo resolveu que algu\u00e9m de n\u00f3s deveria saber ler e escrever para enfrentar essa situa\u00e7\u00e3o. Fui formado para isso e fa\u00e7o isso at\u00e9 hoje. Por isso digo que n\u00e3o sou um pensador, mas um tradutor do pensamento do meu povo. E para o meu povo tamb\u00e9m sou um tradutor do pensamento do colonialista. Quando estamos discutindo coloniza\u00e7\u00e3o, quilombos, seus modos e significa\u00e7\u00f5es, n\u00f3s estamos tentando compreender o que faz o colonialista pensar como pensa e como devemos pensar para n\u00e3o nos comportarmos como ele.\u00a0<\/span>\r\n\r\nNosso povo foi trazido de \u00c1frica para c\u00e1. Diferentemente dos nossos amigos ind\u00edgenas, que foram atacados em seu territ\u00f3rio podendo falar suas l\u00ednguas, cultivar suas sementes, dialogar com seu ambiente. N\u00f3s fomos tirados dos nossos territ\u00f3rios para sermos atacados no territ\u00f3rio dos ind\u00edgenas. E a\u00ed n\u00f3s precis\u00e1vamos e precisamos \u2013 e temos conseguido \u2013 ser muito generosos. Porque mesmo tendo sido trazidos para o territ\u00f3rio dos ind\u00edgenas, n\u00f3s n\u00e3o disputamos o territ\u00f3rio com eles. N\u00f3s disputamos com o colonialista o territ\u00f3rio que eles tiraram dos ind\u00edgenas, e isso nos d\u00f3i. Mas precisamos fazer isso. Sen\u00e3o, onde vamos viver?\u00a0<\/span>\r\n\r\nA surpresa para os colonialistas e a felicidade para n\u00f3s \u00e9 que, quando n\u00f3s chegamos ao territ\u00f3rio dos ind\u00edgenas, encontramos modos parecidos com os nossos. Encontramos rela\u00e7\u00f5es com a natureza parecidas com as nossas. Houve uma grande conflu\u00eancia nos modos e nos pensamentos. E isso nos fortaleceu. E a\u00ed fizemos uma grande alian\u00e7a cosmol\u00f3gica, mesmo falando l\u00ednguas diferentes. Pelos nossos modos, a gente se entendeu.\u00a0<\/span>\r\n\r\nFui orientado pelos nossos mais velhos a tentar compreender por que o povo colonialista faz isso com outro povo. Eu fui pela B\u00edblia, eu fui pelo que eles escreveram. E encontrei na B\u00edblia, no G\u00eanesis, uma boa explica\u00e7\u00e3o. \u201cO Deus Jeov\u00e1 disse ao homem: por que tu me desobedeceste? A terra ser\u00e1 maldita por tua causa. Tu haver\u00e1s de comer com a fadiga do suor do teu rosto. A terra te oferecer\u00e1 espinhos e erva daninha. E todos os teus descendentes ser\u00e3o perpetuamente amaldi\u00e7oados\u201d.\u00a0<\/span>\r\n\r\nNesse momento, esse deus da B\u00edblia do colonialista \u2013 melhor dizendo, eurocrist\u00e3o monote\u00edsta \u2013 desterritorializou um povo. Se ele amaldi\u00e7oou a terra para aquele povo, este povo n\u00e3o poderia nem tocar naquela terra. Se ele disse que aquela terra estava oferecendo ervas daninhas e espinhos, ele disse que aquele povo n\u00e3o podia comer nem dos frutos, nem das folhas, nem de nada que aquela terra oferecia. Se ele disse que aquele povo tinha que comer com a fadiga do suor do seu rosto, nesse momento ele criou o trabalho como a\u00e7\u00e3o de sintetiza\u00e7\u00e3o da natureza. Ao mesmo tempo ele criou tamb\u00e9m uma doen\u00e7a que eu chamo de cosmofobia. O medo do cosmo, o medo de deus. Esse povo eurocrist\u00e3o monote\u00edsta se sente desesperado.<\/span>\r\n\r\nMas n\u00f3s tivemos que aprender tamb\u00e9m a conviver com esse deus. E at\u00e9 o aceitamos. Porque, se \u00e9 deus, deve ser bom. Ent\u00e3o, al\u00e9m de ter nossas deusas e nossos deuses, n\u00f3s ainda temos esse deus. E a\u00ed foi onde eles come\u00e7aram a perder. Porque eles s\u00f3 t\u00eam um deus e ainda dividiram com a gente. E n\u00f3s temos v\u00e1rios. Como eles s\u00f3 t\u00eam um deus, eles s\u00f3 olham numa dire\u00e7\u00e3o. Ent\u00e3o o olhar deles \u00e9 vertical, \u00e9 linear, n\u00e3o faz curva. Assim \u00e9 o pensar e o fazer deles. Como n\u00f3s temos v\u00e1rias divindades, conseguimos olhar e ver a nossa divindade em todos os cantos. Vemos de forma circular, pensamos e agimos de forma circular e, para n\u00f3s, n\u00e3o existe fim, sempre demos um jeito de recome\u00e7ar.\u00a0<\/span>\r\n\r\nNosso pensamento \u00e9 um pensamento que nos permite dimensionar melhor as coisas, os movimentos e os espa\u00e7os. Nos espa\u00e7os circulares cabe muito mais do que nos espa\u00e7os retangulares. E isso nos permite conviver bem com a diversidade e nos permite sempre achar que o outro \u00e9 importante, que a outra \u00e9 importante. A gente sempre compreende a necessidade de existirem as outras pessoas.<\/span>\r\n\r\nO povo afro inventou a capoeira. Os eurocrist\u00e3os inventaram o futebol. Tem um jogo no Mineir\u00e3o e digamos que tenha 40 mil pessoas nas arquibancadas e 22 pessoas no campo. Digamos que o Cruzeiro e o Atl\u00e9tico est\u00e3o jogando hoje e o Neymar veio assistir ao jogo. Saiu l\u00e1 da Europa para assistir ao jogo. Num determinado momento, o time para o qual o Neymar torce est\u00e1 perdendo, e ele pede para entrar no jogo. Pode? Como \u00e9 que o Neymar, torcendo para um time, quer defender este time e n\u00e3o pode entrar em campo?<\/span>\r\n\r\nVamos para o outro lado. Tem uma roda de capoeira, e agora vem um europeu, que nunca viu a capoeira. Tem 50 pessoas jogando capoeira, e esse que nunca viu a capoeira pede para entrar. Pode? A capoeira \u00e9 rodando, o samba \u00e9 rodando, o batuque, a gira nos terreiros de umbanda e de candombl\u00e9\u2026 Tudo para n\u00f3s \u00e9 rodando. Tudo para os colonizadores \u00e9 linear. \u00c9 um olhar limitado a uma \u00fanica dire\u00e7\u00e3o.\u00a0<\/span>\r\n\r\nOs quilombos s\u00e3o perseguidos exatamente porque oferecem uma possibilidade de viver diferente. N\u00e3o \u00e9 por conta da cor da nossa pele. Nos documentos da Igreja que eu avaliei, as autoriza\u00e7\u00f5es e as permiss\u00f5es para que povos fossem escravizados n\u00e3o dizem a cor da pele desses povos, dizem a religiosidade. A bula de 1455 do Papa Nicolau V diz que quem deve ser escravizado s\u00e3o os pag\u00e3os e os sarracenos. Ela n\u00e3o diz que \u00e9 preto, nem branco, nem ind\u00edgena. S\u00e3o os pag\u00e3os. S\u00e3o os povos que t\u00eam uma cosmologia. Que povos s\u00e3o esses? S\u00e3o povos que continuam comendo dos frutos das \u00e1rvores. S\u00e3o povos que n\u00e3o obedeceram \u00e0 orienta\u00e7\u00e3o do deus eurocrist\u00e3o. S\u00e3o povos que n\u00e3o sentem obriga\u00e7\u00e3o de trabalhar. S\u00e3o povos que n\u00e3o precisam comer com a fadiga do suor, porque a natureza j\u00e1 oferta a comida.\u00a0<\/span>\r\n

II.<\/span><\/h3>\r\nConceitos que achamos que se parecem muito com os de \u201cbem viver\u201d e de \u201cviver bem\u201d s\u00e3o o \u201cviver de forma org\u00e2nica\u201d e o \u201cviver de forma sint\u00e9tica\u201d. Bem viver \u00e9 viver de forma org\u00e2nica e viver bem \u00e9 viver de forma sint\u00e9tica. Compreendemos que h\u00e1 um saber org\u00e2nico e um saber sint\u00e9tico. Enquanto o saber org\u00e2nico \u00e9 o saber que se desenvolve desenvolvendo o ser, o saber sint\u00e9tico \u00e9 o que se desenvolve desenvolvendo o ter. Somos operadores do saber org\u00e2nico e os colonialistas s\u00e3o operadores do sint\u00e9tico.<\/span>\r\n\r\nQuando o deus dos brancos disse que a terra estava amaldi\u00e7oada por causa de Ad\u00e3o e Eva e que comeriam com a fadiga do suor, ele disse que n\u00e3o poderiam desfrutar da natureza como ela se apresenta. Logo, eles precisariam sintetizar tudo. E assim eles sa\u00edram mundo afora sintetizando \u2013 inclusive a si pr\u00f3prios. Grande parte do pensamento dos brancos \u00e9 sintetizado. O pensamento produzido nas academias \u00e9 um pensamento sint\u00e9tico. \u00c9 um saber voltado para a produ\u00e7\u00e3o de coisas. O pensamento operacionalizado pela escrita \u00e9 um pensamento sint\u00e9tico, desconectado da vida. J\u00e1 o nosso pensamento, movimentado pela oralidade, \u00e9 um pensamento org\u00e2nico.<\/span>\r\n\r\nO ser tem pouco valor no saber sint\u00e9tico, apesar de ser o criador do ter. J\u00e1 o ter \u00e9 a criatura que devora o seu criador. As pessoas atuam sempre em fun\u00e7\u00e3o do ter. At\u00e9 a biologia est\u00e1 se tornando sint\u00e9tica. Logo voc\u00eas v\u00e3o comer bife sem precisar de boi\u2026\u00a0<\/span>\r\n\r\nA nossa avalia\u00e7\u00e3o \u00e9 que, neste exato momento, estamos vivenciando uma das maiores possibilidades de um fim desse mundo eurocrist\u00e3o, monote\u00edsta, colonialista e sint\u00e9tico. Esse mundo est\u00e1 chegando ao fim. N\u00e3o \u00e9 \u00e0 toa que estamos vivendo esse desespero, essa grande confus\u00e3o. Mas, por incr\u00edvel que pare\u00e7a, estamos vivendo tamb\u00e9m uma nova conflu\u00eancia.\u00a0<\/span>\r\n\r\nTrabalho com os conceitos de \u201cconflu\u00eancia\u201d e \u201ctransflu\u00eancia\u201d. Conflu\u00eancia foi um conceito muito f\u00e1cil de elaborar porque foi s\u00f3 observar o movimento das \u00e1guas pelos rios, pela terra. Transflu\u00eancia demorou um pouco mais porque tive que observar o movimento das \u00e1guas pelo c\u00e9u. Para entender como um rio que est\u00e1 no Brasil conflui com um rio que est\u00e1 na \u00c1frica eu demorei muito tempo. E percebi que ele faz isso pela chuva, pelas nuvens. Pelos rios do c\u00e9u. Ent\u00e3o, se \u00e9 poss\u00edvel que as \u00e1guas doces que est\u00e3o no Brasil cheguem \u00e0 \u00c1frica pelo c\u00e9u, tamb\u00e9m pelo c\u00e9u a sabedoria do nosso povo pode chegar at\u00e9 n\u00f3s no Brasil.<\/span>\r\n\r\n\u00c9 por isso que, mesmo tentando tirar nossa l\u00edngua, nossos modos, n\u00e3o tiraram a nossa rela\u00e7\u00e3o com o cosmo. N\u00e3o tiraram a nossa sabedoria. \u00c9 por isso que n\u00f3s conseguimos nos reeditar de forma s\u00e1bia, sem agredir os verdadeiros donos desse territ\u00f3rio que s\u00e3o os irm\u00e3os ind\u00edgenas. N\u00f3s tivemos essa capacidade porque os nossos mais velhos que estavam em \u00c1frica, apesar de sermos proibidos de voltar para l\u00e1, vieram pela cosmologia. Isso \u00e9 o que n\u00f3s chamamos de transflu\u00eancia.<\/span>\r\n

III.<\/span><\/h3>\r\nTanto os quilombolas quanto os ind\u00edgenas do Brasil s\u00f3 passaram a ser sujeitos de direito na Constitui\u00e7\u00e3o de 1988. At\u00e9 essa Constitui\u00e7\u00e3o, ser quilombola era ser criminoso e ser ind\u00edgena era ser selvagem. A Constitui\u00e7\u00e3o de 1988 disse que n\u00f3s temos direito a regularizar as nossas terras pela escrita \u2013 o que \u00e9 uma agress\u00e3o, porque pela escrita n\u00f3s passar\u00edamos a ser propriet\u00e1rios da terra. Mas os nossos mais velhos nos ensinaram a lidar com essa agress\u00e3o.<\/span>\r\n\r\nEu tive um tio chamado Ant\u00f4nio M\u00e1ximo, que era o operador de uma grande arte de defesa chamada Juc\u00e1. Ele me ensinou que em alguns momentos precisamos transformar as armas dos inimigos em defesa, para n\u00e3o transformarmos a nossa defesa em arma. Porque se transformarmos a nossa defesa em arma, n\u00f3s s\u00f3 vamos saber atacar. E quem s\u00f3 sabe atacar perde.<\/span>\r\n\r\nSe as cidades, com todas as suas armas, n\u00e3o vivem em paz, e n\u00f3s da comunidade vivemos em paz sem as armas, logo v\u00ea-se que n\u00e3o s\u00e3o as armas que resolvem os problemas. Por isso meu tio Ant\u00f4nio dizia para transformarmos as armas em defesa. M\u00e3e Joana, tamb\u00e9m uma das minhas grandes mestras, dizia que a vasilha de dar \u00e9 a mesma de receber. Logo, se eu te aponto um rev\u00f3lver \u00e9 porque tenho medo de um rev\u00f3lver. E essa disputa n\u00e3o tem fim. \u00a0<\/span>\r\n\r\nAssim, discutir a regulariza\u00e7\u00e3o das terras pela escrita n\u00e3o significa concordar com isto, mas significa que adotamos uma arma do inimigo para transform\u00e1-la em defesa. Porque quem vai dizer se somos quilombolas n\u00e3o \u00e9 o documento da terra, \u00e9 a forma como vamos nos relacionar com ela. E nesse quesito n\u00f3s e os ind\u00edgenas conflu\u00edmos. Conflu\u00edmos nos territ\u00f3rios, porque nosso territ\u00f3rio n\u00e3o \u00e9 apenas a terra, s\u00e3o todos os elementos.\u00a0<\/span>\r\n\r\nO Piau\u00ed \u00e9 um estado que praticamente n\u00e3o existe para o resto do Brasil. Quando digo que sou do Piau\u00ed, as pessoas \u00e0s vezes at\u00e9 me perguntam onde \u00e9 o Piau\u00ed, como se ele n\u00e3o estivesse no mapa. N\u00e3o est\u00e1 no mapa que cabe na cabe\u00e7a das pessoas. Depois, diz-se que no Piau\u00ed n\u00e3o tem ind\u00edgenas, como se diz tamb\u00e9m que em Roraima n\u00e3o tem quilombo. No Piau\u00ed, hoje, h\u00e1 tr\u00eas povos ind\u00edgenas lutando por sua autoidentifica\u00e7\u00e3o, por seu autorreconhecimento e pela demarca\u00e7\u00e3o de suas terras. E quem s\u00e3o os parceiros desses povos? Os quilombolas. Esses territ\u00f3rios s\u00e3o cont\u00ednuos.<\/span>\r\n\r\nNo Piau\u00ed h\u00e1 uma grande alian\u00e7a entre quilombolas e ind\u00edgenas, tanto do ponto de vista de regularizar os seus territ\u00f3rios como, tamb\u00e9m, de reeditar as nossas express\u00f5es culturais, a partir de um saber org\u00e2nico. O saber org\u00e2nico \u00e9 o saber que reedita, enquanto o saber sint\u00e9tico \u00e9 o saber que recicla.\u00a0<\/span>\r\n

IV.<\/span><\/h3>\r\nN\u00f3s n\u00e3o somos perdedores. N\u00e3o trabalho dentro dessa l\u00f3gica da \u201cvitimologia\u201d. Eu n\u00e3o tenho o direito de ser v\u00edtima. Sou vencedor, meu povo venceu. Meu bisav\u00f4 tinha tr\u00eas engenhos de rapadura, fui criado na fartura. N\u00e3o tenho cicatrizes da escravid\u00e3o na minha mem\u00f3ria, mas n\u00e3o discordo de quem trabalha com a imagem da cicatriz da escravid\u00e3o. Entretanto, n\u00e3o trabalho com essa imagem, trabalho com a imagem de quem venceu. Mesmo que queimem a escrita, n\u00e3o queimam a oralidade, mesmo que queimem os s\u00edmbolos, n\u00e3o queimam os significados, mesmo que queimem os corpos, n\u00e3o queimam a ancestralidade. Porque as nossas imagens tamb\u00e9m s\u00e3o ancestrais.\u00a0<\/span>\r\n\r\nV\u00e1rias comunidades em todos os cantos do Brasil est\u00e3o sendo atacadas da mesma forma que foram Palmares, Canudos, Caldeir\u00f5es, Pau de Colher. As For\u00e7as Armadas est\u00e3o na Rocinha, praticando etnoc\u00eddio. O governo de Get\u00falio Vargas foi um dos governos mais etnocidas que j\u00e1 tivemos. Ele matou e queimou o povo de Caldeir\u00f5es, no Cear\u00e1, em 1936 e o povo de Pau de Colher, na divisa com a Bahia, em 1942. Mas mesmo assim n\u00f3s n\u00e3o paramos de lutar.\u00a0<\/span>\r\n\r\nA nossa rela\u00e7\u00e3o com as imagens de mundo d\u00e1-se na l\u00f3gica da emancipa\u00e7\u00e3o dos povos e das comunidades tradicionais atrav\u00e9s da contracoloniza\u00e7\u00e3o. N\u00e3o \u00e9 atrav\u00e9s da luta de classes, pois a luta de classes \u00e9 europeia e crist\u00e3-monote\u00edsta. N\u00e3o trato povos e comunidades tradicionais como categorias marxistas: como trabalhadores, desempregados ou revolucion\u00e1rios. Essa linguagem n\u00e3o \u00e9 nossa. Essa linguagem \u00e9 euro-crist\u00e3-colonialista.<\/span>\r\n\r\nAlguns pensadores do Piau\u00ed escreveram muito bem sobre os quilombos, mas usaram a perspectiva do marxismo e isto me incomodou. Penso na nossa caminhada desde dentro do navio negreiro. Saiu o primeiro navio negreiro, eis o primeiro quilombo. O primeiro aquilombamento foi ali dentro, com as pessoas reagindo, jogando-se dentro do mar, batendo e morrendo. A\u00ed come\u00e7ou o quilombo. E Marx nem existia naquele tempo! O que Marx tem a ver com isso? O que Marx disse, Palmares j\u00e1 tinha feito 200 anos antes. Acho que Marx tem o seu papel l\u00e1 na Europa. Como dizemos l\u00e1 no sert\u00e3o, \u201ccada quem no seu cada qual\u201d.\u00a0<\/span>\r\n\r\nO MST, por exemplo, \u00e9 maravilhoso, uma das maiores inven\u00e7\u00f5es que j\u00e1 se fez, mas \u00e9 uma organiza\u00e7\u00e3o colonialista. Basta voc\u00ea percorrer a maioria dos estados brasileiros para verificar que o coordenador do MST no estado \u00e9 geralmente um homem branco e do Sul. Como? Eu n\u00e3o acredito que os outros estados n\u00e3o tivessem condi\u00e7\u00f5es para produzir o pr\u00f3prio l\u00edder. Voc\u00ea chega l\u00e1 no Piau\u00ed e o coordenador do MST est\u00e1 tomando chimarr\u00e3o! Ora, l\u00e1 a gente toma \u00e9 caju\u00edna! \u00c9 claro que \u00e9 importante a contribui\u00e7\u00e3o do MST. Por\u00e9m, do ponto de vista pol\u00edtico, o MST \u00e9 mono, linear, vertical. Queriam ser o \u00fanico movimento capaz de representar o campo. N\u00f3s n\u00e3o queremos ser \u201co \u00fanico\u201d.<\/span>\r\n\r\nDesde o in\u00edcio da coloniza\u00e7\u00e3o, de 1500 a 1888, o povo africano era tido e tratado como escravo, e o que ele pensava e falava n\u00e3o entrou no pensamento brasileiro. De 1888 a 1988, nossas express\u00f5es culturais, a capoeira, o samba, continuaram a ser tidas como crime. Isso \u00e9 o colonialismo. Colonizar \u00e9 subjugar, humilhar, destruir ou escravizar trajet\u00f3rias de um povo que tem uma matriz cultural, uma matriz original diferente da sua.\u00a0<\/span>\r\n\r\nE o que \u00e9 contracolonizar? \u00c9 reeditar as nossas trajet\u00f3rias a partir das nossas matrizes. E quem \u00e9 capaz de fazer isso? N\u00f3s mesmos! S\u00f3 pode reeditar a trajet\u00f3ria do povo quilombola quem pensa na circularidade e atrav\u00e9s da cosmovis\u00e3o polite\u00edsta. N\u00e3o \u00e9 o Boaventura de Sousa Santos, apesar de ele estar desempenhando um bom papel nesse processo. Na medida, pelo menos, em que ele diz que \u00e9 preciso desmanchar o que o povo dele, o povo colonialista, fez. Isso j\u00e1 \u00e9 de uma generosidade enorme. Pelo menos ele n\u00e3o est\u00e1 dizendo que \u00e9 preciso sofisticar e fazer mais.\u00a0<\/span>\r\n\r\nMas n\u00f3s tamb\u00e9m estamos discutindo a contracoloniza\u00e7\u00e3o. Para n\u00f3s, quilombolas e ind\u00edgenas, essa \u00e9 a pauta. Contracolonizar. No dia em que as universidades aprenderem que elas n\u00e3o sabem, no dia em que as universidades toparem aprender as l\u00ednguas ind\u00edgenas \u2013 em vez de ensinar \u2013, no dia em que as universidades toparem aprender a arquitetura ind\u00edgena e toparem aprender para que servem as plantas da caatinga, no dia em que eles se dispuserem a aprender conosco como aprendemos um dia com eles, a\u00ed teremos uma conflu\u00eancia. Uma conflu\u00eancia entre os saberes. Um processo de equil\u00edbrio entre as civiliza\u00e7\u00f5es diversas desse lugar. Uma contracoloniza\u00e7\u00e3o.\u00a0<\/span>\r\n\r\n\u00a0\r\n

Ant\u00f4nio Bispo dos Santos,<\/strong> Campon\u00eas, formado por mestres artesanais, especializados em aproveitamento de quintal, orientados pela gera\u00e7\u00e3o av\u00f3. Escritor, professor e lideran\u00e7as quilombolas da comunidade Saco do Curtume, munic\u00edpio de S\u00e3o Jo\u00e3o do Piau\u00ed, Brasil.<\/span><\/p>"}],"intro_preview_headline":"Ant\u00f4nio Bispo dos Santos
Edited by Joana Quiroga","intro_preview_txt":"This article presents reflections about the colonial model in contemporary Brazil \u2013 barely disguised by so-called democratic institutions \u2013 and the practices and thoughts of quilombola culture in the resistance to the oppressive mechanisms carried out by this model. By examining the Christian, European, colonialist matrix of thought, as opposed of ways of life forged in the dialogue between indigenous and African peoples in the diaspora, the author introduces the concepts of confluence and transfluence as part of the countercoloniality theory.<\/span><\/strong>","intro_preview_img":30348,"post_id_old":"","post_author":null,"post_subtitle":"Ant\u00f4nio Bispo dos Santos
Edited by Joana Quiroga","post_preview_img_hide_on_single":true,"post_txt_old":"","post_pdf":null,"post_copyright":"ccl_default","translated_post":true,"translations":[{"translation_anchor":3,"translation_language":"Portuguese version"}],"post_copyright_individual":"","post_related_posts":[29498,29285,39692],"related_posts_post":[13187]},"_links":{"self":[{"href":"https:\/\/www.akademie-solitude.de\/de\/wp-json\/wp\/v2\/posts\/29277","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.akademie-solitude.de\/de\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.akademie-solitude.de\/de\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.akademie-solitude.de\/de\/wp-json\/wp\/v2\/users\/16"}],"replies":[{"embeddable":true,"href":"https:\/\/www.akademie-solitude.de\/de\/wp-json\/wp\/v2\/comments?post=29277"}],"version-history":[{"count":0,"href":"https:\/\/www.akademie-solitude.de\/de\/wp-json\/wp\/v2\/posts\/29277\/revisions"}],"acf:post":[{"embeddable":true,"href":"https:\/\/www.akademie-solitude.de\/de\/wp-json\/wp\/v2\/person\/13187"},{"embeddable":true,"href":"https:\/\/www.akademie-solitude.de\/de\/wp-json\/wp\/v2\/posts\/39692"},{"embeddable":true,"href":"https:\/\/www.akademie-solitude.de\/de\/wp-json\/wp\/v2\/posts\/29285"},{"embeddable":true,"href":"https:\/\/www.akademie-solitude.de\/de\/wp-json\/wp\/v2\/posts\/29498"}],"wp:attachment":[{"href":"https:\/\/www.akademie-solitude.de\/de\/wp-json\/wp\/v2\/media?parent=29277"}],"wp:term":[{"taxonomy":"project","embeddable":true,"href":"https:\/\/www.akademie-solitude.de\/de\/wp-json\/wp\/v2\/project?post=29277"},{"taxonomy":"project_type","embeddable":true,"href":"https:\/\/www.akademie-solitude.de\/de\/wp-json\/wp\/v2\/project_type?post=29277"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}