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Les communautés francophones des Prairies, comme ailleurs au Canada, participent aux dynamiques liées au colonialisme d'où elles tirent leurs avantages relativement aux autres groupes linguistiques et d'où elles reprennent leurs structures internes qui tendent à favoriser les populations blanches et d'origines culturelles et religieuses européennes. Dans cet article, je vise à développer une conception dynamique du colonialisme en mettant l'accent sur le processus de colonisation et sa continuation contemporaine par la racialisation et la recolonisation. Pour ce faire, je m'appuie sur les travaux de Joyce Green et d'Himani Bannerji qui utilisent toutes deux les concepts de racialisation et de recolonisation et l'appliquent à des situations précises qui touchent tant aux peuples autochtones qu'aux personnes racialisées, nouvellement immigrées ou dont les familles sont établies depuis plusieurs générations. La présentation de chacun de ces concepts est suivie à chaque fois d'une application à la francophonie canadienne. De cette contribution avant tout philosophique à la compréhension de la place de la francophonie dans l'ordre colonial canadien ressort une relativisation des communautés francophones, où celles-ci sont certes minorisées sous certains aspects, mais bénéficient néanmoins des structures coloniales et raciales de l'État canadien et contribuent à les maintenir en place. [ABSTRACT FROM AUTHOR]

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As a critical counter-reading of Michel de Certeau's classic text, The Practice of Everyday Life, this essay argues that today, in the age of neo-liberal biopolitics, it is death that is quotidian. While "life" itself now figures as the paratactical and memetic ruse of our dominant order, the essay problematizes conventional forms of tactical resistance, claiming that resistance is often complicitous and has been co-opted in advance. It is death that must henceforth inform our struggles to make (a) life in the ruins. Examples of racialized deaths suggest a rhetorical agency, and a rallying cry, for political protest and resistance beyond the tactics of a progressive embourgeoisement. [ABSTRACT FROM AUTHOR]

Certains adolescents franco-algériens portent, malgré eux, un passé non élaboré, fruit des conséquences de l'Histoire, qui peut se répercuter dans la clinique et dans la projection vers l'avenir. L'objectif de cette étude est d'explorer l'expérience subjective des soins pédopsychiatriques d'adolescents franco-algériens, dans une perspective individuelle et historique. L'étude est qualitative, phénoménologique et inductive. Des adolescents suivis en pédopsychiatrie et ayant une ascendance algérienne ont été recrutés. Des entretiens semi-structurés ont été analysés par l'Interpretative Phenomenological Analysis. Les sept adolescents inclus dans l'étude expriment une expérience interne de honte et de culpabilité face aux troubles psychiques et évoquent la réticence parentale à l'hospitalisation et la peur d'une privation des droits. Le tabou parfois présent de la maladie psychiatrique s'inscrit dans une identité culturelle algérienne, quand la religion est plutôt, elle, vue comme un soutien dans les troubles et la construction du vécu identitaire. Les résultats soulignent l'importance de l'histoire dans l'expérience intrapsychique et la fragilité que présentent ces adolescents dans le rapport à la pédopsychiatrie. Les hypothèses d'une transmission traumatique collective des épisodes d'enfermement des Algériens par des Français ou encore le fait que l'option psychiatrique soit partiellement absente de leur imaginaire en lien avec un rejet défensif des structures de soin en période coloniale sont autant de traces qui peuvent interroger sur l'héritage émotionnelle en lien avec cette période. La violence sociétale parfois exprimée à l'encontre de ces jeunes pourrait représenter une réactivation du trauma collectif, impactant le soin psychiatrique et marquant la nécessité d'une prise de conscience plus forte du monde médical afin d'aider les adolescents concernés à s'approprier et transcender leur histoire. Algerian-French adolescents, whether they are aware of it or not, carry an unfinished past, the consequences of History. Those can have an impact on their self-projection into the future, as well as in the clinic itself. The aim of this study is to explore the subjective experience of child psychiatric care for Algerian-French adolescents, from an individual and historical perspective. The study was qualitative, phenomenological, and inductive. Adolescents with Algerian ancestry were recruited from two child psychiatry services. Semi-structured interviews were transcribed and analyzed through the Interpretative Phenomenological Analysis. The seven adolescents included in the study expressed an internal experience of shame and guilt concerning mental disorders and evoked parental reluctance to hospitalize their children and their fear of deprivation of their rights. The taboo of psychiatric illness, which was occasionally mentioned, is part of an Algerian cultural identity, while religion was rather seen as a support in the troubles and the construction of the identity-related experience. The results underline the importance of History in the intrapsychic experience and the fragility these adolescents presented in their relationship to child psychiatry. The hypotheses are that there could be a collective traumatic transmission of the episodes of imprisonment of Algerians by the French, and that the partial absence of psychiatric care in their imagination could be linked to a defensive rejection of care structures in the colonial period. All of this has allowed us to highlight the need for a greater awareness of the medical environment in order to help these adolescents to appropriate and transcend the violence inherent to their history. [ABSTRACT FROM AUTHOR]

The first Moroccan woman to win the prestigious Prix Goncourt (in 2016, for Chanson douce), Leïla Slimani is the darling of the French literary world, a poster-girl of Macron's France. But she is also accused of being a collabeurette, of pandering to white audiences and sensibilities. Chanson douce reveals the true cost of bobo (bourgeois-bohemian) life amongst the metropolitan elite. Exploring the pressures of gendered labour, compounded by economic and social stratification, Slimani holds up a mirror to French society, directly challenging any postfeminist claim that gender equality has been achieved. However, whilst racial – or at least linguistic, national and religious – difference is visible in the text, its presentation is dubious. In this article, I argue that postfeminist logic converges with the colour-blind universalism of France. I suggest that Slimani subsumes discussions of racial difference into a polemic which privileges gender and class inequalities, ultimately seeing her capitulate to French Republican values. [ABSTRACT FROM AUTHOR]

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Copyright of Comparative & International Education is the property of Canadian & International Education and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article focuses on the representation of Black characters in the French comic series Astérix. Written by René Goscinny and illustrated by Albert Uderzo, the series first appeared in 1959, during the wars of decolonization in the last remnants of the French Empire. Although Astérix is meant to entertain, it is still a product of its time, especially in its portrayal of characters of African descent. The series is populated with Black men as pygmies, cannibals, or with obvious ape-like characteristics. Almost all have distorted small skulls, enormous red lips, and speak in grotesque accents. Although the colonial and racist imagery of the early Franco-Belgian bande-dessinée has been the subject of scrutiny, the racist caricatures of Astérix have received surprisingly little academic criticism. This article addresses the origins of these colonial influences, provides examples of racial stereotypes, and discusses the persistence of such portrayals in contemporary albums. [ABSTRACT FROM AUTHOR]

L’article aborde le cinéma afro-brésilien à partir de l’expérience de Jeferson De, un réalisateur brésilien, qui participe à l’essor de la production cinématographique brésilienne, nommée Retomada (reprise), qui débute en 1995. Dans les dernières années, un nombre de projets de financement pour le cinéma avait pour objectif de diversifier la production brésilienne de façon à promouvoir la pluralité thématique, régionale et raciale peu visible au cours de l’histoire de l’audiovisuel brésilien. Jeferson De est l’un des représentants de cette cinématographie, dont le film Bróder exprime la maturation du réalisateur avec l’élaboration de son style d’auteur.

Les rapports d’interculturalité dans le cadre du travail social sont des thématiques intégrées dans les apprentissages en travail social. Abordée en recherche ou en intervention, l’interculturalité nécessite de se questionner sur sa posture et sur le cadre de la rencontre avec l’autre. Cet article vise à montrer comment l’approche socio-clinique et la pratique anti-oppressive permettent de créer un espace d’interpellation bienveillant pour une recherche en contexte d’interculturalité, traitant spécifiquement des problématiques de racisme. Il s’agira ici non pas de montrer l’analyse des données d’une recherche, mais de les utilisées pour donner à voir dans quel espace les récits des participant.e.s à la recherche se sont donnés à entendre.

In Kolonialisme en racisme heeft Jan Breman veertien opstellen van eigen hand verzameld waarvan de helft niet eerder gepubliceerd werd. Als inleiding heeft hij daar nog enkele fragmenten uit zijn autobiografie bij opgenomen die duidelijk maken waar hij vandaan komt en wat hem drijft. De bundel is helder geschreven en kent, ondanks het brede scala van behandelde onderwerpen, enkele duidelijke lijnen. In het bijzonder drie thema’s komen uitgebreid aan de orde: de sociale kwestie, de koloniale kwestie en de verbanden tussen beide. Jan meent dat deze vraagstukken een geschiedenis van minstens tweehonderd jaar kennen en dat ze verklaard moeten worden uit de economische verhoudingen en politieke culturen binnen het wereldkapitalisme – of, zoals hij meerdere keren zegt – het imperialisme.

This paper provides a theoretical and empirical intervention into housing research by applying the geospatial lens of the rural-urban space (RUS) to the social problem of homelessness, a conceptual linkage absent in the Canadian context. Drawing on original data from 80 surveys, four focus groups, and a community feedback session, we identify and interrogate key local impacts of systemic shifts in the housing market and associated policy responses in Dufferin County, Ontario, a RUS community located 80km northwest of Toronto. We find that for people experiencing homelessness within RUS communities, the intersecting consequences of multiple forms of structural marginalization, such as low wages and social assistance rates and discrimination, can quickly destabilize housing. We emphasize the importance of attending to housing in RUS communities and developing housing policy strategies. [ABSTRACT FROM AUTHOR]

Freud's proposition of the Oedipus complex raised a controversial debate around the universal validity of this construct and its scope as an invariable outside the European-civilizing framework. This article aims to locate the particularity of Frantz Fanon's contribution to this debate. The hypothesis is that, through the sentence that proclaims the insufficiency of Oedipus in the domains of colonization, Fanon finds ways to enunciate the disregard of racial difference in psychoanalysis. In a perspective that is based on a methodology of bibliographic research, we assume a critical line that connects the complex in question to the Lacanian notion of the mirror stage. With this, we will show how the refusal of the Oedipal model serves Fanon to circumscribe the limits of an abstract model that, disregarding the racial marking, does not pay attention to the difference of the colonial situation, which manufactures the black in a condition of subalternity. For the black one, the trauma does not result from a re-edition of Oedipal mechanics but from meeting with the white world. Thus, at first, we will present Fanon's critique of Oedipus and then point out how it individually reflects Fanon's interlocution with Lacan's first formulation of the imaginary. Finally, we will indicate how central elements of the complex - sexuality, and narcissism - allow Fanon to present the construction of the black as a myth. [ABSTRACT FROM AUTHOR]

Canada and the United States have long histories of racism that permeate every institution and structure in our societies. While anti-racism movements have gained strength in recent years, we know very little about current rates of discrimination in the two countries or the impact on communities during the COVID-19 pandemic. Informed by critical race feminist theory, this paper examines levels of discrimination experienced by survey participants from Canada and the United States during the COVID-19 pandemic with a cross-sectional survey conducted during October 2021. We then assessed the broader impact of experiencing discrimination on depressive symptoms using logistic regression analysis. In both Canada and the US, multivariate logistic regression maintained that experiencing discrimination resulted in higher probabilities of reporting moderate to severe depressive symptoms. Other important factors included age, financial insecurity, and comorbid health conditions. Overall findings suggest that Indigenous, Black, and other racialized communities who experienced discrimination reported higher rates of depressive symptoms despite controlling for other factors. From a comparative perspective, discrimination rates were similar in Canada and the US, and had similar proportions across racial/ethnic groups. Discrimination rates did not vary significantly by gender, nor was gender a statistically significant risk factor for depressive symptoms. Further research, including qualitative studies, could fully assess the impact of gender on experiences of racism and depressive symptoms during the pandemic. The paper concludes with policy and public education suggestions to combat racial discrimination and highlights the need for added government action during times of crises. Le Canada et les États-Unis ont une longue histoire de racisme qui se retrouve dans toutes les institutions et structures de nos sociétés. Bien que les mouvements antiracistes aient gagné en force ces dernières années, nous savons très peu de choses sur les taux actuels de discrimination dans les deux pays ou sur l'impact sur les communautés pendant la pandémie de COVID-19. S'inspirant de la théorie féministe du racisme critique, cet article examine les niveaux de discrimination subis par les participants du Canada and des États-Unis pendant la pandémie de COVID-19, à l'aide d'une enquête transversale menée en Octobre 2021. Nous avons ensuite évalué l'impact plus large de l'expérience de la discrimination sur les symptômes dépressifs en utilisant une analyse de régression logistique. Au Canada comme aux États-Unis, la régression logistique multivariée a confirmé que le fait d'avoir été victime de discrimination entraînait une probabilité plus élevée de signaler des symptômes dépressifs modérés ou graves. Les autres facteurs importants étaient l'âge, l'insécurité financière et la comorbidité. Les résultats globaux suggèrent que les communautés indigènes, noires et autres communautés racialisées ayant été victimes de discrimination présen-tent des taux plus élevés de symptômes dépressifs, malgré la prise en compte d'autres facteurs. D'un point de vue comparatif, les taux de discrimination étaient similaires au Canada et aux États-Unis, et présentaient des proportions similaires dans tous les groupes raciaux/ethniques. Les taux de discrimination ne varient pas de manière significative en fonction du sexe, et le sexe n'est pas un facteur de risque statistiquement significatif pour les symptômes dépressifs. D'autres recherches, notamment des études qualitatives, pourraient permettre d'évaluer pleinement l'impact du sexe sur les expériences de racisme et les symptômes dépressifs pendant la pandémie. L'article se termine par des suggestions de politiques et d'éducation du public pour lutter contre la discrimination raciale et souligne la nécessité d'une action gouvernementale supplémentaire en période de crise. [ABSTRACT FROM AUTHOR]

Although the study of race in relation to both settler colonialism, and Indigeneity and Indigenous sovereignty is insufficiently supported by sociology and the social sciences in Australia as elsewhere, scholars are exploring the synergetic possibilities between critical race and decolonial, Indigenous-centred approaches to theorizing the racial state. Nevertheless, some scholars have argued that the critical race toolbox is insufficient for making sense of how race is produced, reproduced and maintained in settler colonial states. Contributing to this critical discussion, this article explores the conceptual, empirical and practical relationship between race, Indigeneity and Indigenous sovereignty as lenses to examine racism, antiracism and Indigenous self-determination as interrelated, but discrete, issues. In particular, via a discussion of the concept of 'interest convergence', the article examines the synergetic possibilities of Critical Race Theory (CRT) and Critical Indigenous theories and methodologies. The authors conclude that rather than 'throwing the baby out with the bathwater' by jettisoning CRT, we should work to deepen and broaden scholarship that connects race, Indigeneity and Indigenous sovereignty in ways that benefit both local and global understandings of the many and complex workings of race. [ABSTRACT FROM AUTHOR]

This article revisits a 2008 complaint brought against the Canadian magazine Maclean's for its publication of excerpts from Mark Steyn's 2006 book America Alone, a complaint whose dismissal was seen as affirmation of the principle of freedom of speech. The authors refute this claim, invoking the moral principles that underpin free speech, interrogating the notion of an ideal speech situation and an equitable public sphere in a case that involves racism and unequal power relations, and commenting on the pressures placed upon academics and activists who seek to counter anti-Muslim discourse. This article is a co-written analysis that includes the personal recollections of one author who was involved in the case. [ABSTRACT FROM AUTHOR]

I think that, in order to understand the processes of subjectivation of black people, it is necessary the listening in which we focus on processes of racialization. My point is that racism is structuring for black subjectivities. My hypothesis is that the validity of psychoanalysis as a tool to explain the suffering of black people is conditioned, on the one hand, to listening to factors, in Fanon’s terms, sociogenetic; and, on the other hand, to the understanding that the processes of subjectivation of black people are structurally crossed by racism. Considering this crossing, I propose a clinic I call implicated, in which an anti-racist listening starts to appear as a psychoanalytic technique. [ABSTRACT FROM AUTHOR]

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El desplazamiento es inherente al ser humano, ya sea en el seno de poblaciones nómadas o sedentarias, sea aquel voluntario o forzoso debido a peligros provocados por conflictos de todo tipo, a los efectos del clima, o por cualquier otro motivo. Así ha sido a lo largo de nuestra historia, una llena de migraciones continuadas que han ido configurando y que siguen dando forma a las sociedades en las que hoy nos hallamos. Ello, no obstante, se halla en tensión con el concepto de territorialidad que pretende explicar la voluntad humana de dominar el espacio, y con el motivo de pertenencia a un grupo determinado, todo lo cual motiva respuestas diferentes en el momento de acoger a las personas recién llegadas por parte de la población autóctona.La migración es una característica definitoria de Europa, tanto en aquellos periodos con desplazamientos dentro del propio continente o hacia otros lugares, como actualmente, un momento en el que se ha convertido en destino de millones de personas. La acogida de la ciudadanía y de las instituciones comunitarias y de cada país en particular nos muestra síntomas de sociedades y aparatos políticos receptivos con quien se parece, es decir, con quien es semejante en apariencia física y en cultura a la sociedad nativa, mientras que el rechazo predomina cuando la persona recién llegada parece distinta, o lo que es lo mismo, difiere en alguna de sus características físicas más visibles. La respuesta actual de las sociedades e instituciones en la Unión Europea con respecto al desplazamiento causado por el conflicto en Ucrania es un claro ejemplo de ello.

The construction of the unsuccessful life insurance character Le Ventre de l’Atlantique by Fatou Diome ABSTRACT: Giving birth to children has become a way to buy life insurance in some parts of sub-Saharan Africa. Since children have an obligation to take care of their parents. This is precisely what Fatou Diome’s Le Ventre de l’Atlantique (2003) portrays, through a budding footballer named Moussa whose scout Jean-Charles Sauveur predicted a great career in French and even European clubs. Unfortunately, his soccer career will suddenly come to an end. He will experience social precariousness in France before being deported for illegal residence. His return to his native country will further increase his suffering because everyone will disassociate themselves from him on the grounds that he is worthless because he could not make a fortune in France. Behind his social rejection with tragic consequences, the author strongly criticizes the alleged African family love. RÉSUMÉ: Mettre au monde des enfants est devenu une manière de souscrire à une assurance-vie dans certaines contrées d’Afrique subsaharienne. Puisque les enfants ont l’obligation de prendre soin de leurs parents. C’est précisément ce que met en scène Le Ventre de l’Atlantique (2003) de Fatou Diome, à travers un footballeur en herbe nommé Moussa à qui son recruteur Jean-Charles Sauveur prédisait une grande carrière dans les clubs français voire européens. Malheureusement, sa carrière footballistique va subitement prendre fin. Il va connaître la précarité sociale en France avant d’être expulsé pour séjour irrégulier. Son retour au pays natal va davantage accroire sa souffrance car tout le monde va se désolidariser de lui au motif qu’il ne vaut rien parce qu’il n’a pas pu faire fortune en France. Derrière son rejet social aux conséquences tragiques, l’auteure critique vivement le prétendu amour familial africain.

This paper explores the images related to Carnival in the texts of early Brazilian modernist writers, who wanted to minimize the feeling of inauthenticity due to the systematic emulation of European aesthetic matrices. This critique of Brazilian 'nationalist' complexes was manifested in cultural forms which were unlinked from academic approaches, but were instead expressed in the registers of the popular songbook - sung-poems in which Carnival-related images abounded. In the analysis of this set of poems, the paper outlines the emerging of a poetry of 'masking', raising the hypothesis that these poets had invented a tradition that aimed for a native originality, having the celebration of Carnival and its mythical variants as its literary motivation. During the 1930's, Carnival-related images became rare in written poetry, establishing the sung poems as their permanent ground. With Orfeu da Conceição, in 1956, Vinicius de Moraes converged these two elements, dissolving the remaining boundaries that set them apart. This paper explores the images of Carnival and the mask, and attempts to unmask the characteristics of a form of Brazilian culture, including, in particular, its racism. [ABSTRACT FROM AUTHOR]

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Beginning with the necessary question "Why me?," I look at a system which bars BIPOC bodies and theory. In her open letter to the US Black Studies academic community, Sylvia Wynter (1994) spoke about the problem of "no human involved" ("NHI") in the policing and incarceration of Black bodies as being pertinent for how Black studies was positioned institutionally. This same white supremacist governance and surveillance "NHI" exists in universities on both sides of the Atlantic. There is something very wrong with the system of which I am a part that persistently and consistently bars BIPOC bodies and theory and only avails our presence and thought a marginal position on the proviso that the status quo of whiteliness (Yancy 2008) is not disturbed. Nothing really changes in terms of anti-BIPOC racism. Rather, it remains strangely the white supremacist (settler) colonial same within Canadian race-evasive multiculturalism and UK 'post-race' racism. [ABSTRACT FROM AUTHOR]

Emerging in Toronto in the late 1960s, the Edmund Burke Society (ebs) became a leading far-right outlet. From picketing Model United Nations meetings and gatherings of left-wing groups to staging pro-Vietnam War protests and engaging in racially motivated vandalism, the ebs became a bellweather of what journalists and social scientists identified as a "virtual explosion" of Canadian right-wing extremism. The far right has a long history in Canada, and, in this regard, ebs members' views reflected long-standing strains of extreme nationalism, racism, anti-statism, and anti-communism. However, the ebs and its successor organizations were very much concerned with issues that were current in late twentieth-century Canada: the expanding welfare state; changes in Canadian immigration policy; multiculturalism and a more civic-based nationalism; and the entrenchment of the rights revolution. Furthermore, the group was also a response to 1960s counterculture, a counter-counterculture in that it offered a radical challenge from the right, not only to the status quo but also to the New Left. While much of the history of Canada in the 1960s is focused on the left, the emergence of the ebs highlights the growth of activism at the other end of the political spectrum. Providing an important look at Canadian far-right extremism, this examination of the ebs serves as a reminder that the 1960s were not all Trudeaumania and flower power and that societal changes in the later decades of the century did not go uncontested. [ABSTRACT FROM AUTHOR]

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This paper explores the healthy narcissism related to self-expression and looks at how this is frequently pathologized and split-off, with problematic consequences for the individual and for culture. This is explored through Yeats' poem, 'The Second Coming', as are other personal, cultural and clinical manifestations, with a split evident between those who advocate self-denial and those who are 'full of passionate intensity' and seen as narcissistic. The paper argues that the process of individuation requires us to embrace a multiplicity of self-states, and thus a broadening of ego-identifications, including states of vulnerability, self-denial, self-centredness, murderousness and power, in contrast to the unworkable unitary identifications of previous eras, where such states were projected onto scapegoat groups in, for example, racism. The neurobiological underpinnings of the core self are outlined which, the paper argues, help us better understand and accept the broad range of narcissistic phenomena. Embracing guilt, out of care and concern as described by Loewald (1979), and thus addressing states of both passive and active blindness to the other, allows us to put a 'human head on the lion's body', described in Yeats' poem. Some clinical manifestations and dynamics are also outlined. [ABSTRACT FROM AUTHOR]

Després de la caiguda de l’imperi colonial italià i del feixisme, el racisme va ser oficialment rebutjat per la recent nascuda República italiana. La Constitució, que va entrar en vigor el 1948, establia que els ciutadans serien considerats iguals davant la llei “sense distinció de raça”. Aquesta negativa, però, no va anar acompanyada d’un debat públic sobre l’impacte i les conseqüències de la legislació racista i an- tisemita del feixisme, ni sobre el paper dels italians en la realització de pràctiques discriminatòries. Al contrari, després de la guerra es va arrelar la narració del “bon italià”, descrita ni com a racista ni violenta. L’article demostra com el racisme no va desaparèixer, però, del debat de la postguerra: l’anàlisi de les intervencions dels periodistes i les cartes dels lectors publicades entre la dècada de 1950 i la meitat dels anys seixanta per algunes de les revistes il·lustrades més populars mostra com els periodistes i els lectors van abordar tema de l’antisemitisme i el racisme contra els negres, juntament amb el tema de la formació de societats multiculturals a Itàlia i a l’estranger. D’una banda, l’article posa de manifest les continuïtats i els trencaments en l’abordatge dels temes d’identitat i alteritat entre la preguerra i la República; d’altra banda, analitza els mecanismes discursius a través dels quals es va establir la idea que els italians no eren racistes, fins i tot als mitjans de comunicació.

Black women and men daily live violent experiences due to racism that directly impacts their lives. However, black women are exposed to specific conditions of this form of violence. In this sense, this article discusses how the black woman's body is perceived in the social bond as well as the stigmatized positions in which they are seen and the suffering resulting from them. For this, clinical-qualitative research was carried out, in which data collection took place from semi-structured interviews with nine women in a basic health unit in a city in North of Paraná. Data analysis took place through the thematic content analysis technique, using the theoretical framework of psychoanalysis for considerations. Thus, the categories of analysis were: The superpower position: strength and constant struggle; About being strange and familiar; Between slave labor and no place at work; and Questions about femininity, sexuality, and the body. Through the women's narratives, it is possible to perceive how the positions fixed in the social bond about the black woman's body impact their stories and how this suffering is often not accessed through words, leaving them unable to signify the pain caused. [ABSTRACT FROM AUTHOR]