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Rice is a keystone crop of the peasant farming system of Maranhão, Brazil. Its origins can be traced to the food fields of fugitive slave communities that proliferated throughout the Amazonic frontier during the eighteenth and nineteenth centuries. Maranhão was the setting for a rice plantation economy, which knowingly exploited enslaved West African rice growers. Plantation runaways carried rice to maroon (quilombo) communities where the esteemed dietary staple was planted. Oral histories commemorate the role of enslaved African and Afrodescendant women in quilombo rice transfers and the subsistence practices that shaped the rice-based peasant farming systems of the African Diaspora. [ABSTRACT FROM AUTHOR]

This article addresses the question of how the recent political context of Brazil shapes violations of various kinds against Quilombola communities in Brazil. Using data from online news sources, we track violations from 2016 to 2020 related to land disputes, physical attacks and threats, and environmental issues. We show that, despite the legal rights accorded to these communities since the 1988 constitutional reform and subsequent processes of democratisation, vested interests in the agricultural lobby and a later authoritarian turn, especially after 2016, led to a dismantling of social and economic policies for Quilombos. The violations suffered by these communities result from the denial of their collective identities as constitutional subjects and the non-recognition of their dignity, which are the product of historical processes of inferiorisation that have treated some people as non-subjects or not eligible to bear rights, based on colonial classifications but still present in the dominant society. [ABSTRACT FROM AUTHOR]

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This study aimed to describe the prevalence of HTLV-1/2 in quilombola communities in the state of Pará and investigate the possible sociodemographic risk factors associated with the infection, as well as to trace the occurrence of the familial transmission of the virus. A total of 310 individuals living in eight quilombos located in the state of Pará (northern Brazil) were investigated for the presence of anti-HTLV-1/2 antibodies using an enzyme-linked immunosorbent assay (ELISA), and positive samples were confirmed using Western blot and/or real-time quantitative polymerase chain reaction (qPCR). Participants answered a questionnaire about sociodemographic aspects and risk factors for infection. Anti-HTLV-1/2 antibodies were detected in two individuals (one man and one woman), for an overall seroprevalence of 0.65%. Both individuals belonged to the community of São José de Icatú. The search for intrafamilial infection identified two other infected women, which increased the general prevalence of HTLV-1 among the Icatú to 6.25% (4/64). Western blot and qPCR confirmed their HTLV-1 infection, and phylogenetic analysis demonstrated that the isolates were of the cosmopolitan subtype and transcontinental subgroup. Epidemiological investigation of the cases revealed that the three women, at some point in their lives, had a relationship with the infected male individual. HTLV-1 is transmitted silently between individuals in the community of São José de Icatú with a present or past family relationship, stressing the need for screening and laboratory diagnosis to prevent further dissemination of the virus and surveillance of disease emergence. [ABSTRACT FROM AUTHOR]

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Resumo O objetivo do artigo é analisar a relação entre a comida de hoje e a comida de ontem, considerando a perspectiva de gênero e geração em um contexto de insegurança alimentar em três comunidades quilombolas da Amazônia paraense: Tipitinga, Jacarequara e Pimenteira. Metodologicamente, o estudo combina a revisão de literatura e de dados secundários com o levantamento de dados primários efetuado por meio de 15 entrevistas abertas com quilombolas e mediadores. Três oficinas foram realizadas em cada quilombo com 42 pessoas. As conclusões mostram que houve redução de áreas para a prática do extrativismo e exaustão do solo para a agricultura, paralelamente ao envelhecimento e à saída dos jovens para estudar e trabalhar. A maior disponibilidade de recursos financeiros permite compras e maior consumo de produtos industrializados com base nos critérios de rapidez, facilidade, sabor e estilo de vida, conformando situações sociais que evidenciam processos de transição nutricional.

Resumo: Neste artigo, apresentamos questões que atravessam o debate das ciências sociais sobre as religiões nos quilombos, cotejando um mapeamento bibliográfico com observações da nossa experiencia de pesquisa em comunidades quilombolas no município de Cachoeira, no Recôncavo Baiano. Iniciamos com a conceituação dos quilombos contemporâneos e seus desdobramentos para a investigação das religiões em quilombos, mapeando, em seguida, alguns desafios implicados na crescente expansão dos evangélicos nessas comunidades. Ao final, problematizamos a questão da “autenticidade” das identidades religiosas legítimas na construção da etnicidade quilombola, bem como nossa posição de pesquisadores-parceiros nessa controvérsia.

The article analyzes the practices of the pulp industry and its by-products in the far north of Espírito Santo, between the municipalities of Conceição da Barra and São Mateus, over the last 60 years. To do so, it presents the entry process of the pulp industry in this territory, known as Sapê do Norte, where more than 30 quilombola communities live. We will discuss the logic and form of eucalyptus plantations, their effects and, more recently, the ontological conflicts arising from the criticism coming from quilombolas and partner activists regarding the management methods of the place by the pulp company. In this way, we analyze the processes and practices of world construction of the colonizers - extractivism corporations, large landowners and the State - as colonial ontological designs. We conclude that it is possible to observe the updating of the colonial technologies of the pulp industry, from strictly coercive violence with the use of the State's military apparatus, to the era of conflict and criticism management, remaining as a fundamental part of the process of maintaining non-humans. and of humans as colonized subjects within a colonial world construction. [ABSTRACT FROM AUTHOR]

Práticas como o manejo da roça e extrativismo são atividades que caracterizam o autoconsumo, como também são uma possibilidade de comercialização do excedente para comunidades tradicionais e por isso se faz importante que sejam valorizados. Assim, o estudo objetivou compreender como os espaços de cultivos de plantas alimentícias e os saberes e práticas tradicionais podem ter relação com a manutenção de vida dos quilombolas. A abordagem metodológica quali-quantitativa contemplou a observação participante, entrevistas, questionários, turnê-guiada e lista livre. Os dados obtidos foram tabulados e sistematizados, além de ser calculada a frequência de citação das espécies e o Índice de Saliência Cognitiva (ISC). Os resultados demonstraram que práticas produtivas são a base alimentar e um meio de geração de renda. Foram catalogadas 27 etnovariedades de mandioca demonstrando sua importância para a alimentação dos quilombolas. Entretanto, o avanço das áreas de pastagens das fazendas e a adesão por hábitos alimentares externos reflete mudanças e riscos. Esses fatores direcionam a uma nova realidade alimentar, podendo interferir em sua permanência no quilombo, na geração de renda, no respeito ao modo de vida quilombola e a valorização dos seus saberes e práticas tradicionais.

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O texto traz abordagens antropológica, histórica, geográfica e sociológica dos quilombos e quilombolas e das cidades negras no Brasil. Do ponto de vista teórico metodológico, para compor as ideias de cidades negras e quilombos, utilizamos as informações dos Censo Demográfico do IBGE, de 2010 e 2022. O primeiro, para compor as urbes negras da Bahia e, o segundo, para fins de constituir os territórios quilombolas no Brasil, nas regiões do país, nos estados e nos municípios com as maiores taxas (em dados absolutos) de população quilombola. Na história do Censo do IBGE, é a primeira vez que se faz a contagem da população quilombola e dos quilombos. Essa conquista é importante para a construção de políticas públicas para a população quilombola, negra e políticas de base antirracista.

O artigo aborda a luta da Comunidade Boa Esperança em Teresina pelo autorreconhecimento como quilombo urbano. Explora a importância de resgatar a história oficial da cidade hegemônica e as histórias vivas da cidade marginalizada. Utilizando a História Oral como metodologia, o estudo visa jogar luz e compreender os processos de ressignificação do território e das identidades negras na comunidade ao se reconhecer como quilombo.

Shared vulnerabilities: from corporate groups to spiritual-functionalism among the Saamaka of Suriname The saamaka Mmroons of Suriname speak of many modes of agency of the dead. Among them, the kunu, avenging spirits which act matrilaterally, and the neseki, spiritual godparents which often act patrilaterally. In a way, both are able to connect people through their shared vulnerabilities -- being potential victims of the same kunu makes people belong to their matrilineages; having the same neseki means having the same food taboos. Being exposed to the same dangers helps to counter-actualise relations of mutual protection, which may or may not create something like social groups. A saamaka theory of corporeality and corporation may thus be described as a kind of spiritual-functionalism, as their ideas ironically resonate with concepts central to classic anthropology (such as corporate groups and complementary filiation). However, different from functionalist theories, here spirits are deemed much more relevant than the agency of social structures. [ABSTRACT FROM AUTHOR]

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Copyright of Odeere is the property of Edicoes UESB 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.)

Copyright of Odeere is the property of Edicoes UESB 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.)

Copyright of Odeere is the property of Edicoes UESB 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.)

In this work, I focus on how Quilombolas in southern Brazil create territorial conceptions and practices. Contemporary quilombos constitute complex forms of social organization composed of different collectivities and political subjectivities whose ancestors resisted colonial slavery by creating free communities in urban and rural spaces. In Serra dos Tapes, rural Black Quilombola communities have struggled with geographic dispossession, socioeconomic inequalities, and everyday racism. At the same time, they have created space-making practices, thinking of their territory as a lived space. Agriculture plays an essential role in this process, articulating knowledge, creativity, and a unique relationship to nature. Black people in Serra dos Tapes consider the cultivation and their relation to nature meaningful in the constitution of their identities, food security, and autonomy. Results of this study were gained through the life history method. Taking Quilombolas' practices, narratives, and trajectories seriously in their political and epistemological importance, this article aims to offer some insights to advance discussions concerning the entanglement of race, nature, and environment within geographical studies. [ABSTRACT FROM AUTHOR]

Copyright of Revista de Psicología (Santiago) is the property of Universidad de Chile 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.)

Many countries in the Global North use the term "social economy"—also known as the third sector—to describe economies run by citizens rather than by state or business actors. Over the years, many Black feminist scholars that we have worked with also share the view that the concept of the "social economy" is limited to a European understanding. It fails to acknowledge those actors in the third sector who are excluded from interacting with the government or private sector. There is an assumption that the social economy is "socially inclined" and that it is a sector able to "interact" with the state and capitalist firms. What happens when certain groups of people cannot interact with the state or private sectors due to systemic exclusion? We argue that to transform literature on the social economy, we must use the term solidarity economy. Rejecting the sanitized language of the social economy, we use critical discourse and case study analyses to show the worldwide use of the term solidarity. Our work draws on theories of community economy intentional community to argue that the solidarity economy is a site of contestation and a way to push for social change. [ABSTRACT FROM AUTHOR]

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Esse artigo pretende descrever com uma experiência de educação kilombola e afroindígena, nomeada Multiversidade dos Povos da Terra de Mãe Preta, uma teia intercomunitária gestada no interior da Comunidade Kilombola Morada da Paz. Situada em Triunfo/RS, a comunidade é autorreconhecida como kilombola e comunidade espiritual, guiada por uma preta velha, Mãe Preta, e por um exu, Seu Sete. É, portanto, uma comunidade kilombola e de terreiro, formada sobretudo por mulheres negras. Através do aprendizado com Mãe Preta e seus dizedores que trago as palavras giradas e reinventadas para contracolonizar pensamentos e estrategiar sobre o mundo. Em aliança com a Multiversidade, dirijo meu esforço neste artigo em contar histórias de criações políticas e pedagógicas – que foi nomeado como pedagogia da luta –, confabulações alegres e de refúgios quilombistas, frente aos assombrosos modos coloniais de habitar a terra que permanecem aterrorizando corpos e territórios.

In this article, we are dealing with human trafficking for reasons of labor exploitation. For us, it is important to look at the historicity of the reality of unfree labor, which for Latin America, the Caribbean, and Africa, mostly means its connection to chattel slavery, the illegalization of unfree labor, and the development of the legal term of human trafficking and the introduction of laws against it. In looking at where today's legal, social, and political reality is coming from, we are also able to deepen our critique of today's law and its application. [ABSTRACT FROM AUTHOR]

In 1988, Brazil ratified Article 68, a constitutional provision that recognizes the collective property rights of quilombolas, who are the descendants of formerly enslaved Africans, many of whom had escaped slavery. Article 68 ushered a dramatic transformation in the racial politics of Brazil, one of the most unequal societies in the world. Brazil-the last country in the Western Hemisphere to abolish slavery, in 1888-became the first country to constitutionally guarantee the land rights of the descendants of enslaved people, in 1988. In so doing, the framers Of the Ouilombo Law undertook to redress profound, longstanding inequities in the ownership of reed property-the byproducts of more than three centuries of enslavement, land concentration, and racial capitalism in Brazil-through the prism of race, redistribution, and reparativejustice. However, while more than 6, 000 quilombo communities have petitioned the Brazilian government for land rights as quilombo-descendants (remanescentes de quilombos in Portuguese), only two dozen have obtained full title to their territories. This Note traces the historical emergence and repercussions of the Quilombo Law in Brazil. It argues that Article 68 and its fit®l enforcement reflect longstanding battles over land, citizenship, and racial entitlement in Brazilian society that began under slavery and acquired new forms during the twentieth and twenty-first centuries. This analysis divides into two parts. Part One traces the introduction of Article 68 at the 1987-1988 Constituent Assembly, explaining how rural Afro-Brazilians-who had historically advanced civil law claims of adverse possession to defend ancestral territories-came to retrame their historical grievances in a language of constitutional rights and reparations during a period of democratic transition from military rule. Part Two addresses the intertwined legal, political, and ideological battles that have clouded Article 68's enforcement for more than thirty years. Specifically, it explains how the longstanding denial of the existence of racism in Brazilian society, and the requirement of indemnitication for the expropriation of private property to grant collective title to quilombola communities, jointly conspire to deprive Afro-Brazilians of their constitutional rights. This legal history contributes to scholarship of constitutional multiculturalism in Latin America, democratic transition, and the centuries-long struggle for land, civil rights, and autonomy in Brazil and across the African diaspora. [ABSTRACT FROM AUTHOR]

RESUMO Este artigo analisa as possibilidades de resistência que povoam o imaginário das comunidades quilombolas e são transmitidas através da oralidade, a partir da perpetuação de memórias que contam outras versões sobre o passado. Considerando-se que as relações entre a lembrança e o esquecimento são fontes privilegiadas para a problematização histórica, as narrativas aqui apresentadas trazem à tona uma perspectiva diferente daquela que é mantida pelos discursos hegemônicos. A presente abordagem explora o conteúdo da Folia de Reis e da Congada de Colônia do Paiol, uma comunidade negra situada na região da Zona da Mata de Minas Gerais, apontando para caminhos de insubmissão que podem ser enquadrados conceitualmente como epistemologias do Sul - entendendo-se o “Sul” como um campo de desafios epistêmicos atentos aos impactos historicamente gerados e perpetuados pela expansão colonial.

Thinking about a project like the effective decolonization of eighteenth-century studies demands a total remapping of the world. That can be difficult for any institution—and particularly so for institutions based on the consolidation of knowledge and the enforcement of disciplinary boundaries. And so, to decolonize eighteenth-century studies must entail more than just an intentional effort to reimagine the field by pursuing novel avenues of research, or studying new texts, geographies, or protagonists. Rather, this essay provides a call for action. By centering praxis, I articulate the insufficiency of gestures like making the field look nominally more diverse or the tokenistic inclusion of subjects of inquiry racialized as non-white. Without an actual, substantive commitment to return land, repair the world, and produce new material realities, decolonization will remain in the realm of the metaphorical. Thus, to enact change and to seek a reconfiguration of modes of sociality and the ethos of scholarship requires the enactment of self-reflexive criticism and a deep commitment to practicing liberation. [ABSTRACT FROM AUTHOR]

This article uses the oral myth of a blood-weeping water well from a small city in the Amazon River to discuss the origins and the significance of haunted waterscapes for Black Amazonians. According to this myth, a well that still exists on the lands of an ancient sugar plantation weeps blood to mourn the slaves whose bodies were carelessly thrown there after a life of exploitation and abuse. The article tracks the history of the myth by interrogating its Indigenous substrate, its arrival to Amazonia in the nineteenth century thanks to Bantu-speaking enslaved Africans, and its additional twenty-first-century changes in a context of post–military dictatorship Black rural mobilization. It points to the centrality of haunted waterscapes and slave ghostlore in present-day processes of identity building and Black mobilization in Amazonia (Brazil), and highlights the necessity to study analog processes across the African diaspora in the Americas. [ABSTRACT FROM AUTHOR]

Background: This study estimated the sociodemographic characteristics and prevalence of Human T-lymphotropic Virus (HTLV) infection among Afro-Brazilians in the two largest remnant Quilombo communities in Mato Grosso do Sul State., Methods: Participants were interviewed from October 2015 to October 2016. Blood samples were collected and screened for anti-HTLV-1/2 antibodies using a commercial ELISA kit., Results: No positive results for HTLV-1/2 infection were detected among the 316 screened samples., Conclusions: These findings provide additional information on the sociodemographic characteristics and HTLV status of Quilombos in Mato Grosso do Sul State., (© The Author(s) 2024. Published by Oxford University Press on behalf of Royal Society of Tropical Medicine and Hygiene.)

Resenha do livro CERQUEIRA – NETO, Sebastião P. G. Da cientificidade de Milton Santos ao ativismo de Boaventura Souza Santos: uma proposta de geografia popular. Salvador: EDUFBA, 2020.

Este artigo surge de um projeto de intervenção durante minha inserção na Especialização em Gestão de Políticas Públicas em Gênero e Raça da Universidade Federal da Bahia (NEIM-UFBA) em 2014 e busca discutir o legado e o ideário das politicas públicas afirmativas voltadas para os quilombolas com foco na educação escolar quilombola, sem perder de vista as diversas temáticas e questões antenientes aos quilombos, como terra e território. O trabalho amplia a discussão para compreender como as politicas são pensadas no bojo das gestões públicas e como a ideia de igualdade social acaba por atropelar e negar direitos para questões interseccionais como raça, gênero e racismo. Neste sentido, busca apresentar e compreender que as generalizações na elaboração das políticas públicas partem de discursos produzidos numa lógica de manutenção de um modis operandi e de um racismo estrutural e institucional.

The contemporary quilombola communities, groups of struggle and black resistance to the slavery and oppressor model established in colonial Brazil, having the territory as the basis of the physical, social, economic and cultural reproduction of the collectivity, which remains alive as a diaspora heritage, conquered, from the Federal Constitution of 1988, the right to the title of their lands. These spaces of organization of the black people suffer from a serious problem: their constitutional rights are not being guaranteed in practice. The slow pace of land titling processes and the omission of the State are evident and put the life and culture of quilombola communities at risk. However, the quilombolas need official recognition of their land to achieve a better quality of life and access to public policies. In this context, this article aims to discuss the right to traditionally occupied lands and the reasons for the slowness of the land titling process in Brazil. For the formulation of the present work, we carried out bibliographical research, of a qualitative nature, looking for the main authors who spoke about the theme of slavery, the historical formation of quilombos, and the current difficulties of these traditional communities. Therefore, despite the Federal Constitution of 1988 ensuring, in Article 68 of the Transitory Constitutional Provisions Act (ADCT), the right of quilombolas to own their land, the process of regularization and implementation of land titling in Brazil has not yet materialized. [ABSTRACT FROM AUTHOR]

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Propõe-se uma perspectiva metodológica, com base nas raízes históricas de resistência dos quilombos, para análise das mídias negras brasileiras e de suas práticas sociais: o aquilombamento virtual midiático. Trata-se de uma ferramenta que busca intensificar reflexões sobre questões étnico-raciais, na mesma medida em que atua no reforço da identidade negra e de sua agência na sociedade. Essas mídias negras fortalecem a luta antirracista, tendo a comunicação em rede como ferramenta para enfrentar opressões. Partimos do conceito de bios virtual (SODRÉ, 2002), dos quilombos enquanto instituições revolucionárias (B. NASCIMENTO, 1978) e da matriz cognitiva quilombista, centrada na união dos povos negros como organização política-social, e que atualmente ocupa o espaço das redes digitais (A. NASCIMENTO, 2019). Metodologicamente, desenvolvemos pesquisa bibliográfica interdisciplinar, tendo como referência as reflexões de Abdias Nascimento (2019), Djamila Ribeiro (2017, 2018, 2019), Achille Mbembe (2014), Sueli Carneiro (2005), Muniz Sodré (2002), Kabengele Munanga (1996) e Beatriz Nascimento (1978).

O artigo apresenta resultados do mapeamento das iniciativas de Turismo de Base Comunitária atualmente ativas nas cidades litorâneas do estado do Rio de Janeiro, sendo parte de uma pesquisa nacional sobre turismo em todo o litoral brasileiro, que vem sendo realizado pelo grupo CILITUR. A partir de um maior conhecimento dessas iniciativas, sua localização, os atores envolvidos, atividades desenvolvidas e o estado atual de cada uma delas, a pesquisa busca entender como as atividades de turismo contra-hegemônica podem indicar caminhos dentro de um quadro de conflitos, sendo uma alternativa para o desenvolvimento desigual encontrado, e muitas vezes estimulado pelo turismo em geral. Através de pesquisa bibliográfica, em internet e visitas ao local foram pesquisadas as iniciativas, com todas as dificuldades dessas atividades quase sempre informais.

Among the cultural assets identified in the National Inventory of Cultural References of the Quilombos of Oriximiná, the stories told about visages, animals and enchanted spirits stand out due to their linguistic richness, performative eloquence and symbolic charge, constituting a peculiar identity element of the 37 quilombola communities of this city of Pará. Through informal conversations and open interviews conducted with 130 individuals over about two months of fieldwork, approximately 70 narratives of this nature were recorded, which gave rise to a recurrent form of expression of the local worldview. From this collection, which was entirely transposed to textual support, the story about "the current that dragged" is taken, in its written form, as the object of this study. Recorded in Cachoeira Porteira, it translates - in a few words endowed with high symbolic value - multiple aspects of the history of black occupation in the region. It points, therefore, unquestionable references of the cultural heritage of the quilombola communities of Oriximiná. [ABSTRACT FROM AUTHOR]

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Abstract Water is the indispensable natural resource for all living beings. For human consumption, it must be potable, so as not to pose a risk to health, and can be used for ingestion, food preparation and personal hygiene. Knowing this importance, this study aimed to carry out physical-chemical, microbiological and parasitological analyzes of water for human consumption in a quilombola community of Santa Luzia do Norte in Alagoas. A cross-sectional, experimental and quantitative study was carried out between January and December 2019. The physical-chemical parameters of residual chlorine, turbidity, fluoride, fluoridation, color and pH were analyzed, microbiological analyses were based on the research of total and thermotolerant coliforms (E. coli) and parasitological analyses were performed based on the research of protozoa and intestinal helminths. Some physical-chemical parameters (turbidity and pH) were observed outside the limits required by the Ministry of Health, and the presence of total coliforms in some of the analyzed samples (17.85%), characterizing this community at risk related to waterborne diseases. The samples analyzed did not present infecting forms of parasitic species. Regarding the variables evaluated, the results found showed that the lack of adequate basic sanitation affects the quality of water used for human consumption by the quilombola population of Santa Luzia do Norte-AL.

This article is the result of a research that began in 2015 and is currently underway, whose objective was to understand the social experiences of quilombola women in the context of public policies, considering the intersectionalities of gender, race/ethnicity, social class and generation in Rio Grande do Sul. This is a qualitative and exploratory research. The techniques used were data collection and semi-structured interviews. The data were subjected to content analysis from the perspective of Bardin. Results show that these women experience violations in accessing public policies due to structural racism, and to real estate and land exploitation, and the narratives reveal the challenges in the sense of being a quilombola in the face of the permanent denial of access to citizenship rights, as well as the struggles and resistance of these communities.

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Abstract Jacques Derrida delivered the basis of The Specters of Marx: The State of the Debt, the Work of Mourning, & the New International as a plenary address at the conference ‘Whither Marxism?’ hosted by the University of California, Riverside, in 1993. The longer book version was published in French the same year and appeared in English and Portuguese the following year. In the decade after the publication of Specters, Derrida’s analyses provoked a large critical literature and invited both consternation and celebration by figures such as Antonio Negri, Wendy Brown and Frederic Jameson. This forum seeks to stimulate new reflections on Derrida, deconstruction and Specters of Marx by considering how the futures past announced by the book have fared after an eventful quarter century. In this fifth group of contributions, three philosophers explore the specters of colonialidade, the specifically Brazilian legacies of Portuguese and European coloniality. Carla Rodrigues opens the dialogue by exploring the haunting and melancholy provoked by colonial forms of violence and shows how confronting Brazilian necropolitics sustains the Derridean legacy; Rafael Haddock-Lobo offers a meditation on the difficulties of being before the law and standing before specters as a means of being justly haunted by the others of European philosophy in Brazil; finally, Marcelo Moraes continues the theme of Europe as a specter-producing machine and invokes specifically the presences of indigenous and Afro-Brazilian political resistances with the aim of deconstructing coloniality.

Esta pesquisa teve como proposta verificar quais análises tem-se no campo da pesquisa em relação às Constelações de Aprendizagem dos Quilombos, pensando o que se desenvolve como memória e resistência de manutenção de cultura e saberes tradicionais dessas comunidades. Para isso, pensou-se um esquema de constelações de aprendizagem idealizado pelos pesquisadores, a fim de entender se dentro dessas categorias existem pesquisas específicas, além de, buscar em referencial bibliográfico se existem pesquisas mais aprofundadas e com mais mecanismos de análises nesta temática. Após levantamento bibliográfico percebeu-se que nenhuma pesquisa tem esse aspecto específico com a temática quilombola e que tais pesquisas podem ser relevantes nessa compreensão, bem como, possibilitam a implementação de políticas públicas educacionais mais acolhedoras para quilombolas que possam trilhar suas trajetórias escolares formais e acadêmicas fora dos quilombos. A valorização desses saberes, aprendizagens e sistemas de organização comunitários se inserem relevantes tanto para a educação informal quanto para a educação formal, que precisa repensar seu sistema estrutural para se tornar cada vez mais eficiente para a diversidade além do discurso institucional.

Human T-lymphotropic viruses 1 and 2 (HTLV-1 and HTLV-2) are retroviruses that originated on the African continent and dispersed throughout other continents through human migratory flows. This study describes the prevalence of HTLV-1 and HTLV-2 infection in residents of 11 quilombo remnant communities in the state of Pará, Brazil, and the associated risk factors. A total of 859 individuals (334 men and 525 women), aged between 7 and 91 years, participated in the study. All subjects answered a questionnaire with questions on sociodemographic characteristics and on risk factors associated with HTLV infection, and blood samples were collected and separated into plasma and leukocytes. An immunoenzymatic assay (ELISA; Murex HTLV-I+II, DiaSorin, Dartford, UK) was used as a screening test, and positive samples were subjected to line immunoassay confirmatory tests (Inno-LIA HTLV I/II Score FUJIREBIO) and DNA extraction for subsequent real-time PCR to differentiate the viral type. Four of the 859 individuals were seropositive for HTLV. HTLV-1 infection was confirmed in one individual from the Itamoari community (0.92%), and HTLV-2 infection was confirmed in two individuals from São Benedito (3.17%) and in one individual from Arimandeua (2.22%). Blood transfusion was the only risk factor associated with HTLV infection in this study. This study reports the occurrence of HTLV-1 and HTLV-2 in quilombo remnant communities in the state of Pará. Considering the African origin of the virus and its introduction into Brazil from the slave trade, the continued evaluation of quilombola communities in the state of Pará is essential to better characterize the distribution of infections in these populations and to create public health policies for the control of the spread of the virus and associated diseases.