Resistências malungas: agências sociopolíticas de mulheres quilombolas em Salvaterra, Arquipélago do Marajó - Pará

Abstract

New ethnic groups are a reality in contemporary Marajo, revealing themselves with particular emphasis in the first decades of the 21st century when human groups made up mostly of black people began to claim the quilombola ethnopolitical identity in this place. In this work, we support the premise that this century's aquilombamentos are imbricated in women's agencies, since we were and are the main articulators of actions within the quilombola movement in this region, since 1998. Here, I strive to understand, through Afrocentricity and from a feminist anthropological perspective (Afrodiasporic feminism), the socio-political agencies of women in contemporary aquilombamento processes in the municipality of Salvaterra, in an attempt to locate the place of the feminine in the field of politics in contemporary ethnic societies, spaces where identity is an eminently political and embodied phenomenon (body-politics) and where people perceive themselves as subjects of rights based on confrontations with the state, other institutions and other individuals. In this way, I introduce central issues such as the displacement of the individualized being to the collective being, proper to existence and political experience through an exercise in autoethnographic writing that is a reflection of personal and collective experiences with 21 other women, co-authors, and agents of the research, within an ethnic movement situated in a system of domination whose foundations are racism, patriarchy, male chauvinism, heterosexism, and capitalism. This research is part of Black Studies, Africana Studies, or Africalogy as a scientific field whose theoretical basis is Afrocentricity or the Afrocentric Paradigm, a broad field of study built by the work of diverse African intellectuals located in different latitudes of the globe and at different times, from Africa, through the Americas, the Caribbean to Europe. It constitutes the place of enunciation of a new way of thinking about Africa and Africans on the continent and their descendants in the Transatlantic Black Diaspora, refocusing them as agents of history. This research is also affiliated with critical feminist theory and is guided by the theoretical-practical propositions of Afrodiasporic Feminism, which was created in the various places where black and non-white women are situated in projects of subjectivation, insurgency, and enunciation in the face of systems of oppression that intersect our existences in the world, with a special focus on the interrelations between gender, race/ethnicity and social class and location, seen not only as hierarchical systems of oppression, but as intersectionalities that structure 'places' where black women are forced to live and remain. These autoethnographic writings required delving into my personal experiences as a black quilombola woman, as an Amazonian quilombola, as an activist in the black and Afro-feminist movements, but they also involved immersing myself in collective experiences shared with those who are my other quilombola bros and sisters, in order to understand our social and political agencies in the places where we belong. I conclude that there is a malunga agency, meaning the diverse forms of action articulated by us quilombola women over more than 20 years of quilombola movement in Salvaterra, an agency that is counter-colonial, insurgent and challenging, but which is mediated by the meanings of Ubuntu materialized in solidarity, sharing, cooperation, in short, permeated by Love.