Black July - Lélia Gonzales

Lélia Gonzalez (1935-1994) is from Minas Gerais (Belo Horizonte) born on 2/1/1935 who always emphasized her mother's indigenous origin and her father's black origin, who died, however, when she was still a child. Being herself a result of Brazil, Gonzalez would publish in 1988 "The political-cultural concept of Amefricanity", an article in which she would discuss the historical-political-cultural formation of the country, say, indigenous and Afrodiasporic, and on the denial (Freud) of the Ladino-Amefricanity of Brazil by Brazilian-style social thought. Like her political activity and militancy in the national and international black and women's movements, Lelian's academic production is as prolific as it is intense and in-depth. Whether in the debate about the necessary blackening of feminisms or in understanding the role of black women and men in Brazilian and global capitalism, the pioneering nature of her work, despite several published works and peer recognition, had the public memory erased. Research sources: UOL, Brasil de Fato, Geledés, Mulheres de Luta, eusemfronteiras, Fenajufe, iBahia, ACKNOWLEDGMENT: Canal Preto would like to thank the guests for their availability, support, trust and sharing of knowledge. Their speeches are the main reference used in and for the construction of all content published throughout the week. Raquel Barreto - Historian and researcher specializing in the work of authors Angela Y. Davis (1944) and Lélia Gonzalez (1935-1994). Co-curator of the independent publication project of the books by Lélia González and Beatriz Nascimento (1942-1995) produced by the Union of Pan-Africanist Collectives (UCPA) and of the exhibition "Carolina Maria de Jesus: a Brazil for Brazilians" (Instituto Moreira Salles). Elizabeth Viana - Sociologist with a specialization in Urban Sociology from the State University of Rio de Janeiro (Uerj) and a master's degree in Comparative History from the Federal University of Rio de Janeiro (UFRJ). Melina de Lima - Historian and granddaughter of Lélia Gonzalez (1935-1994). Co-author of the Project Lélia Gonzalez Vive. Director of Education and Culture at the Lélia Gonzalez Memorial Institute. Racism. Either you fight, or you take part. Which one are you?

Neusa Santos Souza and "Tornar-se Negro" as a possibility of cure

Neusa Santos Souza (1948-2008) is a pioneer in the conjunction of psychoanalysis and anti-racism militancy to the construction of knowledge in mental health in the academic field and is the author of a fundamental thesis on the psychic effects of racial violence and its material impacts among black subjectivities. Writer in newspapers and magazines, such as Correio da Baixada (aimed at the population of Baixada Fluminense), in 1983, S. Souza published in a book his master's thesis submitted to the graduate program in Psychiatry at UFRJ, under the title "Tornar-se negro: ou as vicissitudes of the identity of black Brazilians on social ascension" (Graal Editora), in which he discussed, from the clinic itself, the materiality of racism on black lives. The work contains Santos Souza's reflections on the emotional cost of denying black African identity and culture in black diasporic bodies and psyches. In turn, according to the psychoanalyst and psychiatrist, awareness of the white socio-political, economic and subjective-emotional pattern of Brazilian society would be a key condition for overcoming socio-racial inequalities. Research sources: eusemfronteiras, Revista Caju, Revista Galileu, Federal Senate, Companhia das Letras, G1 and Blog da Boitempo. ACKNOWLEDGMENT: Canal Preto would like to thank the guests for their availability, support, trust and sharing of knowledge. Their speeches are the main reference used in and for the construction of all content published throughout the week. Beatriz Andrade - Clinical psychologist with a postgraduate degree in Human Rights, Social Responsibility and Global Citizenship from the Pontifical Catholic University of Rio Grande do Sul (PUC-RS). Specialist in Diversity in Organizations from the Pontifical Catholic University of São Paulo (PUC-SP). Graduate student in Psychology and Child Development. Researcher of ethnic-racial relations. Taiane Lima - Professional makeup artist and hair stylist. #ParaTodoMundoVer: in the video (in medium shot), we see the following guests, in this order of appearance: Beatriz Andrade, a black woman with dark skin and hair in short braids over her shoulders, wears orange and brown square-framed glasses, red lipstick on her lips and a black blouse; and Taiane Lima, a black woman with dark skin and long blonde braids, wears a scarf with an animal print over her head and a sleeveless blouse with a high collar in white. Racism. Either you fight, or you take part. Which one are you?

Denial of Black Intellectualities in Science: Racism and Legacy

While the constructively "rational" and therefore "objective" character of the method of observation, identification, research and explanation (via hypotheses) for the synthesis of certain knowledge about natural phenomena would imbue the related sciences, now, having become "free" of political-religious proselytism, of "neutrality", the professionalization of the field and associated careers still in the 19th century attributed a veneer of "authority", and almost incontestability, to hierarchization, to the socio-racial classification and consequent exclusion/marginalization historically prevailing in societies of the period (and still today). The black intellectual experience and the construction of careers in this field of knowledge production are, today, topics of academic scrutiny among different branches of knowledge, with emphasis on the disciplines of history and sociology. If the challenge of popularizing such trajectories posed there still persists, the task of overcoming invisibility and erasing the black existences and epistemes in the so-called Exact, Technological and Natural Sciences is given. Research sources: Ciência Hoje, Folha de S.Paulo, Serrapilheira Institute, Unipampa, Sumaúma Institute and ResistEnem. ACKNOWLEDGMENT: Canal Preto would like to thank the guest for their availability, support, trust and sharing of knowledge. Their speeches are the main reference used in and for the construction of all content published throughout the week. Alan Alves Brito - Astrophysicist graduated in Physics from the State University of Feira de Santana (UEFS/BA), with a master's and doctorate in Science from the University of São Paulo (USP). Adjunct professor at the Institute of Physics at the Federal University of Rio Grande do Sul (UFRGS), develops activities in Teaching, Research, Extension, Dissemination in Science and Management and is part of the Graduate Programs in Physics and Physics Teaching at UFRGS, in addition to the Science Dissemination Program at the Oswaldo Cruz Foundation (FIOCRUZ). Coordinator of the Center for African, Afro-Brazilian and Indigenous Studies (Neabi) at UFRGS. Creator and coordinator of the "Zumbi-Dandara dos Palmares" and "Akotirene Kilombo Ciência" projects, both aimed at promoting racial equity in basic education. Finalist of Jabuti 2020 in the Science Essay category and recipient of the José Reis Science Dissemination Award 2022 from the National Council for Scientific and Technological Development (CNPq) in the Researcher and Writer category. Thiane Neves Barros - Researcher and participant observer of Communication in the Amazon. PhD student in Communication at the Federal University of Bahia (UFBA), with research on technological appropriations and internet infrastructure in the state of Pará (PA). She acts in the fight against racism and cissexism, works with digital care and collaborates with collectives and organizations of the black movement and the feminist movement.

Black Beauty, Market, Influence, Marketing and Change

The understanding that the ideal of beauty is a social construction should make us believe in the power of this maxim for the deconstruction of white-Eurocentric aesthetic standards and, consequently, for the empowerment of dissident bodies and bodies. One of the most important points in the recovery of black people's self-esteem is aesthetics. Since birth, black men and women have been taught by society (as a whole formed by the media and family-school environments) to hate their own traits and to approach the paradigms of beauty established between European white-centrism (white skin, straight hair, thin or thinning nose and smaller lips), at the sacrifice of their histories and ancestry. Research sources: Purebreak, Frenezi Magazine, Meio & Mensagem, Folha de S.Paulo, Caras, Brazil Beauty News and Universo Salon Line. ACKNOWLEDGMENT: Canal Preto thanks the guests and the guest for their availability, support, trust and sharing of knowledge. Their speeches are the main reference used in and for the construction of all content published throughout the week. Belkis Goulart - Professional makeup artist and specialist in skincare, having worked at MAKE UP FOR EVER ACADEMY, NYC (USA). Makeup artist and hairstylist for the social, fashion and audiovisual areas. Graduated in Graphic Design. Monica Reis - Makeup artist by purpose. Entrepreneur by determination. Social volunteer for love. Black woman with great pride. Felipe Moreira Sadrak - Artistic and social makeup artist. Winner of the reality show "Desafio da Beleza" (GNT). Makeup influencer. Racism. Either you fight, or you take part. Which one are you?
Canal Preto 00:08:02


In this episode, we discuss the importance of valuing African and Afro-Brazilian know-how, unequivocal demonstrations of the cultural and historical materialization of the Orixás and their role among African/Afrodiasporic societies. Such an approach offers practical tools to advance the decolonization of the social imaginary about Yoruba orixalized cultures in Brazilian society and to rescue the ancestral legacy and perceptions of the world centered on the cosmologies of black people in Africa and in the diaspora, as well as opening up space for broader cultural-political dialogues Africa-Brazil-diaspora — a key condition for the creation and production of plural world knowledge. Research sources: Mundo Negro, Geledés via Carta Capital, Brasilidade Negra and Acervo para Subjects Jurídicos ( ACKNOWLEDGMENT: Canal Preto thanks the guests and the guest for their availability, support, trust and sharing of knowledge. Their speeches are the main reference used in and for the construction of all content published throughout the week. Carolina Rocha (Dandara Suburbana) - Black woman, from Xangô, writer, activist and historian. PhD in Sociology from the Institute of Social and Political Studies of the State University of Rio de Janeiro (Iesp/Uerj). Master in Social History from the Fluminense Federal University (UFF) and author of the book "O sabá do Sertão: sorceresses, demons and Jesuits in colonial Piauí (1750-1758)" (Paco Editorial, 2016). Founder of Ataré Palavra Terapia, a community that encourages creative, political and therapeutic writing, focusing on black women's literature. Iyá Adriana de Nanã - Founding iyalorixá and priestess of Ilê Axé Omó Nanã. Human rights activist and for facing religious racism. Articulator and social educator. Member of the Jeholu Cultural Occupation Political Council. Creator and co-coordinator of the Project "Cabaça: cultures of African matrix and solidary economy" at the Federal University of São Paulo (UNIFESP). Co-author of the book "Lula and spirituality: prayer, meditation and militancy" (Kotter Editorial, 2019). Director of the Institute of Studies and Research Ilê Axé Omó Nanã. Felipe Brito - Baba ?gb? do Ilê Ode Maroketu À?? ?ba. Founder and General Director of Ocupação Cultural Jeholu, a cultural, political and anti-racist movement organized from the traditions of African matrices. Journalist, doctoral student in the Graduate Program in Humanities, Rights and Other Legitimacies at Diversitas/University of São Paulo (USP) and Master in Public Policy from the University of Mogi das Cruzes (UMC). General coordinator and screenwriter of the documentary webseries "?nití Lànà, the one who opens the way", about the trajectory of the black militant Rafael Pinto (Osvaldo Rafael Pinto Filho, 1949). Pâmela Cezário - Artistic articulator, activist and manager of diversity and inclusion. Graduated in Human Resources (HR) from Estácio de Sá University, with an MBA in Business Management with Social and Socio-environmental Impact. Volunteer in the social project Instituto Cultural A Arte Salva. Founding partner of Flor do Tempo, a retail brand of plant care products and practices for technical purposes. Racism. Either you fight, or you take part. Which one are you?

Sports and the Fight Against Racism

Football is massively inserted in the daily lives of Brazilian men and women across the country. Given the equally massive prominence of news related to the modality, as well as its consequent influence, it is plausible to believe in the extreme relevance that sport, in fact, that this and other sports assume (or should assume) as a strategic tool to combat anti-black racism and other forms of intolerance. It is fundamental that clubs and other sports entities take up anti-racism awareness campaigns and endorse the need for transformations on and off the field, on the courts and even in other arenas, in addition to the (desirable) non-violent character of each of the most distinct existing categories. However, the effectiveness of such required actions cannot depend solely on institutional messages and lonely notes of repudiation. Research sources: Editora Nota Ten, Lei em Campo, Every Day Olympics, Poder360, Midiamax, UOL, Uninter and Mídia Ninja. ACKNOWLEDGMENT: Canal Preto thanks the guests and the guest for their availability, support, trust and sharing of knowledge. Their speeches are the main reference used in and for the construction of all content published throughout the week. Amauri Mendes Pereira - Professor at the Department of Teaching Theory and Planning at the Institute of Education at the Federal Rural University of Rio de Janeiro (DTPE-IE-UFRRJ). PhD in Social Sciences from the State University of Rio de Janeiro (Uerj) and specialist in African History from the Center for Afro-Asian Studies (CEAA) at the Cândido Mendes University (UCAM). Ana Beatriz di Rienzo Bulcão (Bia Bulcão) - Fencer and Olympic female foil athlete. Rayssa Okoro - Physician and amateur athlete. Racism. Either you fight, or you take part. Which one are you? #Esporte #RacismoNoEsporte #LutaContraORacismo #canalpreto #ParaTodoMundoVer: in the video, we see the following guests and the following guest, in this order of appearance: Amauri Mendes Pereira, a black man with light skin and a beard along the length of his gray face, wears almond-shaped glasses and a light beige short-sleeved blouse with vertical stripes in graphite, light blue and orange; Ana Beatriz di Rienzo Bulcão (Bia Bulcão), a black woman with fair skin and curly hair cut short above her shoulders, wears a white T-shirt topped by a navy blue sweatshirt; and Rayssa Okoro, a black woman with jet-black skin and her hair held back by an orange turban, wears round-framed glasses and a black long-sleeved blouse with a front cutout, also in black.

Black Architectures - From Kemet to Inclusive Cities - VO2

African architecture, continental or diasporic, must be recognized in its grandeur and importance, even under repeated attempts to erase it. Architectural and engineering Afrotechnologies, for example, in Egypt, historically coexist with the denial of their own right to existence, despite the proven development of complex structural systems in 4,000 years of resistance from the Kemetic pyramids (Ancient Egypt) to the present day. In view of the ancestral action of black people as creators of these tools, it is necessary to create and expand access and permanence policies for the black population between higher education/university, the labor market and institutions. Research sources: Notícia Preta, O Globo, Rio que Passou, Revista Galileu, Mundo Negro and Eurocid. ACKNOWLEDGMENT: Canal Preto thanks the guests and the guest for their availability, support, trust and sharing of knowledge. Their speeches are the main reference used in and for the construction of all content published throughout the week. Bárbara Oliveira - Urbanist architect graduated from the Federal University of Pernambuco (UFPE). University professor in the Architecture and Urbanism course of the Metropolitan Union of Education and Culture (UNIME) - Anhanguera (Salvador). Master in Architecture and Urbanism (conservation and restoration) by the Graduate Program in Architecture and Urbanism (PPG-AU) at the Federal University of Bahia (UFBA). CAPES Scholarship by the Science without Borders Program (CsF Italy, 2014/2015 - Università Degli Studi Roma Tre). Agilist at Lab Plural (K21). She works as an architect in Civil Construction and within the field of cultural heritage. Lucas (Luke) Medeiros - Graduating in Architecture and Urbanism at the Federal University of Paraná (UFPR) and researcher in the area of Afro-Brazilian, African and Afrofuturist architecture. Member of the Afro block Pretinhosidade, a pioneer Afro block in the capital of Paraná. Daniele Ignácio - Graduated in Architecture and Urbanism from Estácio de Sá University, with a specialization in Planning and Management of Civil Works from the Polytechnic School of the Federal University of Rio de Janeiro (UFRJ) and an MBA in Management of Works and Enterprises from the Brazilian Institute of Cost Engineering (IBEC). #ParaTodoMundoVer: in the video, we see the following guests and the following guest, in this order of appearance: Bárbara Oliveira, a black woman with light skin and long curly hair, wears small hoop earrings and a white blouse with short sleeves printed with graphic motifs in black; Lucas (Luke) Medeiros, a black man with light skin and a full-length beard, wears a yellow cap, a white T-shirt and a bag with a black cross-over strap; and Daniele Ignácio, a black woman with jet-black skin and short curly hair styled on the side, wears earrings with golden pendants and a long-sleeved terracotta blouse. Racism. Either you fight, or you take part. Which one are you?

Blackness and Womanhood in Exact and Technological Sciences

In the labor market, race and gender equity is still a long way off. The search for a different scenario must, however, be continuous and involve the whole of society in this same (socio)cultural change. The presence of black women in the Technology and Innovation sector has been breaking paradigms, despite the fact that it occurs in a professional field still dominated by men and white people. Despite, therefore, their increasingly noticeable presence/to be noticed in the near future, women, in particular, black women, still constitute a minority in this area, not only little affected by female qualification/training, but also by the blackening of their staff as a condition for entry, performance, permanence and career building. Research sources: Sputnik Brasil, Agência Jovem, Minas Programam and Ilha do Conhecimento. ACKNOWLEDGMENT: Canal Preto would like to thank the guests for their availability, support, trust and sharing of knowledge. Their speeches are the main reference used in and for the construction of all content published throughout the week. Anna Maria Canavarro Benite (Anita Canavarro) - Professor at the Chemistry Institute of the Federal University of Goiás (IQ - UFG). Coordinator of the Laboratory for Research in Chemical Education and Inclusion (LPEQI) and of Coletivo Ciata - Study Group on the Decolonization of the Science Curriculum. Nina Silva - CEO of D'Black Bank and the Black Money Movement. Maria Rita Casagrande - Full Stack Developer and specialist in digital products, web analytics and growth hacking. Publisher, content curator and technology business and innovation consultant. Taís Oliveira - Founder and executive director of the Sumaúma Institute, a training, research and advisory center focused on developing academic careers for black, indigenous and/or peripheral people. Postgraduate professor in the disciplines of Creation and Production of Digital Content (Digital Influence, Entertainment and Career course), Metrics and Evaluation for Social Media (Cultural Production course) and Metrics and Results Monitoring (Digital Design and New Media course) at Centro Universitário Belas Artes de São Paulo. PhD student in Human and Social Sciences at the Federal University of ABC (UFABC). #ParaTodoMundoVer: in the video, we see the following guests, in this order of appearance: Anna Maria Canavarro Benite (Anita Canavarro), a black woman with light skin and short red curly hair, wears lipstick and a maxi necklace with red beads, in addition to a white short-sleeved blouse; Nina Silva, a black woman with jet-black skin and long braided hair, wears a maxi earrings with gold and silver pendants on her right ear and an oversized jacket in gold; Maria Rita Casagrande, a black woman with dark skin and a bald head, wears a black long-sleeved blouse with a pink collar; and Taís Oliveira, a black woman with fair skin and curly hair cut short over her shoulders, wears black round-framed glasses and a yellow T-shirt topped by a blue cardigan. Racism. Either you fight, or you take part. Which one are you?

Black Abolitionist Movements: The May That Never Ended

The history of the formation of Brazil is linked to the history of indigenous and black-African enslavement in the Americas, an action chosen to maximize the profits of the European invaders in global trade networks and a way of "salvation" to the Gentiles, or rather, of their domination among the sixteenth-century colonial enterprise, the same as the Iberian Christian "reconquista". Always contested by groups directly affected, and genocidated, by overexploitation, when not, equally, by territorial expropriation, slavery would last in the colony and in the independent country (1822-5) until 1888, when it was finally abolished after the domestic pressure of centuries of popular struggles and political-intellectual contestation to the economic regime and international pressure for the reconfiguration of the capitalist order. The articulation and adherence of part of the white political and literate elite to abolitionism colored the 1860s/70s in Brazil, once institutionalizing the defense of abolition among different groups in Brazilian society. Its organization in guilds, clubs, newspapers, associations, conferences and debates, in addition to the distribution of pamphlets and the publication of books, articles and petitions in favor of the legal freedom of the enslaved subject, are the inflection of practices and struggles already waged for centuries in the country by black and indigenous hands, whether in the same clubs, newspapers, associations and brotherhoods, as earnings or in the original confederations. Research sources: Toda Matéria, Palmares Foundation, UOL and Geledés. ACKNOWLEDGMENT: Canal Preto would like to thank the guest and guests for their availability, support, trust and sharing of knowledge. Their speeches are the main reference used in and for the construction of all content published throughout the week. Ynaê Lopes dos Santos - Professor of History at the Fluminense Federal University (UFF). Columnist DW Brazil. Author of the volumes "Brazilian racism. A history of the formation of the country" (However, 2022) and "History of Africa and Afro-descendant Brazil" (Pallas, 2017). Flávio Gomes - Associate Professor of History of Brazil at the Federal University of Rio de Janeiro (UFRJ) and researcher at the National Council for Scientific and Technological Development (CNPq). João Marcos Bigon - Professor, master specialist in Ethnic-Racial Relations, writer, consultant and analyst in Education and Racial Literacy. Racism. Either you fight, or you take part. Which one are you? #CanalPreto #MovimentosAbolicionistas #RacismoEuCombato #ParaTodoMundoVer: in the video, we see the following guest and the following guests, in this order of appearance: Ynaê Lopes dos Santos, a black woman with light skin and short curly hair, wears silver pendant earrings, a necklace with red beads, a black blouse and a cardigan; Flávio Gomes, a light-skinned black man, has his curly gray hair covered by a stylized beret in a checkered black and white print and wears a pastel-colored T-shirt; and João Marcos Bigon, a light-skinned black man, with dreadlocked hair and a beard, wears small silver hoop earrings and a black T-shirt.

Urban Peripheries - Broken Colors and Afrodiasporic Territories

The relations between periphery and center show the existence of abyssal lines that divide social reality into at least two distinct universes, riddled or not with contradictions. Therefore, it is necessary to understand the peripheries as destabilizing pseudo-scientific racist stereotypes about their social degeneration and about their (manufactured) absences/almost insurmountable ills. Research sources: Portal Terra, Jornal da USP, Favela is that there, Àwúre, UOL and Le Monde Diplomatique Brasil. ACKNOWLEDGMENT Canal Preto thanks the guests and the guest for their availability, support, trust and sharing of knowledge. Their speeches are the main reference used in and for the construction of all the content published throughout the week. Mayana Vieira - Graduated in Literature and specialist in Human Rights Education. Poet, sapatão and from Grajaú, extreme south of the city of São Paulo. Educator in the area of Languages, Projects and Human Rights. Author of the books "Des'águar: 24 poems for 24 years" (Independente, 2021) and "Motumbá" (Sarau das Mina, 2017), as well as texts published in the anthologies "Sarau das Mina", "Slam do Grajaú" (2019) and "Before I forget: 50 lesbian and bisexual authors today" (Quintal Edições, 2021). Member of the collectives Slam do Grajaú and Ohun. Giselle Gomes (Nega Gizza) - Communicator, rapper, cultural producer, social activist, announcer and presenter of TV and events. Cleyton Mendes - Writer, poet, slammer and cultural organizer. Racism. Either you fight, or you take part. Which one are you? #UrbanPeriphery #Afrodiasporic #BlackCanal #ParaTodoMundoVer: in the video, we see the following guests and the following guest, in this order of appearance: Mayana Vieira, a black woman with light skin and hair with small and short braids, wears red lipstick, maxi earrings with pendants in double circular and concentric brown structures and a white sweatshirt; Giselle Gomes (Nega Gizza), a black woman with jet-black skin and wavy brown hair, wears silver hoop earrings and a yellow blouse with short sleeves over her shoulders with small ruffles at the ends; and Cleyton Mendes, a dark-skinned black man, with dreadlocked hair, a full-length beard and mustache, wears a blue T-shirt topped by a blue jacket with African motifs and a maxi necklace.

Black Music: Ancestry, Market and Continuity

Talking about black political and cultural history in the West is also talking about music and musicalities. Music is an aesthetic and political power understood as a "suleador" principle (Marcio D'Olne Campos; Paulo Freire) of the lives of people of African descent and of the identity discursive productions of these black people in forced diaspora and under extreme violence, outside and even inside the original continent. Research sources: UOL, Itaú Cultural, UFRGS, Mundo Negro Site and Transfusion Cultural. ACKNOWLEDGMENT Canal Preto would like to thank the guest and guests for their availability, support, trust and sharing of knowledge. Their speeches are the main reference used in and for the construction of all content published throughout the week. Pedro Amparo - Latin Grammy-nominated producer and musical director. João Loroza - Musician and cultural organizer from Rio de Janeiro. Jonathan Ferr - Urban jazz pianist. Mariana Per - Singer and storyteller. Nelson Rufino - Singer and composer. Lica Oliveira - Actress, journalist, businesswoman, announcer, presenter and Olympic athlete. Racism. Either you fight, or you take part. Which one are you? #CanalPreto #Musicalidades #MúsicaNegra #Ancestralidade #ParaTodoMundoVer: in the video, we see the following guest and the following guests, in this order of appearance: Pedro Amparo, a light-skinned black man with a full-length beard, wears a dark green cap and an orange short-sleeved blouse; João Loroza, a black man with light skin and long hair with dreadlocks in a pinned hairstyle, wears a silver necklace and a white short-sleeved blouse with black stripes; Jonathan Ferr, a black man with jet-black skin and dreadlocked hair tied up in a bun above his head, wears piercings in his septum and over his left nostril, silver hoop earrings, a brown beaded bracelet and a ring on the index finger of his right hand, a white shirt topped by a jacket with a beige front zipper closure and black pants with white stripes; Mariana Per, a black woman with jet-black skin and short curly hair, wears red crochet maxi earrings and a colorful yellow shirt printed with different motifs; and Nelson Rufino, a black man with dark skin, gray hair and beard, wears a white shirt with 3/4 sleeves with a blue floral print and beige pants.

Black Entrepreneurship: Fostering Small Businesses and Perspectives for Black Financial Autonomy

In a scenario where the black population, which is the majority in the country in absolute terms and also the majority among the poorest and most disadvantaged, entrepreneurship represents a chance to change not only the lives of individuals, even as a resource in case of need, but also an entire social structure, by circulating capital and wealth between the consumer public and the black micro-business. Research sources: Estadão, Mundo Negro, Guia Negro and Social Good Brasil. ACKNOWLEDGMENT: Canal Preto thanks the guests and the guest for their availability, support, trust and sharing of knowledge. Their speeches are the main reference used in and for the construction of all content published throughout the week. Adriana Barbosa - Social Entrepreneur. Founder of Feira Preta and CEO of Plataforma PretaHub (hub of creativity, inventiveness and black trends). LinkedIn Top Voice and specialist in Creative Economy. Marcelo (Billi) - Designer specialized in patchwork (work technique with cutting of different fabrics) and CEO of ROSANOPRETO. Sarah Santana - Executive producer at ASS Produções (executive, artistic and audiovisual productions). Content creator and contributor to the Sopa Cultural news portal. Ana Caroline da Silva - Co-founder and cultural producer of Cia. Caruru. Co-founder and cultural manager of Terça Afro. Amanda de Jesus - Co-founder, producer and artist of Cia. Caruru. Territory articulator and producer of Terça Afro. Racism. Either you fight, or you take part. Which one are you? #CanalPreto #EmpreendedorismoNegro #AutonomiaFinanceira #Negócios #ParaTodoMundoVer: in the video, we see the following guests and the following guest, in this order of appearance: Adriana Barbosa, black woman with dark skin and short curly hair in a side hairstyle, wears a necklace with whelk appliqués and a black strapless blouse; Marcelo (Billi), a black man with jet-black skin, short curly hair and a mustache-like beard, wears small hoop earrings, an off-white shirt with a fringe collar and front cutout in brown and a tie with a polka dot print in brown and white; Sarah Santana, a black woman with jet-black skin and long curly hair with one of her red highlights, wears round-framed glasses, a gold-colored bracelet and necklace, and a red 3/4-sleeved shirt; Ana Caroline da Silva, a black woman with jet-black skin and hair braided into a bun, wears square-framed glasses, a golden necklace and a long-sleeved orange V-neck blouse; and Amanda de Jesus, a black woman with jet-black skin and nagô braided hair, wears an off-white shirt with a floral print.

Democratization and Anti-Racist Teaching for an Awareness of Black Identity at School

Law 10.639/03 makes the teaching of Afro-Brazilian and African history and culture mandatory in the cycle of basic education throughout the country. In a racist country, it is not enough to want a democratic and quality education so that black people have the right to remain in school, from literacy to higher education, with dignity and that non-black people learn, finally, to be anti-racists (or non-supremacists). It is necessary to change power relations, spaces of political representation and the labor market, as well as the main guidelines of the educational system. It is necessary to modify curricula and the training of teachers and other education professionals, in addition to prioritizing democratic management. Synchronously, it is necessary to fight for the effective democratization of society and for the guarantee of the full exercise of rights, especially for those whose existence is historically marginalized – in focus here, the Brazilian black population. Research sources: Connected Schools, CLP and Porvir. ACKNOWLEDGMENT Canal Preto thanks the guests and the guest for their availability, support, trust and sharing of knowledge. Their speeches are the main reference used in and for the construction of all content published throughout the week. Vinicius Machado - Graduated in Geography from the University of Brasília (UnB). Coordinator of Politize! (Brasília), civil society organization promoting political education through citizen participation. Institutional President of Vestibular Cidadão in the years 2019 and 2021. Acting and municipal leader of the Mapa Educação Project, educator and collaborator of the Voz das Comunidades Portal. Co-founder of the "Tem Cor no Ensino" Project, a project for the democratization of teaching through the proposition of racially informed teaching materials. General Coordinator for the Promotion of Rights of the Black Population of the Secretariat for Access to Justice of the Ministry of Justice and Public Security. Clarissa Brito - Pedagogical coordinator at Escola Parque. Teacher, pedagogue with specialization in Early Childhood Education at the Pontifical Catholic University of Rio de Janeiro (PUC-Rio) and psychopedagogue at the Centro de Estudos Psicopedagógicos Pró-Saber. Active in the continuing education of teachers for the development of an anti-racist education and as a collaborator in the preparation of the book "My first collection - Contemporary art for children" (Nankin Edições e Arte), by Instituto LER. Author of the book "The psychopedagogical blackening: an ancestral dive" (Editora Jandaíra, 2021). Benilda Brito - Pedagogue and Master in Development and Social Management from the Federal University of Bahia (UFBA). Diversity, equity and inclusion consultant and CEO of Múcua Consultoria e Assessoria Interdisciplinar. Activist Malala Fund and the Nzinga Collective of Black Women. Keilla Vila Flor - Historian, teacher and co-founder of the "Tem Cor no Ensino" Project, a project for the democratization of teaching through the proposal of racially informed teaching materials. WWF-Brazil Ambassador and contributor to the Black Activism Portal. Racism. Either you fight, or you take part. Which one are you? #CanalPreto #Democratização #IdentidadeBlack #Schools #ParaTodoMundoVer: in the video, we see the following guests and the following guest, in this order of appearance: Vinicius Machado, a black man with light skin, short curly hair and a goatee beard, wears a white dress shirt and a striped tie in red, blue and black; Clarissa Brito, a black woman with dark skin and long faux loc hair, wears maxi earrings with golden beads and a brown long-sleeved blouse; Benilda Brito, a black woman with dark skin and long black braided hair, wears cowrie shell earrings, a wooden necklace, bracelets with beads in red and white/transparent and a dress with white straps; and Keilla Vila Flor, a black woman with dark skin and long curly hair, wears a burgundy T-shirt.

Black Cinema - Perspectives and the situation of Brazilian audiovisual for black creations

The representations and modes of production that involve, or do not involve, black languages, beings and actions in Brazilian cinema present several problems. It is important to reflect on how the artistic-cinematographic system organizes those who materially and narratively dominate the country's audiovisual film works, because when we think that black people direct and produce extremely relevant works about the very interpretation of Brazil since the 1970s ("Alma no Olho", short film by Zózimo Bulbul and inaugural of black cinema, is from 1973-4), but never had the opportunity to appear among the commercial/open circuit, we understand that anti-black racism still thrives structurally in the sector. Research sources: Geledés, Revistra Trip, Filmow, FilmFreeway and AgênciaBrasil. ACKNOWLEDGMENT: Canal Preto would like to thank the guest and guests for their availability, support, trust and sharing of knowledge. Their speeches are the main reference used in and for the construction of all content published throughout the week. Janaina Oliveira ReFem - Screenwriter, director and current vice-president of the Association of Black Audiovisual Professionals (APAN). Graduated in Publicity and Propaganda from Universidade Veiga de Almeida (UVA) and Master in Culture and Territorialities from Universidade Federal Fluminense (UFF). Market and Human Resources (HR) analyst at Raio Agency. Hugo Anikulapo Lima - Director, screenwriter and photographer graduated in Cinematographic Direction from Academia Internacional de Cinema (AIC). Member of the Coletivo de Jovens Negros Azoilda Loretto, Coletivo Siyanda (Cinema Experimental do Negro) and the Center for Afro-Brazilian Studies at Cefet/RJ (Neab/Cefet-RJ). He made, as a director and photographer, eight cinematographic productions: "Black sayings"; "Syianda", chosen as Best Script at the 72 Hours Festival; "Suspect"; "Desterro", elected Best Film (popular jury) and Best Soundtrack (Festival 72 Horas, 2017); "The Lord of every cross"; "The late afternoon"; "Xirê" and his newest short film, "On the way home" (2022). Director of Photography for the short films "Xirê" (Hugo Anikulapo Lima) and "End of Afternoon" (Hugo Anikulapo Lima, 2019) and the films "Manga com Leite" (Nathali de Deus, 2017); "Our steps will follow yours..." (Uilton Oliveira, 2021); "Fábrica de beak" (Viny Marx, 2022) and "On the way home" (Hugo Anikulapo Lima, 2022). Arthur Anthunes (ARTH) - Journalist and presenter. Creator of eolor, entertainment profile focused on cinema, music and TV. Most influential personality on Twitter Brazil of the year 2022. Editor of the Mundo Negro Site. Lucas Litrento - Writer, filmmaker and cultural producer. Author of the books "The boys went black because they went" (Iogram, 2019), "TXOW" (EdiPUCRS, 2020; semifinalist of the 2021 Oceanos Literature Prize) and "PRETOVÍRGULA" (Círculo de Poemas, 2023). Editor of the Loitxa Lab multiplatform label. Director of the short film "circles" (1TXW, 2020). Racism. Either you fight, or you take part. Which one are you? #CinemaNegro #Audiovisual #CriaçõesNegras #RacismoEuCombato #ParaTodoMundoVer: in the video, we see the following guest and the following guests, in this order of appearance: Janaina Oliveira ReFem, a black woman with light skin and shoulder-length curly hair, wears round golden earrings and a sleeveless blouse with an animal print print; Hugo Anikulapo Lima, a black man with dark skin, short curly hair and a beard all over his face, wears black glasses with rounded frames and a short-sleeved blouse in a floral print in white, green, yellow and black; Arthur Anthunes (ARTH), a light-skinned black man with a black goatee beard and curly hair tied in a bun over his head, wears a silver necklace and a brown short-sleeved shirt; and Lucas Litrento, a light-skinned black man, with short curly hair and a full-length beard, wears a silver necklace over his lap and a black T-shirt.

Freedom, Plurality and Dignity: An approach to anti-black religious racism

In Brazil, a country structured by different forms of racism, the term "religious intolerance" is not enough to describe the violence suffered by those who worship orixás, inquices and voduns, Allah (Alá), Yahveh (Yahweh or Jehovah), enchanted people, street people and even other entities beyond the comprehension of the western imagination. It becomes necessary to search for another expression capable of naming and leaving no doubt about what and to whom this violence is directed. In this sense, the use of the concept "religious racism" seems more appropriate to define practices that threaten freedom and the existence of traditional communities, such as indigenous, gypsy and Terreiro — in particular, adherents of African and Afro-Brazilian religions and belonging to these traditions and cultures. Research sources: Mundo Negro, Educa Mais Brasil, Politize!, Geledés, Aurora Institute, Conectas Human Rights Portal and Agência Brasil. ACKNOWLEDGMENT: Canal Preto thanks the guests and the guest for their availability, support, trust and sharing of knowledge. Their speeches are the main reference used in and for the construction of all content published throughout the week. Ivanir dos Santos - PhD Professor in Comparative History at the Federal University of Rio de Janeiro (UFRJ). Founder of the Marginalized Populations Articulation Center (CEAP) Thayane Fernandes - Social scientist, PhD student and Master in Anthropology at the Federal University of Pernambuco (UFPE). Culture lover, poet, DJ, cultural provocateur and creator. Researcher of Pentecostalisms, black subjectivities, memory and childhood and adolescence. Minister of the workshop "Laboratório de Escrivências", aimed at black people. Quezia Barreto - Lawyer. Master's student in Ethnic Relations and Contemporaneity at the State University of Southwest Bahia (Uesb). Postgraduate degree in Civil Procedure from Cândido Mendes University (UCAM) and Director of Communication and Dissemination of the National Association of Islamic Jurists (ANAJI). Member of the Law and Race Relations Program at the Federal University of Bahia (UFBA) and of the Center for Studies and Research in Psychoanalysis, Identity, Negritude and Society at the Federal University of Recôncavo Baiano (UFRB). Correspondent of the Truth Commission on Slavery in Brazil of the Brazilian Bar Association, regional São Paulo (OAB-SP). Correspondent of the International Law and International Relations Commission of the International Law Commission of the Bahia Lawyers Institute (CDI/IAB-BA). Racism. Either you fight, or you take part. Which one are you? #LiberdadeReligiosa #RacismoReligiosoAntinegro #RacismoEuCombato #ParaTodoMundoVer: in the video, we see, in this order of appearance, the following guests: Thayane Fernandes, a black woman with jet-black skin and curly hair slightly blonde at the ends, who wears a septum piercing, a shiny silver choker in different geometric shapes, rings on the ring finger of her right hand (silver) and two others, respectively, on the index (pink) and middle (silver) fingers of her left hand, in addition to a black blouse with a checkered print; Quezia Barreto, a dark-skinned black woman, wears green round-framed glasses, a hijab patterned in shades of blue and caramel, and a long-sleeved navy blue dress; and Ivanir dos Santos, a black man with jet-black skin and curly gray hair, who wears a white eketé and a blue tunic with yellow embroidery.

Afro-Brazilian Food Culture - Flavors, Colors and Destinations.

The contributions of indigenous peoples and African nations to our eating habits are diverse. Black Africans in the diaspora introduced both ingredients/vegetable species and food management techniques that were different from those then present in agriculture/processing current in Brazilian lands, of indigenous origin, such as coconut milk from the bay, palm oil, or palm oil, and chili pepper. African cuisine was and continues to be extremely notorious in the Brazilian food base, which, today, seeks to regain black-indigenous and female protagonism in its basic cuisine. Research sources: Idec, Diário do Nordeste, Sabor à Vida Gastronomia, Cozinha Técnica, Afreaka, Mundo Negro and Brasil de Fato. ACKNOWLEDGMENT: Canal Preto thanks the guests and the guest for their availability, support, trust and sharing of knowledge. Their speeches are the main reference used in and for the construction of all content published throughout the week. Bruna de Oliveira (Bruna Crioula) - Ecological nutritionist, popular communicator, Master in Social Sciences and founder of Crioula Food Curation. Daniele David (Chef Dani Pimenta) - Teacher, lecturer, consultant, digital media columnist and digital content producer. Owner of Dani Pimenta Gastronomia Ancestral. Leila Manhaes - Cook and graduate student of the Nutrition course at the Federal University of Rio de Janeiro (UFRJ). Coordinator of the lettuceirAs project, of vegetable cooking. She learns Afro-Brazilian ancestral cuisine through speech. Marina Santos - Chef of vegetable and artisanal micro cuisine. Rodrigo Freire - Chef and owner of Preto Restaurante. Racism. Either you fight, or you take part. Which one are you? #FoodCulture #Sabores #canalpreto ParaTodoMundoVer: in the video, we see the following guests, in this order of appearance: Daniele David (Chef Dani Pimenta), a black woman with light skin and long curly copper hair, wears amber-colored round-rimmed glasses and a white short-sleeved blouse with a central motif; Rodrigo Freire, a light-skinned black man, with braided hair and a beard, wears rings on the fingers of both hands, a silver watch on his left wrist and a bracelet with black ribbons on his right wrist, a black short-sleeved shirt and jeans; Marina Santos, a black woman with light skin and short curly hair, wears salmon-colored round earrings and a blouse with a colorful print in green, white and red; Bruna de Oliveira (Bruna Crioula), a black woman with dark skin and short curly hair, wears square-framed glasses, maxi earrings and a dress printed in navy blue and white; and Leila Manhaes, a dark-skinned black woman with a bantu knot hairstyle, wears glasses with transparent rounded frames and a colorfully patterned blouse.

Black Masculinities, Body and Intellectuality

Hegemonic masculinity is white. Overdeterminedly, black men have to deal, precisely for this reason, with the challenge of building a masculinity that is distinct, but previously subjugated, from their socioeconomic-material reality and their racial belonging. Persecuted in emotions, humanity and affections, black and non-white men only serve to execute the orders of whiteness, when they do not have the masculinity and subjective constitution marked by racism in the hypersexualization, animalization, criminalization and dehumanization of their bodies and wholeness, among several other extremely destructive nuances. Sometimes, the black man suffers various traumas and violence in his childhood, endangering his life during his own existence. If he has the magnitude of reaching adulthood, he will carry all the weight and all sorts of pain, fears and insecurities through life. Even if among effective social mobility, black men will feel misunderstood and will be called "angry" blacks by racists, if they feel anger... Research sources: Carta Capital, Trip Magazine and Geledés. ACKNOWLEDGMENT: Canal Preto thanks the guests for their availability, support, trust and sharing of knowledge. Their speeches are the main reference used in and for the construction of all content published throughout the week. Rolf Malungo de Souza - Anthropologist and professor at the Fluminense Federal University (UFF). Researcher of the right to the city and masculinities. Renato Noguera - PhD in Philosophy from the Federal University of Rio de Janeiro (UFRJ), writer and professor at the Graduate Departments in Philosophy, Education, Contemporary Contexts and Popular Demands (PPGEduc) at the Federal Rural University of Rio de Janeiro (UFRRJ). Cleubecyr Barbosa - Psychoanalyst. Writer. Coordinator of the Terapretas therapeutic group for men. Professor at the PSICANALISAR School of Psychoanalysis. Coordinator of the course "Racism in subjectivity". Racism. Either you fight, or you take part. Which one are you? #MasculinidadesNegras #CanalPreto #RacismoEuCombato #ParaTodoMundoVer: in the video, we see the following guests, in this order of appearance: Rolf Malungo de Souza, a light-skinned black man, who wears round-rimmed glasses and a gray shirt emblazoned with the figure of the Guinean intellectual and revolutionary Amílcar Cabral (1924-1973) in its center; Renato Noguera, a black man with jet-black skin, a beard and hair with graying dreads, who wears round-framed glasses and a navy blue shirt; and Cleubecyr Barbosa, a black man with fair skin and a beard, who wears square-framed glasses and a navy blue button-down shirt with white motifs.

Black Health, Care, Primary Care and Rights

Despite what has been stated, this belief in equal treatment and care for users is a fallacy in many ways. Interpersonal relationships are never neutral, as we are constituted in a production of subjectivity crossed by innumerable knowledge-power relations and different affections, which will be activated in the professional-user encounter. In this way, racial relations are still made invisible by those who wear white coats. In denying the inequalities in the knowledge-power relations between white and black people, university-level health professionals, mostly white people, believe they do not condone racism, as they consciously claim not to differentiate between ) users. The statement “I treat everyone the same” is a statement collected countless times in our field diaries, as well as in the work experiences of these authors. Faced with this reality, it is important to determine whether health inequalities are related to race as an independent factor or are just consequences of the worst socioeconomic indicators presented by the black population. The inclusion of the item “racial identification” in scientific studies would prove to be fundamental for a better understanding of the political, social, economic conditions and their consequences on the health-disease process of the black population. Research sources: Abrasco, Exame and UOL.

Black Literatures - The Writers of Ancestral Times

The ideas of black and marginal/peripheral literature appear in Brazil throughout the twentieth century and are closely linked to the forms of political-cultural associations of their groups of origin. Among a significant number of authors, themes, aesthetic and political propositions, there are writers who sometimes adhere to those injunctions, defending them between literary being and doing, and sometimes repel them, despite being black and/or or peripherals coming from a similar socio-racial and economic context. However, almost every black and peripheral author has already found himself or herself involved in such discussions right at the beginning of their editorial careers, because non-white authorship or authorship that has become canonical is commonplace. The Brazilian literary system crystallized the black writer as a kind of rare avis, subject outside his authorial place, that is, marginal, and socioeconomic. Given the social-material forms of production and emergence of these authors, on several occasions, within the canon, it was questioned how it was possible for literary creation to have emerged in scenarios so inhospitable and/or displaced from the hegemony. The unusual is not operated here as an element of the fantastic universe, but as a two-way street, or even contradictory, of everyday life. The negation of negation, or the principle of affirmation of the self and the social subject, for black and peripheralized people, makes political activism and literary creation by black-peripheral authorship possible. Periphery is also a place and, in it, because it is dispensable from a hegemonic center, equally unique names, histories, paths and subjectivities are enshrined. Research sources: Maria Firmina dos Reis Memorial, CULT Magazine, Galileu Magazine, Nova Escola, O Globo, Brasil Escola, Primeiros Negros e Geledés,

Black Museums: For Another Black Museology and Historical Narrative in Museums

The repossession of (H)history is an epistemological, aesthetic and political procedure that artistic productions in Brazil and around the world have consistently carried out, given their inscription of imaginative landmarks that expand national boundaries and the Afro-Atlantic frontier. Destroying monuments, on the streets or in texts, is a way of inscribing, in (H)history, the revenge, an indelible mark of the present time, as enshrined by Anajá Caetano in "Negra Efigênia, passion of the white lord", a novel by her published in the middle of the military-corporate dictatorship (1966), practically unknown. At the starting point, there is the certainty that this story could not be told by an official insistent and minimizing view of the black-African heritage as a matrix (in)former of a national identity. From the black perspective, this is not a process exclusive to Brazil, as its presence here, as in the Americas, is inseparable from the experience of uprooting millions of human beings thanks to enslavement still on the continent. Research sources: Brasil de Fato, g1, Nossa Causa, Geledés, MASP, Revista DR, Negro Muro.

Facial Recognition and Black Advocacy - Representativeness and Criminal Debate in the Judiciary

The scenario of ethnic-racial and gender inequalities in the Judiciary continues to reflect the historical and structural process of exclusion of the black population from spaces of power. With the advancement of technology, the world increasingly explores the use of artificial intelligence and its form of interaction between the real and virtual planet. Facial recognition, which emerged from these innovations, is a category of biometric security that has multiplied throughout Brazil and generated criticism from experts who define the system as algorithmic racism. Used without criteria by the police, facial recognition, which works with a system that uses algorithms and software to map patterns on people's faces, has been used to arrest hundreds of innocent Brazilians across the country, the vast majority black. A survey carried out by the Security Observatory Network in 2019 pointed out that 90% of prisoners through facial recognition in the country were black. But when the subject is related to the safety of the individual, black people are wrongly incriminated by facial recognition - Guided and structured in racism structured in racism. Research Sources: Politize, Conjur, CNTE, Uol, Exame, CNN Brasil.

Anti-racist Education: Initiatives and Strategies for Black Visibility and Against Racial Trauma

If racism manifests itself institutionally and structurally as a set of asymmetrical power relations, we also need to combat it within the school. One way of doing so is to confront the historical stereotyping of subjectivities, competences/skills, knowledge and intellectuality of black people in the academic, scientific, school, artistic fields, etc. Despite the social achievements of the last 40 years in the field of racial equity, it is still necessary for educators to take on the task of making black conquests, achievements, history and agency visible in the curriculum. The review of everyday practices and relationships is urgent to eliminate prejudiced and discriminatory postures in our "pedagogical discourse". From then on, as a school, we will dialogue more and better with the school community, with parental/responsible figures and with surrounding institutions, aiming to deconstruct the ideology of racial democracy and the cult of miscegenation that covers up the violent processes that constitute social formation the Brazilian. Thinking about an anti-racist education involves dealing with the relationship between people and the community, but also allowing each and everyone to have an identity and history welcomed in the school space. Research sources: Revista Galileu, Meio Mensagem, Isto É Magazine, O Dia and UNFPA Brazil.

Black and Women's Advocacy - The Judiciary's Challenges and Storms for Black Women

As policies aimed at the inclusion of historically marginalized people and groups, affirmative actions constitute a fundamental strategy for transforming the still present scenario of classification/exclusion and under-representation. The promotion of access to higher education via the implementation of Law 12,711/2012 (Quotation Law) has proven, for example, to be effective and effective in transforming universities into spaces that are a little more diverse and inclusive. In this sense, thinking about black proportionality also in legal careers, from graduation to magistracy, will be crucial to the advancement of Brazilian democratic consolidation. Research sources: UOL, Politize, g1, Superior Labor Court.

Black Transcestralities: Life, Trajectory, History and Resistance

Situations of confrontation and violence are already found in discourses of denial/oppression of alterities and, by influence, lead to materiality, expressing themselves in silences/laughter, in distancing, in perversity, in the denial of identities, in discrimination and violence . As if the patrols and gender purisms about trans bodies and trans bodies were not enough, transvestites and black trans* people suffer doubly, because under the weight of anti-black racism and transphobia. The binomial vulnerability and oppression is visibly increasing in Brazilian society and is repeatedly revealed in the country's leadership, for the 14th consecutive year, in the world ranking of transphobic homicidal violence. In a recent report, the US organization Global Rights exposed the violation of the human rights of trans and black people, especially women and transfeminine people, evidenced in the lack of statistical production on the group and in its invisibility in the social and communicational sphere. Research sources: Terra, Brazil Edition, Black Blogueiras and National Health Council.

Black and Black Podcasts and Podcasters: For Another Black History and Influence

The rise in popularity of the podcast over the last decade has effectively changed the landscape of the entire market, and the growing interest in new and engaging content has proven to be an attractive option among consumers of media, especially audiences that are diverse in race, gender, class, sexuality , ability, and other social markers of difference. Podcasts are growing in popularity among the black audience. Black male and female listeners stream audio programs more than other audiences, while seeing 73% brand recall in ads for these products increase. The importance of creating and growing idealized podcasts hosted by people of color is enormous. These content creators have amplified the voice of the community, addressing issues that go far beyond anti-black racism and its repercussions. Even as a rising trend, however, the podcast does not reflect the much publicized democratization of its production chain, since only 30% of classes C and D have unrestricted access to the internet, according to the Research on Access to Information and Communication Technologies (TIC). Research sources: Mundo Negro, UOL, Bocada Forte, Storvo and Spotify.

Domestic Work and Labor in Brazil: A Black Struggle

Domestic work in Brazil is carried out mainly by black women over 40 years of age who are not formally registered and earn an average wage of less than the minimum wage. Although inequalities based on the Brazilian colonial period still haunt the black community, every day, the anti-racist struggle advances a little more through the activism of various black social movements. Considering such harmful roots, anti-black racism remains one of the great evils of Brazilian society, in which there is socioeconomic marginalization of black people and the denial of basic rights, such as labor rights. These women and men occupy precarious and poorly paid jobs and are mostly informal and underemployed, as is the case of domestic workers and caregivers for the elderly. Research sources: UOL, Other Words, Legal Domestic and BBC – Brazil.

Black Sociabilities and Cultural Political Resistance

Sociability is, in some way, the value that drives human beings to seek and cultivate relationships with other people, combining mutual interests and ideas in order to guide them towards a common goal and beyond the personal circumstances in which they find themselves. find each one. An example of this is the celebration of Afro-Brazilian ancestry at the Festa de Nossa Senhora da Boa Morte, in Cachoeira, municipality of Recôncavo Baiano (110km from Salvador). In honor of the glorification of Nossa Senhora da Boa Morte, the celebration is considered one of the most traditional when it comes to black memory and culture in Brazil. The Festa, Bahia’s heritage since 2010, is organized by the Irmandade de Nossa Senhora da Boa Morte, an association of black women over 40 created by economically emerging African ancestors that, in addition to the political role played within the Brazilian slave society, imposed She also institutionalized Bahian candomblé as an urban phenomenon. This expression of sociability of the country's black people is part of the rolls made by those and those whose humanity was, despite racial violence and harassment, realized in its entirety. Research sources: Alma de Poeta, Toda Matéria, Revista Afirmativa and Sul21.

Love for a Dark Future

A black love is based on strengthening ancestry. It strips itself of patriarchal dominations and clothes itself with what is most precious in Oxum's jewels: the genuinely ancestral love, that of seeing [oneself] in another black person who also loves one's own reflection, everything, because there is no gross asymmetries of power in this construct. Love simply flows, overflows and is, without imprisonment. Affection among our people, in addition to a romantic or sex-affective relationship with someone, is also connecting with the other or another, having and receiving care, respect and recognizing wounds, scars and limitations. It's asking for permission to enter, be in a community and understand that we are plural in our subjectivities, with the right to make mistakes and, above all, to start over.

Highlights of the Year 2022

Canal Preto brings the highlights of 2022 to this last video of the year, with the aim of remembering great and remarkable moments.

Kwanzaa and the Rescue of African Roots

Kwanzaa belongs to very ancient traditions of harvest season celebrations in Africa practiced among the peoples of South West Africa. The festival is based on traditional manifestations dating back to the pre-colonization of Europe in, for example, Egypt and Ethiopia, especially associated with intentions around good cultivation. It proposes a recreation of the bond between communities on the continent, the African diaspora and their roots. The use of the word Kwanzaa to name the celebration was highlighted from the phrase "Kwanza do ya matunda", in Swahili (or Swahili, in Portuguese, the most spoken language in Africa south of the Sahara and considered one of the official languages of the African Union), translated as "first fruits of the earth", in its connection with the meanings of the (good) harvest and the wisdom derived from the science of agriculture as a sustainer of the world – the celebration takes place in gratitude for the harvests. The celebration of Kwanzaa was conceived in 1966 by Dr. Maulana Karenga (1941), a recognized African-Student scholar and activist as well as an academic and professor of Black Studies. According to Dr. Karenga, the holiday originated in the country's black nationalist movement, whose aims were/are to create socio-historical awareness among national black communities. Kwanzaa is celebrated by African-Americans and black people from the diaspora, lasting seven days – the celebrations begin on December 26th and end on January 1st –. Among a lot of faith, food, music and dance, Kwanzaa arises with the purpose of rescuing the memory of the African population. Research sources: Guia Negro and Mundo Negro.

Algorithmic Racism x Engagement x Influence, Security and Economy

Do you know what algorithmic racism is? In large part, it is the practice of distinguishing color/race, based on the recommendation of content or the facial recognition of black and non-white users, in relation to white people in a virtual environment. The internet has become one of the spaces with the greatest presence of the Brazilian population in recent decades. According to a survey by TIC Domicílios (2019), approximately 130 million people have access to the network in Brazil. The discussion on the subject reached a large scale after users of Twitter, a microblogging platform, denounced that the site's algorithms highlighted white people in photos. The company recognized the racist character of the cut made by the algorithm and guaranteed to work to improve the network's artificial intelligence. Another of the problems generated by the practice is the use of facial recognition technology in police cases and investigations, since most of those listed as suspects are black, which can lead to identification errors. The apps also have difficulties in recognizing black faces and other non-white faces. Research sources: Geledés, Be Relevant, Folha de S.Paulo, El País Brasil, Meio e Mensagem, The Intercept Brasil.

Blackness and Financial Education - Self-Defense and Emancipation

The history of the Brazilian black population is permeated by a logic of financial exclusion with no prospects and, often, in the shadow of poverty. Although the domain of knowledge in the area of economics is concentrated in the white elite, the black population is responsible for a large, if not the largest, part of Brazil's domestic consumption. Looking at the current scenario, there is no denying it: 134 years after abolition (1888), Brazil remains a deeply socially and racially unjust nation. Data from the IBGE, based on information from the World Bank, indicate that the country is among the ten most unequal in the world, being the only Latin American on the list. If inequality is not new today, and has even worsened with the covid-19 pandemic, the solution, in addition to being in a hurry to find it, involves a series of initiatives. Among them, there is financial education, which will offer knowledge of family and/or individual budget management to achieve dreams or face more dignified times of turbulence. Research sources: Brasil Escola, CNN, UOL Educação.

"Eu Sou O Samba" - Cultural Restoration and Repair

In addition to spoken, written and figurative discourse, black music expressed aspects of performative subjectivity, in which the body, gestures and dramaturgy constituted complex forms of elaborating communication and knowledge. In the black diaspora, music consisted of a performative language and a medium through which ideas were expressed. The body, orality and religion, on the other hand, bring together what can be designated as black philosophy and art. The same genre resulting from hybrid musical structures, it was with the symbols of black culture that samba became a musical expression throughout Brazil. Samba has numerous branches: samba-choro, samba-canção, samba de terreiro, samba-exaltação, samba de plot, samba de breque, sambalanço, samba de gafieira, bossa nova, samba-jazz, samba de Partido Alto, samba de hill, samba de quadra and samba-rock. As a living organization articulated around black and sambistic musicality, the samba schools recreate, through community ties, solidarity and ethnic-cultural sharing, the resistance of black-African culture and its civilizing values as a cosmos of another possible world. Research sources: Agência Brasil, Cultura Niterói, Terra, Enciclopédia Itaú Cultural, Brasil Festas e Folias, Marcelo Bonavides and Famosos que Partiram.

Black Audiovisual Memory

Created in 2016, the Association of Black Audiovisual Professionals (Apan) has as one of its main objectives to develop affirmative actions with the public and private sectors involved with audiovisual production in the country. According to a study by the Agência Nacional do Cinema (Ancine), of the 142 Brazilian feature films commercially released in 2016, 75.4% are by white men and another 19.7% are signed by white women. Black men sign only 2.1% of cinematographic directors, while not a single film was directed by a black woman in the analyzed period. Despite this history and the challenges imposed by this scenario, Canal Preto celebrates 4 years of its existence, remembering advances and black intellectual-theoretical, audiovisual production as the invention of new realities for the permanence and well-being of the black Brazilian people in diasporic territory.

Of our black and black Brazilian heroes and heroines

Palmares' resistance leads us to countless reflections. There is intense emotional depth when dealing with this ancient theme. Brazilian historiography owes a lot to the black people of this country. By denying their humanity and, throughout history, feats attributable to their excellence, it has ostracized black men and women from modern Western civilization. Unfortunately, all black heroes and heroines make up a picture that is invisible, if not second-rate, in books and textbooks, extensive literature and the media. The space necessary for the fruition of another understanding of the Brazilian slavery period that is not that of official history still resists being offered. There is no visibility to the achievements of our historical blackness, particularly those of Palmares.
Canal Preto 00:07:12
EP19 - Black Parties

Black Parties

At first, the famous black balls and other black festivities were seen by youth as leisure spaces. Politics was much more in the attitude (slang, clothes and hair) than in the speech itself. The fact is that dances and parties have always been part of the life of the black population. Musicality and rhythm are unique attributes to most traditional African cultures, and this heritage is expressed in different ways by Afro-Brazilians and Brazilians. Since the post-abolition period (1888), the various entities that were formed for its organization had in these same balls and parties – carnival is certainly its most popular manifestation – an important expression of leisure and sociability. Prevented from entering white parties, Afro-descendants from across the country and the diaspora built their own entertainment field. The Frente Negra Brasileira (1931) had, for example, the Rosas Negras group, which organized large parties in the 1930s. These celebrations were not only recreational, but also cultural and pedagogical, as there were lectures, presentations by theater and other cultural activities.

Dreads, Rastafari and Resistance Culture

Rasta movement or rastafari is the name of a religious expression born in Jamaica in the 30s of the 20th century. Its followers are characterized by the worship of Haile Selassie, the first black emperor to rule an African country. His imperial period took place in Ethiopia between 1930 and 1974, and Selassie is considered the resurrected manifestation of Yahshua (Jesus) and, therefore, the reincarnation of Jah (Jehovah or God). According to the Rasta philosophy, the born Tafari Makonnen will lead the elect to the creation of a perfect world, Zion, paradise of the Rasta people and, to get there, his and her adepts and adepts will have to reject the modern capitalist society, called by them Babylon seen as corrupt and unclean.a
Canal Preto 00:07:30
EP17 - Alive Black Youth

Alive Black Youth

Brazilian society is, for the most part, racist. Although they represent between 54 and 56% of the population, black people (black and brown) do not proportionally occupy the same job vacancies and do not have the same opportunities. Black men and women are victims of a racial (ist) type of prejudice that has been perpetuated for centuries. Women and men, black and black children and adolescents are marginalized.

Teatro Experimental Do Negro (TEN) - Legacies and Insurrections By Abdias Nascimento

Abdias Nascimento (1914-2011) brought to the theater the political dimension of black resistance. Conceived by the intellectual, emphasizing his pioneering role in contemporary Brazil, the Teatro Experimental do Negro (TEN) acted as a network of articulations and activism against black anti-racism between the 1940s and 1960s. The poet, essayist and playwright had his definitive contact with the performing arts during the trips he made alongside the group of poets from Santa Hermandad Orquídea, founded in Rio de Janeiro, in 1939, and made up of the Argentines Godofredo Tito Iommi, Efraín Tomás Bó and Juan Raúl Young, in addition to the Brazilians Gerardo Mello Mourão , Napoleon Lopes Filho and Abdias himself. On a trip undertaken by the brotherhood in 1941, Abdias watched the play "Emperor Jones", by playwright Eugene O'Neill (1920), in the capital of Peru (Lima). In the play performed by the Argentine group Teatro del Pueblo, a white actor portrayed the protagonist with his face painted black, a racist practice called "blackface", an exaggerated representation of black characters popularized in the United States in the 19th century (19). Ipeafro, for Afro-Brazilian studies and research, was created in 1981 by Abdias Nascimento and Elisa Larkin Nascimento, his partner and now widow, after Nascimento’s 13-year exile due to the heavy repression of the civil-military dictatorship in Brazil. The Institute was created with the mission of guarding the artistic and documentary collection of Abdias and the organizations he founded, namely the Teatro Experimental do Negro (TEN, 1944-5) and the Museu de Arte Negra (1950). In an unlikely moment for the creation of transformative initiatives, in which the country sent a force of 25 thousand men to the Second World War (1939-1945) and would suffer the loss of 454 soldiers, the Experimental Theater of the Black was born in Rio de Janeiro. (TEN), on October 13, 1944, with the proposal to rescue black, Afro-Brazilian culture and work on the social valorization of black national territory through education, culture and art. Research sources: Alma Preta, Teatrojornal, Cultne TV, Iná Livros, Multi Rio and Inside Africa.

Black Childhood - For a Positive Negritude

Anti-racist education breaks down anti-black racism in childhood. Positive reinforcements around one's own image and that of one's group in the first years of life are fundamental for building a person's self-esteem; Discussing racism and racial oppression at this age has a profound impact on the process not only of building the identity/subjectivities of black children, but also of their non-black counterparts. Education is one of the fields of social action and presence in which racism is most reproduced and perpetuated. The first people to feel the effects of racial discrimination in these spaces are black children, who can be introduced to a (white-) Eurocentric knowledge that discredits black history and ancestry in the world, harming, at an early age, their full development. When schools and other competing institutions structure policies committed to anti-racism, society as a whole plays a central role in transforming this reality. Research sources: Portal Lunetas, Mundo Negro, Revista RAÇA Brasil, Preta Pretinha and Veja Saúde.

Black Culture, "BLERDS" (Black nerds) and Afrofiction

Afrofuturism uses literature and graphic arts, music and dance, film and television to imagine black people in a future they were denied. These acts of reparation are more than entertainment, though they also need, and should, be fun. Even in imaginary futures, however, argue authors of Afrofuturist speculative fiction, we must take stock of the past and settle the present. The big step for the black nerd population towards the occupation, appropriation and housing of their own body is self-declaration. This stance against "combination tendencies", mockery and the "shadow of cool", which affirms the legitimacy of our bodies as supports of this identity (poorly cataloged by Google Images, for example), is the real step against isolation (syndrome of smurfette; tokenism), against the stereotype of "authentic blackness" and, at the same time, against the unique image that only the classic clichés of the 1980s can be nerds. Undoubtedly, claim is one of the forms of affirmation of subjectivities. After all, the function of the black person in a racist society is to turn their attention to affection for theirs, yours and their own individuality. It is not just a matter of visibility between one and the other markets – capitalism is not a solution to social inequality – but rather of breaking the silence, self-determination and understanding the potential of the power of agency. In short: black and nerd consciousness is the apex of the empowerment of the subject who inhabits the black body outside the standards of beauty, outside the standards of consumption and use of technology (buying the same thing does not mean consuming, understanding and entertaining them). if the same). Research sources: Reasons to Believe, Aminoapps, Gibizilla, Neuronial Web.

Brazilian Black Press - From "O Homem de Cor" (1833) to Digital Mediativism

The strengthening of black media in Brazil has taken into account that these same channels are fundamental spaces to enhance narratives and denunciations against anti-black racism and its project of genocide against the black population. Using available tools and technology, such as bulletin boards and electronic newspapers, magazines, posters, community media and social networks, black media collectives focus their narratives on all scenarios, amplifying tensions. It is from the strategies elaborated there that these groups have reaffirmed the political place of making communication, resignifying its social and pedagogical meaning in Brazil and proposing it centered on political assemblages. In the face of an adverse context, in which democratization and media regulation still sound distant, initiatives created by black communicators to socialize their demands, perceptions, projects and collective strategies of struggle have shown themselves to be a possible path. Through them, it is possible to think about the re-appropriation of narratives about blackness, guaranteeing free thinking/expressing and the generation of impacts, especially political ones, that directly affect the living conditions and existence of the black Brazilian population. Research sources: Brasil Escola, Teach History, National Digital Library - Brazil, Impressa Observatory, Nexjor and O Menelick 2nd Act.
Canal Preto 00:09:34
EP12 - black bisexualities

black bisexualities

Bisexuality consists of a spectrum of sexuality in which sex-affective and/or romantic desire is oriented towards people of two or more genders, cis and/or transgender. Such expression clashes with the pre-established norms around monosexual (cis)heteronormativity and, therefore, is repressed and made invisible by the most conservative sectors, as their interest is the maintenance of hegemonic morality. Among heterosexuals and even part of the LGBTIAPN+ community, bisexual monodissidence is seen as an option for those who seek promiscuity and prefer to remain indecisive. While the two specificities are related - here, blackness and bisexuality -, there is a distinct sharpening of the barriers already faced by the black person, woman or man, in any inter-personal relationships/with other groups and, in this sense, a certain affective loneliness historically attributed intensifies. The binary need of those who surround, specifically, the black bisexual woman – whose agency, by virtue of patriarchal racism, is already disturbingly suppressed – is the result of the deliberate lack of information about the ideological means of domination and/or the misunderstanding of allies. and allies in the struggle for insubordination to related oppressions. Research sources: Esquerda Diário, Alma Preta and Brasil de Fato.

Black Women and Men Travelers and Afrotourism

In addition to being the year that a pandemic swept the world, 2020 was also the great year of anti-racist discussions and debates. Since then, talking about racial agendas, affirmative action has been – and still is – increasingly necessary, and tourism could not be left out, since it moves a very extensive chain of suppliers – from the artisan on the edge of the beach to the airline pilot. For black and black travelers, Afro-centered tourism is an opportunity to get to know Black-African and Afro-Brazilian history, where we black people have been through and to feel more welcomed, as it provides an even closer connection. close relationship with the territories visited and the people, also black and brown, who promote the experience, other participants and local residents of the chosen destinations. Taking into account that we, black people, make up 56% of the Brazilian population, national ethno-referenced tourism stands out, especially, for rescuing our stories. It shows foreign and Brazilian tourists how, in addition to the local population, Africans and their descendants have a central role in the construction of this Brazil, in all its stops. Research sources: Palmares Cultural Foundation, Catraca Livre, Estadão, DW and Egali.

Black Anti-Capacitatism and the Black Struggle - PwD

Capacitism is a problem in our society. People with disabilities (PwD) are often made invisible in the press, in advertising, in the job market and in art. Even after several battles for more inclusion, there are still necessary reparations and struggles to be fought by and for this population. Ahead of the struggle for accessibility and visibility, women with disabilities occupy spaces on the internet and on the streets. Of different colors, ethnicities, sexualities and histories, they celebrate plurality and reaffirm that no one can or should be reduced to their disability. Each one in its own way, all of them, all of them, continue to march against ableism — discriminatory attitudes, conscious or not, that subjugate someone's autonomy and reveal prejudice against people with disabilities. Worldwide, more than a billion people live with some type of disability, according to a 2018 United Nations (UN) report. Here, in Brazil, about 8.4% of Brazilians (17.3 million people ) over two years of age have a disability, according to data released in 2021 by the IBGE. Even representing a significant portion of the population, people with disabilities live with a series of vacuums in the scope of public policies, violence that is (institutional) fed back by the absence of media representation, an aesthetic that reverberates even in so-called plural spaces, such as social movements. Individuals with disabilities are treated as footnotes, always associated with the semantic cloud of accessibility — which does much more to segment than to include. Associated with an assistentialist bias in the agendas, PwDs appear in these discourses as subjects and subjects of a passive citizenship, always waiting for a person — of corporeality normatized as functional, preferably — to include them in the spaces. It is under the false premise of inclusion that, even on the progressive spectrum, people with disabilities are seen as exceptional existences — a phenomenon that the anti-racist struggle recognizes and debates with propriety, as shown by the concept of the single black syndrome.
Canal Preto 00:08:30
EP9 - Black women in RAP

Black women in RAP

While Afro-Americans gradually occupy spaces of power, decision and wide circulation in rap, Brazilian rappers still face greater challenges in the industry. Machismo of the public and production, lack of investments in the sector and discrediting of women's work are some of the mishaps encountered by them. Racism is shown to be harmful to the black population and, when combined with gender, it results that black women have their lives and careers in the hip hop scene conditioned by these social markers of difference (race and gender), building geographic space and territories of action. and reception different from other social groups. Research sources: UOL, Revista Esquinas, Carta Capital, Zonas Urbanas, Revista Gama, Veja Rio, Preta Joia, Fofoqueando, Igor Miranda, Yahoo and G1.

Afreekana Womanism and Black Feminisms - Convergences and Possibilities

A movement to rescue, to relocate black people in the world differs from the women's movements in the West, fighters for gender equality; of black feminism, or black feminisms, which includes the issue of race and class – as noted by black philosopher Angela Davis (1944-) in her book "Women, race and class" (1981; BOITEMPO, 2016) – , and the womanism of the American Alice Walker (1944-), author of "The Color Purple" (The Color Purple, 1982), which, in the literary field, does not prioritize the discussion of gender, but rather of race and class. Afreekana womanism (read "African") is a political proposal coined in the late 1980s by Afro-Student professor Clenora Hudson-Weems (1945-) - and later systematized in "Africana Womanism: Reclaiming Ourselves" ("Womenism Africana: recovering ourselves", 1993) –, which makes an epistemological investigation of how African women organized themselves before the colonial period and understood their cultural and historical experiences before the crossings, nomenclatures and perspectives constructed in the post-colonization period. In this investigation, Hudson-Weems comes across a previously uninvestigated experience: that of female self-organization from an African perspective. The author reports having only understood, reflected and organized in letters the systems of community organization and management, collective of the women of the continent, who figured at the head of their people, from matrilineality and, therefore, considered the vital and organizational centers of that region. collectivity. Women organized the entire structure of their people. Based on this notion, Hudson-Weems establishes the concept "Afreekana womanism", which deals with an emancipatory proposal about the participatory place of black African women in history, identifying them as agents of power and decision, wisdom and struggle. Afreekana womanism reflects, and is reflected, from the agency itself, that is, from the agencies of black African and diaspora women in their world location, as their own epicenter. In this sense, nothing that has not been embryonically thought of by black women in and from Africa can account for their totality, spirituality and ancestry. Unlike feminist gender struggles, the Afreeka womanist perspective of reestablishing the emancipation and autonomy of black people makes it possible to understand the centrality of race in the violence directed by coloniality on the bodies of black women and men as a reality of life in the westernized world. This particularity of Afreekana womanism also stands out for understanding that black men are also part of the processes of violence built by racism, because once they become a subaltern gear for the continuity of white power. Black men are, then, part of the debate, equally responsible for the reconstruction of their identity subtracted by the colonial process. Afreekana womanism is, therefore, an alternative to understand, reflect and act towards the exit from the Western Maafa [political neologism used to describe the history and ongoing effects of the atrocities inflicted on the African people] in which we live. . Research sources: Mundo Negro, G1, Primeiras Negros, The Gazette and Oxy.

Black Brands: Revolution and Political Struggle

Brazil is in the ranking of the largest fashion producers and consumers in the world. The market, which moves around R$136 billion a year in the country, is among the most promising areas of the current economy. Inserted in this context, Afro-Brazilian fashion offers us several items expressive of the affirmation and appreciation of African cultures and identities present in Brazil. The absence of black men and women on the catwalks is nothing new. The lack of representation has been going on in the wings since the industry was forced to review, (also) in the eyes of the law, the all-too-white image it sold to a country of indigenous and black African descent. Backstage, the "beauty" seems to have finally understood the diversity of the various existing skin tones and undertones, since black women have always faced a lack of attention from the beauty market. With great strides, some brands, such as MAC Cosmetics, O Boticário, Dior and Fenty Beauty – a brand owned by singer Rihanna, who launched 40 different shades of foundation –, were faster in terms of inclusion. A foundation designed for black skin (light and deep), a turban that reveals your identity or a dress that communicates a little of your history... In fashion or beauty, women transform clothes, accessories and make-up items into instruments for talk about their origins. Research source: Mundo Negro.

Black Lesbianities - Loving and Reexisting Lesbians

Identities as social development have interpretations and provoke meanings, that is, they are historical constructions. These constructions favor the continuation of privileges and the hegemonic social order that encourages misogyny and the repulsion to the "corpas" of the hoes and their sexualities. Thus, black lesbian identities and subjectivities become victims of cumulative discrimination that generates invisibility and physical extermination, the so-called "lesbocide", a particular form of femicide (violence practiced against women because of their gender) to lesbian women/ shoes. The practice, by the way, secular, has been supported by the necropolitical State and widely tolerated by the lesbophobic racial-heteropatriarchal Brazilian society. This exercise is built in accordance with a historical process of erasures, silencing, invisibilities and the hecatomb of the lives of lesbian black women/sapatonas in Brazil. In the field of the conceptual framework or theoretical framework, the discussion goes through "intersectionality", a theoretical-methodological and analytical axis originally American, but Brazilianized, from the work of the black intellectual from Bahia Carla Akotirene (2019), which has been deeply praised by critics. surgical approach to the academic and epistemic whiteness of black African, Afro-descendant, indigenous and sexual dissident knowledge. The oppression brought by racism, therefore, conditions the social marginalization of black women in general and, in particular, of lesbian/sapatonous black women, in which racist and lesbophobic stereotypes, such as the "angry black woman", responsible for provoking violence against their own bodies and bodies, result in black lesbocidal femicide. The fragility and social protection dedicated to white counterparts are denied by society and the State to different categories of women and sexual expressions. Research sources: Gama Magazine, Claudia Magazine, Geledés and Palmares Foundation.
Canal Preto 00:08:37
EP5 - black paternity

black paternity

Black paternity cannot be analyzed from the same place as white paternity. The first step is to deconstruct paternity, and parenting in general, as singular movements. Fatherhoods occupy distinct places in this arena. Analyzing paternity without racial, class and gender cuts is an empty and unnecessary effort. Intersectionality is an important concept and a starting point for understanding the different paternity exercises. If this black man survives to father, when he can and does, he is faced with the challenge of being a father or caregiver and having to teach his sons and daughters to live with anti-black racism, that is, he still needs to create a repertoire of paternity broader than that of a white person – yes, in Brazil and elsewhere in the black-African diaspora, the racist superstructure places excess weight on being and existing blacks. A certain premise was created that black parents are more absent in the lives of their sons and daughters. Adverse socioeconomic conditions of these parents/caregivers who, eventually, do not live with their offspring and, therefore, cannot see them frequently or provide consumer goods and education, forged the image of non-appreciation of fatherhood by the black man. . "I don't know of data that point to this situation of absence. Both black and white men present a situation of absence in relation to their children. I believe that this situation also happens due to the lack of planning, and this ends up generating a very serious problem for the woman, who assumes the creation alone. Now, unstructured families can be more recurrent in spaces that present incomes below the poverty indexes, and this directly affects the black community for not having yet reached a level of schooling that allows them to better incomes. situation of lack of perspective, with unemployment and abuse in the use of alcohol and drugs, is a factor that can explain this situation", says Leonardo Bento, father of five-year-old Aísha, and three-year-old Naíma, in a report by Mayara Penina for the Free Turnstile Portal.

Black's July - Tradition, Persistence and Ancestry

On July 25th, we celebrate the International Day of Black Latin American, Caribbean and Diaspora Women - referring to the First Meeting of Afro-Latin American and Caribbean Women held in Santo Domingo, Dominican Republic, on the same date in 1992 -, in addition to of the National Day of Tereza de Benguela, which recalls the quilombola struggle and resistance of Quariterê (MT) under the leadership of Queen Tereza (1730-1770) in a Federal Law enacted by former President Dilma Rousseff (Law 12.987/2014). As a result, for many institutions and for many people, the period covered by the series of celebrations around the ephemeris is known as the Black July. Marking the month with activities related to debates on racial, gender and class oppression, the rise and insertion of black cis and trans women, for example, in politics was part of the strategy adopted to bring necessary reflections about the place occupied by this part of the population to the whole of Brazilian society, while, simultaneously, multisectoral articulations to face this reality are re-elaborated and discussed. Our position is also the result of the certainty that, when black women are effectively and proportionally represented, the democratic consolidation in the Brazilian style that has always been attempted will be effective, because under the principles of racial justice and reparation. Our guest Fátima Lima, anthropologist, Associate Professor at the UFRJ Multidisciplinary Center – Macaé, Northeastern, collaborator at Casa das Pretas and coordinator of the Study and Research Group ORI - Study and Research Group on Race, Gender and Sexuality/CNPq, says: " There's a lot of production by black women for us to meet and learn about!". Jaqueline Gomes de Jesus, professor of Psychology at the Federal Institute of Rio de Janeiro (IFRJ) and the Department of Human Rights, Health and Cultural Diversity at the Sérgio Arouca National School of Public Health at the Oswaldo Cruz Foundation (DIHS/ENSP/Fiocruz), speaks about the academic system and the importance of diverse education. Our guest Raquel Barreto, historian and researcher specializing in the work of the authors Angela Y. Davis (1944) and Lélia Gonzalez (1935-1994), talks about the black movement and the production of knowledge by black intellectuals, citing Lélia Gonzalez (1935-1994). ) and Beatriz Nascimento (1942-1995) as the main historical references. Melina de Lima, historian and granddaughter of the great intellectual and activist Lélia Gonzalez (1935-1994), co-author of the Lélia Gonzalez Vive Project and Director of Education and Culture at the Lélia Gonzalez Memorial Institute (coming soon), talks about African philosophy, intellectual production -theory of black women, their historical contributions to the black and feminist movements and the lack of racial democracy in the country. Our guest Idelzuíta Ribeiro da Paixão, matriarch and granddaughter of the founders of Quilombo Mimbó, in the rural area of ??Amarante (PI), tells us about her family history and the construction of Quilombo Mimbó. Research sources: Geledés, Brasil Escola and G1. ACKNOWLEDGMENTS: Canal Preto would like to thank our guests for their participation.

Muralism, Comics and Graphic Art Negros

The representation of black men and women in Brazilian arts in general (literature, painting, theater, cinema, popular music) leaves much to be desired. One of the most frequent questions asked by Afro-Brazilians and Brazilians is that they are not represented as individualized and profound characters, but only archetypes and stereotypes. It is observed that the image of the black man or woman is and was presented, on several occasions, in a superficial and stereotyped way, when not yet based on depreciation, minimization or existential denial. It is a fact that the art market has been directed in recent years, finally, to the production of black, black and non-white artists, which can be seen as a trend of reversing a long history of neglect or simply a to satisfy the sector's commercial capitalism's voracious appetite for "new products". Despite or not this debate, there is much to be celebrated regarding the appreciation and recognition of multiple representations and their narratives. The collective desire is for black girls and boys, and also non-blacks, in our country to open a book, see the art of an equal or know the story of a black or black artist. Another wish is that that black child, and also not black, from the neighborhood can be inspired by seeing positive/positive images of black women and men graffitied on the walls or in the center of the city, including the visual-conceptual representations of other people. ethnicities and races. From this balance of values, power and goods in our society, the media beauty standards and/or all mass communications will be, because diverse, multicultural.

Funk: Parties, Fashion and Creative Economy

Police repression has been part of the reality of suburban dances, especially black ones, since the 1970s. The dances went from soul to 150 bpm, but black culture remains criminalized in Rio de Janeiro, São Paulo and other states in Brazil. Carioca funk appears in the 1980s. Its origin is the mixture of hip hop electronic beats, rap poetry and the ability of DJs to mix repetitive beats with melody. The theme of the lyrics is directly linked to the daily life of the favela or suburb. Currently, funk is divided into several subgenres, such as funk melody (with a romantic theme and without an explicitly sexual appeal), funk ostentação (a line that extols wealth and a certain luxurious life), funk prohibition (whose portrait is mostly that of reality of communities and favelas under drug trafficking) and new funk (which unites funk and dance-pop). Funk is still rejected, if not criminalized, due to anti-black racism and class prejudice. The rejection goes beyond the barrier of the musical genre, because it is a rhythm that bothers, mainly, the historically privileged portion of the (white) society. Funk is a cultural manifestation of the masses, the people and, above all, the black, poor and favela youth. It is important to emphasize that other cultural productions created in the midst of black Brazilian movements and/or the black African diaspora have also been criminalized in the past, such as capoeira, samba and rap. Several other cultural manifestations are marginalized, including African and Afro-Brazilian religions, such as Umbanda and Candomblé, systematically persecuted until the present day. MC Zuleide, composer, communicator, poet and street vendor from Leme, tells us about her experience as an MC and her dreams. Our guest DJ Def Brks, member and founder of the Original Flow Kidz Group, idealist and producer of the Collective of DJs VinteRoom, DJ, music and cultural producer and creator of "Breaking", an innovative format of Breakbeats BR in fusion with carioca funk, speaks about funk being popular and accessible. Luciane Soares da Silva, associate professor at the Universidade Estadual do Norte Fluminense Darcy Ribeiro (UENF), head of the Civil Society and State Studies Laboratory (LESCE) and coordinator of the City, Culture and Conflict Studies Center (NUC), talks about the criminalization of funk, police action and the economy of the dance. Our guest Tássia Seabra, producer, black woman, cultural accelerator, social communicator, screenwriter and director of several video clips, founder and coordinator of Coletivo Ibura Mais Cultura and CEO of Agência Seabra, which professionalises independent peripheral artists to compete in the phonographic market, says: "We understand that funk is a way, a survival option for young black people on the periphery, away from violence". Renata Prado, dancer, teacher, funk choreographer, researcher, producer, coordinator of the National Front of Funk Women and the Funk Academy and Pedagogy student at the Federal University of São Paulo (Unifesp), talks about the revival of funk culture , black youth and the creative economy. Research sources: UOL, El País, Hysteria, Estadão and Brasil de Fato. ACKNOWLEDGMENTS: Canal Preto would like to thank the participation of our guests and guest.

Hair is power! Ancestry, Memory and Aesthetic Revolution

Considered by many and many just an aesthetic instrument, hair goes far beyond that. The simple option for a cut or hairstyle says a lot about a person's personality. For black men and women who, especially since the 1950s, parade with their imposing Black Power, hair transcends the field of beauty and means an encounter with identity, as well as a tool for affirmation. The trajectory of black power began in the 1920s, when Marcus Garvey (1887-1940), considered the precursor of pan-Africanist black activism in Jamaica, insisted on the need to break with Eurocentric standards of beauty in order to promote the encounter of black men and women in diaspora with their African roots. Decades later, in the United States, the Afro also began to gain space and became another of the protagonists of the black struggle for civil rights in the 1960s. However, black women were the most propelling of this history. Conditioned since the time of enslavement to straighten their hair, they "put their foot down" and decided to walk the streets au naturel, causing astonishment, horror and reaction from the white community. For almost 70 years, the struggle for aesthetic (self) valorization as an identity in the diaspora, in which hair and its naturalness stand out from Western beauty standards, has consolidated itself as an instrument of resistance and culture. In this context, whether in politics or in the arts, black power was and is a symbol that transcends the borders of beauty and means for black men and women the result of the struggle of their, their ancestors, for the determination to keep alive the identity of those who fought for rights. In this search, hair is identity and also a symbol of respect and self-affirmation. Our guest Amanda Coelho (Diva Green), black woman, mother, hair artist, braider, wigmaker and mayakeira, talks about her black experiences, beauty and aesthetics. Carolina Pinto, lawyer, businesswoman, legal manager at a technology company and founder of RAS, the first luxury salon specializing in braids in Brazil, talks about the growth of hair transitions and the recovery of braids. Vitor Gomes, afro hair sytle, creator and founder of Príncipe das Tranças, a space focused on cutting and caring for afro hair, a braider and afro hairdresser specializing in curly and curly hair, says: "Hair is the result of habits and cultures. It's about talking about self-care and reaffirming: 'you are beautiful indeed!'. Working with black aesthetics is empowering". Our guest Gabriela Isaias, documentary photographer, writer and researcher, doctoral student and master in Communication and Culture at UFRJ, researcher of the cultural and aesthetic identities of the African diaspora and author of the digital report "In this corner of the world: the resignification of African braids in Rio de Janeiro Janeiro" (2018) and the dissertation "The length of desire: long hair and the black female performances" (2022), talks about generational knowledge and the black hair aesthetic revolution. Research sources: Afreaka, Alma Preta, Fashion Bubbles, Mercadizar, Salão Virtual and Purebreak. ACKNOWLEDGMENTS: Canal Preto would like to thank the participation of our guests and guest.

All Lives Matter: LBTTGIAPN+ Lives and Pride

ALL BLACK LIVES MATTER: LBTTGIAPN+ EXISTENCES AND PRIDE According to the study "What is the color of the invisible? The human rights situation of the black LGBTI population in Brazil" (International Institute on Race, Equality and Human Rights, 2020), there is a pattern of systematic violations against black LGBTI people that excludes them access to education, health and the formal job market. Added to this, police brutality, racial violence and associated LGBTI+phobia worsen the quality, hope and life expectancy of the group in the country that held the record for its genocide in the world. The study highlights that one of its limitations is to rely only on data on violence attended and reported in health services via the Notifiable Diseases Information System (Sinan). "Therefore", the authors state, "it is assumed that there is underreporting of cases and that the data presented do not reveal the prevalence of violence experienced by the LGBT population". Despite this, the index presented is considered more comprehensive than the data collected in police stations or complaints by telephone. Correlating the numbers and profiles of those who are protagonists in the struggle for basic rights, the dossier of the International Institute on Race, Equality and Human Rights reiterates that there are important differences in the experience of sexuality and identity, when the issue is racialized - between the experiences of white and black, cis, trans and transvestites – LGBIAPN+ people. The same study assesses this dissimilarity through the thesis defended by the researcher and black and gay activist from the Afro LGBT Network (BA) Washington Dias: "There are different issues. While white gays fight for marriage and equality, the reality for the vast majority of gay blacks is to fight for survival", he points out. There is an urgent need to debate the genocide of the black population, the demilitarization of the police, in addition to training security forces in human rights, to discuss and improve statistical production and make reparations for the series of violence historically perpetrated, since the situation affects black people. LGBTs and all blackness. As a consequence, Brazilian society becomes, as a whole, the executioner of these populations, because it reproduces the "closets", invisibilizations and various erasures. These intersecting debates should therefore never be separated. Fênix Zion, multi-artist, pioneer in Alagoas, dancer, dance teacher, fashion producer, catwalk instructor, stylist and writer, talks about the black movement and cites Conceição Evaristo to talk about her re-education as a black Brazilian person. Fel Lara, creator of the Afro-urban brand Roupas Lara (@roupas.lara) and videomaker graduated in Audiovisual from Centro Universitário Senac, says: "My body is free, my identity is free and my expression is free!". Baobá, independent artist of music, theater, singing, composition, performance and hairstylist, talks about advances in the LBTTGIAPN+ struggle, expectations for the future and art. Will Oliver, songwriter, non-binary, pansexual and non-monogamous artist, talks about patterning, lack of affection, pain and trauma. Search sources: Yahoo Notícias, Revista Galileu, Literafro, Them, Esqrever. Glossary Serophobia: Fear, aversion or prejudice against people living with HIV. Xenophobia: fear or distrust of people outside that territory, in general, foreigners. ACKNOWLEDGMENTS: Canal Preto would like to thank our guests for participating. Fênix Zion – Multiartist, pioneer from Alagoas, dancer, dance teacher, fashion producer, catwalk instructor, stylist and writer. Fel Lara – Creator of the afro-urban brand Roupas Lara (@roupas.lara) and videomaker graduated in Audiovisual from Centro Universitário Senac. Baobá – Independent music, theater, singing, composition, performance and hairstylist artist. Will Oliver – Songwriter, non-binary, pansexual and non-monogamous artist. Racism. Either you fight, or you take part. Which of the two are you?

Black Digital Presence - Black Digital Influencers

With the expressive use of social networks in the last decade, the Internet made possible the decentralization and the greater consumption of information, aspects that generated an immediate identification of the public with producers and producers of content in a digital environment. Whether day to day or any other matter involving the behavior of such profiles, the so-called "followers" and "followers" remain daily attentive and attentive, sometimes for 24 hours uninterrupted, to updates, ensuring an audience for those who wish to establish a reference. in their respective fields of activity – or not. As a new means of communication, digital media have enabled the rise of a plurality of voices, eager to show who they are, what they can offer the world and dialogue with their peers, as is the case with the online profiles of personalities. black. However, as a market, the numbers have become synonymous with the level of influence and formation of public opinion - among followers, likes and comments -, which allows the audience, especially companies and brands, a broad panorama of how much a profile can impact your environment. Our guest Yolanda Frutuoso, social media and content producer at Catraca Livre (Diversa Project), creator of the channel "Afrobetizando" (YouTube) and social media of the Bitonga Travel project (collective of black women travelers), says: "My project only exists thanks to social networks, which made this aesthetic and intellectual empowerment possible". João Marcos da Silva Bigon, writer and analyst of Racial Education and Literacy Projects at Instituto Identidades do Brasil (ID_BR), History teacher, Master in Ethnic-Racial Relations (Cefet-RJ), digital content producer and social educator, says : "This new universe, this new language that the internet draws only reveals that our people are the people of technology". Our guest Paula Batista, journalist, anti-racist educator, specialist in Media, Information and Culture at the University of São Paulo (USP), Master in Scientific and Cultural Dissemination at the State University of Campinas (Unicamp) and creator of "Being anti-racist" - where dedicated to anti-racist education, racial literacy for the promotion of racial equality and combating racism –, talks about the importance of representation in the digital field. Research sources: Ceará Criolo, Veja Rio, Mundo Negro, Deezer, TramaWeb, Racismo Ambiental, Correio Braziliense, Elástica,, Conexis, n-1 Editions, The Intercept. Canal Preto would like to thank our guests and guest. João Marcos da Silva Bigon - Writer and analyst of Racial Education and Literacy Projects at Instituto Identidades do Brasil (ID_BR), History teacher, Master in Ethnic-Racial Relations (Cefet-RJ), digital content producer and social educator. Paula Batista - Journalist, anti-racist educator, specialist in Media, Information and Culture at USP, master in Scientific and Cultural Dissemination at Unicamp and creator of "Ser anti-racista", where she is dedicated to anti-racist education, racial literacy for the promotion of racial equality and combat racism. Yolanda Frutuoso - Social media and content producer at Catraca Livre (Diversa Project), creator of the channel "Afrobetizando" (YouTube) and social media of Projeto Bitonga Travel, a collective of black women travelers. Racism. Either you fight, or you take part. Which of the two are you?

Black Entrepreneurship and New Economies for the Aesthetic Revolution

According to data from the Brazilian Micro and Small Business Support Service (Sebrae), in Brazil, black people represent the majority in the entrepreneurial sector. Between 2002 and 2012, 50% of micro and small entrepreneurs declared themselves to be black or brown, while 49% declared themselves to be white. It is the first time that the number of Afro-descendant entrepreneurs has surpassed that of whites. Employing in less profitable sectors, such as agriculture, street vendors and hairdressers, black men and women accumulate lower income than non-black businessmen and women. The income of the white business community, which dominates the sector of machinery and health services, for example, is 112% higher than that of their black counterparts. The former minister of the Secretariat for the Promotion of Racial Equality (SEPPIR), Matilde Ribeiro, who exercised her mandate during one of the two administrations of former president Luís Inácio Lula da Silva, says that "the indicators of the labor market reveal that entrepreneurship for the black population, it arises and is maintained from everyday needs, in view of the institutional racism very present in the world of work", he concludes. Also according to the data, 41% of black and brown people who engage in entrepreneurial activity are in the Northeast, a region where black entrepreneurship predominates. The president of Sebrae, Luiz Barreto, states that the advancement of black men and women as entrepreneurs indicates that the social policies carried out for this group have proved to be effective, also punctuating the creation of the legal figure of the Individual Microentrepreneur (MEI) as an important factor. to the current reality of black entrepreneurs in the country. Our guest Amanda Coelho, better known as Diva Green, black woman, mother, hair artist, braider, wigmaker and mayakeira, says: "I create my company, which also comes to overflow my experiences". Carolina Pinto, lawyer, businesswoman, legal manager at a technology company and founder of RAS – the first luxury salon specializing in braids in Brazil –, talks about the digital field, the financial market and Black Money (or black money, produced and circulated by , for and among black people). Our guest Taynara Alves, graduated in Business and Innovation Management and partner at RAS – the first luxury salon specialized in braids in Brazil – talks about ancestral memories, black entrepreneurship and impact business. Research sources: Sebrae, Primeiras Negros, Mundo Negro, Claudia, BagyBlog, Whow. ACKNOWLEDGMENTS: Canal Preto would like to thank our guests for their participation. Canal Preto would like to thank our guests. Amanda Coelho (Diva Green) - Black woman, mother, hair artist, braider, wigmaker and mayakeira. Carolina Pinto - Lawyer, businesswoman, legal manager in a technology company and founder of RAS, the first luxury salon specialized in braids in Brazil. Taynara Alves - Graduated in Business and Innovation Management and partner of RAS, the first luxury salon specialized in braids in Brazil. Racism. Either you fight, or you take part. Which of the two are you?

black maternity hospitals

In the historical-theoretical productions of white western feminisms, motherhood was, in general, conceptualized as an obstacle to women's participation in political struggles for equity, access to better job opportunities and to their own personal fulfillment. Likewise, in other theoretical perspectives, motherhood has already been attributed the condition of a patriarchy tool in the social control of the bodies of women and people with uterus, sexually and reproductively fundamental to the replication of the workforce and its over-exploitation by capital. However, this universalizing perspective of what it means to be a woman, to be able to gestate or to mother is no longer acceptable, due to other epistemological points of view and equally historical, multifaceted contributions of black, indigenous and decolonial feminisms, for example, to the Brazilian diasporas. . Thus, the problems experienced by women, people with a uterus, pregnant women or identified in this way can no longer be analyzed from the hegemonic conceptions of feminisms or other libertarian theories about womanhood and motherhood. Motherhood, or mothering, can be a source of redemption, potency and affection, but also of oppression, especially because of the side effects of the precariousness of living conditions that affect women and people who give birth to black Brazilian women. Research sources: Cria para o Mundo, O mundo autista, Geledés, Revistas USP. ACKNOWLEDGMENTS: Canal Preto would like to thank our guests for their participation. Luciana Viegas - Autistic activist. Black woman. Teacher. TEDx Speaker. Columnist Autism Magazine. Founder of the Black Lives with Disabilities Matter Movement (VNDI). Thainá Briggs - Social worker graduated from UFF (focus on peripheral youth), business manager (MBA - Universidade Estácio de Sá), writer, poet and coordinator of the award-winning book "Mães pretos. Maternity solo e dororidade". Sarah Carolina - Digital content creator, mother of three black children, pedagogue and educator (black motherhood and real positive parenting), historian and parenting researcher. Marcele Oliver - Activist, producer, writer, trance singer and social entrepreneur. Editorial coordinator of the work "It had to be black" (Editora Conquista, 2022). Mother, wife and shelter of Fayzah Badu. Pollyne Avelino - Producer and entrepreneur. Founder of Mothers of Wakanda. Mother of Malik Abayomi. Racism. Either you fight, or you take part. Which of the two are you?

Diasporic Traumas and Mental Health - Black Psychology, Historical and Transgenerational Trauma

By limiting itself to white and European concepts of mental health and psychological suffering, Brazilian psychology fails to contemplate and adequately treat 56% of the country's population, composed of black men and women (IBGE). Black subjectivity is ignored in the vast majority of Psychology graduations, and one of the direct effects of this are black patients who are victims of racism by the professionals who should welcome them, misunderstood in their questions, not heard and heard as belonging to a people for more than 300 years enslaved and freed for only 134 years. Several black intellectuals dedicated themselves to the production of knowledge about the effects of racism on black subjectivities. In the 1940s, the psychoanalyst Virgínia Leone Bicudo (1910-2003) carried out extensive research with socially ascended blacks in São Paulo, which resulted in her master's thesis entitled "Racial attitudes of blacks and mulattos in São Paulo". Paul" (1945). The Martinican psychiatrist Frantz O. Fanon (1925-1961) wrote, in his clinical and academic work, the book "Black skin, white masks" ("Peau noire, masques blancs", 1952), originally his rejected doctoral thesis, now reference in studies on mental health of the black population. In the 1960s/1970s, in the work of black psychologists such as Dr. Wade Nobles (Ifagbemi Sangodare, Nana Kwaku Berko I) and Na'im Akbar (born Luther Benjamin Weems Jr., 1944), Black Psychology appears in the United States, which is the construction of theories and practices in clinical psychology in the light of black subjectivities and African ancestry. In the 1980s, the Brazilian psychologist and psychoanalyst Neusa Santos Souza (1948-2008) wrote the book "Tornar-se negro, ou as vicissitudes da identità do negro Brasileiro em ascension social" (1983), in which she reinterpreted fundamental concepts of psychoanalysis from the black experience. There is no space here for a survey of all publications on black mental health throughout history; we chose these because they are publications by pioneering authors on the subject. Our guest Andressa Cardoso, psychologist (CRP 21/04104) graduated from Centro Universitário Santo Agostinho (UNIFSA-PI) who follows the cognitive-behavioral approach (CBT), with care focused on anxiety, grief, the black population, self-esteem and self-knowledge, talks about strengthening health networks, prioritizing ethnic-racial inequalities. Shenia Karlsson, clinical psychologist (effective member of the Ordem de Psicólogos de Portugal - OPP), Master in African Studies from the Higher Institute of Political and Social Sciences (ISCSP, University of Lisbon), columnist Revista Gerador, Director of the Instituto da Mulher Negra de Portugal and co-founder of Papo preta: Saúde e Bem-Estar da Mulher Negra, states: "The concept of diasporic trauma is a collective experience resulting from discontinuities, deterritorialization, migratory movements, historical processes, interruptions and distortions that generated a series of traumas in the black community". Our guest Joice Modesto, a psychologist with a niche in mental health for the black population and ethnic-racial relations, talks about historical, transgenerational trauma and the trauma that remains ongoing. Ariane Kwanza Tena, Bachelor in Psychology from UFMT, Master in Education (UFMT/UFRRJ), with research in Black Psychology, talks about the phenomenon of modern psychology emerging from Western ideas and approaches, citing Abdias Nascimento (1914-2011) and bell hooks (born Gloria Jean Watkins, 1952-2021). Research sources: Afrofuturo, Amazon and "Vindo de amor" (hooks, 1994). Canal Preto would like to thank our guests for participating. Andressa Cardoso - Psychologist (CRP 21/04104) graduated from Centro Universitário Santo Agostinho (UNIFSA-PI) following the cognitive-behavioral approach (CBT), with care directed to anxiety, grief, black population, self-esteem and self-knowledge. Shenia Karlsson - Clinical psychologist (effective member of the Portuguese Psychologists Order - OPP). Master in African Studies from the Higher Institute of Political and Social Sciences (ISCSP, University of Lisbon). Columnist Magazine Generator. Director of the Instituto da Mulher Negra de Portugal. Co-founder of Papo preta: health and well-being of black women. Joice Modesto - Psychologist with a niche in mental health of the black population and ethnic-racial relations. Ariane Kwanza Tena - Bachelor in Psychology from UFMT. Master in Education (UFMT/UFRRJ), with research in Black Psychology. Specialist in Psychonutrition (Unyleya) working in the area of ??training, research and clinic in the perspective of Black Psychology. Racism. Either you fight, or you take part. Which of the two are you?

Black Love as a Resistance Strategy

The intellectual and writer bell hooks (born Gloria Jean Watkins, 1952-2021) has extensive theoretical production on love as a fundamental element in the political dispute and survival (physical-spiritual, psychic, material, subjective and emotional) of the black community in diaspora. This concept is broad and advances non-romantic affective relationships, encompassing familial-parental relationships, friendships and/or relationships held in any social circles - although romantic affection (between couples or any other similar formations) also receives in-depth treatment. In many of her elaborations, hooks argues, in different ways, that the black population needs to fight "the lack of love" ("Vivindo de amor", 1994). Affective relationships play an important role in overcoming the violence imposed by racist societies. "Many black people, and especially black women, have become accustomed to being unloved and shielding themselves from the pain it causes, acting as if only white people or other gullibles expect love," the author wrote in 'Living on Love' (1994). hooks ends the text, stating that "when we know love, when we love, it is possible to see the past with different eyes; it is possible to transform the present and dream of the future. This is the power of love. Love heals". For Roger Cipó, photographer, Ogan and black critical influencer, "any action of black love is an act of healing, protection and care". Our guest Renato Nogueira, writer, professor of Philosophy at the Department of Education and Society (UFRRJ) and essayist, talks about love as a power of restoration. Tati Brandão, speaker, mentor and teacher of Inclusive Leadership, with a focus on affectivity and listening (learning to listen in a deep and empathic way), says: "Today, talking about love, living in love, overflowing affection, exercising affection are acts of courage". Our guest Adalberto Neto, journalist, playwright and influencer, winner of the Shell, Ubuntu and Popular Recognition Awards for the play "Oboró - Black Masculinidades", says: "Black love heals, because this exchange of affection between people like us only feeds our self esteem". Research sources: Mundo Negro, UOL, Geledés, Carol Society. Canal Preto would like to thank our guests and guest. Renato Nogueira - Writer, professor of Philosophy at the Department of Education and Society (UFRRJ) and essayist. Tati Brandão - Speaker, mentor and teacher of Inclusive Leadership, focusing on affectivity and listening (learning to listen in a deep and empathic way). Adalberto Neto - Journalist, playwright and influencer. Winner of the Shell, Ubuntu and Popular Recognition Awards for the play "Oboró - Masculinidades negras". Racism. Either you fight, or you take part. Which of the two are you?

School Dropout - A Risk to the Black Population

Almost half of young blacks aged 19 to 24 were unable to complete high school. According to IBGE data, the school dropout rate reaches 44.2% among men; a breakdown of gender and race also reveals that, for black women in the same age group, school dropout is a reality for 33% of young women. School dropout usually occurs due to the need for extra income, as the black population suffers from forced entry into the labor market, causing young people to leave the school environment to help their families guarantee a basic income and survive. Our guest Joana Oscar, Manager of Ethnic-Racial Relations of the Municipal Department of Education (SME) of Rio de Janeiro, says that we are still living a remnant of the process of exclusion and tax marginalization of black African enslavement in the colonial period (1534-1822) and the Brazilian post-abolition period (1888) and mentions the need to talk about access and guarantee of permanence, learning and completion for the network's students.

From the Acarajé Tabuleiros: Afro-Brazilian Cuisine

The foods and recipes of African origin were, after arriving in Brazilian territory, modified in their techniques of preparation and adaptation of ingredients, giving rise to African cuisine in Brazil – or Afro-Brazilian cuisine. Acarajé is the most famous and popular African food we have in the country: a dumpling made of black-eyed peas and fried in palm oil, stuffed with vatapá, caruru, shrimp and pepper sauce. Its name comes from the Yoruba language – “acará” (ball of fire) and “jé” (act of eating), added later – and it began to be sold on trays in the streets of Salvador (18th and 19th centuries). Our guest Aline Chermoula, chef owner of Chermoula Cultura Culinária, researcher of ancestral Afrodiasporic cuisine across the Americas, professor at Gastromotiva, columnist Vogue Brasil and Site Mundo Negro, talks about the use of leaves in African cuisine, citing the women deli and winners. Kanu Akin Trindade, Om? Ògún, biologist, production engineer, co-founder of Dida Bar e Restaurante, says: "I think that, within the African diaspora, acarajé symbolizes how whatever they do, whatever they have done is not strong enough to separate people from Africa. The acarajé symbolizes a lot of power".

Black Women and Girls in TECH

Studies show that, for decades, the field of technology has reproduced the gender inequalities already observed in social daily life, associating men with the development of technologies and technological careers, while, and often, women were invisible in their trajectories in the sector. Unfortunately, there are still no accurate data on the access of the black population to the technologies and tools provided by the Internet, nor their usage habits. Broad-spectrum surveys, such as the Continuous National Household Sample Survey (PNAD Contínua) – Internet and television access and possession of a cell phone for personal use, or Information and Communication Technology (ICT) in households, for example, They don't make a racial cut. With regard to black women, specifically, the Dossier Black women: portrait of the living conditions of black women in Brazil, by the Institute for Applied Economic Research (IPEA, 2013), and the Synthesis of Social Indicators (2018), by the Instituto Brasileiro de Geografia e Estatística (IBGE), point to greater restrictions felt by black women in different segments, such as access to adequate housing, education, social protection, basic sanitation services, technologies and communication. The exclusion of the black population is also felt in the field of gender studies, science and technology. This area of ??knowledge is hegemonized by predominantly white and white researchers. Gaps are also present in the research clippings, which rarely focus on the intersection between race, gender and technology.

Writings - On Black Female Representation in Literature

WRITINGS - ON BLACK FEMALE REPRESENTATIVENESS IN LITERATURE Black literature is the literary production whose subject of writing is the black person himself. It is from the subjectivity of black women and men, their experiences and their point of view that the narratives and poems classified as such (by black authorship and/or enunciation) are weaved. The black person appears in Brazilian literature more as a theme than as an authorial voice. Therefore, most Brazilian literary productions portray black characters from perspectives that show stereotypes of the dominant, Eurocentric white aesthetic. It is a literary production written mostly by white and white authors, in which the black man or woman is the object of a literature that reaffirms racial stigmas.

Dona Ivone Lara - 100 Years

D. IVONE LARA - 100 years Yvonne Lara da Costa (1922-2018), better known as Dona Ivone Lara, was a Brazilian singer, songwriter and lyricist, also known as the "Grande Dama do Samba", and the first woman to integrate the wing of composers of a samba school of the elite group of carioca carnival, the G.R.E.S. Serrano Empire. Graduated in Nursing and Social Work (in this last course, possibly the first in the whole country), Yvonne Lara played a very important role in the psychiatric reform in Brazil, in the midst of the anti-asylum struggle, alongside the psychiatrist Nise da Silveira (1905-1999) . The artist released about 15 albums and dozens of sambas. Among his greatest hits are "Sonho meu" (Dona Ivone Lara and Délcio Carvalho), "Alguém me warned" (Dona Ivone Lara) and "Acreditar" (Dona Ivone Lara and Délcio Carvalho).

The Future of Quotas in Universities

The implementation of social and racial quotas and other affirmative actions plays a fundamental role in the racial diversification of the teaching and student bodies of university banks (and public service), in the theoretical production/of academic-scientific knowledge and in more complex responses to social questions to the Brazilian society, in the advancement of reparatory racial justice and effective citizenship for black populations, including quilombolas, and non-black populations historically subordinated by the State - such as indigenous peoples and other traditional communities (peoples of the waters, forests and forests), people with disabilities (PwD), trans and transvestites.

Negritudes, Colorism and Racial Realities in Brazilian style

In a highly mixed-race country, colorism organizes nearly half of the population, distributing society in a color gradient under a "white superiority mentality". It is still very difficult to talk about colorism, especially for those who have a mestizo origin, because it is talking about their own history, understanding, accepting that it is related to the process of colonial slavery violence by which the history of Brazil is marked and, many times, , facing this reality can be a painful process.

Salvador, diasporic city

Atlantic iaspora. The incessant search for Africa in Bahia. The diaspora must be understood as a phenomenon of global displacement of Africans in the world. Displacement is thus understood as the beginning of the diaspora, as it encompasses an infinity of elements. The notion of African diaspora is a dynamic process that is and has always been associated with the living memory of slavery, with the experience and struggle against racism, with the feeling of double consciousness in which the subject finds himself divided between two realities.

Afrocentered Children's and Youth Literature, Black Representation and Representativeness

Children's literature has much to contribute to the construction of identity. Therefore, it is essential that there are more and more black and black main characters in literature, so that children and adolescents can identify and build broader and more realistic worldviews. We live in a world so diverse and rich in its differences, that it makes no sense to find only a small portion of society represented in literature - thinking between characters and authorship of these books.

Black modernism in the arts

The Modern Art Week aimed to transgress the traditional Eurocentric pattern of the time, in which only the white elite was part of the select group of artists. The modernist movement was not, however, inclusive, as it did not represent Brazilian blackness, nor the indigenous community.

Black March: Marielle Franco, Carolina Maria de Jesus and Abdias Nascimento

On March 14, two black lives were born that, so powerful, racism could not erase. Carolina Maria de Jesus and Abdias Nascimento were born in the same year (1914) and both carried out a journey of resistance traced with art, courage and revolt. On the same day, Marielle Franco was brutally murdered, making today, this day, mobilize us against genocide, inequality, prejudice and the countless injustices that plague the black population in Brazil.

The black female revolution for affectivities

As bell hooks (1952-2021) puts it: "Many black women feel that there is little or no love in their lives. This is one of our private truths that is rarely discussed in public. This reality is so painful that black women rarely speak openly about it". The psychological impacts of this neglect are diverse and are not restricted exclusively to romantic relationships; friendships and the work environment can generate feelings that reinforce a black woman's low self-esteem. Our guest Caroline Moreira, racial diversity consultant, mentor, CEO and Founder Negras Plurais, says that "talking about affection is also talking about care". Tati Cassiano, CEO and Founder Ubuntuyoga, says that "allowing yourself to be vulnerable is to be brave, to the point of embracing this humanity that is denied to us". Our guest Sueide Kintê, griô journalist, consultant and cultural producer, activist for the human rights of black women and poet, says: "To naturalize frustration as something genuine of the human being is something that warms us". Research sources: Geledés, Mundo Negro, Marie Claire Magazine, Azmina, and Correio Nagô. Canal Preto would like to thank our guests for participating: Caroline Moreira (Racial Diversity Consultant, Mentor, CEO and Founder Negras Plurais) Tati Cassiano (CEO and Founder Ubuntuyoga) Sueide Kintê (Griô journalist, cultural consultant and producer, activist for the human rights of black women and poet) Racism. Either you fight, or you take part. Which of the two are you?

Carnival, Culture and Resistance

Carnival is popular culture, a source of freedom of expression, joy, opportunity and space for articulation and dialogue with the population, functioning as an instrument of resistance and social change. As our guest Leci Brandão, Brazilian singer, songwriter and politician says: "The media needs to look at female samba groups. We have many female samba groups, but they are not publicized." Marcelo Argôlo, journalist, researcher and creator of @popnegroba, says that "the street carnival in Salvador is an invention of the black population". João Jorge Rodrigues, president of Bloco Afro Olodum, says that "1983 is a milestone in the history of Olodum, for not having paraded and reinvented itself". Our guest Millena Wainer, journalist and singer of G.R.E.S. Mocidade Independente de Padre Miguel, tells us about her experience as a samba singer and says that "samba broadens my horizons, it makes me a better person". Research sources: Portal à Tarde, Correio Nagô, Museu Afro Rio, Agência Brasil, Laboratório Fantasma, Pop Prosa, Geledés, O Globo, Itaú Cultural, Revista Capitolina, Correio Braziliense, Fundação Cultural Palmares, Metrópoles, Pitaya Cultural, Tribuna de Minas , Efigênias, Revista Continente, Catraca Livre and Carnavalesco. Canal Preto would like to thank our guests for their participation: Leci Brandão (Brazilian singer, songwriter and politician) Marcelo Argôlo (Journalist, researcher and creator of @popnegroba) Millena Wainer (Journalist and singer of G.R.E.S. Mocidade Independente de Padre Miguel) João Jorge Rodrigues (President of Bloco Afro Olodum) Racism. Either you fight, or you take part. Which of the two are you?

Black Immigrants and Refugees in Brazil

Le Brésil est connu comme une nation accueillante, mais il a pris des mesures pour une politique migratoire plus restrictive. Ces dernières années, le pays a connu non seulement la stagnation des progrès, mais aussi de sérieux revers, soulevant à nouveau des problèmes tels que les expulsions sommaires et la criminalisation de la migration. Au programme d'aujourd'hui, nous avons des invités : DJ Dafro (DJ angolais) ; Lígia Margarida Gomes (Master en développement et gestion sociale, militante du mouvement noir et membre du conseil d'administration de la Société pour la protection des personnes handicapées - SPD) : et Maria Cristina dos Anjos (Conseillère nationale pour la migration - Cáritas brésilienne) .