RESUMEN La teoría del capital humano (HCT) ha pasado de ser un principio central de la teoría económica neoclásica a una posición política normativa y prescriptiva que guía nuestra comprensión del crecimiento económico en múltiples escalas, desde la individual hasta la nacional. En este artículo, un grupo diverso de estudiantes de posgrado cuestiona sus experiencias de acumulación y realización de "capital humano". Sostienen que el HCT tiene en su centro un tema abstracto y falsamente universal que oscurece cómo las relaciones transnacionales de patriarcado, raza y colonialidad constituyen clases y crear así una realidad en la que no todos pueden realizar inversiones en capital humano. Este artículo profundiza en cómo este grupo de estudiantes adultos desarrolló una comprensión de la clase como una relación socialmente constituida dentro del capital y, por lo tanto, pone de relieve la necesidad de que los educadores de adultos trabajen desde una articulación de clase más matizada que reconozca la relacionalidad con otras formas de opresión.

RESUMO A teoria do capital humano (TCH) tem mudado o enfoque na abordagem, desde a teoria económica neoclássica para teorias normativa e prescritiva que destacam o entendimento de crescimento económico baseado em escalas diversas, designadamente da escala individual para a nacional. Neste artigo, um grupo de estudantes de graduação interroga as suas experiências de acumulação e de desenvolvimento do “capital humano”. Argumentam que a TCH tem no seu interior uma ideia falsa e generalizadamente aceite que obscurece como as relações transnacionais de patriarcado, raça e colonialismo constituem as relações de classe e, por essa via, criam a ideia de que investimentos no capital humano não podem ser ambicionados por todos. Neste artigo debate-se o modo como os aprendentes adultos entendem a classe social, enquanto uma relação socialmente constituída no quadro do capital; e defende-se a necessidade dos educadores de adultos trabalharem a partir de um conceito de classe mais complexo que reconhece relações com outras formas de opressão.

ABSTRACT Human capital theory (HCT) has moved from a core tenet of neoclassical economic theory to a normative and prescriptive policy position that guides our understanding of economic growth across multiple scales, from the individual to the national. In this paper, a diverse group of graduate students interrogate their experiences of accumulating and realising ‘human capital.’ They argue that HCT holds at its centre an abstract and falsely universal subject that obscures how transnational relations of patriarchy, race, and coloniality constitute class relations and thus create a reality in which investments in human capital cannot be realised by all. This paper further elaborates how this group of adult learners developed an understanding of class as a socially constituted relation within capital and thus foregrounds the need for adult educators to work from a more nuanced articulation of class that recognizes relationality with other forms of oppression.

Resumen ¿Cuál es el lugar de la relación entre subjetividad y colonialidad en la formación psicoanalítica? ¿Con quiénes pensamos o a quiénes leemos? ¿Desde qué lugar? ¿Qué movimientos esconde esta formación? Son algunas de las preguntas que sirven como punto de partida para reflexionar en torno al vínculo entre psicoanálisis y filosofía latinoamericana. Esta vinculación permite abrir nuevas interrogantes sobre el objeto de estudio del psicoanálisis: el sujeto/las subjetividades. El objetivo general que atraviesa estas páginas tiene que ver con indagar los aportes que puede realizar la filosofía decolonial a la crítica de las ideas de sujeto/subjetividad realizada desde el psicoanálisis de grupos, entendiendo que la idea de sujeto podría ser criticada también desde la decolonialidad como una noción moderna/colonial —que se encuentra instalada en el núcleo formativo de las profesionales en Psicología—. La importancia de este recorrido es que nos permite advertir algunas de las consecuencias de pensar al sujeto/subjetividades de forma eurocéntrica, lo cual reproduce y alimenta totalizaciones que generan malestares sobre la base de eludir las explotaciones y clasificaciones que se vienen dando desde antes de la expansión del capitalismo, precisamente desde el siglo XVI, y que viene imponiendo lugares a ocupar según variables interrelacionadas de clase, género y raza.

Resumo Qual é o lugar da relação entre subjetividade e colonialidade na formação psicanalítica? Com quem pensamos ou com quem lemos? A partir de que lugar? Que movimentos essa formação esconde? Estas são algumas das questões que servem de ponto de partida para refletir sobre a ligação entre a psicanálise e a filosofia latino-americana. Esta ligação permite-nos abrir novas questões sobre o objeto de estudo da psicanálise: o sujeito/subjectividades. O objetivo geral que perpassa estas páginas tem a ver com a investigação das contribuições que a filosofia decolonial pode fazer à crítica das ideias de sujeito/subjetividade levada a cabo a partir da psicanálise de grupo, entendendo que a ideia de sujeito também poderia ser criticada a partir da decolonialidade enquanto noção moderna/colonial —que se instala no núcleo formativo dos profissionais da psicologia—. A importância deste percurso é que nos permite alertar para algumas das consequências de pensar o sujeito/subjectividades de uma forma eurocêntrica, que reproduz e alimenta totalizações que geram mal-estar com base na fuga às explorações e classificações que se têm vindo a realizar desde antes da expansão do capitalismo, precisamente desde o século XVI, e que têm vindo a impor lugares a ocupar de acordo com variáveis inter-relacionadas de classe, género e raça.

Abstract What is the place of the relationship between subjectivity and coloniality in psychoanalytic training? With whom do we think or whom do we read? From what place? What movements hide this formation? These are some of the questions that serve as a starting point to reflect on the link between psychoanalysis and Latin American philosophy. This connection allows us to open new questions about the object of study of psychoanalysis: the subject/subjectivities. The general objective that runs through these pages has to do with investigating the contributions that decolonial philosophy can make to the critique of the ideas of subject/subjectivity carried out from group psychoanalysis, understanding that the idea of the subject could also be criticized from decoloniality as a modern/colonial notion —which is installed in the training core of psychology professionals—. The importance of this journey allows us to notice some of the consequences of thinking about the subject/subjectivities in a Eurocentric way, which reproduces and feeds totalizations that generate discomfort on the basis of avoiding the exploitations and classifications that have been taking place since before the expansion of the capitalism, precisely since the 16th century, and that has been imposing places to occupy according to interrelated variables of class, gender and race.

Resumo O presente estudo tem como objetivo caracterizar a grilagem de terras no Piauí a partir de auditorias nos dados do cadastro fundiário nacional e delinear o papel das prefeituras municipais no processo de apropriação fundiária irregular. As análises são ancoradas na epistemologia de fronteira levando em conta o conceito de colonialidade formulado por Aníbal Quijano. Utilizaram-se técnicas de pesquisa bibliográfica e documental. A partir dos dados das auditorias foi possível indetificar 53 processos com imóveis com indícios de fraudes nas cadeias dominiais, dos quais 17 se referem a irregularidade “arrecadação por prefeituras municipais”. A fiscalização dos dados cadastrais se mostrou eficiente para o diagnóstico da grilagem de terras, embora necessite de correções. Identificou-se 5 grupos de fraudes junto aos registros imobiliários. Observou-se que prefeituras municipais foram utilizadas como estratégia de reserva da terra para entrada no mercado no momento oportuno. A grilagem de terras é uma função inerente ao próprio sistema-mundo capitalista moderno-colonial e representa uma das formas de colonialidade na apropriação sobre a terra.

Abstract This study aims to characterize land grabbing in Piauí based on audits of data from the national land registry and to outline the role of municipal governments in the process of irregular land appropriation. The analyses are anchored in frontier epistemology, taking into account the concept of coloniality formulated by Aníbal Quijano. Bibliographic research and documentary research were used. Based on the data from the audits, it was possible to identify 53 processes with properties with evidence of title chain fraud, of which 17 refer to the irregularity “collection by municipal governments.” The inspection of cadastral data proved to be efficient for the diagnosis of land grabbing, although it needs corrections. Also, 5 fraud groups were identified in real estate records. It was observed that city councils were used as a land reserve strategy to enter the market at the right time. Land grabbing is an inherent function of the modern-colonial capitalist world system itself and represents one of the forms of coloniality in the appropriation of land.

Resumen El presente estudio tiene como objetivo caracterizar el acaparamiento de tierras en Piauí a partir de auditorías de datos del catastro nacional y delinear el papel de los gobiernos municipales en el proceso de apropiación irregular de tierras. Los análisis se anclan en la epistemología de frontera teniendo en cuenta el concepto de colonialidad formulado por Aníbal Quijano. Se utilizó la investigación bibliográfica y la investigación documental. Con base en los datos de las auditorías, fue posible identificar 53 procesos con inmuebles con evidencia de fraude en las cadenas de dominio, de los cuales 17 hacen referencia a la irregularidad “recaudación por parte de los gobiernos municipales”. La inspección de datos catastrales demostró ser eficiente para el diagnóstico de acaparamiento de tierras, aunque necesita correcciones. Se identificaron 05 grupos de fraude en registros inmobiliarios. Se observó que los ayuntamientos se utilizaron como estrategia de reserva de suelo para ingresar al mercado en el momento adecuado. El acaparamiento de tierras es una función inherente del propio sistema-mundo capitalista modernocolonial y representa una de las formas de colonialidad en la apropiación de la tierra.

Abstract This article analyzes the configuration of anti-speciesist feminisms (AF) based on the experiences of a trans activist and twelve animalist women from Ecuador, along with the performative work of a trans artist from Colombia. A theoretical model is used that puts community feminisms in dialogue with Feminist Animal Studies to identify the decolonial discourses and practices that characterize these political subjectivities. Qualitative methodology based on fourteen indepth interviews and the analysis of images coded with the Atlas.ti program is used. On the one hand, we show how activists denounce patriarchal and carnist regimes within social movements and, on the other hand, we emphasize the place of the body-territory and animality as a sensitive space of political dispute to question gender and species binarisms. Through reanimalization as a decolonial practice, which entails embodying certain politics of the abject through “animal transvestism”, the close link between speciesism and the coloniality of power and gender becomes evident. It is concluded that these anti-speciesist feminisms question the place of the animal as a marker of power and as a process of subalternization and, through performance, seek to translate the suffering place of non-human animals to promote interspecies alliances and fabrics.

Resumen En este artículo se analiza la configuración de los feminismos antiespecistas a partir de las experiencias de una activista trans y doce mujeres animalistas de Ecuador, junto con la obra performática de una artista trans de Colombia. Se emplea un modelo teórico que pone en diálogo los feminismos comunitarios con los estudios feministas animalistas, a fin de identificar los discursos y prácticas decoloniales que caracterizan a estas subjetividades políticas. Se utiliza metodología cualitativa basada en catorce entrevistas en profundidad y el análisis de imágenes codificadas con el programa Atlas.ti. Se expone, por un lado, cómo las activistas denuncian los regímenes patriarcales y carnistas en el interior de los movimientos sociales y, por otro, se enfatiza el lugar del cuerpo-territorio y de la animalidad en cuanto espacio sensible de disputa política para cuestionar los binarismos de género y de especie. A través de la reanimalización como práctica decolonial, que supone encuerpar determinadas políticas de lo abyecto mediante el “travestismo animal”, se evidencia el estrecho vínculo entre el especismo y la colonialidad del poder y del género. Se concluye que con estos feminismos antiespecistas se cuestiona el lugar de lo animal como marcador de poder y como proceso de subalternización y, valiéndose de la performance, se busca traducir el lugar sufriente de los animales no humanos para propiciar alianzas y tejidos interespecie.

BACKGROUND: Healthcare systems reflect worldviews, specifically in mental health, where norms dictate what is normal and abnormal. The era of coloniality promoted Western dogma over collectivist cultures, which were marginalised. This study explored the perspectives and experiences of Black, isiZulu-speaking, South Africans who utilised multidisciplinary services, based on a Western-based therapy model at a private psychiatric facility in KwaZulu Natal. METHODS: A qualitative descriptive design was utilised. Purposive sampling was utilised to recruit 10 participants. Data was collected through semi-structured interviews. Braun and Clarke's six phases of thematic analysis were used to guide the data analysis. FINDINGS: Three themes with sub-themes emerged from the data: personal perceptions, which explored how isiZulu-speaking people made sense of mental health and mental illnesses. Cultural perceptions were the collectivist method of problem-solving, which stressed the importance of spiritual beliefs. Health-seeking behaviour considered the experience of the isiZulu-speaking mental health care user. Cognitive dissonance prevailed due to the difference between westernised mental health treatment and traditional healing systems. CONCLUSION: The family and community are intertwined in participation, reputation, and healing. There is an emphasis on enduring hardship and following traditions, which are preserved by valued elders. Disregarding these norms can outcast the Zulu individual who strives toward inclusion within the community. IMPLICATIONS FOR PRACTICE: • Intervention cannot only be at individual level but also community level. • Including the family in psychoeducation and therapeutic goal settingwould be beneficial to the Zulu MHCU. • Group programmes should address gender-specific issues. • Occupational therapists must recognise the importance of participating in spirituality for the healing of the Zulu MHCU and appropriately include it in intervention. • Mental health resources and awareness programmes need to be disseminated atcommunity level. • Competency in the isiZulu language is recommended.

ABSTRACT This article aims to think about the specificities of the gender performativities of dissident bodies that practice samba performances in Rio de Janeiro. A reflection on social reinventions in samba schools is proposed; and about how the potential for creation intrinsic to samba, understood in Benjaminian terms as its aura, needs to be resumed in contemporary times. Based on the concepts proposed by Walter Mignolo, of liminal thought and irreducible colonial difference, of cruzo, intersections of Simas and Rufino, the interwovens between queer studies and local contexts of race and class are discussed. Finally, a proposal is elaborated to think about the samba dissident bodies from what we call the Cuíca theory.

RÉSUMÉ Cet article vise à réfléchir sur les spécificités des performativités de genre des corps dissidents qui pratiquent des spectacles de samba à Rio de Janeiro. Une réflexion sur les réinventions sociales dans les écoles de samba est proposée; et sur la manière dont le potentiel de création intrinsèque à la samba, compris en termes benjaminiens comme son aura, doit être repris à l'époque contemporaine. Sur la base des concepts proposés par Walter Mignolo de pensée liminale et de différence coloniale irréductible, de cruzo, intersections de Simas et Rufino, les intersections entre les études queer et les contextes locaux de race et de classe sont discutées. Enfin, une proposition est élaborée pour réfléchir aux corps de dissidents de samba à partir de ce que nous appelons la théorie Cuíca.

RESUMO Este artigo tem como objetivo pensar as especificidades das performatividades de gênero de corpos dissidentes que praticam performances de samba no Rio de Janeiro. Propõe-se uma reflexão sobre reinvenções sociais nas escolas de samba e sobre como a potencialidade de criação intrínseca ao samba, entendida em termos benjaminianos como sua aura, precisa ser retomada na contemporaneidade. A partir dos conceitos propostos por Walter Mignolo, de pensamento liminar e diferença colonial irredutível, de cruzo, intersecções de Simas e Rufino, discutem-se os entrecruzamentos entre os estudos queer e os contextos locais de raça e de classe. Por fim, elabora-se uma proposta para pensar os corpos dissidentes que sambam a partir do que se nomeia como a teoria Cuíca.

Abstract This article is part of a study aimed to map antiracist knowledge and practices in mental health by monitoring the practices of three collectives of professionals working in/with the psychosocial care network in the city of São Paulo, allowing us to characterize their intervention strategies. To contribute to the conceptualization of this article, through a review of the decolonial literature, three major ideas have been outlined that have allowed us to give substance to the decolonization of Psychiatric Reform: bewilderment, which, in dialogue with Achille Mbembe and Frantz Fanon, invites us to affirm madness and blackness without, however, establishing fixations; the antimanicolonial, which occurs in the promotion of the free and countercultural exercise of imagining diasporas, in light of that proposed by Édouard Glissant, Paul Gilroy, and Lélia Gonzales regarding an Atlantic (de)orientation in which elements of the black diaspora and Latin America can re-signify blackness and unreason; and aquilombar, as a liberatory praxis whose genesis lies in the quilombos as a living metaphor for the radicalisation of relationships in differences, based on Abdias do Nascimento’s quilombismo, Clóvis Moura’s quilombagem, Beatriz Nascimento’s (k)quilombo, and Mariléa de Almeida’s devir quilomba.

Resumo Este artigo é parte de uma pesquisa que buscou cartografar saberes e fazeres antirracistas em saúde mental por meio do acompanhamento das práticas de três coletivos de profissionais trabalhando na/com a rede de atenção psicossocial na cidade de São Paulo, o que possibilitou caracterizar suas estratégias de intervenção. Buscando contribuir para sua conceitualização, delineamos, por meio da revisão da literatura descolonial, três ideias-força que nos permitem dar corpo à descolonização da Reforma Psiquiátrica: o desnortear, que, em diálogo com Achille Mbembe e Frantz Fanon, nos convida à afirmação da loucura e da negritude - sem, no entanto, estabelecer fixações; o antimanicolonial, que se dá no fomento do exercício livre e contracultural de imaginar diásporas, em relação com as proposições de Édouard Glissant, Paul Gilroy e Lélia Gonzales quanto a uma (des)orientação atlântica na qual elementos da diáspora negra e da América Latina possam ressignificar negritude e desrazão; e o aquilombar, como práxis libertária que tem em sua gênese os quilombos como metáfora viva da radicalização das relações nas diferenças, a partir do quilombismo de Abdias do Nascimento, da quilombagem de Clóvis Moura, do (k)quilombo de Beatriz Nascimento e do devir quilomba de Mariléa de Almeida.

RESUMO O presente estudo analisa o lugar dos povos originários no filme documentário, delineando os limites e possibilidades que definem sua condição de sujeito ou de objeto da cena documental. A partir dos estudos de cinema e antropológicos, identifica-se em que medida a problemática da constituição do sujeito no cinema indígena permite pensar questão semelhante de pesquisa no campo das humanidades. Entre o mundo histórico e cosmológico, o campo e o antecampo audiovisual, o colonialismo permanente e a contracolonialidade, os domínios do poder na perspectiva documental indígena, invariavelmente, são marcados por tensões, fissuras e limites. Quem, afinal, é o Outro enquanto sujeito e/ou objeto da câmera? documentário antropológicos identificase identifica se humanidades cosmológico audiovisual contracolonialidade invariavelmente tensões Quem afinal eou câmera

ABSTRACT This study analyzes the place of indigenous peoples in documentary film, outlining the limits and possibilities that define their condition as subject or object of the documentary film. Based on cinema and anthropological studies, it identifies the extent to which the problem of the constitution of the subject in indigenous cinema allows us to consider a similar research question in the field of humanities. Between the historical and cosmological worlds, the audiovisual field and ante-field, permanent colonialism and counter-coloniality, the domains of power in the indigenous documentary perspective are invariably marked by tensions, fissures and limits. Who, after all, is the Other as subject and/or object of the camera? film studies humanities worlds antefield, antefield ante field, ante-field countercoloniality, countercoloniality counter coloniality, coloniality counter-coloniality tensions Who all andor camera

RÉSUMÉ La présente étude analyse la place des peuples originaires dans le film documentaire, en mettant en évidence les limites et les possibilités qui définissent leur condition de sujet ou d’objet de la scène documentaire. A partir des études cinématographiques et anthropologiques, on identifie dans quelle mesure le problème de la constitution du sujet dans le cinéma indigène permet de réfléchir à une question de recherche similaire dans le domaine des sciences humaines. Entre le monde historique et celui cosmologique, champ et antechamp audiovisuel, colonialisme permanent et contre-colonialité, les domaines du pouvoir dans la perspective documentaire indigène sont, invariablement, marqués par des tensions, des fissures et des limites. Qui, après tout, est l’Autre en tant que sujet et/ou objet de la caméra? dobjet d anthropologiques humaines cosmologique audiovisuel contrecolonialité, contrecolonialité contre colonialité, colonialité contre-colonialité sont invariablement tensions Qui tout lAutre l Autre etou caméra

Resumen Este artículo consiste en una investigación de campo sobre las normas de género en un curso de Derecho en una universidad pública del Sur de Brasil, en que se investiga como las normas de género organizan las relaciones entre alumnas en el campo estudiado. La investigación, guiada por el postestructuralismo, tiene un enfoque cualitativo, con el objetivo exploratorio, y su punto central es las entrevistas realizadas durante 2021 en el campo de investigación mencionado. De las entrevistas surgieron declaraciones vinculadas a las relaciones de poder que involucran género, raza, corporalidad, edad, regionalismo, entre otros. Este estudio, buscando un análisis adecuado del material disponible a través de la interseccionalidad, se centra en categorías relacionadas con el género y la raza. También se basa en materiales grabados sobre el campo, puestos a disposición del público, así como en revisiones narrativas bibliográficas, uniendo el sesgo epistemológico con teóricos como Michel Foucault y Judith Butler, así como con referentes poscoloniales, como Lélia González, Enrique Dussel y Gayatri Spivak. De la investigación se desprende que las relaciones de poder establecidas conducen al mantenimiento del acceso, a la visibilidad y al reconocimiento académico a sujetos cuyos cuerpos y conductas encajan en el prescripciones del orden colonial.

Resumo O presente artigo consiste em pesquisa de campo sobre normas de gênero em curso de Direito de uma universidade pública no Sul do Brasil, em que se investiga como as normas de gênero organizam as relações entre discentes mulheres no campo estudado. A pesquisa, orientada pelo pós-estruturalismo, é de abordagem qualitativa, com objetivo exploratório, e tem como ponto nuclear entrevistas realizadas durante o ano de 2021 na área mencionada. Das entrevistas, emergiram enunciados atrelados a relações de poder que envolvem gênero, raça, corporalidades, idade, regionalismos, entre outros. Para este artigo, com inspiração na ferramenta da interseccionalidade, focam-se as categorias relacionadas ao gênero e à raça. Baseia-se, também, em materiais registrados do campo, disponibilizados publicamente, assim como em revisão bibliográfica narrativa, costurando o viés epistemológico com teóricos como Michel Foucault e Judith Butler, como também com referências pós-coloniais, como Lélia Gonzalez, Enrique Dussel e Gayatri Spivak. Da pesquisa, a partir da análise temática, notou-se que as relações de poder estabelecidas mantêm acessos, visibilidades e reconhecimentos acadêmicos a sujeitos cujos corpos e comportamentos se enquadrem nas prescrições da ordem colonial.

Abstract This article consists of field research on gender norms in a Law Undergraduate at a public university in the South of Brazil, in which it is investigated how gender norms organize the relationships between female students in the field studied. The research, guided by post-structuralism, has a qualitative approach, with an exploratory objective, and has as its core point interviews carried out during the year 2021 in the aforementioned area. From the interviews, statements linked to power relations involving gender, race, corporeality, age, regionalisms. For this study, inspired by the intersectionality tool, it focuses on categories related to gender and race. It is also based on publicly available registered materials from the field, as well as a narrative bibliographic review, stitching the epistemological bias with theorists such as Michel Foucault and Judith Butler, as well as with post-colonial references, such as Lélia Gonzalez, Enrique Dussel and Gayatri Spivak. From the research, from the thematic analysis, it was noticed that the established power relations maintain access, visibility and academic recognition to subjects whose bodies and behaviors fit the prescriptions of the colonial order.

The surge of the conquest of black African women grows rapidly as indicated by the multifaceted oppressions experienced by black African women today. Although coloniality is supposed to be a thing of the past, its stench still wreaks havoc for the present-day black African woman whose reality of experience is that of 'triple pain' (Vellem 2017). Colluding with the church, colonisers reinforced and justified the centralisation of the west in Africa, which was established through violence and consequently led to the conquest of black humanity. However, womanism has argued that it was black African women who, in addition to being conquered based on their race, were rigorously subjected to patriarchal violence. Today, the church has a prominent role in the lives of many black African women; thus the church has an integral responsibility of pursuing liberation of black African women and ultimately all humanity (Kobo 2018). Nevertheless, the church cannot move towards liberation without critiquing the toxic relationship between church and coloniality and its legacy of the conquest of black African women through patriarchal violence. Undoubtedly, many black African women continue to experience patriarchal violence to this day, and the church has many a time become the source of their suffering. This calls for a serious engagement within the liberation discourse to uproot colonial legacy of the conquest of black African women. CONTRIBUTION: The purpose of this article is to explore the relationship between the church and coloniality, and how this relationship has impacted the lives of black African women. Employing womanism as the primary framework, this article seeks to offer a womanist critique that seeks to disrupt the collusion of church and coloniality in its legacy of the perpetuation of patriarchal violence which leads to the conquest of many black African women today

Addressing a myriad of complex social, economic and political issues in the South African context requires that we draw from a variety of voices. This postcolonial reflection draws on the work of Vuyani Vellem's African spirituality to highlight how it can help Africans conceptualise race epistemologically. The contribution emerged out of an article presented at a conference themed 'unthinking West. The article employed the concepts of liminality and threshold to discuss the ambivalence encountered by Vuyani Vellem and highlights how his theological convictions still present unsettling ideological aftershocks within the unjust structures of society. CONTRIBUTION: This contribution is a black liberation theological reflection, which laments how Vellem did not live to witness the full realisation of his dreams regarding the liberation of the black masses. The article identifies racial discrimination and misconceptions on African spirituality as some examples of the 'unsettling aftershocks' regarding challenges, which Vellem confronted within the unjust structures of South African society.

Working towards reconciliation, the undoing of structural inequalities and segregation often means transforming 'white spaces' into less white spaces, including but not restricted to Christian communities. However, it is often overlooked that greater representation of people of colour does not automatically challenge the epistemic authority that tends to rest with white people and/or Eurocentric knowledge systems. This was the backdrop of a study carried out in a multi-'racial' South African congregation. The purpose was to understand how white people conceptualised and worked for reconciliation in a context they were culturally dominating. A constructivist grounded theory approach was used to generate and analyse data through ethnographic methods and relationship-based learning of isiXhosa. This article presents the problem identified - the 'coloniality of knowledge' in 'reconciling' Christian communities. To challenge it and to render theologising more relevant in the intercultural contact zone, several concrete suggestions are subsequently made. They are focussed on creating environments favourable to embracing cultural-linguistic differences and to harnessing them for increased gospel relevance and epistemic equality. The value and the cost of such transformation will be discussed in the end with reference to the South African context. INTRADISCIPLINARY AND/OR INTERDISCIPLINARY IMPLICATIONS: Seeking relationships on the terms of the 'other' enables more profound ways of sharing different experiences of the gospel. This approach of decolonising theology can increase cultural and epistemic justice with implications for practical and systematic theology, mission and reconciliation studies, and research in general in cross-cultural settings

BACKGROUND: Cultural dissonance and exclusion in schools persevere because of a lack of response to diversity. In South Africa, coloniality manifests itself in teaching and learning practices through promoting and privileging selective cultural norms in schools, often to the detriment of poor black children. AIM: Despite the availability of educational scholarships for poor children as a way to promote economic success, these opportunities are often laden with cultural and hegemonic expectations making them challenging to navigate, often rendering the experiences as traumatic rather than developmental. SETTING: The article reflects on children's schooling experiences in South Africa. METHODS: This qualitative exposition presents insights from a primary school teacher about her own childhood experiences of exclusion, alienation, and cultural dissonance in South African schools. RESULTS: It reveals the pervasiveness of coloniality and how social justice has still not fully permeated schools. The interplay between race and class remains salient. CONCLUSION: Schools should intensify efforts to promote inclusion by recognising diversity and avoiding normalising singular narratives in diverse contexts. Educational opportunities given to children from disadvantaged backgrounds should be accompanied by psycho-social support to ease the culture shock and alienation they feel when learning in new contexts that differ from their norm. CONTRIBUTION: The article demonstrates that culture is more powerful than politics because, despite the democratic political context, the 'cultural bomb' of decoloniality is all-encompassing.

Resumen: Este estudio tiene como objetivo caracterizar el primer momento de construcción de la subjetividad de la tierra como mercancía en el estado de Piauí, una de las marcas de la colonialidad conceptualizada por Aníbal Quijano. Se utilizó la investigación bibliográfica y la investigación documental. El régimen de sesmarias fue la política utilizada como mediadora en los principales conflictos entre colonizadores, ya través de la cual se garantizaba la apropiación de tierras y casi todas las riquezas del territorio de los pueblos originarios y la destrucción de territorialidades. La ganadería fue la unidad territorial más importante en el Piauí colonial, porque trasciende la importancia de la sesmaria como lastre documental, transformándose en la territorialidad que sustenta la apropiación sobre grandes áreas sustentada en la imprecisión de los límites de la unidad productiva. En el período colonial, la función de la tierra aún era incompatible con la función de la mercancía, pero el régimen de las sesmarías fue la institución transportada desde la metrópoli para impregnar las simbologías subyacentes del colonizador como algo indiscutible, borrando las demás simbologías no reconocidas o despreciadas.

Abstract This study aims to characterize the first moment of construction of the subjectivity of land as a commodity in the state of Piauí, Brazil, one of the marks of coloniality Aníbal Quijano conceptualized. The study involved bibliographic research and documental research. It examines the sesmarias regime, a policy used as a mediator in the main conflicts between colonizers. Through this policy, the colonizers could ensure the appropriation of land and almost all the richness of the territory of native peoples and the destruction of territorialities. The cattle ranch was the most important territorial unit in colonial Piauí because it transcended the importance of the sesmarias as documentary ballast, transforming itself into the territoriality that supports the appropriation over large areas supported by the imprecision of the limits of the productive unit. In the colonial period, the function of land was still incompatible with the function of commodity, but the sesmarias regime was the institution transported from the metropolis to impregnate the underlying symbologies of the colonizer as something not contestable, erasing the other symbologies not recognized or despised.

Resumen: Esse estudo tem como objetivo caracterizar o primeiro momento de construção da subjetividade da terra como mercadoria no estado do Piauí, umas das marcas da colonialidade conceituada por Aníbal Quijano. Utilizou-se das técnicas de pesquisa bibliográfica e pesquisa documental. O regime de sesmarias foi a política utilizada como mediadora dos principais conflitos entre colonizadores, e pelo qual se garantia a apropriação sobre a terra e quase todas as riquezas do território dos povos nativos e da destruição de territorialidades. A fazenda de gado foi a mais importante unidade territorial no Piauí colonial, porque ela transcende a importância da sesmaria como lastro documental, transformando-se na territorialidade que ampara a apropriação sobre grandes extensões amparada na imprecisão dos limites da unidade produtiva. No período colonial a função da terra ainda incompatível com a função de mercadoria, mas o regime de sesmarias foi a instituição transportada da metrópole para impregnar as simbologias subjacentes do colonizador como algo não contestável, apagando as outras simbologias não reconhecidas ou desprezadas.

Resumen Los contenidos escolares poseen un peso relevante en la conformación de identificaciones en las infancias, por ello el valor de las ideas coloniales en los procesos formativos de las infancias es superlativo. La conformación de idearios etnocéntricos en los contenidos educativos constituye un espacio clave para la reactualización de la dominación. Metodológicamente, se usaron fuentes documentales actuales y de registro público que permitieran situar este debate en el actual escenario educativo. Interesa en especial el contenido de ciencias sociales, motivo por el cual seleccionamos elementos de las efemérides y elementos curriculares regulares. La hipótesis que guía nuestro trabajo sostiene que en los contenidos escolares de ciencias sociales es necesario posicionar una mirada crítica sobre el abordaje de la diversidad, que permita procesos de identificación de las diversidades étnicas en el marco de la construcción de la identidad nacional. Para ello, las efemérides escolares se manifiestan como un escenario valioso en cuanto reúnen a toda la comunidad educativa y promueven mensajes públicos sobre hitos de la historia nacional.

Abstract School contents have a relevant weight in the formation of identifications in childhood, therefore the value of colonial ideas in the formative processes of childhood is superlative. The conformation of ethnocentric ideas in educational content constitutes a key space for the re-actualization of domination. Methodologically, current documentary sources and public records were used to allow situating this debate in the current educational scenario. The content of social sciences is of special interest, which is why we select elements from the ephemeris and regular curricular elements. The hypothesis that guides our work maintains that in the social sciences school contents, it is necessary to position a critical look at the approach to diversity, which allows processes of identification of ethnic diversities within the framework of the construction of national identity. To this end, school anniversaries appear as a valuable scenario in that they bring together the entire educational community and promote public messages about milestones in national history.