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Quilombos: the land is life and freedom

Quilombos: a terra é vida e liberdade

Quilombos: la tierra es vida y libertad

Amanda dos Santos Pereira

ORCID: 0000-0002-3274-7577

Abstract

Since Brazil's imperial era, the enslaved Black African population has sought ways to

resist the horrors of slavery. Some of these groups were called quilombos, a word

originating from the Bantu language that means camp or fortress. This essay addresses

the main dilemmas currently faced by Brazilian quilombos, such as disputes over land,

the fight against violence, and the violation of rights. Additionally, the study highlights

the resistance processes developed by these communities to remain in their territories.

The essay articulates the thoughts of Afro-Brazilian intellectuals as the main

contributors to these discussions. The theoretical framework of the study is based on

the Afrodiasporic epistemic perspective. It concludes that land and territory hold crucial

significance for the existence of quilombola communities, making it urgent to

implement public policies that recognize, respect, and guarantee the strengthening

and preservation of these communities in Brazil.

Keywords: Quilombo; Racism; Contested Territories; Resistance.

Resumo

Desde a época imperial do Brasil, a população negra africana escravizada buscou

formas de resistir aos horrores da escravatura. Alguns desses agrupamentos receberam

a denominação de quilombos, palavra de origem bantu que significa "acampamento"

ou "fortaleza". Neste ensaio, são abordados os principais dilemas enfrentados

contemporaneamente pelos quilombos brasileiros, como a disputa pela terra, a luta

contra a violência e a violação de direitos. O estudo também evidencia os processos

de resistência criados por esses povos para se manterem em seus territórios. Este

ensaio articula o pensamento de alguns intelectuais afro-brasileiros como principais

protagonistas das discussões. O referencial teórico do estudo baseia-se na perspectiva

epistêmica afrodiaspórica. Conclui-se que a terra e o território possuem um significado

crucial para a existência das comunidades quilombolas. Assim, é urgente a

implementação de políticas públicas que reconheçam, respeitem e garantam o

fortalecimento e a preservação dessas comunidades no Brasil.

Palavras-chave: Quilombo; Racismo; Territórios contestados; Resistência.

Resumen

Desde la era imperial de Brasil, los africanos negros esclavizados buscaron formas de

resistir los horrores de la esclavitud. Algunos de estos grupos fueron denominados

Doutoranda e Mestra em Terapia Ocupacional pela Universidade Federal de São Carlos (PPGTO/UFSCar). Graduada

em Terapia Ocupacional pela Universidade Federal de Sergipe (UFS). E-mail: toamandapereira@gmail.com.

Quilombos: the land is life and freedom

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quilombos, una palabra de origen bantú que significa "campamento" o "fortaleza". Este

ensayo aborda los principales dilemas que enfrentan actualmente los quilombos

brasileños, como la disputa por la tierra, la lucha contra la violencia y la violación de

derechos. Asimismo, el estudio destaca los procesos de resistencia desarrollados por

estos pueblos para permanecer en sus territorios. Este ensayo articula el pensamiento

de algunos intelectuales afrobrasileños como principales protagonistas de las

discusiones. El marco teórico del estudio se fundamenta en la perspectiva epistémica

afrodiaspórica. Se concluye que la tierra y el territorio tienen un significado crucial para

la existencia de las comunidades quilombolas, por lo que resulta urgente implementar

políticas públicas que reconozcan, respeten y garanticen el fortalecimiento y la

preservación de estas comunidades en Brasil.

Palabras clave: Quilombo; Racismo; Territorios en disputa; Resistencia.

Introduction

According to Marcella Furtado, Regina Sucupira, and Cândida Alves (2014), quilombos

were founded in Brazil during the 16th century by enslaved populations, predominantly Black

individuals, who fled from slave quarters to escape slavery and achieve the much-desired free-

dom. Today, quilombos have evolved into spaces of struggle and resistance against oppression.

Nascimento (2019) emphasized that “quilombo does not mean escaped slave. Quilombo means

fraternal and free meeting, solidarity, coexistence, and existential communion. We repeat that

the quilombola society represents a stage in human and socio-political progress in terms of

economic egalitarianism” (Nascimento, 2019, p. 289-290).

Beatriz Nascimento (2016) reflected that the word quilombo is a Portuguese adaptation

of kilombo, a term originating from Bantu-speaking peoples. One of the meanings of kilombo

is associated with a place, camp, or sacred house where initiation rituals were performed. From

the 16th century to the present day, Brazilian quilombos have been persecuted by the State,

society, and institutions. Records in Brazilian literature referring to quilombos were predomi-

nantly written by individuals who supported slavery; consequently, the literature often portrays

quilombos as marginalized spaces, inhabited by people seen as resistant to social norms

(Gomes, 2015).

Beatriz Nascimento (2016) also noted that the first official Portuguese document men-

tioning quilombos was dated 1559. However, it was only in 1740 that the Overseas Council and

the King of Portugal officially defined the term quilombo as: “all housing of escaped Blacks who

exceed five, in part destitute, even if they do not have established ranches, nor are pestles found

in them” (Nascimento, 2016, p. 120). This definition evolved significantly with the 2003 presi-

dential decree 4.887, which, in its Article 2, updated the definition of quilombola communities:

Quilombos: the land is life and freedom

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For the purposes of this decree, the remnants of quilombo communities are considered

to be ethnic-racial groups, according to self-attribution criteria, with their own historical

trajectory, endowed with specific territorial relationships, with a presumption of Black

ancestry related to resistance to the historical oppression suffered. (Brazil, 2003).

During the colonial period, these communities were referred to as Mucambos and Re-

tiros, but the term that has endured to this day is Quilombo (Santos, 2015). The Brazilian state

decreed the replacement of the term quilombola with "remaining quilombo communities," shift-

ing the focus from individual rights to recognizing ethnic groups as collectives of rights (Matos

& Eugênio, 2018). For some authors who adopt anthropological perspectives, the term

quilombo remnant is considered more inclusive, as it encompasses not only communities

formed by formerly enslaved individuals but also those established by free Black people who

purchased or inherited their land. These communities share a common history of resistance and

a collective struggle to secure their rights (Arruti, 2017).

It is important to note, however, that the term remnants is controversial. Although Bra-

zilian law uses this designation, some scholars critique it from a socio-anthropological perspec-

tive, arguing that it risks presenting a static view of quilombola groups. Instead, they emphasize

the need to account for the evolution and ongoing dynamics of these communities. This debate

raises critical questions: Who are the remnants? What does it mean to be a quilombo today?

(Munanga, 2001, Silva; Nascimento, 2012).

However, there are many stereotypes constructed or desired in the search to find in pre-

sent-day communities or current social subjects the untouched traces of Africanness

from the past. In other words, in general, society wants to find reliable traces of African

tradition in present-day communities to legitimize their origin, as if customs, traditions,

and ways of life were frozen in time without the need for (re)constructions throughout

history (Silva; Nascimento, 2012, p. 26).

According to the Brazilian Institute of Geography and Statistics (IBGE, 2022), there are

approximately 1,327,802 quilombolas across the country. However, only 3,563 communities

possess a certificate of self-definition as a remaining quilombo community, and the quilombola

population residing in titled territories represents merely 4.3% of the total quilombola popula-

tion in Brazil (IBGE, 2022). As Givânia Silva and Bárbara Souza (2021, p. 87) note, “just over

three hundred [communities] have their territories titled.”

In this context, Vercilene Dias (2020) and Givânia Silva (2020) point out that the pro-

cess of land titling is slow, with most quilombola communities unable to prove land ownership

due to bureaucratic obstacles. On November 7, 2007, the federal government established the

National Policy for the Sustainable Development of Traditional Peoples and Communities

(PNPCT), emphasizing the recognition, strengthening, and guarantee of territorial, social,

Quilombos: the land is life and freedom

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environmental, economic, and cultural rights. This policy aims to prioritize the quality of life

for both present and future generations (Brasil, 2007).

Additionally, the National Coordination for the Articulation of Black Rural Quilombola

Communities (CONAQ) was created to play a crucial role in mobilizing communities, defend-

ing human rights, protecting territories, and representing these rural communities on national

and international levels. More recently, in 2024, the National Policy on Equity, Education for

Ethnic-Racial Relations, and Quilombola School Education was established through Ordinance

No. 470/2024. This policy focuses on implementing educational actions and programs to ad-

dress ethnic-racial inequalities, combat racism within academic settings, and advance educa-

tional opportunities for the quilombola population (Brasil, 2024).

Silva and Souza (2021) underscore the crucial importance of land and territory for

quilombola communities, stating that these spaces are integral to “planting, production, experi-

ences and expressions of cultural manifestations, celebrations, construction of sacred spaces,

and connections with ancestral memories” (Silva & Souza, 2021, p. 86). Throughout Brazil,

quilombos self-affirm their ethnic-racial identity by occupying and using territories and natural

resources as a foundation for their cultural, social, religious, ancestral, and economic reproduc-

tion. This involves utilizing knowledge, innovations, and practices passed down through gen-

erations (Brasil, 2007).

Despite their resilience, quilombos in Brazil face numerous challenges. Pereira and

Magalhães (2022) emphasize that each quilombo is unique, with distinct ways of life and spe-

cific approaches to managing quilombola identity. Nonetheless, as Nascimento (2016) high-

lights, Brazilian quilombos share common struggles: the fight for access to land, basic sanita-

tion, education, and against invisibility, historical erasure, violence, and the violation of rights.

Notably, for the first time in 150 years, the IBGE conducted a census of the quilombola popu-

lation as an ethnic group in 2022 (IBGE, 2022).

This article aims to address the primary dilemmas currently faced by Brazilian quilom-

bos, including disputes over land, the fight against violence, and the violation of rights. Addi-

tionally, the study highlights the resistance processes these communities have developed to

maintain their territories. The essay draws upon the perspectives of Afro-Brazilian intellectuals

as central contributors to these discussions, employing a theoretical framework rooted in the

Afrodiasporic epistemic perspective.

In the first part of the essay, I discuss the struggles faced by Brazilian quilombos, such

as disputes over land and violations of rights. Next, I explore the resistance strategies these

communities have employed to remain connected to their territories. Finally, I emphasize the

Quilombos: the land is life and freedom

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urgency of implementing public policies that recognize, respect, and ensure the strengthening

and preservation of quilombola communities in Brazil.

Years of struggles against invisibility and violation of rights

Amanda Pereira (2022) conducted participatory research with quilombola women from

the rural quilombo known as Quilombo da Pinguela, located in the interior of Bahia. The par-

ticipants reported that when accessing health and social assistance services, as well as interact-

ing with the police, agricultural, and education departments, their quilombola identity was not

recognized. Moreover, there is a historical and persistent silence surrounding the existence of

the quilombo in the city. This lack of acknowledgment is compounded by the absence of support

from municipal authorities, the state, and society at large—many city residents are unaware of

the quilombo's existence.

The women of Pinguela attribute this invisibility to the community’s lack of official

land title, as the territory has not been demarcated by the National Institute of Colonization and

Agrarian Reform (INCRA). Additionally, the quilombo faces a land ownership dispute with

Usina Unial Agrícola. The struggles faced by Quilombo da Pinguela are reflective of challenges

experienced by many quilombos across Brazil, which must navigate the dual pressures of af-

firming their identity through their unique ways of life and conforming to state-defined identity

policies. Generally, the state dictates how quilombola lifestyles should be, determines who

qualifies as quilombo remnants (a term used by the state), and validates citizenship through the

legal recognition of land titles (Fernandes et al., 2020).

As Fernandes et al. (2020) note, Brazilian quilombos have two options for obtaining

recognition: they can negotiate and accept the identity definitions imposed by the state, or they

can reject them, understanding that these definitions often stem from a white, exclusionary

worldview. “The affirmation of their identity involves processes of both negotiation and con-

frontation with these sectors of power, sometimes seeking alliances, and at other times chal-

lenging them to legitimize their identity and guarantee their rights” (Fernandes et al., 2020, p.

4). Historically, and continuing today, quilombos in Brazil have been victims of racism, terri-

torial expropriation, and violence (Pereira & Magalhães, 2023). Santos (2015), popularly

known as Mestre Nêgo Bispo, provides examples of quilombos targeted by attacks since the

Portuguese Overseas Empire, through the Republic, Estado Novo, and into the Democratic State

of Law. He highlights parallels between the histories of Quilombo dos Caldeirões (CE), Canu-

dos (BA), Pau de Colher (BA/PI), and Quilombo dos Palmares (AL). These quilombos were

accused of being “communities of messianic fanatics, lacking social discipline, morality, and

Quilombos: the land is life and freedom

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proper customs, and therefore a threat to the moral, social, economic, and cultural integrity of

the Republic” (Santos, 2015, p. 58).

Under orders from the state, these quilombos were invaded by police, republicans, and

colonels, who destroyed their properties by fire to expropriate their territories and erase all

symbols and meanings of their way of life (Santos, 2015, p. 59). It is important to note that

attacks on quilombola communities persist to this day. Therefore, it is the responsibility of the

state to ensure the full enjoyment of the rights guaranteed by the current Constitution. Despite

the inclusion of quilombos in public policies and expanded access to rights, statistics indicate

that the majority of Brazilian quilombos continue to face violations of their rights (Pereira et

al., 2022; Pereira & Magalhães, 2022; Silva & Souza, 2021).

Land and territory: resistance movements

For traditional communities, the land carries a vital and sacred energy. It is regarded as

a mother and is synonymous with freedom.

Land, understood here in a broad sense, encompasses not only the physical space nec-

essary for the material reproduction of life but also the land where the symbolic re-

sides—a place where memory finds its sanctuary, home to myths and legends, a source

of beauty, inspiration, and sacred collective meaning, as essential to life as the land of

labor (Silva & Nascimento, 2012, p. 34).

In rural quilombos throughout Brazil, the land and natural resources are integral to pre-

serving nature as well as the cultural, social, religious, ancestral, and economic practices that

are passed down through generations. It is important to note that, in general, the capitalist sys-

tem does not maintain a relationship of respect and harmony with the land. Instead, it exploits

advanced technologies, chemical pesticides, and herbicides to accelerate production, aiming

solely to maximize profits (Miranda et al., 2021).

The capitalist logic of appropriating territory has fostered industrialization and urbani-

zation, leading to significant land degradation and environmental pollution. Since the Estado

Novo period, public policies have actively promoted rural exodus, disregarding the knowledge

and sustainable practices of traditional peoples, which are seen as insufficient to support the

demands of the capitalist system (Santos, 2015). According to Santos (2015), traditional com-

munities maintain a biointeractive relationship with nature. Biointeraction stands in opposition

to the capitalist exploitation model, as it is based on the principles of "extract, use, and re-edit"

(Santos, 2015, p. 100). Traditional peoples rely on organic energy sources that can be reused or

discarded naturally. These organic materials decompose rapidly or serve as sustenance for other

species, thereby fostering a sustainable and regenerative cycle (Santos, 2015).

Quilombos: the land is life and freedom

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We emphasize the importance of biointeracting with all the elements of the universe in

an integrated way, to the point of overcoming the expropriatory processes of colonizing

developmentalism and the fallacious nature of the synthesis and recycling processes of

(un)sustainable developmentalism, through the process of reissuing natural resources

by logic of biointeraction (Santos, 2015, p. 100).

Roberta Araújo (2017), along with Amanda Pereira and Lilian Magalhães (2022), em-

phasize that caring for the land and preserving natural resources are key resistance strategies

employed by quilombola communities to maintain their connection to African traditions and

culture. It is important to recognize that the strategies developed by these communities to sus-

tain their existence and resist external pressures are diverse and heterogeneous. As Nascimento

(2016) highlights, each quilombo embodies unique ways of being, acting, feeling, and existing,

which vary across the national territory. Through practices such as cuisine, cultural expressions,

agriculture, dances, rituals, legends, storytelling, popular festivals, and the stewardship of their

territories, the quilombola population has found enduring ways to preserve and celebrate their

African heritage and cultural identity.

Resistance is achieved, therefore, with the maintenance, re-elaboration, and construc-

tion of culture, religion, and sociability that contained values that allowed Black men

and women not to lose elements of identity with the continent of origin, assimilating

other possible cultural aspects within the context of slavery. This resistance occurred in

different spaces, including slave quarters, but quilombos were, without a doubt, an im-

portant territory for its elaborations. Without opposition and resistance to slavery, there

would not be what we call Afro-Brazilian culture (Soares, 2020, p. 57-58).

Conclusion

This essay examined the primary dilemmas faced by quilombola peoples, including the

dispute over land, the fight against violence, and the violation of rights. It also highlighted the

resistance processes developed by these communities to remain connected to their territories.

Although the rights of quilombola communities are guaranteed under the 1988 Constitution and

reinforced by public policies and decrees addressing their specific needs, these rights are fre-

quently violated due to systemic racism. It is, therefore, the responsibility of the State to ensure

the full enjoyment of the rights enshrined in the Constitution.

Despite the challenges posed by racism, it is crucial to recognize the remarkable resili-

ence and achievements of quilombola communities. Over generations, they have developed

strategies to preserve and protect their Afro-Brazilian culture, transmitting ancestral knowledge

and practices across time. For these communities, the land holds not only material value but

also profound immaterial and symbolic significance. While studies on quilombola populations

remain scarce in Brazil, there is an urgent need for further research on this subject. Additionally,

Quilombos: the land is life and freedom

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it is imperative to implement and strengthen public policies that acknowledge, respect, and en-

sure the preservation and empowerment of quilombola communities throughout the country.

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Recebido em 20/07/2024

Aprovado em 24/11/2024

Publicado em 31/12/2024