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A Maafa Multissecular E a (Des)Integração De Africanos Em Diáspora

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A Maafa Multissecular E a (Des)Integração De Africanos Em Diáspora A maafa multissecular e a (des)integração de africanos em diáspora Autoria: Wellington de Souza Lima1 Co-autoria: Nicole Machado Lopes da Silva2 O presente trabalho em primeiro lugar, entende que a integração dos povos africanos no Novo Mundo se deu por meio daquilo que denominaremos amplamente no decorrer do texto por maafa multissecular do qual deriva o processo contínuo e constante de desintegração, negação e anulação da humanidade dos africanos continentais e da diaspora africana. Em segundo, a desintegração dos africanos continentais e da diáspora 3 é resultado da perpetuação do racismo e do (neo)colonialismo epistêmico (re)produzidos nos meios de comunicação, científicos, políticos e institucionais. Essa desintegração atinge primeiro o corpo negro no processo de transmigração forçada proporcionada pelo “progresso” do comércio antlântico europeu. Depois o elo familiar ou comunitário. Em sequência a desintegração histórica, cultural e mental veiculada pelo contínuo processo de embranquecimento eurocêntrico. A desintegração social, cultural e econômica e por fim a desarticulação do ser africano e de sua noção de ancestralidade e espiritualidade. Nesse sentido, utilizamos o termo em kiswahili maafa para denonimar esse longo processo de violência vivida pelos africanos que parte desde a colonização árabe e europeia até os dias atuais. Um processo intergeracional contínuo e destrutivo que se exerce sobre a experiência africana a qual (sobre)vive das interdições impostas pelo poder do paradigma eurocêntrico. Apesar disso, o que pouco se entende é a história de longa duração e a ideia de africanidade que serviu para reafricanizar a experiência dos negros no continente americano durante a escravidão e os períodos subsequentes. O uso do termo maafa foi introduzido pela primeira vez, por uma perspectiva africana pela intelectual Marimba Ani em seu livro Let the Circle Be Unbroken: The Implications of African Spirituality in the Diaspora (1998). De outro modo, o 1 Graduando do curso de Ciência Política e Sociologia pela Universidade Federal da Integração Latino-americana. 2 Graduanda do curso de Letras, Artes e Mediação Cultural pela Universidade Federal da Integração Latino-americana. 3 A diáspora africana é aqui entendida como povos de origem africana que vivem fora do continente, independentemente da sua cidadania e nacionalidade e que estão dispostos a contribuir para o desenvolvimento do continente e a consolidação da união africana. www.au.int (African Union). intelectual Maulana Karenga (2001) compreende maafa (ou o “holocausto africano”) como a destruição da possibilidade de humanidade que envolveu a redefinição da humanidade africana para o mundo, envenenando relações passadas, presentes e futuras com outros que nos conhecem através desta estereotipagem, assim danificando as relações verdadeiramente humanas entre os povos. O uso do termo maafa (a “grande destruição/desintegração”) ao invés de “holocausto africano” implica antes de tudo que o termo transmite não só melhor os eventos como enfatiza que a negação da humanidade africana é um fenômeno secular sem paralelo. A negação da humanidade dos africanos, atrelada ao desprezo e ao desrespeito, coletivos e contínuos acabam por perpetuar sistematicamente a destruição física e espiritual dos africanos, individual e coletivamente. Todo esse processo se dá por meio da deseducação colonial que como dito anteriormente incide na perda da auto-imagem, em sua desintegração e no deslocamento forçado, sendo assim é preciso “incutir vontade na mente africana para retomar a si mesma” e “se libertar do aprisionamento de um povo à imagem”, com bem aponta o historiador africano John Henrick Clarke (2018). Nós, africanos da diáspora situados no Brasil estamos comprometidos com a Agenda África 2063 da União Africana que enraizada no pan-africanismo global e na Renascença Africana, constitui um quadro robusto de propósitos e resoluções dos problemas africanos por meio de soluções africanas e com a Década Internacional de Afrodescendentes (2015-2024). Sob o signo maior da violência que é o colonialismo (Fanon,1968), com a deseducação colonial se destrói a imagem cultural dos povos africanos em detrimento de uma imagem de si que a Europa forja no interior do seu projeto de modernidade por meio do deslocamento forçado e da escravização. Com bem enfatiza o filósofo e historiador latino-americano Henrique Dussel, integrante do Grupo Modernidade / Colonialidade e do que se denomina por epistemologias do sul, nos diz que Europa entonces conquista el oriente, debilita al mundo árabe, conquista y coloniza Africa y América, etc. ; nace así un «centro» y una «periferia». Europa se constituye en el centro y crea la periferia. Este centro va a tener un polo de expansión en Rusia (porque Rusia va a ser la que en Europa conquista Siberia y llegue hasta el Pacifico en el mismo siglo XVI). Europa tendrá en España y Portugal otro polo de expansión por el Atlántico. En el siglo xx el centro va a estar constituido por Estados Unidos, Europa y Rusia desde la segunda guerra mundial. Históricacamente, América latina va a quedar, con el Africa negra, el Islam, la India, la China y el sureste asiático como culturas periféricas, dependientes de una macrocultura central. América latina queda situada en dicha periferia, sin embargo, como el único grupo subdesarrollado de poscristiandad, porque en las otras culturas periféricas está vigente el Islam, el animismo, el hinduismo, la revolución maoista y el budismo en el sudeste asiático. Quiere decir que aún en esta etapa, América latina queda situada como el único conjunto dependiente cristiano, ya que entre nosotros se constituyó la cristiandad, pero fue la única cristiandad colonial (no lo fue la bizantina ni la latina). (DUSSEL, p.95, 1978) A formação histórica do mundo ocidental moderno e sua atual conjuntura geopolítica global é sustentada desde sempre pelo neocolonialismo, genocídio e pelo racismo epistêmico. Em linhas gerais, para o intelectual e pan-africanista de Gana, Kwame Nkrumah, a essência do neocolonialismo é de que o Estado que a ele está é, teoricamente, independente e tem todos os adornos exteriores da soberania internacional. Na realidade, seu sistema econômico e, portanto seu sistema político é dirigido do exterior. (...) Em lugar do colonialismo, como principal instrumento do capitalismo, temos hoje o neocolonialismo.(Nkrumah, xxxx, p.xx) Tais “adornos exteriores da soberania internacional” se evidenciam atualmente com maior densidade devido ao neoliberalismo que assola o continente americano. De norte à sul somos representados por governantes que não possuem nenhuma noção de responsabilidade e ética quando o assunto é racismo e xenofobia, sempre se justificando por meio de uma falsa idéia de soberania nacional ou por meio da negação histórica. Tão pertinente para nós hoje quanto perspicaz em suas reflexões, Nkrumah, nos esclarece que o neocolonialismo de hoje representa o imperialismo no seu estágio final e talvez o mais perigoso. A deseducação colonial além de agir sobre a mente, produz uma neurose cultural por meio do esquecimento sendo que um dos nossos grande dilemas é buscar compreender e (re)atualizar a experiência africana no que se entende por “era da Europa”, que segundo o filósofo africano Cornel West perduraria entre 1492 e 1945. Sob essa violência atmosférica, (...) à flor da pele (Fanon, 1968) subsiste um estado de maafa multissecular intergeracional no qual nós africanos (sobre)vivemos até hoje, dentre as diversas desordens causadas pelo neocolonialismo, por exemplo, estão a anemia falciforme, a diabetes e a hipertensão que afetam diretamente a população negra no Brasil, tendo em vista o precário acesso a serviços de saúde, educação, habitação e condições socio-ecônomicas adequadas. Entendemos que cada cultura e cada povo possui uma epistemologia própria, seu modo de ver, sentir e pensar o mundo que possui uma conexão estreita, no nosso caso, com valores civilizatórios africanos, com uma ética e princípios sobre os quais ela mesma produz sua rede de significações. A realidade apresentada por pensadores do ocidente ao se confrontarem com sua própria auto-imagem filosófica creditam à essa realidade uma convenção de nomes e significados, que tudo que está fora da linguagem é por definição inconcebível e portanto, não poderia ser concebida como parte da realidade humana, sem ser apreendido e articulado pela linguagem. Nossa realidade uma vez não restrita somente a convenção da linguagem a extrapola no sentido de que enquanto potência vibrante atravessa primeiro nossa ancestralidade e nossos corpos. No intuito de dar densidade e continuidade ao paradigma africano-centrado (Clarke, 1994) partimos da noção pan-africana de unidade de todo povo africano, continentais ou da diáspora. Seguindo os passos da união de nossos antepassados, da valorização dos nossos ancestrais e de resistência à colonização. No Caribe do início do séc. XX surge em Trinidad um dos primeiros africanos a pensar a unidade de todos os povos de África, a saber, o advogado Henry Silvester Williams fundador da Liga Pan-Africana e organizador da Primeira Conferência Pan-Africana, realizada na Prefeitura de Westminster, em Londres, em 1900. Numa época em que nossos antepassados eram nomeados como “índios ocidentais”, “homens de cor” ou “negros”, mas se viam em realidade como todos africanos trabalhando juntos, Williams demonstrou seu propósito em juntar todo o mundo africano (p.40, 2018). Alguns nos depois, será o Honorável Marcus Mosiah Garvey quem irá delinear a próxima
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