The article analyzes the documentary O caso do homem errado (2018) starting in the relations between the brazilian black community with the afroconsumption aiming to articulate the sociocultural, media and racial parallels that are crossed with the consumption of the movie and direct us to reflect about the genocide of young black men by the police and for the invisibility of back women in the cinema.

The article aims to analyze how the theme of the genocide that occurred in Cambodia (1975-1979) and the memory of the trauma are portrayed in the documentary The missing picture, directed by Rithy Pahn. The text reflects the construction of the documentary by the director Pahn, a victim of the Cambodian totalitarian regime, who had his family murdered by the Khmer Rouge Regime, and what were the strategies used to reconstruct a subjective, individual, and collective memory of the trauma experienced during his childhood. The article analyzes how the film works with diegetic, affective, and regimes of indicial image and seeks more an effect of memory than an effect of reality, by using images produced in clay and other materials, to represent the impossibility of narrating the genocide experienced during the Khmer totalitarian regime.

Trata-se de um artigo que analisa as condições jurídicas para uma intervenção internacional na Amazônia, enquanto resposta aos danos causados pelo exercício da soberania territorial do Estado, considerando que esse argumento pode ser visto como causa de graves violações ao Direito Internacional. Diante da atual crise amazônica, manifestações de representantes de Estados e textos de especialistas passam a sugerir a necessidade de intervenção na Amazônia. Esta só poderia acontecer como: (i) legítima defesa; ou (ii) operação de manutenção da paz. Na primeira hipótese, é necessário um ataque a ser repelido, o que não existe na atual conjuntura amazônica. Na segunda hipótese, deve haver uma ameaça real à paz internacional, que pode ser identificada com graves violações de direitos humanos, como o são os crimes contra a humanidade, o genocídio e o ecocídio. Na atual crise amazônica, seria possível cogitar a prática de genocídio e ecocídio, uma vez demonstrada a intenção de inviabilizar a sobrevivência de grupos humanos, como os povos indígenas. Satisfeita essa condição, seria imperativa uma decisão expressa do Conselho de Segurança das Nações Unidas nesse sentido, de modo a garantir a licitude da ação.

As práticas de extermínio no Brasil têm se dirigido a pobres, mas especialmente a negros pobres. A partir da análise da definição jurídica internacional de genocídio, empreendemos uma investigação acerca do que se produz como sentido sobre e para esta população, no cotidiano. Tomamos como estratégia metodológica a bricolagem, na busca de capturar o que escapa em atos do que o discurso racista busca negar. Nos diversos fragmentos apresentados, tomados de cenas comuns, compartilhadas na cultura e na história, podemos entender a lógica de desqualificação imposta aos negros, bem como uma lógica institucionalizada que aponta para esta população como sendo uma fonte potencial do mal, a ser controlada e eliminada. Além de tais práticas resultarem, de fato, em mortandade consentida de alguns, impõem um cotidiano que produz outros efeitos: diversas formas de morte em vida, seja pelo silenciamento, seja pela imposição de um lugar de desvalorização naturalizada.

Between April and July 1994 “the fastest genocide in history” (Melvern, 2004) took place in Rwanda. One of the media by which the genocide acquired visibility was film. Thus, we could say that the various titles produced so far form an audiovisual archive on the basis that not only the films succeeded in establishing forms, schemes and visual motifs of representation, but also that they allowed the putting into circulation of an interpretation of the genocide. From this starting point, this paper aims to study the film archive of the Rwandan genocide from the concept of cultural memory: a type of memory that is mediated through texts, images, rituals, etc. (Assmann, 2011). In this sense, cinema has become one of the most important contemporary means for the construction and transmission of cultural memory. On the other hand, the dynamics of cultural memory, as an active form of memory, can be understood through a dialogue between the canon and archive. In our paper we will investigate the archive of the Rwandan genocide in the light of that dialogue, which is not always an harmonious one, but sometimes also a dissonant one.

Anachronism is presented as an obstacle to the task of the historian who, in the effort to understand the past, must avoid interference of elements that correspond to a different time from that of her object of study, fundamentally, those that come from her own context. A problem long addressed by the French theory of history as well as by the philosophy and history of the art, anachronism accounts for a problem and at the same time a necessary condition. In this work we are going to assess the role played by anachronism in historical understanding, for which we are going to use two examples: the restitution of objects that museums make in response to claims of the indigenous communities and the application of the categories of analysis that were created later to events of the past to which they are intended to explain, as is the case of the use of the concept of “genocide”. We will finish arguing in favor of the function that anachronism has for the understanding of the past and to illuminate the present world.

Com base na nova historiografia alemã, o artigo trata de algumas formas de compartilhar a experiência, do dever da memória e do reescrever da história no que tange ao genocídio durante a guerra colonial (1904-1907) no sudoeste africano. A história e a memória passam por um processo de descolonização, tanto na Alemanha quanto na Namíbia, que transcorre por meio de petições por reparações ou protestos diante de monumentos do período (pós-)colonial ou de rituais de comemorações. Sobre essas experiências, as histórias nacionais de países africanos apresentam tensões intrínsecas ao caráter multicultural ou pluriétnico das sociedades pós-coloniais.

Abstract The conquest of indigenous territories and epidemic diseases have gone hand in hand throughout the history of Brazil. The current new coronavirus pandemic that is devastating indigenous communities follows this violent strategy of conquest. My argument is that structural racism that has led to the death of more than 200 indigenous people in the first months of the pandemic should be seen not as irresponsible acts of omission, but as acts of genocide.

ABSTRACT Belgian colonizers used phrenology to create an irreducible division between the two major groups living for centuries in Rwanda-Urundi. This formed the basis for the implementation of systematic efforts to subdue the large Hutu population. Both the Hutus and the smaller, and initially privileged, Tutsi group soon incorporated the racist discourse, which was pivotal to the gradual increase in violence before and after Rwandan independence in 1962. The Rwandan genocide in 1994 culminated in the horrible pinnacle of this process, involving recurrent episodes of slaughtering. Doctors should not underestimate the racist potential of pseudoscientific misconceptions.

Abstract The Akroá-Gamella people reside in the State of Maranhão, in the northeast region of Brazil. They began to experience broad visibility, on national and international levels, as victims of a genocidal action contrived by agribusiness sectors, following an event named “Movement for Peace” in April 2017. This article sets forth an ethnography of patterns of violence that serve to maintain power inequalities between indigenous peoples and political organisations that control work and private property in the Baixada Maranhense. The text begins with a brief historical overview of the territorialisation process set in motion by the Akroá-Gamella in the last decade, followed by an analytical description of the cartography of conflicts derived from this people’s political insurgence. The text also focuses on implicit and objective contents in practices that sustain symbolic and physical violence from the Indians’ perspective, emphasising struggles undertaken in defence of territory and the right to existence.