Possible between the members of a community

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Providing them with a code to name and classify, without ambiguity, the various aspects of their world and their individual and social history (MOSCOVICI, 2005, p. 21). As Moscovici (2012, p. 27) postulates, social representation can be understood as “a particular modality of knowledge having the function of elaborating behaviors and communication between individuals”. This means that, based on what each subject knows or understands a fact, a situation, a concept, he constructs a representation. But how is this particular knowledge constructed? It is constructed through social interactions, which is why Moscovici's theory associates the individual with the social or collective. In light of Moscovici's concept of representation, it appears that the way black people see themselves or how Brazilian society sees black people was historically constructed.

It is a small, derogatory view that dates back to Brazil's period as a colony of Portugal. This view, in turn, has been refuted and questioned, given that history is no longer conceived as knowledge with contents closed in on themselves, without questioning. Therefore, many historical statements are called into question, especially Phone Number List those constructed in the colonial period. Regarding colonization and the ideas that circulated at the time, it is possible to say that even though the colonial period has ended, the effects of colonization are still spreading and still being felt. Therefore, as Oliveira and Lucini (2021) explain, colonization was not an event that ended with the political emancipation of the colonies. Even today, colonial ideological processes are felt or perceived in economic organization, work relations, personal relationships, among others.



It was this understanding that motivated many researchers in Latin America to “expand categories and concepts suitable for Latin America as an initiative to develop academic studies dedicated to this problematization” (OLIVEIRA, LUCINI, 2021, p. 98). It is in the wake of this discussion that decolonial studies emerge. From Catherine Walsh's perspective, the term decoloniality designates resistance and refusal. It is a refusal to the colonialist model which, based on concepts of race, subordinates and depreciates certain ethnic groups. If there is the term decoloniality, there is also the term coloniality. The latter “equivalent to a “colonial matrix or pattern of power”, which is a complex of relationships that hides behind the rhetoric of modernity (the story of salvation, progress and happiness) that justifies the violence of coloniality” (MIGNOLO, 2017, p. 13).