Colonialidade e processos de subjetivação – aquilombamento na

clínica
Kwame Yonatan Poli dos Santos1

Coloniality and subjetiviness processes - The clinical space as a quilombo

Abstract: In the Year foi 2020, at Rio de Janeiro state twelve children,
between four and fourteen years olde, werw killed by the hands of State
agents, approximately one per month. How to listen to the communities
affected by this brutality on clinic? In order for us to listen the
necrochildhood on clinic (NOGUEIRA,2020) it’s necessary to abandon
the clichês of a certain tradition that dissociates the clinical practice from
the politics and, this way expande it’s bases so that we can “listen with
the eyes”. The goal of the actual text is to think about which are the the-
orectical lenses that help us at clinical practice to “listen with the eyes”
to the black and indigenous communities affected by genocide. For this
matter, the clinical-political-theorical tools that will be used are the psy-
choanalisys, in it’s ethical reavaluations proposed by the Philosophy of
difference, and Franz Fanon’s work. Finally, we point the clinical space
as a quilombo as a clinical device of ethical reorientation that can assist
us on hearing the consequences of coloniality in the insconcient field,
starting from the como that touches the singular.
Key words: necrochildhood, coloniality, clinic, drive, quilombo mak-
ing.

What about black children and why aren’t they considered children?
Why aren’t black children kids?
They are seen like little thugs, dangerous kids, punks, the Other’s sons?
Why do they have to sell drugs to rich people to survive?
Why can’t they just play?
Why do they have to sleep on the streets?
Why do they start to work so early?
Why don’t they have Christmas, birthdays or a New Year?
Why do men look maliciously at black girls?
Are you afraid of me?
Why do they have to grow so fast? Learn how to live…
Why do they die so early?
WE ARE LATE …
Kwame Y., Poems to Postpone the End of the World

In the Year foi 2020, at Rio de Janeiro state twelve children, between
four and fourteen years old, were killed by the hands of State agents, ap-
proximately one per month, their names: Kauã Vitor da Silva, 11 years;
Leônidas Augusto Oliveira, 12 years old; Luiz Antônio de Souza, 14
years old; Maria Alice Neves, 4 years old; Rayane Lopes, 10 years old;
João Vitor Moreira, 14 years old; Anna Carolina Neves, 8 years old;
Douglas Enzo Marinho, 4 years old; Ítalo Augusto Amorim, 7 years old;
João Pedro Pinto, 14 years od; Emilly Vitória Santos, 4 years old;
Rebeca Beatriz Santos, 7 years old.

1
Psicanalista, doutorando da PUC-SP, bolsista CAPES e membro do coletivo
Margens Clínicas.

Twelve histories have been brutally interrupted on their first chap-

ters. Some of these children were inside their houses, playing, when they
were hit by “lost bullets”. Their deaths were not accidental, this is
necroichilhood (necroinfância). (NOGUERA, 2020).

Necrochildhood (Necroinfância) is a term proposed by the philoso-

pher Renato Noguera (2020), unfolding from the concept of necropolitcs
(necropolítica) (MBEMBE, 2018): “The necrochildhood can be defined
as a group of practices, techniques and devices that don’t allow black
children to enjoy their childhood.” (NOGUERA, 2020).

Between 2017 and 2019, 2.215 children and teenagers (0 a 19

years old) that were killed by the Brazilian State, 69% were black
(FBSP, 2019). Rio de Janeiro is the state that occupies the first place at
the police letallity ranking of this age group2.
 The death of Kathleen Romeu this year3, four months pregnant, is
paradigmatic of what means necrochilhood: “keep us from being born is
the most efficient way to make us die”, as said by tatiana nascimento4.

Which bring us to different questions: How is it possible that

something that doesn’t happen in and other place to happen at the out-
skirsts, where the major part of black population in the big cities live?
Which clinical tools are needed to listen to mothers, fathers, sisters,
brothers, family, and even better, the whole community that have been
affected by deaths arranged by the State?

The present text’s goal is to think which are the theoretical lenses
that help us “listen with the eyes”(SANTOS, 2021) on the clinical prac-
tice to the black and indigenous communities affected by genocide.
Which are the theoretical alliances that will assit us on this task?

Fanon’s entire work is built on the crossing between theory, clinic

and politics. According to him, it wouldn’t be possible to think a revolu-
cionary clinic, for example, dissociated from a practice that questions
the colonialism within us and, consequently, capitalism that sustains it.

For this matter, the clinical-political-theoretical tools that will be

used to listen to the subjective effects of the coloniality will be the psy-
choanalitical device in it’s ethical reavaluations proposed by the philoso-
phy of difference; for which we will be using Fanon as an intercessor
(DELEUZE, 1992) so that we accomplish a coloniality analyses and it’s
consequences on the inconscient field, and how these effects show at the
clinical practice, as well as which creations are possible from this device
as a quilombo making.

2
For more information: http://esquerdadiario.com.br/Policia-matou-mais-de-2215-
criancas-e-adolescentes- em-tres-anos-no-pais
3
Kathlen Romeu killed in June of 2021:
https://piaui.folha.uol.com.br/materia/estaremos-juntas-nessa- guerra/

4
Link: https://www.instagram.com/p/CP8axckn6YP/?utm_medium=copy_link

The intecessors are the essencial. They are the creation… it’s nec-
essary to make your own intercessors. It’s a sequence. If we don’t form a
sequence, even if it’s completly imaginary, we’re lost. I need my my in-
tercessors to express myself, and they would never express themselves
without me: the work is always done by many, even if not seen.
(DELEUZE, 1992, p. 160)

The intercessors, according to Deleuze (1992), interest us for the

moviments, not for what happens before them, or for what causes them,
but for the event. Hibrid figures of though operate at the different do-
mains of the intersections.1Making passage for the production of differ-
ence and for the new.

Necrochildhood

What kind of society is capable of producing black children annihi-

lation? In common sense, childhood is the place of the future, so which
future is being eliminated? What does necrochildhood say about us?

At first, coloniality within raciality produced effects on the desire

field in a way that the black experience central pillar is a violence based
on a double comand: one being a wish to achieve the white ideals and
the other being the self-hate connected to the cathegories of your own
blackness. (SOUZA, 1983).

Today we celebrate 133 years* of the abolition of black slavery in Brazil.

The abolition of slavery here means the end of a cruel and unfair system that
treats black people as a thing, an object to be bought and sold, a lucrative busi-
ness to serve the endless ambition of the powerful. Abolition of slavery means
liberation. But are we really putting an end to the injustice, the humiliation that
Brazilian society as a whole still treats us with? Could it be that we put an end
to the lack of self-esteem that was transmitted to us from a very early age in our
lives? Have we freed ourselves from the feeling that we are lesser, second-class
citizens? Do we really like our skin, our hair, our nose, our mouth, our body, our
way of being? Could it be that in these 133 years* of abolition we won the right

1 encruzilhada, the therm comes also from the afro-descendent religions, meaning both physical and sub-
jetive instersections
to enter and leave places like any worthy citizen that we are? (SOUZA, N. S.
Against racism: with great pride and love. Correio da Baixada (newspaper),
May 13, 2008)

Who taught us to hate ourselves? How did we learn so much self-

hate? “This agressiveness sedimented on the muscles, will the colonized
manifest it first againts it’s owns” (FANON, 1979, p. 39). The agressive-
ness direction is a colonial-enslavery device effect.

This device is Michel Foucault’s genealogy description object

(1979). Taking the device notion, Foucault reiterates him own belief on
the true saying historicity, which gives him it’s singular character. It is
more general than the episteme, being more discursive, so to speak.

We understand the concept of the Foucaultian device as a plot that

engenders a network of discourses, articulating disparate elements for a
given purpose. The device is a mesh of heterogeneous elements (dis-
courses, science, laws, philosophy, morals, etc.) and it establishes the
type of connection between these elements.

Foucault (1979) believes that the device is the result of coupling a

series of practices to a regimen of truth. The discourse that appears (or
imposes itself – and imposes itself more as a dispersion than as a struc-
ture, since its imposing nature stands out from the perception or under-
standing that we may have of it) as historical at first, despite being deter-
mined by the development of history, is what defines the veracity
regime, engendering the false and the true. While the discourse acts with
persuasion, control and repression in the organization of experience, the
device is not something to be evaluated through the sieve of value judg-
ment (good or bad), or as if it were acting from the outside; rather, the
device acts on us.

The most important thing we learn from Foucault is that the living (and there-
fore mortal) body is the central object of all politics. Il n’y a pas de politique qui
ne soit pas une politique des corps (there is no such thing as a politics that is not
a politics of bodies). But the body is not for Foucault a given biological organ-
ism on which power acts. The very task of political action is to manufacture a
body, put it into operation, define its modes of reproduction, prefigure the
modalities of discourse through which this body becomes fictionalized to the
point of being able to say “I”. All of Foucault's work could be understood as a
historical analysis of the different techniques by which power manages the life
and death of populations. (PRECIADO, 2020, online)

In this sense, we see that the colonial-enslavery device acts in the

heart of the being, government of the living, it is inscribed in real
throughout political practices of a regime of truth that are manufactured
by coloniality.

Within colonialism, racism emerges as universalism that is consti-

tuted from the annihilation of other ways of existing, from a necropoli-
tics. For example, from childhood what we learn about African culture is
either stigmatized or made invisible, we are taught to disregard, exclude,
reject or even hate everything that refers to the way of life that is not Eu-
rocentric. The history of Europe appears to us as universal, while the
colonized are particular.

In this way, it is necessary to consider necrochildhood

(NOGUERA, 2020) in a broad way, it is not only the death of black chil-
dren and young people, but the result of a micropolitics of reactive de-
sire (ROLNIK, 2018) present in our culture crossed by the colonial de-
vice - Slavery of elimination of any non-white trait.

The production of necrochildhood (NOGUERA, 2020) then takes

place in a knot between: raciality, subjectivity and an economic regime
of exploitation of bodies. In order to listen to necrochildhood in the
clinic, it is necessary to abandon the clichés of a certain tradition that
dissociates the clinic from politics and, thus, expand its bases so that we
can “listen with our eyes” (SANTOS, 2021) to what happens to us: “(. ..)
listening would be a sensorial experience, just as, when speaking, one
could affect the other, in the same way that fingers touch the skin”
(GONDAR, 2020, p. 31). The matter of the clinic is the depth of what is
under the skin, what touches all of us so intimately. To listen with the
eyes is to act in the intercession (DELEUZE, 1992), to analyze the
crossroads, to evaluate the field of forces in which we are inserted.

Psychoanalysis as an analysis of forces

 “The status of the unconscious, which I point out to you as being
fragile on an ontic level, is ethical.” (LACAN, 1988, p. 37). Thus, we
understand psychoanalysis as an analysis of forces, a pragmatics of the
drive, constant force (konstante Kraft), with the drive being an ethic:
“the “drive” as a boundary concept between the animic and the somatic,
as a psychic representative of the stimuli coming from inside the body
that reach the soul, as a measure of the work demand imposed on the
soul as a result of its relationship with the body” (FREUD, [1915] 2014,
p. 32).

A pulsão é uma fenda conceitual que faz retorno ao vivo, para além de
(meta) uma bio- logia, referente a uma bio-lógica (SCHIAVON, 2019), a
lógica do vivo.

The drive is a conceptual rift that makes a return to the living, beyond
(goal) a biology, referring to a bio-logic (SCHIAVON, 2019), the logic
of the living.

Difference, let us understand, a precise way of naming the lucidity of a world

and its brilliance, its truth. We thus think of a science of life beyond bio-logy, in
a bio-logic, in such a way as to involve the Freudian notion of metapsychology
with this term. To express it in a few words, what is neither biological nor psy-
chic, nor immediately ontological, is ethical. That the drive has ethical consis-
tency (and not just an ethical problem) is something that still needs to be estab-
lished. (SCHIAVON, 2019, p. 24)
 The drive2 is an ethics, as it refers to a practice that goes in the di-
rection of the Real. The Real of the drive is this constant force that
crosses everyone. It refers to what touches us, the common that touches
the singular. It's about the depth that the flower-of-the-skin is, an interior
that is at the same time exterior, an outside that at the same time refers to
the inside.

The drive is this strange, micropolitical force (força estranha5. )

that makes us raise our voices (bell hooks, 2019), raising one's voice
refers to a pragmatic ethics of speech from a place that implies an inven-
tion of oneself, as Rosane Borges6 says.

In this perspective, we will discuss two levels that intertwine at the

end, based on the following image: a telescopic, macropolitical view that
aims to approach a microscopic, micropolitical look.

However, it is necessary to clarify that all macropolitics presup-

poses a micropolitics, there is not an opposition, but a field of conflu-
ence, since macropolitics is also an effector of micropolitics. Micropoli-
tics is not an infrastructure and macropolitics a superstructure, micropol-
itics is in the non-formal dimension, in the field of forces, in the affec-
tive field, of powers; the macro is in the field of forms, of established
knowledge, of states. Therefore, there is no form that is not an expres-

2 Drive theory, a diverse set of motivational theories in psychoanalisys

sion of a force and there is no force that does not require its expression
in some form (ROLNIK, 2018).

Para entendermos como a clínica poderia atuar nessa cartografia cultural

vigente da necroinfância (NOGUERA, 2020) é preciso revisitar a
história da formação do Estado brasileiro, nela coexistem conflitos que
acontecem há mais de 500 anos, desde que o Brasil foi invadido e não
descoberto.

In order to understand how the clinic could act in this current cultural
cartography of necro-childhood (NOGUERA, 2020), it is necessary to
revisit the Brazilian State formation history, in which conflicts that have
taken place for over 500 years coexist, since Brazil was invaded and not
discovered.

On the one hand, we have the Brazilian State in its genocidal di-
mension, of industrialization of death and structured to destroy the living
conditions of indigenous people and the black population, in short,
necropolitics (MBEMBE, 2018). Such a death management policy goes
through necrochildhood (NOGUERA, 2020) and through the colonial-
slavery device that acts in us.

The device operates through what is said and what is not said
(FOUCAULT, 1979), that is, through saying, through enunciation. The
drive is a saying, an exercise from the perspective of difference, the
clinic is the space where we seek absolute difference, where even lan-
guage itself is produced, as the poet Manoel de Barros says: “I think the
unconscious is the place where the words are still forming. There is the
basement of poetry. After the word gets out of the basement, we have to
clean them of their placentas. It hurts more to dry the darkness of
words.”7

Deleuze and Guattari (2011) already said that the unconscious is an

industry, a place of production, or even in Lacan, language “is alive be-
cause we create it at every moment” (LACAN, 2007, p. 129). Raising a
voice (bell hooks, 2019) refers to the language of the living, the con-
quest of existence.

5
“Força estranha, Caetano Veloso’s composition:
https://www.youtube.com/watch?v=JizRoArMVoI
6
Open formation at Aquilombamento nas Margens with Rosane Borges:
https://youtu.be/_m5zrMY5o2g
7
Manoel de Barros’s asnwer for the question "Seus versos doem muito
tempo no escuro?", on interview for Fabrício Carpinejar for Jornal Zero
Hora, Mauy 12, 2003.

In this perspective, Fanon (2008, p. 33) points out that the colo-
nization of the unconscious begins with language, “since speaking is ex-
isting absolutely for the other”. Narratives about raciality binary over-
codes the civilized, rational colonist places as opposed to the savage, ir-
rational colonized.

The colonized body is dehumanized to such an extent that it be-

comes killable, disposable, its death does not promote any commotion,
colonial violence produces an emptying of the colonized existence.

The colonized world is a world cut in two. The cut line, the frontier, is in-
dicated by the barracks and police stations. In capitalist countries, between the
exploited and the power there is a multitude of moral teachers, advisers,
“disorientators”. In colonial regions, on the other hand, [...] the intermediary of
power uses a language of pure violence [...] it does not alleviate oppression, it
does not disguise domination. He exposes them, he manifests them with the
clear conscience of the forces of order [...] he takes violence into the homes and
into the brains of the colonized [...] The originality of the colonial context is that
economic realities, inequalities , the enormous difference in ways of life can
never mask human realities (FANON, 1979, p. 28)

Some nations produce national cohesion through an external en-

emy, our territorial cohesion is born and given by the construction of an
internal enemy (black and indigenous population) that must be extermi-
nated and have their bodies hidden (SAFATLE, 2017). In this sense, the
finding that the colonial-slavery origin of Latin America is something
remarkable in the processes of subjectivation is undeniable, being
present in all layers of society.
 For example, in June 2021 we reached the mark of 500,000 deaths
from the new coronavirus in Brazil, with a large part of these deaths be-
ing black (SOARES, 2020). Once again, far from these deaths being un-
predictable, they are an expression of Brazilian necropolitics. In this
way, necropolitics is not only about “letting die and making live”, but
also about emptying the meaning of the living.

The adaptation of Mbembe's concept helps us to understand what happens in

Brazil regarding violence and creation of "worlds of death", zones of sacrifice
where the policy of extermination and genocide are the State's way of imple-
menting sovereignty. , including outsourcing the force monopoly. In other
words, to exercise sovereignty, the State elects an internal enemy and estab-
lishes a policy of death (NOGUERA, 2020, online).

What are the places where what can't happen to anyone happens every
day? (SILVA, 2014); how is it possible what is? How can we place our
listening at the height of the suffocation of our time?

The clinic in suffocation: uneasiness in colonization

We live, from a certain point of view, a dystopia, in which no one

would imagine that a virus would spread on a global scale and kill mil-
lions of people in a few months, even more so if we were to imagine that
many deaths could be avoided if some sanitary measures had been
adopted.
 In the midst of this suffocating context, in the months of May/June
2020, my clinic was flooded by the ucolonization neasiness. After
George Floyd’s death, on May 25, 2020, caused by the Minneapolis
(USA) police by suffocation for eight minutes; the suicide of a 23-year-
old black trans man Demétrio Campos on May 17; the murder of João
Pedro Mattos, aged 14, by the military police of Rio de Janeiro inside his
home; and, finally, the death of the 5-year-old boy João Miguel, on June
2nd.

All black analysands, no exception, began the session by reporting the

effects of these deaths, in particular the brutal murder of George Floyd,
then each one’s analysis went down other paths.

I heard such a coincidence as an effect of colonization uneasiness. The

Freudian theory teaches us that this uneasiness comes from the social
bond, from the rest of the drives’s repression. As we have seen, all re-
pressed violence for the constitution of the said civilization is still used
in the colony. For civilization to rise, it was necessary to disrupt other
forms of life in a systematic process of genocide.

Our hypothesis is that the malaise present in the social bond was never
something ethereal, but embodied in the colonial-slavery device: in the
formatting of the feminine, in the creation of racialities and sexualities
outside the heteronormative pattern.
A whole series of moral discourses were projected on those who differed
from the white-man-heterosexual-cisgender pattern; in the name of this
standard, a whole multiplicity is suffocated. The effects of the dominant
subjectivation processes on bodies denounce the colonial-slavery device.

The clinic follows the events, just as in this space there is the possibility
of reappropriating the creation of unique responses, the language of the
living. The clinic continues to be that place of resistance that allows us
to find strategies to expand borders. From this clinical point of view, we
are interested in the question of how, even in the face of so many deaths,
do we make room for what will be born?

In Europe, black has a function: to represent inferior feelings, bad tendencies,

the dark side of the soul. In the collective unconscious of homo occidentalis,
black, or rather the color black, symbolizes evil, sin, misery, death, war, hunger.
(FANON, 2008, p. 161)

Is it possible, through clinical devices, to repair something of life’s

value that has been the object of so much violence? For this, it is neces-
sary to access our aesthetic power of invention of other worlds, towards
the living, that is, the exercise of the drive.

Quilombo making in the clinic a process of melanization

In order to explain what quilombo making would be in the clinic, we

will use the definition given by skin biology as an image of thought.
Skin is the first meaning for the black and indigenous population, since
European colonizers created raciality, differentiating populations
through an essentialization of phenotypical differences.

The skin is the largest organ in the human body and has two distinct lay-
ers, the epidermis and the dermis. The epidermis is made up of five lay-
ers: stratum corneum, stratum lucidum, stratum granulosum, stratum
spinosum, and stratum germinative. The stratum germinativo contains
the stem cells of the epidermis and is its deepest bed. This stratum forms
the cells will originate all the uppermost layers. It is in this stratum that
the melanocytes are found, cells responsible for the production of
melanin (SANTOS, 2021.). Melanin is a body's defense against radiation
emitted by the Sun, skin, hair, eye color stems from the amount of
melanin.

The quilombo making begins with melanin, where identification can be

an intensifier of existence through the understanding that the absolute
difference unites us, as it is our capacity for differentiation that is com-
mon to us.

Beyond to the necessary struggle for identity, melanization is a constant

exercise to exist every day, the invention of another sensibility, far from
dehumanization and death in life. Melanization is the a second skin cre-
ation, the construction of the common through absolute difference.
In “Black skin, white masks”, Fanon (2008) has a writing aesthetic that
summons us to implication, because, as alreadysaid, theory, practice and
clinic are inseparable:

it remains evident that true black disalienation implies a sudden awareness of

economic and social realities. There is an inferiority complex only after a dou-
ble process:
— inicially economic;

—then by the interiorization, or better, by the epidermisization of this inferiority

(FANON, 2008; p. 28).

The process of disalienation requires the constitution of a clinical device

that considers the double process to which Fanon refers. Disalienation
requires a clinic decolonization, as it proposes another policy of desire.
Faced with the “epidermization of inferiority” (FANON, 2008), I pro-
pose the amalgamation of the clinic through melanization.

In this perspective, the touchstone of the process of racialization, accord-

ing to psychoanalyst Neusa Santos Souza (1983) is violence. During col-
onization, such a process aimed at controlling and exploiting black and
indigenous bodies to produce profit, for which it was necessary to sys-
tematically annihilate other non-Eurocentric ways of existing and to de-
activate the politics of desire from which such modes evolved. produce.

The colonial domination strategy took place in several ways, the main
one being the invention and consolidation of raciality as a hierarchical
difference. This hierarchy fixed humans in generic categories, a central
invention for the functioning of the colonial-slavery device.

Colonial violence (FANON, 1979) is a process of dehumanization, mak-

ing us a category, thus making it impossible for the colonized to have
sensitive access to the zone of non-being, a place of conflict, clash of
forces, drive subjectivation.

“There is a zone of non-being, an extraordinarily barren and arid region,

an essentially bare ramp, where an authentic resurgence can take place.
Most blacks do not enjoy the benefit of making this descent into the real
Hells."(FANON, 2008, p. 25

If we consider the zone of non-being similar to the germinal stratum, as

a virtual plane where world germs reside, this would be the place where
the seed keeps the power of a tree, where the world becomes pregnant
with other worlds. Originary field that needs to be exercised by an in-
stinctual pragmatism, as it refers to the living.

Therefore, the clinic must be oriented upwards, towards an involution to

the original plan, whose depth is that of the skin's surface and therefore
touches all of us. In this sense, the quilombo making in the clinic is the
opposite of the epidermisization of inferiority (FANON, 2008), it is a
melanization process, which acts in the depth of the skin, in the sensitive
membrane that touches the outside that is intimate.
The drive, the boundary between the psychic and the somatic, is a living, sensi-
tive membrane. An indigenous language. The drive has the air of a frontier for
non-drive instances; from his point of view, however, it is not a frontier. It was
considered mythical, “half physical and half psychic” (GARCIA-ROZA, 1996,
p. 115), but what it designates is not fictional, but ethical. Border means, ac-
cording to that logic, freedom, margin of choice, third margin. (PERCI & PEL-
BART, online, 2020)

The drive limit refers to degrees of existence, a living and sensitive

membrane that discerns the passage from the plan of existence to the
plan of reality: how does a virtual existence become real? When does
one exist in fact and not in law (LAPOUJADE, 2017)?

For example, “Becoming black” (SOUZA, 1983) is about with

melanization, an unique process of intensifying existence through identi-
fication with blackness.

For the diaspora people, the activation of revolutionary struggles will only be
possible through the construction of struggle and belonging territories, in which
the subjectivity construction processes are collectively activated in the composi-
tion between mnemonic elements and all available materiality to combine a
common plan of resistance . (...) Identity, in these terms, would be, above all, a
sign that demarcates a territory of life from which singularities can gain expres-
sion. Black identity is a sign of territory demarcation, separation and distinction
from white identity politics, breaking with the identification with a nationalist
proposition of power. The Afrodiasporic common inhabits this crossroads be-
tween mobilizing the differences that make up blackness and producing material
conditions of existence. (SOUZA & DAMICO & DAVID, 2020, p. 8)

Existence is an achievement, not a brute fact. Existing is gaining inten-

sity, strength and consistency. For example, racism exists on several lev-
els, structural racism gives the reality of brutal racial inequality an ap-
pearance of naturalness, but how can the brutality of racism be seen?
How to bring the experience of racism to the surface? How to make
what exists more real (idem)?

To exist is to be aware of the body as the first place of our knowledge, of our
place in the world. In this sense, the body of the African population brought as a
commodity in slave condition to the Americas became the fundamental element
of communication, resistance and response to suffering in the face of violent sit-
uations produced by the hostile and inhuman condition with which European
colonizers treated them. . In this way, only through conscious mastery of the
body-archive and its face-to-face strength, enchantment and ancestral memory,
these human beings, as slaves, were able to leverage their bodily energies as an
instrument of resistance and liberation. (SOUZA & DAMICO & DAVID, 2020,
p. 8)

Based on the work of David (2018), we take the quilombo making as an

ethical reorientation. Make a quilombo in the clinic is the invention of a
place where absolute difference can exist.

Conclusion
Coloniality is a key to understanding the world-system, functioning as a
totalizing regime of truth, one of the tools for maintaining it in the con-
temporary world is racism in its structuring dimension.

Coloniality is racist and racism is colonial, they are systems that feed
back. Racism emerges within colonialism as a tool that limits the univer-
sal right to Europe. In this way, coloniality is not just a discourse, the
understanding of its structuring dimension requires ethical pragmatics.

The quilombo making of the clinic is the decolonization of the clinic it-
self, that is, the evaluation of the crossings of coloniality in its theoreti-
cal bases. It is not possible to think of psychoanalysis or the philosophy
of difference without crossing coloniality, dialogue between these fields
and Fanon is necessary. Therefore, the clinic’s decolonization is a bath
of the Real from a double assemblage: expansion of its theoretical-ethi-
cal-political bases and, from this, the construction of other clinical de-
vices at the height of what happens to us.

The quilombo making is an ethical reorientation from the perspective of

the marks of the colonial-slavery device that cross all of us. The
quilombo is a world without the walls of coloniality, it is an idea-force
(NASCIMENTO, 2002), it is beyond a topological place.

It is possible to read in Fanon (2008) about decolonization as a cross-

roads process of the necessary overcoming of material inequality and of
alienation of the subjective dimension, to exist in the zone of non-being.
The zone of non-being is where the living is, a place of indetermination,
therefore of invention, where difference can exist, it is a crossroads, a
place to face the contradictions that make us up (FAUSTINO, 2018).

In this sense, the construction of the common, authentic disalienation, is

both the reappropriation of the source of existence and the means of pro-
duction. To this end, we suggest the quilombo making (DAVID, 2018)
as a clinical device for creating the common from the singular, which
implies other modes of health production. From the clinic, it is possible
to build another macropolitical horizon beyond necrochildhood
(NOGUERA, 2020).

Therefore, the clinic’s task cannot be any other than the one of building
the common that touches the singular. After all, the analysis only hap-
pens from the drive point of view, as a pragmatic evaluation that aims to
give way to this world pregnant with other worlds.

Quilombo making is an ethics of construction of temporary zones of sin-

gularity passage, a place where difference can exist. It does not refer to a
topological place, much less an ideal one, but to a practice, a pragmatics
of building the common.

In this sense, the clinic as a listening territory can act on this threshold,
welcoming the suffocations, providing a dive in order to intensify the re-
lationship with the vital,
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