<?xml version="1.0" encoding="ISO-8859-1"?><article xmlns:mml="http://www.w3.org/1998/Math/MathML" xmlns:xlink="http://www.w3.org/1999/xlink" xmlns:xsi="http://www.w3.org/2001/XMLSchema-instance">
<front>
<journal-meta>
<journal-id>1984-5987</journal-id>
<journal-title><![CDATA[Childhood & Philosophy]]></journal-title>
<abbrev-journal-title><![CDATA[child.philo]]></abbrev-journal-title>
<issn>1984-5987</issn>
<publisher>
<publisher-name><![CDATA[Universidade do Estado do Rio de Janeiro]]></publisher-name>
</publisher>
</journal-meta>
<article-meta>
<article-id>S1984-59872021000100104</article-id>
<article-id pub-id-type="doi">10.12957/childphilo.2021.56331</article-id>
<title-group>
<article-title xml:lang="pt"><![CDATA[O erê e o devir-criança negro: outros possíveis em tempos necropolíticos]]></article-title>
<article-title xml:lang="en"><![CDATA[The erê and the becoming-black child: others feasible on necropolitics times.]]></article-title>
<article-title xml:lang="es"><![CDATA[El erê y el devenir-niño negro: otros posibles en tiempos necropolíticos]]></article-title>
</title-group>
<contrib-group>
<contrib contrib-type="author">
<name>
<surname><![CDATA[Carvalho]]></surname>
<given-names><![CDATA[Alexandre Filordi de]]></given-names>
</name>
<xref ref-type="aff" rid="Aff"/>
</contrib>
<contrib contrib-type="author">
<name>
<surname><![CDATA[Souza]]></surname>
<given-names><![CDATA[Ellen de Lima]]></given-names>
</name>
<xref ref-type="aff" rid="Aff"/>
</contrib>
</contrib-group>
<aff id="Af1">
<institution><![CDATA[,Universidade Federal de Lavras  ]]></institution>
<addr-line><![CDATA[Lavras ]]></addr-line>
<country>Brazil</country>
</aff>
<aff id="Af2">
<institution><![CDATA[,Universidade Federal de São Paulo  ]]></institution>
<addr-line><![CDATA[São Paulo ]]></addr-line>
<country>Brazil</country>
</aff>
<pub-date pub-type="pub">
<day>00</day>
<month>00</month>
<year>2021</year>
</pub-date>
<pub-date pub-type="epub">
<day>00</day>
<month>00</month>
<year>2021</year>
</pub-date>
<volume>17</volume>
<copyright-statement/>
<copyright-year/>
<self-uri xlink:href="http://educa.fcc.org.br/scielo.php?script=sci_arttext&amp;pid=S1984-59872021000100104&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://educa.fcc.org.br/scielo.php?script=sci_abstract&amp;pid=S1984-59872021000100104&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://educa.fcc.org.br/scielo.php?script=sci_pdf&amp;pid=S1984-59872021000100104&amp;lng=en&amp;nrm=iso"></self-uri><abstract abstract-type="short" xml:lang="pt"><p><![CDATA[resumo O objetivo deste artigo é o de investigar como a noção de devir-criança negra, intermediada pela experiência do erê no candomblé nagô suscita outros possíveis existenciais para as crianças em tempos necropolíticos que efetiva-se no jogo da &#8220;normose&#8221; (Butler, 2019) e tangencia o apagamento da memória. A hipótese central é de que as crianças negras são marcadores de singularidades sociais potentes para se alterar a lógica dos coeficientes mortíferos que perpassam a necropolítica atual. Ao mesmo tempo, sustenta-se que sem o enfrentamento do carrego colonial (Rufino, 2017; 2018) não há como mitigar-se a força e a presença da necropolítica nesses tempos. Para tanto, o texto atualiza a condição da necropolítica contemporânea considerando sua genealogia colonizadora. Em seguida, a partir de pesquisas com crianças negras no candomblé nagô Ilê Axé Omo Oxe Ibalatam, na cidade de São Paulo, destacar-se-á a relação do erê na deflagração do devir-criança negra considerando que o axé (energia vital) denota uma resistência contra a pulsão mortífera dos tempos necropolíticos. O giro potente do erê seria a resistência a toda e qualquer prefiguração de papeis e representação estática de vida, agenciando seus devires &#8220;africamiticamente&#8221;, bem como suas condições para criar outros possíveis para re-existir em tempos necropolíticos.]]></p></abstract>
<abstract abstract-type="short" xml:lang="en"><p><![CDATA[abstract The purpose of this article is to investigate how the notion of a child&#8217;s becoming-black is mediated by her experience of the erê-an intermediate psycho-spiritual archetype in Brazilian Candomblé-which in turn raises other existential questions relelvant for children in necropolitical times characterized by &#8220;normosis&#8221; (Butler, 2019) and loss of historical and cultural memory. The central hypothesis is that black children are signs of powerful social singularities, with the capacity to change the logic of the deadly coefficients that traverse the territory of contemporary necropolitics. At the same time, it maintains that without confronting the colonial burden (Rufino, 2017; 2018) it is impossible to mitigate the power and presence of necropolitics. To achieve that, the text updates the reader on the condition of contemporary necropolitics against the historical backdrop of the colonization process. Then, from research with black children in the Nagô Candomblé Ilê Axé Omo Oxe Ibalatam, located in São Paulo, the focus turns to the resources available in Candomble practice-most especially the mediation of the erê by the axé (vital energy)-that provides for resistance against the deadly energies that characterize these normopathic, necropolitical times. The powerful influence of the erê lies in the resistance to any and all foreshadowing of roles and static representation of life and agency, and in embracing their becoming-African (cf. &#8220;Africamite&#8221;), as well as working to create the conditions that make it possible to live beyond necropolitical times in the intimation of a new age.]]></p></abstract>
<abstract abstract-type="short" xml:lang="es"><p><![CDATA[resumen Este artículo investiga cómo la noción de devenir-niño negro, intermediada por la experiencia del erê en el candomblé nagô, emerge otros posibles existenciales hacia los niños en tiempos necropolíticos que entra en vigor en el juego de la &#8220;normosis&#8221; (Butler, 2019) y toca el borrado de la memoria. La hipótesis central sostiene que los niños negros son marcas fuertes de potentes singularidades sociales para cambiarse la lógica de los índices mortíferos que están atravesando la necropolítica actual. Sin embargo, al mismo tiempo, se sostiene cuanto es importante enfrentar el peso colonial (Rufino, 2017; 2018), sobre todo para atenuar la fuerza y la presencia de la necropolítica en estos tiempos. Más adelante, con las investigaciones desarrolladas con niños negros en el candomblé nagô Ilê Axé Omo Oxe Ibalatam, localizado en San Pablo - Brasil, se subraya la relación del erê con el devenir-niño negro, considerando que el axé (energía vital) denota resistencia contra el impulso mortal de los tiempos necropolíticos. El giro potente del erê sería la resistencia a todas y a cada una de las prefiguraciones de papeles y representaciones estáticas de la vida, agenciando su devenir "afrikaans", así como sus condiciones para crearse otros posibles y reexistirse en tiempos necropolíticos.]]></p></abstract>
<kwd-group>
<kwd lng="pt"><![CDATA[devir-criança negra]]></kwd>
<kwd lng="pt"><![CDATA[erê]]></kwd>
<kwd lng="pt"><![CDATA[necropolítica]]></kwd>
<kwd lng="pt"><![CDATA[candomblé.]]></kwd>
<kwd lng="en"><![CDATA[becoming-black child]]></kwd>
<kwd lng="en"><![CDATA[erê]]></kwd>
<kwd lng="en"><![CDATA[necropolitics]]></kwd>
<kwd lng="en"><![CDATA[candomblé]]></kwd>
<kwd lng="es"><![CDATA[devenir-niño negro]]></kwd>
<kwd lng="es"><![CDATA[erê]]></kwd>
<kwd lng="es"><![CDATA[necopolítica]]></kwd>
<kwd lng="es"><![CDATA[candomblé.]]></kwd>
</kwd-group>
</article-meta>
</front><back>
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