A central debate internal to the Afro-Venezuelan movement, and which was even evident in the recent Afro-Venezuelan chapter of the Homeland Congress, has been the debate over the terminology of self-identification. Most specifically, the terms “Black” vs. “Afro-descendent”. Can you elaborate on this debate?
Certainly. I subscribe to the position of “Afro-descendent”, which is also the position of the Venezuelan state. Let’s not forget that the Bolivarian Republic of Venezuela is signed up to the Durban Declaration and Programme of Action, a legal document which legitimises the term “Afro-descendent” as an expression which restores the dignity of the heirs of the transatlantic slave trade. Let’s remember that article 23. of the Constitution of the Bolivarian Republic of Venezuela grants constitutional status to international human rights treaties and agreements, such as the case in point. The Venezuelan state recognizes Afro-descendents. Using the term Black is pejorative and was designed to bestialize/objectify men and women kidnapped from Africa and subsequently enslaved in the new continent. In this sense, it would be extremely difficult to give new meaning to, or recognize an expression which has such vile origins. It was this logic which led the social movements present in the III World Conference Against Racism in Durban, South-Africa, to recognize the sons and daughters of the African diaspora, not as “Blacks”, the colonial code for domination, but as “Afro-descendents,” a civilizational proposal for humanity.