"Placing other bodies, other ideas, other identities, territorialities, sexualities, forms of relating, and other ethnic-racial groups, this is a paradigm that moves away from Renaissance anthropocentrism, or rather, redefines it. Breaking down the idea of the “Man” as humanity, and thus constructing a first-person narrative from the “Oppressed Being.” The starting point is inequality, the dissident body that resists through the capacity to be resilient and transgress that placement established by the standards of the prevailing hegemony. The idea of community, which is the only possibility to move forward, to heal, and to materialize other possible horizons. In the face of the problem, seeing the possibility of something new, of creation. The escape to a physical and non-physical space that is safe to inhabit. Like the quilombos. Thinking of an island as a private space, perhaps as an oasis, is a way of inhabiting certain spaces through the creation of new horizons in other forms of existence. At the same time, creating a private island in all senses, forgetting the existence of others where the ego takes the central place would mean destroying the value of the community and being functional to capitalism. Where “passing,” or fitting in and being obedient to the majority, is conceived as a value, as the ultimate, something like a lifeline where only one person can enter. The Latin American context shows that despite the progressive results experienced since the middle of the past decade and almost all of this decade, the lack of collective memory led our societies to seek easy solutions for structural problems. This is where these new political leaders linked to the right and the far-right emerge, following this idea of the lifeline. Particularly in Uruguay, we see that despite the social advances we have built with laws that recognize historically marginalized communities, this is seen as something negative by many, introducing the concept of “populism” and a false disbelief in the democratic system, which ultimately legitimized new political figures that until recently only belonged to the religious and military spheres. Our bodies, Sudaka-racialized-dissidents, are threatened by a new neoliberal advance in Latin America, an imperialist tool that once again attacks the progress of rights and autonomy of our peoples, a resurgence of imperialism that in countries like Brazil, Ecuador, Bolivia, and Chile has awakened the population. But repression and the persecution of the uprisings remind us of the dictatorships we suffered in the '70s. Although Uruguay has been an island with the firmest Latin American democracy and an advanced rights agenda, cultural and economic colonization is threatening those achievements, which will fall not only on the laws but directly on our bodies"