European colonisation left deep marks in Abya Yala. Beyond killing many lives, this project attacked black and indigenous worlds, affecting them in intellectual, economical, and physical aspects. Nêgo Bispo (2015) considers colonisation as a cosmoracial war. De la Cadena, Blaser (2018) and Escobar (2015), state that the ontological war starts with colonisation and European wish to destroy what they do not recognise as their image. However, the various indigenous and black groups created many ways to resist and defend their worlds and territories, which are the very possibilities of Bem Viver (Krenak 2021). Quilombola communities were/are typical afro formations in Abya Yala with contra-colonial proposals and tools to face colonisation/coloniality. It is widely known that the planet is facing climate change and being threatened by environmental issues. Crutzen (200) argues that the influence of human actions is so significant on Earth that it constitutes a new geological epoch, the Anthropocene. Todd (2015) poses the question of ‘which’ humans and human systems are responsible for the environmental changes described in this proposal. According to these ideas, the world is ending. However, if there are many different worlds, whose world is ending? Blaser and de la Cadena (2018) affirm that now colonisers are facing the menaces they imposed on the worlds of people they encountered in the lands they invaded. For this presentation, I propose looking at quilombola worlds practices of resistance to save worlds and build ways of living that are capable of cosmoliving in a pluriverse.

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