Global Journal of Human Social Science, C: Sociology and Culture, Volume 21 Issue 5

and Creative Reading, poet and current President of the ACMJ’s Board of Directors raised a question that would guide, from then on, the form and character of the relationships built with the research subjects, within the scope of the association and the neighbourhood in general, during fieldwork process: He proposed a discussion around the training practice and work methodology performed by ACMJ and the Tomkiewicz Centre (CT). An analysis of the methodologies used in working relations, concerning the community’s emancipatory processes, the educator spoke about the need for “endogenous agendas and methodologies”, emphasized the importance and the need for the community to edit its own agenda and designing of methodologies by the people themselves. Then he warned about caution with research questions on everyone's agendas. The conversations, with Flávio became common facts during our daily activities at ACMJ. We would discuss authors, activists, activists, martyrs of the African revolution and classics of contemporary African critical theor y 12 V. T he V ernacular and its forms: F rom the F orbidden C ulture to the E stimated H eritage . In early June 2020, the Antipode Foundation released online a documentary entitled “Geographies of Racial Capitalism” starring the geographer, professor at the University of New York City, abolitionist, activist, and scholar of the phenomenon of mass incarceration, Ruth Gilmore and, aforementioned Flávio Almada. Gilmore admits to having identified with the project and nicknamed it Pop-up Universities . This narrative refers to the same subject inferred by Flávio during the meeting held in 2017 at the Tomkiewicz centre. At the end of 2018, during the fieldwork period, an exceptional event took place. On the afternoon of October 10 th , 2018, Ruth Gilmore, Achille Mbembe and Mamadou Ba (former football player, activist, and Portuguese politician) chaired a round table where the situation of incarceration of the migrant population in Portugal was discussed, in a room occupied by more than fifty people at ACMJ, in the Cova da Moura vicinity. The first encounters with members of the Kola San Jon group in Cova da Moura happened spontaneously. Since the meeting at which I was formally introduced to the group and received, in a way, 12 Names like Frantz Fanon, Kwame Ture, Frederick Douglass, WEB Du Bois, CRL James, Michel- Rolph Trouillot, Cedric Robinson, Patrice Lumumba, Amílcar Cabral, Walter Rodney, Reiland Rabaka, Milton Santos, Ruth Gilmore, Achille Mbembe, among many others, populated the conversations, their works were sometimes admired, other times respectfully and vehemently criticized when confronted with equally urgent current problems, which demand total attention. a collective endorsement, permission, and even invitations to visit their homes, took place on June 11 th , 2017. During the time spent with Kola members, they often took the initiative and created effective conditions for me to carrying out fieldwork within the group. Before that day, however, I met Mr. Alves, a natural tamboreiro (drummer) from Vale da Garça in Santo Antão , and resident at Cova da Moura. Mrs. Delgado (Niche) one of the coordinators of Kola San Jon and Chef at the Cantina Social do Moinho . Like her, several nannies who take care of children in their homes, such as the tamboreira Ana Gomes, as well as others who attend at the day-care centre Árvore , maintain a routine that requires begin the day before sunrising. Many parents must leave home early to their shifts as employees in cleaning companies: supermarkets; offices; Schools; transport stations etc. Both during dawn and at dusk, the clientele use public transportation is ethnically marked. The heterogeneous presence of a human frame whose mobility depends essentially on this system is unmistakable. Cape Verdean, Angolan, Guinean, São Toméans, Mozambicans, Senegalese (among other African nationalities) immigrants, as well as Afro- descendants (I mean Portuguese descendants of Africans), Brazilians, and to a lesser extent, immigrants from Asian countries such as India, China, Pakistan and Bangladesh (see Malheiros et al ., 2013) are part of this “sea of people” from which foams a mixture of diverse languages unknown to Europeans native speakers. This “human frame” unfolds people, subjects of study, life stories, projects, capabilities, and limitations. Transnational mothers, parents of more than one family, couples who are proud of their children and grandchildren’s ancestry that extends from Brazil to Scandinavia. Tamboreiros , tamboreiras , coladeiras , chief commander , amongst other characters: all members of the group Kola San Jon de Cova da Moura . Batucadeiras of Finka Pé group, rappers, and funaná , morna , zouk love, kola dance and kotxi pó singers. By adopting vernacular perspectives (of linguistics, history, rationality, art etc.) methodology applied to revisiting the history of the Cova da Moura neighbourhood and, by affinity, the history of Cape Verde, the possibility of multiple narratives around the same facts is considered, such as: the process of genesis, formation and consolidation of Cova da Moura neighbourhood; the foundational moment of the festivities in Cova da Moura ; the plural narratives about the long cycles of starvation on the remote island of Santo Antão , in Cabo Verde etc. From different local contexts and their interrelations, we focus on the notion of “traditions of struggle” pointed out by Mbembe. According to him, “tradition” does not involve a “trip” to the past nor the preservation of a supposed authenticity through any object, ritual, or artifact. But an innovative and creative Volume XXI Issue V Version I 7 ( ) Global Journal of Human Social Science - Year 2021 C © 2021 Global Journals Kola San Jon De Cova Da Moura : An Instrumental Case of Intangible Cultural Heritage Safeguarding in the African Diaspora in Portugal