The abstract stems from the research of these authors on parda raciality and the racial heteroidentification
commission at the Federal University of Bahia, in Brazil, and seeks to discuss: the ways in which this black-
parda self-declaration of quota subjects is expressed, often initialed by the category “blacks light-skinned”; the
meeting of this group with the theoretical, political and operational understanding of the commissions of hetero-
identification; and the white fraud in the quota system. Affirmative policies, created in a context of recognition
of racism, by the State, and of ethnic-racial identities beyond Brazilianness, mark a decisive moment of what
Ângela Figueiredo (2005, p. 156) will call “disarticulation of the celebration of miscegenation”. This
disarticulation, according to the author, began in the 1970s, when the “use of white-black identity terms in the
bipolar political model” was established (Figueiredo, 2005, p. 156). Affirmative policies for blacks in Brazil are
addressed to blacks and pardos. Pardos, a population of different ethnic-racial miscegenations, constitute a great
political-epistemological challenge for Brazilian social sciences and for affirmative policies. The challenge lies
in the plasticity of the category that, paradoxically, demonstrates the whitening of the population and the
extension of Brazilian-style racism. Due to this plasticity, white subjects would be calling themselves pardos to
adhere to the racial quota system. Thus, from the denunciations of the black movements about these frauds,
about six years ago, the hetero-identification commissions were created as a step in the selection of self-declared
black or pardos quota candidates for public tenders in Brazil. In it, self-declarations are measured regarding the
purpose of affirmative policies. This measurement is based on phenotypic evaluation criteria, since, according to
Oracy Nogueira (1984), racism in Brazil is from mark, isn't from origin, as it would be in the United States.
