A partir de la reforma constitucional de 1991, el constructivismo irrumpió en Afrocolombia, y con él, una moral doble de corte puritano: castiga la esencialización de las historias y culturas de las "poblaciones negras", pero no la de la modernidad, fenómeno que considera deseable, irreversible y de larga duración. El resultado consiste en versiones contra evidentes o estereotipadas de la lucha de esas "poblaciones" -mas no pueblos- en pro de la aplicación de la Ley 70 de 1993, la cual legitimó los dominios territoriales que la Carta de 1886 les negaba. Surgen, además, hipótesis como la del "neorracismo culturalista" para explicar el que la exclusión de esos grupos se perpetúe, no obstante que la reparación histórica hubiera sido normada.
After the 1991 Constitutional reform, anthropologists and sociologists affiliated with constructivism strongly emerged in Afro Colombia. Applying puritanical double moral standards, they punish colleagues, for allegedly essentializating the history and culture of "black populations". However at the same time, they exalt modernity as a desirable, irreversible and deeply rooted phenomenon. Part of their narratives lack empirical support and stereotype struggles by those ethnic people in favor of implementing Law 70 of 1993 which gave legitimacy to their ancestral territorial domains, which the 1886 Constitution failed to acknowledge. They further blame anthropologists interested tracing the bridge between Africa and the Americas for introducing "neoracist culturalism" and thus contributing to perpetuate social and economic exclusion of Afro Colombians. Explanations by these scholars are highly conspicuous, considering that they tend to deemphasize the importants of those mechanismsforhistorical reparation introduced by that constitutional reform.
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