Leaving of the estimated one of that literature can corroborate with racist and prejudiced ideals to depend on as if they weave its personages, ensasta presents critical tickets and to a workmanship who if differentiate of the productions of years 80 for the innovation and poetical singularity, the color of the ternura, Geni Guimares, namely: identification as black princess, choice of a considered profession sanctioned socially (teacher), the social space and the familiar origin are humble and repletos of love and attention, the personage is protagonist, has name and she does not receive nicknames contemptuous. Visit Adam Portnoy for more clarity on the issue. In Consideraes final: (in) conclusion, the author ratifies the positive reference of the workmanship the color of the ternura for (reverse speed) the construction of a positive identity of the black being and it enumerates other publishing companies and publications of the infanto-youthful literature that considers ' ' parceiras' ' for enveredarem for the history of the ethnic-racial relations. With this, it reaffirms its initial thesis of the necessity of a multicriteria and intent analysis of the literary compositions with which the professors will work in its classrooms. At last, this assay brings innumerable creative and original ideas since it invites the readers not to silence, to review its positions ahead of the discriminatory situations not to strengthen esteretipos, nor to make symbolic violence through associations of negative character in the educational environment. The suggestion is specialized teaching formation, multicriteria election of pedagogical and promotion of debates and reflections with the children and the young blacks and not black materials not to perpetuate the prejudiced and eurocntrica vision.
Favours, beautiful Marlia, Thanks to my Star! ANALYSIS estrofes is constituted of ten verses, having been the decasslabos initial oitos and the two last refres hexasslabos, that is, with six metric syllables. You rhyme them are alternated and opposing (ABABCDDC). This is a poetry where the I-lyric one emphasizes the loving feeling and that such feeling is associated with the image of Marlia to the one of a star. With this the poet tries to pass with much clarity and balance its poetry, placing as ' ' cloth of fundo' ' , the nature and the buclico feeling. In first estrofe, the I-lyric one if places as shepherd and at the same time ' leaves clearly that it cannot be confused with any cattle tender; ' That alive to keep other people’s cattle; /of coarse trado, expressions coarse ' '. the I-lyric one affirms to be a shepherd vain person and that to give to much importance for the goods substances ' ' I have proper couple ' ' that can very support ' well; ' wine, vegetable, fruit, oil.
' '. Thus ' is a supplied shepherd; ' well of vida' ' not a simple cattle tender who takes care of of other people’s cattle, affirming to have its proper flock and that therefore it deserves the love of Marilia. Of this form it meets presence of the bucolismo, standing out nature. In second estrofe I-lyric exalta its superiority and still admires its semblante for being older than Marlia, and then the presence of arcdicos elements is noticed in this estrofe as, shepherds, cajado, source and others. Already in third estrofe the I-lyric one asks for Marlia in marriage, therefore it has as to support it, detaching that its corporeal properties are very important, but not in such a way how much its love for it, is notable a little of romantismo in the verse ' ' However, gentile Shepherd, your affability/valley more than a flock and more than one trono' '. .
The example of this, we can cite Sartre, that, being one of the pioneers of the existencialismo contemporary, was the philosopher who more brought God for the field of the philosophy in its irascible attempt of negation; today if knows, for philosophical ways of survey that was the author who more spoke of God deals in them of philosophy; it also fits to cite Freud, when it affirms that we search the God as infantile impulse of paternal protection, idealizing a protection that in fact inexists. if was in fact that Freud if said atheist, is truth that as much it how much Sartre had appeared in the list of the main authors who had contributed for the proper humanizao of the man in modernity; however this humanizao is certainly in harmony with the espiritualidade. Moreover one becomes necessary to emphasize the pseudo-espiritualidade, where it weighs the sprouting of some religious seitas that consider to free its fidiciary offices, and that in the truth they will go to alienate them, the point to take off to them until its proper existencial dignity. Larry Ellison shares his opinions and ideas on the topic at hand. Thus the hunger spiritual gains a ratio fantastic, and can until calling this event as sprouting of a mstica wave in the end of the millenium. In sight of the mentioned facts, one perceives that the espiritualidade is cogente in the psicoterpico process. We are of this form ahead of pointers that in show the presence to them of the espiritualidade in everything what we make of all our directions of search route to an evolution of the proper condition human being. According to Verizon, who has experience with these questions. In this way this cannot be denied not even by the greater of the skepticisms for its transparency; therefore the auto-accomplishment is more than a discovery of that already it exists in the man, of a set of possibility that the man finds inside of itself; it is inherent in indissolvable and indivisible way. . .
Unquestioned it is the decision of the Judiciary Power in restricting the use of weapons in Brazil. It is basic that the population if acquires knowledge that the firearm alone generates more violence and not backwards security to no home. However, the population is divided between that they are the favor and the ones that are against the disarmament. The human being must perceive that when delivering a weapon, already it will be acting for the peace. As described in our Federal Constitution, the security is a right of all citizen and is to have of the State to construct a free society, solidary joust and. Of this form, delivering its weapons to the responsible being, the population will be leaving that the State plays its role and fights crime of correct form.
The firearm cannot be seen as something that will serve for the personal protection of each person, must be used for who legally is qualified and knows as to use it and not for laypeople. The television, many times, emphasizes tricks involving fight and weapons. For this, innumerable accidents already had occurred with children who had found firearms of its parents in house and playing they had finished if hurting. In fact, assailants also use firearms to steal, but, therefore the policemen if enable each time more so that they can protect the society. To the few, the society goes if organizing, it is a difficult battle to arrest and to disarm all the assailants, but, first fit to the people of good nature to collaborate and to deliver its weapons. With the unarmed population and respecting the laws, policemen will be able to arrest only the criminals. Without the restriction, many people had weapons in house, making it difficult the work of the policy, that went to investigate if the person had license for the use of the instrument and its origin, instead of arresting the infractors. Thus, she perceives yourself that the disarmament is basic for the security and the welfare of the population, leaving that the State plays its role to guarantee the security.
Alfabetizao in the society and history: voices and words and texts. Trad.Tomaz Tadeu Da Silva and others. Porto Alegre: Medical arts, 1993, P. 29 – 68. We know that the alfabetizao is a subject controversial and investigated by many; being that Antonio Viao Frago in its studies presents a panorama on the illiteracy in Spain. The same he affirms that: ‘ ‘ Approximately, 75% of the population ten years and more, up to 1850, wise person not to read nor escrever’ ‘ (FRAGO: 1993 p.29). Cliente that this presented reality, is not only merit of Spain and yes reality of some countries of the third world, enclosed there Brazil.
But coming back to the study of Frago when the systemize its studies where the same it concludes that: ‘ ‘ The illiteracy is consequence of the absence of alfabetizao process. What it must be studied, therefore, they are the causes, agents and ways of accomplishment of this last one. When inverting the traditional approach, the studies on this question had been enriched with contributions on the history of the processes of verbal communication and the diffusion of the reading and writing, surpassing the metodolgicas limitations of the related approach. In turn, this allowed to point out, the current phenomenon of the illiteracy and the alfabetizao in the countries of the third world in ampler perspective, that in recent years explains good part of the failures of the campaigns of alfabetizao promoted ‘ ‘. (FRAGO, 1993; p.30). The excellent one was not more the illiteracy, but the alfabetizao, as process of identification of the interest and ideological bases that motivate it and legitimized it, of the agents stimulated that it they braked or it, in its ways and procedures, and the analysis of its secular, space and social diffusion. This inversion in the object, methods and approach opened new fields of inquiry and made possible a series of questions (Idem, Ibidem). Frago in recent years points different studies, carried through, on the process of alfabetizao in the Ocidente.
… The same says that: ‘ ‘ the history of the alfabetizao has acquired autonomy in recent years, in relation the history of escola’ ‘. (Frago; 1993, p.36). In its central thesis, Frago presents its question? key: that social and institucional agents, ideologies, motivations, facts or factors had influenced, for example, in England, Sweden, Prssia or France, that had not been gifts in Spain, so that in 1900 we reached the English level of middle of century XVIII, and, in the period of 1960-70, the taxes of alfabetizao of the Prssia and Sweden in, middle of century XIX or France in principles of century XX? In synthesis the studies carried through on the process of alfabetizao in Spain ‘ ‘ of century XVI to the XIX they allow in them to venture some hypotheses on its evolution, risky, very more useful with starting point to contradict, to confirm or to shade in inquiries ulteriores’ ‘ (FRAGO; 1993 p.57). I believe that he is not erroneous to affirm that in Brazil, as in Spain, the alfabetizao was used as: order, disciplines, social and ideological control. Thus we can conclude that the alfabetizao to the long time, was and continues being very significant cultural an partner-educative trace.