The patriarcal social model was basic to still more increase the omission on the feminine paper in this society where the women were relegated as the plain one, contributing immensely for documentary silence on the same ones. Being the feminine restriction to the private life fruit of the values and effective cultural constructions in this period. For more clarity and thought, follow up with Dr. Peter M. Wayne and gain more knowledge.. I conclude this article paraphrasing Lucin Febvre – for who the historical knowledge must have as reference ' ' the men, never the Homem' ' , to study ' ' history of mulher' ' it is not easy task, therefore we are constructed culturally, and for occasion we always study the figures of the Man as subject description. To develop an article concerning a problematic one that I evidence daily, and becomes next the reality to the feminine transformations during a period marked for ideological conceptions. I intended to show in this article as the sort relations are gifts, and alicerados in the imaginary one of a society constructed ideologically and as the power of the press it manipulates and it judges the society, creating esteretipos that it is remained in the current days. At no moment I intended ' ' (DES) construir' ' a history of the women, but yes to show as the ideological constructions perfazem the society. I detached with primary sources and secondary these moments and its ruptures, therefore, the cultural paradigms still interact in our current education. The historical vision with which our schools work has as base a masculine optics, based in great done and according to perspective of the great winning men. In turn, the social minorities? women, blacks, indians etc.? they are omitted, and the trajectory of the discoveries human beings is presented of descontextualizada form, unprovided of the procedural vision that involves the participation of the women. The education of the women must be seen under a double angle: the woman is discriminated by the education, but also he is abetter of the discrimination, while it is that it educates, in the family, and to a large extent, in the school.
The boarding will not linger only on Alexander its parents brothers and nephews. Distant relatives and some families joined of it for marriage bows also will be presented, particularly of major Joo the Relative and its Pious son. These comparisons allow to better understand the familiar relations and the customs of these families sertanejas. One ' ' micron-histria' ' with literary pretensions, fellow creature to narrative of Carlo Ginzburg, ' ' The cheese and vermes' ' , (1986) using ' ' paradigm indicirio' ' of this exactly author, will result in one ' ' assay memorialista' ' allowing to some levels of reading and similar narrations to ' ' description densa' ' of C. Geertz, that must simultaneously please to the readers without academic formation allowing the historians good source of analysis of the reality sertaneja, and flirting with the controversy ' ' history alternativa' ' German, based on verbal stories.
A culture concept fits here: the way to think, to feel and to act of a social group, its customs, its form of if socially relating, its way of production, its particular identity, where most important it is what one exactly thinks of itself and not it historical or social reality. The culture appeared with the proper one human being, being one of its basic characteristics, to possess and to produce culture. Any social group possesss cultural elements of diverse origins inherited of its ancestral ones or apprehended of the contact with other groups and to accumulate this culture becomes it great competitive advantage of the society occidental person. From there to use it theory of Max Weber, ' ' The protestant ethics and the spirit of capitalismo' ' , in which on protestant culture to the incentive to the study, the valuation of the work and usury, was great the responsible one for the capitalist development, or that at least it had great contribution in this development.
It turns out that something like a stamp. Then, the parts that appear, are lubricated with black paint, falls from the top sheet of paper. The paint is imprinted on it, and drawing is ready. Initially, the New splints depicted a happy family with nothing? .. That's right! With a bag of money. Is not this what we often have dreams in the coming year? Then, on the splints were pictured in forest landscapes, religious images.
That time has come to visit England, the first since 1794. Why this year? Because then the artist by the name of Dobson created the first card, dedicated to our holiday. Imagine a winter forest. Everywhere, snow, trees, and near the Christmas tree met a happy family. That is what was shown on the first Christmas picture. But the thought of a postcard in the mail to send Henry Cole is almost 50 years later in 1843.
He was a friend of John Gersli, who agreed as a friend draw a card. From this figure, printed a thousand, and it was the first batch of these, more than our usual Christmas cartons. Clearly, a good example is contagious. And since then, on planet Earth have all become to congratulate each friend to the end of the year and start another with the greeting cards. Once denounced the British mail to the Russian Empire painted paper messages, they are interested in our country. There is a version that the first Russian Christmas Card – artist Nikolai Isayev merit. Change of power. Socialism has come, and religion was declared "the opium of the people." Therefore, the entire Christmas-New Year's attributes for a time disappeared. But then on Soviet postcards painted five-pointed stars and heroes. Revival occurred in the , and these images were intended to raise the morale of soldiers. In the postwar years, Christmas cards sang live in peace and quiet domestic happiness. Those who are older, with their nostalgia. Now young people rarely send pictures that you can hold in their hands. Increasingly confined to the SMS Coy well, or at least e-postcard. Is it good or bad, hard to judge. After all, twenty-first century – while other information and the speed of its transmission. One thing is certain: Cards will always be a very enjoyable way of expressing concern and urgency not to lose than ever!
After dedicating more certain time to the service of the medicine, also developing a research in relation to the cure of the leprosy, from the medicinal effect of New the thermal sources of Caldas in the interior of the Province of Gois, with its recognized work, and the considered results positive. After this Faivre moment decides to join its economies in function of the accomplishment of its project. Ahead I officiate of it carried through and for the approach of this illustrious man with the imperial family, condition that becomes it confidential friend of Empress Tereza Cristina, in who Faivre finds support, somebody that helps to give to consistency its pretension still more, front the possibility of the accomplishment of its projects. Such approach to the monarchs was a facilitador element, Faivre finally gains the concession of the imperial government to establish an agricultural colony in the interior of Brazil, also gains a financial aid of the Empress for the accomplishment of its enterprise. Joining all its economies, resulted from twenty years of Brazilian work in ground, more the aid that the empress granted to it, returns to its native land. In its Faivre thought, it imagined what it came to be the future colony, also leading I obtain an sketch of what it intended to construct.
As we can observe in the image to follow, it had planned to construct houses with two floors with well ample lots, surrounded, probably for the plantation of hortalias and fruitful trees. Croquis of the Agricultural Village Thereza, made originally for FAIVRE and filed in the national library of France. (FERNANDES, Joshua Corra, – Saga of the Hope, P. 178) When arriving Paris, finds the country taken for a great crisis, resulted of missed politics, favoring only the bourgeoisie, and the population with a revolt feeling being obliged to live with crumbs. In way to this reality, Faivre, starts to work in favor of its project.
Its work has recognition for the people of the community, for its envolvement in the work with children, young and adolescents. beyond working with the deficient physicists and appearances, through the dance and workshops of musics. It rescues Dana of the Horse Pianc de Amarante. In Oeiras the group of conscience is created black and apns that she searchs to rescue the black culture and valuation of the descending afros, beyond participation in some meeting the state and regional level with objective to fight against the racial discrimination. In Parnaba, with support of Lourdinha, Edivan, Arlete and Irm Salom the group is created Roots that later if identify with the Black Agents of Pastoral. Foot.
Raymond celebrates the mass afro in the shell acoustics of the city, with participation of some groups of capoeira. Carried through the stage in the Square of the history of the European invasion and the black slavery. They had carried through some celebrations, meeting and they establish the group afro of Piracuruca with support of some Leaders of the Pastoral of the child. With support of Golden Joo and Aguiar Installation it is formed in the city of Peaks and New Forest fire, with incentive in the work of Osmarina and family the formation of the leadership coordination quilombola, later is created the nucleus of joint of the Quilombolas of the Piau. Currently they make the Quilombolas Fair of the Piau in the Square Peter II, this fair congregates 1500 more than quilombolas come of all the State of the Piau. In this communitarian work the art has incentive afro and partnership with the MST, to divulge the organic products produced in the nestings and quilombos. The Member of the house of representatives Olavo Rebelo directs the State legislature the law project that creates law 5,046 of 07 of January of 1999. He determines in the Piau, day the 06 of September as State Day of the Black Conscience, in homage the hope Garci’the first slave to write for the authorities being denounced the bad-treatments received for the slaves of the time of the slavery.