11/18/2012

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Brazilian Cultural Patriotism (Part of one of the texts of the Book Concept? Brazilian Cultural patriotism? that the lawyer, researcher of art and writer Barred Dr.Ricardo V., develop since 2009, when was invited to be part of the LEAGUE OF the NATIONAL DEFENSE, in the RIO DE JANEIRO). Patriotism is the feeling of love to the native land, to its national symbols, (historical flag, hymn, blazon, countenances, natural wealth and material and incorporeal patrimony). No matter how hard always, in a next past the idea of territorial sovereignty was on, nowadays it is redefined by a much more including vision. By means of a set of devotion attitudes he stops with its native land, and for cultural the partner-educational participation a true patriotic citizen can itself be identified. Many times, the term nationalism is used as synonymous erroneamente. However, we can say that nationalism is considered an ideology, that leads to the people to be patriotic. To be a nationalist does not imply some point of view particular politician, to the one exception opinion of the nation as a principle organized basically in the politics. Now, to be a patriot implies to make something of good for its country, its culture or nation. It has different types of patriotism, and different people who are patriotic, and different ways to show as they are devoted to its place of origin. The Concept and way considered on the Brazilian Cultural Patriotism, are developed to some years for me, as lawyer, thinker, militant social and cultural, marchand, that I search to renew this feeling and with this to fortify the love for the native land and my time, by means of artistic and cultural platforms in direction to the society. a little more beyond, I also search the reinforcement of the national identity of the Brazilian...
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The Cultural From new definitions, a community rurale, to follow, urban, as ' ' quilombola' ' , origin is not recognized through desua in one quilombo, in daily pay-Abolition, but of the social presupposition quilombola degrupo of African ancestry. The legalization of lands of the dequilombos remaining calls brasileirospassa today for the quarrels around the question of the identity and daterritorialidade. Therefore the historical concept of quilombo is not applied paraanlise of these communities. Thus, to use the definition of agricultural black community would be next joined darealidade currently. After the Abolition, these communities ' ' they deramorigem to a black campesinato that tended if to close on itself, as already the haviamfeito caboclosdescendentesde nativos' ' (MAESTRI, 1984; 9-19). The presence of comunidadequilombolas contemporaries in the social sphere does not guarantee a inseroharmoniosa, mainly for the identitria characterization and for you do not follow occured changes in the social structure, economically and politics, isolate that them, pparently, of the conviviality with the inhabitants of the city where if they locate. Oproblema that these communities contemporaries face with the institucional mudanasestruturais and if she constitutes in the cultural isolation, that is, ainterao of the individual with the society estimates its identity, that is, ' ' osujeito still has a nucleus or interior essence that is ' ' I real' ' , but this formado and modifying in a continuous dialogue with the cultural worlds ' ' exteriores' ' the identities that these worlds oferecem' ' (HALL, 2005; 11). However, essa conception that meets in change, therefore traditional and sociologicamentea identity bound subject to a structure, to the cultural worlds, becoming-osunificados, currently this context was broken up. In the sociedadescontemporneas, the citizen composes some identities, that is, temporariamenteutiliza of some identities, according to Hall, ' ' the plenamenteunificada, complete identity, coherent insurance and fantasia'...

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