11/06/2012

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Christian Culture Saulo Menezes Castro poet of the integration with natureza, science without calculations and the philosophy without teses and theories. Poet doenvolvimento and of the dance with atoms, poet of the fusing of the man I obtain exactly, of the individuality, the conscience to exist and the integration with ouniverso.The man is only one small part, an only member of this universal corpoinfinito and. Saulo Menezes Castro is a holistic poet, this idea deintegrao with the universe is not a concept of the philosophy or dapsicomotricidade, in the aboriginal, Asian, African culture in others culturasque is not this that is basically Christianity and capitalism, holsticasempre existed. The indians are an example of this idea of integration, its deusesda tree, its deuses of rain, its deuses of the animals etc, always foramvistos for the Christian culture as nonsenses, ignorance etc. Now that estamosrumo to the one ambient catastrophe, we can affirm that the culture of the indian is anossa probable salvation but, not it Christianity that was tax and continuasendo tax, with the same arrogance of the time of the settling. It does not have maisespao for the impositions, the way for the humanity, now with democratizaodo knowledge, is the cultural and religious sincretismo. The aboriginal culture is asalvao of the humanity because this culture sees the man with an integrated being anatureza, very different of our Christian capitalist culture that always it saw to oser human with the greater and more perfect creation of God. Deuses in all ascoisas that we see in many other cultures, gave to these peoples umrespeito the nature, who we are not nor itself wants capable to understand. Essesdeuses in everything of these cultures is the gnomos and the elementais of the culturaesotrica. The holistic one can save the world. The sincretismo that very does not...
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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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