The Summit Project

It clarifies Guacira Blond Lopes that the 1827 legislation determined that it had ' ' first schools of letras' ' , in all the cities, villages and more populous lugarejos of the Empire. These schools consisted of teaching to read and to write and to transmit the knowledge of the four operations. Hear other arguments on the topic with Mitsubishi. But in a society predominantly agricultural escravocrata and the reality was well different, since the colonels, who were the politicians who governed the cities did not have interest some that the population had access to some instruction. Blond (2004, P.444) in accordance with Latifundium and colonels weaveeed the trams politics and silenced aggregates, women and children, the social arrangements if they made, to a great extent, for tacit agreements, the submetimento or the pledged word. The schools that existed were in very small number, schools established for congregations and masculine or feminine religious orders, being in a bigger number for boys and had schools also kept for laypeople, with teachers for the classrooms of the girls and professors for the classrooms of the boys. Beyond teaching ' ' first letras' ' the Christian doctrine also was part of the contents of both the sexos, being that some differences if presented, the boys would receive geometry lesson and the girls, embroidering and sews.

It is important to stand out that the social context where the law was promulgated did not give universal access to all population to the education. It predominated the escravismo and the racial preconception, having divisions of classroom, etnia, race and religion. The black children they were denied any form of escolarizao, happening the same with the aboriginal descendants. How much to the free workers, its practical educative was different and construam schools for boys and girls, with the proper aid of its regions of origin. How much to the girls, of the popular layers if they dedicated to the domestic work, of roa and to the cares with lesser brothers, leaving of side the escolarizada education.

The interior of the great habitation collective of tupinambs, it contained in the cited farms spaces for the nets (innis), individual fogueira and a small free area, for times food deposits. (also antropofgicos remaining portions of festins as it describes Staden): … The meat of Hieronymus was still inside of a basket, hung to the fumeiro, in the hut where I was, I had three weeks more than; he was so secca as a wood for being as much time to the fumeiro they ate without it. (Staden, 1930 p 112) the antropofgicos rituals if carried through in the central space of the village, surrounded for all malocas; being also this the point of communication with the world spiritual, the place of fetichism. In this space if they carried through the meetings between morubixabas of all malocas, was where caraba entered in settles and if it communicated with the espritos of the ancestral ones, where cauim was wide consumed in the diverse ceremonies. The frequent meetings, however did not establish a relation of next convivncia between morubixabas. As it pointed Fernandes (1963), these they had greater proximity with the individuals of same maloca, serving responsible they for balancing the tensions of the local groups as a whole. Maloca was the center of the lesser social organization of tupinambs, however they were not complementary independent units and yes inside of determined social group where the hierarchy relations if gave in return of the patriarch and its aggregates, in the case son-in-laws; therefore union was custom after these to migrarem of maloca and solidarily to serve the father of the family. However, the degree of kindred was without a doubt determinative factor in its social organization, coexisting with the established ones in the villages, acting as priority in extreme situations. Thus the activities of cooperation had bows very specific, differentiated between villages located in safe and not safe areas: …

In accordance with the 1850 legislation, Law Eusbio de Queiroz that finished with I traffic of Blacks; 1871 Law Rio Branco (Law of the Free Womb) where the enslaved son of was born exempts even so, to only leave it coexists of the mother the eight years of age, exactly thus was considered free; 1885 Law Sarava – Cotegipe (Law of the Sexagenarians) that it gave to right the freedom aged and finally the Golden Law, Abolition of the enslaved ones in Brazil. With the end of the initial slave traffic, the release process that stops the society that made the use of the hand of enslaved workmanship and that it would be finishes natural it and not to need the abolition. In America our country was one of the last ones that still it had blacks in senzala, and forced work, many abolitionists had fought against the slavery. Ideologically for right apprehension and to guarantee constitution that was presented for all, but had legitimacy, effectiveness, different and hierarchy that if dealt with White men and Black men. This objective article you trace it a parameter of Brazilian racism, not comparing with another form of racism, but for the consequence of relation of racism internal, that you give chain for day Three of May, making one high analysis of what it would be for the Blacks Day of commemoration, day of reflection or day of the republican lie. I believe this contributing so that the Black movement of our city has looks, but the commented one for the question of the blacks in the Politics Publishes. That alavanque the proposal of the Advice of the Blacks and has a basic paper for development implementation of Law 10,639/03 and 11,645/08 that and of boundary line importance for growth, knowledge of African History and Brazilian afro-descendant, not only of the point of view of the ruling class that always placing in them as a bother in the society, the paper with Educator and shown with that lode of Technology African for the progress and advance of our country in agriculture, culinria, technology of chainses and others, to advance with new idea so that Advice of Negros and Coordenadoria can deliberate together with the Politics of the Racial Equality in the City of the Taboo of the Mountain range.