Tag Archive: history

A booklet on the racial laws is launched and registers in cadastre of collaborators in afros studies in the Piau. I was congregated to project the college of umbanda. But the idea did not give continuity, for diverse divergences between the leaderships that had had the initiative, aborted after meeting with federacy, found that it would have to wait plus a time until obtaining to construct its headquarters. To the few they had been blunting leaderships, the young seminarista Adelino Rivers considered one of the leaders who fomented the reflection on the religion and black culture, brought for the movement the experience of militant warriors, which had become articuladores of some communities, beyond inside providing the reflection on the operating black movement of the ecclesiastical area, from the formation of groups of black study the seminarista. In the Sacred Seminary Heart of Jesus afro and meeting of reflection had made diverse celebrations on the thematic black. In 1988 with fervor of the Campaign of the Fraternity, inica the work of the Black Agents of Pastoral, co-ordinated for Frei Leandro, Adelino, Frei Muniz Joo, Halda Regina, Cona, Ruimar, Lucimar, Ieda of the Jufra, Raimundinha of the Jufra, Divine, Rejanei, Cludete, Josefa, Frei Fernncio OFMCap and Irm Francinete, between some leaderships constructs the project of the first Meeting of Black movement of Teresina. Frei David OFM, assessor, came of Rio De Janeiro spoke on the seven acts for the black people of Brazil.

Beyond treating on the false abolition, without repairing of material and moral damages against the black people in the 400 years of slavery. Great of the Center of Black Culture of the Maranho CCN, assessor it instigated to the black movement of the Piau, to know on the rights of the Brazilian people afro, beyond provoking the interchange between the Maranho and the Piau in the racial question. After the meeting was taken off a commission to carry through 1 festejo of Is Benedict.

A booklet on the racial laws is launched and registers in cadastre of collaborators in afros studies in the Piau. I was congregated to project the college of umbanda. But the idea did not give continuity, for diverse divergences between the leaderships that had had the initiative, aborted after meeting with federacy, found that it would have to wait plus a time until obtaining to construct its headquarters. To the few they had been blunting leaderships, the young seminarista Adelino Rivers considered one of the leaders who fomented the reflection on the religion and black culture, brought for the movement the experience of militant warriors, which had become articuladores of some communities, beyond inside providing the reflection on the operating black movement of the ecclesiastical area, from the formation of groups of black study the seminarista. In the Sacred Seminary Heart of Jesus afro and meeting of reflection had made diverse celebrations on the thematic black.

In 1988 with fervor of the Campaign of the Fraternity, inica the work of the Black Agents of Pastoral, co-ordinated for Frei Leandro, Adelino, Frei Muniz Joo, Halda Regina, Cona, Ruimar, Lucimar, Ieda of the Jufra, Raimundinha of the Jufra, Divine, Rejanei, Cludete, Josefa, Frei Fernncio OFMCap and Irm Francinete, between some leaderships constructs the project of the first Meeting of Black movement of Teresina. Frei David OFM, assessor, came of Rio De Janeiro spoke on the seven acts for the black people of Brazil. Beyond treating on the false abolition, without repairing of material and moral damages against the black people in the 400 years of slavery. Great of the Center of Black Culture of the Maranho CCN, assessor it instigated to the black movement of the Piau, to know on the rights of the Brazilian people afro, beyond provoking the interchange between the Maranho and the Piau in the racial question. After the meeting was taken off a commission to carry through 1 festejo of Is Benedict.

The figure of the periodical at this moment in turn, can be understood while a species of discursiva memory, or compared with one ' ' luggage ideolgica' '. The periodical Post office of the People publishes in garrafais letters following manchete: ' ' Mayor of the city presents to the Chamber of Councilmen of Porto Alegre the project of a true revolution urbana' '. (Post office of the People. 1975 p.2). In accordance with Orlandi, interdiscurso consists of: To know discursivo that all becomes possible to say and that it returns under the form from the daily pay-constructed one, already said that it is in the base of the dizvel, supporting each taking of word. Interdiscurso disponibiliza to say that they affect the way as the citizen means in one discursiva situation given (ORLANDI. 2003 p.31). Orlandi (2003) defends two sources for the problematic one that they are: The condition of production and the discursiva formation.

The first one is composed for the immediate set, that is the situation of production of the speech; for the ample context, that is, the partner-historical circumstance in thesis. Second, in turn, one mentions the factors to it that in determined situation ideology it determines what it can, and what it cannot be said. The projects of urbanization of Porto Alegre had always circulated in the administrative sectors, a time that lacks budget for the accomplishment of the projects. In the city of Porto Alegre, the disordered construction of popular houses created an incipient real estate market, the lack of infrastructure in the cities made with that habitations constructed in moved away regions became a new problem for the diligent classroom. In the periodical Zero Hour in the central page the periodical publishes the following one; They had been in our writing in the afternoon of yesterday 16 ambulant salesmen, who if dedicate to the commerce of fruits in the streets of the city, activity that comes to favor, in certain way, part of the population whom he does not need to go to the market to acquire fruits to the times most expensive of what the one that they forbid.

This previous contact facilitated the appearance in Brazil of ritosreligiosos with African structures, but with the presence of elements catholics. Some originary Africans of the region of Angola and the Congo had accepted ocatolicismo or some of its elements, when dediferentes members became brotherhoods, predominant until today in some religions. They exist muitassemelhanas in here represented by rocks, wood sculptures, baskets -, images of saints ede Ours Lady. In the same way, in the cults jjes and nags, voduns and also orixsadotaram saints and prayers catholics, forming a panteo of representaese religious without modifying the nature of the old African beliefs and muitomenos rites its ways of relation with the supernatural one. On the other hand, costumede to cultuar domestically saints catholics was adopted in the cotidianabrasileira life and also the custom to use precious and sacred objects together aocorpo, thus, the catolicismo also started to be part of the life deafro-descendants. It is from this, ‘ ‘ therefore, that the kinship mitolgicoentre some African deities of the panteo, as well as its posiohierrquica established there, also must be> the Creation of the World (PRANDI, 2007) and Dicionriode Cultured Afro-Brazilians (CACCIATORE, 1988).

Such organization chart contemplates known osprincipais orixs in Brazil and still it shows some of main suascaractersticas. Exu 2 o orix that it is always present, after all, the cult of excessively orixs depends dasua task on messenger. Without its presence, orixs and human beings cannot secomunicar. Exu also is called Legba, Bar and Elegu and without the suaparticipao in the life and the nature, it does not exist change, movement e> reproduction. At the time of the settling and the first contacts of the religious missions cristscom iorubs in Africa, Exu coarsely was associated by the Europeans with odiabo and Exu still loads this weight until the present. The cult aosorixs feminine cannot total be carried through without Mrs.