November 30, 2012

Defended 101, 2004). As the society suffers destradicionalizaes daily, as effect, autonomy to the citizens is guaranteed to filter the information that receive. The current society understands that the search for preserving the past without reflection is inconceivable. The defended tradition of traditional form is seen as irrefletido fundamentalismo, and as such, unhealthy. Soon, reflectivity also is synonymous of a bigger human development (GIDDENS, 1994). As> internal world external world then is abolished (BERGER; LUCKMANN, 1995; VIGOTSKI, 1999; WALNUT, 2001). The human being, as to be gregrio that it is, alone must be thought> is the proper condition of our thought, at the same time where is half to represent the reality (IBEZ, 2004, P. 46). Being a vehicle surely notable of expression of the significant contents of the citizens, also of the o agreement necessary to understand its circles of interaction. The speech passes to be understood thus, as the linguistic set that supports and stimulates these social relations. The language and the speech pass to be seen, not only a form of disarticulated and untied expression, but as an interchange where the joints of the power and knowing if reveal (IIGUEZ, 2004; FOULCAULT, 1977). This also is one of the reasons for which social construcionismo includes in its studies> questioning the estimated ones of the essencialismo, the social construcionista theory dislocated the focus of the attention of the person for the social domain (WALNUT, 2001, P. 146). This means that, differently of other theories that naturalize the phenomena created by the proper man, the Construcionismo criticizes the traditional models, problematizando them with inquiries in its partner-historical roots (BOCK, 2004; CURED, 2008). The social phenomena then are problematizados ...
Portuguese In short, with the arrival of contingent raised one of slaves, the education in then the Portuguese colony it received an attention special, come back toward the importation of deriving ideas of the European medieval culture, applied here for then the representative ones of God, the Jesuits. For Romanelli# the Jesuits had made with that then the latifundium society and escravocrata copied habits and customs of the Portuguese noble layer, becoming later a elitizada society, thus receiving the nomenclature from aristocrat. The model of education applied in Brazil for the Jesuits between centuries XV until middle of century XVI, when they had been expulsos, aimed at to educate a minority of privileged exclusively. On the other hand, the Africans and its descendants had been only remembered in middle of century XIX. In 1854 the decree n. 1331, of 17 of February: ... established that in the public schools of the country they would not be admitted enslaved and the forecast of instruction for black adults depended on the availability of professors. The decree n. 7, 031-A of 6 of September of 1878, established that the black ones only could to study in the period noturno.# In synthesis, to the blacks or mestizos strategies throughout the escravista period with intention to hinder the full access of these to the pertaining to school banks had been innumerable servants, thus harming the construction of its identities. Arguing the mestization the history of the mestizo, used term world-wide to justify the result of the crossing of different ethnic individuals initiated with the advent of the Portuguese and the first slave ships that they had brought alongside in the main Portuguese colony in America, Brazil. Although very to be criticized by trying to place ' ' cloths frios' ' on the called problem slavery, Freire# in the ones of the important information concerning the sprouting of ' ' ser' ' mestizo in our territory.