As beginning in middle of years 50, pertaining to the generation of 60 of our literature, the maranhense poet would have found as next poetical horizon, the idealistic esteticismo that starts to be the defining mark of the poets of 45 the spite of its undeniable individual differences. At that moment, however, such esteticismo already starts to be rank in question and other values if it mesclam, in the direction to answer what the poetry of the new times was to demand. Times of conflicts, of construction of the world that the conflict of the two great wars had shaken in its foundations. This moment is characterized inside of the poetry as more important element, the culture of the daily one. Not being able to lack the figure of ' ' grande' ' poet, Carlos Drummond de Andrade (coming of years 30).
One of the presences strongest of the Brazilian poetry became then, raising the daily one to the level of high poetical substance and proving to the society the essential existing interdependence between the lived reality and the language that the express in poetry. Added to the creative force of Drummond, it is imposed, in the years of 40/50, the racionalista effort of another great name of the Brazilian poetry, the poet construction, or same, ' ' engenheiro' ' , that one that works the words, arranging them in a full poetical significance that doma the indizvel, delousing the poetry of any contigentes or fortuitous elements, valuing the language, therefore the poem is not only ideas, is also words, at last, a reader of Valery: Joo Cabral de Melo Grandson. A Cabral that it knew to leave the formal impasse that threatened its poetical creation, confiding for the human being, castrated prisoner to a daily one and dramatical. Thus, Nauro Axe and its friends of generation of North the South of the country, conscientious and unconsciously, meet ahead of multiple creative forces, without none of them if presented they as ideal or definitive.
Leonardo was gotten passionate tremendous, foot antep, stopped and been imvelcomo one decrees behind it that, extended for it are, you are welcome had given faith. It was thus for long time, calculating if it would have to speak in foot or be kneel. Later it made a movement as if it wanted to touch in the shoulder of Luisinha, retiroudepressa the hand … Also Came another one to it – ah! – However agarganta did not pass it and obtained to make only one careta.
(ALMEIDA. 1997, p.78) the moment of ‘ ‘ it declares-se’ ‘ , in the Romantismo solenee is sublime, however this does not occur in the declaration of Leonardo the Luisinha, queganha a humorstico tone in an unskillful and coarse scene. Another evasion to the present romantic style in the workmanship of Almeida the desmistificao of the hero, who opposing the Romantismo, is presented common anti-hero, full of defects, evidenced frequent, since the capituloprimeiro: ‘ ‘ Formidable boy of almost three palmos of length, fat person, red, cabeludo, esperneador and choro, which, then later that mamouduas was born hours followed without releasing peito’ ‘ (they idem, they ibidem, 1997 p.14, 15) the anti-heroismo of the Leonardo young continues in the capituloseguinte, in which if it shows a true torment: It tormented the neighborhood with one I always cry in eighth high one; it was; it had true particular to the godmother …
Leaving of the opposition it enters the sphere of the nature and the sphere of the society, we find the man wild living of the fruits of the land, not being necessary to force it, nor neither to use too much effort to get its sustenance. On the other hand, after innumerable progressos, increased of generation to the generation with the advent of agriculture and the metallurgy and the consequent division of the work, the man in the society state starts to live under the principle: ' ' Who does not work does not eat! ' '. With the development of the arts and the industry, the man, delivers the extreme works, degnerates and loses the vigor of the body at the same time where if he becomes morally depraved. While in the nature state ' ' the wild man, after having eaten, is in peace with all the nature and is friend of all its semelhantes' ' , the man of the society, satisfied its primary necessities, it is launched in a search desperate for the superfluous one and the wealth. ' ' It does not have a moment of descanso.' ' 5 Proud of its scientific and artistic knowledge, the men exaltam the society of the work, without attempting against for the miseries that this way to live causes. Strongest they enslave weakkest, appears the competition and the treachery, the ambition and the rivalry. Thus, since the agricultural society until the industrial society and arriving finally at a well recent past, the work appears not alone as the main claim of emancipatrias fights, but also as a terrible form of oppression and exploration. This contradiction is exemplificada by the phrase that could be chore in the high one of the gates of Auschwitz: ' ' the work liberta' '. If to launch a look to our redor, we will see that the work, such we conceive it to which, is an activity exclusively human being, not existing in the nature none another animal practises that it.
Dear Friend: It is our daily work, that we make with much dedication and respect. We wait for benefit of the same. A fraternal greeting. The Group of the Hidden Wealth the primitive Man was more intuitive than the present Man. It could perceive subtle elementary forces of the Nature because its language was in its beginnings. As its intellect went away developing, rather discovering, also its language evolved and began to find explanations rational to before misunderstood phenomena. Thus one went reaching more and more abstract ideas or concepts, that is to say, universal ideas by on the phenomena. But of this form one went chaining to the intellect and the reason.
The thought left its power intuitive and began to ” to think with palabras”. This parloteo intern was confused with the act to think. The language is the mass media between the human beings but it is not the base of the thought. When this is confused, it limits the thought the meaning of the words and it blinds the potential to perceive what he is inaccessible to the reason. reason is vital for us in the daily life, but the modern Man must wake up his intuition, mental as as much spiritual. When we developed the capacity to shut up the mind, we obtained that the thought is freed of the meaning of the words and the own intellect expands.
The mental intuition is abre therefore. But when it brings back to consciousness retires of the mind, the spiritual intuition is abre. As the mental parloteo is controlled, the senses are become serious and it is begun to perceive things that before did not exist. Also the mental structures expand, not only the intellect. The emotions are sharpened, the imagination is transformed into visualization, the memory and the will is under dominion of brings back to consciousness. The moral becomes and appears indifference. Those things that did not fit within our ordinary logic begin to be included but of another form, that cannot be explained with words. The spiritual intuition allows us to catch the essences in its elevated degree more. It is for that reason that we used several techniques to control the mental parloteo and thus to discover the LOST WORD. This word is that one that is not word, but is the origin of the thought in its form purer than it has been governed by brings back to consciousness.
According to National Curricular Lines of direction for the Education of Ethnic-Racial relations and for Ensino de Histria and Cultura Afro-Brazilian and African (2005, P. 25), are necessary to provide Edition of books and didactic materials, for different levels and modalities of education, that take care of to the made use one in this to seem, in fulfilment to the made use one in the Art. 26A of the LDB, and for in such a way approaches the plurality and the ethnic-racial diversity of the Brazilian nation cultural, corrects distortions and mistakes in published workmanships already on history, the culture, the identity of the afrodescendentes, under the incentive and supervision of the programs of educational book diffusion of the MEC – National Program of the Didactic Book and National Program of Pertaining to school Libraries (PNBE). From then on, together with a qualified teaching formation, the carried through activities, in the pertaining to school environment, will lead the pupils to a critical-reflexiva reading on the past, having desvelando the true history of the black that contributed effectively in the construction of the national cultural wealth and on the gift through that rain makes palma that makes mar’ ‘. (I castrate Alves) the paradidtico ‘ ‘ Livro’ ‘ , of Kristine O’ Conell George, is one chats narrative that tells the glamour of a black protagonist to the being presenteado with a book. It emphasizes, using few words, the doura and the meiguice of a future conscientious reader-citizen already of the delight happened of counted histories in the maternal col. The plot and the illustrations, harmonic, enchant the reader for artistic simplicity and the slightness. It is possible to observe that the text does not strengthen esteretipos nor makes symbolic violence through associations of negative character. History turns on the peripcias of a black child who has its first contact with a book its, of easy manuscript and that soon it considers it its friend.