National Foundation

The extension of this initiative of investment in the education of the aboriginal peoples, stimulates the Inter conectividade between the villages and the diverse cultural expressions of world-wide character, saw use of technological resources? computers with Internet, television, radio – currently sufficiently used in the aboriginal communities. Although the Brazilian society of not-indians to believe that such insertions will exterminaro the aboriginal culture, surprising, during the field research, we verify that such practical assist the indians, as it argues the interviewed one: Many people believe that we (indians) do not have that communicating in them with other villages, we do not need to learn the national language and nor to use the Internet. We absorb the changes the one that we are taxes carrying through reverse speed-significaes (new significaes). We will never leave our culture, our tradition. But we have that to be intent to all the alternatives that in them will make strong more as organization politics and as also etnia, since, although to be the first ones, still we are discriminated … We have that to fight in this forest that vocs (not-indians) also fights. To look job, to gain money, these things. (Maria of the Favours, 2009). In this perspective, in intention to retract the actions proceeding from the current conjuncture of legislative invisibilidade that as many negative impacts in the positivao process and efetivao of rights have established, the aboriginal communities support themselves, basically of the directed organization the representation politics, as it evokes the news article of the Been Periodical of So Paulo, published in day 05 of October of 2009: Divided in 220 etnias, speaking 180 languages, the Brazilian indians are if organizing to increase the representation politics in the 2010 elections..

Charity

GOD to all joins in Its Universal Largeness. The Human being destitute of the Spirit of Charity only can act different, moving away themselves from the beggar and leaving kept superfluous goods that nor it and nor the family go to lead when to leave the done clay bodies in the land. Until today nobody it led and nor will lead. It chews and it plays outside When I to say to the perverse one: Certainly, you will die, and you not to inform and nothing to it to say to warn it of its bad way, for it to save the life, this perverse one you will die in its iniquidade, but its blood of to your I will require it hand. For more information see this site: PCRM. Book of Ezequiel Prophet, CAP. 3:18. It does not run away from the responsibility That trusted you to JESUS, It did not run away de a Cruz, Who crucificou quiet it. More info: Vida Vacations. Not skirts of the road That the MASTER for you traced, Nobody runs away from the Life That itself exactly it donated.

To hold with galhardia a waited commitment, Is to show that a valentia Was in the conquered time. It seems banal thing, a cruciante idea, But it is conscientious Alerting the vehement one That the person Has to go in front. Perverse always they exist In the degree of the evolution, Nobody was born perfect, to head to the ascension. Therefore, atalaia, We are always ones of the others, Nobody can leave, the ignorant to die to the few. JESUS came to the world, In it if he gave in holocausto, to help the Human being, to give the first step. The People asked for a god, and the CHRIST if he offered, to raise of it, Millions of children its. A sacrifice alone, That was valid for millions, Because it made to reviver Millions of hearts That would be petrified Without the divine solutions.

Social Service

DESCRIPTION OF the SOCIAL SERVICE IN BRAZIL the history of the Social Service, as it emphasizes Hisses (…) does not have to be understood as a chronology of facts, but in its linking with the general context of the society (…) that is, the history of the economic processes, the classrooms and proper social sciences (1995, p.35). Leaving of this agreement, the occured changes in the Brazilian society in the decade of 30 from the development of the capitalist system, of the antagonistic and contradictory relationship between the classrooms, which if points out in the process of the social relations in the different conjunctures, had been extremely important for gnese of the profession, starting to search recital theoretical, producing new knowledge in the direction in such a way to take care of new how many the existing demands already. Thus, the historical trajectory of the Social Service in Brazil if of the tied one with some factors, amongst them the social movements, added the strategies of the Church Catholic in answering the inherent demands to the Brazilian society, the participation of the called State to intervine in the social matter as half to attenuate the reivindicativas fights of the diligent classroom. In such a way the existence of the Social Service in Brazil, gains density for the faced social necessities in the bulge of the capitalist development, which is translated new demands for the profession. Manrique quotation that: The Social Service in Brazil appeared historically in the interior of the social movements, of the concrete strategy developed by the church catholic to answer to the effect of an increasing hegemony in the civil society and the State, being promoted a vast movement of cariz spiritual that it looked to launch deep roots in the politics and the economy (2000, p.100).

From this context, the necessity of the legitimation of the profession occurs, meaning new chances of work, where the Social Service ‘ ‘ dominantes’ leaves of being an instrument of distribution of the private charity of the classrooms; ‘ (IAMAMOTO, 1994, p.31), to take care of and to execute directed politics the laboring classroom. However, the Social Service in Brazil influenced for the Movement of reconceituao occurred in the American countries Latin, which occurred in way to the fights of classrooms, social claims, starts to question the imported methods, unchaining significant changes in the profession in a conjuncture of deepening of the debate politician in the society. For one better Faleiros understanding quotation that: The reconceituao is without a doubt, integrant part of the process of erosion of the Social Service ‘ ‘ traditional e, therefore, in this measure, allotment of its causalidades and characteristics. As such, it not it can be thought without the reference to the global picture (economic-social, politician, cultural and strict professional) where that one if develops (NETTO, 2005, p.146 and apud Faleiros, 1987, p.51). In this way, the movement of Reconceituao brought stops.