For Kapfere (1993), the difference is in the communication chain (rumors will count to not-authorized messages and of interest universa, while fofoca is spread of selective form, inside of a group specify). For Allport and Postam (1953), rumor alone proliferates the absence of doubtless tests. For Eugenio Mussak (2008) They say that fofoca for the simple reason exists to live in society. So that this is enough justification, valley to remember so that to a group of people pass to be considered a society, and necessary that such people have, interest one for the others. Of certain form, when making a commentary on somebody, we are trying to understand the essence of the proper species human being, therefore we are making a self-knowledge exercise.
That one that is not interested for nobody suffers of a sociopatia takes that it if to move away from the conviviality, what it harms ties the intrapessoal relation. Therefore, it seems that everybody makes fofoca. What it varies between the people and the amount and the nature of fofoca that they make. It has very fofoqueira people and it has the circumstantial fofoqueiros. It really has those that use fofoca as maledicncia, harming the ones that are its targets; has the ones that if amuse with fofocas innocent. But everybody makes fofoca, and of the nature human being. Mussak (2008) still says: The great evil of fofoca and the partiality of the interpretation of who make. To comment something on the life of somebody and a thing, to emit judgment of value on same and the other. In the environment of Mussak work it still follows with the reasoning placing for example a work environment; ' ' To excessively say that the head of the office this working and has presented signals of estresse is a thing; more to insinuate that it is the office because probably, this fought with the woman and still superficially deducts in the employees is another total diferente.' ' Mussak (2008) it says despite surrounding of work they are an ideal broth of culture for the growth of fofoca.
Silvino, in its contribution to the sprouting of the group of dana.RESUTADOS and first DISCUSSESNosso contact was with Mr. Silvino Pantoja de Souza currently with 65 years of age, and that it always worked as musician. He is founding of the Group Old Coconut that of the Oil. It speaks mainly as he appeared the group and some events during elapsing of the years. The Group Old Coconut that of the Oil appeared in 1979, in one beats papo with friends, from these colloquies they had decided to make a group of dance with aged. The first presentation happened with a group of 48 people in day 24 of July of 1979, in one old one squares of college SESI, situated in the street 1 of January, in Altamira-PA.Os main incentivadores had been Mr.
Silvino Pantoja de Souza who until today collaborates with the organization, and, also are one of the brincantes and passistas substitute, and Mrs. Valumira de Souza, (Dead in 11 of September of 2004) its wife, who collaborated sufficiently in the elaboration of the clothes. Mr. Silvino says that: ' ' Altamira in the decade of 70 did not have much to offer for the aged people, who many times, for if feeling alone and without having no additional occupation, had found through the dance one take refuge that leisure and animation when being propitiated them practising-a' '. This data are pointed for Rigo (2005, pg.
2) that it affirms: In the capitalist society occidental person sees the aged one as that one that does not have more as to collaborate in its community. This optics comes of meeting with the utilitarian vision, that engrandece the competition and discards what it is not newness. Therefore, the vision of the aged one is of illness, incapacity, lack of autonomy, contribution and participation. To age starts to be synonymous of weight for the familiar ones and the society.