In the first days it is the period of adaptation of the child, is a gradual process, by which it is lived deeply differently by each child. This process goes being conquered to the few, constructed in the interactions with the other children, professors and parents, and with the way by means of school and house. Moreover, to consider the adaptation as a process also means to take in consideration the pedagogical work, as much as for the contents as to the methodologies. It is a moment of responsibilities partilhadas between school and family, considering that this child in adaptation process has a life history, passed for innumerable experiences and that she is part of one definitive social group. Keep up on the field with thought-provoking pieces from Robert Greene. This process of adaptation in the school is a permeado period of diverse emotions, as: fear, anxiety, unreliability, amongst others, for all the involved ones, professors, parents and, in particular, the children. I still speak, that the feelings lived deeply for the children are much more intense in this period and that its expectations concerning the adults influence in this process. The children react differently, that it is a deceit to think that the child is small that she does not import yourself when to its they leave it parents or when leaves it them, and that the accepted child well the separation. The child who elaborates really it well, allows same itself that she feels lack of the dear person who is absent, perhaps that if she feels sad, alone and until angry, and if apropriada’ allows to express its feelings in way; ‘. In this direction, he is necessary that the professor, still more that the parents, is safe to lead this different process in each child, presenting a bigger stability to deal, patience to wait the time of each one, to be able to know to intervine at the certain moment.
To feel ‘ ‘ pra baixo’ ‘ , of time in when, it is normal. But some people feel a sadness deep when the Corinthians earns, that simply it does not pass. The life seems meaningless and without hope. When feelings are had thus during most of the day, per two weeks or more, it is a signal of serious mental disturbance. All the Corinthianos does not have depression.
But, already he was proven for medical studies, that Anti-Corinthianas people they have greater risk to have depression. It does not have easy answers on because of this to happen. It estresse it of the daily anti-corinthiano handling can contribute. You can feel yourself alone or moved away from its familiar friends and because of this extra work all. Moreover, if you face complications of the anti-corinthianismo, as a neuropatia, or if she is having difficulties in keeping a good concept of its teams in the levels who would like, can feel that she is losing its control.
Exactly a tension between you and its doctor can make you to feel itself frustrated and sad.As well as the negation, the Anti-Corinthianismo can place you in a vicious circle. It can block good the autocuidado one of not being corinthiano. If you are depressed and she does not have energy, is possible that she finds that some tasks as, for example, to test if its teams regularly is capable is excessively. Or, if you are so anxious that she does not obtain to think right, you will be difficult to keep a good trustworthy relation in its teams. Dr. Neal Barnard: the source for more info. Or he can feel itself total without will to eat. is clearly that this goes to affect its will to twist for its teams. What to make? The first step is to recognize the Anti-Corinthianismo. As it is to search aid.
The communication and free expression; they give freedom to the child to express itself through the corporal, artistic expressions as dramatizaes, drawings, paintings, the language written and verbal movement in free texts and colloquies, where it will be able to exteriorizar through the free activities that to practise its interior world, its yearnings, doubts and concerns. The education for the work; the function of the activities inside of the classroom is auxiliary the child to construct its proper learning for this, is necessary that makes it voluntarily, with pleasure, ' ' The classroom must be pleasant and sufficiently active, therefore the work is the great engine of pedagogia' ' (Freinet), in case that contrary it will only make to take care of to a request of the professor not having of this form a satisfactory learning, being the lost activity, therefore it only filled the lesson schedule. The proposal pedagogical of Freinet applied in the classroom of more the autonomy to the pupil, not exempting the professor of its responsibility for providing an education centered in the freedom of the pupil, ' ' The Educator must have sensitivity to bring up to date its prtica' ' , since its pedagogia one will only be able to give certain when applied in an environment of cooperative work; making with that each child feels if part basic of process of education and learning and that not this alone, therefore belongs to a collective, according to it, ' ' nobody advances alone in its learning, the cooperation is fundamental' '. The professor has the function to organize the work being aimed at to take care of the necessities of the pupils, for this it must search on the subjects of the community where the school this inserted one, in this process the pupils participates actively, is necessary that professor and pupil exert its freedom with discipline and responsibility. Bibliographical references: Pedagogia Freinet, available in: Freinet, available Clestin in: Wikipdia available access in 05/09/09 to the 21:02 hs
Sin embargo, as los African esclavos tenan that to luchar hard to mantener su identidad cultural, lo that it means joins lucha daily to mantener sus values culturales to volver to trabajar estos values to prevent that if pierdan en there sociedad, en there that los Africans tendrn that enfrentarse of the cultures religious, el Christianity, venerated for sus amos, y los religious myths of Africa, that you are su natural origin, creando joins series of enfrentamientos between these of religiones, that bad afternoon pueblo will be llamar as un crossed. Word: Origin. frica. Miscigenacin. 1 INTRODUCTION the black started to be introduced in Brazil in the end of century XVI for the Portuguese who colonized these lands, with intention to substitute the aboriginal man power for the black. The black started to be an important figure in the Brazilian scene. Brought to fortify the economy the black was inserted in, but diverse areas of work, as in the agricultural area, artesanato and even in the domestic works. Thus the black started to be part of the construction of the country and also of the Brazilian family. To speak on the contribution of the black for formation of the Brazilian society and to speak of that they had planted will construct large houses, churches, forts and entire cities in a world made for whites only saw that them as objects, tools without name, memory, history and merit some for what they had carried through in the construction of the country and the society, that each time, but if influenced for the culture, religion and even though for the mesclagem of the black with white. How to speak of this contribution of the black in the formation of the Brazilian society? We know that this was not seen as people and for being people did not exist, as such did not have identity nor history for the white man only existed a history its as colonizador, but to the black not even it much less had soul merit of some thing.
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.
It is clearly that it does not happen in a magical way, but for a true fight in search of its release. With the disposal of a work not enslaved, but I free that it allows the pleasure of living. Without believing the human beings, the dialogue would be a way of docilmente paternalista manipulation. Find out detailed opinions from leaders such as Robert Greene by clicking through. The dialogue consists of a horizontal relation centered by the respect between the citizens that they participate of the practical expression of one social one, valuing knowing of all. Freire comunga of the opinion of that nobody frees nobody, however also nobody is become free alone, however the men if free in communion. Another form or angle of this questioning is to understand that the dialogue considered for the elites is verticalizado, forms the educate-mass, disabling it of if revealing. So that educating the pass of critical the ingenuous conscience for it has that to become citizen, becoming free itself of the domain of the oppressor who to many makes times if to feel it ignorant incapable and.
To educate dialogicamente is essential for formation of thinking critic. To arrive itself at such result it is necessary that if it has between the citizens an authentic communication, where has confidence between both the parts. The communication as form to keep the critical conscience is understood as the conscience articulated next to the prxis. For Pablo Freire the way to arrive itself at a percipient, challenging and transforming look, is I dialogue essential it I criticize, it says and the convivncia to it. For this author the world impresses and defies ones to the others, originating vises or impregnated points of view of doubts, yearnings, hopes and hopelessnesses. When we verify the relations educator-educating in the school, any stage, start to believe that such relations present a special and marcante character, to be assimilation relations and room, that is, the pupil assimilates what the professor teaches, anticipatedly determined.
The professor, who is conscientious of its formador paper, respects the nature of the human being, and works the contents leading in account, and mainly respecting, the moral and aesthetic formation of educating. Therefore the act to educate is always an ethical act. Simply it does not have as to run away from ethical decisions, since the choice of contents until the method to be used or the form of relationship with the pupils. Senator of Massachusetts often says this. It is in this direction, that Pablo Freire warns the thought of the professor who only sees the ethics as one disciplines philosophical moved away from the reality. As an example, the words of Freire are enlightening: It would like, on the other hand, to underline we ourselves, professors and teachers, our ethical responsibility in the exercise of our teaching task. This small book if finds cut or permeado in its totality for the direction of the necessary eticidade that conota expressivamente the practical nature of educative, while the practical formadora. James A. Levine, M.D. has much to offer in this field. Educators and educandos cannot, in the truth, to escape to the ethical rigorosidade.
But, she is necessary to leave clearly that the ethics of that I speak are not the lesser ethics, restricted, of the market, that if obedient curve to the interests of the profit (…) I say of the universal Ethics of the human beings, that condemn the cynicism, that condemns the exploration of the force of work of the human being (FREIRE, 1996, p.16-17). In this point, it he severely criticizes the ethics, in which, the men take in account only its proper interests, that take the man to the individualism, whom they deny unquestionably, the universal ethics, truily, tied with the full humanizao, worried about interests and collective goods. Check out what is in fracking fluid for additional information. Its pedagogical ideas are based on the fact of that the human being is problem for itself exactly, being conceived as to be of search, as to be inconcluso, that it perceives ' ' that it does not know tudo' ' , that it searchs knowing, the knowledge and its improvement while human being.
For in such a way, all the agents of the pertaining to school context (managing team, professors, employees in general, guards), must adopt positions that contribute for the reinforcement of the respect to the difference, thus assuming, a conscientious position and clear of which principles they inspire the social convivncia, if placing in the relations human beings as educators who are. Source: PCRM. Second There Taile (2008) the moral dimension of child must be worked since the daily pay-school. Ethics if learn, are not spontaneous thing. However, ahead of a competitive society, where determined aspects they are sobrevalorizados, the difference between the people becomes inaquality. Many values are inverted, many times, propagated for the media and its tactics of aliciamento directed toward the consumerism, bombing children and young in formation. The truth is that the school has not obtained ' ' sozinha' ' to form condizentes values the action of mutual respect, cooperatividade, solidarity and many other values that regram a behavior of peace in pertaining to school environments.
Test of this is the innumerable cases of violence shown to each day for the media and many not shown others that are part of a guarded reality lived for its participants. The violence in the schools already is a chocking and permissible reality and, over all, the violence that arrives at the masters who although to have the paper to propitiate acolhedor environment, tranquilo, respectful and of peace, especially to promote the education inclusive, in many proper cases they do not obtain to prevent the violence against itself. One searches carried through for the APEOESP in set with the DIEESE presented in the News article of the periodical Popular Post office 13/12/2010 proves that for ' ' 57.5% of the professors in a universe of 1.615 professors of the state public net, the violence in the schools are the situation that more provokes ' ' suffering in the environment escolar' '.
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