Latin America

Introduction In the present article I look for to analyze the imperialistas actions of U.S.A. nAmrica Latin, the influence that this power comes imposing in the region south docontinente, the economic and financial dependence of the Latin countries in relation American potncia seen by the Latins, to search to analyze the decisions of countries comoa Venezuela de Hugo> Chavez and Bolivia de Evo Morales. To write on U.S.A. in its relations with Latin America is to precisoter very well-taken care of with the sources, a time that developed literature pelospases capitalist if presents with more easiness, as well as in says JamesPetras to them, that the theoreticians of the capitalism has it schemes productive its favor, of this form the productions developed for this end arrives with more facilidadeem all the markets of the planet. Add to your understanding with New York Museums. To enter in contact with the speech of the latinosamericanos is a chance to hear its perspectives for America emenfrente the relations with U.S.A.

The American expansion in America is not recent, however its artilhariade war arrives at America as well as already arrived at many places of the world, deformed still disfarada or because not to say by means of the third way, that is, they search a fact as in Colombia with the proposal to finish with it narcotrficoinstalou military bases in that country, the Colombia plan is well more than umasimples military intervention is a form to show all military power aosoutros countries of Latin America, as form to legitimize the power in the region. Clearly that U.S.A. does not want simply a military base, the principalobjetivo is the economy, the companies multinationals of U.S.A. needs market, being thus is necessary to enter in the country of any form, as the movimentoguerrilheiro in Colombia is very great then has a loss possibility to dopoder for the elite, then the imperialistas apiam the elites to bar possveismovimentos of left thus and having the chance to enter with its empresasmultinacionais.

Northeast Brazilian

This sedenta search for social justice takes the synopsis of the film ' ' Secas&#039 lives; ' , to represent the Brazilian Northeast in the delivery of ' ' Oscar' ' of better film in the year of 1963, the festival of canes as, (in pauprrimo Northeast Brazilian). Inside of this conjuncture, we can say that ' ' Secas&#039 lives; ' it brings the social and ideological marks of the context of its Director, taken for the influence of the marxist theory, where concepts as oppressing, oppressed, ideology, dialectic, system, exploration, and etc permeiam established the social and cultural codes around the flmica production of 1963. But, the films, thus with the letters, the books, the commercial ones of television, are made for somebody. They aim at and imagine definitive public. However, the directors of cinema, the scriptwriters, the producers and the proprietors of cinema rooms are, frequently, distanciados of the spectators ' ' reais' ' or ' ' concretos' '. The distances can be economic, secular, social, geographic, ideological, of sort, race. (ELLSWORTH, 2001, P.

13) Taking this comment of Elizabeth Ellsworth and the present question in its text, ' ' Way of addressing: a cinema thing; an education thing tambm' ' , ' ' who this film thinks that you are? ' '. We will have. This film thinks that I am northeastern, explored for the State, condemned for the castigante sun who dries up the ground, exactly kills the cattle and the people of hunger and headquarters, that I am mentally ill, but thus, a male goat or strong woman that resists all to these difficulties. As we saw in the citation above of the text ' ' Way of Endereamento' ' , the director can miss its target of addressing for some reasons, but this will be retaken more ahead, now will problematizaremos as the point detached in the introduction.

Century House

Retaking, still, on the palaces, let us take the example of the Cut-Real Palace that, in the ends of century XVI, was most important, to follow to the real Pao of the Ribeira. It was presented in form of U, square shaped form, with about 50 mts of side. In each one of the faades it presented 11 windows for walking (it presented reverse speed-do-soil, two mezzanines and a raised floor more: the noble floor). This palace presented two 37 sections of about mts that they advanced to the river, and that, in turn, they involved a garden of Italian taste. The garden, that if found limited by a wall of the side of the river, would function as one ' ' patio of honra' ' , giving for a docking, the solemn entrance of the house. It is the well-known example of the paper that the River Tejo played in the urban life. In century XVI, Lisbon becomes the mercantile center of the Europe. Continue to learn more with: Bill de Blasio.

Thus, in the marginal zone on buildings to the commerce are constructed. The Place of fetichism of the Pao, the pair with the Rossio, becomes in the center politician and advertising. The city grows next to the river. They date of this height the House of the Peaks, the Albuquerques; in the outskirts, the Convent of the Madre de Deus, the Monastery of the Jernimos and the Tower of Belm. No longer XVII, during the domain Phillipino, numerous palaces in the city had been century raised, belong of noble families, but of architecture little notable. Thus it they will be until eves of terramoto. The houses of the bourgeois proprietors, in its majority on to the commerce, would be of architecture still little notable who of the great noble gentlemen. The same high clergy would happen with the habitations of the high public officers and.

Central Europe

God says the Abrao: He knows that your descendants will be estrangeirosnuma land that will not belong to them, where also will be enslaved and oprimidospor four hundred years. But I will punish the nation to who I will serve as escravose, after everything, will leave with many goods (Gnesis15: 13). God then promises the Abrao: ' ' He looks at northward, for the South, the East and the West: All fill with earth that you are seeing you will give you and your descent forever ' ' (Gnesis 13:14). Educate yourself with thoughts from Bill de Blasio. Therefore, apsum long period of nomadic desert and slavery in the Egipto, and grandesofrimento, one another leader (Moiss) is raised by God to substitute Abraoe to lead the Jewish people. God says the Moiss: In fact I have seen the sobreo oppression my people in the Egipto, I have listened to its outcry, because of its administrators, and I know how much they are suffering. Therefore I went down to exempt them of the dosegpcios hands and to take off them daqui for a good and vast land, where milk and honey flow (Exodus 3:07). Then Moiss, with order of God, obtains to free the Jews of cativeirodo fara Egyptian through signals the holy ghosts and plagues that had devastated the Egipto.Deus say the Moiss: ' ' daserra of Abarim goes up this mount and sees the land that I gave israelitas' ' (Numbers 27:12).

Then, about 1200 years B.C., the Jewish people enters in the city of Cana (hojeconhecida for Palestine). 1.2. Sadada Palestine and Busca for a New Native land Therefore, Semitic history is constituted by umaserie of migrations, many times in forced way. The Jews had remained nPalestina until the year of 135 D.C., being expulsos for the Romans, had aoanti-semitismo, fenmeno of long date in history and that if manifest varied pormotivos. They arrive at the Central Europe in the first centuries later deCristo, to the region that would later come to be Germany, but that in that one momentoainda belonged to the Roman empire, and had established in the region some colniasjudaicas and if they had detached mainly through the commerce and of the artesanato, constituting with this a people before exactly of the existence of the German people.

Hanoi Party

chime! The Germans 'ticking' them, standing on chairs. And with his last hit with cries of joy and congratulations to "jump" in the New Year. In the German capital Berlin parade stretched for two kilometers. People dance and sing. For more information see NYC Marathon. The Germans, it must be said, not couch potatoes. "Vprygnuv" in the New Year, celebrate it is preferred to pubs and restaurants. The children look forward to an enthusiastic Santa Nikolaus, he always arrives on a donkey, and on the windowsill, by all means, leave gifts and sweets. New Year in Scotland: "The torch in your hands!" In the villages of Scotland's people set fire to a barrel of tar and rolled through the village, "burning", so the old year and opening the way for the new.

This tradition maintained in the cities, but, more modern level. Scottish New Year is translated as – Hogmani, and is celebrated for four days. Each of the holidays – a kind of festival. The Scots have time to take involvement in almost each of them: torch parade (just miraculous sight!), a street party, party music and street performance. In the New Year's Eve the Scots can go in almost any home. C ancient times, at midnight, owners of the house opens the doors and anyone can go to get warm by the fireplace. But most will be happy to just dark-haired man (believed to – chimneysweep), which would bring the coals and throw it in the fireplace – on schaste.Novy year in Vietnam: Hanoi and Hanoi Tet New Year celebrated on a lunar calendar, it is called Tet, and this season accounts for 29 January.

Medieval Europe

The church decreed in sec. NY Museums is a great source of information. XI, the Truce of God, establishing periods of truce between the noble knights, in the attempt to civilize it and to minimize its brutality. The wars between these noblemen were you evidence and they counted on abductions of ladies, robberies in the roads etc. According to author, were ' ' authentic outlaws mounted in horses. ' '. Society (166) the medieval society if divided between nobility, clergy and servants. The noblemen were the great land proprietors and dedicated the activities basically military. They practised the hunting and they participated of violent esportivos matches, which served of training for the wars.

The Clergy, that if divided in high and low clergy, possua agrarian properties, that was managed by the high clergy, that was composed for the bishops, cardinals and abades. They had great influence in the ideology and in the politics, it wants to say, in the formation of the mentalities and opinions. The servants represented the majority of the population peasant and carried through all the necessary works the material subsistence of the society, since the food production to the production of clothes. Still, in accordance with the author, had a small amount of slaves and an urban population who was formed for small merchants and craftsmen who if they dedicated I deal to it, however they do not need if they were foreign. The life in the Medieval Europe, as much for the nobility as for servants, was not of most pleasant. The castles, in wooden principle constructed, were not nothing comfortable, only in the end of sec. XI they had passed to be constructed with rocks, still thus remained without comfort, the walls were humid and cold, some with the pisos covered for rush mats or straw. Later the tapestry use was only introduced to cover the walls. Although the feeding to be abundant, was not appetizing, limiting it meat and fish, cheese and some fruits, as pear and apple, exactly after to be introduced in the diet of the time, the sugar will become so expensive that few will be able to buy it.

The Association

The Sr. Feirante Francisca tells: The fair beyond, to contribute with my economy, provided to know and to make many friends, I remember much people, that already faleceu and that it was very important for the history of the fair I keep good souvenirs of the old times (interviewed Mr. Francisca). When telling on its experiences in the fair, the narrators construct one memory shared on a common space, that loaded in the souvenirs of each collaborator, either feirante or frequentador it, discloses through its past the construction of a collective memory. A related site: Bill de Blasio mentions similar findings. Valley to say that the importance of the orality and the memory is basic for the agreement of the popular culture defined by Chartier: ' ' Cultural history, as we understand, has for main objective to identify the way as in different places and moments one determined reality social.' ' (CHARTIER, 1988, p.16). We understand that the fair is part of this popular culture, therefore in it are preserved the regional habits and customs that characterize the daily one of a group.

Soon History of the fair Through the interviews used in this work was possible to arrive the history of the sprouting of the fair. In 1985, the street fair was carried through in the quarter Expedito Saint next to the urban center to the city. For the necessity to take care of the quarters of the peripheral region, it if it dislocates for the quarter of Major Prates facilitating the passage of the small producer until its commercial point, therefore the quarter if locates in the South region of the sensible city Clear Mounts the Belo Horizonte. The majority of the agriculturists belongs on agricultural communities to this passage, for example: Farm Saint Brbara, Farm Bog, Trasadal Farm, community of the Palmito etc. With its physical change the fair starts to be part of the Association of Inhabitants of the Quarter Major Prates, in such a way, if it becomes responsibility of the association. .

French Forms

The history or the reading of the time. Belo Horizonte: Authentic Publishing company, 2009. ‘ ‘ History is a glad, full car of a contented people Who runs over indifferent that one all denies that it. It is a train scratching out tracks, opening new spaces Waving many arms, balancing ours filhos’ ‘ (Chico Buarque/Pablo Milans) In its workmanship the history or the reading of the time, Authentic, 2009, Roger Chartier, Pope of New Cultural History, discourses concerning the historiogrfica production and the problems that perpassam the writing of history. The rhetorical form and narrative of history concomitantly go being shown with its place of production? before the monasteries and palaces, today the university academies – and also its forms of spreading? editorial and through the Internet.

The forms are cited to inside produce history and its divisions between diverse historiogrficas chains beyond its temporalities and forms of writing shared with the fiction or of its arcabouo conceptual scientific. It has also the competition with the scenic arts and literature in the art to reconstruct the facts with probability. Roger Chartier, French of Lyon, researcher and university professor are managing of research of the School of High Studies in Social Sciences and also member of the Center of European Studies of the Harvard University, in the United States. The history or the reading of the time is its tenth workmanship published in Brazil, country that Le visited for some times and where one of the French intellectuals is considered more influential contemporaries between the students of social sciences. Its practical book cultural history between and representations, published in Brazil in 1988, helped to create a new concept for the research in cultural history: the concept of ‘ ‘ representations and prticas’ ‘. In its first chapter, history, between story and knowledge, Chartier cites historians as Paul Veyne, Michel de Certeau, Hayden White, Carlo Ginzburg among others to speak concerning the forms of narrative rhetoric of history.

April Konashevich

Who does not love the sea? It seems to me that these people in nature does not exist. It's an endless expanse of water and captures amazing. When you look at it, you feel the power and majesty. You just want to subjugate imagine this element. I want to feel like the lord of the seas 7. In our history there were people who in my opinion, can be called master, though not 7, and one – of the Black Sea. Peter Konashevich Sagaidachny-worthy of the name for his many and successful sea trips. Born in 1570 Sagaidachny the year in the village land Kulchitsy Peremyshelskoy Russian province (Samborski district of Lviv region) in the Orthodox gentry family.

He studied at the Ostrog school with Melety Smotritsky. After release, he moved to Lviv and then to Kiev, where he worked as a tutor and an assistant judge of the Kyiv Ivan Aksakov. Martial arts taught by Samuel Peter Cat. It is through ability to accurately shoot a bow Konashevich gets its famous nickname – Sagaidachny (Sagaydak – quiver for arrows). In the late 16th century.

becomes ataman Zaporizhzhya Sich. Under his leadership the Cossacks took Turkish Fortress of Varna (1605g.), Sinop (1614), Cafu (1616), and burned the Turkish fleet and liberated thousands of Christian slaves. It is made from Sagaidachny Cossacks Army: Army discipline imposed as a talented military leader developed battle tactics peculiar to Cossacks. Strong army allowed him to negotiate with the Polish king as an equal. In 1618, the Poles appealed to Sagaidachnogo to help the King Vladislav, moving under Moscow, with 20 000 Cossacks seized Konashevich Livni and Yelets, defeated the Moscow militia and Pozharsky Volkonsky and brought Wladyslaw from her predicament. Back he came actually Hetman. In 1620 Sagaidachny Jerusalem Patriarch Theophanes persuaded, who was returning from Moscow, to restore the Orthodox hierarchy, the union destroyed. In 1621 there was a famous battle Hotinskaya; Turks were forced to sign disadvantageous for them the world, Sagaidachny and got out of hand for Prince Wladyslaw successful action under Khotin award sword inlaid with gold and diamonds, with allegorical scenes depicting the trial of Solomon, and the battle of ancient warriors. This gesture by the future King of Poland, according to the then custom meant recognition of high social and legal status of the Cossack hetman, and led them Zaporozhian. Henceforth, the Cossacks The rights knightly folk Ukrainian provinces of Poland. Under Khotin Sagaidachny was seriously wounded and April 20, 1622 died. He was buried in Kiev at the Bratsk Monastery. Before his death, bequeathed all his Konashevich property for educational, charitable and religious purposes.

United States

The feminists had entered in conflict with Thompson in virtue of the form with that it sees the sales of wives, therefore for such feminists, such sales were really an act of violence against the woman. Thompson not renega suffering eventually suffered by the women in such situations, relates but it to the conditions of that time, marked for the domination of the man on the woman, with the applicability of these proceitos in the laws and the Church. This practical indicates proper ethics on the part of the diligent classroom proto-industrial; it is a culture of independent segment of the norms of the State that starts to reprehend severely these sales of wives 1830 after. The legal divorce was consecrated only to the aristocracy. The women, however, had inside of these practical cultural marked by the machismo an active paper and its situation was if becoming more independent concomitantly the asceno of the industrial society. Finally, in chapter 8, intitled Rough Music, Thompson it locks up this wonderful book. Rough music was one practical cultural one that aimed at the public demoralization of the infractors of the ethical peasant. For in such a way, one used of songs and boasted defamatory verses nominys with great howl for the streets directed to the infractor or infralog of the values peasants, either the man who beat, or apanhava, of the woman or the woman who traa its husband or was fofoqueira.

Such practical is witnessed between centuries XVII and XIX and can have medieval origin; the penalties are applied in virtue of the infraction of the pautados ethical codes in patriarcais and machistas values of the time. Rough music could occur for ethical infractions in the public or private life, having a proximity between the two. The society daily pay-industrial prezava the patriarcais values and on account made proper justice for the maintenance of the order just street. Aventa Thompson to the possibility of a bigger masculine aggression in reason of the increasing mobility of the woman in reason of the changes in the world of the work. However, she is necessary to leave clearly that paternalism aims at the domain of the man on the woman and does not legitimize the beating, for the opposite, the function of paternalism was exactly to protect the woman for the authority of the man. In this process, the women were not so passive, therefore proper actions possuam, what it characterized a paternalism in part. With the advent of the industrialismo, the work force uses forms of rough music for new infractions of internal codes as the pierce-strikes, passive workers to the exploration of the more-value, among others. These movements had evolved for a new form of planning, as the ludismo and had crossed the Atlantic, adaptando themselves it local forms of the United States and Canad.Em its essence, rough music consisted of a form to legislate economically independent of the hegemonic classroom, the fact to take an infractor of moral code of coasts on of a donkey is a form to perceive the legal application of a penalty for the breaking of a custom, as the commotions made in the streets with defamatory songs against a woman adulteress they are equally proposals as loaded of social codes and not as mere practical a behind one of social agents without culture.