Brazilian Spirit

Monkey: that one that make micagens, caretas and imitations. REBNY is likely to agree. Malemolena: laziness, sleep. Nobel Laureate in Economics has plenty of information regarding this issue. Mandinga: Witchcraft, witchcraft, talisman, of quincago wants to say voice, curse. Maracatu: Brazilian dance afro-; of origin banta. Maribondo: Of quimbundo madimbondo, means vespo. Mocambo: Hut, clown, shelter of slaves, in the mind; of quincongo mucambu, that it means cumeleiro or straw roof tenheiro. It still finds mocambor north-eastern, farms, populations and villages with this name.

Moleque: Of quimbondo mu? leke, boy, boy, man young, person without word, amused youngster, man scoundrel. Mungunz: Of quimbondo mu? kunz, canjica, food of dry maize stew. Quicongo: reign, empire, directory. Quimbundo: individual of the quimbondos, people banto of the region of Angola, language of this people. Quilombo: Of quimbondo Kilombo, shelter, hiding place, fortified of run away slaves, generally distant encampment of the population of the rough ones or in places of difficult access. Quitanda: small it would mercearia, tray where if it displays candies for sale.

Quitute: of quimbondo ki? tutu, indigesto, refined food, would iguaria. Gumbo: fruit of quiabeiro that constitutes a capsule prolongated with the well formed tip, eatable while green. Samba: popular Brazilian with strong influence of the African row dances, music that folloies this dance, place where if she dances to the row sound. Senzala: Of quimbondo sanzala, lodging that if destined to the housing of the slaves of the farms and devices. Umbanda: Of quimbondo u? it flows, Brazilian, resultant religious form of the sincretismo of candombl, the espiritismo, the catolicismo and other cults. Zabumba: species of, wooden great, cylindrical drum and with both the closed extremities. I buzzed: Maximum leader of quilombo of palmes (century XVII); the word comes of the language bantas and meant spirit, ghost, that if binds the idea of immortality; it seems to be present in the spirit of the black movement of Brazil.

Brazilian Society

The study it comes showing that this process if gave in the perspective to take care of interest of an elitist governmental system solely. This evidence is as much that after the peoples to arrive for had been left here alone to face the challenges considered for the ambient and social nature, in this perspective always privileging the participant agents of the historical construction who are the anonymous citizens seeing the diversity historical of Brazil. 1.2A HISTORY OF the COMMUNITY IN the ACADEMIC WORKS. Ahead of this it analyzes cognitiva, searchs bedding the social political and economic process of the city of Rurpolis, despertando in the pupils and professors the creativity of the historical facts is in the past, the gift, with its perspectives of future. Analyzing the book ' ' Amazonian Chama Jean Pierre Leroy' ' 1991 (p35-37) verifying if the great possibility of professors and pupils to get this document as didactic resource to more good know the reasons and process of foundation of Rurpolis President Mdici in 1971, making one analyze criticize of as Rurpolis was established and as the Program of Integrao Nacional was developed (PIN), implanted for the federal government to attract migration of varies regions of the country, in special northeast, in favor of advantages offered for the proper government as I stimulate to the integration of the Amaznia, forming, agrovilas, the agrpolis and rurpolis that received these peoples come from the most diverse Brazilian regions, which had been projected to take care of the necessities of housing, of the families who arrived here, and of all rurpolis society that if they inside formed of agrovilas and agrpolis which if they destisnavam ace that had greater structure, such as: college of 2 degree, hospital with I medicate to take care of the sick people, system of post office, banks and other structure who took care of the surgentes lacks in the society that if they kept out of society around the transamaznica and of the programs of the government that came with the intention to program the Project of Integration.

Luis Ascendino Dantas

They had been registered about 770 deaths alone in the year of 1910, and the illness, that already existed before, without representing a threat to the inhabitants, if it became a constant in the life of the population, arriving to vitimar people until in recent years of existence of city. Many mayors complained of the performance of the Light in the place, for this reason, therefore, the situation of the city if became each more precarious time. The city more than saw the half of its inhabitants to be reached for the illness. Many that had survived to the malaria had run away leaving its houses and lands stop backwards. For that they had been had remained the distrust not to survive to a manifestation of the illness and the tragic scenes, as the witnessed one for Luis Ascendino Dantas: ' ' (…) in one of the houses, a woman deceased had in its col a child who still suck, and its feet another one that chorava' ' . (FLAGLIARI; SAINTS, the 2000) epidemic of malaria was to main the responsible one for the considerable reduction of the population of Is Joo Landmarks.

The number of inhabitants that was around 18.000 in 1898 fell for 7.400 in 1922 arriving the 4,600 in the year of its destruction. The population, that if found the grace of the illness, practically was abandoned by the authorities, per almost two decades. For this reason, population sent letters asking for the presence of doctors and people who could help to skirt the calamity situation that they were living. Second, Agrippino Grieco and Luiz de Brief Souza, who had lived in this period, ' ' In the worse period of the epidemic, enormous ditches in the cemetary confided and much still alive people were for cambulhada hollow of with the deceaseds. In the outskirts dogs met devorando corpses and found up to one criancinha morta.' ' ((FLAGLIARI; SAINTS, the 2000) proper annexation of Are Joo Landmarks the River Clearly, made for decree 635, of 14 of December of 1938, have fort linking with performance of the Light in the region, therefore, the justification for the decay of the city and the impossibility of reerguer it, mainly passed for the interdependence between public health and economy.