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Universal Declaration of Human Human

On December 10, 1948, the Assembly Geral da Organização das Nações Unidas (ONU) adotou, em Paris (França), a Declaração Universal dos Direitos Humanos. Com 30 artigos, a Assembléia proclamou o documento “ como o ideal comum a ser atingido por todos os povos e todas as nações, com o objetivo de que cada indivíduo e cada órgão da sociedade, tendo sempre em mente esta Declaração, se esforce, através do ensino e da educação, por promover o respeito a esses direitos e liberdades, e, pela adoção de medidas progressivas de caráter nacional e internacional, por assegurar o seu reconhecimento e a sua observância universal e efetiva, tanto entre os povos dos próprios Estados-Membros, and among the peoples of territories under their jurisdiction . "And in 1950, the UN determined that each year on this date would be celebrated the International Day of Human Rights.

Paulo César Carbonari, National Coordinator of Education of the National Movement for Human Rights (MNDH), points out that next Monday, December 10, to be celebrated the 59th anniversary of the recognition by the states, that Human Rights are fundamental parameters for the establishment of rule of law. "But we have little to celebrate, because human rights are not effective for millions of people in Brazil and abroad, victims exclusion, inequality, poverty and oppression in its many different faces. "

For him, the date is conducive to reflection, because it allows to be put in evidence the contrary: we have walked a lot, but much remains to walk to perform effectively the human rights of every person in life. "Moreover, despite the fact that Brazil is in the position of" last among the first "as the Human Development Report of the UN, the levels of inequality, both income and gender, race / ethnicity, generation, regionalism, and many others, are still striking. "While houver um único brasileiro ou brasileira sem um de seus direitos garantido e efetivamente realizado estaremos longe de ser uma sociedade justa”, critica.

Porém, Carbonari considera que apesar de uma longa lista de transgressões aos direitos humanos que ainda marca o Brasil, há conquistas, sobretudo porque hoje já se fala mais em direitos humanos, em diferentes instâncias. “E as poucas conquistas efetivas de direitos são frutos das lutas populares, da organização do povo.”

Documento
Recentemente, o MNDH apresentou ao Conselho de Direitos Humanos das Nações Unidas o documento Direitos Humanos no Brasil: elementos chave para a compreensão da situação. The contribution is intended to aid the UN agency in producing the Universal Periodic Report, a new mechanism for monitoring the human rights situation in the world.

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How Cm Looks Like Before Af

indigenous Guarani basics

indigenous Guarani can be characterized by some basic aspects:

a) the language Guarani
b) by being an immigrant (immigration Guests - farmers)
c) work in agriculture
d) by practicing economy reprocess - jopo'i
e) live in a stateless society
f) a living religion the inspired word

Melia said, the first came from the Guarani Guaporé River in northern Brazil and slowly descended the Madeira River (in 5000 BC) came to the Paraná River basin.

In his relationship with the things of earth, we can affirm that the Guarani is a migrant, a kind of settler who never leaves his conquered and inhabited areas. A family or a large group may move to other areas, but never the whole group, never colonized the land is abandoned altogether, some are always "taking."

The Guarani are divided into three groups that have suffered different forms of contact, other than historical adaptations and cultural. Melia Guarani compares the progress with the bed of a river that suddenly encounters an obstacle and is forced to divide its waters. This obstacle is colonization.

Melia says that there were three different paths:

) The Indian who has suffered the impact of colonialism in the face and made part of this story, now as Indian "civilized", or as a slave in encomienda. Guarani is the physically and culturally mixed, the group that suffered most changes. And this ends up indigenous ecomiendado internalize the contempt of the conqueror and when possible try to pass themselves off as non-Indian.

B) The Guarani reduced, indigenous converts to Christianity who lived together with the Jesuits segregated from the rest of the colony, as a state within a state, in order that the colonies did not return to the jungle, but became musicians, carpenters, artisans to major urban centers colony, such as Buenos Aires and Asunción.

C) Caaguá, which remained off the colonization process as much as possible, interned in the jungles sinkers. This group managed to maintain their original culture almost intact.

this latter group, Caaguá is descended Mbya Guarani groups, or Chiripá Ñandeva and Paitvyterã or Kaiowá.

The concept of land for the Guarani indigenous people is closely related to the idea of \u200b\u200bland without evil. This view shows the earth as a place where you live the good life. " Accordingly, attention: to live is not synonymous with producing. The land is not only an area of \u200b\u200beconomic production, but it is a place where people live teko. As in the words of the old Guarani - without tekoha (place to live - earth), there teko (way of being). That is, without the materiality of the earth, there is no possibility to build up as cultural. Without tekoha TEKO there.

One of the most important is the relationship TEKO kinship, extended family originated in the group. The relations of patronage, the neighborhood is extremely important to Guarani, because only this way can the economy of reciprocity. In this economy, the individual overlaps not by accumulation but by generosity, a logic antagonistic to capitalist logic, which favors the accumulation of private assets.

Thus, the predatory behavior, typical of colonial society, one that destroys the game and privatization of natural resources collection, is seen as an irreparable wrong by the Guarani, as a terrible threat to the balance of their world.

Despite all this, the Current Guarani has shown an extraordinary imagination to recreate 'spaces' similar to traditional ecological, they are true tekoha.

Thus, the Guarani have known to look for new lands, the last corner of the 'land without evil' in this geography that became devastated their former territory, and finding, however, some land without an owner, you are sure is yours. From this logic we can understand the recent movement that has been making the Guarani groups especially in the state of Sao Paulo in occupying the last areas of the Atlantic, as if defying the arrogance of the capitalist state, after clearing virtually all native vegetation, is given the right to reserve preservation areas closed to indigenous peoples.

With this in mind, what are the current situations that hinder the existence of the Guarani TEKO?

- presence of sects (divide families, disaggregating the household and thus complicating the family relationship);

- proximity to major urban centers;

- right-wing political parties and charities with gifts that divide families ;

- State interference in indigenous societies (education, health and naming leaders );

- the need for moonlighting and work outside the village which ultimately affect the traditional economics of reciprocity as well as the movement of money and sell goods by non-Indians in the community (vendors and proximity to "bars" and markets);

- enhancement of non-indigenous customs, including food and alcohol, causing serious problems with the reko ete ("way of being true.")

The school is an instrument that introduces other ways of being and thinking along the Guarani community, hence the need in any school experience with the native village, take care to listen to the community and from logic group.

Guarani population in Latin America: Argentina

: 30 000

Paraguay: 80 000

Brazil: 30 000

Reading and indicated consulted:

Nimuendajú, Curt. The legends of creation and destruction of the world as the foundation of the religion of Apapokuva-Guarani. São Paulo: Hucitec - Edusp, 1987.

MELIA, Bartomeu. Indigenous education and literacy. New York: Basil Blackwell, 1979.

El Guaraní: religious experience. Assuncíon: CEPAG, 1991.

"Scripture Oralidad y en Indigenous Societies." In: Seminar international law: the learning of indigenous languages: the case of indigenous languages. Iquique. Chile. 4 -8 novembre 1996. Praise

Guarani language. Asuncion: Centro de Estudios Paraguayos "Antonio Guasch, 1995.

The Guarani conquered and reduced. Asuncion: Anthropological Studies Centre, 1993.

-MELIA, Bartholomew and Grunberg, George and Grunberg, Friedl. The Pai-Tavyterá - ethnography of contemporary Paraguay Guarani. Assumption: Anthropological Studies Center, 1976.

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Can You Use A Tens Unit On A Hip Replacement

The Freemason Mozart

Wolfgang Amadeus Mozart is perhaps the most famous Freemason. To get an idea, if you do a Google search using the keyword Mozart, is nothing less than 42 million pages referenced; researching these results with the keyword mason, one obtains, for all Mozart the Freemason number of 213,000 pages referenced, if, instead of Mason, paid on results obtained with the Mozart research, other research, now with the keyword mason, in English, for this mason Mozart set the number of pages referenced rises to 1,030,000!

In summary, is not no secret that Mozart was a Freemason and even the most distracted can easily stumble with that information on the Net. It is thus evident that a gallery of famous Masons can not contain a text about the most famous of famous Masons! So here is a brief portrait of Mason WA Mozart.

Mozart was eleven years old when, struck by smallpox, was treated for a Viennese physician nicknamed Wolff, who was a prominent Freemason. In gratitude for his healing, Mozart composed a melody that offered Dr. Wolff, who called An die Freude (joy). The text was clearly an inspiration to music maçónica e o jovem Mozart não poderia ter composto a melodia sem conhecer o seu sentido.


Um ano mais tarde, Mozart travou conhecimento com o célebre Dr. Messmer, também maçon.


Aos dezasseis anos de idade, Mozart compôs O heiliges Band (Ó Sagrada Escritura), sobre um texto de Lens existente num conjunto de textos maçónicos, reservado apenas aos maçons e a que, naturalmente, era suposto nenhum profano ter acesso...


Um ano mais tarde, um maçon importante, von Gebler, encomendou a Mozart dois coros e cinco entreactos para acompanhar um drama heróico, Thamos, rei do Egipto (prefigurando o que mais tarde virá a ser uma opera entitled The Magic Flute).


That is, between 11 and 17 years of contact with Mozart Masons and their way of thinking and seeing the world was common.


In 1783, Mozart was then 27 years old, the famous Gemmingen, who knew the composer, installs its own Masonic Lodge in Vienna and Mozart invites you to join her, and then execute the office of Master of Harmony. Mozart reflects. In November the following year, submits its application to the Lodge Zur Wohlthätigkeit (Charity). It was then started on December 14, 1784.


The January 7, 1785 (only 24 days after their initiation!), Mozart is in store Zur Wahren Eintracht (True Concord), passed to the degree of Fellow. The January 10, ending the String Quartet in A Major (K 464), in which the Andante movement refers to the ritual of Masonic initiation. The January 13 (six days after the passage of the Companion, 30 days after their initiation!), Mozart is raised to the rank of Master. Four days later, he composed a String Quartet in C Major (K 465), which refers to the degree of Fellow. In March 1785, ending the Concerto in C Major (K 467), which makes clear reference to the Andante third degree, the Master.


The April 6, 1785, participates in the ceremony of your Initiation his father, Leopold Mozart.


Mozart took part in numerous meetings and composed numerous works shop designed to be played in session. Visit Merchants Zu den drei Adlern (Three Eagles) and gekrönten Zur Hoffnung (Hope Crowned).


However, the disease which will eventually be fatal (the Schönlein-Henoch syndrome) progresses. Mozart composed his three major works with Masonic symbolism: The Clemency of Titus, the Magic Flute and the Requiem.


Mozart's death leads to a meeting of funeral obsequies of his brothers. A eulogy was given at the time printed. Today, it remains only one copy. Here's your translation:


The Great Architect of the Universe recently pulled our chain Fraternal one of the links that was the most expensive and valuable. Who does not know him? Who does not love our brother as remarkable Mozart? There are still a few weeks, he was among us, glorifying with his enchanting music the inauguration of the Temple. Who among us would imagine it would be so quickly ripped from our midst? Who knew that three weeks after his death weep? It's sad fate to the tax man, leaving the life leaving his work unfinished, and it is so excellent. Even leaving die reis to posterity their intentions unfinished. The artists are dying after they devoted their lives to improve their art to reach perfection. The admiration of everyone carries on túmulo.No However, if people mourn his admirers not long, too often, to forget them. His friends maybe, but not us, his brothers! The death of Mozart's art to an irreparable loss. Her gifts are recognized from childhood, had made him one of the wonders of this time. Europe knew him and admired him. The princes and we liked him, we could call him "my brother". But it is obvious to honor his genius, não nos devemos esquecer de comemorar a nobreza do seu coração. Foi um membro assíduo da nossa Ordem. O seu amor fraternal, a sua natureza inteira e devotada, a sua caridade, a alegria que mostrava quando beneficiava um de seus irmãos com a sua bondade e o seu talento, tais eram as suas imensas qualidades, que nós louvamos neste dia de luto. Era simultaneamente um marido, um pai, o amigo de seus amigos e o irmão de seus irmãos. Se tivesse tido fortuna, faria todos tão felizes como ele desejaria.


http://www.wa-mozart.net/premiers_contacts.htm
Rui Bandeira

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