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The theater of ours and imaginary of the others the THEATER OF OURS AND the IMAGINARY one OF the OTHER ALEARTE. Tchoroco, Summary: This article has the intention to present the theater as one of the forms to keep living creature the imaginary world and the popular culture, without losing the quality of the fantastic one. Being the theater of cultural character, she is one of the biggest representations of the art and the popular culture. Through the theater literature in the epic form, lyric and dramatical, thus detaching the imaginary one, fantastic and the wonderful one can be emphasized. It is longed for in the present article to focus the necessities of if working inside with the imaginary one next to the theater and of any artistic term to this direction. The used theoretical referenciais had been: Alves 2000/2005, Jamir 2005, Cirano 1981, Snows 2000.

Demonstrating as it is important to take the imaginary one through the theater, for all the public and in any space, and to keep alive the essence of the fantastic one, the magician, of the wonderful one, as well as its expectations to become possible the access of imaginary, the children of our current world. Word-key: theater, imaginary, popular culture. The theater is the tool that better works imaginary of a general form ' ' where the truthful facts and events if confuse with the imagined ones, where people who still live or already had lived if they mix personages bred. Although I believe that nothing in this world he is gratuitous, I also believe that the nonsense commands ours vida' ' (HERMILO, 1973. Apud CIRANO, 1981. p 39). It has in our culture a imensido of imaginary, magician and fantastic, the theater costuma to rescue these fantastic imaginations and to transform them into a magical world, and she is not necessary to go very far, many times we do not perceive that to our side it is a source of wonderful things e, we run to search there it are what it is here so close.

Eight years after to have developed this theory, Maupertus came back to call attention the Europe when believing that of the crossing of different species the sprouting of a monster would result as consequncia. Edward Long, old proprietor of slaves in the Caribbean island of Jamaica and the Kants believed different opinions when the subject in question was the mestization. Long had a vision of that black and white the different origins belonged, thus constituting distinct species, having the same sort in common. Kant thought at two moments on the problematic one involving the social matter, in 1775 and 1785. At the first moment it affirmed that the union of people of different races would have as consequncia the sprouting of indigestos children, where the racial traces of the parents is mixed. Ten years later it would say that the miscegenation in definitive ratio could send ' ' new type of human being original' ' #. This positioning on the part of these philosophers in relation to the mestization brought consequncias nothing entertainers for the crossbred citizen, problems these, felt until the present moment.

In Brazil some of these theories had been adopted by studious politicians and who would indicate the branqueamento as the social solution for the country to develop itself. With this, when findar of the War of Paraguay and with the proximity of the abolition, the Brazilian government initiated of gradual form the politics of the branqueamento when stimulating the importation of hand of European workmanship. It did not delay much time so that the European immigrants represented a great parcel of the manual work in the country, developing new techniques for the application of the services in the fields and the cities. As Chiavenato# to be admitted in the modern companies who were being created in Brazil with the deviated money of the traffic, the black it needed to be crossbred.