Tag: society and culture

TRAIRAM YOU, NATIVE LOVED ' ' They had in such a way postponed the cut of the trees deceased, that they had started to fall of podres' '. In a night of limpid stars, when passing for the International Park, I contemplated, tremulando, packed for a light breeze, as to greet me in the silence of the dawn, prettiest of the flags, symbol of one of more the notables nations of this planet, Brazil. My memory travelled for the tunnel of the time. I remembered that in the past the vi to also tremular in the most distant hiddings place of our Native land; in longnquas regions of borders, in the barges in the rivers of the Amaznia, in the extensions of the river San Francisco, in the Brazilian delegations in the exterior, in places for where long ago I walked. She was the same one that since early I learned to love in the pertaining to school banks and with which for some time I coexisted daily during the military service here in the frozen garrisons of these extreme limits of our native land.

Symbol whose meant deeper we to it give, the inhabitants of the borders, nothing having to see with blind nationalism fanatic that it takes the peoples to the dullness of the wars, but yes to a love for the native land as our sacred house. Today, attending the horror of the moral degradation that happens in our Country, I am thinking about all those traram that it. Exactly not being this politics of vendilhes of the native land a natural rule, is in part a standard of behavior of a uncontrolled society, currently manipulated for the suspicious interests of that no comprometimento has with the most elementary principles of moral and human values. According to Australian writer Morris West: ' ' In politics, of any form, he does not have moral.

The respective agency adopts this concept with the purpose to standardize it enters the integrant countries. In this way, to facilitate the research, and, consequentemente the attainment of quantitative and qualitative data, in the direction of assisting in tracing parameters, thus being able, leveling the planejamentos in this area. It is noticed, however that in general terms the tourism while social phenomenon unifies, rescues, it values, it consolidates the patrimonial values and cultural of the peoples, with capacity of perpassar the interests economic politicians and, when it allows and it makes possible the social inclusion of all layers. Such factors are forceful for the transformation and perfectioning of the citizens. How much to the segment of the cultural tourism, it was verified that since the primrdios the culture also occupied an excellent paper justifying the reasons by which the trips were carried through.

It is observed, however that with passing of the time modifications how much to the form had occurred, how much the number of travellers and also its motivations. In such a way, one understands the possible influences in the behavior of being and making of the human beings, however it is verified that all the peoples withhold proper culture, capable to instigate the interest for knowing them. It has that to mention the relation of the religiosidade with the cultural aspects, a time that the tourism practised in the Average Age occurred and grew basically for the peregrinations to the Jerusalem under motivation of the faith. Later, the discovery of the tomb of the Apstolo Is Thiago, initiated other peregrinations, that is, to make the Way Santiago de Compostela. Not obstante, these displacements were motivated mainly by the faith.

Such conception is reaffirmed by Reads (2000, p.30) when says that: The proper economic interests are confirming that today it is preserved in attendance to the requirements of the tourism, the great one modern industry, that maneja incredible amounts while it goes forging in the visited small farms, defining images to the times, reviveds and of apt regional cultural peculiarities to be always despertando the curiosity of the eager travellers of new features. Therefore They are Jose de Ribamar to be considered as an excellent example of who knows to preserve its natural and cultural patrimony, using to advantage, also, all its tourist potential (ecoturismo, artesanato, local gastronomia and religious tourism) in sufficiently responsible way, as it affirms the news of the City hall of Are Jose de Ribamar (2009, P. 22). However, making a rocking of the tourist sector of So Lus, the former secretary of tourism of the State, Martins Joo Grandson, in interview to the Cazumb Periodical (SECRETARY, 2009, p.3), says that: If it cannot deny exactly that the sector of entertainment of the maranhense capital has not evolved, that is the short steps. But, it is clearly, that still it needs to improve very to take care of of satisfactory form all that it searchs. Therefore if the demand exists, what it is lacking is investment in this segment that has grown each time more. In this direction, it is opportune to detach, that some forms of entertainment in the city exist, such as the diverse houses of shows spread by So Lus; the festivals, as the Maranho Forr Fest, the Expoema and the Festival of Summer, that englobam different rhythms and had started to be part of the fixed calendar of events of the city; as well as micaretas, as it is the case of the Marafolia, that already happens has 15 years in the city, and significantly increase the flow of tourist in the place.

Leung Jan started to learn Wing Chun, from 1855 first with the actor and bastoneiro Leung Yee Tai, that also was patient of it when it had asthma crisis. Later it continued training under instruction of the old Wong Wah Bo. Leung Jan if dedicated in intense way, as much how much it they jvem Yin Wing Chun had made; come to dominate the style completely and soon an adept fighter changedded itself extremely, getting the reputation of ' ' King of the Wing Chun' '. Next to the pharmacy to Leung Jan, he had a rank of money exchange that belonged to a certain Chan Wah Shun, known for Wah the money exchanger; whose dream was to become a skillful fighter of Kung Fu. Chan Wah Shun was born in 1836. After to have worked in the market of rice of Fat San, initiated career with the money exchange. Every day, Wah ran to the fence wooden of the pharmacy of the neighbor and watched Leung Jan to teach Wing Chun. Congregating all its courage, Wah was presented ahead of the master and requested its admission formal as disciple, but it was refused.

It did not give up. In innumerable times where it observed the treinos, Wah had seen between the pupils a strong man who had its name ' ' Wah' ' that possua so strong arms that some times yan broke the arms of muk jong. The fact to possess the so strong arms brought it nickname of ' ' Wah, wooden arm ' '. Wah, ' ' the exchanger of dinheiro' ' , it used of all the resources that made use to become friend of Wah, the wooden arm, and with it, learned innumerable techniques of Wing Chun. In 1866, in a certain occasion where the master Leung Jan was travelling, the wooden Wah arm decided to take its friend to attend the trainings in the pharmacy.