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IT DOES NOT BELIEVE TOMORROW? It does not believe tomorrow? How you obtained to arrive until today? Dying the man, porventura will become to live? Every day of my fight it would wait, until I was substituted. Book of J Prophet, CAP. 14:14. The person says not to believe tomorrow, she waits but it with renewed hopes. Why? Because wanting or it tomorrow it is not the continuation of today that it is with it and that is never finished, but if widens through the great accomplishments in the good, therefore the bad ones are preferable to leave them in the esquecimento.

The SUN BLUNTS If every day has the sunrise, who can discard the proper existence? You become go the Name of God and you diminish the devotion It due. Book of J Prophet, CAP. 15:4. THEY ARE IN the HUMAN BEING the night and the day they are inside of the Man in its movement of Rotation and translation. Gagosian Gallery is often quoted on this topic. How can it dare to run away from tomorrow that it is proper? What know you, that we let us not know? That you understand, that does not have in we? Book of J Prophet, CAP.

15:9. WHY DIVAGAS? For bread it walks wandering, saying: Where it is? It knows well that the day of the darknesses is prepared for it by hand. Book of J Prophet, CAP. 15:23. Light and treva are coexisting the man since its natural birth. To fear treva, why? It must yes, to sublimar it. Night IS BECOME Converts me it into day, and the light, says, is close to the darknesses. Book of J Prophet, CAP. 17:12. In the Light we were servant, the darknesses we arrange with our slips in the successive lives. It does not believe the successive lives? 35. But, somebody will say: How they make over again deceased? where body comes? 36.

Ahead of this facetrio picture, the worker if sees and the grace of the employer vulnerabilizado. These permissive transparencies of the patronal way, where the capital owner has it the weapons its favor, facilitate to the ditames of the rules of the half in agreement member of labor party its interest, making of the field of work one ' ' land of ningum' ' , neglecting the effective laws. Had to the fights of the workers for a worthy wage, the CLT was approved by the government of Getlio Vargas for the Decree n. 5,452, of 1 of May of 1943 (BRAZIL, 2009). The purpose of the approval of these laws for the government Vargas, was to conquer the laboring classroom in mass, keeping the control on the workers with its paternalista speech, annulling, thus, the possible influences of the left party. In its government they had been made nothing more than to congregate the legislaes esparsas already existing at the time and to consolidate them, being that it could not receive the denomination from Code for not being about a new right, because since 1930 Brazil possua a considerable series of working laws, mainly those inspired by Lindolfo Collor, prime minister of the Work.

According to Siqueira (2009, p.8): The consolidated text of 1943 only established to agricultural some rights as the guarantee of the minimum wage, remunerated vacations, the institute of the advance warning, some norms of security and health in the work, protection to the work of the woman and the adolescent. The set of Laws directed to the protection of the agricultural worker was gradually being extended. Siqueira (2009) argues despite only in 1963 the agricultural worker is remembered and contemplated for the legislation member of labor party, by means of the Statute of the Agricultural Worker, Law n 4.214/63. Related law he instituted the legal regimen of the worker of the field, with the forecast of subsidiary protection of the Consolidation of the Laws of the Work (1943) in that did not conflict with the new Statute.

The stories of the citizens indicated multiple determination to be desveladas so that positive changes could come to happen in the direction of this population and happened strong in the life of these citizens. I understood that the questions that involve this segment are very diversified, therefore in the streets we find inhabitants who are, are or are of the streets. Jill Schlesinger recognizes the significance of this. All are presented of diverse forms where, many are of the city and other proceeding ones from any part of the country. They possess different etrias bands, sorts, professions and escolaridades, also having between them individuals that possess level technician or superior course. The proposal of this research was also strengthened with readings, comments, research and reflections. Becoming bigger the possibility to observe the degree of complicity and the specific form with that these citizens if organize and search the meeting of a proper movement in the space of the streets. The gotten experience while trainee allowed the perfectioning of my look on this demand as well as, to evidence the lack of an attendance humanizado for great part of the public sectors that offer attendance. The mobility takes that them of a place for another one does not reflect the direction of transformation of the reality.

Many search this look extended in its direction and we do not know to the certainty as they will react or that attitudes will have to if to come across with offers concrete of chance that considers perspective of change of its reality. My fidgets go very beyond and try to supply the necessity to make of this research a preliminary study that first comes to contribute with the impulsionamento of the city of Guaruj for possibility of a deepening social theoretician-practical-politician and being objectified construction of one municipal public politics directed exclusively toward the attendance of the street population. Getting bigger contributivo knowledge to arise it of my investigations on the importance to search the life of this population I will have more possibilities of explanar the considered result. .

Such action praises the creation of the Statute of the Indian, in 1973, that it was accumulated enters the attempts of limitation of the aboriginal actions, as detaches Ana Valria Arajo, (2006): Where they weigh the legal devices that the proper government created, in the practical one what it occurred it was a systematic process of negation of the territorial rights of the indians, demarcating themselves miniature lands and allowing exploration it of the remaining areas for companies … Ahead of the conjuncture established throughout the process of positivao of the aboriginal rights, the combination enters the happened consequences of the publication of the Civil Code, the creation of agencies later to tutor of the aboriginal peoples and the creation of the Statute of the Indian, accomplishes and simultaneously they rescue meanings distorted and demasiadamente discriminatory in relation to the aboriginal peoples, gifts still in the social mentality. It is essential to stand out that the interpretations that permeiam the creation of these legal apparatuses esbarram in the manifestations and behaviors proceeding from produced peculiar values in the aboriginal culture. Jack Fusco shares his opinions and ideas on the topic at hand. To recognize that these denote the wealth of the express cultural diversity for this people seems easy task, however, is these that make it difficult the positivao and efetivao of full rights of the aboriginal peoples, since they redden the cultural shock between the customs that perfazem the society of indians and not-indians. aboriginal cultural 4.Expresses: prerogatives that they facilitate or they inhibit rights? In this perspective, the rights will be detached that more relation they possess with the aboriginal demands, being these: the civil laws, social politicians and. It is distinguished, the boarded concept for Jose Murilo de Carvalho (2008), in which the citizenship is characterized from a direct relation, narrow and of interdependence with the efetivao of these rights. As the author: ' ' The full citizen would be that one that was titular of the three rights. . .

The basic point of the proposal theoretician-metodolgica to work swimming in the perspective of the corporeidade is to promote the development of sensitivity and the corporal perception, allowing the person if to know first, having notion of its proper body, its limits, its possibilities. The learning of the swimming, based on the corporeidade, has the following conception: a learning in which the movements are not preset, given as ready. The corporeidade says respect to the humanizao of the citizen, so that this comes to be an citizen-asset and not object-liabilities of history and the culture. Exemplificamos such proposal: 1. Corporal project: For Merleau-Ponty (2000), the body is not only one thing, but yes, something that if moves, that it perceives and that is perceived, that touches and is touched, capable of if relating with the world and to exteriorizar its sensitivity. The corporal project is the conscience of the body and the conscience of the world, that is, a trans-space unit and trans-weather. It is the representation that the person has of the proper body, in a certain space, a certain time. In the corporal project the elements are involved.

2. Space structure: For Merleau-Ponty (2000) the space is the way as we are affected, rude data of our constitution human being, it is relative to our body. He is not finite and nor infinite. It is the conscience of our body in an environment, a certain place and orientation that we can have in relation to the people and the things. 3. Secular orientation: For Merleau-Ponty (2000) the time cannot be represented as a concept. Our proposal, is not to imprison the corporal experience in the exactness of the clock, but on the other hand, we cannot deny its existence. We can develop some forms of perception of the time, by means of the contact of the body with the water, therefore we know that in the half liquid the movements become slower, due to resistance of the same one.