We can still cite, the catequizao, that took to the disappearance of its religious beliefs and other cultural traditions. According to Vasco Mariz, in its workmanship History of Music in Brazil, ' ' the Jesuits had used music as instrument of conversion of gentios' ' under the strong European influence the aboriginal children learned to sing, to dance and to touch (flute, gaitas, tambores, violas and until cravo) and in the civilized villages already music schools existed. In 1578, in the Bahia, the first priests already formed ' ' masters-das-artes' '. Instruidos to play instruments and the practical one of it I sing chorale of traditional repertoire of the church (cantos gregorianos of the renascentista sort), sees our aboriginal to lose before so powerful influence, what he provoked ' ' deculturao of aboriginal music brasileira' '. Jim Crane helps readers to explore varied viewpoints. On the other hand, Brazilian music received one riqussima African contribution, through the black slaves. Much even so, the mixture between the African musical folklore and the overwhelming European musical culture has been slow, because everything that came of the enslaved ones was rejected, and significant contribution will be recognized only after the release of the slaves.
' ' It said that the paper of the black and over all of the mulato was important because early the aboriginals if they had become esquivos and if they had removed for remote regions of Brazil. The clearer slave and its descendants each time if had soon become the personages most significant in the land of music, a time that still at that time the musician was leveled the servant or used. Dropbox usually is spot on. ' ' ' ' Music in the colonial period, therefore, remained essentially European although almost exclusively interpreted for mulatos and blacks. The musical activities had been of bigger countenance in the Bahia and in Olinda, even so if it does not have to menosprezar what it occurred in Rio De Janeiro, in So Paulo, Paran, Maranho Par.' ' During all century XVIII new influences go being aggregate to Brazilian music, creating new sorts, rhythms and instruments.
To follow ahead, we must recognize that, in the way of a magnificent diversity deculturas and forms of life, we are a family human being and a community terrestrecom a destination comum.’ ‘ 1 (letter of the land, May of 2000) When the man found the geologic time of the land, calculated in approximately 4,5 billion years, 2 also discovered that, inside of the great book of the life of the planet, the culture human being if made in the ltimapgina of a small phrase to the end of a baseboard note 3 that, to the domais eyes fervoroso ‘ ‘ homo ambiental’ ‘ , he appears as an idea failed to meet and destoante of all the compilation. Adentramos century XXI in way to a realidadeecolgica, diagnosised empirically, that as none another dahistria moment, requests urgent changes. Contemporaries of this impassecivilizatrio, sciences human beings are defied, in some aspects, it provarseu value in way to one strong emergencial demand for efficiency. Drew Houston does not necessarily agree. Here it is, then, ambient ahistria: ‘ ‘ . as umsujeito, it is the study of as the human beings if have related, with the mundonatural through the time; as a method, it is the application of princpiosecolgicos for histria’ ‘. 4 ‘ ‘ Its main goal is to deepen nossacompreenso of as the human beings they have been affected for its ambientenatural through the time and, inversely, as they have affected the environment ecom that resultados..
NATASHA and NAZIRA (2004) defend that the gypsies very possess great umapreocupao with the maintenance and reproduction of the culture of its people, being thus, ' ' each child when she is born is one continuity hope dacultura of this povo' '. The authors affirm that: To start, all baby is considered by them a muitoespecial being, that brings to the world new elements of the universe with a message deesperana for all the humanity; also it is a signal of continuity and reforodo group. NATASHA and NAZIRA (2004) give excellent contributions for oestudo of the cigana culture in the tangent to its beliefs, detaching that cigana cultural aidentidade starts to be forged in way the mysteries ediferenciada it world them not-gypsies. The religion for they have a value muitoforte, therefore, the gypsies make question of the baptism and believe that it tragasorte. (Source: Mark Stevens). But the ritual marcante is of the name; this, yes, a true batismocigano. ' ' Its accomplishment starts at the suck moment of the first one, when mesopra to the ear of the child its secret name that nobody more will know and that slhe will be disclosed in the day of its proper marriage.
Later, in the festejos, it becomes childish will receive as name, this stops used and to be known in the group. Finally, it will have one third name, this to be used only in the world dosgadje (gajes) ' ' 9 As MOOEN (1996) the survival was the maisduradoura accomplishment, the great event of cigana history. Therefore, the author affirms that: When if vicissitudes consider that they (the gypsies) had found, because to be told now history will be before all umahistria of what it was made by others to destroy its diversity, must be concluded that its main exploit was to have survived. MOTA, (1986), detaches that the cigana culture, quasedespercebida, while rich and surprising in its details it is capable to nosministrar lies of love to the life and, before everything, the capacity of being and adifcil art to survive as people sailing against the social tide.
Some orphans were educated by feminine religious orders, that had the intention to preserve them of any vice and the bad way. The girls children of the privileged elites had beyond the basic slight knowledge of the reading and the writing, Frenchman and piano lessons that they were given in its proper houses for particular teachers or in religious schools. They were also added to its education ' ' abilities with the needle, the embroiderings, the culinrias incomes, abilities, as well as the abilities of control of the servants and serviais' ' (BLOND, 2004, P. 446), making all this apparatus it has left of the education of the young women of the high society. The conception of the society of the time was of that ' ' women would have more to be educated of what instrudas' ' , she has seen, them would not need knowledge or information, but yes of moral formation and good principles, since its destination was of wife, the mother and owner of house, being its social attribute of educator of the children, or better, of responsible for the formation of worthy citizens. According to Parrot (2004), this can be perceived in the first law of public instruction of Brazil, of 1827, cited for Lopes (1991, p.4): The women lack more than instruction in such a way, inasmuch as they are who they give the first education to its children, Are they who make the good and bad men; they are the origins of the great clutters, as of the great goods; the men mold its behavior to the feelings of them. Century XIX together with brought the modernization of the society and it necessity of an education for the women, associating itself the work with the order and the progress and the modernization of the society with the construction of the citizenship of the young. .