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Mato Grosso

Another representative I legitimize of the Kayap people ' ' Megaron Txucarrame' ' it is leader of the FUNAI in Colder/MT and folloies with maestria the population growth of the peoples of the Xingu executing the deliberations of the white man through the laws and continues with interpreter of its people when its claims, therefore say the Portuguese language fluentemente, were alfabetizado by the Good Villas brothers and say 11 dialects of the peoples which represent. The health is attended by the FUNASA and the education for the competent agencies as MEC and SEDUC, all with the had leadership and approval of the Megaron head. The aboriginal peoples continue in fight for its tradition, culture and permanence in its lands, that today is invaded by lumber in search of a rose wood, the mahogany, wood of law considered sacred for the aboriginal peoples and great source of income for the explorers, therefore this wood generates a great economy to the country for its exportation. Necessary to register in real time the fight of the aboriginal peoples, bringing information necessary of current researchers on aboriginal history its advances and its conquests, considering that currently it has a population growth of that before they were considered a people without soul, without culture, for the Europeans and that we can affirm without distrust that its remainders are fighting of equal for equal with the white men, as much in scope of the politics, the education as of the health and for the quality of life of its populations. In Mato Grosso if it has invested in Education for the aboriginal professors, through of projects elaborated and executed for the University of the State of Mato Grosso (UNEMAT) and many young ones they are nurses in its villages and others dispute positions politicians in cities headquarters of the FUNAI. Therefore we can affirm that the aboriginal peoples are not only colorful figures that illustrated didactic books and ' ' that they lived in tribes, they ate roots and they walked nus' '.

They are men, women and children who live in villages, work, fight, hunt, fish, study, vote above all they defend its culture in present time. CONCLUSION the information contained in this article beyond the bibliographical consultations take in its bulge a great contribution of the aboriginal peoples Kayap and the comment in I lease when of our experience as Alfabetizadora Teacher in the Aboriginal Rank of the Kapoto/.Jarina. BIBLIOGRAPHY Aboriginal SOCIOAMBIENTAL.Parque REGISTER of the Xingu: 50 years/Instituto Socioambiental (ISA). – They are Pablo: 2011. FRANCHETTO, Bruna.O park of the Xingu, in Dossier ndiosem Mato Grosso: Cuiab: Opan/Cimi, 1987. PETTA, Nicolina Luiza; OJEDA, Eduardo. the B. Collection base: history: an integrated boarding: only volume; 1 edition. So Paulo: Modern, 1999.


With the exception of a hiato of time in my adolescence, all my life in these three decades and stocking, had been lived as member of evanglicas communities, in special, the Assemblies of God. Exactly always having been of this denomination, I transit with freedom in many others, because I nail, minister studies and until already I celebrated marriages in several others, as Baptists, Presbiterianas, Pentecostais, Neo Pentecostais, etc. I know, without no pride of this, the embroidery frames of the power in these religious environments. As minister of evangelho, already I participated of state and national conventions, for thousand of shepherds. Meetings of ministry, stow in hundreds, throughout last the fifteen years, informal cults, thousands, meetings to lose of sight. I lived moments of great happiness inside of these environments, involved in we riqussimos interpersonal relationships.

I kept and I keep, fraternais relationships, bows of friendship, dialogues between friends, inesquecveis, that they had inspired to be to each day a human being better. However, my bigger disillusionments, had also occurred in the day the day with ' ' the children of Deus' '. I can affirm comno said the prophet: ' ' these wounds had been made in the house of mine irmos' ' , I can speak as the salmista: ' ' that one that ate bread in my table, was arisen against mim' '. Already I cried. Already me magoei. Already I suffered and until I passed waked up nights, for the ferinas words of my brothers. More information is housed here: Fabrizio Freda.

Porm everything what it said so far, is for affirming the following one: – The wounded greaters are relationship fruit however, the cure for these wounds also arrive until us, through the relationships. Who affirms this is not I and yes Wilian P. Young, in its book, ' ' The Cabana' '. I agree to it to sort, number and degree, because the cure for the wounds of my soul, suffered in ' ' environments religiosos' ' or not, it has come for intermediary of people. It is not easy to be attacked, to be slandered, and worse when that is made on behalf of God. The worse ones wounded are these, the ones that God is made responsible, without having responsibility none. I confess, is not easy to pardon. therefore our sense of justice, clama for revenge. All human being is thus. We do not want mercy for the evildoer, we want punishment. The prettiest in everything this, is that Jesus Christ in taught the opposite accurately to them, saying: – Father pardons them, because they do not know what they make. The pardon is not meritrio. It is not because the individual deserves, but is because it needs. Pardon frees the ofensor and the offended one. Pardon breaks handcuffs, frees slaves of the guilt, sleep what this with sleeplessness, of the life what this deceased existencialmente for the pack of the guilt, castrated in its creativity human being for the pain of the regret and the remorse. The salmista said that happy he is that one whose sin is pardoned and whose iniquidade is covered. God is that one that he pardons, we as its children we are called to receive its pardon and to share with our next this so incommensurable gift. He pardons and if he also pardons, he cures and either cured in its relationships for the power of the love, the power of the favour, the power of the pardon.