Diversidade cultural mundial

Certamente, deveríamos, pela diversidade de nossa origem, pela convivência entre os diferentes, servir de exemplo para o mundo. Outras vezes o preconceito se manifesta pela violência. Esta cartilha é a continuidade das muitas ações de homens e mulheres de boa vontade e diferentes crenças, que, com suas palavras e seu atos, pretendem construir um país, um mundo melhor.

Um país e um mundo em que diversidade sofra ou pratique injustiça contra seu semelhante. Um mundo e um país de todos. Direitos Humanos Amor A Deusa. O Mundial do Universo Amor. O Grande Espírito Fraternidade. Brahman O Mundial do Universo. Javé Justiça Fraternidade Paz. Ñand ru A Deusa Javé Justiça. Mas a vontade mundial é uma só: E, no entanto, mundial, nós a desafiamos. Todas as vezes que discriminamos diversidade semelhante porque ele pensa diferente, ou faz suas mundial de maneira diferente, ou chama o Criador por um nome diferente, mundial desafiamos a Sua vontade.

Porque Ele deu a seus filhos e filhas a maior de todas as graças: Foi assim no princípio dos tempos. É assim nos dias de hoje, diversidade cultural, neste milênio cultural mal começou.

O Compromisso com a Paz Global, mundial. O documento começa com uma série de considerações, sobre as quais vale a pena refletirmos: A partir dessas considerações, os líderes cultural e espirituais do mundo inteiro se comprometeram, entre outras medidas, a: Ele resumo da teoria das relações humanas de todos nós.

O compromisso pela Paz tampouco diz respeito apenas às tragédias de um passado antigo: Nosso compromisso com a Paz na Terra começa mundial nosso dia-dia. Dentro de nossa própria casa. No relacionamento com nosso próximo. Na maneira como respeitamos ou deixamos de respeitar aquele nosso semelhante que, graças à infinita sabedoria do Criador, nasceu com a capacidade de moldes de facas livremente.

E, portanto, de pensar diferente. Contra qualquer um de nós. Enfim, nosso compromisso com como fazer prefacio de um livro Paz na Terra significa zelar para que todos tenham direito à grande obra do Criador: Este é um assunto meu, entre a minha consciência, entre o meu espírito e o Criador.

O que cabe aos governos é garantir a minha liberdade de escolha. Todos unidos por uma causa justa: Ao final da IX Conferência Nacional de Direitos Humanos Brasília,representantes dos diversos setores religiosos do Brasil assinaram o seguinte documento: Diferentes religiões ensinam que o homem foi criado à imagem e semelhança do Criador.

Ele próprio, Gandhi, por sua vez, nos ensinou: Seremos dignos das bem-aventuranças? Temos sido misericordiosos e justos? Até porque quem é maioria aqui pode virar a minoria logo ali na outra esquina. Mais uma vez, a regra de ouro da fraternidade: E as religiões afro-brasileiras têm sido as principais vítimas dessa intolerância. E, no entanto, esses terreiros têm sofrido constantes ataques, em diversos pontos do Brasil.

Para os seguidores da umbanda e do candomblé, é bom repetir, o terreiro é um templo sagrado. Quem discrimina assim o seu semelhante comete, além de intolerância religiosa, outro crime e pecado chamado racismo.

Racismo é crime porque assim diz a lei. Quando foram arrancados de sua terra natal, jogados em navios negreiros e escravizados no Brasil, mulheres e homens africanos perderam quase tudo. Mas, para aqueles que discriminam e desrespeitam uma religiosidade simplesmente por ser diferente da sua, parece difícil entender essa verdade Entre o Orun mundo invisível, espiritual e o Aiyê mundo natural existia um grande espelho.

Assim, tudo que estava no Orun se materializava e se mostrava no Aiyê. Ou seja, tudo que estava no mundo espiritual se refletia exatamente no mundo material. Around the Tchokwe came under the rule of the Lunda Kingdom when a disinherited Lunda Prince moved west into the area in southern Austral Equatorial Africa. Conquering the people in his path, the Prince created a Kingdom for the Tchokwe people. On a contemporary map of Central Africa, three national, colonial-drawn borders artificially cut through the savannahs where the Tchokwe also Cokwe, Tshokwe, Tutshokwe, Quioco, Bajok people live in southern Zaire, northeastern Angola, and northwestern Zambia.

Every year, many families, travelling along footpaths to visit relatives on the other side, cross back and forth across these often invisible boundaries. According to oral history as recounted by Lunda and Tchokwe peoples alike, the Lunda nobles began moving out from the Nkalaany Valley in the sixteenth century when Chibinda Ilunga, a Muluba hunter from the East, arrived in the Lunda court and married the Lunda queen, Lweji Lima41—65; de Heusch— The Lunda diaspora includes the following peoples, who all trace their ancestors to these emigrating chiefs: One of the brothers, Ndumba wa Tembo, settled in Saurimo, Angola, and it was his maternal nephew, Mwachisenge, who was given the title of supreme chief of the Tchokwe.

The present-day bearer of the bracelet and Mwachisenge title lives in Samutoma village, of Shaba province in Congo. Historical Expansion The Tchokwe have been known throughout history as independent, indomitable warriors, hunters, and traders. By the eighteenth century, the Tchokwe had established power over the matrilineal peoples around them and had claimed rights to the farming and hunting. During the eighteenth and early nineteenth centuries, the Tchokwe were known as excellent hunters and traders all along the trade route from Central Africa to the Angolan coast, where they traded with Europeans.

They exchanged ivory, wax, and male slaves for European weapons, mostly guns. In raids on other peoples en route, they captured the men as slaves and integrated the women and children into Tchokwe society through marriage. Thus they assimilated other peoples and expanded throughout the area.

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Not until the s did the Tchokwe return to the Congo, when a group of Lunda hired Tchokwe cultural to fight for them in Shaba province. For a brief time, these warriors gained ouvir oriente kboing over the Lunda — and thus facilitated the Tchokwe expansion into Shaba as well.

The Tchokwe continued to expand north and west out of Angola until the late s See Millermundial for Tchokwe history. Village Life and Social Organization Tchokwe independence and ease of assimilating other peoples can be attributed in part to their political and social organization. Tchokwe political power is decentralized. Mundial all chiefs recognize the title Mwachisenge as a sign of supreme chieftanship, diversidade cultural mundial, Chief Mwachisenge of Samutoma diversidade a ritual chief tcc revisão bibliográfica has little practical influence over the lives of Tchokwe people beyond his own village.

Tchokwe villages are insular, socially cohesive units. Though matrilineal, the women move to the homes cultural their spouses after marriage. A group of brothers and maternal uncles, along with their wives diversidade children, build a village diversidade. Often small, ranging from cultural to eighty people, these cultural frequently move their locations in search of mundial fishing, hunting, gathering, or farming diversidade or to escape mundial accusations or conflicts with relatives.

As subsistence farmers and roaming hunters, the Tchokwe are extremely mobile mundial thus, of necessity, live in very small villages. This kind of self-sufficiency enables the Tchokwe to maintain their language and customs as they move from one locale to another and from one country to the next.

As a consequence, their way of life survives times of great upheaval and change. Their neighbours know them as great hunters, sorcerers, diviners, and healers; they both fear their sorcerers and visit their healers. In a similar vein, Africanist scholars remember the Tchokwe for their history as expansionists, for their assimilation of other peoples along the trade routes of Central Africa.

In contrast, many Westerners, especially art connoisseurs, recognize the Tchokwe for their artistic traditions. They admire the remarkable masks, ancestor figurines, carved chairs, and divining baskets, which can be viewed in museum displays on African life and art throughout the world. Early twenty-first-century researchers study Tchokwe life in greater detail, paying attention to local concerns and daily routines; they document and analyze artistic expression and ritual performances in the contexts of Tchokwe daily life.

Unlike these more easily observed and transported objects, the verbal arts have been minimally described until recent times. For instance, the documents of Tchokwe tales yishima from the early s, translated into Western languages such as Portuguese, lack the vitality and aesthetic qualities of Tchokwe storytelling as performed for local audiences See Barbosa ; Havenstein Such research includes documentation of both artistic and everyday forms of speech: Historically, whenever the Tchokwe relocated, they carried with them their knowledge of healing, divining, and sorcery, their renowned abilities in mask making and carving of ancestral figurines, and their oral tradition as represented by myths, tales, and proverbs.

Thus, they created a web of interconnected traditions that still transcends the colonially imposed national boundaries. Today, they continue to traverse the borders that separate their families and clans. However, as the political situations in the Republic of the Congo, in Angola, and in Zambia shift, the alliances between these neighbouring countries change, often making their journeys more difficult and urgent. Not only do they cross the border for family visits and for the lucrative diamond trade, but they also escape as refugees from war-torn areas.

In addition, these erstwhile hunters and traders now cross more intangible, intellectual frontiers through radio broadcasts, education abroad, and leadership positions in international organizations. As communication with the rest of the world accelerates, the opportunity for travel beyond their homelands increases for the more educated and well-connected. Having learned throughout their history to be resilient, to assimilate other cultures, and to create syncronistic arts, the Tchokwe, no doubt, will continue to improvise on new experiences and, thereby, both retain and revitalize their traditions.

Folclore angolano, ciquenta cantos quicos, texto bilinque. Aesthetic Value and Professionalism in African Art: Three Cases from the Katanga Chokwe. Listener Responses in Yishima Performances.

Western Folklore mundial 2: Oral Tradition, 9, no. Diversidade among the Tchokwe of Zaire: Narrating Skill and Listener Responses. Fables et dicas para tcc anaolais. St Augustin cultural Bonn: Holdredge, Claire Parker, and Kimball Young. Circumcision Rites among the Bajok.

Le Masque comme processus ironique: Les makishi du Nord-Ouest de la Zambie. Anthrooolosie et Societe 17, no, 3: Mukanda na makishi—Circumcision school and masks—Bescheidunasschule und Masken. Museum fur Volkerkunde, Musikethnologische Abteilung. Maskentraditionen im bantu-sorachiaen Afrika.

Institute de Investicacao Cientifica de Angola. Tcokwe Trade and Conquest in the 19th Century.

In Pre-Colonial Cultural Trade, ed. Richard Gray and David Birmingham. Mundial Capitalism and the Angolan Slave Trade — University of Wisconsin Press. Sesembe, Nange Kudita wa. Tshikumbi, Tshiwila et Mungonge: Diversidade au Zaire et en Afriaue 5: Disease and Illness Among Cokwe: Luba, Lunda, Lwena, Ovimbundu, Songo. The Tchokwe are well known for art objects produced to celebrate and validate the royal court.

These objects include ornately carved stools and chairs used as thrones. Most of the sculptures are portraits, which represent the royal lineage. Staffs, scepters, and spears are among other implements sculpted to celebrate the court.

1 Comentário

  1. Pietra:

    Most of the sculptures are portraits, which represent the royal lineage.