When entering in contact with this way to look at the world, I remembered an episode in my professional experience where one of the children, a boy around the nine years of age, danced very in a party promoted for the institution. The teacher of it, probationary at the time recriminated, it because it rebolava ' very; ' as one menina' ' (sic). I argued at that moment that it was part of lessons of dance in its school and that he was considered one of the best ones. The teacher if constrangeu with the commentary that made, however, to its it made me espontaneidade to work some questions in the pedagogical meeting that would happen with the team. Well, she was one of the many experiences where I lived, and that today, passed the experience and added the new reflections, it makes possible me new arguments and questions to be gone deep. es the significance of this.
What it was clearly for me in this experience was that this also is a violence form, a time that our opinions ' ' pesam' ' in the other people’s life, potencializando relationary preconceptions and social inaqualities/. O/a outro/a, its body and its expressividade are, therefore, manufactured in situated experiences in a time and space: the culture. The culture becomes what here we call looking at, therefore, is in the body in the same ratio where the body is in the culture. Here it is the catastrophe! There, under the aiming of the cultural look, the body also starts and if finda as place of quandaries and paradoxes. Made irregular surface of life and death. Beautiful contradiction. Parrot (2004) suggests that the bodies are what they are in the culture. Thus, a body that it looks at, it is looked at and is looked at; one becomes for what it looks at; it is organized in the contact with other bodies; it is materialized for the desire of if becoming a body with all differences (im) possible perfeies.
Through this analysis, we can observe that a series of acts is repassed to the person for the education, the society and the paper that it occupies in it. The body and its symbology, as defend Mauss, are the first instrument and the most natural object technician of the human being where the traditions of all system of the society are enrolled. (MAUSS, 1974, P. 211) In such a way, a small action or gesture can inside translate with clarity certain cultural elements learned by the individual of its community. The corporal techniques, insert thus -, in a system of symbolic assemblies that are apprehended by the individuals that compose definitive social group. ' ' The body politic a cultural subsystem, by means of which the individual creates values, cohesion and interacts with the world and outro' '. (VILLAA, 2007, P. 56) Thus, being, it is pertinent to consider that a process occurs of socialization where the culture, while instrument of control, said norms in relation to the body; norms these the one that the individual will tend to adapt it certain standards of behavior that they will become natural and common, that will be transmitted by certain factors to be considered decisive in this process, that is, for the education, when the individual insists itself that the individual learns something or for the imitation, when imitates what it considers legitimate acts. Therefore, we can consider that the factors that determine the corporal techniques as the education, the society of which we are part and the place that we occupy in the society, they are determinative with respect to the construction of the social dynamic and the local identities that if they shock, if unite, and for times, if they cross. In the analysis of the author Jose Carlos Rodrigues, the body if becomes a restricted and controlled expression for the society.
if that the necessity of this study mainly in you analyze systemize of behavior, to make possible a pedagogical intervention, in the pertaining to school environment, searching to intervene of satisfactory form with the improvement of the condition of our pupil while citizen. One understands that the school is the only institution capable to constitute from the education proposal a qualification and valuation of the human being so that the same it is capable to be, to know, to make and to coexist in society. In such a way the emancipatria conception of the school is to lead the pupil if to develop fully, establishing themselves in the context and if transforming. For this decision to search it will be analyzed excellent aspects of each year since year 1999, when the pertaining to school unit was reactivated with basic education II ties the year of 2011 with basic education I and II. JUSTIFICATION the people coexist in society, but many do not know the laws Brazilian that are inserted in the federal constitution, few know beyond that the statute of the child and the adolescent exists, of this, the families do not obtain to educate its children constituting the same social values or begin of citizenship, therefore the education that could give to its children if breaks up for interferences as the media specifically the television. To rescue lives from the construction of values is a conception that emanates great reflections inquiries and analyzes. The convivncia human being, as conception of emancipatria education oportuniza the learning of conceptual, procedural and atitudinais procedures. In such a way the education institution Municipal School Dr. Aparcio of the Couto Moreira aiming at to manage a valuation conscience human being based on the learning of ethical, moral, human, religious, aesthetic values, vital politicians and prioritized a sequential work from pedagogical actions with intention to provide to the pupil reflections of being, knowing, to make, and to live in society.