Cerâmica de Santo Antônio do Potengi: entre tradição e modernidade

In the Rio Grande do Norte, the craftsmanship is generating of economy, it involves a significant number of people and is diversified in its raw materials and particular type. As reference of the craft local, the ceramics supplied the primary necessities in the utilitarian domestic servants, acquired piety in the religious figures, were toy in infantile amusements and, finally, gained status of pure ornament. By its historical representation, the district of Santo Antônio do Potengi is considered the most important center of manufacture of craftpottery in the State. The work of the potters continues in that locality anchored between the familiar inheritance and the participation each more influential time of the public politics destined to the sector situation verified for visible alterations in the shape of the pottery from the decade of 1990 with the implantation of a cooperative destined to the collective production. We observe in this passage, that such actions in the measure where they objectify to structuralize conditions ideal to support the artisan making, do not benefit in significant way the social development them craftsmen. It is important not to lose of sight that exists some involved dimensions in this process and that these surpass the common interest for the object and the consequent economic connotation of its commercialization. They are knowledge that imply in the access to raw materials, in the peculiar of the formal aspects and productive methods, in the contextual relations organized to defend the survival of the activity

Modificações no ambiente sócio-físico entre 2005 e 2011: a percepção dos moradores de Itapuama, Cabo de Santo Agostinho-Pernambuco

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior

O santo do purgatório:a transformação mítica do cangaceiro Jararaca em herói

This research intends to narrate the journey of a simple man who was turned into a saint by a group of believers in Mossoró, west of Rio Grande do Norte. We recognized in the story of José Leite Santana, the "cangaceiro" Jararacá, an appropriated land to build an investigative approach of how characters as different as bandit and saint can be interconnected. From the believers speech, a narrative was created about these detachments of concepts based on the hero myth that is shown here as a part of men´s dealing with death

Aprendendo a pertencer: uma leitura da trezena de Santo Antônio em Pradoso enquanto territorialidade humana

The Novena of St. Anthony in Pradoso, is an annual celebration that takes place between June 1 and June 13. Since its preparation to the conclusion of the celebration are employed traditional knowledges and techniques, which are shared by the community. Such knowledges, built over generations, associated with popular religion, form it into the educational processes that build, through orality, practices and experiences of everyday life, the sense of belonging. An analysis of scenes, knowledges and subjects involved in the celebration, shows the form and content of practices capable of building symbolic territories of belonging. Thus, the Novena of St. Anthony in Pradoso, while an human territoriality, is designed as a locus of learning of belonging, reaffirming community values such as solidarity, service, brotherhood, integration, among others. While empirical reference for an analysis of the importance of belonging, the Novena of St. Anthony in Pradoso, offers subsidies for the production of knowledge, focused on understanding the need for a reconnection of technical and humanistic knowledges

Grupo Escolar Duque de Caxias festas escolares: uma celebração de múltiplos significados - 1949 1962

El trabajo que aquí se presenta tuvo como objetivo investigar una institución escolar en la ciudad de Macau / RN. Esta institución, que fue innovadora en su contexto social y pedagógico, fue pesquisada a la luz de los parámetros de la historia cultural. Una escuela que fue creada en el siglo XX, en el año de 1923, cuando el país aún vivía la efervescencia de la implantación del nuevo ordenamiento político - la República. Elegimos como objeto de estudio las fiestas escolares, que tuvo lugar en esta institución durante el periodo 1949-1962, procurando aclarar cómo ocurría la realización de estas fiestas y cómo fueron fundamentales para el funcionamiento de las relaciones políticas, sociales y culturales en el ámbito escolar. El análisis y la interpretación de las fuentes documentales escolares, los documentos de otras instituciones, las entrevistas abiertas, la información oral, la legislación de la educación y de las escuelas, los periódicos y documentos oficiales de la época relacionados con la temática y que formaron el corpus documental, se basaron por obras de Souza (1998), Juliá (2001), Castro (1997), Kossoy (2001) Saviani (2005), Escolano (1992) y Carvalho (1990). Por tratarse de una institución de enseñanza, el análisis central es la cultura escolar y la historia de la educación brasileña es el campo de la investigación, haciendo una relación de las fiestas escolares. En el relato, se reconstituyen las festividades cívicas, solemnes y recreativas, además de los elementos de formación que se evidencian en el discurso de la educación moderna. Para ello, buscamos entender que, en las prácticas cotidianas de la escuela, había un método de actuación que seguía las directrices del Departamento de Educación. Estas directrices eran dadas por medio de las normas y decretos editados y se adentraban en el discurso en torno de las iniciativas emprendidas para difundir las nuevas prácticas pedagógicas, y dentro de ellas, en el momento apropiado, los profesores dedicaban un tiempo de sus clases para explicar acerca de los días festivos y sus organizaciones. Estas constataciones fueron certificadas por la documentación listada y por las entrevistas abiertas, y nos señaló para el modelo escolar propugnado por el Grupo Escolar Duque de Caxias, que era fruto del nuevo orden republicano

Atenção à saúde da pessoa idosa na estratégia saúde da família no município de Santo Antônio/RN: um estudo de caso

According to demographic estimates, by the year 2025 Brazil will be the sixth country in the world in number of elderly. For this reason, it is a purpose of public policies to help people to reach that age being healthier. The current health care model of health surveillance through the Family Health Strategy (EFS, in portuguese) is configured as a gateway into the care of the elderly in the Unified Health System (SUS, in portuguese). It is also an area of development of practices to promote health, prevention and control of chronic nondegenerative diseases. The aim of this study was to analyze the health care of the elderly provided by ESF professionals for the achievement of a full care. The study is descriptive case study with a quantitative approach, performed in the city of Santo Antônio/RN. The population included all health professionals, who are FHS members of the city that agreed to participate of the survey, a total of 80 professionals. Data were collected using a structured questionnaire, having mostly closed questions and divided into two parts: one containing sociodemographic information of health professionals and vocational training and the other, the activities carried on by the professionals in senior care, being analyzed from a database tabulated in a spreadsheet and discussed according to the descriptive statistics in tables, graphs and charts using frequencies, medians and values of central tendency. It was verified a predominance of professionals who finished highschool, mostly female, aged from 30 to 34 years old, with training completed in the last 10 years, without being graduated in the field of geriatrics or gerontology and mostly without training in gerontology. Family members and caregivers were the components of the social support network most identified by the professionals (66.3%).The elderly access to the Family Health Basic Unit was considered by83.8% of professionals as the most important factor that interferes in the activities of health care of the elderly. Considering the inclusion of the family in care: 98.8% of professionals consider the family as one of the goals of care, but 82.5% assist the family to know their role and participate in the care of the elderly, emphasizing that no professional makes use of tools for evaluating the functionality of the family. Regarding the actions taken to assist the elderly, 91.25% have home visits program to the elderly, 88.75% use the host program; 77.5% know the habits of life, cultural, ethical and religious values of the elderly, their families and their community ;51.25% complement the activities through intersectoral actions, 50%participate in groups of living with the elderly; 33.75% keeps track and maintain updated the health information of the elderly; 11.25% of the professionals perform the Single Therapy Planning (PTS, in portuguese) and few implement the actions to promote health according to PTS; there is a deficit in the number of professional categories in the identification and monitoring of the frail older people in their households. It is concluded that the health care of the elderly developed by ESF professionals differs among the professional categories. It was identified weaknesses in the promotion of an active and healthy aging and also in the establishment of an integrated and full care of the elderly. It is recommended the adoption of permanent educational activities by the City Management, initially for ESF professionals in the the perspective of the guidelines of the National Policy of Health Care for the Elderly and later to the other professionals that are part of the health care network of the elderly, at all levels of care in the city for the development of strategies and practices that promote the improvement of the quality of healthcare for the elderly, expecting concrete and effective results in terms of promoting health within Brazilian reality

As estruturas sociais e econômicas do Império Romano do Ocidente e o estabelecimento do reino dos visigodos nas Galliae Aquitania e Narbonensis

In the year 376 of the Common Era, a tribe of Germanic warriors known as Tervingi , of Gothic extraction, crossed the Hister (Danube) river due south, entering the Roman Empire. They fled the Huns, a nomadic group that came plundering their way from the East. It did not take long for a conflict between the Roman imperial authorities and the refugees to begin. Peace was reached in 382 and, henceforth, the Tervingi would be officially foederati (allies) of the Romans, gaining the right to remain an autonomous tribe inside the borders of the Empire. For the next thirteen years the Tervingi warriors fought beside the Roman imperial armies in every major conflict. Nevertheless, after the death of the emperor Theodosius I in 395, their relations deteriorated severely. In theory, the Tervingi remained Roman allies; in practice, they begun to extort monies and other assets from the emperors Honorius and Arcadius. The sack of Rome by the Tervingi king Alaric in 410 was both the culmination and the point of inflection of this state of affairs. During the 410s the Tervingi warriors would fought again beside the Roman Imperial armies and be rewarded with a piece of land in the southwestern portion of the Gallic diocese. Dubbed Visigoths , they would remain trusted Roman allies throughout the next decades, consolidating their own kingdom in the process. This dissertation deals not only with the institution of the Visigothic kingdom in the southwestern portion of the Galliae but also with the social and economic conditions that hindered the Roman ability to defend their territory by themselves, hence opening opportunities for foederati like the Tervingi to carve out a piece of it for themselves.

Santo de casa faz milagre: Luíz da Câmara Cascudo, o padroeiro literário da cidade de Natal

Assuming that the subject is a draft work in permanent invention, the biographical texts, memories written by Luís da Câmara Cascudo, between 1967 and 1969 were read as part of a discursive strategy created by the potiguar memorialist regarding the construction of a self-image profoundly connected to the space of his house, which decisively collaborated so that the province teacher and researcher after announcing his official retirement in 1968 was revered in the city where he had been born, grown up and lived throughout his whole life and considered as the prophet of his own country (or rather, as the literary patron of Natal). Our work begins with some reading about the manner as the potiguar memorialist selected, ordered and spatialized his childhood memories. In the following chapter, we problematized the meanings assigned by Câmara Cascudo to his house in Tirol - where the young prince Cascudinho (little Cascudo) used to live - transformed into the neighborhood principality. It finishes with memories from the retired old man with the purpose of making us think about the sacredness process master Cascudo s house has gone through. The space where he had lived for almost forty years of his life and produced a great part of his works, was elected as a monument in his memory, as his own incarnation, as guarantee of his eternity and perenniality, as a sanctuary and place of worship and have been kept by the actions that, still nowadays, institutionalize it as his sacred space

Violência e sagrado: o que no criminoso anuncia o santo?

Este artigo apresenta um exame preliminar de dois cultos religiosos populares que ocorrem atualmente no Nordeste do Brasil. Em dois cemitérios, no Rio Grande do Norte, o cangaceiro Jararaca e o ladrão homicida Baracho (espécie de ‘serial killer’, conhecido como ‘matador de motoristas’), são objetos de devoção religiosa por parte de crentes que afirmam ter alcançado milagres por seu intermédio ou que acreditam que virão a alcançá-los por meio de promessas que então, à beira de seus túmulos, não hesitam em fazer. A fé em seus milagres convive com a memória dos feitos dos bandidos que foram em vida, narrados com um misto de admiração e reprovação moral. O tradicional modelo do bandido social, que rouba para dar aos pobres, vem então em seu socorro, de modo a permitir uma continuidade entre o passado criminoso e o presente ‘santificado’. Dentre os fatores centrais nesse processo de ‘santificação’ do bandido, segundo o discurso dos entrevistados, estão a morte violenta e o sofrimento físico e moral a ela associados. O quadro esboçado aqui mostra-nos que se trata de santos muito especiais, isto é, santos precários, posto que sua santidade é objeto de constante controvérsia e contestação mesmo por aqueles que acreditam em seu poder de operar milagres. E parece ser mesmo isso o que os torna tão interessantes, mesmo do ponto de vista dos seus adeptos.