Sceletium Tortuosum Beta Blockers

passion and swollen ... Bicicloteca

São Paulo hosts the largest gay march in the world. More than three million people march for tolerance in the financial capital of Brazil

With the slogan "Vote against homophobia ', also inspired in 2010 Brazilian election year, the Gay Pride Parade returns to once again have as its main slogan combating crimes against homosexuals. The 18 floats

sound, called "electric trios', will have decorations in the colors black and white, which also predominate in all advertising used during the walk will start at noon at the Avenida Paulista and ending in the central Praça da República.

A black and white work of artist Otavio Donasci in the facade of the National Assembly, one of the monuments culture of this city, will mark the starting point of the march.

The organization said that the phase of 'search visibility ", represented in the rainbow flag,' is over 'and that the gay movement will look at this year' direct action 'against national governments and regional demands.

However, the rainbow flag will be present at this year's launch of a credit card for gay people, who devoted part of the money raised from financial transactions to non-profit organizations working against sexual discrimination and care for AIDS patients.

Police Military and Civil Guard Sao Paulo Metropolitan disposed of 1,300, which will be supported by private security officers, the Fire Brigade, Civil Defence, Red Cross volunteers.

The mayor of Sao Paulo had a budget of one million reals ($ 537,926) for the walk this year, almost double 2009, while the economy of the city expects an impact of 200 million reais ( approximately $ 107.5 million) during the stop.

The calculation was made by the consultant Sao Paulo Convention & Visitors Bureau (SPCVB), which also noted the presence of about 400,000 visitors to the city, many of them foreigners.

during Gay Pride month is scheduled pre-and post-stop as the 10 th Cultural Fair LGBT (Lesbian, Gay, Bisexual and Transgender), held on Thursday in the square Anhangabaú City Hall, which opened in May the country's first tourist center of homosexual orientation.

Debates and delivery of academic awards to organizations and individuals who defend the freedom of gender, will complete the schedule of activities for the month. Sao Paulo

wore rainbow. And more than 3 million people took to the streets of the city Brazilian traditional gay pride march. The theme this year was "Vote against homophobia ', because 2010 is election year in Brazil. Aware of the economic impact left by this event, Sao Paulo invested over half a million dollars in carrying

The twelfth edition of the march of gay, lesbian, bisexual, transsexual and transgender people in São Paulo today has brought more one million people, according to witnesses, three and a half million, according to the Metropolitan Store (municipal police) and up to five million people according to parade organizers. But, despite discrepancies on the number of participants and a few isolated incidents, the fact is that the Gay Pride event in the financial capital of the country has now ratified as the largest gathering of the gay community in the world.

Trucks throwing disc jockey blaring electronic music have come in the shadow of the skyscrapers of Sao Paulo's main thoroughfare in a very hot day.

All around, millions of people dressed in wigs, masks, costumes and heavy makeup had danced through the streets of the city for tolerance towards those who have an orientation other than heterosexual sex.

authorities and the financial capital of Brazilian state oil company, Petrobras, have supported the initiative. "This is the diversity the country wants, the diversity we have to foster as a country seeking a tourist niche among the gay community," said one of the trucks from the Minister of Tourism and former city mayor, Marta Suplicy.

The march has become an important source of revenue for the city and for tourism in Brazil, since, according to consultants Insearch, gay Brazilians have an average of above-average incomes and spend more in leisure.

But the Federation of Trade of São Paulo (Fecomercio) has pointed out that 40% of gays, lesbians, bisexuals and transgenders suffer discrimination as consumers.

Therefore, the march organizers Fecomercio will launch with a label certifying that the shops are respectful of diversity of race, ethnicity, physical differences and sexual orientation.

The Pope's visit to Brazil, the largest Catholic country in the world, attracted less than one million people.

On that occasion, Benedict XVI criticized homosexuality and called for reinforce traditional family values.

Molested In A Crowded Train

pride rainbow ... Main

on the outskirts of São Paulo, a city marked by hostile and social inequality, a group of people touched by the clarity and optimism are committed to encouraging a cultural movement from the base.

Binho One of them is less known as Robinson Padial, which found modest Limpo Country bar, a southern suburb, a platform to celebrate poetry and soirees music every Monday, the one led to another and ended up riding a makeshift library in the bar. The other took one and thought, why not bring books to people?

The bicicloteca arose during one of those walks where you look Cultural Expedition in Latin America, with which, in four different paths, a group of 30 artists, among them the poet Binho, has already traveled some 1,500 miles , leaving each place the stamp of his art.

"We try to attract those who have no intimate contact with the books, giving them something closer to"

In the second expedition, Binho decided to implement an idea that came hovering over his head for some time: he bought an old bike for 39 reais over 15 euros, placed a makeshift basket, took some books and started to go door to door offering them to the villagers to whom they would carry their adventure.

Spontaneously, the same people who accepted the gift offered to turn donations, bringing the stock of bicicloteca grew. And the success of the initiative was imperative to resume it back to São Paulo. Today it has 4,000 books and a group of collaborators, including Binho woman, Suzi, and her daughter, Naiana. That there are also the blog: www.biciclotecas.blogspot.com.

in 2009 The project received support from the municipality of São Paulo, through which were made with two new bikes. That same year set up a physical space that serves as the basis for books and was turning into a gap brechoteca, thrift store which is conceived as an incentive to read: they receive donations of clothing, furniture or toys that offer people who read books, got to a refrigerator, offering as an advertisement for a ballot.

"We're pushing people towards reading in one form or another," says Suzi. "We try to attract those who have no intimate contact with books, offering something closer to them, "said Naiana.

An effort that is not trivial in a country where reading rates are still low and there is hardly terrible public library for every 33,000 inhabitants.

The bicicloteca is taking more ambitious horizons, it operates in a non-bureaucratic and even family. While the books are provided, are offered as a gift. No strings, no paperwork, a direct exchange. "It is public, but it is not the government, "Jesus summarizes Luan, project collaborator.

The idea is that" knowledge must be in circulation "in the words Alisson da Paz, head of another revolutionary idea in its simplicity: the Poetics Correspondência with the givers hand-written poems in the bus stops.

poems and books are taking over the urban landscape on the outskirts of São Paulo.


A flower in the middle of the asphalt
One swallow does not make a summer, but it can wake the whole camp, "they say Binho. He is one of those swallows. That momentum him, that warmth in the meeting, have attracted dozens of new poets to the ball-in Portuguese, Sarau, which, rain or shine, is held every Monday night modest bar in Campo Limpo, a suburb south of São Paulo. That megametrópoli twenty million inhabitants has the dubious honor of being among the most unequal in the world. A city where wealthy neighborhoods, living surrounded by private security with a thousand favelas are concentrated on the vast periphery.

"We do not know who I am, but my name is Robinson, who say it means 'son of Robin', although my father was named Joaquim," Robinson joked Padilla, alias Binho in unfinished biography of her book of poems, Where Miras. Two poets and one way, he shares with his friend Serguinho Poet. His nickname was left affectionate diminutive Echo Robinho mother. Today, at 45, spread optimism tinged romantic sense: "That so many people interrupt the rush of everyday life to hear a poem, in a city like this is almost like finding a flower in the middle of the asphalt."

just a step, a subtle scene that captures the audience's attention without creating distance. Binho challenges, asks, smiling, encouraging, serving with that gift from him to listen, with that wisdom so genuine in her eyes. He is the leader fleeing the leadership, the voice that only seeks to place the microphone in front of others, who came on stage. On both sides, simple shelves house a succinct library. Repayable loans that attract the solidarity of donors. Some books, pamphlets, papers, poems scattered on the wooden tables in the bar, which ironically boasts of having "the worst pie, a classic fast food de São Paulo in Brazil."

"Who wants to leave now," asks Binho once the applause to subside before surgery. His has a reputation as the most anarchic of the soirees of Sampa-like call their city the São Paulo-but keeps a similar schedule that have already taken dozens of spaces, mostly in buteco-simple-neighborhood bars: spontaneous shares attendees, music, rap, dance or drama, but above all, lots of poetry. "Each poem is an awareness, and I feel privileged to receive this information first hand is like being in a lab," says Binh.

A sign asking for silence and respect for the poets in the Santista Claudio Bar in Pirituba, west of the metropolitan region of São Paulo. For three years, every Thursday night, the drums call the neighbors and those who come from afar, to make this little soiree buteco in Elo da Corrente, a poetry corner and social demands. Some are common, others come for the first time. Some met through community radio, which until recently was broadcasting the evening parties every Thursday from eight. Now they've removed the antenna, following allegations that goes "beyond freedom of expression" by his allusions to police violence and "offensive language." Michel da Silva, the main promoter of this space, that they can not restrict the freedom and spontaneity of the shares, so as not to risk, have withdrawn from broadcast. "What matters is the soiree," says Michel. Their meeting point.

Read his poems, or other authors peripherals, some as revered as Solano Trindade. Also recited Pablo Neruda. Any intervention is welcome. Lucia, a Buenos Aires a few weeks passing Sampa peripheral research literature for his thesis, read his compatriot Daniela Andújar. I am involved with the English translation of a poem in the book where you look. Are delighted that this time is so international Sarau.

all started almost fifteen years, those sleepless nights Vela-na-Noites Binho celebrating the first buteco which opened upon his return to Campo Limpo, the neighborhood where he was born and raised, after a journey that took him to places like England and Israel. I used to leave books of poetry to reach the customers, they began to read and recite from a musical performance to the next. One night, watching the posts in which accumulated electoral propaganda posters, Binh said, and why not give them back and put a poem instead? Postesía had been born.

Nearby, around the same time and in the same district of Campo Limpo, came from the hand of Sergio and Marco Vaz Peza, the soiree that would become a culture in the region: Cooperifa. Who would have told Vaz then, in 2009, would appear on a list of the hundred most influential people in Brazil published by the conservative weekly Epoca. His is the sentence: "While they capitalize on the fact, I socialize my dreams."

Pezao recalls with pride how it all began: "We gave the word soiree a new meaning. Before bourgeois meetings concerned with music and dance, we have made it popular and we have applied to poetry. " The truth is that poetry, as in other corners of the world seems to be dying out, reserved for marginal consumption of elites and bohemians, it has been established in São Paulo as the main form of expression for artists peripherals. And the oral tradition, against the appropriation of the print by of the bourgeoisie. "He never talked much poetry," says Peza. His eyes reflect an irrepressible boyish enthusiasm for what is going on: "All this has now emerged and is something that grows increasingly, it is going somewhere." Hence, he has decided to devote its efforts to disseminate the balls. There are already dozens scattered around the periphery of São Paulo, especially in the south, and continue to multiply. In other states, such as neighboring Rio de Janeiro, have already begun to spread. And although the excuse to get together is the art, words like strength, dignity and periphery are more pronounced.

is the guerrilla a word, the culture revolution. Books are weapons. And E isso that as elites tremem - "so the elites tremble" - because the periphery and does not want their shopping centers or their motives. He wants the same rights. And with knowledge, culture, look no more soap operas, news, or propaganda without question. So reads the manifesto reads Sarau na Brasa Vagner Sampaio de Souza, the main instigator of the event, which takes place every other Saturday in Brasilândia Suburbs east of Sampa. It is the most combative of saraus those who attended, perhaps because poets have come that day arrived from other parts of the suburbs. As Alisson da Paz, reminiscent in his poem Coletivo the daily humiliation of workers across the city every day, two hours, plus two back, on crowded buses where it is easy to be treated like cattle. Or Luan, whose rap has become a classic in these environments. All sing in chorus the refrain: "Now it is us, then us again. All power to the people! ".

Luan's verses speak of the Afro-Brazilian pride, of claiming an identity that comes from mixing muted. Luan up since age 13. Today is 23. "There is no way not to love him," summarizes a friend. Just look into his eyes to know it well. His smile, full of nobility, is not cleared when he talks about his experiences in several camps sponsored by the Movement of Homeless Workers (MTST), a group deeply rooted in a country where the housing deficit is estimated at some six million households.

Those millions of homeless families, such as Luan, just settling in slums which are often evicted by the authorities when they impose the interests of real estate speculation. The homeless of downtown São Paulo face the same problem when the city council of the conservative DEM party, cleaning implements its policy in the inner city, a process that MTST calls "hygiene of poverty. " It's just one of the consequences of this dual society, almost eight years after coming to power of President Luiz Inacio Lula da Silva, Brazil continues conscientiously [1].

same social gap, the racial grounds, was the fight that began 80 years ago Solano Trindade, the most memorable of the Brazilian marginal poet and precursor of peripheral cultural effervescence. His poems, written between 30 and 70, have not lost any of its present, as is determined to prove his great-grandson Zinho, who, at 26 years, the legacy of Solano mix with influences of rap. "I grew up in a theater where festivities were held in three days, the rhythm of samba and maracatu "recounts Zinho. He talks about his great-grandfather with admiration and respect shared by many in the Community, as it is called to the slums in Brazil.

A Solano is remembered for what he wrote as well as fought. São Paulo became the town of Embu a haven for artists who became known Embu das Artes, after arriving in the region in the 60's. Three decades before the battle had begun in his native Pernambuco, northeast, the poorest region of Brazil and more black. He founded the Black Front Pernambucano, and began broadcasting poems in which claimed the awakening of the black people, justice social and African heritage. He talked about class consciousness, but without hatred. "We will not race struggle, but we teach our black brothers that there is no superior or inferior race, and what does distinguish us from one another's cultural development," he wrote. Zinho has a smile that "communism was a biblical phrase: If you love your brother, how can you love God."

The peaceful nature of their demands were not prevented Solano prisoner during the dictatorship. "He was accused of having weapons at home, but it was not true: l or imprisoned for writing" Ten people com fome "(there are hungry people)" Zinho account. Half a century later, the poem retains all its present and shakes the listener when he says: "If people are hungry, feed him ...", some verses that have become an anthem in the periphery soirees São Paulo.

"A Solano she had loved the sara" said Zinho. Start from the same idea as the Teatro Popular Brazilian poet who founded the village, as it has been baptized in the periphery of Sampa. "He wanted everyone to participate in artistic creation, from the laborer to the maid," said Zinho. And remember that even then, nearly a century ago, Solano claimed affirmative action as policy dimensions that are causing so much controversy in Brazil for Lula. A Brazil for the first time seems to be the country's present and future facing eternally postponed proud that today, yes, it senses the hand. That Brazil, however, heavy drag so many legacies of the past.

"The situation of blacks in Brazil has improved in quotation marks," says Zinho. "When Solano began his struggle, events such as Candomble and capoeira was forbidden, the black history was erased and only thanks to people like Solano was not shut down completely. Our fight is now easier, but even today, most blacks and poor people lack opportunities to study. Therefore, policies are needed dimensions: may not be, "he adds. In Brazil, there are posters reminding that it is illegal to deny access to a lift by the color of the skin.



Realities improve, problems persist.

Sampa The southern edge has shifted from that in the days of sail Binho Noites na, Campo Limpo part of the so-called triangle of death. A combination of factors-economic growth, building infrastructure and, above all, the change in strategy by organized crime drug-pacified a region that had one of the highest homicide rates in Brazil. São Paulo is not on the top ten most violent cities in the country [2], and the physiognomy of the favelas is far from the slums of Rio de Janeiro. But segregation is still there. The middle class live outside Sao Paulo's outskirts, often afraid to approach her. And there are more subtle forms of discrimination, like the daily journey to which workers are faced to the center, which tells Alison in his poem. Alisson says


obsessed with bus stops. "Concentrate the highest rates of lost time in the periphery," says, sarcastically. This obsession was born his poetic pick your project. Written by hand, with his friend Michele Correa, poems that are delivered on parchment in the bus and in the saraus, almost always, the authors of the community. Alisson's vehemence is overwhelming, sparkling. Now he wants to make a traveling library of peripheral literature. At the same time, his friend Binho bicicloteca runs the makeshift shelters on the periphery out books on a bicycle. Again the transformation of the hostile in poetry, the flower on the pavement.

If something does not lack are ideas. And one of the most original is in Latin America Cultural Expedition that was called where you look. Impromptu emerged about three years ago: "One day I was all alone at home, I thought, well, we could walk, walk to Chile," says Binh. And it is. A group of 30 or 40 artists and has completed four tours of Brazil and expect to do next in Venezuela, visiting various villages in which leave their mark with a soiree. Claim to know firsthand the reality of Brazil and the rest of Latin America, share your art and promote cultural exchange. Chile is on the horizon, as the symbol of brotherhood among the people of Brazil and English America.

is the battle of knowledge, War poetry. All these initiatives have shaped a movement that has much to claim their own vision of life and society that are denied on television and in textbooks. "The advertising reflects the stereotypes of the middle class and white, can not see the face of the Brazilian people," deplores Binho, adding: "How can we know more of the Civil War the United States from our own history ? "History is written by the victors: it is an old maxim. Now, the losers, who are already tired of being so, want to recover his voice. And Sara is configured as meeting space, dissemination and resistance to the discourse of the powerful. Where hikers as Miras, who seek the edge of the road a truth told by its protagonists, without filters. "Did you know that the Brazilian media are held by only eleven families [3]?" Binho challenges me. "I want to hear what you have to say the rest."

At the same time, constructing a collective identity. Who previously hid where he lived, for fear of stigma, says today proud to be part of the periphery. It's a matter of dignity, self-esteem. "The ruling classes built on the collective imagination to put an inferior ideas and sustain their domination" Binho explains. "But the periphery is not ugly, as well as Africans and Indians were primitive." The poems are read in the soirees reflect the weariness against a discourse that systematically criminalize the favela, which only appears in the press to talk about crime, violence, drugs, as indicated by Peza.

values \u200b\u200bof coexistence and neighborly community do not appear in the media. The talent and creativity that abounds in the favela is not on the Globo media group in Brazil's most powerful Brazilian-born, of course, under the auspices of the military dictatorship in the 70's. And one or two hundred residents each Wednesday Campo Limpo prefer Cooperifa visit to see the novel of the Globe make a focus of cultural resistance. They discovered that poetry gives voice if they forget the walls up the Academy, says Alison, and write as people speak. And in the texts of this new generation of poets, with a language profile yet, but already visible lines, the oral, peripherally jargon often appears the idea of \u200b\u200bbelonging.

In this sense, the soirees are also the community's response to the lack of infrastructure in a city that concentrates its huge cultural programming in the vicinity of the central Avenida Paulista, while leaving the stagnation in the periphery. The people have taken the lead: sara is Monday through Sunday and also plays or musical performances. It is art by and for the periphery "as they proudly exclaim. The institutions have had little to do. Only now beginning to engage with aid to the soirees to edit their own books and magazines. And especially with the Points of Culture, an initiative of the federal government to fund ideas as Sarau Binh, who recently won one of the 2,500 points that dot this vast country of 190 million people. Besides the possibility to create networks around these points, you can buy equipment for, among other things, shoot and release the balls. It's

revolution in art, the strategy of the pen. "We have been brought into conformity, the idea that you can not change reality," reflects Binho. But now "is forming a critical mass, there is a desire for change, a hope that another edge is possible. They begin to worry. " And, believe Binho, self-awareness of social issues and change reality, because "once you open your eyes, there is no turning back, and from there things become." Because "only the knowledge leads to real change", although it is also the longest path.

"Some people did not know what a poem and are now publishing books! The people speak because they feel they want change. Our weapon is that. The guerrillas of the word. Wanting Solano, "said Zinho Trindade. Seeds are being planted, but nobody knows what will grow. "We're building something, but do not really know why. We never sat down to think about what we wanted to do, everything has arisen spontaneously, "said Vagner de Souza. For the moment, are being articulated. The soirees of Sampa vast metropolitan region are increasingly interrelated, particularly after the meeting that took place in Porto Alegre World Social Forum last January. It may be a network from which to articulate a link with social movements, as they think fit together and David Daniel Alves, who participate in the collective national periphery and Where Art Miras.

But can art change reality? "Art is how not to be political, because it is communication," argues David, responsible with Alisson da Paz Curta saraus project, a documentary that will tour the soirees in Sampa. David noted that one day faced with the dilemma of choosing between the path of social struggle or a word; attempts to balance both, convinced that they must go together.

And is not revolutionary and the very fact that so many people while creating, in the forgotten suburbs of São Paulo, that poetry can change the world, I ask, somewhat naive. David responds with a knowing smile. And with the eyes of a dreamer, pointing to the hope that the soirees are projected on televisions across the country, and beyond, from Chile to New Mexico via Europe, so that everyone knows what is going on São Paulo. Utopia? Maybe. But there is a place, the periphery, which is starting to walk. And some glimpses of a summer swallows may not be a perfect world, but at least a little less unfair. A little less hostile.


[1] The Gini index, which measures inequality, has fallen in recent years from 0.57 to 0.52, largely thanks to the welfare policies of Lula, but remains among the most highest on the planet.

[2] The homicide rate fell by 14.7% between 2001 and 2007 in the capital Sao Paulo, reaching 62 deaths per 100,000 population, according to a recent study by the University of Sao Paulo (USP). However, young men in poor neighborhoods continue to focus the major indexes.

[3] It explains the collective Intervozes documentary which screened at the last walk where you look to challenge the oligopoly of the information that exists in Brazil.


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rescued Information
articles and interviews NAZARETH Nazareth CASTRO Castro

Thanks for your words on this poet, highlighting this wonderful idea.

You can see live cultural initiative bicicloteca ... in these images from Youtube

How To Convert Recliner

poetry and asphalt ... worship and ritual

Today is common to want to get a good physical appearance and in the subject no one can match Brazil, especially its beaches, which is definitely a place where one does nothing but run into spectacular bodies, perfect care , this is because it is part of their culture, the cult of the body is nothing short of an obligation in Brazil, is practiced almost religiously by the majority of Brazilians still common in both men and women, is part of their identity and is totally ubiquitous, it is normal to see in all spheres of society without exception, in all ages, from young people, to more advanced age, all identified with the same purpose.

Some practice this culture of pampering for a health issue or because they practice a sport but for the vast majority is simply to improve their physical appearance, for the vanity of seeking the dream body, look good and largely by staying young, the latter point is very important, because this search for youth, mark an end to the "age", ie is not the biological age that matters, but the important thing is to pretend be as young as possible, which is why they are also much sought after plastic surgeons as well as new treatment appears to reduce the visibility of the passage of time and drugs for weight reduction.

But also in the case of Brazilian women are known to use much of their time on improving their appearance in order to excel at work as well as today their physical appearance allows them to get some additional advantage to excel in that area and especially if it comes to competing with men.

For some, the cult of the body in Brazil today is an issue, because they have been increasing cases in which the search for the ideal figure becomes a pathology, this happens mostly in teenagers, with case anorexia and bulimia, diseases in Brazil are alarming, there are also cases of sales of drugs to lose weight, where Brazil is the country with the largest amount of production and consumption in the world.

authorities are already taking appropriate action to reverse this reality.

...
understood as cultural consumption, the practice of 'cult of the body "stands today as a general concern that cuts across all sectors, social classes and age periods, based on a speech he made hand now the question aesthetics, now is concerned about health.

Yet general concern about the cult of the body is present in all segments of society, the way this is set within each group is diversified.

The choice of the sport of gymnastics, dance and the academy / gym to practice, is associated, probably, to other spheres of life and other elections in the goods market.

As demonstrated Bourdieu, body language is a sign of social distinction, occupying a key position in his argument and theory building, placing the food consumption, cultural and presentation (including consumption apparel, beauty products, hygiene and care and handling of the body in general) as the three most important ways to distinguish, is, as they are revealing of the deeper structures of the habitus certain and decisive.


"The body is the objectification of irrefutable class taste, manifested in different ways.

First, in what seems more natural appearance, that is, the size (volume , height, weight) and shapes (round or square, rigid and flexible, straight or curved, etc ...) of its visible shape, but it is expressed in myriad ways throughout a relationship with the body, that is, a whole way of treating the body, care, nurture it, to keep it, which is indicative of deeper provisions habitus.

may understand the concern about the cult of the body as a feature of contemporary societies, as well as intimately linked to the formation of the 'modern'.

Nicolau Sevcenko points of concern for embodiment as one of the most important features of modern atmosphere that enveloped the emerging metropolis technology for the study: the São Paulo-twenties.

According to him, under the generic name of 'fun' or 'entertainment', a number of physical habits, sensory and mental, but have existed since the beginning of the century in the city of São Paulo, are systematically incorporated in the daily its inhabitants in the second decade of the twentieth century.

"The old habit of resting on the weekends became a ridiculous nonsense. Everybody out: it is there that the action ... It is not resting anyone is prepared for coming week, is charging the energy, nerve tonic, flexing their muscles, stimulating the senses, stimulating the spirit ... (These habits) are exercised hard, condensed into the weekend, but with built-in dose methodical rigor and practical necessities of daily routine. "

Simple observation of all these practices characterized as" fun "refers to the environment urban and the idea of \u200b\u200bmodernity:


"... sports, dance, drunkenness, drugs, stimulants, competitions, movies, shopping, fashion, tea rooms, cafes, pubs, walking, hiking, travel, training, conditioning, running flat-bottomed, horses, bicycles, motorcycles, cars, aircraft, shooting, marches, encampments, maneuvers, amusement parks, bowling, skating, horseback and boat races, swimming, diving, massages, saunas , gymnastic coordinated with hundreds of participants in stadiums before games and in the main squares of the city all week. "

In this sense, taking force in the twenties, just when they São Paul took on the appearance of a great metropolis, the practice of the cult of the body is associated with the idea of \u200b\u200bmodernity: "Behind all this, philosophy is: be young, athletic, dress and learn to dance the rhythms of fashion and being modern. "

In regard to the same period analyzed by Sevcenko, Norbert Elias points to a 'relaxation of the moral' as one of the main features, and to illustrate This change in the customs, places the exposure of the body, associated with the spread of sports and the boldness of clothes and fabrics that pass the silhouettes show.

The design of this author, history of civilization is marked by a development in the control of emotions, characterized by feelings of shame, and the time after the War I World stands for a certain 'moral laxity', which allows the exposed body parts not previously permitted, and because, according to Elias, individuals had already reached a high degree of self-control their impulses.

To illustrate his thesis, the author presents the example of the swimwear.

"In the nineteenth century fall in the social ostracism of women who use public bathing suits usual today. But this change, and with it the whole spread of sports among both sexes, presupposes a very high standard of control pulse.

Only in a society in which a high degree of control is expected to be normal, and in which women are, in the same way as men, absolutely sure that each individual is limited by self-restraint and a strict code of etiquette, could arise bathing suits and sport with the relative degree of liberality. Is a relaxation that occurs within a model 'civilization'..."

The 20s was also decisive in shaping a new physical ideal, having the film image significantly interfered in this building.

Towards the end of the decade, women, under the combined impact of the industries of cosmetics, fashion, advertising and Hollywood incorporated the use of makeup, especially lipstick, in their daily lives and enhance the body becomes lean, strong.

As Featherstone notes (1993), the combination of these four industries was crucial to victory on the lean body fat in the passing of the twentieth century.

be identified, also in this century, three main sources for the study of the body: in the fifties, sixties and eighties.

The first, due to two factors: the expansion of leisure and advertising in the postwar explosion.

be "athlete" becomes, increasingly, an imperative of contemporary societies.

This trend of behavior is certainly related to the expansion of leisure time, vacation pay, one third of days off, the explosion of campsites becoming the most accessible beaches are elements that contributed to From the second half of the fifties, the "revolution summer", which will impose a new concept of summer vacation, in which the exposure of the body is central.

The postwar advertising explosion, meanwhile, was undoubtedly largely responsible for the spread of habits on body care and hygiene, beauty and sporting activities, recommended by doctors and bourgeois moralists since the beginning of the century.

The development of film and television, with its network of "Olympians" 8, contributed largely to care professionals to sell their body images and their products.

But it is important to highlight the change of behavior that prevailed at that time.

By placing your images (movie stars with white hair and bright smile toothpaste and shampoo advertising), these professionals new practices put into play, broadcast a new way to fight with one's body and a new concept of hygiene, to the point that, as Prost said, "contributed more than traders hygienists for spreading new habits of body."

The sixties were the setting for the dissemination of birth control pills, the so-called sexual revolution and feminist movement, elements associated with the counterculture and the "hippy" helped to put the embodiment as an important dimension in the confrontational context that characterizes the time.

is body is placed on stage by the counterculture as a place of transgression, rave and "trance" through experiences with drugs and sex.

The eighties can be seen as an important moment for the subject, to the extent that in that decade embodiment is noted as never before, in terms of visibility and space within the social, for if in the period before care of the body is recognized for its exposure in the summer, from the eighties physical practices become more regular and routine, showing up in gyms expand all urban centers.

Parallel to this process we call birth "Building Health," from the eighties, representative of a certain attitude towards life, which to some extent in opposition to the model of representative behavior of their parents' generation, raise the flag anti-drugs, with special emphasis on smoking and alcoholism, along with environmental protection, of naturalism and the so-called "safe sex"-a phenomenon also strongly related to the onset of AIDS, which in some cases means the appreciation of female virginity, but not marriage but rather the certainty that the first sexual relationship can mean a long emotional commitment with a partner.

... But what led to the contemporary societies intensified concern with the body and placing it as one of the key elements in the life of the People.

may risk some hypotheses.

First, this intensification is linked to the history of fashion, which can be understood as the social images of the body, the mirror of a particular time and in that sense it is interesting to recall that in the nineteenth century nightgown sleeping could only be used in private and any reference to it in public, was a source of shame.

Similarly, loose hair, they were only allowed in private space, with the hair a requirement to go out. Show the body was not very common, decent people wore gloves and hat, just showing the face, with the exception of evening gowns women, which showed low necklines.

Gradually, plasticity in the locker room was gaining ground against the rigidity.

The men began to use more flexible necks and soft felt hats instead of the stiff collars and hats.

As women were abandoning corsets and tapes, which gave way to panties and bras.

Skirts were shorter, the average value to the legs and heavy fabrics were replaced by lighter-than allowed will be marked
body curves.
In terms of clothing, the twentieth century was marked by stripping and increasing flexibility, physical appearance becomes increasingly dependent on the body and care becomes a necessity, because taking care of the body is preparing to be shown.

However, each step taken in the sense of discovering the body was not free from prejudices, conflicts and scandals: the Bermuda of the Boy Scouts in the '20s was quite censored because it showed the public was taboo legs, the bikini in the fifties led to many conflicts between fathers and daughters, the daring miniskirt shocked sixties before becoming a topless fashion and the seventies is still taboo.

Today, in cities, men take the bermuda as costume ride, and is common to see them with an open shirt or bare chest.

This public exposure of the body, gaining more ground.

The question-and diet-nutrition is undoubtedly linked to the subject matter. Remember

Mary Douglas and pointed to the fact in the sense that "the selection principles that guide human beings in the preference of their food resources are not physiological order but cultural.

culture that is created between the individuals regarding the communication system to edible and harmful to satiety

Increasingly food culture of Western societies is eliminating breads and potatoes and grilled white meats privileging, dairy, vegetables and fruits fresh, in tune with the idea that the perfect body requires an ideal feeding (which excludes often delights requiring a dose of suffering.)

can not fail to expose the deep penetration of the wave "diet" in recent years. By way of illustration, it is worth remembering that the amounts invoiced for the industry, "diet" (beverages, sweeteners and desserts) increased from U.S. $ s $ 147 million in 1989 to 336 million in 1994, the number of manufacturers of these products Brazil grew from 12 to 40 in the same period. Besides

industry "Diet", there is the of Cosmetics, which also has been growing at an alarming rate, indicating the "materiality" of the process in question: the increasing preoccupation with the body.

The sector, which comprises three segments basic personal hygiene, cosmetics and perfumery, had an accumulated increase of 126.66% over the period 1991-1995, from an amount on net revenue of 1.5 billion in 1991 to 3.4 billion in 1995.14

No We must also mention the role of the media as a fundamental part in the process said.

In regard to print media, it is worth noting that the theme of the body is gaining more space from the eighties, at birth the two major journals devoted to the topic: BOA FORMA (1984) and CORPO to CORPO (1987), which opened the way for a vein that is being cleverly exploited by industries publishers.

The perception of the body in contemporary society is subject to the existence of a vast array of visual images. Featherstone

draws attention to the fact that "the secret logic of consumer culture depends on the cultivation of an insatiable appetite for consumption of images."

(Featherstone, 1993, p. 178).

Hollywood cinema helped create new models of appearance and physical display, leading to a mass audience the importance of "looking good". Hollywood

spread new values \u200b\u200bof the culture of consumption and projected images of glamorous lifestyles to the world.

The movie stars helped to shape an ideal of physical perfection, introducing new types of makeup, hair care, techniques to correct imperfections.

In analyzing the "Hollywood fan magazines," Levin recorded the great interest generated by the Hollywood publicity machine for the private lives of stars, by her beauty tips, exercises and diets.

magazines like Photoplay, Silver Screen, Screen and Motion Picture Book to publish the "secrets of the stars" offered their readers a chance to help themselves, with signs calling attention provision of remedies for acne, large breasts, small breasts, oily or dry skin, etc ... (Featherstone, 1993).

Similarly, the images published in magazines about the characters in the Hollywood industry provoked a review of self-image of the readers, in a game of constant reconstruction, causing the reflectivity noted by Giddens (1991) as constitutive of modernity.

The same can be thought of in relation to the television text, which means "flow" (Williams, 1975), transmits images of perfect bodies and ways to achieve through the most varied formats (advertising materials, live shows, novels, movies, etc ...).

Malhação Observation Program allows us to state that retrieves and updates its format nuances generic, addressing issues of adolescent universe. Taking

weekly episodes as basic format, consisting of 5 chapters of 30 minutes, this kind of mini-novel airs Monday through Friday at 17:30, taking a clear intention, through the cast and the thematic-to capture the youth segment.

The cast is more or less fixed: the assistants to the gym and employees (medical, receptionist, teachers), and each episode are invited two or three actors who come temporarily in the plot.

Although it has some characteristics of "Soap Opera" American during the time it is in the air (almost three years) and the cast is more or less fixed, we can not define Malhação (stress, perspiration) as a classic "Soap Opera "because it has the characteristic that each chapter is contained in itself," (Allen, 1985) which is not happening in Malhação, which requires the viewer a daily accompaniment to not lose the thread of the narrative.

The stories revolve around the adolescent universe, covering topics such as virginity, sexuality, the pros and cons in the decision to marry.

In most of the time the scenes take place inside the gym, and there are various existing spaces, showing that everything can be made without departing from there: sauna, coffee shop, Japanese restaurant, video store, business selling clothes and accessories, office but much of the dialogue occurring on fitness equipment and apparel space where girls can share intimate secrets without risk of being heard by some of the men, because the costumes are separated by gender.

is curious that when the camera goes inside the gym, going to places where the bodies are evident, as the beach, for example, and, if you change the setting, continue to dominate in terms of images, thighs, chests, bellies and tails perfectly sculpted, including brightly colored bikinis and bathing tights. From the topics discussed, you may ask, why it develops in the gym.

could be in any other place to convene adolescents, for indeed, the theme of the frames are not passed by the body or "Malhar" (strive, sweat) are intrigues, quarrels between lovers, revenge, friends, suspended to be discovered, trade secrets, well, nothing to be limited necessarily to the theme of the body. As

carried out in a gym, the mess could be deployed in any environment: a neighborhood, a club, a discotheque, a school.

happens to the gym, besides being a space in which bodies are exposed, which brings a viewer-audience segment is characterized as a place frequented by many of today's young middle class, which we suggests that the body assumes in fact central to the lives of people, which can be thought not only for youth but also for all age ranges phases.

Featherstone argues that the fact that the old juvenilization seek in their lifestyle, playing sports, some more extreme, dress trendy, frequenting dance halls, in order, according to Featherstone would be living in contemporary societies , a transformation in the life cycle, in which the barriers between youth and old age would be erased and "being young" would stand as an imperative for the older.

"In the consumer culture, aging is presented with images they portray as a phase of life in which his youth, vitality and attractiveness can be maintained ..." (Featherstone, 1994, p. 68).

This idea leads us to believe that the image of youth, associated with the perfect and ideal body, which includes the concepts of health, vitality, dynamism and, above all, beauty-through at one time, different genres, all phases racial and social class, passing and composing, so distinct, different lifestyles.

It is the image factory, film, TV and advertising-that has certainly contributed to it. The association between body image output by the media (with preeminence in film and television) and the perception of bodies and building self-image by of individuals, is immediate.

No society in history, as has been said repeatedly, this volume produced and broadcast images of the human body through newspapers, magazines, advertisements and images of the moving body on television and in movies .. . (Featherstone, 1994, p. 67).

is interesting to note that this time when the cult of the body is gaining ground in the social life is, coincidentally, marked as close to the turning point of Western capitalist societies, which now have a new conformation.

If modernity has entered a new stage and goes on different spaces, so does the cult of the body, or the relationship of individuals with their bodies, because if the technical development had great influence on social life in this contemporary era of the modern era, the same can be said in relation to the embodiment .

technique greatly impacted the relationship of individuals with their bodies in contemporary society.

The ability to model or design your own body is positioned as something that encourages each one to be as close as possible to a model of beauty that is set globally, and finally the laws of the fashion market are international.

is clear that the existence of manipulation techniques and care for the body are not unique to contemporary society.

These existed in other places and times. Marcel Mauss, author pioneer in the social sciences to take the body as object of analysis, defined as body techniques modes handled, used, fight with the body and spreads the idea that these are discovered by the company, passed and amended in the passing of time.

Based on this definition of Mauss, we can say that the current search for one's body shape is characterized by various physical techniques legitimized by society and is implemented within a broader social movement, which has eroded in the context of "modernity" world "-to use a term of Ortiz-in which the technique is to represent the main control device of the nature and consumption The established privileged links identity and sociability.

BIBLIOGRAPHY

Readings: Physical Education and Deportes.Año 3, No. 9. Buenos Aires. March 1998
http://www.efdeportes.com
Body worship in Brazil Posted by Arleco March 2, 2009
body worship, MODERNITY AND THE MEDIA 1
Prof. Ms. Ana Lúcia de Castro2 UNICAMP / FAPESP (Brazil )