From then on, any other ways to be seem them strangers and until unacceptable. Here it is why individuals proceeding from different societies, or deriving of different social ways, are easily identifiable for its peculiar forms to act, to feel and to think (MARTINS et al., 1999). All collective tends to consider the proper way of most correct the most sensible life as and. This leads to the etnocentrismo, to the become absorbed in thought reading that if makes of the world, to the exclusive optics of a culture, to the qualification of all the too much collectives as barbarous? inferiors, delayed and inhuman. However, the diversity of the customs teaches the cultural relativismo and demands intellectual humildade. For example, innumerable they are the cultural standards that today horrify the Brazilians of e, symmetrical form, what the Brazilians make frighten many other peoples (BORNHOLDT, 2005). In the organizations, the culture impregnates all the practical ones and constitutes a necessary set of mental representations, a complex very defined to know. It forms a current system of significaes and functions as a cement that it looks for to join all the members around the same objectives and in the same ways to act.
Without proper references, the organizations would be at the mercy of of the individual certainties of its members ahead of new situations and certainly they would suffer to damages given to the disparity from procedures and orientaes. The organizacional culture states then the identity of the organization. It is constructed throughout the time and it serves of key to distinguish different collectives. By the way, the organizacionais cultures cry out of so diverse that they are when fusing, acquisitions or incorporations of companies occur, under the crossed fire of the multiplicity in the ways to be. They also react, when, under the sting of the competition, the inadivel necessity bursts to innovate the technology, to modify the form to act, to adopt new moral position, to change the productive process.
Hercules de Oliveira Ferreira1 SUMMARY the present work deals with the transformations suffered for the Brazilian agrarian space, from the technological advance in the agricultural production, whose process passed to be called ‘ ‘ Verde’ revolution; ‘ , with main characteristics: mechanization and specialized tecnificao of the means of production and maquinrios. The modernization of agriculture consists of the incorporation of new technological standards in the agricultural space as form to integrate the agricultural families and/or agriculturists the new forms of productive rationality, in this salient context it agrarian reform as something important in the direction to provoke homogenization how much to the appropriation and agrarian ownership, and to the income that it can generate under definitive socioeconmicas conditions of the diverse categories of proprietors. Even because historically the land concentration in Brazil has left arraigada the inaquality in appropriation terms, having of a side small proprietor with its minifndios of subsistent character and the other the great proprietors of the farming modern, taking care of the capitalist determination of the globalizado market. Word-key: Modernization, Agriculture, the Agrarian Reformation, Agrarian Space. From the second half of century XX, specifically from the decade of 60, the agrarian space of Brazil started to suffer a strong technological advance in the agricultural production with the increasing adhesion from industrial processes to the field.
She was the called one? Green revolution? whose main characteristics were the mechanization and tecnificao of the means of production with the use of technologies man power economizers, as maquinrios specialized and use of agroqumicos (fertilizing).
The prehistoric society gave immense value in the dreams, no matter how hard it does not understand they were attributed msticos and religious values to it. Probably the images formed at the private moment of rest were associates the premonitions and even though the wisdom, a time that a little more the front of the period that is being studied, tribal societies made its important decisions being based on the dreams of the head of the tribe. As visa then, the prehistoric men also dreamed, and had msticas conceptions on this transcendental world for which they became vacant during the night. But what in fact they even though dreamed the hunter-collectors of African the paleolithic Europe or of hordas and mongolides? He was in the primitive society, valley to detach, that the creative dreams had appeared. The prehistoric man, in the attempt of recriar the images seen in the previous nights, drew in the internal walls of the caves, 3 abstract rupestres figures that he had value of interpretation private. However, the primitive society was composed of men who not yet reproduced what they did not know (In this in case that the period of space time understands the inferior and average paleolithic ages, for all the effect we will work in this part of the work with the cultures Auchelianas and Magdaleniana). They were until capable to invent tools, but this creativity was not extended to the artistic way.
The prehistoric art was extremely realistic, at least in the majority of the cases. But and when a rule runs away the exception? It is the case of joined figures in such a way in France, Russia and 4 Spain how much in some 5 African regions where the rupestre art assumes an abstract character extremely. Points colored on perpendicular traces and animal mutants with more than four legs were total mentally ill of the daily one of ' ' man of cavernas' '.