Of this form, Brazil appears through the recognition of Portuguese lands, where Portugal will discover what in fact the colony will go to offer to it economically. Ahead of this process of settling, Brazil starts to have the influence of the indian, black and of the white. These will go to give form to the existing heterogeneidade in the formation of the Brazilian society, through the cultural values of each one. (…) He has will only ponder it that the fact of the limitation and deturpamento of the Portuguese traditions, far from having badly been one, was an unconscious benefit elaborated by history, inasmuch as for another form the Portuguese element would have supplanted all the others, and we would not pass now of a servile copy> of Portugal, what for certain it would be still worse that our current State 1 This process of ‘ ‘ transplantation 2 ‘ ‘ of the culture metropolitan imposed for Portugal to Brazil the descrostruo of the aboriginal culture and its taken root values already inside of its daily one makes possible in to understand them the quo was brutal.
The civilizador process was alone the start of as much others of cultural imposition. If for many, the European invasion made to grow and to give name to our Brazil, for others, through it the Brazilian cultural reality received irreparable damages for the formation from the Brazilian identity. In the ends of century XX anthropologists come arguing of ample form, concepts that define the character of ‘ ‘ Cultura’ ‘. In way to as many definitions, in one determined time, had called culture 3: as a behavior that if learns material objects and incorporeal objects and ideas and abstractions.
We have developed some times this exercise with () educators () e, in general, the process has shown provoking and very instigante. The levels of autoconscincia of the proper cultural identity meet, to a great extent, little gift and they do not costumam to constitute object of personal reflection. Many professionals of the education have affirmed in them, at diverse moments, that the first time where they had stopped to think on this thematic one had been for occasion of the considered exercises, that had certainly mobilized memories, emotions and experiences. In many cases, the exercises had made to arise histories of life, strong dramatical, where cultural questions had generated much suffering. The stories of discrimination and preconception, restrained and silenced for long time, had revealed, then, particularly strong. To express themselves, to say its word, have a deeply liberating effect, allowing that the experience of ' ' outro' ' if it approaches to ours.
Also the deepening of the thematic one of the Brazilian cultural formation if makes essential. Still ' is present in imaginary collective the call; ' myth of the democracy racial' '. To question the common places, the hegemonic readings of our culture and its characteristics, as well as of the relations between the different social and ethnic groups, they constitute another aspect that lacks to argue and to go deep. In the measure of the possibilities, another point to be worked is the interaction with different cultural and ethnic groups. The intention is to propitiate a reflexiva interaction, that incorporates antropolgica sensitivity and stimulates the entrance in the world of ' ' outro' '. We consider that all these aspects are important, in the teaching formation, so that better the curricular questions and the internal dynamics of the school are analyzed. The main intention is that the professor comes to discover another perspective, seated in the centralidade of the culture, the recognition of the difference and the construction of the equality. We wait, thus, to form educators who act as social and cultural agents the service of the construction of more democratic societies and jousts.
It is also one form of language as corporal expression and the phenomena above pointed constitute the quantity of what it comes being called Corporal Culture. These manifestations, among others cultural phenomena that if they express corporally, they are constituent of the corporalidade human being and some of them, come being tematizados and if constituting while objects study and research in the most diverse areas of the knowledge, as Sociology, the Anthropology, the Education, and for areas you specify, with for example the Physical Education and Sciences of the Sport. From these practical reflections concerning the corporal ones we decide to investigate the physical activity Parkour, as plus a possibility of education of the body in the contemporaneidade, where a grating number of practitioners, in its great majority, adolescents and young, construct significant a corporal identity, from the relation with the obstacles found in the urban spaces where they live. Leaving of these first analyses to understand the Parkour while a Phenomenon Contemporary of the Corporal Culture, To sound (1997, P. 07) goes saying in them that; ' ' Perhaps either the body the place most visible of registration of the culture human being, its truer register. This constatao takes in them to one widening of forms, models and specific techniques that make possible ' ' education of corpo' ' '.
The young cultural manifestations are gifts in the most diverse sectors of the society, and try in all saying the moment to them that they exist and want to be heard, visas, directions, that want to speak. Breads (2006) in will say that ' to them; ' the youthful cultures are closely performativas because, in the reality, the young nor always is fit in the prescriptive cultures that the society them impe' '. These manifestations if express of varied forms: in the young skill of the speech, in the skill to dress, the way as if they relate affectively, in the way as they create language codes to be communicated, as the tattooings, piercings, the pichaes, the grafitagens the most diverse symbols and signs created to be identified as group, tribes, etc.