Explain your version of song meaning, find more of Tom Jobim lyrics. Yes I do, yes I do! I'd let you. Dindi m. Antonio Carlos Jobim, w. Natalie Cole singing in Portuguese from her album Stardust. If this claim is admitted by the Portuguese Government, the Portuguese being no other, what did the Governments mean by drawing an impossible line? IPA: 'brcutsha. Open Multilingual Wordnet.
Diogo do Couto, Dec. Skip to content. Category: Health. Dominica Dominica: 1. Dominica Donetz: 1. Donetz Dunquerque: 1. Damocles E. Echo Eden: 1. Eden Edimburgo: 1. Edinburgh Egipto: 1. Egypt Elba: 1. Elbe 2. Elba Elbrus: 1. Aeneas Epifania: 1. Epiphany, Twelfth-night Equador: 1. Ecuador Erin: 1. Scotland Espanha: 1. Spain Esperanto: 1. Esperanto Estados Unidos: 1. Estonia Estrasburgo: 1. Strasbourg Estreito de Bering: 1.
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Athenian atentado: 1. Atlantean atlas: 1. Australian 2. The Hague a despeito de: 1. Batavian batel: 1. Bedouin beguina: 1. Belgian 2. Belgian belicoso: 1. It is difficult to specify the precise date on which the activities of the reformatory ended. Three dates are important in research on the question, for different reasons: , the year in which the transfer to the Guarany Farm took place; , when Captain Pinheiro stops leading the AJMB and Itatuitim Ruas of the Juruna tribe takes over; and , when this new superintendent of the AJMB frees a series of indigenous people who had been held at the Guarany Farm.
But the transfer of indigenous people considered delinquent to this region, which had been converted into an Indian reservation put under the definitive administration of the Military Police, continued until at least I did everything I could to make Manoel the Indian stop this aggression in his courageous effort to release his father. I tried to seize him and put him in the jail with his father. I went out of the office and engaged in a ferocious fistfight, we both fell to the floor. He had been detained with support from a police team and was taken back to this Colony, where he is now held in jail.
Totally successful escape attempts were rare, but include one carried out by Antonio and Macir of the Guajajara people in August The inconsistency in reformatory records and notes, especially during the period in which the Guarany Farm functioned, makes it hard to know what happened to the majority of confined indigenous people. There are few files that specify the date in which the confined individuals were released, for example.
However, the Krenak people have organized a movement for justice in recent years, giving their testimonies about these events, clarifying what is unclear in documents. The reformatory or the reformatories , after having been framed as humanitarian projects at the time of their foundation, were soon denounced as part of the state of exception that deeply affected the lives of indigenous people. They pressured the other Indians to work for them. There are few indigenous people who speak their language and know their history.
Then everything turns white, no one knows anything. Their fundamental rights were restricted they were not free to choose romantic or professional relationships. Given these grave violations of rights, and given the fact that granting amnesty for each individual indigenous person affected in this process would be nearly impossible, the Public Ministry MPF joined with the Ministry of Justice to register a request for collective amnesty for the Krenak indigenous people in March In the request for amnesty, the MPF alleges that the Krenak people were collectively affected by the repressive apparatus created by the civil-military dictatorship.
They should therefore be given political amnesty and reparations from the Brazilian state as a people, a collective entity this has never been done in the realm of the Ministry of Justice MJ Amnesty Commission, which only currently is prepared for individual reparations. Decree no. The protocol established in this decree is highly focused on the individual, which prevents a clear understanding of and reparations for violations that did not only affect individuals both morally and physically, but that also affected the very possibility of the existence of a collective body. Still, indigenous societies are largely structured more in relation to the collective than to the individual in such a way that individual monetary reparations are not only unable to adequately compensate for the violations that resulted in the social and cultural destruction of the affected peoples, but these individual reparations also may not be compatible with the culture and demands of the indigenous populations.
Moreover, if considered, this requirement could result in a significant paradigm shift for the Amnesty Commission, serving as precedent that would likely extend to other populations that collectively suffered repression these cases are many, as the National Truth Commission CNV shows that at least 8, deaths and disappearance of indigenous people took place between and It is precisely this pioneering effort and the possibilities that the proposal offers for all indigenous peoples persecuted by the dictatorial regime that makes the Krenak request for collective amnesty a historical document, even though it is still being analyzed by the Ministry of Justice.
According to anthropologist Gilney Viana, who researched how peasants were excluded from the transitional justice process, of the 1, dead and disappeared peasants identified in his research, the CEMPD only analyzed 51 cases, of which 29 were deferred. Consequently, few people who do not fit that profile receive political amnesty. They were the first indigenous people to officially receive amnesty in Brazil.
The Aikewara inhabit a region in which repression against the Araguaia Guerilla movement flared up in According to the allegations presented, the army invaded their territory to install a military unit in the region. The indigenous reformatory built on the land of the Krenak people — as well as the Rural Indigenous Guard GRIN and forced displacements carried out by the Minas Gerais Military Police — are chapters in an authoritarian project that the civil-military dictatorship brought to fruition. This project profoundly affected the Krenak way of life, and its consequences are felt to this day.
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Various other indigenous groups and individuals were also affected by the reformatory and by GRIN, but the impact was greatest and most comprehensive for the Krenak people. The entire Krenak tribe was affected, directly or indirectly, by the occupation of their land, by the military administration of their reservation, by forced transfers, by forced coexistence with other populations, and by the censorship and bans on their cultural, economic, and social expression.
This means that the victim of this crime perpetrated by the dictatorial regime is the Krenak collective itself, and it would be insufficient and perhaps even involve unforeseen consequences, as with the Aikewara to provide individual reparations. This is why the result of the case for collective amnesty for the Krenak people, still unwritten as I finish this article, can serve as a clue, an indication of what this country will see as human rights moving forward.
Will human rights be a tool in the fight against tyranny and operate on the principles of freedom and the emancipation of all oppressed peoples, or will they be an imperialist instrument for domination that aims to reaffirm long-standing privileges and inequalities?
Translated from the Portuguese by Lara Norgaard. Zahar Editores, Rio de Janeiro, PUC-SP, O fim dos direitos humanos. FICO, Carlos. Rio de Janeiro: Ponteio, Campinas: Unicamp, Poder tutelar e indianidade no Brasil.