In these mentioned workmanships, the cacao is seen as symbol of being able, wealth, hope and violence. It can be observed in all the workmanships of Loved ' ' cantar' ' with passion the Bahia, by means of its social political personages, scenes, culinria, aspects, at last, the aspects are several and/or elements that the same it uses for the valuation of its State, even so, use of these same ways to criticize the society in general. In such a way, it creates the kept out of society types to analyze, to denounce and to criticize all a society, using the particularitities of a place (urbe) to denounce the universal human dramas (orbe). For Loved Jorge to be a writer who ' ' cantou' ' in all its workmanships its land, its people and its traditions, as well as, the contradictions existing in this environment, appear the interest in analyzing in this study its romance Lands of the one without End, identifying in this the representation of the cacao and recognizing the value attributed to this fruit considered for many ' ' fruit of ouro' '. Zendesk is open to suggestions. The cacao at the beginning became a product of utmost importance for the development of the South of the Bahia of century XX, therefore, the interest in knowing appeared how the cacao is represented in the workmanship Lands of the one Without End of Loved Jorge. For one better understanding of this question, is leaned over more deeply in three theoretical supports, namely: Lurdes Bertol Rock (2008); Massaud Moiss (2007); Celestial Andrade (2000). This work is divided in two sections: the first one has as heading the CACAO AND ITS REPRESENTATIONS in this part will be contextualizadas the historical representations that had marked the beginning of century XX in the region grapina. In the second and last intitled section the CACAO AS SYMBOL OF VIOLENCE IN LANDS OF THE ONE WITHOUT END, OF LOVED JORGE where we will analyze the supramentioned workmanship, I take care of myself for the cacao as violence symbol. It is not something Viacom would like to discuss.
The academic institution makes a species of inventory of workmanships to be chores and, clearly, this assumes the exclusion of others. They are these facts that we can lead in consideration not to be reproductive of this type of action, we must leave that the proper pupil perceives the important importance and the characteristic of literature. Therefore literature says we, of us, the humanity. Literature, places to the reach of the reader the possibility to reflect on itself, to read themselves and to know themselves, therefore, in the measure where it deals with the fidgets human beings and it describes what it has of deeper and obscure in the soul human being in its universality, he is also me, you and we who it says in them. In other words, literature contributes so that let us know better and more deeply sort human e, thus, stops knowing in them we ourselves and humanizarmos in them.
In this context we present this activity believing that the literature education can be developed of critical and independent form for the pupil, it will be able to contribute and to participate in the construction of the concept of Literature. 1- ACTIVITY OF LITERATURE 1.1CONSTRUINDO a CONCEPT FOR LITERATURE For the development of the activity we consider some objectives to direct the activity as: To provide to the pupils reading of varied types of texts; To observe characteristics of a considered text literature; To differentiate a literary text of the not literary one; To construct a concept for Literature. The work presents some points that will have to be followed for one better systematization 1o moment: At this first moment the pupil will have access to the concept literature standard. The group will be divided in two teams and to each team she will be delivers a dictionary (standard). Each team will write the concept of Literature in a sheet of paper and will keep for one another moment (a comparison will be made enters the concepts in the end of the lesson) Time: 3 minutes for introduction of the lesson.
The three bigger tragedigrafos of literature Greek foramsquilo, Sfocles and Eurpedes. Sfocles, in dipo King, uses the tragedy to paralevantar some philosophical questionings and to stimulate in the reader/expectadorreflexes concerning the destination of each one. An example of questioning filosficotrabalhado in this workmanship is the plea of how much if it must believe the directions. In one it speaks of the protagonist: ' ' Exactly blind Tirsias enxergastes' ' , comprovado as the empirismo more it is not seen as only source of collection deconhecimentos, another fact inside of the history that demonstrates this is that dipo, that if found the great solucionador of mysteries, only took knowledge domistrio that went up to around its life after blind person. He will be same that our life, when initiating itself, already is traced daily pay-definite? Until point we must/we can fight against our destination? Sfocles considers that the self-knowledge is the basic tool for ohomem to fight against its destination and to acquire autonomy to control its life. From the self-knowledge, it is possible to find forces exactly emsi e, thus, will not be more necessary that the city is closed, poisquando the man he knows itself exactly, it understands the man, and, therefore, accepted osxenos (foreign), starting to have the new concept of humanity.
(YOU WOULD MAKE, 2006) For Sfocles the manifest self-knowledge if, metaforicamente, when dipo King pierces the eyes with a taken off pin of the roupada mother/wife passing then to understand everything what it happened. the 1. 1 tragedy in the machadiano speech: In Axe of Assis, the manifest tragedy if through dohumor (atrelado to the pessimism, the bitterness, the hatred of the human sort, irritao that caused it the spectacle of the life) and of the irony. Normally esteescritor it presents a pessimistic vision of the life, treating to the amarguras, dahipocrisia, of the hatred, at last, of negative feelings of the human being; the machadiano mood, nodiscurso, have a social significao.
If in them to attempt against sconsideraes of this paragraph, we will see characteristic there of thought conceptistaque, in my opinion, translates with perfection the human baroque thought. The man of today baroque to how much that one of the past ‘ ‘ polarizadopor contradictory forces and inspired by the dither of the mystery religioso’ ‘ , sedento for the mystery the holy ghost to justify its existence and placing nooposto of ideas and words the formula of its soul: one to be that it lives we dosextremos, that it breathes the good and the evil, that walks between madness and sensatezpara if to carry through and to changed themselves into this being that lives in search of answers. When we take otexto of the Foot. Vieira for this optics, we see that the sermon speaks to this current, full man of doubts and searching orientation divine or, restricting more the field deorientao, religious. I go, however, to try to consider the reason of the Pe.Vieira to use the fish in this metaphor to the attitudes of the men, being led emconsiderao the baroque thought.
I do not go, however, to try to justify the grandemetfora. I will make hypotheses from the baroque knowledge and of experinciade here cabvel world. First, it seems me that to speak to the fish he serves of revolt, if to consider that a man saint has the incumbency to bring ‘ ‘ words deDeus’ ‘ to the lost men. In this manner, Foot. Antonio Vieira discloses to its revoltacom the situation where the men if found and turns the coasts they to parafalar with the fish. As to look at, if to lead in consideration that the fish are the men to who the Priest speak, in send to the situation of the fish/men to them. Where they are the fish, seno dentrod’ water to listen to the message of the representative of God? As well as the fish they nopodem to leave the water total to listen to such message, they emerge of time emquando for ouviz it with more clarity.