history

Formaodo group is recognized for the participants who must exist for return of cemanos. In stories of one of the interviewed ones, entenderatravs of Mr. Jose was possible Rodrigues Dos Santos, former brincante of the Coconut and deJoviniano brother one of the best tiradores of trovas (recognized merit for the brother eparticipantes of that time), that the formation of the Coconut comes since its grandfather and queJoviniano for being older, took account of the group. Searching the dosenhor age Joviniano, since the proper one came to falecer in October of 2008, foipossvel to analyze that being born in 1927 and the Coconut already it was one practical one since seuav and well possible that the Samba of Coconut has one hundred years more than, as the prpriosparticipantes believe. The Samba of Coconut, before more nothing, was danced to paracomemorar the end of an arduous work between the agricultural workers. It was umaquesto of honor for that they were pledged in determined task, to commemorate victory of plus one day of work, with its familiar friends and, watered of food and much drink.

The samba was danced very in the periods juninose in representative dates for the community. The dance is marked by strong rhythms and traditional, they maspresam more for the improvisation of verses and the varied forms. In each region oCoco is danced of peculiar form. The process of in addition the coconut leaves of serapenas a reason through the dance and I sing of it, to attenuate the work heavy. This manifestation starts to be represented to festejar and to commemorate important umacontecimento. The dance of the Coconut of Alagoas well is diversified, assimcomo of the Paraba. The form of excitement of the beaten fort that the samba represents, makes to involve to all the brincantes. In Cascudo Chamber, the Coconut is a popular dance northeastern, where the refro the Coconut tirador of or Coconut palm, erespondido in choir for all of the wheel is answered through verses of.

With ambiguous speech of guardianship and metafrico to transform ' ' ingnuos' ' in workers ' ' livres' ' of the same property where its parents were enslaved (ZERO, 2010), it was an infantile pseudorelease. The law established two possibilities for the children who were born free: to be to the cares you of its parents until the 21 years of age or you deliver to the government (ZERO, 2010). Clearly that the first alternative was most common since would benefit you that they could use the hand of workmanship of these ' ' livres' ' until the 21 years of age. About no moment, it was thought about a benefit for the maternity of this slave. Everything not to cause impact in the escravagista economy.

After the approval of this law that was ' ' but one sonho' ' , infantile mortality increased gradual. The dissatisfaction caused a natural disinterest on the part of you on the just-born children. Valley to stand out despite ' ' this period was marked by deep economic, social transformations and politics, that had contributed for the construction of the history of the black and enslaved family, as well as of infancy brasileira' ' (ZERO, 2010, P. 15). In 28 of September of 1885, it was sancionada second, the Law of the Sexagenarians or Hail, born of a project of Rui Barbosa whose name made a homage to member of the house of representatives saint-amarense Jose Antonio Hail, the Baron of Cotegipe.

It more than foresaw the release of the slaves with sixty years. They, however, would have gratuitously to work more five years Mr. for a reason or purpose indemnity. This law? considered as one ' ' bad trick of gosto' ' since the majority of the captives did not have this supervened expectation of? it was only plus a palliative solution that also did not eliminate the captivity.