In turn, the union between homoafetivos not yet is enclosed for the notion of family consisting through the fellowship in the terms of the Federal Constitution. The Great Letter of 1988 is taxing when considering as family only the bond formed for the marriage, for the steady union and monoparentalidade. With this, our order, the union of two people of the same sex, who if attend and support mutually, where it has the respect and the reciprocal affection in a lasting convivncia, are not considered a family and yes, in the best one of the hypotheses, a society. The question of the impossibility of a homoafetivo couple to generate children cannot be supported to deny the character of familiar entity to this union, therefore many heteroafetivos couples cannot have children, are a voluntary option of many heteroafetivos couples in the present time, many countries, also, impose serious restrictions of birth control to its citizens, as for example in the China.A steady union, without a doubt, it reached notables advances in our country with Federal constitution of 1988. But the union homoafetiva ahead continues in a fragile situation and our laws, what it places Brazil in a position equalizes that it to the countries most behind of the world. But Latin America, South Africa, and Asia had not yet created laws that can answer to the necessities of the people who share of homoafetiva sexual preference. Brazil, considered a developing country, with its natural voting of Latin American power must be the pioneer in the legalization of the homoafetiva union as tests and example of that it is an advanced and receptive country to the social changes. Read more here: Penguin Random House.
In we ask how much time to them still will be necessary and how many people will have to be harmed, until our laws the same recognize the union between people of sex as familiar entity? The steady union was treated during decades with the most absolute disdain for the legislator. When closing the eyes ahead of the social reality, the legislator kept out of society families formed for the affection, without legal feio. The rigidity of the law errou when excluding, instead of outside covering of legality those formed families of the marriage. The same legal treatment occurs, currently, with the homoafetivas unions, and occurred more than has fifty years with the steady unions in Brazil, the unions of people of the same sex remain ignored for the native legal system that does not assure to previdencirios, right the partners right successory, right to the benefit of the safe health or any another legitimate guarantee in a traditional steady union. Exactly the doctrine, still continues reticent how much to the subject and the few manifestations the respect is made marshy of preconception. We understand that the thought legal it must be come back to take care of the human being in way to place it parallel to the law and not it tow of it. The paper of the right is to anticipate itself in the recital of social and human acts not to become a chaotic and retrograde right. Lack little so that the steady union reach the status of marriage, this is the natural way for the institute, that in everything resembles the formal union, and, therefore, it does not have to belong to an inferior category. The homoafetiva union has received important initiatives from people who understand the necessity of prescribed these unions that if they at the mercy of form of the law.
When historically one analyzes the familiar aspects of a society, becomes essential that if it has led in consideration, social points as the etnia, temporality, groups, regional sort, economic contexts, in order to equalize subject to the o its time and space, not to commit andinos errors in elapsing of the study. She is necessary to understand the family as a situated phenomenon, historically subject to alterations, in accordance with the changes of the relations of production established between the men … Is evident that the functions of the family go to depend on the place that it occupies in the social organization and the economy. (SPIDER, 1989, P. 75). As the aspect shows in the gotten understanding when it perceives that some historiografias of the Brazilian family still are tied in the prebalance of cultural characteristics, more than what the social attitudes and/or conditions, beyond the segregated regionalistic study, where the lack of information concerning the classrooms and the favored localities is observed less.
When dealing with the family as a microscopical representation the social order. These authors had failed in the focus on the dynamics in the formation and organization of the familiar life. The result was a study of the cultural attitudes more than what of the social conditions. The tipologia of the national character only represents the dominant culture, and excludes a variety of familiar experiences, among others groups. … other places, as the cattle hinterland northeastern also had been practically forgotten in its historical and regional especificidades, however fit in a world vision littoral-northeastern, however perceived as a half wild world, if wants different of the coast.
The wealth in Brazil destoa grotescamente with the real scene. The rich ones of today are the emergent middle class. These in turn, had become a rich type of atypical. The rich Brazilians have resource to buy what to want. To have one high standard of living and to belong to the economic classroom outburst of laughter (expression known for the research justinian codes on the economic classroom) take, them to have what to understand well. But that type of wealth is this that can lead to have optimum car of the local scene if it cannot be become free of the common daily usualidades as the transit, for example? As much purchasing power not purchase the social freedom.
Brazil is taken by the social poverty. Ones with in such a way and others with so little. This disparity takes Brazil to a daily ferrenha dispute. The number of assailant, dealers, estupradores, kidnappers and other maleficent pluralities are taking account of the ptridas streets, these searching what it does not belong to them and the victims losing the belonged one. As much wealth does not guarantee the certainty of the security. rich they live imprisoned to the fear.
A fear takes that them to live confined in its world, but exactly thus hidden for brings of enormous walls, watches 24 hours and scare permanent. As much uncertainty of security takes the occult poor persons to revert part of its wealth to arm of monitoring devices/security. When they travel for other countries, the rich ones feel shame for the image that has ahead of the foreigners. All its wealth empobrece ahead of this feeling. As well as the rich ones they possess an occult poverty, the poor person also has a wealth that the rich ones do not enxergam. The vision poverty hinders to see the wealth that is in the head of the educated people. If we lived in an educated society, the rich ones would leave the shame and the poor persons would leave the poverty.