The first registered data of tupi date in writing of the beginning of century XVIII, but in 1575 already they had been produced the first texts religious of Father-Ours, the Hail mary and the Creed, translated for the Tupinamb, probably fruit of the work Jesuit missionary, reproduced from an aboriginal informer catequizado by the Frenchman Andres Thevet. After that, one another Frenchman, Jean de Lery, protestant shepherd, published a text where if it tried to reproduce typical colloquies of the indians with the Europeans. Its importance is to demonstrate as a Brazilian language was spoken for the natives. Gilbert Freyre, in Great House & Senzala, book published in 1931 in Portugal and 1933 in Brazil, workmanship that was commented in 1944 by Lobato Hunter, reedited with preface of Darcy Ribeiro in 1977 e, currently, with preface of former-president Fernando Enrique Cardoso published in 2006, it deals with the formation of the Brazilian family under the regimen of the patriarcal economy and the characteristics of the Portuguese settling of Brazil, based on an agrarian escravocrata, incorporation and hybrid. In as the chapter of this workmanship, Freyre detaches the aboriginal in the formation of the Brazilian family: ‘ ‘ Indians and mamelucos had formed the moving, alive wall, that he was allargando in occidental direction the colonial borders of Brazil at the same time that they had defended in the sugar region the agrarian establishments of the attacks of foreign pirates. Each device of sugar in centuries XVI and XVIII needed to keep in foot of war its hundreds or at least sets of ten of ready men to defend against savages or privateers the house of living and the wealth accumulated in the warehouses: these men had been in its almost totality indians or caboclos of arc and flecha’ ‘.

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