It is that the autonomy is not a definition of the characteristics of the individuals, but the way with that these if constitute of the form of if relating. (2002, P. 197). When we affirm that somebody possesss autonomy or is independent, we imagine that this possesss an absolute freedom almost that to act or to develop definitive task or activity. We associate its form of being to somebody that possesss ' ' poder' ' thus to proceed or to be. A citizen capable to move different obstacles that if present for its potentialities or qualities of one determined function that occupies. This conception ' ' absoluta' ' , ' ' idealista' ' of autonomy, when in the real and concrete dimension of the relations with the world and the people not effective.
The autonomy does not have to see with the inquebrantvel of the conditions and the absence of unreliabilities, but with the chance and the desire in such a way to consider the certainties how much to the unreliabilities in substance of professional work, facing them and problematizando them. To recognize them, to understand them and to understand to we ourselves between them are not possible without other perspectives, other colleagues, other people. (CONTRERAS, 2002, P. 211). Absolute autonomy is not possible, whenever we will be to speak in autonomy we have that to consider it relative. In accordance with Cassol (2006), the autonomy cannot be considered absolute, nor neither full. Of this form one would be contradicting the present dialectic of the existence human being and, therefore, in its relations and interactions with the way. It is not possible to plenificar the citizen with a period of training of full autonomy, nor permanent. The proper fact of the individual to conquer the citizen condition condition that for the proper essence will not leave to never escape if constitutes in relative autonomy.
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’ ‘.