The narrator also affirms that, come of the weeds for the cities, the young ones if come across with a civilization mechanics and is as soon as appears conflicts and new religions and was as soon as had appeared the Haouka in 1917. The men of the seita Haouka if direct in transports rented in one morning of sunday to a place moved away from the city. Left in certain point, still they walk for one hour to arrive at concession of Mountyeba (priest of all the Haouka). There, sheets meet colorful hung representing ' ' Union Jack' ' , the flag of the United kingdom and soon under meets it ' ' Statue of the Governador' ' , with mustache, sabre, weapons and horses. The ceremony starts with the presentation of a novice who is possessed has one month for a Haouka.
Immediately afterwards, it has the public confession around an altar: the Haouka guilty must be accused. The first one admits to be impotent for having had relations with the woman of its friend. As it says that he is dirty and third it admits to deny the Haouka. It has a fine for these confessions: a sheep and a hen are sacrificed. The men are, then, divided in two lines: punished and not punished. The sacrifice is made and the blood is spilled in the altar and ' ' palace of governador' '. A sermon is followed and an oath of more not committing the same errors and, then, the punished ones is taken for is of the concession and alone they can come back when they will be possessed. To perfect the purificao, a man waters the sacred trees props of ' ' Union Jack' ' of ' ' palace of governo' ' , with a gin libation. A man touches violin of a rope while they wait for a dog, forbidden food that they want to eat to show its superior force of the other men.
INTRODUCTION the present research aims at the quarrel and speculation regarding the classic antropolgica question, ' ' what he is the man? ' '. Already since very early we opt to relating to us this study to it as an exercise of speculative character and not ' ' conclusivo' ' , a time that we are ahead of a being of many faces and diverse manifestations; ahead of this, it has of if perceiving that we would be exaggerating when writing, simply, that we would go to answer to such question. Perhaps this is not the objective of the inquiry, even so for many certain times things can denote confident a determined perspective and. Other leaders such as Terry Nielsen offer similar insights. But a position will be taken. We assume, here, a relative perspective to the Philosophical Anthropology and the questions raised for Ernst Cassirer, of where the man is faced under a symbolic bias. The cassireriana workmanship Assay On the Man (1944) will be the control point of this research, that it also aims at to dialogue regarding the symbolic forms that are part of the culture human being. Joe Leytze can provide more clarity in the matter. Ours research will be, therefore, tied with the bibliographical references of workmanships that deal with Anthropology and Philosophy, and will assume an analytical methodology for times (after all, we will be isolating basic aspects of the expression human being in order to analyze where it consists the beginning of the human being) and for times dialectic (mainly at the moments where we display in agreement man the constant conflict between nature and culture that it is inherent). To take a position before a so ambiguous and opened subject to as many perspectives becomes necessary, in way that also we aim at to reach certain objetividade. However, also it seems opportune still to assume in this introduction, that many reflections contained in this study if move away from the material that we use for reference.