The African

On the African influence Freire (2001, P. 343) it detaches that: How many ' ' mothers-pretas' ' , you love delight, blacks cooks and quitandeiras had influenced children and adultosbrancos (black and crossbred also), in the field and the urban areas, with suashistrias, its memories, with its practical religious, its habits seusconhecimentos technician? Fears, truths, cares, form of organization sociale feelings, sense of what it is certain of what are missed, cultural values, gastronmicas, indumentrias choices and language, everything this was satisfied daily nocontato developed between whites, blacks, aboriginals and mestizos nColnia. Still in accordance with Freyre (2001, P. 346), our African cultural inheritance is visible in the skill of walking and dobrasileiro speech, therefore: In the ternura, in mimic the extreme one, nocatolicismo where if they delight our directions, in music, the floor, in speaks, sings in it to sing to sleep small boy, in that it is sincere expression of life, brings almost all the mark of the black influence. Of the slave or sinhama that it nosembalou. That it gave in them suck.

That it gave in them to eat, proper it amolegando namo the bolo of food. Of the badly-haunted old black who in counted to first histories debicho to them and of. Of the mulata that in them the first animal of foot took off deuma so good itch. Of that it initiated in them in the physical love and in it transmitted, to aoranger of the bed of wind, the first complete sensation of man. Of mulequeque he was our first friend of toy. (Freyre (2001, P. 348) Is observed that in accordance with citaoacima the African influence was beyond kitchen and the table, arriving until the bed, therefore the sexual initiation of &#039 was common; ' senhorzinho' ' white to occur with umaescrava. Common also it was practical the sexual and aphrodisiac defeitios for the slaves, therefore it was in ' ' skill and in preparode sexual and aphrodisiac witchcrafts that gave in such a way I sanction the together escravosmacumbeiros old the white gentlemen already and gastos.' ' Freyre (2001, p.343), the influence of the black slave in the vidasexual of the Brazilian family is detached by, Freyre (2001, P.

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