The European

According to Mattoso (2003, P. 24) Africa had true organized empires, with unquestioned tribes and authorities there, also met tribal confederations and city-inns with its rich markets in the way of the gold, the spices and ivory. Its markets were rich in varieties of things as the salt and until slaves, in all Africa if it found, fishing, hunting a people, shepherd, trader and agriculturist warlike, what in it makes to see that the European tried to erase the history of Africa as if he did not exist until its arrival. The religion in diversified Africa and, as well as the languages and etnias. For them the religion and a form of social organization and is variant of the animismo, and it keeps fits the black in its daily life. With the arrival of the European and the allotment of Africa it hears the collapse of kingdoms, tribal and etnias groups, that had had great influence of the same, transforming its life religious politics and. The marks of the settling had been deep implanting its religion, its language and its politics, desconstruindo millenarian traditions and customs.

2 the COMING OF the BLACK FOR In agreement BRAZIL Mattoso (2005, P.) the trip of the black in direction to Brazil has few stories, but with certainty not of the best ones. The documents alone inform the duration of the trip and ignore the time of suffering passed for captured between the capture and the landing in America. We know that the black since the moment of its capture in Africa until its sales as merchandise it passed for terrible sufferings, many until had died in travel, therefore in the slave ships they were accumulated as objects, things, without comfort or hygiene. Keith McLoughlin wanted to know more. Ships as the Emilia that in 1821 brought the Bahia an enormous shipment of slaves that always arrived in port in Brazil bringing black that in its place of origin they were princes and kings and that during the trip was separate of its tribe and family and carried in conditions sub-human beings, where but the resistant ones only survived.

Michel Foucault Speech

on the basis of constataes made for Martino (2003 P. 21) according to author ' ' The religious institution is also a social institution. Therefore as functioning, one does not run away the rules determine that it. It is a social, relatively independent universe of the individuals that cultivam' '. The religion is understood as soon as starts to be institution using of this for the practical one of ' ' marketing religioso' ' , phenomenon that will be cited more ahead. social 2.Religio, Consumption, Image and Speeches. When working with the theory of the social speeches, one perceives through it the function that the speech exerts in the construction, reproduction and transformation of the world vision that we have. The texts take in them to travel in way to a world of words, and through this we perceive ours not originalidade, a time that a speech is born of another speech and this also sends in them to a new speech.

But it is important to stand out that the speech does not analyze only the texts of restricted uses of language, but yes everything what it inside generates discursivo direction of the social context. In accordance with Michel Foucault in the book ' ' Archaeology of the Saber' ' launched in 1969, cited in Young chicken (1999), one confided doors pra a concept of that speech is also one practical social one of production of texts that appear in the bulge of practical the social ones where we engage in them in the interior of the social institutions. We will be treating in this article also in the way with that the religion as social institution uses of the practical media in the social one, observing that the speech also appears not – verbally what we go to deal with using citations studious authors below and, and the traverse of the analysis of speech in the compact disc layers? s religious.