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Use this to log in to your account, receive notifications and get handy updates from us. In this new phase of film production, similarly to what happened to Cinema Novo , characters that are representative of the minorities are again brought to scene: the nordestino inhabitant of the North-East region of the country , the residents of the city outskirts, the poor and the blacks, in products which deal, among others, with questions such as the im possibility of national identity.
A disconcerting diversity of Brazilian peoples, of singular minorities, of anonymous faces captured amidst the crowd is shown in the films of the trilogy as witnesses of a long process of exclusion p. As emphasized by Ivana Bentes when she criticizes what she defined as "the cosmetics of hunger", this is "a domestication of the most radical themes of culture and Brazilian cinema and Cinema Novo itself , in a folklore for export.
We may support the opinion that there are different ways to portray and speak of what has rarely been visible: at the same time that the mentioned films bring denunciation about, and present what "does not work" in our country acid criticism to the social inequality, to racial and sexual prejudice, to poverty , they also highlight the whole component of dream and fantasy which are part of this very universe.
The huge success of national cinema is made evident by the large number of movie-goers in the theaters across the country would that result simply from a glamorous aesthetics of hunger and poverty? It might be possible to say that there are different ways to portray questions that afflict the country: one of them would be through a non-crystallization of meaning about the minority characters and through the legitimacy of the conquests achieved by certain social groups, which does comprehend a form of aesthetics.
The other way would characterize itself by a "globalized" aesthetics in cinema originated in television? For the sake of exemplification, we may mention the ending of the series Cidade dos Homens in late , which may illustrate this process of "aestheticizing". The scene would indeed be romantic, as if it were not for a baby between their bodies, being breastfed. But the ending has always to be the same, regardless of the differences presented and well-established during the episodes shown.
The ending has to be adapted to the television language, to become "palatable" for television, for the melodrama. The issue of recognition, argues the author, involves respect and self-esteem and is fundamental for the formation of national identity, be that at an individual level, be that at a collective one.
The author emphasizes the importance of understanding that " From this idea, Souza signals as an urgent political objective the attention to minorities and to minority cultures. In what way could this protection take place? Can we consider the creation and showing of programs such as Cidade dos Homens and Turma do Gueto a way of protection? Returning to questions of visibility in the media, in Record TV started showing a program starred exclusively by black actors in a fictional story: Turma do Gueto was aired in November, inaugurating a new type of production.
Shown on television at prime time, the program reached the highest viewing rates of IBOPE, becoming one of the most watched programs on that TV station, both in and in the following year 7. Cidade dos Homens was initially shown on Globo TV in ; however, before it was first run, there were a series of experiments and ongoing proposals, coordinated by the same team responsible for the micro-series.
When analyzing the appearance of the micro-series, as well as some previous experiences, we may establish relations of similarity and proximity, such as highlighted by Michel Foucault.
The film was shown in some international events, being awarded at the Berlin Festival in A box-office record, successful in Brazil and abroad, Cidade de Deus received many awards and was internationally praised. The film innovated by narrating the appearance of the favela Cidade de Deus , in Rio de Janeiro, blending themes such as violence, drugs traffic and life in the favela.
The film received four nominations to the Oscar prize in under categories of direction, adapted screenplay, film edition and photography but failed to win any award.
In February , after the nominations, movie theaters started rerunning the film all over the country. One of the most important topics discussed by the film production team in the interviews to press relates to the film's fictional character: despite the fact that it is based on the story of the appearance of favela Cidade de Deus , in Rio de Janeiro, and that the protagonists were people who lived in the favela , the director made a point of stressing that the film belongs to the fictional genre.
By the end of , it had drawn over 3. It is in the wake of such a success that Cidade dos Homens is broadcast: it is no longer so innovating to show black characters as protagonists of a fictional program. In the directors' statement, available in the extras of the DVD Cidade dos Homens , Fernando Meirelles discusses the relationship between the two productions as well as the differences between them:. Cidade dos Homens is an unfolding of Cidade de Deus.
Same creators, same crew, same actors. But we can also say that this project is the opposite of the other: Cidade de Deus is a drama with a touch of comedy about drug dealers in Rio; the community appears in the background only. Cidade dos Homens is a comedy, with a touch of drama, about a community in Rio de Janeiro; the dealers are in the background. One project complements the other. Nevertheless, what may be considered innovative is the portrayal of black and poor young people having fun in a funk party, on a Saturday evening, without any violence or sex appeal, as the television news programs show us.
Howeverb , those who witnessed the scenes of "threat to the urban order", such as by-passers and even public security agents who were used as witnesses, questioned the event, considering it a criminal act. The author comments:. A mugging or not, the fact is that the images shown by the newspapers and television were imprinted in the urban minds of the cariocas The local supplements The playboys take along their pit-bull dogs, and unleash them onto the blacks, starting the confusion.
Two older black men, put their things away and comment: "And look who's starting it: little whites, little playboys , all bandits. And tomorrow it'll be on the paper: Who started it? A favelado! Yeah, no way, buddy, 'cause he's black, 'cause he's poor! Still, one cannot disregard the fact that programs such as Cidade dos Homens seldom have a place among television programs: a production such as the one we are discussing is still something marginal on Brazilian television, be that regarding the frequency, be that regarding the time it is shown.
Whereas the former is shown five days a week, at around 5. We cannot fail to mention, though, that there is still some precariousness in this showing.
We point out, along with Stuart Hall , regarding the visibility of black popular culture in the media:. I recognize that the places that difference has 'gained' are few and scattered, meticulously watched and regulated.
I know that the invisibility is substituted by a type of segregated visibility, which is carefully regulated. But simply naming it 'the same' will be pointless. Despising it this way will merely reflect the specific model of cultural policies to which we are attached, precisely a game of inversion p.
Cidade dos Homens is originally released on television in , more precisely on the week from 15 to 18 October Tuesday through Friday , the week in which Children's Day 12 October is celebrated throughout the country. In the program announcements, which started a week before, the speaker said the program was "a gift for the children". In the extras of the DVD Cidade dos Homens , one of the program's authors, Jorge Furtado, remarks: "Our conception was for the micro-series to be a children's series, or rather, it is not a series for children, but about children, portraying children, to be shown on children's week".
It is important to recall that at that time the political temperature in Brazil was rising with the candidates' campaigns, as the presidential elections approached. Relations of similarity may be highlighted here: the country was about to choose as its president a leader who used to be poor, a former metal-worker and Union member, uncultured and several times marginalized also by Globo Television itself.
Would that be one of the conditions for Globo TV to take the initiative to show, at not very prime time, a fictional production with marginalized and poor characters?
In , the return of the program featured an important characteristic: the children had grown up and were now adolescents. The program is also altered in the way it is shown: rather than being shown during a whole week, it is on now on Tuesday evenings, for five consecutive weeks.
It is shown approximately between It is worth noting that the day and time of the week Tuesday, It is now, and the stories lived by Acerola and Laranjinha are back to stage and shown on a completely different day: instead of Tuesdays, the program is shown on five consecutive Fridays, between September 24 and October Due to the exhibition of the compulsory political program, the running of the two first episodes of the series is moved forward to later than 11 p.
The three remaining episodes are shown at around I just want to be happy Stroll around in peace in the favela where I was born And be able to be proud And be aware that the poor person has his own place Mc Cidinho and McDoca. What does matter is to question the presence, on Brazilian television, of a rather "marginal" rhythm such as funk, on a Sunday afternoon.
We would return to the question: would this be a legitimate or a domesticated form of manifestation? We might be able to think of the coexistence of these two elements and accept that, at the same time that the existence of programs such as Cidade dos Homens on television legitimizes the discourse of a social movement, it also ends up fitting any type of manifestation into the same movement.
The main path followed in this study was traversed by the analysis of the conditions for the appearance of the television program Cidade dos Homens , in an attempt to understand the configuration of an era which seems to require a broader discussion with regard to the reality of our country. From this point, we may argue that television responds to an urgency of our times by building a web of visibilities and possibilities of manifestation about black and poor young people, inhabitants of peripheral areas.
Here, too, the discourse from television is defined by the paradox of, simultaneously, creating room for the visibility of certain social movements, and of domesticating them and even destroying the manifestation of any revolutionary germ, characteristic of a political and social movement. This article represents a mere outline which enables us to think of the conditions for the appearance of a television product such as Cidade dos Homens.
We have tried to establish, as highlighted by Foucault , "a domain of kinship with other objects", relations of similarity, of difference, of transformation, so that something might be said about the program: these are the "positive conditions of a complex group of relations". This might be one of the ways to research the media in the educational field: to be aware of all possible relations that coexist with the media product, and from these relations, establish one or more points for the analysis.
Unfortunately, no money was assigned for the implementation of this regulation. If we agree that sex life is not only an important element of relationship and love between two people, but it is also a health, ethical, legal, esthetic and social problem, the absence of sex education poses a threat to positive personality development, the ability to create healthy and satisfactory relationships and proper functioning in society.
Since sex education, being part of knowledge about a human being, is often neglected at school, the question arises: what does sex education as part of gender socialization look like at homes and in families see: Walker, ?
Before we started our research on home-based sex education, there had been no research on that issue in Poland at all. That is why we decided to analyze intergenerational relations in Polish families through the process of transmitting gender roles, focusing on the part of that process which is connected with sexual-ity.
So the objective of the conducted research was to analyze socialization experiences of young men and women concerning home-based sex education. Did the sex of the parents and the children affect the content and quality of messages addressed to the young people?
How do young people evaluate the quality of home-based sex education? How do they perceive its impact on their self-acceptance, gender relations and emotions they derive from their sex life? All respondents were Polish, aged between 19 and Developmental psychology categorizes people at this age as young adults.
One of the main developmental tasks of this stage of life is creating intimate relationships based on love, trust, and sex Havighurst, Young adults want to share their identities with others, they experiment with roles, look for close relationships, partnership and affiliation. They are ready to take responsibilities and to develop devotion to a partner, connected with keeping intimate relationships with other people.
This is the stage in which they can develop their sexuality in a relationship with a partner they love Levinson, ; Newman e Newman, The additional criteria for selecting the respondents among first-year university students was the fact that young people in Poland start their independent life when they leave their family homes to study, and they are physically separated from their parents.
This is the time when they often for the first time make their own choices and use schemes internalized during socialization. The results were analyzed from the qualitative and quantitative perspective, with a focus on qualitative analysis in this article. Using the mentioned above non-parametric test for the comparison between observed frequencies and expected frequencies of answers from the groups, all conclusions were drawn on the basis of significant differences that were found.
The dependence was measured with the use of V-Cramer coefficient. The answers to open-ended questions were analyzed with reference to qualitative content analysis. In the following part of the article we present our analysis, discussing achieved results with their interpretation, that is compatible with the logic of narration adopted in the whole article. It is ended with the conclusions and reflections for the future studies. The research showed that in case of every fifth male respondent and every sixth female respondent, the topic of sex was never brought up by parents either mothers or fathers.
Furthermore, the research proved that in Polish households, mothers are responsible for sex education of both sons and daughters, and that mothers more often than fathers started the topic of intimate life.
When they did, they spoke only with their sons. When it comes to the daughters, they hardly ever or never talked about sex with their fathers. It turned out that knowledge about sex is shared between women: the mother and the daughter. In conversations with daughters, parents very seldom discussed the issues connected with legal regulations concerning sex life and forms of sexual activity, whereas while talking with sons, both mothers and fathers avoided the topic of communication in intimate relationships.
Analyzing the age of the respondents at which parents started talking with them about sex, the research showed that fathers started and finished sex education of their daughters when the girls were about 15 years old. What is interesting, this topic rarely came up as the girls were getting older. Fathers started such conversations when their sons were 12 and continued through the entire age of puberty.
When their sons were 17, fathers concentrated on contraception and sex initiation. Mothers started to talk with their daughters about sex when the girls were 10 years old and with sons when they were 12, and just carried on with this topic.
For fathers, the sex of the child male or female made a bigger difference than for mothers, and therefore they, unlike mothers, selected the topics depending on whether the child was a girl or a boy. In our research, we also intended to find out to whom the respondents addressed the problems and questions concerning sex life before their parents managed or not to initiate such conversations.
The boys were more willing to talk about their problems with their girlfriends and fathers than mothers. As we can see, the difference is quite significant. At the same time, sisters were more credible for the girls than brothers for the boys. The most variable and the greatest number of sources were offered to the girls by their mothers.
Only very few fathers recommended books to their daughters. Mothers most often recommended additional sources to their daughters. In the case of sons, there was little difference between sources recommended to them by their mothers and fathers.
The respondents themselves were also involved in looking for sources of information about sex life on their own. The girls looked for various available sources of information about sex more often.
The women also quit often chose TV as a source of information, but they did not mention any erotic shows. The polled women not only had more opportunities to talk about different aspects of sexuality with their parents, but also these conversations were rated definitely higher by them than by the men. The female respondents spontaneously pointed to their mothers only one pointed to her father as a person they could talk to if any questions or doubts concerning sex life cropped up.
Female For sure my mom had a big influence, because I never talked about it with my dad. It was mom who showed me around sex life. For sure, she helped me a lot because I could ask questions and honestly talk about problems if I had any.
She is my confidant when it comes to the intimate part of my life. Many of the women emphasized that these talks also had moral value, especially in the context of warnings and prohibitions.
Objectivity and reliability of the content was mentioned more seldom. Mothers tended to refer to their own experience and feelings. The women emphasized many times that their mothers were more willing to talk about love than sex, or they presented their opinion on sex from an emotional perspective:. The men also emphasized openness and reliability as well as prohibitions, warnings and embarrassment if such talks took place. Conversations with their fathers almost always revolved around protection against unwanted pregnancy and proper use of condoms.
Mothers were described by the male respondents as those who expressed their fears, worries and care about their sons. It needs to be emphasized that neither the male nor the female respondents experienced any verbal aggression from their parents while talking about sexuality. Silence and embarrassment were far more common in such situations.
That was the message which mothers sent to their daughters most often. For young girls, mothers were authorities as for looks and clothes, although their tastes differed significantly, which sometimes caused conflicts:.