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mand and social control, as throughout history called personal refinement helped to reinforce the differences between social classes. The idea of personal refinement includes the acquisition of knowledge, the appropriation of linguistic norms of writing, acquired at school and university, noting that it is not any knowledge, but something elaborate, systematized and recognized by society, to take people to be "cultured" and "civilized". This can also be achieved by socializing with people "refined", such as visitation and experience with works of art considered Fine Arts. In Europe, from the fourteenth and fifteenth centuries, when it was ending the Middle Ages, culture was synonymous with civilization and knowledge expressed by the dominant classes and told civilized, that still was not the bourgeoisie, but the aristocracy. Ie having culture was to be a person "Cultured", holder of reason and the knowledge of things. Because of this, cultural values are associated with scholars colonial expansion. Again the idea that it is necessary to "civilize" the development and progress of societies. For some authors, such as the Frankfurt School, a leading Institute for Social Research created in 1924 in Germany, Walter Benjamin (1892-1940), Max Horkheimer (1895-1973) and Wiesengrund Theodor Adorno (1903-1969), the culture would be a popular means of resistance to the impositions of the dominant class dominant. What happened was that, until the nineteenth century, "chic" was the same people behave themselves as Europeans, all the bourgeois houses were imported, were part of the latest European fashion. Today, the "chic" is consume what is the latest fashion, but in the late nineteenth and early twentieth century, with the advent of what is called mass culture and the different fads, there were certain "enjoamento" what was learned . And not only that, the quest for freedom of expression also contributed to the occurrence of some cultural changes. From there, what was produced and created by the people was appropriated by the media. Good, but what about the carnival then? It is a popular festival? Although the carnival is a celebration for everyone, just on account of ownership of cultural industry and the means of mass communication, being turned into a spectacle. The Brazilian Carnival, according to Da Matta (1984: 75) in his book What does Brazil, Brazil? , allows the identification of groups and social classes, of different ethnicities. Cons- tutes is a party for everyone. The exchange of roles is common, daily life, from home to work, many people are changed. If society segregates and standardizes the carnival party, who participates, creates "(..) a scenario and a social atmosphere where everything can be swapped places (...)".
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potražnje i društveni nadzor, kako kroz povijest zove osobni doradu pomoglo da ojačaju razlike između društvenih slojeva. Ideja o osobnom profinjenosti uključuje stjecanje znanja, prisvajanje jezične norme pisanja, stečenih u školi i na fakultetu, uz napomenu da to nije bilo znanja, ali nešto razraditi, sistematizira i priznata od strane društva, kako bi se ljudima da se "kulturan" i "civilizirano". To također može postići druženje s ljudima "rafinirane", kao što su posjete i iskustva s umjetničkim djelima smatraju Fine Arts. U Europi, od četrnaestog i petnaestog stoljeća, kada je završio srednji vijek, kultura bio sinonim civilizacije i znanja izraženog dominantne klase i rekao civilizirana, koja još uvijek nije bila buržoazija, ali aristokracija. Tj. ima kulturu je da se osoba "Kulturi", nositelj razuma i poznavanja stvari. Zbog toga, kulturne vrijednosti su povezane s znanstvenici kolonijalne ekspanzije. Opet ideja da je potrebno "civilizirati" razvoj i napredak društva. Za neke autore, kao što je Frankfurtska škola, vodi Institut za društvena istraživanja izrađen u 1924 u Njemačkoj, Waltera Benjamina (1892-1940), Max Horkheimer (1895-1973) i Wiesengrund Theodora Adorna (1903-1969), kultura će biti popularan način otpornost na namete dominantne klase dominantan. Ono što se dogodilo je da je, sve do devetnaestog stoljeća, "chic" je isti ljudi se ponašaju kao Europljani, sve buržoaske kuće su uvezeni, bili su dio najnovije europske mode. Danas, "chic" je konzumirati što je najnoviji modni, ali se krajem devetnaestog i početkom dvadesetog stoljeća, s pojavom što se naziva masovna kultura i različitih fads, bilo je izvjesno "enjoamento" ono što je naučio . I ne samo to, potraga za slobodom izražavanja također pridonio nastanku nekih kulturnih promjena. Od tamo, što je proizveo i stvorio ljude prisvojio od strane medija. Dobro, ali što je karneval onda? To je popularan festival? Iako karneval slavlje za sve, samo zbog posjedovanja kulturne industrije i masovnih medija, koji se pretvorio u spektakl. Brazilski karneval, prema Da Matta (1984: 75) u svojoj knjizi Što Brazil, Brazil , omogućuje identifikaciju skupina i društvenih klasa, različitih nacionalnosti. Kontra- tutes je Stranka za svakoga. Razmjena uloga je uobičajeno, svakodnevni život, od kuće do posla, mnogi ljudi se mijenjaju. Ako društvo segregates i standardizira Carnival Party, koji sudjeluje, stvara "(..) scenarij i društveno ozračje u kojem je sve moguće zamijenili mjesta (...)".