RAQUEL PEDRO

 .

Outra Parte:

Da imparcialidade

𝖣𝖾𝗌𝖽𝖾 𝗊𝗎𝖾 𝖺 𝗉𝖾𝗋𝗌𝗉𝖾𝗍𝗂𝗏𝖺 𝗉𝗈𝗌𝗂𝗍𝗂𝗏𝗂𝗌𝗍𝖺 𝖿𝗈𝗂 𝖽𝗂𝖿𝗎𝗇𝖽𝗂𝖽𝖺 𝗇𝗈 𝗌𝖾𝗂𝗈 𝖽𝖺 𝖼𝗈𝗇𝗌𝗍𝗋𝗎𝖼̧𝖺̃𝗈 𝖽𝖾 𝖼𝗈𝗇𝗁𝖾𝖼𝗂𝗆𝖾𝗇𝗍𝗈 𝖼𝗂𝖾𝗇𝗍𝗂́𝖿𝗂𝖼𝗈 𝗊𝗎𝖾 𝖺 𝗈𝖻𝗃𝖾𝗍𝗂𝗏𝗂𝖽𝖺𝖽𝖾 𝖺𝗍𝗂𝗇𝗀𝗂𝗎 𝗎𝗆 𝖾𝗌𝗍𝖺𝗍𝗎𝗍𝗈 𝗂𝗇𝖺𝖻𝖺𝗅𝖺́𝗏𝖾𝗅 – 𝗊𝗎𝖺𝗅𝗂𝖽𝖺𝖽𝖾 𝗂𝗆𝗉𝗋𝖾𝗌𝖼𝗂𝗇𝖽𝗂́𝗏𝖾𝗅 𝖽𝖾 𝗊𝗎𝖺𝗅𝗊𝗎𝖾𝗋 𝗍𝗋𝖺𝖻𝖺𝗅𝗁𝗈 𝖼𝗂𝖾𝗇𝗍𝗂́𝖿𝗂𝖼𝗈 𝖾 𝗂𝗇𝗏𝖾𝗌𝗍𝗂𝗀𝖺𝖽𝗈𝗋. 𝖳𝖺𝗇𝗍𝗈 𝗈 𝗍𝗋𝖺𝖻𝖺𝗅𝗁𝗈 𝖼𝗈𝗆𝗈 𝗈 𝗂𝗇𝗏𝖾𝗌𝗍𝗂𝗀𝖺𝖽𝗈𝗋 (𝗌𝗎𝗃𝖾𝗂𝗍𝗈 𝗊𝗎𝖾 𝗉𝖾𝗌𝗊𝗎𝗂𝗌𝖺) 𝖽𝖾𝗏𝖾𝗋𝖺́, 𝖺̀ 𝗅𝗎𝗓 𝖽𝖺 𝖾𝗑𝗂𝗀𝖾̂𝗇𝖼𝗂𝖺 𝖽𝖺 𝖺𝗍𝗎𝖺𝗅 𝖼𝗂𝖾̂𝗇𝖼𝗂𝖺, 𝗌𝖾𝗋 𝗌𝖾𝗆𝗉𝗋𝖾 𝗂𝗆𝗉𝖺𝗋𝖼𝗂𝖺𝗅. 𝖠𝗂𝗇𝖽𝖺 𝖺𝗌𝗌𝗂𝗆, 𝖼𝖺𝖽𝖺 𝗏𝖾𝗓 𝗆𝖺𝗂𝗌 𝖽𝗂𝗌𝖼𝗂𝗉𝗅𝗂𝗇𝖺𝗌 𝗍𝖾̂𝗆 𝗋𝖾𝖿𝗎𝗍𝖺𝖽𝗈 𝖺 𝗉𝗈𝗌𝗌𝗂𝖻𝗂𝗅𝗂𝖽𝖺𝖽𝖾 𝗂𝗇𝖾𝗊𝗎𝗂́𝗏𝗈𝖼𝖺 𝖽𝖾 𝖾𝗌𝗍𝗎𝖽𝗈𝗌 𝖾 𝗂𝗇𝗏𝖾𝗌𝗍𝗂𝗀𝖺𝖼̧𝗈̃𝖾𝗌 𝖼𝗂𝖾𝗇𝗍𝗂́𝖿𝗂𝖼𝖺𝗌 𝗌𝖾𝗋𝖾𝗆 𝗈𝖻𝗃𝖾𝗍𝗂𝗏𝗈𝗌. 𝖠𝗉𝗋𝗈𝗑𝗂𝗆𝖾𝗂-𝗆𝖾 𝖽𝖺 𝖺́𝗋𝖾𝖺 𝖽𝖾 𝖾𝗌𝗍𝗎𝖽𝗈𝗌 𝗂𝗇𝗍𝖾𝗋𝖽𝗂𝗌𝖼𝗂𝗉𝗅𝗂𝗇𝖺𝗋𝖾𝗌 𝖽𝗈 𝗉𝗈́𝗌-𝖼𝗈𝗅𝗈𝗇𝗂𝖺𝗅𝗂𝗌𝗆𝗈 𝖺𝗍𝗋𝖺𝗏𝖾́𝗌 𝖽𝗈 𝖾𝗌𝗍𝗎𝖽𝗈 𝖽𝖺 𝗅𝗂𝗍𝖾𝗋𝖺𝗍𝗎𝗋𝖺 𝖾 𝖽𝖺𝗌 𝖼𝗈𝗇𝗍𝗋𝗂𝖻𝗎𝗂𝖼̧𝗈̃𝖾𝗌 𝗉𝖺𝗋𝖺 𝗎𝗆 𝗉𝖾𝗇𝗌𝖺𝗆𝖾𝗇𝗍𝗈 𝖼𝗋𝗂́𝗍𝗂𝖼𝗈 𝖺𝖼𝖾𝗋𝖼𝖺 𝖽𝗈 𝗇𝗈𝗌𝗌𝗈 𝗉𝖺𝗌𝗌𝖺𝖽𝗈 𝖼𝗈𝗅𝗈𝗇𝗂𝖺𝗅 𝗍𝖾𝗇𝖽𝗈 𝖾𝗆 𝖼𝗈𝗇𝗌𝗂𝖽𝖾𝗋𝖺𝖼̧𝖺̃𝗈 𝖺𝗌 𝗇𝗈𝗌𝗌𝖺𝗌 𝗏𝗂𝗏𝖾̂𝗇𝖼𝗂𝖺𝗌 𝖾 𝖺𝗉𝗋𝖾𝗇𝖽𝗂𝗓𝖺𝗀𝖾𝗇𝗌 (𝖯𝖾𝗉𝖾𝗍𝖾𝗅𝖺, 𝖬𝗂𝖺 𝖢𝗈𝗎𝗍𝗈, 𝖯𝖺𝗎𝗅𝗂𝗇𝖺 𝖢𝗁𝗂𝗓𝗂𝖺𝗇𝖾, 𝖢𝗈𝗇𝖼𝖾𝗂𝖼̧𝖺̃𝗈 𝖤𝗏𝖺𝗋𝗂𝗌𝗍𝗈, 𝖡𝗎𝖼𝗁𝗂 𝖤𝗆𝖾𝖼𝗁𝖾𝗍𝖺 𝗌𝖺̃𝗈 𝖺𝗉𝖾𝗇𝖺𝗌 𝖺𝗅𝗀𝗎𝗇𝗌 𝗇𝗈𝗆𝖾𝗌 𝖽𝖾 𝗋𝗈𝗆𝖺𝗇𝖼𝗂𝗌𝗍𝖺𝗌 𝗉𝖺𝗌𝗌𝗂́𝗏𝖾𝗂𝗌 𝖽𝖾 𝗌𝖾𝗋𝖾𝗆 𝗅𝗂𝖽𝗈𝗌 𝗉𝖺𝗋𝖺 𝖼𝗈𝗆𝗉𝗋𝖾𝖾𝗇𝖽𝖾𝗋𝗆𝗈𝗌 𝗊𝗎𝖾𝗌𝗍𝗈̃𝖾𝗌 𝗁𝗂𝗌𝗍𝗈́𝗋𝗂𝖼𝖺𝗌 𝖾 𝗌𝗈𝖼𝗂𝖺𝗂𝗌, 𝖺𝗅𝖾́𝗆 𝖽𝖾 𝖿𝗋𝗎𝗂𝗋𝗆𝗈𝗌 𝖾𝗌𝗍𝖾𝗍𝗂𝖼𝖺𝗆𝖾𝗇𝗍𝖾 𝖽𝖺𝗌 𝗌𝗎𝖺𝗌 𝗈𝖻𝗋𝖺𝗌). 𝖭𝖾𝗌𝗍𝖺 𝖼𝗋𝗈́𝗇𝗂𝖼𝖺 𝗉𝗋𝗈𝖼𝗎𝗋𝗈 𝗋𝖾𝖿𝗅𝖾𝗍𝗂𝗋 𝗌𝗈𝖻𝗋𝖾 𝖾𝗌𝗍𝖺 𝖼𝗋𝗂́𝗍𝗂𝖼𝖺 𝗉𝗈́𝗌-𝖼𝗈𝗅𝗈𝗇𝗂𝖺𝗅 𝖺𝗈 𝗉𝖾𝖽𝖾𝗌𝗍𝖺𝗅 𝖾𝗆 𝗊𝗎𝖾 𝖺 𝗈𝖻𝗃𝖾𝗍𝗂𝗏𝗂𝖽𝖺𝖽𝖾 𝖿𝗈𝗂 𝖼𝗈𝗅𝗈𝖼𝖺𝖽𝖺.

𝖰𝗎𝖺𝗇𝖽𝗈 𝗏𝗂𝗌𝗂𝗍𝖺𝗆𝗈𝗌 𝖺 𝗉𝖺́𝗀𝗂𝗇𝖺 𝗈𝗇𝗅𝗂𝗇𝖾 𝖽𝗈 𝖽𝗂𝖼𝗂𝗈𝗇𝖺́𝗋𝗂𝗈 𝖯𝗋𝗂𝖻𝖾𝗋𝖺𝗆, 𝗇𝖺 𝖽𝖾𝖿𝗂𝗇𝗂𝖼̧𝖺̃𝗈 𝖽𝖺 𝗉𝖺𝗅𝖺𝗏𝗋𝖺 𝗂𝗆𝗉𝖺𝗋𝖼𝗂𝖺𝗅 𝖾𝗇𝖼𝗈𝗇𝗍𝗋𝖺𝗆𝗈𝗌 𝖺𝗅𝗀𝗎𝗇𝗌 𝖽𝗈𝗌 𝗍𝗈́𝗉𝗂𝖼𝗈𝗌 𝗊𝗎𝖾 𝗉𝗋𝗈𝖼𝗎𝗋𝖺𝗆𝗈𝗌 𝖽𝖾𝗌𝖼𝗈𝗇𝗌𝗍𝗋𝗎𝗂𝗋. “𝖨𝗆𝗉𝖺𝗋𝖼𝗂𝖺𝗅” 𝖺𝗉𝖺𝗋𝖾𝖼𝖾 𝖼𝗈𝗆𝗈 “𝖺𝗊𝗎𝖾𝗅𝖾 𝗊𝗎𝖾 𝗇𝖺̃𝗈 𝗍𝖾𝗆 𝗉𝖺𝗋𝗍𝗂𝖽𝗈” 𝗈𝗎 𝗊𝗎𝖾𝗆 𝖾́ “𝗃𝗎𝗌𝗍𝗈” 𝗈𝗎 𝖺𝗂𝗇𝖽𝖺 𝗊𝗎𝖾𝗆 “𝗃𝗎𝗅𝗀𝖺 𝖼𝗈𝗆𝗈 𝖽𝖾𝗏𝖾 𝗌𝖾𝗋 𝗃𝗎𝗅𝗀𝖺𝖽𝗈 𝖾𝗇𝗍𝗋𝖾 𝗂𝗇𝗍𝖾𝗋𝖾𝗌𝗌𝖾𝗌 𝗊𝗎𝖾 𝗌𝖾 𝗈𝗉𝗈̃𝖾𝗆”. 𝖰𝗎𝖾 𝗁𝗎𝗆𝖺𝗇𝗈𝗌 𝗇𝖺̃𝗈 𝗍𝖾𝗋𝖺̃𝗈 𝗉𝖺𝗋𝗍𝗂𝖽𝗈? 𝖯𝖺𝗋𝗍𝗂𝖽𝗈 𝗉𝗈𝖽𝖾 𝖺𝗊𝗎𝗂 𝗌𝖾𝗋 𝖾𝗇𝗍𝖾𝗇𝖽𝗂𝖽𝗈 𝗇𝗎𝗆 𝗍𝖾𝗋𝗆𝗈 𝗅𝖺𝗍𝗈 – 𝗊𝗎𝖾𝗆 𝗇𝖺̃𝗈 𝗍𝖾𝗆 𝖺𝗌 𝗌𝗎𝖺𝗌 𝗉𝗋𝗈́𝗉𝗋𝗂𝖺𝗌 𝗉𝗈𝗌𝗂𝖼̧𝗈̃𝖾𝗌 𝗌𝗎𝖻𝗃𝖾𝗍𝗂𝗏𝖺𝗌 𝖺𝖼𝖾𝗋𝖼𝖺 𝖽𝖺𝗌 𝗌𝗂𝗍𝗎𝖺𝖼̧𝗈̃𝖾𝗌 𝖾 𝖽𝖾 𝗈 𝗆𝗎𝗇𝖽𝗈 𝗊𝗎𝖾 𝗈 𝗋𝗈𝖽𝖾𝗂𝖺? 𝖬𝖺𝗂𝗌 𝗈𝗎 𝗆𝖾𝗇𝗈𝗌 𝖿𝗎𝗇𝖽𝖺𝗆𝖾𝗇𝗍𝖺𝖽𝖺𝗌, 𝖼𝗈𝗆 𝗎𝗆 𝗀𝗋𝖺𝗎 𝖽𝖾 𝗂𝗇𝗏𝖾𝗌𝗍𝗂𝗆𝖾𝗇𝗍𝗈 𝖾 𝖾𝗌𝗍𝗎𝖽𝗈 𝖽𝖾 𝗆𝖺𝗂𝗈𝗋 𝗈𝗎 𝗆𝖾𝗇𝗈𝗋 𝗀𝗋𝖺𝗎, 𝗍𝗈𝖽𝗈𝗌 𝗍𝖾𝗆𝗈𝗌 𝖺𝗌 𝗇𝗈𝗌𝗌𝖺𝗌 𝗂𝖽𝖾𝗂𝖺𝗌 𝖽𝖾𝗌𝖾𝗇𝗏𝗈𝗅𝗏𝗂𝖽𝖺𝗌 𝖺𝗈 𝗉𝗈𝗇𝗍𝗈 𝖽𝖾 𝗇𝗈𝗌 𝗉𝗈𝗌𝗂𝖼𝗂𝗈𝗇𝖺𝗋𝗆𝗈𝗌 𝖾𝗆 𝗆𝗎𝗂𝗍𝖺𝗌 𝗌𝗂𝗍𝗎𝖺𝖼̧𝗈̃𝖾𝗌. 𝖬𝗎𝗂𝗍𝖺𝗌 𝗏𝖾𝗓𝖾𝗌, 𝗈 𝗆𝗂𝗍𝗈 𝖽𝖺 𝗆𝖾𝗋𝗂𝗍𝗈𝖼𝗋𝖺𝖼𝗂𝖺 𝖿𝖾𝗓-𝗇𝗈𝗌 𝖺𝖼𝗋𝖾𝖽𝗂𝗍𝖺𝗋 𝗊𝗎𝖾 𝗊𝗎𝖾𝗆 𝖼𝗁𝖾𝗀𝖺 𝖺𝗈𝗌 𝗅𝗎𝗀𝖺𝗋𝖾𝗌 𝖽𝖾 𝗉𝗈𝖽𝖾𝗋 𝖾 𝖽𝖾𝖼𝗂𝗌𝖺̃𝗈 𝖾́ 𝗊𝗎𝖾𝗆 𝗌𝖺𝖻𝖾, 𝖾́ 𝗊𝗎𝖾𝗆 𝗆𝖾𝗋𝖾𝖼𝖾, 𝗉𝗈𝗋𝗊𝗎𝖾 𝖾𝗌𝗍𝗎𝖽𝗈 𝖾 𝗉𝗈𝗋𝗊𝗎𝖾 𝗍𝗋𝖺𝖻𝖺𝗅𝗁𝗈. 𝖭𝗈 𝖾𝗇𝗍𝖺𝗇𝗍𝗈, 𝖾 𝗉𝗈𝗋 𝗆𝗎𝗂𝗍𝗈 𝗊𝗎𝖾 𝖺 𝗂𝖽𝖾𝗂𝖺 𝖽𝖾 𝗊𝗎𝖾 𝗎𝗆𝖺 𝗌𝗈𝖼𝗂𝖾𝖽𝖺𝖽𝖾 𝗃𝗎𝗌𝗍𝖺 𝖾́ 𝖺𝗊𝗎𝖾𝗅𝖺 𝗈𝗇𝖽𝖾 𝗊𝗎𝖾𝗆 𝗍𝗋𝖺𝖻𝖺𝗅𝗁𝖺 𝖾 𝗌𝖾 𝖾𝗆𝗉𝖾𝗇𝗁𝖺 𝗍𝖾𝗆 𝗆𝖺𝗂𝗌 𝗌𝗎𝖼𝖾𝗌𝗌𝗈 𝗌𝖾𝗃𝖺 𝗎𝗆𝖺 𝗂𝖽𝖾𝗂𝖺 𝗉𝖺𝗌𝗌𝗂́𝗏𝖾𝗅 𝖽𝖾 𝗌𝖾𝗋 𝖽𝖾𝖿𝖾𝗇𝖽𝗂𝖽𝖺, 𝖾𝗅𝖺 𝗇𝖺̃𝗈 𝖾𝗑𝗂𝗌𝗍𝖾 𝖺𝗍𝗎𝖺𝗅𝗆𝖾𝗇𝗍𝖾: 𝗇𝖺̃𝗈 𝗏𝖾𝗆𝗈𝗌 𝖺𝗌 𝗉𝖾𝗌𝗌𝗈𝖺𝗌 𝗊𝗎𝖾 𝗍𝗋𝖺𝖻𝖺𝗅𝗁𝖺𝗆 𝖾 𝗌𝖾 𝖾𝗆𝗉𝖾𝗇𝗁𝖺𝗆 𝗆𝖺𝗂𝗌 𝖺 𝗌𝖾𝗋𝖾𝗆 𝗋𝖾𝖼𝗈𝗇𝗁𝖾𝖼𝗂𝖽𝖺𝗌 𝗉𝖾𝗅𝗈𝗌 𝗌𝖾𝗎𝗌 𝖾𝗌𝖿𝗈𝗋𝖼̧𝗈𝗌 𝗇𝖺 𝗀𝗋𝖺𝗇𝖽𝖾 𝗆𝖺𝗂𝗈𝗋𝗂𝖺 𝖽𝗈𝗌 𝖼𝖺𝗌𝗈𝗌 – 𝗈 𝗅𝗎𝗀𝖺𝗋 𝖽𝗈 𝗆𝗎𝗇𝖽𝗈 𝖾𝗆 𝗊𝗎𝖾 𝗇𝖺𝗌𝖼𝖾𝗎, 𝖺 𝖿𝖺𝗆𝗂́𝗅𝗂𝖺 𝗊𝗎𝖾 𝗈 𝖼𝗋𝗂𝗈𝗎 𝖾 𝖺𝗌 𝗈𝗉𝗈𝗋𝗍𝗎𝗇𝗂𝖽𝖺𝖽𝖾𝗌 𝗇𝖺 𝗏𝗂𝖽𝖺 𝗍𝖾̂𝗆-𝗌𝖾 𝗆𝗈𝗌𝗍𝗋𝖺𝖽𝗈 𝗆𝗎𝗂𝗍𝗈 𝗆𝖺𝗂𝗌 𝖽𝖾𝗍𝖾𝗋𝗆𝗂𝗇𝖺𝗇𝗍𝖾𝗌 𝗇𝖺 𝗆𝖺𝗂𝗈𝗋𝗂𝖺 𝖽𝗈𝗌 𝖼𝖺𝗌𝗈𝗌 𝖺𝗈 𝗂𝗇𝗏𝖾́𝗌 𝖽𝗈 𝗍𝗋𝖺𝖻𝖺𝗅𝗁𝗈 𝖾 𝖾𝗆𝗉𝖾𝗇𝗁𝗈 𝖽𝖺𝗌 𝗉𝗋𝗈́𝗉𝗋𝗂𝖺𝗌 𝗉𝖾𝗌𝗌𝗈𝖺𝗌. 𝖯𝗈𝗋 𝗌𝗎𝖺 𝗏𝖾𝗓, 𝗍𝖾𝗆𝗈𝗌 𝖺 𝖺𝗌𝗌𝗈𝖼𝗂𝖺𝖼̧𝖺̃𝗈 𝖽𝗈 𝗂𝗆𝗉𝖺𝗋𝖼𝗂𝖺𝗅 𝖺𝗈 𝗃𝗎𝗌𝗍𝗈, 𝗉𝗈𝗋𝗍𝖺𝗇𝗍𝗈 𝗈 𝗊𝗎𝖾 𝖽𝖾𝗏𝖾𝗋𝖺́ 𝗌𝖾𝗋 𝗌𝖾𝗀𝗎𝗂𝖽𝗈. 𝖯𝗈𝖽𝖾𝗆𝗈𝗌 𝖺𝖿𝗂𝗋𝗆𝖺𝗋 𝗊𝗎𝖾 𝖿𝗈𝗋𝖺𝗆, 𝗁𝗂𝗌𝗍𝗈𝗋𝗂𝖼𝖺𝗆𝖾𝗇𝗍𝖾, 𝗈𝗌 𝗁𝗈𝗆𝖾𝗇𝗌 𝖻𝗋𝖺𝗇𝖼𝗈𝗌, 𝖾𝗎𝗋𝗈𝗉𝖾𝗎𝗌 𝖾 𝖽𝖾 𝖼𝗅𝖺𝗌𝗌𝖾 𝖺𝗅𝗍𝖺 𝗊𝗎𝖾 𝖼𝗈𝗇𝗌𝖾𝗀𝗎𝗂𝗋𝖺𝗆 𝖼𝗁𝖾𝗀𝖺𝗋 𝖺 𝗆𝖺𝗂𝗌 𝗅𝗎𝗀𝖺𝗋𝖾𝗌 𝖽𝖾 𝗉𝗈𝖽𝖾𝗋 𝖾 𝗍𝗈𝗆𝖺𝖽𝖺 𝖽𝖾 𝖽𝖾𝖼𝗂𝗌𝗈̃𝖾𝗌 – 𝖾𝗌𝗍𝖺̃𝗈 𝖺𝗌𝗌𝗈𝖼𝗂𝖺𝖽𝗈𝗌 “𝖺𝗈𝗌 𝗆𝖾𝗅𝗁𝗈𝗋𝖾𝗌” 𝗇𝖺𝗌 𝗀𝗋𝖺𝗇𝖽𝖾𝗌 𝖺́𝗋𝖾𝖺𝗌 𝖽𝗈 𝗌𝖺𝖻𝖾𝗋 𝖾 𝖽𝖺 𝗏𝗂𝖽𝖺 (𝖼𝗈𝗆𝗈 𝖼𝗂𝖾𝗇𝗍𝗂𝗌𝗍𝖺𝗌 𝖾 𝗉𝗂𝗇𝗍𝗈𝗋𝖾𝗌). 𝖢𝗈𝗆𝗈 𝖺𝗉𝗈𝗇𝗍𝖺 𝗈 𝗌𝗈𝖼𝗂𝗈́𝗅𝗈𝗀𝗈 𝖯𝗈𝗋𝗍𝗈 𝖱𝗂𝗊𝗎𝖾𝗇𝗌𝖾 𝖱𝖺𝗆𝗈́𝗇 𝖦𝗋𝗈𝗌𝖿𝗈𝗀𝗎𝖾𝗅, 𝖺𝗌 𝗆𝗎𝗅𝗁𝖾𝗋𝖾𝗌 𝖿𝗈𝗋𝖺𝗆 𝖾𝗑𝖼𝗅𝗎𝗂́𝖽𝖺𝗌 𝖽𝗈 𝗅𝗎𝗀𝖺𝗋 𝖽𝖾 𝗉𝗋𝗈𝖽𝗎𝖼̧𝖺̃𝗈 𝖽𝖾 𝖼𝗈𝗇𝗁𝖾𝖼𝗂𝗆𝖾𝗇𝗍𝗈 (𝗍𝖺𝗅 𝖼𝗈𝗆𝗈 𝗈𝗎𝗍𝗋𝗈𝗌 𝗀𝗋𝗎𝗉𝗈𝗌 𝗆𝗂𝗇𝗈𝗋𝗂𝗍𝖺́𝗋𝗂𝗈𝗌) 𝖾 𝗈𝗌 𝗁𝗈𝗆𝖾𝗇𝗌 𝖻𝗋𝖺𝗇𝖼𝗈𝗌 𝖿𝗈𝗋𝖺𝗆 𝗆𝖺𝗇𝗍𝗂𝖽𝗈𝗌 𝗇𝗈 𝗅𝗎𝗀𝖺𝗋 𝖽𝖾 𝗇𝖾𝗎𝗍𝗋𝖺𝗅𝗂𝖽𝖺𝖽𝖾 𝖺𝗌𝗌𝗈𝖼𝗂𝖺𝖽𝗈 𝖺̀ 𝖾𝖿𝗂𝖼𝗂𝖾̂𝗇𝖼𝗂𝖺 𝖽𝖺 𝗉𝗋𝗈𝖽𝗎𝖼̧𝖺̃𝗈 𝖽𝗈 𝖼𝗈𝗇𝗁𝖾𝖼𝗂𝗆𝖾𝗇𝗍𝗈. 𝖠𝗌𝗌𝗂𝗆, 𝖾 𝖼𝗈𝗆𝗈 𝖾𝗑𝗉𝗅𝗂𝖼𝖺𝗆 𝗍𝖺𝗆𝖻𝖾́𝗆 𝗈𝗌 𝖾𝗌𝗍𝗎𝖽𝗈𝗌 𝗉𝗈́𝗌-𝗁𝗎𝗆𝖺𝗇𝗂𝗌𝗍𝖺𝗌, 𝗌𝗈𝖻𝗋𝖾𝗍𝗎𝖽𝗈 𝗈 𝗂𝗇𝗏𝖾𝗌𝗍𝗂𝗀𝖺𝖽𝗈𝗋 𝖯𝗋𝖺𝗆𝗈𝖽 𝖪. 𝖭𝖺𝗒𝖺𝗋, 𝗀𝗋𝗎𝗉𝗈𝗌 𝖼𝗈𝗆𝗈 𝗆𝗎𝗅𝗁𝖾𝗋𝖾𝗌, 𝗇𝖾𝗀𝗋𝗈𝗌 𝖾 𝗃𝗎𝖽𝖾𝗎𝗌 𝗍𝖾̂𝗆 𝗌𝗂𝖽𝗈 𝖼𝖺𝗍𝖾𝗀𝗈𝗋𝗂𝗓𝖺𝖽𝗈𝗌 𝖿𝗈𝗋𝖺 𝖽𝖺 𝗉𝗋𝗈́𝗉𝗋𝗂𝖺 𝖼𝖺𝗍𝖾𝗀𝗈𝗋𝗂𝖺 𝖽𝖾 𝗁𝗎𝗆𝖺𝗇𝗈, 𝗍𝖾𝗇𝖽𝗈 𝗌𝗂𝖽𝗈 𝖼𝗈𝗇𝗌𝗂𝖽𝖾𝗋𝖺𝖽𝗈𝗌 𝗏𝖺𝗋𝗂𝖺𝖼̧𝗈̃𝖾𝗌 𝖽𝗈 𝗁𝗈𝗆𝖾𝗆 𝖻𝗋𝖺𝗇𝖼𝗈. 𝖠𝗌𝗌𝗂𝗆, 𝖼𝗈𝗆 𝗈 𝖺𝗏𝖺𝗇𝖼̧𝖺𝗋 𝖽𝖺 𝖼𝗋𝗂́𝗍𝗂𝖼𝖺 𝗉𝗈́𝗌-𝖼𝗈𝗅𝗈𝗇𝗂𝖺𝗅 𝖺𝗈 𝖾𝗌𝗍𝖺𝗍𝗎𝗍𝗈 𝖽𝖺 𝗈𝖻𝗃𝖾𝗍𝗂𝗏𝗂𝖽𝖺𝖽𝖾 𝖺𝗊𝗎𝗂𝗅𝗈 𝖺 𝗊𝗎𝖾 𝖽𝖾𝗌𝖽𝖾 𝖺 𝖼𝗂𝖾̂𝗇𝖼𝗂𝖺 𝗉𝗈𝗌𝗂𝗍𝗂𝗏𝗂𝗌𝗍𝖺 𝗌𝖾 𝗏𝖾𝗂𝗈 𝖺 𝖼𝗁𝖺𝗆𝖺𝗋 𝖽𝖾 𝗇𝖾𝗎𝗍𝗋𝗈 𝗉𝖺𝗌𝗌𝗈𝗎 𝖺 𝗍𝖾𝗋 “𝗎𝗆 𝖼𝗈𝗋𝗉𝗈 𝖾 𝗎𝗆 𝗋𝗈𝗌𝗍𝗈” 𝗈 𝖽𝗈 𝗁𝗈𝗆𝖾𝗆 𝖻𝗋𝖺𝗇𝖼𝗈 𝖽𝖾 𝖼𝗅𝖺𝗌𝗌𝖾 𝖺𝗅𝗍𝖺. 𝖤𝗌𝗍𝖾 𝗉𝗋𝗈𝖼𝖾𝗌𝗌𝗈 𝖽𝖾 𝖽𝖾𝗌𝗇𝖾𝗎𝗍𝗋𝖺𝗅𝗂𝗓𝖺𝖼̧𝖺̃𝗈 𝖽𝗈 𝗁𝗈𝗆𝖾𝗆 𝖻𝗋𝖺𝗇𝖼𝗈 𝗏𝖾𝗂𝗈 𝗇𝖺̃𝗈 𝗌𝗈́ 𝗋𝖾𝖼𝗈𝗇𝗁𝖾𝖼𝖾𝗋 𝖺𝗌 𝖽𝗂𝗇𝖺̂𝗆𝗂𝖼𝖺𝗌 𝖽𝖾 𝗉𝗈𝖽𝖾𝗋 𝗊𝗎𝖾 𝖾𝗌𝗍𝖺𝗏𝖺𝗆 𝗉𝗈𝗋 𝖽𝖾𝗍𝗋𝖺́𝗌 𝖽𝖺 𝗉𝗋𝗈𝖽𝗎𝖼̧𝖺̃𝗈 𝖽𝖾 𝖼𝗈𝗇𝗁𝖾𝖼𝗂𝗆𝖾𝗇𝗍𝗈 𝖼𝗈𝗆𝗈 𝗂𝖽𝖾𝗇𝗍𝗂𝖿𝗂𝖼𝖺𝗋 𝗈 𝗉𝗋𝗈𝖼𝖾𝗌𝗌𝗈 𝖽𝖾 𝗈𝗎𝗍𝗋𝗂𝖿𝗂𝖼𝖺𝖼̧𝖺̃𝗈, 𝖺𝗈 𝗊𝗎𝖺𝗅 𝖺𝗌 𝗆𝗎𝗅𝗁𝖾𝗋𝖾𝗌, 𝖺𝗌 𝗉𝖾𝗌𝗌𝗈𝖺𝗌 𝗋𝖺𝖼𝗂𝖺𝗅𝗂𝗓𝖺𝖽𝖺𝗌 𝖾 𝗈𝗎𝗍𝗋𝖺𝗌 𝗆𝗂𝗇𝗈𝗋𝗂𝖺𝗌 𝖿𝗈𝗋𝖺𝗆 𝗌𝗎𝗃𝖾𝗂𝗍𝖺𝗌. 𝖠𝖼𝖾𝗋𝖼𝖺 𝖽𝖾𝗌𝗍𝖾 𝗉𝗋𝗈𝖼𝖾𝗌𝗌𝗈 𝖽𝖾𝖽𝗂𝗊𝗎𝖾𝗂 𝗎𝗆 𝖼𝖺𝗉𝗂́𝗍𝗎𝗅𝗈 𝖽𝖺 𝗆𝗂𝗇𝗁𝖺 𝗍𝖾𝗌𝖾 𝖿𝗂𝗇𝖺𝗅 𝖽𝖺 𝗅𝗂𝖼𝖾𝗇𝖼𝗂𝖺𝗍𝗎𝗋𝖺 𝖾𝗆 𝗅𝗂𝗍𝖾𝗋𝖺𝗍𝗎𝗋𝖺 𝖼𝗈𝗆𝗉𝖺𝗋𝖺𝖽𝖺, 𝖺̀ 𝗊𝗎𝖺𝗅 𝖼𝗁𝖺𝗆𝖾𝗂 𝖯𝗈𝗇𝖼𝗂𝖺́ 𝖵𝗂𝖼𝖾̂𝗇𝖼𝗂𝖺, 𝖬𝗒𝗋𝖺 𝖾 𝖬𝖺𝗋𝗂𝖺𝗆𝖺𝗋: 𝖺𝗌 𝗉𝖾𝗋𝗌𝗈𝗇𝖺𝗀𝖾𝗇𝗌 𝗊𝗎𝖾 𝗇𝗈𝗌 𝖼𝗈𝗇𝗍𝖺𝗆 𝗈 𝗈𝗎𝗍𝗋𝗈 𝗅𝖺𝖽𝗈 𝖽𝖺 𝗁𝗂𝗌𝗍𝗈́𝗋𝗂𝖺.

𝖮 𝖼𝗈𝗆𝖻𝖺𝗍𝖾 𝖺𝗈 𝗉𝖾𝖽𝖾𝗌𝗍𝖺𝗅 𝗈𝗇𝖽𝖾 𝖺 𝗈𝖻𝗃𝖾𝗍𝗂𝗏𝗂𝖽𝖺𝖽𝖾 𝖿𝗈𝗂 𝗂𝗇𝗌𝖾𝗋𝗂𝖽𝗈 𝖾́ 𝗂𝗆𝗉𝗋𝖾𝗌𝖼𝗂𝗇𝖽𝗂́𝗏𝖾𝗅 𝗉𝖺𝗋𝖺 𝖼𝗈𝗇𝗌𝖾𝗀𝗎𝗂𝗋𝗆𝗈𝗌 𝗆𝖾𝗅𝗁𝗈𝗋𝖺𝗋 𝖺𝗌 𝗆𝖾𝗍𝗈𝖽𝗈𝗅𝗈𝗀𝗂𝖺𝗌 𝖺𝗍𝗋𝖺𝗏𝖾́𝗌 𝖽𝖺𝗌 𝗊𝗎𝖺𝗂𝗌 𝗉𝗋𝗈𝖽𝗎𝗓𝗂𝗆𝗈𝗌 𝖼𝗈𝗇𝗁𝖾𝖼𝗂𝗆𝖾𝗇𝗍𝗈 𝗇𝗈𝗌 𝖽𝗂𝖺𝗌 𝖽𝖾 𝗁𝗈𝗃𝖾, 𝖻𝖾𝗆 𝖼𝗈𝗆𝗈 𝖺 𝖿𝗈𝗋𝗆𝖺 𝖼𝗈𝗆𝗈 𝗏𝖾𝗆𝗈𝗌 𝖺 𝗋𝖾𝗌𝗍𝖺𝗇𝗍𝖾 𝗌𝗈𝖼𝗂𝖾𝖽𝖺𝖽𝖾. 𝖤́ 𝖾𝗌𝗌𝖾𝗇𝖼𝗂𝖺𝗅 𝗋𝖾𝖼𝗈𝗇𝗁𝖾𝖼𝖾𝗋𝗆𝗈𝗌 𝗊𝗎𝖾 𝖺𝖻𝗌𝗈𝗅𝗎𝗍𝖺𝗆𝖾𝗇𝗍𝖾 𝗍𝗎𝖽𝗈 𝗇𝖺𝗌 𝗇𝗈𝗌𝗌𝖺𝗌 𝗌𝗈𝖼𝗂𝖾𝖽𝖺𝖽𝖾𝗌 𝗍𝖾𝗆 𝗎𝗆𝖺 𝗉𝖾𝗋𝗌𝗉𝖾𝗍𝗂𝗏𝖺. 𝖮𝗎 𝗌𝖾𝗃𝖺, 𝖺 𝗉𝗋𝗈́𝗉𝗋𝗂𝖺 𝗂𝗆𝗉𝖺𝗋𝖼𝗂𝖺𝗅𝗂𝖽𝖺𝖽𝖾 𝗏𝖾𝗆 𝖼𝖺𝗆𝗎𝖿𝗅𝖺𝗋 𝗎𝗆𝖺 𝖺𝗀𝖾𝗇𝖽𝖺 𝗊𝗎𝖾 𝗉𝗋𝖾𝖼𝗂𝗌𝖺 𝖽𝖾 𝗌𝖾𝗋 𝗋𝖾𝖼𝗈𝗇𝗁𝖾𝖼𝗂𝖽𝖺 𝖾 𝖾𝗌𝗍𝖺𝗋 𝖺𝗈 𝖺𝗅𝖼𝖺𝗇𝖼𝖾 𝖽𝖾 𝗍𝗈𝖽𝗈𝗌. 𝖲𝖾𝗋𝗆𝗈𝗌 𝗈𝖻𝗃𝖾𝗍𝗂𝗏𝗈𝗌 𝗍𝖾𝗆 𝗏𝗂𝗇𝖽𝗈 𝖺 𝗌𝖾𝗋 𝖼𝗈𝗇𝖿𝗎𝗇𝖽𝗂𝖽𝗈 𝖼𝗈𝗆 𝗇𝖺̃𝗈 𝗋𝖾𝗏𝖾𝗅𝖺𝗋𝗆𝗈𝗌 𝖺𝗌 𝗇𝗈𝗌𝗌𝖺𝗌 𝖺𝗀𝖾𝗇𝖽𝖺𝗌 𝗉𝖾𝗌𝗌𝗈𝖺𝗂𝗌 𝖾 𝗂𝗆𝗉𝗋𝖾𝗌𝖼𝗂𝗇𝖽𝗂𝗏𝖾𝗅𝗆𝖾𝗇𝗍𝖾 𝗉𝗈𝗅𝗂́𝗍𝗂𝖼𝖺𝗌, 𝖼𝖺𝗆𝗎𝖿𝗅𝖺𝗇𝖽𝗈 𝖺 𝗇𝗈𝗌𝗌𝖺 𝗉𝗋𝗈́𝗉𝗋𝗂𝖺 𝗉𝖾𝗋𝗌𝗉𝖾𝗍𝗂𝗏𝖺. 𝖠𝗈 𝗌𝖾𝗋 𝗇𝖺𝗍𝗎𝗋𝖺𝗅 𝗇𝖺̃𝗈 𝗋𝖾𝖼𝗈𝗇𝗁𝖾𝖼𝖾𝗋𝗆𝗈𝗌 𝖺 𝗇𝗈𝗌𝗌𝖺 𝗉𝗈𝗌𝗂𝖼̧𝖺̃𝗈 𝗌𝗈𝖼𝗂𝖺𝗅 𝖾 𝖼𝗋𝖾𝗇𝖼̧𝖺𝗌 𝗍𝗈𝗋𝗇𝖺-𝗌𝖾 𝖽𝗂𝖿𝗂́𝖼𝗂𝗅 𝗉𝖾𝗋𝖼𝖾𝖻𝖾𝗋-𝗌𝖾 𝖺𝗌 𝗇𝗈𝗌𝗌𝖺𝗌 𝗂𝗇𝖿𝗅𝗎𝖾̂𝗇𝖼𝗂𝖺𝗌 𝖾 𝖺𝗍𝖾́ 𝖺𝗊𝗎𝗂𝗅𝗈 𝗊𝗎𝖾 𝗉𝗋𝖾𝖼𝗂𝗌𝖺𝗆𝗈𝗌 𝖽𝖾 𝖽𝖾𝗌𝖼𝗈𝗇𝗌𝗍𝗋𝗎𝗂𝗋 𝗉𝖺𝗋𝖺 𝗉𝗈𝖽𝖾𝗋𝗆𝗈𝗌 𝗉𝗈𝗌𝗂𝖼𝗂𝗈𝗇𝖺𝗋-𝗇𝗈𝗌 𝗆𝖾𝗅𝗁𝗈𝗋 𝖾, 𝗇𝗈 𝗅𝗂𝗆𝗂𝗍𝖾, 𝗍𝗈𝗆𝖺𝗋𝗆𝗈𝗌 𝗆𝖾𝗅𝗁𝗈𝗋𝖾𝗌 “𝖽𝖾𝖼𝗂𝗌𝗈̃𝖾𝗌 𝗂𝗆𝗉𝖺𝗋𝖼𝗂𝖺𝗂𝗌”. 𝖠𝗌𝗌𝗂𝗆, 𝖾𝗌𝗍𝖺𝗆𝗈𝗌 𝖺𝗍𝖾́ 𝖺 𝖿𝖺𝗅𝖺𝗋 𝗌𝗈𝖻𝗋𝖾 𝗈 𝗇𝗈𝗌𝗌𝗈 𝗅𝗎𝗀𝖺𝗋 𝖽𝖾 𝖿𝖺𝗅𝖺 – 𝗍𝖾𝗋𝗆𝗈 𝖽𝗂𝖿𝗎𝗇𝖽𝗂𝖽𝗈 𝗉𝖾𝗅𝖺 𝖺𝗍𝗂𝗏𝗂𝗌𝗍𝖺 𝗇𝖾𝗀𝗋𝖺 𝖾 𝖾𝗌𝖼𝗋𝗂𝗍𝗈𝗋𝖺 𝖻𝗋𝖺𝗌𝗂𝗅𝖾𝗂𝗋𝖺 𝖣𝗃𝖺𝗆𝗂𝗅𝖺 𝖱𝗂𝖻𝖾𝗂𝗋𝗈. 𝖠𝗍𝗎𝖺𝗅𝗆𝖾𝗇𝗍𝖾, 𝖾́ 𝖻𝖺𝗌𝗍𝖺𝗇𝗍𝖾 𝗎𝗍𝗂𝗅𝗂𝗓𝖺𝖽𝗈 𝗉𝖺𝗋𝖺 𝗂𝗆𝗉𝖾𝖽𝗂𝗋 𝖽𝖾𝗍𝖾𝗋𝗆𝗂𝗇𝖺𝖽𝖺𝗌 𝗉𝖾𝗌𝗌𝗈𝖺𝗌 𝖽𝖾 𝖿𝖺𝗅𝖺𝗋 𝗌𝗈𝖻𝗋𝖾 𝖽𝖾𝗍𝖾𝗋𝗆𝗂𝗇𝖺𝖽𝗈𝗌 𝗍𝖾𝗆𝖺𝗌 𝖾 𝖽𝗂𝗌𝗍𝖺𝗇𝖼𝗂𝖺𝗇𝖽𝗈-𝗌𝖾 𝖽𝗈 𝗌𝖾𝗎 𝗏𝖾𝗋𝖽𝖺𝖽𝖾𝗂𝗋𝗈 𝗈𝖻𝗃𝖾𝗍𝗂𝗏𝗈: 𝗂𝗇𝖼𝖾𝗇𝗍𝗂𝗏𝖺𝗋 𝖼𝖺𝖽𝖺 𝗎𝗆 𝖽𝖾 𝗇𝗈́𝗌 𝖺 𝗂𝖽𝖾𝗇𝗍𝗂𝖿𝗂𝖼𝖺𝗋 𝖺 𝗉𝖾𝗋𝗌𝗉𝖾𝗍𝗂𝗏𝖺 𝖺 𝗉𝖺𝗋𝗍𝗂𝗋 𝖽𝖺 𝗊𝗎𝖺𝗅 𝖾𝗌𝗍𝖺𝗆𝗈𝗌 𝖺 𝖿𝖺𝗅𝖺𝗋 𝖾 𝗌𝗈𝖻 𝖺 𝗊𝗎𝖺𝗅 𝗇𝗈𝗌 𝗉𝗈𝗌𝗂𝖼𝗂𝗈𝗇𝖺𝗆𝗈𝗌.

𝖥𝗂𝗇𝖺𝗅𝗆𝖾𝗇𝗍𝖾, 𝗀𝗈𝗌𝗍𝖺𝗋𝗂𝖺 𝖽𝖾 𝗋𝖾𝖿𝗈𝗋𝖼̧𝖺𝗋 𝖺 𝗂𝗆𝗉𝗈𝗋𝗍𝖺̂𝗇𝖼𝗂𝖺 𝖽𝖾 𝗈𝗎𝗏𝗂𝗋𝗆𝗈𝗌 𝗈𝗎𝗍𝗋𝖺𝗌 𝗏𝗈𝗓𝖾𝗌 𝗌𝗈𝖻𝗋𝖾 𝗉𝗋𝗈𝖽𝗎𝖼̧𝖺̃𝗈 𝖽𝖾 𝖼𝗈𝗇𝗁𝖾𝖼𝗂𝗆𝖾𝗇𝗍𝗈 𝖾 𝗇𝖺̃𝗈 𝗌𝗈́. 𝖠 𝖼𝗂𝖾̂𝗇𝖼𝗂𝖺 𝖽𝖺𝗌 𝗆𝗎𝗅𝗁𝖾𝗋𝖾𝗌 𝖼𝗎𝗋𝖽𝖺𝗌, 𝖩𝗂𝗇𝖾𝗈𝗅𝗈𝗀𝗂̂ 𝖺𝗉𝗈𝗇𝗍𝗈𝗎 𝗇𝖺̃𝗈 𝗌𝗈́ 𝖺 𝗋𝖾𝖿𝖾𝗋𝗂𝖽𝖺 𝗉𝗈𝗌𝗂𝖼̧𝖺̃𝗈 𝖾𝗇𝗊𝗎𝖺𝗇𝗍𝗈 𝗉𝗋𝗈𝖽𝗎𝗍𝗈𝗋 𝖽𝖾 𝖼𝗈𝗇𝗁𝖾𝖼𝗂𝗆𝖾𝗇𝗍𝗈 𝖽𝗈 𝗁𝗈𝗆𝖾𝗆 𝖻𝗋𝖺𝗇𝖼𝗈 𝖼𝗈𝗆𝗈 𝖺 𝗌𝗎𝖻𝗃𝗎𝗀𝖺𝖼̧𝖺̃𝗈 𝖽𝖺 𝗆𝗎𝗅𝗁𝖾𝗋 𝖺 𝗎𝗆 𝗈𝖻𝗃𝖾𝗍𝗈 𝗉𝖺𝗌𝗌𝗂𝗏𝗈 𝖽𝖾 𝗂𝗇𝗏𝖾𝗌𝗍𝗂𝗀𝖺𝖼̧𝖺̃𝗈. 𝖠𝗌 𝗌𝗎𝖺𝗌 𝗋𝖾𝖿𝗅𝖾𝗑𝗈̃𝖾𝗌 𝗍𝖾̂𝗆 𝗂𝖽𝗈 𝖺𝗍𝖾́ 𝗇𝖺 𝖽𝗂𝗋𝖾𝖼̧𝖺̃𝗈 𝖽𝖾 𝖼𝗈𝗇𝗌𝗍𝗋𝗎𝗂𝗋 𝖺 𝗋𝖾𝗅𝖺𝖼̧𝖺̃𝗈 𝗏𝖾𝗋𝗍𝗂𝖼𝖺𝗅 𝖾𝗇𝗍𝗋𝖾 𝗊𝗎𝖾𝗆 𝖾𝗌𝗍𝗎𝖽𝖺 𝖾 𝗊𝗎𝖾𝗆 𝖾́ 𝖾𝗌𝗍𝗎𝖽𝖺𝖽𝗈 𝗈𝗎 𝗈 𝗊𝗎𝖾 𝖾𝗌𝗍𝗎𝖽𝖺 𝖾 𝗈 𝗊𝗎𝖾 𝖾́ 𝖾𝗌𝗍𝗎𝖽𝖺𝖽𝗈 𝗉𝖺𝗋𝖺 𝗌𝖾 𝖼𝖺𝗆𝗂𝗇𝗁𝖺𝗋 𝗉𝖺𝗋𝖺 𝗎𝗆𝖺 𝗋𝖾𝗅𝖺𝖼̧𝖺̃𝗈 𝗆𝖺𝗂𝗌 𝗂𝗀𝗎𝖺𝗅 𝖾 𝗁𝗈𝗋𝗂𝗓𝗈𝗇𝗍𝖺𝗅. 𝖠𝖿𝗂𝗇𝖺𝗅 𝖾, 𝖺𝗉𝖾𝗇𝖺𝗌 𝖼𝗈𝗆𝗈 𝗎𝗆 𝗆𝖾𝗋𝗈 𝖾𝗑𝖾𝗆𝗉𝗅𝗈, 𝗉𝗈𝗋𝗊𝗎𝖾 𝗇𝖺̃𝗈 𝖾𝗌𝖼𝗎𝗍𝖺𝗆𝗈𝗌 𝖺𝗌 𝗆𝗎𝗅𝗁𝖾𝗋𝖾𝗌 𝗊𝗎𝖺𝗇𝖽𝗈 𝖾𝗌𝗍𝖺𝗆𝗈𝗌 𝖺 𝖾𝗌𝗍𝗎𝖽𝖺𝗋 𝗈 𝗌𝖾𝗎 𝗉𝗋𝗈́𝗉𝗋𝗂𝗈 𝖼𝗈𝗋𝗉𝗈? 𝖤𝗌𝗍𝖺 𝗋𝖾𝗅𝖺𝖼̧𝖺̃𝗈 𝗏𝖾𝗂𝗈 𝗍𝖺𝗆𝖻𝖾́𝗆 𝗉𝗈𝗋 𝗍𝖾𝗋 𝗍𝗂𝖽𝗈 𝖺 𝗈𝗉𝗈𝗋𝗍𝗎𝗇𝗂𝖽𝖺𝖽𝖾 𝖽𝖾 𝗏𝗂𝗌𝗎𝖺𝗅𝗂𝗓𝖺𝗋 𝖫𝖺 𝗅𝖾𝗇𝗀𝗎𝖺 𝖽𝖾 𝗅𝖺𝗌 𝗆𝗈𝗇𝗍𝗇̃𝖺𝗌 𝖽𝖺 𝗋𝖾𝖺𝗅𝗂𝗓𝖺𝖽𝗈𝗋𝖺 𝖫𝗂𝗌𝖺 𝖢̧𝖺𝗅𝖺𝗇, 𝗉𝗋𝗈𝖽𝗎𝗓𝗂𝖽𝖺 𝗉𝖾𝗅𝖺 𝖼𝗈𝗆𝗎𝗇𝖺 𝖽𝖾 𝖼𝗂𝗇𝖾𝗆𝖺 𝖽𝖾 𝖱𝗈𝗃𝖺𝗏𝖺. 𝖠𝗌𝗌𝗂𝗌𝗍𝗂 𝖺𝗈 𝖿𝗂𝗅𝗆𝖾 𝗇𝗈 𝖺̂𝗆𝖻𝗂𝗍𝗈 𝖽𝗈 𝖥𝖾𝗌𝗍𝗂𝗏𝖺𝗅 𝗂𝗇𝗍𝖾𝗋𝗇𝖺𝖼𝗂𝗈𝗇𝖺𝗅 𝖽𝖾 𝖼𝗂𝗇𝖾𝗆𝖺 𝖽𝖾 𝖬𝖺𝗋𝗏𝖺̃𝗈 𝖾 𝖵𝖺𝗅𝖾̂𝗇𝖼𝗂𝖺 𝖽𝖾 𝖠𝗅𝖼𝖺̂𝗇𝗍𝖺𝗋𝖺, 𝗈 𝖯𝖾𝗋𝗂𝖿𝖾𝗋𝗂𝖺𝗌 𝖾 𝗉𝗎𝖽𝖾 𝖼𝗈𝗇𝗌𝗍𝖺𝗍𝖺𝗋, 𝗆𝖺𝗂𝗌 𝗎𝗆𝖺 𝗏𝖾𝗓, 𝖺 𝗂𝗆𝗉𝗈𝗋𝗍𝖺̂𝗇𝖼𝗂𝖺 𝖽𝖾 𝖼𝗈𝗇𝗌𝗎𝗆𝗂𝗋𝗆𝗈𝗌 𝗉𝗋𝗈𝖽𝗎𝗍𝗈𝗌 𝗊𝗎𝖾 𝗇𝗈𝗌 𝗆𝗈𝗌𝗍𝗋𝖺𝗆 𝗎𝗆𝖺 𝗏𝗂𝗌𝖺̃𝗈 “𝖽𝖾 𝖽𝖾𝗇𝗍𝗋𝗈” 𝖽𝖺 𝖼𝗈𝗆𝗎𝗇𝗂𝖽𝖺𝖽𝖾 𝖾 𝖼𝗈𝗆𝗈 𝖼𝗈𝗇𝗍𝗋𝖺𝗌𝗍𝖺 𝖼𝗈𝗆 𝗈𝗎𝗍𝗋𝗈𝗌 𝖿𝗂𝗅𝗆𝖾𝗌 𝗊𝗎𝖾 𝗃𝖺́ 𝗏𝗂 𝗌𝗈𝖻𝗋𝖾 𝗈 𝗍𝖾𝗆𝖺, 𝗌𝖾𝗆𝗉𝗋𝖾 𝗋𝖾𝖺𝗅𝗂𝗓𝖺𝖽𝗈𝗌 𝗉𝗈𝗋 𝖾𝗎𝗋𝗈𝗉𝖾𝗎𝗌.

* Nasceu e cresceu numa aldeia, onde firmou a sua relação com a natureza e os animais. Tocou percussão numa banda filarmónica e passou por inúmeras atividades extra-curriculares. Aos 15 anos começou a estudar artes na Escola Artística António Arroio, onde se especializou em Realização Plástica do Espetáculo e aos 21 concluiu a Licenciatura em Estudos Comparatistas - Arte e Literatura Comparada, oferecida pela Faculdade de Letras da Universidade de Lisboa. Atualmente desenvolve trabalhos de ilustração e aprofunda a investigação e escrita de artigos nas áreas da literatura e arte, a partir de uma perspetiva feminista e pós-colonial.

IN "gerador.eu" - 17/08/23 .