GRAÇA MARQUES PINTO

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Idadismo, uma chaga

social a combater

O idadismo continua enraizado na nossa sociedade que caracteriza as pessoas mais velhas como pouco produtivas, frágeis e incapazes. Esta estereotipia é reforçada no caso das mulheres.

𝖮 𝗍𝖾𝗋𝗆𝗈 𝖺𝗀𝖾𝗂𝗌𝗆 (𝗂𝖽𝖺𝖽𝗂𝗌𝗆𝗈) 𝖿𝗈𝗂 𝗂𝗇𝗍𝗋𝗈𝖽𝗎𝗓𝗂𝖽𝗈 𝖾𝗆 𝟣𝟫𝟨𝟫 𝗉𝗈𝗋 𝖡𝗎𝗍𝗅𝖾𝗋 𝖽𝖾𝖿𝗂𝗇𝗂𝗇𝖽𝗈-𝗈 𝖼𝗈𝗆𝗈 𝗎𝗆 𝗉𝗋𝗈𝖼𝖾𝗌𝗌𝗈 𝖽𝖾 “𝖾𝗌𝗍𝖾𝗋𝖾𝗈́𝗍𝗂𝗉𝗈𝗌 𝖾 𝖽𝗂𝗌𝖼𝗋𝗂𝗆𝗂𝗇𝖺𝖼̧𝖺̃𝗈 𝗌𝗂𝗌𝗍𝖾𝗆𝖺́𝗍𝗂𝖼𝖺 𝖼𝗈𝗇𝗍𝗋𝖺 𝖺𝗌 𝗉𝖾𝗌𝗌𝗈𝖺𝗌 𝗉𝗈𝗋 𝖾𝗅𝖺𝗌 𝗌𝖾𝗋𝖾𝗆 𝗂𝖽𝗈𝗌𝖺𝗌, 𝖽𝖺 𝗆𝖾𝗌𝗆𝖺 𝖿𝗈𝗋𝗆𝖺 𝗊𝗎𝖾 𝗈 𝗋𝖺𝖼𝗂𝗌𝗆𝗈 𝖾 𝗈 𝗌𝖾𝗑𝗂𝗌𝗆𝗈 𝗈 𝖿𝖺𝗓𝖾𝗆 𝖼𝗈𝗆 𝖺 𝖼𝗈𝗋 𝖽𝖺 𝗉𝖾𝗅𝖾 𝖾 𝗈 𝗀𝖾́𝗇𝖾𝗋𝗈”. 𝖮 𝗂𝖽𝖺𝖽𝗂𝗌𝗆𝗈 𝗆𝗎𝗂𝗍𝖺𝗌 𝗏𝖾𝗓𝖾𝗌 𝖾́ 𝖼𝗋𝗎𝗓𝖺𝖽𝗈 𝖾 𝗂𝗇𝗍𝖾𝗋𝖺𝗀𝖾 𝖼𝗈𝗆 𝗈𝗎𝗍𝗋𝖺𝗌 𝖿𝗈𝗋𝗆𝖺𝗌 𝖽𝖾 𝖾𝗌𝗍𝖾𝗋𝖾𝗈́𝗍𝗂𝗉𝗈𝗌, 𝗉𝗋𝖾𝖼𝗈𝗇𝖼𝖾𝗂𝗍𝗈𝗌 𝖾 𝖽𝗂𝗌𝖼𝗋𝗂𝗆𝗂𝗇𝖺𝖼̧𝗈̃𝖾𝗌, 𝗂𝗇𝖼𝗅𝗎𝗂𝗇𝖽𝗈 𝗈 𝖼𝖺𝗉𝖺𝖼𝗂𝗍𝗂𝗌𝗆𝗈, 𝗈 𝗌𝖾𝗑𝗂𝗌𝗆𝗈 𝖾 𝗈 𝗋𝖺𝖼𝗂𝗌𝗆𝗈. 𝖮𝗌 𝗉𝗋𝖾𝖼𝗈𝗇𝖼𝖾𝗂𝗍𝗈𝗌 𝗆𝗎́𝗅𝗍𝗂𝗉𝗅𝗈𝗌 𝗌𝗈𝗆𝖺𝖽𝗈𝗌 𝗉𝗂𝗈𝗋𝖺𝗆 𝖺𝗂𝗇𝖽𝖺 𝗆𝖺𝗂𝗌 𝗈𝗌 𝖾𝖿𝖾𝗂𝗍𝗈𝗌 𝖽𝗈 𝗂𝖽𝖺𝖽𝗂𝗌𝗆𝗈 𝗌𝗈𝖻𝗋𝖾 𝖺 𝗌𝖺𝗎́𝖽𝖾 𝖾 𝗈 𝖻𝖾𝗆-𝖾𝗌𝗍𝖺𝗋 𝖽𝗈𝗌 𝗂𝗇𝖽𝗂𝗏𝗂́𝖽𝗎𝗈𝗌.

𝖠 𝖾𝗑𝗉𝗋𝖾𝗌𝗌𝖺̃𝗈 𝖽𝖾 𝗉𝗋𝖾𝗈𝖼𝗎𝗉𝖺𝖼̧𝖺̃𝗈 𝖾 𝖽𝖾 𝖼𝗈𝗇𝗍𝖾𝗌𝗍𝖺𝖼̧𝖺̃𝗈 𝗉𝖺𝗋𝖺 𝖼𝗈𝗆 𝖾𝗌𝗍𝖺𝗌 𝖾𝗋𝗋𝗈́𝗇𝖾𝖺𝗌 𝗀𝖾𝗇𝖾𝗋𝖺𝗅𝗂𝗓𝖺𝖼̧𝗈̃𝖾𝗌 𝗍𝗈𝗆𝖺𝗋𝗂𝖺 𝗆𝖺𝗂𝗈𝗋 𝗏𝗂𝗌𝗂𝖻𝗂𝗅𝗂𝖽𝖺𝖽𝖾 𝖺 𝗉𝖺𝗋𝗍𝗂𝗋 𝖽𝖺 𝖨𝖨 𝖠𝗌𝗌𝖾𝗆𝖻𝗅𝖾𝗂𝖺 𝖬𝗎𝗇𝖽𝗂𝖺𝗅 𝗉𝖺𝗋𝖺 𝗈 𝖤𝗇𝗏𝖾𝗅𝗁𝖾𝖼𝗂𝗆𝖾𝗇𝗍𝗈, 𝗋𝖾𝖺𝗅𝗂𝗓𝖺𝖽𝖺 𝗉𝖾𝗅𝖺 𝖮𝖭𝖴 𝗇𝖺 𝖼𝗂𝖽𝖺𝖽𝖾 𝖽𝖾 𝖬𝖺𝖽𝗋𝗂𝖽, 𝖾𝗆 𝖠𝖻𝗋𝗂𝗅 𝖽𝖾 𝟤𝟢𝟢𝟤, 𝖽𝖾 𝗈𝗇𝖽𝖾 𝗌𝗎𝗋𝗀𝗂𝗋𝗂𝖺 𝗎𝗆 𝖯𝗅𝖺𝗇𝗈 𝖽𝖾 𝖠𝖼̧𝖺̃𝗈 𝖨𝗇𝗍𝖾𝗋𝗇𝖺𝖼𝗂𝗈𝗇𝖺𝗅 𝖼𝗈𝗆 𝗈 𝗂𝗇𝗍𝗎𝗂𝗍𝗈 𝖽𝖾 𝗌𝖾 𝗉𝗋𝗈𝗆𝗈𝗏𝖾𝗋 𝗎𝗆𝖺 𝗂𝗆𝖺𝗀𝖾𝗆 𝗉𝗈𝗌𝗂𝗍𝗂𝗏𝖺 𝖽𝗈 𝖾𝗇𝗏𝖾𝗅𝗁𝖾𝖼𝗂𝗆𝖾𝗇𝗍𝗈, 𝖻𝖾𝗆 𝖼𝗈𝗆𝗈 𝗎𝗆 𝗆𝖺𝗂𝗈𝗋 𝗋𝖾𝖼𝗈𝗇𝗁𝖾𝖼𝗂𝗆𝖾𝗇𝗍𝗈 𝗉𝗎́𝖻𝗅𝗂𝖼𝗈 𝖽𝖺 𝖺𝗎𝗍𝗈𝗋𝗂𝖽𝖺𝖽𝖾, 𝖽𝖺 𝗌𝖺𝖻𝖾𝖽𝗈𝗋𝗂𝖺, 𝖽𝖺 𝗉𝗋𝗈𝖽𝗎𝗍𝗂𝗏𝗂𝖽𝖺𝖽𝖾 𝖾 𝗈𝗎𝗍𝗋𝖺𝗌 𝖼𝗈𝗇𝗍𝗋𝗂𝖻𝗎𝗂𝖼̧𝗈̃𝖾𝗌 𝗂𝗆𝗉𝗈𝗋𝗍𝖺𝗇𝗍𝖾𝗌 𝖽𝖺𝗌 𝗉𝖾𝗌𝗌𝗈𝖺𝗌 𝗂𝖽𝗈𝗌𝖺𝗌.

𝖭𝗈 𝖾𝗇𝗍𝖺𝗇𝗍𝗈 𝗈 𝗂𝖽𝖺𝖽𝗂𝗌𝗆𝗈 𝖼𝗈𝗇𝗍𝗂𝗇𝗎𝖺 𝖾𝗇𝗋𝖺𝗂𝗓𝖺𝖽𝗈 𝗇𝖺 𝗇𝗈𝗌𝗌𝖺 𝗌𝗈𝖼𝗂𝖾𝖽𝖺𝖽𝖾 𝗊𝗎𝖾 𝖼𝖺𝗋𝖺𝖼𝗍𝖾𝗋𝗂𝗓𝖺 𝖺𝗌 𝗉𝖾𝗌𝗌𝗈𝖺𝗌 𝗆𝖺𝗂𝗌 𝗏𝖾𝗅𝗁𝖺𝗌 𝖼𝗈𝗆𝗈 𝗉𝗈𝗎𝖼𝗈 𝗉𝗋𝗈𝖽𝗎𝗍𝗂𝗏𝖺𝗌, 𝖿𝗋𝖺́𝗀𝖾𝗂𝗌 𝖾 𝗂𝗇𝖼𝖺𝗉𝖺𝗓𝖾𝗌. 𝖤𝗌𝗍𝖺 𝖾𝗌𝗍𝖾𝗋𝖾𝗈𝗍𝗂𝗉𝗂𝖺 𝖾́ 𝗋𝖾𝖿𝗈𝗋𝖼̧𝖺𝖽𝖺 𝗇𝗈 𝖼𝖺𝗌𝗈 𝖽𝖺𝗌 𝗆𝗎𝗅𝗁𝖾𝗋𝖾𝗌. 𝖣𝖾 𝖺𝖼𝗈𝗋𝖽𝗈 𝖼𝗈𝗆 𝗋𝖾𝗅𝖺𝗍𝗈́𝗋𝗂𝗈 𝖽𝖺 𝖢𝖨𝖦 𝖾𝗅𝖺𝗌 𝖺𝖼𝗎𝗆𝗎𝗅𝖺𝗆 𝗎𝗆 𝖼𝗈𝗇𝗃𝗎𝗇𝗍𝗈 𝖽𝖾 𝖿𝖺𝗍𝗈𝗋𝖾𝗌 𝗊𝗎𝖾 𝖺𝗌 𝖽𝖾𝗂𝗑𝖺𝗆 𝗇𝗎𝗆𝖺 𝗌𝗂𝗍𝗎𝖺𝖼̧𝖺̃𝗈 𝖽𝖾 𝗆𝖺𝗂𝗈𝗋 𝗏𝗎𝗅𝗇𝖾𝗋𝖺𝖻𝗂𝗅𝗂𝖽𝖺𝖽𝖾 𝖾 𝗋𝗂𝗌𝖼𝗈 𝗌𝗈𝖼𝗂𝖺𝗅: 𝖾𝗌𝖼𝗈𝗅𝖺𝗋𝗂𝖽𝖺𝖽𝖾 𝗆𝖺𝗂𝗌 𝖻𝖺𝗂𝗑𝖺 𝖽𝗈 𝗊𝗎𝖾 𝖺 𝖽𝗈𝗌 𝗁𝗈𝗆𝖾𝗇𝗌, 𝗆𝖺𝗂𝗈𝗋 𝗋𝗂𝗌𝖼𝗈 𝖽𝖾 𝗉𝗈𝖻𝗋𝖾𝗓𝖺, 𝗆𝖾𝗇𝗈𝗋 𝗇𝗎́𝗆𝖾𝗋𝗈 𝖽𝖾 𝖺𝗇𝗈𝗌 𝖽𝖾 𝗏𝗂𝖽𝖺 𝗌𝖺𝗎𝖽𝖺́𝗏𝖾𝗅. 𝖠𝗉𝖾𝗌𝖺𝗋 𝖽𝖾 𝗍𝖾𝗋𝖾𝗆 𝗆𝖺𝗂𝗈𝗋 𝖾𝗌𝗉𝖾𝗋𝖺𝗇𝖼̧𝖺 𝖽𝖾 𝗏𝗂𝖽𝖺,𝗍𝖾̂𝗆 𝗉𝗂𝗈𝗋 𝗊𝗎𝖺𝗅𝗂𝖽𝖺𝖽𝖾 𝖽𝖾 𝗏𝗂𝖽𝖺 𝖽𝗈 𝗊𝗎𝖾 𝗈𝗌 𝗁𝗈𝗆𝖾𝗇𝗌.

𝖠𝗌 𝗆𝗎𝗅𝗁𝖾𝗋𝖾𝗌 𝗆𝖺𝗂𝗌 𝗏𝖾𝗅𝗁𝖺𝗌 𝖼𝗈𝗇𝖿𝗋𝗈𝗇𝗍𝖺𝗆-𝗌𝖾 𝖼𝗈𝗆 𝗈 𝖼𝗎𝗅𝗍𝗈 𝖽𝖺 𝖻𝖾𝗅𝖾𝗓𝖺 𝖾 𝖽𝖺 𝗏𝗂𝗍𝖺𝗅𝗂𝖽𝖺𝖽𝖾 𝗉𝗋𝖾𝗌𝖾𝗇𝗍𝖾 𝗇𝖺 𝗌𝗈𝖼𝗂𝖾𝖽𝖺𝖽𝖾 𝖼𝖺𝗉𝗂𝗍𝖺𝗅𝗂𝗌𝗍𝖺 𝖽𝖾 𝗋𝖺𝗂́𝗓𝖾𝗌 𝗉𝖺𝗍𝗋𝗂𝖺𝗋𝖼𝖺𝗂𝗌. 𝖡𝖺𝗌𝗍𝖺 𝗏𝖾𝗋𝗆𝗈𝗌 𝖺 𝗊𝗎𝖺𝗇𝗍𝗂𝖽𝖺𝖽𝖾 𝖽𝖾 𝗍𝗋𝖺𝗍𝖺𝗆𝖾𝗇𝗍𝗈𝗌 𝖾 𝖼𝗂𝗋𝗎𝗋𝗀𝗂𝖺𝗌 𝖽𝖾 𝗋𝖾𝗃𝗎𝗏𝖾𝗇𝖾𝗌𝖼𝗂𝗆𝖾𝗇𝗍𝗈 𝗈𝖿𝖾𝗋𝖾𝖼𝗂𝖽𝖺𝗌 𝗉𝖾𝗅𝖺 𝗉𝗎𝖻𝗅𝗂𝖼𝗂𝖽𝖺𝖽𝖾, 𝗉𝖺𝗋𝖺 𝖺 𝗊𝗎𝖺𝗅 𝗍𝗎𝖽𝗈 𝗈 𝗊𝗎𝖾 𝖿𝖺𝗓 𝗅𝖾𝗆𝖻𝗋𝖺𝗋 𝗏𝖾𝗅𝗁𝗂𝖼𝖾 𝖾́ 𝖽𝖾𝗌𝖼𝖺𝗋𝗍𝖺𝖽𝗈.

𝖤́ 𝗇𝖾𝗌𝗍𝖾 𝖼𝗈𝗇𝗍𝖾𝗑𝗍𝗈 𝗊𝗎𝖾 𝖺 𝖴𝖬𝖠𝖱 (𝖴𝗇𝗂𝖺̃𝗈 𝖽𝖺𝗌 𝖬𝗎𝗅𝗁𝖾𝗋𝖾𝗌 𝖠𝗅𝗍𝖾𝗋𝗇𝖺𝗍𝗂𝗏𝖺 𝖾 𝖱𝖾𝗌𝗉𝗈𝗌𝗍𝖺) 𝖽𝖾𝗌𝖾𝗇𝗏𝗈𝗅𝗏𝖾𝗎 𝗎𝗆 𝖾𝗌𝗍𝗎𝖽𝗈 𝗊𝗎𝖾 𝖺𝖻𝗈𝗋𝖽𝗈𝗎 𝗈 𝖾𝗇𝗏𝖾𝗅𝗁𝖾𝖼𝗂𝗆𝖾𝗇𝗍𝗈 𝖿𝖾𝗆𝗂𝗇𝗂𝗇𝗈 𝗇𝗎𝗆𝖺 𝗉𝖾𝗋𝗌𝗉𝖾𝗍𝗂𝗏𝖺 𝗂𝗇𝗍𝖾𝗋𝗌𝖾𝖼𝖼𝗂𝗈𝗇𝖺𝗅[𝟣].” 𝖴𝗆𝖺 𝖽𝖺𝗌 𝖼𝗈𝗇𝖼𝗅𝗎𝗌𝗈̃𝖾𝗌 𝖽𝖾𝗌𝗍𝖾 𝖾𝗌𝗍𝗎𝖽𝗈 𝖾́ 𝗊𝗎𝖾 𝖺 𝗇𝖺̃𝗈 𝗏𝖺𝗅𝗈𝗋𝗂𝗓𝖺𝖼̧𝖺̃𝗈 𝖽𝖺 𝖾𝗑𝗉𝖾𝗋𝗂𝖾̂𝗇𝖼𝗂𝖺 𝗉𝖾𝗌𝗌𝗈𝖺𝗅 𝖼𝗈𝗇𝗌𝗍𝗂𝗍𝗎𝗂 𝗉𝖺𝗋𝖺 𝟧𝟢% 𝖽𝖺𝗌 𝗆𝗎𝗅𝗁𝖾𝗋𝖾𝗌 𝖺𝗅𝗀𝗈 𝗆𝗎𝗂𝗍𝗈 𝗌𝖾𝗇𝗍𝗂𝖽𝗈, 𝗉𝗈𝗂𝗌 𝗋𝖾𝗉𝗋𝖾𝗌𝖾𝗇𝗍𝖺 𝖺 𝖽𝖾𝗌𝗏𝖺𝗅𝗈𝗋𝗂𝗓𝖺𝖼̧𝖺̃𝗈 𝖽𝖾 𝗌𝖺𝖻𝖾𝗋𝖾𝗌 𝖺𝖽𝗊𝗎𝗂𝗋𝗂𝖽𝗈𝗌 𝖽𝗎𝗋𝖺𝗇𝗍𝖾 𝗎𝗆𝖺 𝗏𝗂𝖽𝖺. 𝖤𝗆 𝗋𝖾𝗅𝖺𝖼̧𝖺̃𝗈 𝖺 𝗌𝖾𝗇𝗍𝗂𝗋𝖾𝗆-𝗌𝖾 𝗈𝗎 𝗇𝖺̃𝗈 𝖽𝗂𝗌𝖼𝗋𝗂𝗆𝗂𝗇𝖺𝖽𝖺𝗌 𝟧𝟤% 𝖽𝗂𝗓𝖾𝗆 𝗊𝗎𝖾 𝗃𝖺́ 𝗌𝗈𝖿𝗋𝖾𝗋𝖺𝗆 𝗌𝗂𝗍𝗎𝖺𝖼̧𝗈̃𝖾𝗌 𝖽𝖾 𝖽𝗂𝗌𝖼𝗋𝗂𝗆𝗂𝗇𝖺𝖼̧𝗈̃𝖾𝗌 𝗇𝖺 𝗏𝖾𝗅𝗁𝗂𝖼𝖾. 𝖤𝗌𝗍𝖾 𝖾𝗌𝗍𝗎𝖽𝗈 𝗌𝗈𝖻𝗋𝖾 𝗈 𝗂𝖽𝖺𝖽𝗂𝗌𝗆𝗈 𝖽𝖾 𝗀𝖾́𝗇𝖾𝗋𝗈 𝖼𝗈𝗇𝖽𝗎𝗓𝗂𝗎 𝖺̀ 𝗂𝖽𝖾𝗇𝗍𝗂𝖿𝗂𝖼𝖺𝖼̧𝖺̃𝗈 𝖽𝖾 𝖽𝗂𝗏𝖾𝗋𝗌𝗈𝗌 𝖿𝖺𝗍𝗈𝗋𝖾𝗌:.

𝟣. 𝖠𝗌 𝖼𝗈𝗇𝖽𝗂𝖼̧𝗈̃𝖾𝗌 𝖾𝖼𝗈𝗇𝗈́𝗆𝗂𝖼𝖺𝗌 𝖾 𝗌𝗈𝖼𝗂𝖺𝗂𝗌 𝗂𝗇𝖿𝗅𝗎𝖾𝗇𝖼𝗂𝖺𝗆 𝖺 𝖿𝗈𝗋𝗆𝖺 𝖼𝗈𝗆𝗈 𝗌𝖾 𝗏𝗂𝗏𝖾 𝗈 𝗉𝗋𝗈𝖼𝖾𝗌𝗌𝗈 𝖽𝖾 𝖾𝗇𝗏𝖾𝗅𝗁𝖾𝖼𝗂𝗆𝖾𝗇𝗍𝗈, 𝖾𝗆 𝖾𝗌𝗉𝖾𝖼𝗂𝖺𝗅 𝖽𝖺𝗌 𝗆𝗎𝗅𝗁𝖾𝗋𝖾𝗌, 𝗉𝖾𝗅𝖺𝗌 𝗋𝖾𝖿𝗈𝗋𝗆𝖺𝗌 𝖾 𝗉𝖾𝗇𝗌𝗈̃𝖾𝗌 𝖾𝗑𝗂́𝗀𝗎𝖺𝗌 𝖾 𝗆𝖺𝗂𝗌 𝖻𝖺𝗂𝗑𝖺𝗌 𝖽𝗈 𝗊𝗎𝖾 𝖺𝗌 𝖽𝗈𝗌 𝗁𝗈𝗆𝖾𝗇𝗌.

𝟤. 𝖤𝗑𝗂𝗌𝗍𝖾𝗆 𝖿𝗈𝗋𝗆𝖺𝗌 𝖽𝗂𝖿𝖾𝗋𝖾𝗇𝗍𝖾𝗌 𝖽𝖾 𝖾𝗇𝖼𝖺𝗋𝖺𝗋 𝗈 𝖾𝗇𝗏𝖾𝗅𝗁𝖾𝖼𝗂𝗆𝖾𝗇𝗍𝗈 𝖼𝗈𝗆𝗈 𝗎𝗆 𝗇𝗈𝗏𝗈 𝗉𝖾𝗋𝗂́𝗈𝖽𝗈 𝖽𝖾 𝗏𝖺𝗅𝗈𝗋𝗂𝗓𝖺𝖼̧𝖺̃𝗈 𝖽𝖺 𝗏𝗂𝖽𝖺 𝗈𝗎 𝗎𝗆 𝗍𝖾𝗆𝗉𝗈 𝖽𝖾 𝗆𝖺𝗂𝗈𝗋𝖾𝗌 𝖽𝖾𝗉𝖾𝗇𝖽𝖾̂𝗇𝖼𝗂𝖺𝗌 𝖾 𝖽𝖾 𝗌𝗈𝗅𝗂𝖽𝖺̃𝗈. “𝖴𝗆𝖺 𝗈𝗉𝗈𝗋𝗍𝗎𝗇𝗂𝖽𝖺𝖽𝖾 𝖽𝖾 𝗏𝖺𝗅𝗈𝗋𝗂𝗓𝖺𝗋 𝖼𝖺𝖽𝖺 𝗏𝖾𝗓 𝗆𝖺𝗂𝗌 𝖺 𝗋𝗂𝗊𝗎𝖾𝗓𝖺 𝖽𝖺 𝗏𝗂𝖽𝖺𝖾𝗆 𝖼𝖺𝖽𝖺 𝗆𝗈𝗆𝖾𝗇𝗍𝗈, 𝖽𝖾 𝗏𝖺𝗅𝗈𝗋𝗂𝗓𝖺𝗋 𝗈 𝖾𝗌𝗌𝖾𝗇𝖼𝗂𝖺𝗅 𝖾 𝖽𝖾𝗌𝗅𝗂𝗀𝖺𝗋-𝗆𝖾 𝖽𝗈 𝗌𝗎𝗉𝖾́𝗋𝖿𝗅𝗎𝗈 𝖾 𝖽𝖾 𝗌𝖺𝖻𝖾𝗋 𝗀𝗎𝖺𝗋𝖽𝖺𝗋 𝖺 𝖼𝖺𝗉𝖺𝖼𝗂𝖽𝖺𝖽𝖾 𝖽𝖾 𝗆𝖾 𝖾𝗇𝖼𝖺𝗇𝗍𝖺𝗋, 𝖽𝖾 𝖺𝖼𝗋𝖾𝖽𝗂𝗍𝖺𝗋 𝖾 𝖽𝖾 𝗇𝖺̃𝗈 𝖽𝖾𝗌𝗂𝗌𝗍𝗂𝗋 𝖽𝖾 𝗅𝗎𝗍𝖺𝗋 𝗉𝖾𝗅𝖺𝗌 𝖼𝖺𝗎𝗌𝖺𝗌 𝖾𝗆 𝗊𝗎𝖾 𝖺𝖼𝗋𝖾𝖽𝗂𝗍𝗈”. 𝖠𝗇𝖺 𝖹𝖺𝗇𝖺𝗍𝗍𝗂, 𝟩𝟥 𝖺𝗇𝗈𝗌, 𝖠𝗍𝗋𝗂𝗓, 𝖩𝗈𝗋𝗇𝖺𝗅𝗂𝗌𝗍𝖺 𝖾 𝖤𝗌𝖼𝗋𝗂𝗍𝗈𝗋𝖺

𝟥. 𝖮𝗌 𝗆𝖾𝖽𝗂𝖺 𝖽𝖾𝗌𝗏𝖺𝗅𝗈𝗋𝗂𝗓𝖺𝗆 𝖺𝗌 𝗆𝗎𝗅𝗁𝖾𝗋𝖾𝗌 𝖼𝗈𝗆 𝗆𝖺𝗂𝗌 𝖽𝖾 𝟨𝟢 𝖺𝗇𝗈𝗌, 𝖺𝗌𝗌𝗂𝗆 𝖼𝗈𝗆𝗈 𝖺 𝗉𝗎𝖻𝗅𝗂𝖼𝗂𝖽𝖺𝖽𝖾 𝖾 𝖺𝗌 𝗋𝖾𝖽𝖾𝗌 𝗌𝗈𝖼𝗂𝖺𝗂𝗌.

𝟦. 𝖠 𝖿𝖺𝗅𝗍𝖺 𝖽𝖾 𝗏𝖺𝗅𝗈𝗋𝗂𝗓𝖺𝖼̧𝖺̃𝗈 𝖽𝖺𝗌 𝖾𝗑𝗉𝖾𝗋𝗂𝖾̂𝗇𝖼𝗂𝖺𝗌 𝖽𝖺𝗌 𝗆𝗎𝗅𝗁𝖾𝗋𝖾𝗌 𝖾 𝖽𝖺𝗌 𝗌𝗎𝖺𝗌 𝗈𝗉𝗂𝗇𝗂𝗈̃𝖾𝗌 𝖺𝗀𝗋𝖺𝗏𝖺-𝗌𝖾 𝖼𝗈𝗆 𝖺 𝗂𝗆𝖺𝗀𝖾𝗆 𝗊𝗎𝖾 𝖾́ 𝗍𝗋𝖺𝗇𝗌𝗆𝗂𝗍𝗂𝖽𝖺 – 𝖽𝖾 𝖺𝗏𝗈́𝗌 𝗌𝖾𝗆 𝗏𝗂𝖽𝖺 𝗉𝗋𝗈́𝗉𝗋𝗂𝖺.

𝟧. 𝖮 𝖼𝗈𝗋𝗉𝗈 𝖾́ 𝖺 𝗉𝗋𝗂𝗇𝖼𝗂𝗉𝖺𝗅 𝗉𝗋𝖾𝗈𝖼𝗎𝗉𝖺𝖼̧𝖺̃𝗈 𝗇𝗈 𝗉𝗋𝗈𝖼𝖾𝗌𝗌𝗈 𝖽𝖾 𝖾𝗇𝗏𝖾𝗅𝗁𝖾𝖼𝗂𝗆𝖾𝗇𝗍𝗈. 𝖠𝗌 𝗆𝗎𝗅𝗁𝖾𝗋𝖾𝗌 𝗉𝖺𝗌𝗌𝖺𝗆 𝖺 𝗌𝖾𝗋 𝖺𝗌𝗌𝖾𝗑𝗎𝖺𝖽𝖺𝗌 𝖺 𝗉𝖺𝗋𝗍𝗂𝗋 𝖽𝖾 𝖼𝖾𝗋𝗍𝖺 𝗂𝖽𝖺𝖽𝖾 𝖾 𝗈𝗌 𝗁𝗈𝗆𝖾𝗇𝗌 𝗇𝖺̃𝗈.

𝟨. 𝖤𝗑𝗂𝗌𝗍𝖾 𝗉𝗈𝗋 𝗉𝖺𝗋𝗍𝖾 𝖽𝖾 𝗆𝗎𝗂𝗍𝖺𝗌 𝗆𝗎𝗅𝗁𝖾𝗋𝖾𝗌 𝗊𝗎𝖾 𝗉𝖺𝗋𝗍𝗂𝖼𝗂𝗉𝖺𝗋𝖺𝗆 𝗇𝗈 𝖾𝗌𝗍𝗎𝖽𝗈 𝗎𝗆𝖺 𝗉𝖾𝗋𝗌𝗉𝖾𝗍𝗂𝗏𝖺 𝖾𝗆𝖺𝗇𝖼𝗂𝗉𝖺𝗍𝗈́𝗋𝗂𝖺 𝖽𝖾 𝖾𝗇𝖼𝖺𝗋𝖺𝗋 𝗈 𝖾𝗇𝗏𝖾𝗅𝗁𝖾𝖼𝗂𝗆𝖾𝗇𝗍𝗈, 𝗈 𝗊𝗎𝖾 𝖾́ 𝗆𝗎𝗂𝗍𝗈 𝗉𝗈𝗌𝗂𝗍𝗂𝗏𝗈.”

𝖲𝖾𝗀𝗎𝗇𝖽𝗈 𝗎𝗆𝖺 𝗂𝗇𝗏𝖾𝗌𝗍𝗂𝗀𝖺𝖼̧𝖺̃𝗈 𝖽𝖺 𝖴𝗇𝗂𝗏𝖾𝗋𝗌𝗂𝖽𝖺𝖽𝖾 𝖲𝖾́𝗇𝗂𝗈𝗋 𝖢𝗈𝗇𝗍𝖾𝗆𝗉𝗈𝗋𝖺̂𝗇𝖾𝖺 [𝟤] “𝗂𝗆𝗉𝗈̃𝖾-𝗌𝖾 𝖺 𝖺𝖽𝗈𝖼̧𝖺̃𝗈 𝖽𝖾 𝗎𝗆𝖺 𝖾𝗌𝗍𝗋𝖺𝗍𝖾́𝗀𝗂𝖺 𝖽𝖾 𝖼𝗈𝗆𝖻𝖺𝗍𝖾 𝖺𝗈 𝗂𝖽𝖺𝖽𝗂𝗌𝗆𝗈 𝖺 𝗏𝖺́𝗋𝗂𝗈𝗌 𝗇𝗂́𝗏𝖾𝗂𝗌:

𝟣 – 𝖠 𝗇𝗂́𝗏𝖾𝗅 𝗉𝗈𝗅𝗂́𝗍𝗂𝖼𝗈-𝗌𝗈𝖼𝗂𝖺𝗅, 𝖺 𝖾𝗅𝖺𝖻𝗈𝗋𝖺𝖼̧𝖺̃𝗈 𝖾 𝗂𝗆𝗉𝗅𝖾𝗆𝖾𝗇𝗍𝖺𝖼̧𝖺̃𝗈 𝖽𝖾 𝗎𝗆 𝖯𝗅𝖺𝗇𝗈 𝖭𝖺𝖼𝗂𝗈𝗇𝖺𝗅 𝖦𝖾𝗋𝗈𝗇𝗍𝗈𝗅𝗈́𝗀𝗂𝖼𝗈 𝗊𝗎𝖾 𝖼𝗈𝗇𝗍𝖾𝗆𝗉𝗅𝖾: 𝖺 𝗉𝗋𝗈𝗆𝗈𝖼̧𝖺̃𝗈 𝖽𝖺 𝗂𝗆𝖺𝗀𝖾𝗆 𝗉𝗈𝗌𝗂𝗍𝗂𝗏𝖺 𝖽𝗈 𝗌𝖾𝗋-𝗌𝖾 𝗂𝖽𝗈𝗌𝗈, 𝖽𝖺 𝗏𝖾𝗅𝗁𝗂𝖼𝖾; 𝖺 𝗉𝗋𝗈𝗆𝗈𝖼̧𝖺̃𝗈 𝖾 𝖺 𝗎𝗍𝗂𝗅𝗂𝗓𝖺𝖼̧𝖺̃𝗈 𝖽𝗈 𝖾𝗅𝖾𝗏𝖺𝖽𝗈 𝗉𝗈𝗍𝖾𝗇𝖼𝗂𝖺𝗅 𝖽𝖾 𝖼𝗈𝗇𝗍𝗋𝗂𝖻𝗎𝗂𝖼̧𝖺̃𝗈 𝖽𝗈𝗌 𝗂𝖽𝗈𝗌𝗈𝗌 𝖼𝗈𝗆𝗈 𝗆𝖾𝗆𝖻𝗋𝗈𝗌 𝖽𝖾 𝗎𝗆𝖺 𝗌𝗈𝖼𝗂𝖾𝖽𝖺𝖽𝖾, 𝖽𝖾𝗌𝗍𝖺𝖼𝖺𝗇𝖽𝗈 𝗈𝗌 𝗌𝖾𝗎𝗌 𝗏𝖺𝗅𝗈𝗋𝖾𝗌, 𝖺 𝗌𝗎𝖺 𝖾𝗑𝗉𝖾𝗋𝗂𝖾̂𝗇𝖼𝗂𝖺 𝖽𝖾 𝗏𝗂𝖽𝖺, 𝖺 𝗌𝗎𝖺 𝗌𝖺𝖻𝖾𝖽𝗈𝗋𝗂𝖺, 𝖾𝗇𝗍𝗋𝖾 𝗈𝗎𝗍𝗋𝗈𝗌; 𝖺 𝗉𝗋𝗈𝗆𝗈𝖼̧𝖺̃𝗈 𝖽𝗈𝗌 𝖻𝖾𝗇𝖾𝖿𝗂́𝖼𝗂𝗈𝗌 𝖽𝖾 𝗎𝗆𝖺 𝗌𝖺𝗎𝖽𝖺́𝗏𝖾𝗅 𝗋𝖾𝗅𝖺𝖼̧𝖺̃𝗈 𝖾𝗇𝗍𝗋𝖾 𝗀𝖾𝗋𝖺𝖼̧𝗈̃𝖾𝗌.

𝟤 – 𝖬𝖺𝗂𝗈𝗋 𝖽𝗂𝖿𝗎𝗌𝖺̃𝗈 𝖺𝗍𝗋𝖺𝗏𝖾́𝗌 𝖽𝗈𝗌 𝗆𝖺𝗌𝗌 𝗆𝖾𝖽𝗂𝖺 𝖽𝖾 𝗆𝖾𝖽𝗂𝖽𝖺𝗌 𝗊𝗎𝖾 𝗉𝗋𝗈𝗆𝗈𝗏𝖺𝗆 𝖺𝗌 𝗂𝗆𝖺𝗀𝖾𝗇𝗌 𝗉𝗈𝗌𝗂𝗍𝗂𝗏𝖺𝗌 𝖺𝖼𝖾𝗋𝖼𝖺 𝖽𝗈 𝖾𝗇𝗏𝖾𝗅𝗁𝖾𝖼𝗂𝗆𝖾𝗇𝗍𝗈, 𝖻𝖾𝗆 𝖼𝗈𝗆𝗈 𝗈 𝗆𝖺𝗂𝗈𝗋 𝗋𝖾𝖼𝗈𝗇𝗁𝖾𝖼𝗂𝗆𝖾𝗇𝗍𝗈 𝗉𝗎́𝖻𝗅𝗂𝖼𝗈 𝖽𝖺 𝖺𝗎𝗍𝗈𝗋𝗂𝖽𝖺𝖽𝖾, 𝖽𝖺 𝗌𝖺𝖻𝖾𝖽𝗈𝗋𝗂𝖺, 𝖽𝖺 𝗉𝗋𝗈𝖽𝗎𝗍𝗂𝗏𝗂𝖽𝖺𝖽𝖾 𝖾 𝗈𝗎𝗍𝗋𝖺𝗌 𝖼𝗈𝗇𝗍𝗋𝗂𝖻𝗎𝗂𝖼̧𝗈̃𝖾𝗌 𝖼𝗈𝗇𝗌𝗂𝖽𝖾𝗋𝖺𝖽𝖺𝗌 𝖽𝖾 𝖾𝗑𝗍𝗋𝖾𝗆𝖺 𝗂𝗆𝗉𝗈𝗋𝗍𝖺̂𝗇𝖼𝗂𝖺 𝖺𝖼𝖾𝗋𝖼𝖺 𝖽𝖺𝗌 𝗉𝖾𝗌𝗌𝗈𝖺𝗌 𝗂𝖽𝗈𝗌𝖺𝗌, 𝖼𝗈𝗆𝗈 𝖾́ 𝗉𝗋𝖾𝖼𝗈𝗇𝗂𝗓𝖺𝖽𝗈 𝗉𝖾𝗅𝗈 𝖯𝗅𝖺𝗇𝗈 𝖽𝖾 𝖠𝖼𝖼̧𝖺̃𝗈 𝖨𝗇𝗍𝖾𝗋𝗇𝖺𝖼𝗂𝗈𝗇𝖺𝗅, 𝖾𝗆𝖺𝗇𝖺𝖽𝗈 𝖾𝗆 𝟤𝟢𝟢𝟤 𝗉𝖾𝗅𝖺𝗌 𝖭𝖺𝖼̧𝗈̃𝖾𝗌 𝖴𝗇𝗂𝖽𝖺𝗌𝟥 – 𝖺𝗅𝗍𝖾𝗋𝖺𝖼̧𝖺̃𝗈 𝖽𝖺 𝖺𝗍𝗎𝖺𝗅 𝖿𝗈𝗋𝗆𝖺 𝖽𝖾 𝖽𝗂𝖿𝗎𝗌𝖺̃𝗈 𝗉𝗈𝗋 𝗉𝖺𝗋𝗍𝖾 𝖽𝖺 𝗆𝖺𝗂𝗈𝗋𝗂𝖺 𝖽𝗈𝗌 𝗆𝖺𝗌𝗌 𝗆𝖾𝖽𝗂𝖺 (𝖳𝖵, 𝗋𝖺́𝖽𝗂𝗈, 𝗂𝗇𝗍𝖾𝗋𝗇𝖾𝗍, 𝗃𝗈𝗋𝗇𝖺𝗂𝗌, 𝖾𝗇𝗍𝗋𝖾 𝗈𝗎𝗍𝗋𝗈𝗌), 𝗇𝗈 𝗌𝖾𝗇𝗍𝗂𝖽𝗈 𝖽𝖾 𝗂𝗇𝖼𝗅𝗎𝗂𝗋, 𝖽𝗂𝗏𝗎𝗅𝗀𝖺𝗋 𝖾 𝖽𝖾𝗌𝗍𝖺𝖼𝖺𝗋 𝗇𝖺𝗌 𝗌𝗎𝖺𝗌 𝗆𝖾𝗇𝗌𝖺𝗀𝖾𝗇𝗌 𝖺 𝗁𝖾𝗍𝖾𝗋𝗈𝗀𝖾𝗇𝖾𝗂𝖽𝖺𝖽𝖾 (𝗏𝖺𝗋𝗂𝖺𝖻𝗂𝗅𝗂𝖽𝖺𝖽𝖾 𝗂𝗇𝗍𝖾𝗋𝗂𝗇𝖽𝗂𝗏𝗂𝖽𝗎𝖺𝗅) 𝖾 𝖺 𝗆𝗎𝗅𝗍𝗂-𝖽𝗂𝗋𝖾𝖼𝗂𝗈𝗇𝖺𝗅𝗂𝖽𝖺𝖽𝖾 𝗉𝗋𝗈́𝗉𝗋𝗂𝖺𝗌 𝖽𝖾 𝗊𝗎𝖺𝗅𝗊𝗎𝖾𝗋 𝗀𝗋𝗎𝗉𝗈 𝖽𝖾 𝗂𝖽𝗈𝗌𝗈𝗌, 𝗌𝖾𝗆 𝗎𝗍𝗂𝗅𝗂𝗓𝖺𝗋 𝖼𝗈𝗇𝗍𝖾𝗎́𝖽𝗈𝗌 𝖽𝗂𝗌𝖼𝗋𝗂𝗆𝗂𝗇𝖺𝗍𝗈́𝗋𝗂𝗈𝗌;

𝟦 – 𝖤𝗇𝗏𝗈𝗅𝗏𝖾̂𝗇𝖼𝗂𝖺 𝖽𝖺 𝖼𝗈𝗆𝗎𝗇𝗂𝖽𝖺𝖽𝖾 𝖼𝗂𝖾𝗇𝗍𝗂́𝖿𝗂𝖼𝖺 𝗇𝖺 𝖺𝖻𝗈𝗋𝖽𝖺𝗀𝖾𝗆 𝖽𝖾 𝖽𝗂𝗌𝗍𝗂𝗇𝗍𝖺𝗌 𝗍𝖾𝗆𝖺́𝗍𝗂𝖼𝖺𝗌 𝗀𝖾𝗋𝗈𝗇𝗍𝗈𝗅𝗈́𝗀𝗂𝖼𝖺𝗌/𝗀𝖾𝗋𝗂𝖺́𝗍𝗋𝗂𝖼𝖺𝗌, 𝗊𝗎𝖾𝗋 𝖺𝗍𝗋𝖺𝗏𝖾́𝗌 𝖽𝗈𝗌 𝗆𝖺𝗌𝗌 𝗆𝖾𝖽𝗂𝖺, 𝗊𝗎𝖾𝗋 𝖺𝗍𝗋𝖺𝗏𝖾́𝗌 𝖽𝖺 𝗋𝖾𝖺𝗅𝗂𝗓𝖺𝖼̧𝖺̃𝗈 𝖽𝖾 𝖿𝗈́𝗋𝗎𝗇𝗌, 𝗃𝗈𝗋𝗇𝖺𝖽𝖺𝗌, 𝖼𝗈𝗇𝗀𝗋𝖾𝗌𝗌𝗈𝗌, 𝖾𝗇𝗍𝗋𝖾 𝗈𝗎𝗍𝗋𝗈𝗌, 𝗉𝗈𝗂𝗌 𝖽𝖾𝗌𝗍𝖺 𝖿𝗈𝗋𝗆𝖺 𝖽𝖾𝗌𝗆𝗂𝗌𝗍𝗂𝖿𝗂𝖼𝖺𝗆-𝗌𝖾 𝖺𝗌 𝖼𝗈𝗇𝖼𝖾𝗉𝖼̧𝗈̃𝖾𝗌 𝖾𝗋𝗋𝗈́𝗇𝖾𝖺𝗌 𝖾 𝗂𝗇𝗃𝗎𝗌𝗍𝗂𝖿𝗂𝖼𝖺𝖽𝖺𝗌 𝖾 𝖼𝗋𝖾𝖽𝗂𝖻𝗂𝗅𝗂𝗓𝖺-𝗌𝖾 𝖺 𝗏𝖾𝗂𝖼𝗎𝗅𝖺𝖼̧𝖺̃𝗈 𝖽𝖺 𝗂𝗇𝖿𝗈𝗋𝗆𝖺𝖼̧𝖺̃𝗈

𝟧 – 𝖢𝗈𝗆𝖻𝖺𝗍𝖾𝗋 𝖺 𝗂𝗇𝗍𝖾𝗋𝗇𝖺𝗅𝗂𝗓𝖺𝖼̧𝖺̃𝗈 𝖽𝗈 𝗂𝖽𝖺𝖽𝗂𝗌𝗆𝗈 𝖺𝗍𝗋𝖺𝗏𝖾́𝗌 𝖽𝖺 𝗏𝖺𝗅𝗈𝗋𝗂𝗓𝖺𝖼̧𝖺̃𝗈 𝖽𝖺 𝖼𝗋𝗂𝖺𝗇𝖽𝗈-𝗌𝖾 𝗈 𝖼𝗈𝗇𝗍𝗋𝗈𝗅𝗈 𝖽𝖺 𝗌𝗎𝖺 𝗏𝗂𝖽𝖺 𝗉𝗈𝗋 𝗉𝖺𝗋𝗍𝖾 𝖽𝖺𝗌 𝗉𝖾𝗌𝗌𝗈𝖺𝗌 𝗂𝖽𝗈𝗌𝖺𝗌, 𝖺̀ 𝖺𝗎𝗍𝗈𝗇𝗈𝗆𝗂𝖺 𝖼𝖺𝗉𝖺𝖼𝗂𝖽𝖺𝖽𝖾 𝖽𝖾 𝖼𝗈𝗇𝗍𝗋𝗈𝗅𝗈 𝖽𝖺 𝗌𝗎𝖺 𝗏𝗂𝖽𝖺 𝖾𝗏𝗂𝗍𝖺𝗇𝖽𝗈-𝗌𝖾 𝖺 𝗂𝗇𝗌𝗍𝗂𝗍𝗎𝖼𝗂𝗈𝗇𝖺𝗅𝗂𝗓𝖺𝖼̧𝖺̃𝗈 𝗉𝗋𝖾𝖼𝗈𝖼𝖾 𝖾 𝖽𝖺𝗇𝖽𝗈 𝖺 𝗉𝗈𝗌𝗌𝗂𝖻𝗂𝗅𝗂𝖽𝖺𝖽𝖾 𝖽𝖾 𝖺𝗌 𝗉𝖾𝗌𝗌𝗈𝖺𝗌 𝗉𝗈𝖽𝖾𝗋𝖾𝗆 𝖾𝗌𝖼𝗈𝗅𝗁𝖾𝗋 𝖾𝗌𝗍𝖺 𝗈𝗎 𝗈𝗎𝗍𝗋𝖺𝗌 𝗌𝗈𝗅𝗎𝖼̧𝗈̃𝖾𝗌.”

𝖠 𝖾𝗌𝖼𝖺𝗌𝗌𝖾𝗓 𝖽𝖾 𝗋𝖾𝗌𝗉𝗈𝗌𝗍𝖺𝗌 𝗌𝗈𝖼𝗂𝖺𝗂𝗌 𝗉𝖾𝗋𝗌𝗉𝖾𝗍𝗂𝗏𝖺𝖽𝖺𝗌 𝖺𝗍𝖾́ 𝖺𝗈 𝗆𝗈𝗆𝖾𝗇𝗍𝗈, 𝖻𝖺𝗌𝖾𝖺𝖽𝖺𝗌, 𝗌𝗈𝖻𝗋𝖾𝗍𝗎𝖽𝗈, 𝗇𝖺 𝗂𝗇𝗌𝗍𝗂𝗍𝗎𝖼𝗂𝗈𝗇𝖺𝗅𝗂𝗓𝖺𝖼̧𝖺̃𝗈 𝖽𝖺𝗌 𝗉𝖾𝗌𝗌𝗈𝖺𝗌 𝖾𝗆 𝗅𝖺𝗋𝖾𝗌 𝖺 𝗋𝖾𝖻𝖾𝗇𝗍𝖺𝗋 𝗉𝖾𝗅𝖺𝗌 𝖼𝗈𝗌𝗍𝗎𝗋𝖺𝗌 𝖾 𝗊𝗎𝖾 𝗇𝖺̃𝗈 𝗋𝖾𝗌𝗉𝗈𝗇𝖽𝖾𝗆 𝖺̀ 𝗉𝗋𝗈𝖼𝗎𝗋𝖺, 𝗉𝖾𝗇𝖺𝗅𝗂𝗓𝖺, 𝗌𝗈𝖻𝗋𝖾𝗍𝗎𝖽𝗈, 𝖺𝗌 𝗆𝖺𝗂𝗌 𝖼𝖺𝗋𝖾𝗇𝖼𝗂𝖺𝖽𝖺𝗌, 𝗊𝗎𝖾 𝖿𝗂𝖼𝖺𝗆 “𝖾𝗆 𝗂𝗇𝖿𝗂𝗇𝖽𝖺́𝗏𝖾𝗂𝗌 𝗅𝗂𝗌𝗍𝖺𝗌 𝖽𝖾 𝖾𝗌𝗉𝖾𝗋𝖺”. 𝖴𝗋𝗀𝖾 𝗊𝗎𝖾 𝗈 𝖤𝗌𝗍𝖺𝖽𝗈 𝖺𝗌𝗌𝗎𝗆𝖺 𝖺 𝗋𝖾𝗌𝗉𝗈𝗇𝗌𝖺𝖻𝗂𝗅𝗂𝖽𝖺𝖽𝖾 𝖽𝖺𝗌 𝗋𝖾𝗌𝗉𝗈𝗌𝗍𝖺𝗌 𝖺̀𝗌 𝗇𝖾𝖼𝖾𝗌𝗌𝗂𝖽𝖺𝖽𝖾𝗌 𝖽𝖺𝗌 𝗉𝖾𝗌𝗌𝗈𝖺𝗌 𝗆𝖺𝗂𝗌 𝗂𝖽𝗈𝗌𝖺𝗌, 𝖺𝗍𝗋𝖺𝗏𝖾́𝗌 𝖽𝗈 𝖺𝗎𝗆𝖾𝗇𝗍𝗈 𝖽𝖺𝗌 𝗋𝖾𝖿𝗈𝗋𝗆𝖺𝗌 𝖾 𝗉𝖾𝗇𝗌𝗈̃𝖾𝗌, 𝖽𝗈𝗌 𝖼𝖾𝗇𝗍𝗋𝗈𝗌 𝖽𝖾 𝖽𝗂𝖺, 𝖽𝗈 𝖺𝗉𝗈𝗂𝗈 𝖽𝗈𝗆𝗂𝖼𝗂𝗅𝗂𝖺́𝗋𝗂𝗈 𝖾 𝖽𝖾 𝗅𝖺𝗋𝖾𝗌 𝗉𝗎́𝖻𝗅𝗂𝖼𝗈𝗌.

𝖤𝗇𝗍𝗋𝖾𝗍𝖺𝗇𝗍𝗈, 𝖼𝗈𝗆𝗈 𝖽𝖾𝖿𝖾𝗇𝖽𝗂 𝗇𝗎𝗆 𝖺𝗋𝗍𝗂𝗀𝗈 𝗉𝗎𝖻𝗅𝗂𝖼𝖺𝖽𝗈 𝖾𝗆 𝟤𝟢𝟣𝟫 𝗇𝗈 𝖾𝗌𝗊𝗎𝖾𝗋𝖽𝖺.𝗇𝖾𝗍, 𝖺 𝗂𝗇𝗌𝗍𝗂𝗍𝗎𝖼𝗂𝗈𝗇𝖺𝗅𝗂𝗓𝖺𝖼̧𝖺̃𝗈 𝗉𝗋𝖾𝖼𝗈𝖼𝖾 𝗇𝖺̃𝗈 𝖼𝗈𝗇𝗌𝗍𝗂𝗍𝗎𝗂 𝗎𝗆𝖺 𝗌𝗈𝗅𝗎𝖼̧𝖺̃𝗈 𝗊𝗎𝖾 𝗀𝖺𝗋𝖺𝗇𝗍𝖺 𝖺 𝗇𝖾𝖼𝖾𝗌𝗌𝖺́𝗋𝗂𝖺 𝗊𝗎𝖺𝗅𝗂𝖽𝖺𝖽𝖾 𝖽𝖾 𝗏𝗂𝖽𝖺 𝖺̀𝗌 𝗉𝖾𝗌𝗌𝗈𝖺𝗌 𝖼𝗈𝗆 𝗂𝖽𝖺𝖽𝖾𝗌 𝗆𝖺𝗂𝗌 𝖺𝗏𝖺𝗇𝖼̧𝖺𝖽𝖺𝗌, 𝗃𝖺́ 𝗊𝗎𝖾 𝗅𝗁𝖾𝗌 𝖾́ 𝖾𝗑𝗂𝗀𝗂𝖽𝗈 𝗈 𝖺𝖻𝖺𝗇𝖽𝗈𝗇𝗈 𝖽𝗈 𝗌𝖾𝗎 𝖾𝗌𝗉𝖺𝖼̧𝗈, 𝗈𝖻𝗋𝗂𝗀𝖺𝗇𝖽𝗈-𝖺𝗌 𝖺 𝗂𝗇𝗍𝖾𝗀𝗋𝖺𝗋-𝗌𝖾 𝗇𝗎𝗆 𝗆𝖾𝗂𝗈 𝗊𝗎𝖾 𝖾́ 𝗅𝗂𝗆𝗂𝗍𝖺𝗍𝗂𝗏𝗈 𝖾 𝗊𝗎𝖾, 𝗇𝖺 𝗆𝖺𝗂𝗈𝗋𝗂𝖺 𝖽𝗈𝗌 𝖼𝖺𝗌𝗈𝗌, 𝖺𝗌𝗌𝗎𝗆𝖾 𝗈 𝖼𝗈𝗇𝗍𝗋𝗈𝗅𝗈 𝖽𝖺 𝗌𝗎𝖺 𝗏𝗂𝖽𝖺. 𝖣𝖾 𝖿𝖺𝖼𝗍𝗈, 𝖾𝗌𝗍𝗎𝖽𝗈𝗌 𝖿𝖾𝗂𝗍𝗈𝗌 𝖺 𝗏𝖺́𝗋𝗂𝖺𝗌 𝗂𝗇𝗌𝗍𝗂𝗍𝗎𝗂𝖼̧𝗈̃𝖾𝗌 𝗊𝗎𝖾 𝖺𝖼𝗈𝗅𝗁𝖾𝗆 𝗂𝖽𝗈𝗌𝗈𝗌 𝗆𝗈𝗌𝗍𝗋𝖺𝗆 𝗊𝗎𝖾 𝖺𝗌 𝗆𝖾𝗌𝗆𝖺𝗌, 𝗉𝖺𝗋𝖺 𝖺𝗅𝖾́𝗆 𝖽𝖾 𝗋𝖾𝗍𝗂𝗋𝖺𝗋𝖾𝗆 𝗍𝗈𝖽𝖺 𝖺 𝗉𝗋𝗂𝗏𝖺𝖼𝗂𝖽𝖺𝖽𝖾 𝖺𝗈𝗌 𝗌𝖾𝗎𝗌 𝗎𝗍𝖾𝗇𝗍𝖾𝗌, 𝗉𝗋𝗈𝗆𝗈𝗏𝖾𝗆 𝗎𝗆𝖺 𝖾𝗑𝗍𝗋𝖾𝗆𝖺 𝖽𝖾𝗉𝖾𝗇𝖽𝖾̂𝗇𝖼𝗂𝖺 𝖾 𝗂𝗇𝖺𝗍𝗂𝗏𝗂𝖽𝖺𝖽𝖾, 𝗊𝗎𝖾, 𝗉𝗈𝗋 𝗌𝗎𝖺 𝗏𝖾𝗓, 𝗉𝗈𝗍𝖾𝗇𝖼𝗂𝖺𝗆 𝗎𝗆𝖺 𝗆𝖺𝗂𝗈𝗋 𝗂𝗇𝖼𝖺𝗉𝖺𝖼𝗂𝖽𝖺𝖽𝖾 𝖿𝗂́𝗌𝗂𝖼𝖺 𝖾 𝗆𝖾𝗇𝗍𝖺𝗅 𝖾 𝖼𝗈𝗇𝗌𝖾𝗊𝗎𝖾𝗇𝗍𝖾𝗆𝖾𝗇𝗍𝖾 𝗉𝗋𝗈𝗆𝗈𝗏𝖾𝗆 𝖺 𝗂𝗇𝗍𝖾𝗋𝗇𝖺𝗅𝗂𝗓𝖺𝖼̧𝖺̃𝗈 𝖽𝗈 𝗂𝖽𝖺𝖽𝗂𝗌𝗆𝗈.

𝖥𝖺𝖼𝖾 𝖺 𝖾𝗌𝗍𝖺 𝗋𝖾𝖺𝗅𝗂𝖽𝖺𝖽𝖾 𝗍𝗋𝖺𝗇𝗌𝗏𝖾𝗋𝗌𝖺𝗅 𝖺 𝗆𝗎𝗂𝗍𝗈𝗌 𝗉𝖺𝗂́𝗌𝖾𝗌, 𝗍𝖾̂𝗆 𝗌𝗎𝗋𝗀𝗂𝖽𝗈 𝖽𝖾𝗌𝖽𝖾 𝟣𝟫𝟩𝟢 𝗉𝗋𝗈𝗃𝖾𝗍𝗈𝗌 𝖽𝖾 𝖼𝗈𝖺𝖻𝗂𝗍𝖺𝖼̧𝖺̃𝗈 𝖼𝗈𝗅𝖺𝖻𝗈𝗋𝖺𝗍𝗂𝗏𝖺 𝗌𝖾́𝗇𝗂𝗈𝗋, 𝖼𝗈𝗁𝗈𝗎𝗌𝗂𝗇𝗀, 𝗊𝗎𝖾 𝗌𝖾 𝗆𝗎𝗅𝗍𝗂𝗉𝗅𝗂𝖼𝖺𝗋𝖺𝗆 𝖾𝗆 𝗆𝗎𝗂𝗍𝗈𝗌 𝗉𝖺𝗂́𝗌𝖾𝗌 𝖾𝗎𝗋𝗈𝗉𝖾𝗎𝗌 𝖾 𝗇𝖺 𝖠𝗆𝖾́𝗋𝗂𝖼𝖺 𝖽𝗈 𝖲𝗎𝗅. 𝖭𝖺 𝗏𝗂𝗓𝗂𝗇𝗁𝖺 𝖤𝗌𝗉𝖺𝗇𝗁𝖺, 𝖾𝗆 𝗉𝗈𝗎𝖼𝗈𝗌 𝖺𝗇𝗈𝗌 𝗃𝖺́ 𝖾𝗇𝖼𝗈𝗇𝗍𝗋𝖺𝗆𝗈𝗌 𝖼𝖾𝗋𝖼𝖺 𝖽𝖾 𝟥𝟢 𝗂𝗇𝗂𝖼𝗂𝖺𝗍𝗂𝗏𝖺𝗌, 𝖾𝗆 𝖿𝗎𝗇𝖼𝗂𝗈𝗇𝖺𝗆𝖾𝗇𝗍𝗈 𝗈𝗎 𝖾𝗆 𝖽𝖾𝗌𝖾𝗇𝗏𝗈𝗅𝗏𝗂𝗆𝖾𝗇𝗍𝗈.

𝖤𝗌𝗍𝖾𝗌 𝗉𝗋𝗈𝗃𝖾𝗍𝗈𝗌 𝗉𝗋𝗈𝗆𝗈𝗏𝖾𝗆 “𝖺𝗅𝖽𝖾𝗂𝖺𝗌” 𝗌𝖾́𝗇𝗂𝗈𝗋 𝖾𝗆 𝗓𝗈𝗇𝖺𝗌 𝗋𝗎𝗋𝖺𝗂𝗌 𝗈𝗎 𝗎𝗋𝖻𝖺𝗇𝖺𝗌, 𝗈𝗇𝖽𝖾 𝖺𝗌 𝗉𝖾𝗌𝗌𝗈𝖺𝗌 𝖽𝖾𝗌𝖿𝗋𝗎𝗍𝖺𝗆 𝖽𝖾 𝗁𝖺𝖻𝗂𝗍𝖺𝖼̧𝖺̃𝗈 𝗉𝗋𝗈́𝗉𝗋𝗂𝖺, 𝗆𝖺𝗌 𝗏𝗂𝗏𝖾𝗆 𝖾𝗆 𝗋𝖾𝗀𝗂𝗆𝖾 𝖼𝗈𝗅𝖺𝖻𝗈𝗋𝖺𝗍𝗂𝗏𝗈, 𝗇𝗎𝗆𝖺 𝖾𝗌𝗉𝖾́𝖼𝗂𝖾 𝖽𝖾 “𝗋𝖾𝗉𝗎́𝖻𝗅𝗂𝖼𝖺”, 𝗎𝗌𝗎𝖿𝗋𝗎𝗂𝗇𝖽𝗈 𝖽𝖾 𝖾𝗌𝗉𝖺𝖼̧𝗈𝗌 𝖽𝖾 𝖺𝗍𝗂𝗏𝗂𝖽𝖺𝖽𝖾 𝖾 𝖼𝗈𝗇𝗏𝗂́𝗏𝗂𝗈 𝖼𝗈𝗆𝗎𝗇𝗌 𝖾 𝖽𝗈 𝖺𝗉𝗈𝗂𝗈 𝖽𝖾 𝖾𝗊𝗎𝗂𝗉𝖺𝗌 𝗆𝗎𝗅𝗍𝗂𝖽𝗂𝗌𝖼𝗂𝗉𝗅𝗂𝗇𝖺𝗋𝖾𝗌. 𝖤𝗆 𝖺𝗅𝗀𝗎𝗇𝗌 𝖼𝖺𝗌𝗈𝗌, 𝗂𝗇𝗍𝖾𝗀𝗋𝖺𝗆 𝗉𝖾𝗌𝗌𝗈𝖺𝗌 𝖽𝖾 𝗏𝖺́𝗋𝗂𝖺𝗌 𝗀𝖾𝗋𝖺𝖼̧𝗈̃𝖾𝗌, 𝗇𝗈𝗆𝖾𝖺𝖽𝖺𝗆𝖾𝗇𝗍𝖾 𝖽𝖾 𝗃𝗈𝗏𝖾𝗇𝗌 𝗊𝗎𝖾 𝖺𝖽𝗈𝗍𝖺𝗆 𝖾𝗌𝗍𝖾 𝖾𝗌𝗍𝗂𝗅𝗈 𝖽𝖾 𝗏𝗂𝖽𝖺.

𝖨𝗇𝖽𝖾𝗉𝖾𝗇𝖽𝖾𝗇𝗍𝖾𝗆𝖾𝗇𝗍𝖾 𝖽𝖾 𝗍𝖾𝗋𝖾𝗆 𝗈𝗋𝗂𝗀𝖾𝗆 𝗇𝖺 𝗂𝗇𝗂𝖼𝗂𝖺𝗍𝗂𝗏𝖺 𝖼𝗈𝗈𝗉𝖾𝗋𝖺𝗍𝗂𝗏𝖺 𝗈𝗎 𝗉𝗎́𝖻𝗅𝗂𝖼𝖺, 𝖺 𝗆𝖺𝗂𝗈𝗋𝗂𝖺 𝖽𝗈𝗌 𝗉𝗋𝗈𝗃𝖾𝗍𝗈𝗌 𝖺𝖽𝗈𝗍𝖺𝗆 𝗋𝖾𝗀𝗋𝖺𝗌 𝖾 𝗌𝖾𝗋𝗏𝗂𝖼̧𝗈𝗌 𝖽𝖾 𝖺𝗉𝗈𝗂𝗈 𝗉𝖺𝗋𝗍𝗂𝗅𝗁𝖺𝖽𝗈𝗌 𝗉𝖺𝗋𝖺 𝗊𝗎𝖾𝗆 𝗈𝗌 𝗂𝗇𝗍𝖾𝗀𝗋𝖺, 𝖼𝗈𝗇𝗌𝗍𝗂𝗍𝗎𝗂𝗇𝖽𝗈 𝗎𝗆𝖺 𝖺𝗅𝗍𝖾𝗋𝗇𝖺𝗍𝗂𝗏𝖺 𝖺𝗈𝗌 𝗅𝖺𝗋𝖾𝗌 𝖽𝖾 𝗂𝖽𝗈𝗌𝗈𝗌 𝖾 𝖺̀ 𝖿𝖺𝗍𝖺𝗅𝗂𝖽𝖺𝖽𝖾 𝖽𝖾 𝗈𝗌 𝗆𝖺𝗂𝗌 𝗏𝖾𝗅𝗁𝗈𝗌 𝖿𝗂𝖼𝖺𝗋𝖾𝗆 𝖺 𝗏𝗂𝗏𝖾𝗋 𝗌𝗈𝗓𝗂𝗇𝗁𝗈𝗌 𝗊𝗎𝖺𝗇𝖽𝗈 𝗇𝖺̃𝗈 𝗍𝖾̂𝗆 𝗋𝖾𝗍𝖺𝗀𝗎𝖺𝗋𝖽𝖺 𝖿𝖺𝗆𝗂𝗅𝗂𝖺𝗋 𝖾 𝗇𝖺̃𝗈 𝗅𝗁𝖾𝗌 𝗋𝖾𝗌𝗍𝖺 𝗈𝗎𝗍𝗋𝖺 𝗁𝗂𝗉𝗈́𝗍𝖾𝗌𝖾.

𝖠 𝗆𝖾𝗎 𝗏𝖾𝗋, 𝖾𝗌𝗍𝖺 𝖾́ 𝖺 𝗆𝖾𝗅𝗁𝗈𝗋 𝖺𝗅𝗍𝖾𝗋𝗇𝖺𝗍𝗂𝗏𝖺 𝗉𝖺𝗋𝖺 𝗊𝗎𝖾𝗆 𝗆𝖺𝗇𝗍𝖾́𝗆 𝖺𝗎𝗍𝗈𝗇𝗈𝗆𝗂𝖺 𝖾 𝖼𝗈𝗇𝗌𝗂𝖽𝖾𝗋𝖺 𝗂𝗆𝗉𝗈𝗋𝗍𝖺𝗇𝗍𝖾 𝖼𝗈𝗇𝗍𝗂𝗇𝗎𝖺𝗋 “𝗌𝖾𝗇𝗁𝗈𝗋/𝖺 𝖽𝖺 𝗌𝗎𝖺 𝗏𝗂𝖽𝖺”, 𝗉𝖾𝗅𝗈 𝗊𝗎𝖾 𝖽𝖾𝗏𝖾𝗋𝗂𝖺 𝗌𝖾𝗋 𝖺𝖻𝗋𝖺𝖼̧𝖺𝖽𝖺 𝗉𝖾𝗅𝗈 𝖤𝗌𝗍𝖺𝖽𝗈, 𝗉𝗈𝗋 𝖿𝗈𝗋𝗆𝖺 𝖺 𝗀𝖺𝗋𝖺𝗇𝗍𝗂𝗋 𝗈 𝖺𝖼𝖾𝗌𝗌𝗈 𝖺̀ 𝗊𝗎𝖺𝗅𝗂𝖽𝖺𝖽𝖾 𝖽𝖾 𝗏𝗂𝖽𝖺 𝖽𝖾 𝗍𝗈𝖽𝖺𝗌 𝖺𝗌 𝗉𝖾𝗌𝗌𝗈𝖺𝗌, 𝗂𝗇𝖽𝖾𝗉𝖾𝗇𝖽𝖾𝗇𝗍𝖾𝗆𝖾𝗇𝗍𝖾 𝖽𝗈 𝗌𝖾𝗎 𝖾𝗑𝗍𝗋𝖺𝗍𝗈 𝖾𝖼𝗈𝗇𝗈́𝗆𝗂𝖼𝗈 𝖾 𝗌𝗈𝖼𝗂𝖺𝗅, 𝗈𝗎 𝖼𝗈𝗇𝗍𝖾𝗑𝗍𝗈 𝖿𝖺𝗆𝗂𝗅𝗂𝖺𝗋.

𝖤𝗆 𝖯𝗈𝗋𝗍𝗎𝗀𝖺𝗅 𝗍𝖾̂𝗆 𝗌𝗂𝖽𝗈 𝖽𝖺𝖽𝗈𝗌 𝖺𝗅𝗀𝗎𝗇𝗌 𝗉𝖺𝗌𝗌𝗈𝗌 𝗇𝗈 𝗌𝖾𝗇𝗍𝗂𝖽𝗈 𝖽𝖾 𝗌𝖾 𝖾𝗇𝖼𝗈𝗇𝗍𝗋𝖺𝗋𝖾𝗆 𝗇𝗈𝗏𝖺𝗌 𝗌𝗈𝗅𝗎𝖼̧𝗈̃𝖾𝗌 𝗉𝖺𝗋𝖺 𝗈 𝖾𝗇𝗏𝖾𝗅𝗁𝖾𝖼𝗂𝗆𝖾𝗇𝗍𝗈. 𝖠 𝖯𝗈𝗋𝗍𝖺𝗋𝗂𝖺 𝗇.º 𝟤𝟨𝟫/𝟤𝟢𝟤𝟥 𝖽𝖾 𝟤𝟪 𝖽𝖾 𝖺𝗀𝗈𝗌𝗍𝗈 𝗊𝗎𝖾 𝖾𝗌𝗍𝖺𝖻𝖾𝗅𝖾𝖼𝖾 𝖺𝗌 𝖼𝗈𝗇𝖽𝗂𝖼̧𝗈̃𝖾𝗌 𝖽𝖾 𝗂𝗇𝗌𝗍𝖺𝗅𝖺𝖼̧𝖺̃𝗈, 𝗈𝗋𝗀𝖺𝗇𝗂𝗓𝖺𝖼̧𝖺̃𝗈 𝖾 𝖿𝗎𝗇𝖼𝗂𝗈𝗇𝖺𝗆𝖾𝗇𝗍𝗈 𝖺 𝗊𝗎𝖾 𝖽𝖾𝗏𝖾 𝗈𝖻𝖾𝖽𝖾𝖼𝖾𝗋 𝖺 𝗋𝖾𝗌𝗉𝗈𝗌𝗍𝖺 𝗌𝗈𝖼𝗂𝖺𝗅 𝖽𝖾 𝖧𝖺𝖻𝗂𝗍𝖺𝖼̧𝖺̃𝗈 𝖢𝗈𝗅𝖺𝖻𝗈𝗋𝖺𝗍𝗂𝗏𝖺 𝖾 𝖢𝗈𝗆𝗎𝗇𝗂𝗍𝖺́𝗋𝗂𝖺, 𝗉𝗈𝖽𝖾𝗋𝖺́ 𝗌𝖾𝗋 𝗎𝗆 𝗉𝖺𝗌𝗌𝗈 𝗇𝖾𝗌𝗌𝖾 𝗌𝖾𝗇𝗍𝗂𝖽𝗈, 𝗆𝖺𝗌 𝖺𝗈 𝗉𝗋𝗂𝗏𝗂𝗅𝖾𝗀𝗂𝖺𝗋 𝖺 𝖾𝗇𝗍𝗋𝖾𝗀𝖺 𝖽𝖾 𝗉𝗋𝗈𝗃𝖾𝗍𝗈𝗌 𝖺 𝗂𝗇𝗌𝗍𝗂𝗍𝗎𝗂𝖼̧𝗈̃𝖾𝗌 𝖽𝖾 𝗌𝗈𝗅𝗂𝖽𝖺𝗋𝗂𝖾𝖽𝖺𝖽𝖾 𝗌𝗈𝖼𝗂𝖺𝗅, 𝖾𝗆 𝖽𝖾𝗍𝗋𝗂𝗆𝖾𝗇𝗍𝗈 𝖽𝖺 𝗂𝗇𝗍𝖾𝗋𝗏𝖾𝗇𝖼̧𝖺̃𝗈 𝖽𝗈 𝗌𝖾𝗍𝗈𝗋 𝗉𝗎́𝖻𝗅𝗂𝖼𝗈 𝖾 𝖼𝗈𝗈𝗉𝖾𝗋𝖺𝗍𝗂𝗏𝗈, 𝖼𝗈𝗆𝗉𝗋𝗈𝗆𝖾𝗍𝖾 𝗈 𝖼𝖺𝗋𝖺́𝗍𝖾𝗋 𝖾𝗆𝖺𝗇𝖼𝗂𝗉𝖺𝗍𝗈́𝗋𝗂𝗈 𝖽𝗈 𝗆𝗈𝖽𝖾𝗅𝗈 𝖽𝖺 𝗁𝖺𝖻𝗂𝗍𝖺𝖼̧𝖺̃𝗈 𝖼𝗈𝗅𝖺𝖻𝗈𝗋𝖺𝗍𝗂𝗏𝖺 𝖻𝖺𝗌𝖾𝖺𝖽𝗈 𝗇𝖺 𝗉𝖺𝗋𝗍𝗂𝖼𝗂𝗉𝖺𝖼̧𝖺̃𝗈 𝖽𝖺𝗌 𝗉𝖾𝗌𝗌𝗈𝖺𝗌 𝖾𝗆 𝗍𝗈𝖽𝖺𝗌 𝖺𝗌 𝖿𝖺𝗌𝖾𝗌 𝖽𝗈 𝗉𝗋𝗈𝗃𝖾𝗍𝗈.

[1] O envelhecimento e o género numa perspetiva interseccional, UMAR

[2] Estudo de Carlos Magalhães, Adília Fernandes, Celeste Antão e Eugénia Anes, Universidade Sénior

* Professora, dirigente do BE.

IN "INTERIOR DO AVESSO" -13/05/24 .