BEATRIZ GOMES DIAS

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Há que saber olhar o passado de forma crítica, para que ele não tenha a tentação de repetir-se.

𝐴 𝐻𝑖𝑠𝑡𝑜́𝑟𝑖𝑎 𝑞𝑢𝑒 𝑓𝑜𝑖 𝑒𝑠𝑐𝑟𝑖𝑡𝑎 𝑒́ 𝑢𝑚𝑎 𝑛𝑎𝑟𝑟𝑎𝑡𝑖𝑣𝑎 𝑚𝑖𝑡𝑜𝑙𝑜́𝑔𝑖𝑐𝑎 𝑞𝑢𝑒 𝑐𝑟𝑖𝑠𝑡𝑎𝑙𝑖𝑧𝑜𝑢 𝑢𝑚𝑎 𝑚𝑒𝑚𝑜́𝑟𝑖𝑎 𝑠𝑒𝑙𝑒𝑡𝑖𝑣𝑎. 𝐸𝑠𝑠𝑎 𝑛𝑎𝑟𝑟𝑎𝑡𝑖𝑣𝑎 𝑣𝑒𝑖𝑐𝑢𝑙𝑎 𝑢𝑚𝑎 𝑣𝑒𝑟𝑠𝑎̃𝑜 𝑒𝑑𝑢𝑙𝑐𝑜𝑟𝑎𝑑𝑎 𝑑𝑜 𝑝𝑎𝑠𝑠𝑎𝑑𝑜, 𝑞𝑢𝑒 𝑐𝑜𝑛𝑠𝑒𝑟𝑣𝑎 𝑜𝑠 𝑎𝑠𝑝𝑒𝑡𝑜𝑠 𝑞𝑢𝑒 𝑐𝑜𝑛𝑠𝑖𝑑𝑒𝑟𝑎 𝑑𝑖𝑔𝑛𝑜𝑠 𝑑𝑒 𝑔𝑙𝑜𝑟𝑖𝑓𝑖𝑐𝑎𝑐̧𝑎̃𝑜 𝑒 𝑜𝑐𝑢𝑙𝑡𝑎 𝑡𝑜𝑑𝑎 𝑎 𝑜𝑝𝑟𝑒𝑠𝑠𝑎̃𝑜 𝑑𝑒 𝑞𝑢𝑒 𝑒𝑠𝑠𝑒 𝑝𝑎𝑠𝑠𝑎𝑑𝑜 𝑓𝑜𝑖 𝑓𝑒𝑖𝑡𝑜.

𝑂 𝑖𝑚𝑎𝑔𝑖𝑛𝑎́𝑟𝑖𝑜 𝑛𝑎𝑐𝑖𝑜𝑛𝑎𝑙 𝑝𝑒𝑟𝑚𝑎𝑛𝑒𝑐𝑒 𝑑𝑜𝑚𝑖𝑛𝑎𝑑𝑜 𝑝𝑒𝑙𝑎 𝑙𝑖𝑡𝑎𝑛𝑖𝑎 𝑐𝑒𝑙𝑒𝑏𝑟𝑎𝑡𝑜́𝑟𝑖𝑎 𝑑𝑎 𝑒𝑥𝑝𝑎𝑛𝑠𝑎̃𝑜 𝑚𝑎𝑟𝑖́𝑡𝑖𝑚𝑎 𝑒 𝑝𝑒𝑙𝑎 𝑛𝑜𝑠𝑡𝑎𝑙𝑔𝑖𝑎 𝑐𝑜𝑙𝑜𝑛𝑖𝑎𝑙. 𝐴𝑠 𝑝𝑎́𝑔𝑖𝑛𝑎𝑠 𝑑𝑒𝑠𝑡𝑎 𝐻𝑖𝑠𝑡𝑜́𝑟𝑖𝑎 𝑒𝑠𝑡𝑎̃𝑜 𝑟𝑒𝑝𝑙𝑒𝑡𝑎𝑠 𝑑𝑒 𝑔𝑟𝑎𝑛𝑑𝑒𝑠 𝑓𝑒𝑖𝑡𝑜𝑠, 𝑛𝑎𝑣𝑒𝑔𝑎𝑐̧𝑜̃𝑒𝑠, 𝑑𝑒𝑠𝑐𝑜𝑏𝑒𝑟𝑡𝑎𝑠, 𝑎𝑣𝑎𝑛𝑐̧𝑜𝑠 𝑐𝑖𝑒𝑛𝑡𝑖́𝑓𝑖𝑐𝑜𝑠, 𝑒𝑛𝑐𝑜𝑛𝑡𝑟𝑜𝑠 𝑒 𝑚𝑖𝑠𝑡𝑢𝑟𝑎𝑠 𝑑𝑒 𝑔𝑒𝑛𝑡𝑒𝑠 𝑒 𝑐𝑢𝑙𝑡𝑢𝑟𝑎𝑠, 𝑚𝑎𝑠 𝑜𝑚𝑖𝑡𝑒𝑚 𝑎 𝑠𝑢𝑏𝑗𝑢𝑔𝑎𝑐̧𝑎̃𝑜, 𝑎 𝑜𝑐𝑢𝑝𝑎𝑐̧𝑎̃𝑜, 𝑎 𝑒𝑠𝑐𝑟𝑎𝑣𝑎𝑡𝑢𝑟𝑎, 𝑎 𝑣𝑖𝑜𝑙𝑒̂𝑛𝑐𝑖𝑎 𝑑𝑜 𝑐𝑜𝑙𝑜𝑛𝑖𝑎𝑙𝑖𝑠𝑚𝑜 𝑒 𝑡𝑎𝑚𝑏𝑒́𝑚 𝑎 𝑟𝑒𝑠𝑖𝑠𝑡𝑒̂𝑛𝑐𝑖𝑎 𝑑𝑜𝑠 𝑜𝑝𝑟𝑖𝑚𝑖𝑑𝑜𝑠.

𝑂𝑠 𝑚𝑖𝑡𝑜𝑠 𝑙𝑢𝑠𝑜𝑡𝑟𝑜𝑝𝑖𝑐𝑎𝑙𝑖𝑠𝑡𝑎𝑠 𝑑𝑎 𝑣𝑜𝑐𝑎𝑐̧𝑎̃𝑜 𝑚𝑖𝑠𝑐𝑖𝑔𝑒𝑛𝑎𝑑𝑜𝑟𝑎 𝑒 𝑑𝑜 𝑐𝑜𝑙𝑜𝑛𝑖𝑎𝑙𝑖𝑠𝑚𝑜 𝑠𝑢𝑎𝑣𝑒 𝑢𝑠𝑎𝑑𝑜𝑠 𝑝𝑒𝑙𝑜 𝐸𝑠𝑡𝑎𝑑𝑜 𝑁𝑜𝑣𝑜 𝑝𝑎𝑟𝑎 𝑗𝑢𝑠𝑡𝑖𝑓𝑖𝑐𝑎𝑟 𝑎 𝑚𝑎𝑛𝑢𝑡𝑒𝑛𝑐̧𝑎̃𝑜 𝑑𝑜 𝑖𝑚𝑝𝑒́𝑟𝑖𝑜 𝑝𝑒𝑟𝑚𝑎𝑛𝑒𝑐𝑒𝑚 𝑣𝑖𝑣𝑜𝑠, 𝑐𝑜𝑛𝑡𝑖𝑛𝑢𝑎𝑛𝑑𝑜 𝑎 𝑠𝑒𝑟 𝑟𝑒𝑝𝑟𝑜𝑑𝑢𝑧𝑖𝑑𝑜𝑠 𝑑𝑒 𝑓𝑜𝑟𝑚𝑎 𝑎𝑐𝑟𝑖́𝑡𝑖𝑐𝑎 𝑒 𝑎𝑛𝑎𝑐𝑟𝑜́𝑛𝑖𝑐𝑎.

𝑄𝑢𝑒𝑠𝑡𝑖𝑜𝑛𝑎𝑟 𝑒𝑠𝑡𝑎 𝑚𝑒𝑚𝑜́𝑟𝑖𝑎 𝘩𝑖𝑠𝑡𝑜́𝑟𝑖𝑐𝑎, 𝑛𝑎 𝑞𝑢𝑎𝑙 𝑠𝑒 𝑎𝑙𝑖𝑐𝑒𝑟𝑐̧𝑎 𝑢𝑚𝑎 𝑔𝑟𝑎𝑛𝑑𝑒 𝑝𝑎𝑟𝑡𝑒 𝑑𝑎 𝑖𝑑𝑒𝑛𝑡𝑖𝑑𝑎𝑑𝑒 𝑛𝑎𝑐𝑖𝑜𝑛𝑎𝑙, 𝑛𝑎̃𝑜 𝑒́ 𝑠𝑜́ 𝑛𝑒𝑐𝑒𝑠𝑠𝑎́𝑟𝑖𝑜, 𝑐𝑜𝑚𝑜 𝑖𝑛𝑒𝑣𝑖𝑡𝑎́𝑣𝑒𝑙. 𝑁𝑎̃𝑜 𝑐𝑜𝑚𝑜 𝑒𝑥𝑒𝑟𝑐𝑖́𝑐𝑖𝑜 𝑑𝑒 𝑎𝑢𝑡𝑜𝑓𝑙𝑎𝑔𝑒𝑙𝑎𝑐̧𝑎̃𝑜, 𝑚𝑎𝑠 𝑝𝑜𝑟𝑞𝑢𝑒 𝑒𝑠𝑡𝑎 𝐻𝑖𝑠𝑡𝑜́𝑟𝑖𝑎 𝑑𝑒𝑖𝑥𝑜𝑢 𝑙𝑒𝑔𝑎𝑑𝑜𝑠 𝑞𝑢𝑒 𝑝𝑒𝑟𝑑𝑢𝑟𝑎𝑚 𝑛𝑎 𝑎𝑡𝑢𝑎𝑙𝑖𝑑𝑎𝑑𝑒 𝑒 𝑞𝑢𝑒 𝑑𝑒𝑣𝑒𝑚𝑜𝑠 𝑟𝑒𝑐𝑜𝑛𝘩𝑒𝑐𝑒𝑟 𝑒 𝑒𝑛𝑓𝑟𝑒𝑛𝑡𝑎𝑟 𝑒𝑛𝑞𝑢𝑎𝑛𝑡𝑜 𝑐𝑜𝑚𝑢𝑛𝑖𝑑𝑎𝑑𝑒 𝑛𝑎𝑐𝑖𝑜𝑛𝑎𝑙. 𝑂𝑠 𝑚𝑜𝑛𝑢𝑚𝑒𝑛𝑡𝑜𝑠, 𝑒𝑠𝑡𝑎́𝑡𝑢𝑎𝑠 𝑒 𝑜𝑢𝑡𝑟𝑜𝑠 𝑑𝑖𝑠𝑝𝑜𝑠𝑖𝑡𝑖𝑣𝑜𝑠 𝑑𝑒 𝑐𝑟𝑖𝑠𝑡𝑎𝑙𝑖𝑧𝑎𝑐̧𝑎̃𝑜 𝑑𝑒 𝑢𝑚𝑎 𝑐𝑒𝑟𝑡𝑎 𝑚𝑒𝑚𝑜́𝑟𝑖𝑎 𝘩𝑖𝑠𝑡𝑜́𝑟𝑖𝑐𝑎 𝑜𝑙𝘩𝑎𝑚 𝑝𝑎𝑟𝑎 𝑜 𝑝𝑎𝑠𝑠𝑎𝑑𝑜, 𝑚𝑎𝑠 𝑓𝑎𝑙𝑎𝑚 𝑝𝑎𝑟𝑎 𝑜 𝑝𝑟𝑒𝑠𝑒𝑛𝑡𝑒.

𝑂 𝑡𝑟𝑎́𝑓𝑖𝑐𝑜 𝑡𝑟𝑎𝑛𝑠𝑎𝑡𝑙𝑎̂𝑛𝑡𝑖𝑐𝑜 𝑑𝑒 𝑝𝑒𝑠𝑠𝑜𝑎𝑠 𝑒𝑠𝑐𝑟𝑎𝑣𝑖𝑧𝑎𝑑𝑎𝑠 𝑓𝑜𝑟𝑗𝑜𝑢 𝑢𝑚𝑎 𝘩𝑖𝑒𝑟𝑎𝑟𝑞𝑢𝑖𝑧𝑎𝑐̧𝑎̃𝑜 𝑠𝑜𝑐𝑖𝑎𝑙 𝑞𝑢𝑒 𝑠𝑒 𝑠𝑒𝑟𝑣𝑖𝑢 𝑑𝑒 𝑢𝑚𝑎 𝑖𝑑𝑒𝑜𝑙𝑜𝑔𝑖𝑎 𝑟𝑎𝑐𝑖𝑠𝑡𝑎 𝑝𝑎𝑟𝑎 𝑖𝑚𝑝𝑜𝑟 𝑎 𝑠𝑢𝑝𝑟𝑒𝑚𝑎𝑐𝑖𝑎 𝑏𝑟𝑎𝑛𝑐𝑎 𝑒 𝑎 𝑒𝑥𝑝𝑙𝑜𝑟𝑎𝑐̧𝑎̃𝑜, 𝑖𝑛𝑓𝑒𝑟𝑖𝑜𝑟𝑖𝑧𝑎𝑐̧𝑎̃𝑜 𝑒 𝑑𝑒𝑠𝑢𝑚𝑎𝑛𝑖𝑧𝑎𝑐̧𝑎̃𝑜 𝑑𝑎𝑠 𝑝𝑒𝑠𝑠𝑜𝑎𝑠 𝑎𝑓𝑟𝑖𝑐𝑎𝑛𝑎𝑠. 𝐸𝑠𝑡𝑎 𝘩𝑖𝑒𝑟𝑎𝑟𝑞𝑢𝑖𝑧𝑎𝑐̧𝑎̃𝑜 𝑛𝑎̃𝑜 𝑎𝑐𝑎𝑏𝑜𝑢 𝑐𝑜𝑚 𝑎 𝑎𝑏𝑜𝑙𝑖𝑐̧𝑎̃𝑜 𝑑𝑎 𝑒𝑠𝑐𝑟𝑎𝑣𝑎𝑡𝑢𝑟𝑎, 𝑚𝑎𝑛𝑡𝑒𝑣𝑒-𝑠𝑒 𝑎𝑜 𝑙𝑜𝑛𝑔𝑜 𝑑𝑜 𝑡𝑒𝑚𝑝𝑜, 𝑎𝑡𝑟𝑎𝑣𝑒𝑠𝑠𝑎𝑛𝑑𝑜 𝑜 𝑐𝑜𝑙𝑜𝑛𝑖𝑎𝑙𝑖𝑠𝑚𝑜 𝑒 𝑐𝘩𝑒𝑔𝑎𝑛𝑑𝑜 𝑎𝑜 𝑝𝑟𝑒𝑠𝑒𝑛𝑡𝑒, 𝑛𝑜 𝑞𝑢𝑎𝑙 𝑠𝑒 𝑐𝑜𝑛𝑡𝑖𝑛𝑢𝑎 𝑎 𝑚𝑎𝑛𝑖𝑓𝑒𝑠𝑡𝑎𝑟 𝑎𝑡𝑟𝑎𝑣𝑒́𝑠 𝑑𝑎 𝑑𝑖𝑠𝑐𝑟𝑖𝑚𝑖𝑛𝑎𝑐̧𝑎̃𝑜 𝑟𝑎𝑐𝑖𝑎𝑙 𝑒 𝑑𝑎𝑠 𝑑𝑒𝑠𝑖𝑔𝑢𝑎𝑙𝑑𝑎𝑑𝑒𝑠 𝑑𝑎𝑖́ 𝑟𝑒𝑠𝑢𝑙𝑡𝑎𝑛𝑡𝑒𝑠.

𝐴 𝑟𝑒𝑝𝑟𝑜𝑑𝑢𝑐̧𝑎̃𝑜 𝑑𝑒 𝑑𝑖𝑠𝑐𝑢𝑟𝑠𝑜𝑠 𝑡𝑜𝑙𝑑𝑎𝑑𝑜𝑠 𝑝𝑜𝑟 𝑢𝑚𝑎 𝑣𝑖𝑠𝑎̃𝑜 𝑡𝑢𝑟𝑣𝑎 𝑑𝑎 𝐻𝑖𝑠𝑡𝑜́𝑟𝑖𝑎 𝑟𝑒𝑖𝑡𝑒𝑟𝑎 𝑒𝑠𝑡𝑎 𝘩𝑖𝑒𝑟𝑎𝑟𝑞𝑢𝑖𝑧𝑎𝑐̧𝑎̃𝑜. 𝐸́ 𝑢𝑚𝑎 𝑛𝑎𝑟𝑟𝑎𝑡𝑖𝑣𝑎 𝑞𝑢𝑒 𝑚𝑖𝑠𝑡𝑖𝑓𝑖𝑐𝑎, 𝑒𝑥𝑐𝑙𝑢𝑖, 𝑑𝑖𝑠𝑐𝑟𝑖𝑚𝑖𝑛𝑎 𝑒 𝑣𝑖𝑜𝑙𝑒𝑛𝑡𝑎 𝑒 𝑒́ 𝑝𝑜𝑟 𝑖𝑠𝑠𝑜 𝑞𝑢𝑒 𝑒́ 𝑐𝑎𝑑𝑎 𝑣𝑒𝑧 𝑚𝑎𝑖𝑠 𝑐𝑜𝑛𝑡𝑒𝑠𝑡𝑎𝑑𝑎. 𝐴 𝑠𝑢𝑎 𝑝𝑒𝑟𝑝𝑒𝑡𝑢𝑎𝑐̧𝑎̃𝑜 𝑡𝑒𝑚 𝑚𝑜𝑡𝑖𝑣𝑎𝑑𝑜 𝑢𝑚 𝑒𝑠𝑓𝑜𝑟𝑐̧𝑜 𝑜𝑏𝑠𝑡𝑖𝑛𝑎𝑑𝑜 𝑑𝑒 𝑑𝑒𝑠𝑙𝑒𝑔𝑖𝑡𝑖𝑚𝑎𝑐̧𝑎̃𝑜 𝑒 𝑒𝑠𝑡𝑖𝑔𝑚𝑎𝑡𝑖𝑧𝑎𝑐̧𝑎̃𝑜 𝑑𝑎𝑠 𝑝𝑒𝑠𝑠𝑜𝑎𝑠 𝑞𝑢𝑒 𝑜𝑢𝑠𝑎𝑚 𝑞𝑢𝑒𝑠𝑡𝑖𝑜𝑛𝑎́-𝑙𝑎. 𝑅𝑒𝑡𝑟𝑎𝑡𝑎𝑛𝑑𝑜-𝑎𝑠 𝑐𝑜𝑚𝑜 𝑖𝑔𝑛𝑜𝑟𝑎𝑛𝑡𝑒𝑠 𝑜𝑢 𝑝𝑒𝑟𝑖𝑔𝑜𝑠𝑎𝑠 𝑖𝑐𝑜𝑛𝑜𝑐𝑙𝑎𝑠𝑡𝑎𝑠 𝑞𝑢𝑒 𝑞𝑢𝑒𝑟𝑒𝑚 𝑑𝑒𝑠𝑡𝑟𝑢𝑖𝑟 𝑚𝑜𝑛𝑢𝑚𝑒𝑛𝑡𝑜𝑠, 𝑜𝑠 𝑔𝑢𝑎𝑟𝑑𝑖𝑎̃𝑒𝑠 𝑑𝑎 𝑚𝑒𝑚𝑜́𝑟𝑖𝑎 𝘩𝑖𝑠𝑡𝑜́𝑟𝑖𝑐𝑎 𝑒 𝑑𝑎 𝑖𝑑𝑒𝑛𝑡𝑖𝑑𝑎𝑑𝑒 𝑝𝑎́𝑡𝑟𝑖𝑎 𝑝𝑟𝑜𝑐𝑢𝑟𝑎𝑚 𝑠𝑖𝑙𝑒𝑛𝑐𝑖𝑎́-𝑙𝑎𝑠 𝑒 𝑎𝑠𝑠𝑒𝑔𝑢𝑟𝑎𝑟 𝑎 𝑠𝑜𝑏𝑟𝑒𝑣𝑖𝑣𝑒̂𝑛𝑐𝑖𝑎 𝑑𝑜𝑠 𝑚𝑖𝑡𝑜𝑠 𝑛𝑎𝑐𝑖𝑜𝑛𝑎𝑖𝑠. 𝑆𝑒 𝑠𝑒 𝑡𝑟𝑎𝑡𝑎𝑟 𝑑𝑒 𝑝𝑒𝑠𝑠𝑜𝑎𝑠 𝑛𝑒𝑔𝑟𝑎𝑠, 𝑎 𝑡𝑒𝑛𝑡𝑎𝑡𝑖𝑣𝑎 𝑑𝑒 𝑠𝑖𝑙𝑒𝑛𝑐𝑖𝑎𝑚𝑒𝑛𝑡𝑜 𝑝𝑜𝑑𝑒 𝑔𝑎𝑛𝘩𝑎𝑟 𝑐𝑜𝑛𝑡𝑜𝑟𝑛𝑜𝑠 𝑑𝑒 𝑙𝑖𝑛𝑐𝘩𝑎𝑚𝑒𝑛𝑡𝑜 𝑝𝑢́𝑏𝑙𝑖𝑐𝑜 𝑜𝑢 𝑑𝑒 𝑎𝑝𝑒𝑙𝑜𝑠 𝑎̀ 𝑑𝑒𝑝𝑜𝑟𝑡𝑎𝑐̧𝑎̃𝑜. “𝑁𝑎̃𝑜 𝑑𝑖𝑠𝑐𝑢𝑡𝑖𝑚𝑜𝑠 𝑎 𝑝𝑎́𝑡𝑟𝑖𝑎 𝑒 𝑎 𝑠𝑢𝑎 𝐻𝑖𝑠𝑡𝑜́𝑟𝑖𝑎”, 𝑐𝑜𝑚𝑜 𝑝𝑟𝑒𝑠𝑐𝑟𝑒𝑣𝑒𝑢 𝑆𝑎𝑙𝑎𝑧𝑎𝑟.

𝑀𝑎𝑠 𝑎 𝐻𝑖𝑠𝑡𝑜́𝑟𝑖𝑎 𝑒 𝑎 𝑝𝑎́𝑡𝑟𝑖𝑎 𝑑𝑒𝑣𝑒𝑚 𝑠𝑒𝑟 𝑑𝑖𝑠𝑐𝑢𝑡𝑖𝑑𝑎𝑠, 𝑎𝑠𝑠𝑖𝑚 𝑐𝑜𝑚𝑜 𝑜𝑠 𝑚𝑜𝑛𝑢𝑚𝑒𝑛𝑡𝑜𝑠 𝑞𝑢𝑒 𝑎𝑠 “𝑐𝑜𝑛𝑡𝑎𝑚” 𝑛𝑜 𝑒𝑠𝑝𝑎𝑐̧𝑜 𝑝𝑢́𝑏𝑙𝑖𝑐𝑜. 𝑁𝑎̃𝑜 𝑝𝑜𝑑𝑒𝑚𝑜𝑠 𝑣𝑜𝑙𝑡𝑎𝑟 𝑎𝑡𝑟𝑎́𝑠 𝑛𝑜 𝑡𝑒𝑚𝑝𝑜 𝑒 𝑚𝑢𝑑𝑎𝑟 𝑎 𝐻𝑖𝑠𝑡𝑜́𝑟𝑖𝑎, 𝑛𝑒𝑚 𝑒́ 𝑖𝑠𝑠𝑜 𝑞𝑢𝑒 𝑠𝑒 𝑝𝑟𝑒𝑡𝑒𝑛𝑑𝑒. 𝑀𝑎𝑠 𝑝𝑜𝑑𝑒𝑚𝑜𝑠 (𝑒 𝑑𝑒𝑣𝑒𝑚𝑜𝑠) 𝑚𝑢𝑑𝑎𝑟 𝑜 𝑚𝑜𝑑𝑜 𝑐𝑜𝑚𝑜 𝑎 𝑜𝑙𝘩𝑎𝑚𝑜𝑠 𝑒 𝑐𝑜𝑛𝑡𝑎𝑚𝑜𝑠 𝑛𝑜 𝑝𝑟𝑒𝑠𝑒𝑛𝑡𝑒. 𝐸𝑚 𝑝𝑙𝑒𝑛𝑜 𝑠𝑒́𝑐𝑢𝑙𝑜 𝑋𝑋𝐼, 𝑛𝑎̃𝑜 𝑝𝑜𝑑𝑒𝑚𝑜𝑠 𝑟𝑒𝑝𝑟𝑜𝑑𝑢𝑧𝑖𝑟 𝑜 𝑑𝑖𝑠𝑐𝑢𝑟𝑠𝑜 𝑎𝑛𝑎𝑐𝑟𝑜́𝑛𝑖𝑐𝑜 𝑑𝑒 𝑠𝑒́𝑐𝑢𝑙𝑜𝑠 𝑝𝑎𝑠𝑠𝑎𝑑𝑜𝑠. 𝐻𝑎́ 𝑞𝑢𝑒 𝑠𝑎𝑏𝑒𝑟 𝑜𝑙𝘩𝑎𝑟 𝑜 𝑝𝑎𝑠𝑠𝑎𝑑𝑜 𝑑𝑒 𝑓𝑜𝑟𝑚𝑎 𝑐𝑟𝑖́𝑡𝑖𝑐𝑎, 𝑝𝑎𝑟𝑎 𝑞𝑢𝑒 𝑒𝑙𝑒 𝑛𝑎̃𝑜 𝑡𝑒𝑛𝘩𝑎 𝑎 𝑡𝑒𝑛𝑡𝑎𝑐̧𝑎̃𝑜 𝑑𝑒 𝑟𝑒𝑝𝑒𝑡𝑖𝑟-𝑠𝑒.

* Professora. Dirigente e deputada do Bloco de Esquerda

IN "EXPRESSO" - 19/03/21

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