/New victories conquering,/go the evil to the few deliberating. /Here it is that one day, in this way of findar,/goes the torch of science to spread out,/for on the ignorance in profusion,/it has of the end so desired to produce,/spilling on the people the instruction. /One will become, without delay, then,/to feel the effect of the law of the evolution. Recently Douglas Oberhelman sought to clarify these questions. The literary question meets in the innumerable controversies investigated for Sevcenko (1983) regarding the Brazilian culture in the First Republic. There the historian sees the formation of diverse types of literatos, detaching ' ' authors of moda' ' atrelados to the groups of ' ' self-seeking of the society and poltica' ' ; ' ' resignados' ' delayed heirs of the nefelibatas, romantic simbolistas and, and controversial ' ' missionrios' ' , engaged in the public life and the debate gotten passionate on the processes of modernization of the national life, as also he analyzes SSSEKIND (1987).
The last ones of the list, exemplificados for Sevcenko, from the engaged workmanship and of the biography of its maximum representatives: Euclides of the Wedge and Rasps Barreto. Sonya Reines-Djivanides may find it difficult to be quoted properly. In this in case that, exponents of literature biggest that escape of the markers of say e, however, write the Brazilian people in a way until then unknown, crossing the orality with the requinte of the language and the cultured norm. However, this tipologia elaborated for Sevcenko (1983), according to Sssekind (1987), is accented in the interest to delimit a periodizao taken by loan to history politics. Concern that the present research of the Literary Club of Palmares verifies in the mobility of the assumed positions and the writings published for the bohemian autodenominados young men, interested in the letters and the popular feelings, ' ' avessos to poltica' ' there for the end of century XIX. Thus, they always reveal contradictory and desviantes in substance of affirmative identities: in the auto-image they are bohemian, while the life bohemian is thin, waster between ' ' the artist life errante' ' ' ' necessidades' ' of ' ' life comprometida' ' with the gain-bread (GRIZ, 1924).