For the data collected by the census the population in 2010 was 311,611 inhabitants with a density of 150.72 inhabitants/km2, for an estimate of 2018 the value is 348,043 inhabitants of Paraná. Historically its
geographical condition was important for the population increase, from the breeding and wintering to the
yerba mate and wood and finally the services sector. Ponta Grossa grew faster in the late 17th century, though
Jesuits had settled a century earlier. Used as a breeding ground for the troops of
Viamão due to natural
pasture, in the
freguesia in 1853 there were 3,033 people (1652 men and 1381 women). In 1877 by order of the Empire, this city as well as other of the
south of Brazil received immigrants such as:
Poles,
Germans,
Ukrainians,
Russians and Italians, generating a cultural broth and increasing population. Demographic growth continued at the end of the same century with the railway under construction. Finalized, it allowed greater interconnection between other regions. In 1890 there were 4,774 inhabitants. Being the population concentrated in rail districts in Uvaranas and Oficinas, accompanying of basic services that were coming up successively. Ponta Grossa lives in a historical context of urbanization seen in the south and southeast of the country. It is in 1940 that it becomes the second largest population contingent of Paraná and consequently reference to the interior of the lost state in the following decade. Guaragi, reincorporated in 1957 (annexed by
Palmeira in 1940) brought a new demographic balance. In 1969 with fiscal incentives in the government of Cyro Martins was installed of new industries, which generated a boom of factories. In the 1980s there was an expansion of the
urban network, while the railroad is now located in Uvaranas, accompanied by a better infrastructure and then the growth of the
urban network and peripheral
neighborhoods. In the later decade there were improvements in other sectors. Other districts have predominantly agrarian characteristics, although Guaragi is closer to an urbanized environment. By 2040 the population may reach 460 thousand inhabitants, an increase of 31% in relation to that registered in 2019, 3.4% above the national average and 11% of the predicted state average. Due to the history of
European colonization and
slavery not so present as in other regions, even in
Paraná, the population is predominantly white. The black population declared is smaller than cities with lower population size such as
Cascavel,
Foz do Iguaçu and
São José dos Pinhais. At the same time the number of whites is lower in these cities, but in relation to "Princess of the Fields" is proportional to their fourth place by total number of people. The
indigenous population is larger than
Maringá, which has a larger population, and Ponta Grossa is behind only the two largest cities in the state. The yellow population is the smallest in proportion to the number of inhabitants in front of the five largest cities of
Paraná, with values closer to cities between 100 thousand and 200 thousand inhabitants, being surpassed by some cities of
Paraná, especially in the north of the state. The self-reported white population is higher in the center (91.3%) and the lowest in the south of the city: Cará-Cará (72.6%).
Internal Migration The migration by internal population contingents follows a geographical logic of proximity and flows. The population also underwent changes due to the limit of the municipality that normally went until the
Santa Catarina border to the south, since the registries was by the area covered by the parish. It is noticed that between 1823 and 1879 of the residents of Ponta Grossa who live in the same country or had origin in some city of
Paraná (305 people or 8.9%) or of
São Paulo, in a greater number: 462 people (13.5%) Among the
Paraná cities that contributed most to the population increase were
Castro (for historical and economic reasons), followed by
Campo Largo,
Palmeira,
Lapa,
São José dos Pinhais,
Curitiba,
Itapetininga,
Itapeva and
Sorocaba. But it was not just the two states that made up the population of the city.
Rio Grande do Sul had its participation in consequence of the
tropeirismo, mainly with the cities of the north of the state:
Passo Fundo,
Vacaria and
Cruz Alta. Other cities that have emerged along the Way of Viamão as well as Ponta Grossa also appear in the origin of the resident princesinos like
Lages in Santa Catarina (6 men and 4 women). In recent history Ponta Grossa has received interstate migrants between 1990 and 2010, as a consequence of the dynamics of flows to the
mesoregion centers, as has also been occurring in other attractive urban areas of the state.
Immigration Russians,
Germans,
Poles and
Austrians form the largest group of immigrants of the nineteenth and twentieth centuries. By the civil registry in the Sant'Ana Registry, one of the principal of the city, the largest registry of grooms between 1889 and 1920 are from the previous three, which proves the affirmative. They are 257 Poles, 102 Germans and 64 Austrians, with booms in different decades according to the biggest waves of immigrants. Since 1870,
Empire politicians have encouraged
European immigration to the country, considering their advanced agricultural techniques and seeking to fill areas. Although inhabited, were often surrounded by forests and depopulated regions such as the case of
Paraná. Other reasons were the lack of the basic foodstuffs. Most of the population was focused on
yerba mate production and there were no more
slaves for free labor. Other ethnic groups include
arabs that reflect in the
gastronomy. Independently of the origin, a large part of the immigrants had importance for the economic base of Ponta Grossa, several commercial establishments and services were created, from
tailoring to butchers and same industrial activities. Emerging, therefore, as
social actors of the city. In coexistence with different social classes and
ethnicities. Among the
German immigrants, some re-emigrated from the Dona Francisca Colony (from 1875 in the present city of
Joinville). Jens Jansen came riding from
Curitiba to Ponta Grossa establishing in the farm of Jose Miró, in 1877 he lived in Colônia Moema, time that came a leads directly to the city. Many families were adapting to different places, like some that came from
Santa Catarina. But the settlement itself was between 1877 and 1879 mainly. Some colonies were separated due to the religious aspect, Tavares Bastos, for example was
Catholic different from other groups of
Lutheran tradition. It is believed that the cost of housing an immigrant was 60 milreis. The assistance of Alfredo Heinsler to the Volga Germans is remarkable. In 1927 he and the immigrants celebrate the centennial of immigration. Besides the Otavio Colony, the oldest settlement of the
Volga Germans, there were other immigrant villages such as the Euridice Colony in the Chapada Neighborhood where there is the house of August Jansen, one of these immigrants from the period with his name indicated in his house. Among other colonies were formed, subdivided of the oldest colony such as: Moema, Tavares Bastos, Conchas/Uvaia and Dona Luiza. Guarauna was one of the largest with 322 settlements, followed by Adelaide (142) and Tavares Bastos (112).
Family farming and livestock were base. This as well as other colonies did not obtain success with the planting of wheat that had been replaced by other cereals.
Volga Germans were encouraged not to lose their customs of their ethnic origin by which they were replicated in written publications. In 1917 were registered in Ponta Grossa 84 Germans, is the second largest German community, being behind only of
Curitiba. In the following year it is surpassed by
Guarapuava, remaining in the third place with 29 new registered immigrants, adding between 1917 and 1918 to the whole 9.7% of the police record of
Paraná. .
Poles The Poles settled in 1878 in the settlement called Colony Moema abandoned by the
Germans who complained of the dry fields due to their low fertility. With about 26 families (84 people) coming from
Tarnnow, southern
Poland who were waiting somewhere in the
metropolitan area of
Curitiba, being the first of the ethnic group. In January 1891, a new group of
Poles arrived, distributed in more colonies and, consequently, in a larger number of people: Colony of Taquari (125), Guarauna (140), Rio Verde (78), Butuquara (73), Itaiacoca (46) and Euridice (23), in the municipality of Ponta Grossa. In Conchas, today annexed to the municipality went to Adelaide (99) and Floresta (29). At 6.2 miles (10 km) from the center, the Guaraúna and Taquari Colonies are the largest immigrants in quantity. Some colonies had no planning and were built of
wattle and daub, covered with straw and wood, in the condition of poverty they tried to go until the "
ranchões" (place that the immigrants are situated to wait their constructed houses). The club served for many years as a meeting place for
descendants of Poles, to build it there was a need for many people. Gary Dvoreck, the then president of the Polish Society, was against the tipping of the Renaissance Club in 2012. He believes that after being overthrown it would not be possible to make reforms. In 2017 Polish club was at risk of demolition (by which it was denied) and thus came the disclosure of reforms. The Campos Gerais Museum exhibited in 2012 the traditions, the dances folklores, the elements of the first immigrants as well as the
Polish architecture. Also the typical costumes
pisanki,
wycinanki and
lepianka, there were a version of
Matryoshka, the Christmas wafer:
oplatek and
Christmas tree, one of the first versions of the ornament. Periods were a form of socialization of the
Polish community in Brazil. In Ponta Grossa there was the
Sowirzdrzal w Paranie ("The pesky ones in Paraná").
Population pyramid Ponta Grossa, as well as the southern half of Brazil, live a
demographic transition period, where the largest population is no longer in the children's zone, but has not yet reached the highest peaks in adulthood, a trend of the future. The number of elderly people has been increasing, although in larger proportion in the Female sex. The population over 65 years of age reaches 21416 (2010, 6.87% of
aging index). Currently, considering the 2010 census, the largest age group is between 15 and 24 years old, therefore a predominance among adolescents and young people, giving the
population pyramid a "beahive" shape rather than the previous pyramid shape of the previous two decades. There are other phases of higher growth in relation to age bands before or after them, such as 5–9 years (before) and 10–14 years (after). However, the number of inhabitants 80 and older is not so different as the number of 1-year-olds (4109 vs 4376). Over 30 years old there is predominance of female gender, an opposite situation in the infantile-juvenile phase, where the
male sex loses only at the age of 7 years. In a total balance, women predominate (51.43%) with 160249 residents of the sex, a proportion similar to 1991. Men corresponded to a figure of 9,000 below the total number of women, altogether 151362 (48.57%). In the last decade the ratio of adolescents' dependence on the financial issue has reduced to less than half, in 1991 it was 60%.
Religion As the main colonizers were
Iberians and descendants of other regions of Brazil during the first settlements and emergence of farms, the main religion is the
Roman Catholic Church. In turn it reflects even in the mode of establishment of the city (settlement linked to the location of the parish and patrons of
Catholicism). And it interrelated with the history of the "Princess of the Fields", as the Santa Barbara Chapel founded by Spanish
Jesuits is the oldest of the Campos Gerais, founded in the eighteenth century. Even the decree was in devotion to
St. Anne. Known as the grandmother of Jesus in the Catholic tradition the same is the patroness of Ponta Grossa and by the strong influence of religion on 26 July is municipal holiday. The construction of the chapel was in 1823 in a former shelter of
tropeiros that marks the beginning of the village. Other buildings that are also part of the religious patrimony are the Immaculate Conception Church ("the little church of Uvaranas") and the Sacred Heart of Jesus Church ("the church of the Poles"). Religious festivals take place annually as Feast of the Divine Holy Spirit and of the Lady
Saint Anne. The city houses the Resurrection Monastery and a monument dedicated to the bible. On 16 December 1929 the
Diocese of Ponta Grossa was created. Cardinal Henrique Gasparri took possession of the diocese on 23 February 1930.
Bishop Antônio Mazzarotto built spaces that provided for the formation of religious as
seminaries and
congregations of
religious sisters. Since 5 September 2003, bishop Sergio Arthur Braschi is the bishop of the
Diocese of Ponta Grossa. For the 2010 census, 209,678 people identify themselves as
Roman Catholics (67.29%). The second largest in number is the
Evangelical Church in general with 74842 followers (24.02%). Among the religious minorities with more than 1,000 believers are
Spiritism (2.35%),
Church of Jesus Christ of Latter-day Saints (0.89%),
Jehovah's Witnesses (0.48%) and other
Christian religions summed up (0.47%). Hundreds of people follow
Buddhism (0.10%),
Umbanda (0.04%),
Esotericism (0.06%), Catholic Churches that do not obey the papal hierarchy (0.14%) and new
Eastern religions as a whole (0.04%). Other religious groups are usually isolated in proportional numbers of families as if they were from the same kinship or few expressive in percentage terms. The number of people without religion is greater than the number of believers of the major non-Christian religions in the municipality. They are 11422 who declare that they have no affiliation with an institution of any creed (3.67%), although only slightly more than a tenth identify themselves as either an atheist (0.29%) or an agnostic (0.06%). People like more than one religion reach 0.32% and do not know 0.04%. Religions that are generally classified as Christian add up to 286,414 people or 91.91% of the city's population. Adding a value of 4.41% for other religions. There have been events to bring Christian religions closer together like the
Semana de Oração pela Unidade Cristã (in English:
Week of Prayer for Christian Unity). A project of
ecumenical reconciliation, involving biblical symbols between institutions. The diocese of the municipality studies reactivating the hermitage, seen prominently for people who pass through the BR-376 and see the
Vila Velha Park and see the structure in the shape of an elongated
cone. It became a shrine on 25 July 1983 designed by Bishop Geraldo Pellanda. The same falls within a religious tourism project. Periodic
celebrations should be held as well as gatherings, retreats and events. However, it was passed to the technical analysis of the responsible environmental agency in the state. During the first week of October 2018, it was authorized the reform of the hermitage with a budget of 300 thousand reais (77800 dollars) and it is very likely to reopen in 2019 for religious tourism with the support of the local tourism foundation. The
sanctuary emerged in the late 1970s. == Economy ==