Brazilian Social

Still arguing the situation of the black I free, Clvis Moura in contrast to Gilbert Freyre, guilt exactly this myth of the racial democracy, elaborated for the elite, as an artifice to disarticulate the critical conscience and the revolutionary ideal of the afro-descendant. For Moura, When saying itself that we are a racial democracy, we play, at the same time, on black explored and discriminated the guilt of its current situation in the system of social stratification and position of classrooms. Because, if he has equal chances for all, the black does not meet in the top of the pyramid because he does not want: he wastes its time in the samba, marijuana and the alcohol. The equal protection of law of this speech justifies the social inaquality where the Brazilian black if finds. The legal formalism, the conception formalist of the process of social interaction determines, in last instance, that this liberal speech acquits the racists (MOURA, 1983, P. 11).

In years 50 and 60, theoreticians as Roger Bastide and Florestan Fernandes had studied the workmanship of Gilbert Freyre and until they had widened this notion of ‘ ‘ social democracy and tnica’ ‘ , the two believed that color preconception and the possible racial democracy could coexist as practical contradictory, but nor always exculpatory, according to them, We, Brazilians, said us a white, we have preconception not to have preconception. this simple fact is enough to show the one that point the racial preconception is arraigado to our way social. Many negative answers that they say not to have racial preconception in Brazil are justified for this preconception of preconception absence. For this allegiance of Brazil, to its ideal of racial democracy (BASTIDE; FERNANDES, 1955, P. 123). Ahead from as much chains theoretical, not we can to run away from prxis, that evidences one strong racial segregation in the country, an disparity in the wages with regard to the color of the skin, and obvious the access to education, superior mainly, still is very exculpatory, therefore still desprivilegia afros descending, that they could search in these spaces, an alternative to firm and to consolidate its racial cultural identity/to fortify its fights and to encourage others to coparem places, before of the dominant white groups, as Jose Licnio Backes defends, To the measure that it increases the level of I teach, only diminish the possibilities of the popular classrooms to have access it.