What even so is not of form some? had demonstrated it to the numbers? one ' ' democracy racial' ' , it really seems to be the no-conflitivos mixture and arrangements the expression, par excellence, of the racial ideal. In being, thus, our myth seems to have dialeticamente acted, therefore when containing the demands for participation and conjuring our preconceptions and discriminations, also, created in the imaginary Brazilian a trend to not the racial conflict. In short, we have the possibility accomplishes to be an effective racial democracy. However, when suggesting the ressurgimento of the race concept as parameter, and thus instituting in a miscigenado country as ours a system a composed given inert racial reality for two polar regions, I see there substitution of a myth? what happily fierce was criticized? for one another one. That one that to try to learn Brazil in a rigid, biracial racial system, where the races if hate of all always? almost an adapted marxist prophecy to the racial relations. On the other hand, I do not believe that universalistas proposals can give account of the social problem that is the discrimination, different preconception and chances for the blacks, in short term.
Then, it appears the social quotas as alternative. This basing on a more objective and firm criterion: the poverty. However, an important fact that I see in this heated debate is as we are not accustomed to it I dialogue politician. Some found vanguards of the black release while the others are racist, others are only militant when in them we are intellectual. At last, the first conclusion of the national debate concerning the quotas accurately seems to be the difficulty to form a culture politics that if paute in the quarrels and relations between State and civil society in Brazil. References AZEVEDO, Marine Clia of. ' ' Racial quota and State: abolition of racism or rights of race? IN Notebooks of Research, v.