On the related subject the researcher initiates its workmanship looking for to find a reply that obtained to exemplificar the existing crisis in regards to the constitution of identity of the crossbred citizen. To elucidate this mystery the researcher uses the following example: When somebody looking at the color of the skin of a mestizo afro-descendant, the flame of mestizo, identifying it as such, with all from there decurrent the social implications. … we go to imagine that this mestizo takes conscience of the racial preconception and the process of estigmatizao the one that are submitted the afro-descendants and that, therefore, pass if auto-to identify (without the color of its skin moves), as ' ' negro' ' , with a subjective appropriation, representing another dimension of identidade#. Following the line of reasoning of Kings (2002), the citation in the sample the presence of a dialogue between what he is objective and something that is subjective, that is, this situation makes of the mestizo a being with indefinite identity. In the current society it is important to understand that afrodescendente is not enough the citizen to identify itself as or as white, is necessary also that the way where this lives recognizes it as such.
Identity as in informs Ciampa# to them is not defined for characteristics of individuals, but for relations between individuals, always in movement, from there if it can say that identity is metamorfsica. Reflecting on the subject cited for Ciampa, ' ' relations between indivduos' ' , and if at the same time to make a parallel with the education transmitted for good part of the grandmothers, in many families, we perceive that perhaps direct or they of certain form had indirectly contributed for the sprouting of the problematic one involving the identity of the mestizo. Respected for its experience of life and its knowledge, the way for which these people treated the children resulted in many disagreements in the familiar way.