Such depositions disclose that, for the interviewed ones, the way most common to deal with the preconception is through silence, and this ' ' vision conserves the problem, therefore this leaves of being faced in function of the idea of it not existir.' ' (Blacksmith, 2002, p.72). This aspect also is commented by Blacksmith (1999, 2000, apud Blacksmith, 2002, p.70). She keeps that ' ' the preconception against the black population, in function of a myth denies that it, becomes difficult of being understood and being fought (…) Is known of the discrimination, but it does not want yourself to say respeito.' ' Due to discrimination identified, constructed and accomplished on the black population, one notices that the fight for better conditions of life and cultural and social recognition is different. As in she remembers Saints to them (2002), the conception that we have of ' ' to be negro' ' if she must the construction of this imaginary one as strange, demonic and frightful beings. Read more here: children’s clothing. She strengthens that ' ' if the white represents the reason, the beauty, the good one, the humanity, that is, it symbolizes the desirable values, the black, in turn, can represent the desrazo, madness, the ugly one, the unjust one, animalidade.' ' Conclue that the black can symbolize the stranger. In Brazil, although to have been considered the country of ' ' democracy racial' ' , the Brazilian reality has another source: social inaqualities are visible and most serious, therefore it privileges a social group in detriment to the other. Searching one it forms to minimize racism, taking care of the demand of the community afro-Brazilian for recognition, valuation and affirmation of rights in its infinite and persistent fights, D.O affirms that the afro-Brazilian must appear and detach more. It strengthens that it must have afros more in the medias, but such principle must guide for the disruption of the negative images forged by different medias against the blacks..