For we conclude our article, we can perceive that ‘ ‘ Secas’ lives; ‘ of Nelson Pear tree it has in its production a historical accumulation of cultural codes, that of apparent form, the regional identity is presented as essencialista, natural, and desterritorializada of being able, that is, bodies, fixed minds and landscapes. But the group creates and conserves historical languages, codes, images, events and personages, historical dates; one becomes related of a particular form with the environment, other groups; it establishes what it characterizes, what they are its external internal references. The group constructs the proper image discursivamente, is invented and started to coexist this ‘ ‘ mirror externo’ ‘ as it was the proper essence. It is its proper life. The terms ‘ ‘ inveno’ ‘ , ‘ ‘ imaginrio’ ‘ , ‘ ‘ construction narrativa’ ‘ they do not want to say that the nation is unreal. For the opposite, they want to say that it is a deep reality, that involves the vicerais passions of an individual.
(KINGS, 2006, P. 17) We made question to display this last citation to clarify a point importantssimo. Exist homofbicos homosexuals, maxistas women, black racists, corrupt politicians and etc. What this wants to say? Let us come back, who this film thinks that I am? Inside of the quarrels in way of addressing made in room and our previous readings, the promos to reflect. ‘ ‘ For Foucault we are differences: our reason is the difference of the speeches, our history is difference of the times, ours I is the difference of mscaras’ ‘. (KINGS, 2006, P. 12), that is, taking the concept of spraying of the identities of Derrid, we have that, ‘ ‘ Ei, you there! ‘ ‘ , ‘ ‘ Who, I? ‘ ‘ , ‘ ‘ Yes. Voc’ ‘ , ‘ ‘ I not!