This fact motivated variations throughout the history of disciplines and its concepts. The anthropologists had turned themselves, from the proper results of the research in these peoples with ' ' cultures diferenciadas' ' , for sub-groups or sub-cultures in the interior of the societies ' ' complexas' ' (VERANI, 2011) anthropology, therefore if places the question of the identity what it is I specify of a culture in search of the elements that become it different of the too much societies with which if relate or on the interference and interaction between the social groups. The starting point is the constatao of the differences. However, if it cannot say that the fond point of either the identity, therefore what it identifies something, or a social group, can not be, accurately, its difference, but the constatao of that does not exist pure societies, therefore all is, of some form, connected with other societies. in this interconnection takes advantage the processes of interaction.
I and the other Who are I? This investigation can be the starting point for who intends to answer to the registration of the Vestibule of Delfos, which would have stimulated the socrtica philosophy (' ' mesmo' knows you it you; '). For any ' ' eu' ' if to know must leave of the investigation on its identity. The question can be ece of fish of the following form: It becomes what me ' ' eu' ' , differentiating me of ' ' outros' '? It is not treated to plagiarize the bible, but and first reply to this investigation it can be the affirmation of that I am what I am. But for ' ' to be what sou' ' , first I have that to know that I am not another one. Being what I am I can add the affirmation of Ortega y Gasset: ' ' I am I and mine circunstncias' '.