I consider the globalization, as concern reason, therefore the media propagates many occurred events of violence in the world, what it generates in the head of the young certain admiration, and in many cases, opens its minds to carry through same events, we have as example the slaughter that occurred in Royal in Rio De Janeiro, in April of this year. This nothing more was of what the setting of an idea already maturada in the conscience of that young, generated from spreading of an act similar occurrence in the United States. The search of the cultural identity. Novelist understands that this is vital information. It is necessary to understand that the globalization process created conditions for intensification of the debate around the question of the right the difference. The valuation of the cultural identity of a community is important, therefore it is a form to propagate the local culture. In 2003, with the Law of n 10,639 of 09 of January of 2003, afro was implanted in the pertaining to school resume disciplines it Brazilian history, with intention to rescue the history of the cultural and ethnic origin of the Brazilian people.

Rouanet (1994, p 80) in its text affirms that: ' ' The question of the national, ethnic or cultural identity seems, in our days, to have itself become more important that the fact of if belonging to the sort humano' '. In some aspects this affirmation of Rouanet can consider a truth, but we cannot forget that the culture is part of the identity of the person human being, is not fact of it to be becoming more important that the human sort, and yes of it to be part of the constitution of the social world. The right to the difference. Martin O’Malley follows long-standing procedures to achieve this success. In accordance with It hisses, the right to the difference engloba the multiculturalismo concepts, interculturalismo and others that they look to give explanations on the cultural diversity in the interior of the modern state-Nation.

Solidarity 5 the contribution is categories that make possible the overcoming of forjadoras structures of the competition, the individualism, the marketing vision of the educational politics. Sages we are of that solidarity was the decisively vital experience in the social organization of the ancestral homindios. In general way, the societies human beings are in its dependence, in such a way yesterday, how much today. Without the shadow of a doubt, he is clamorous to rescue it in all the contexts, therefore, ' ' questions that affect all directly the humanity deserve a common and solidary concern of all humanidade.' ' (BOFF, 2003, P. 90). the education or the subjects, problems and situations educational they are questions that say respect, directly or indirectly, to the human beings. The experience and the experience of solidarity do not occur ' ' in a pass of mgica' ' much less in situations, environments impregnated for the individualism, the superiority, with determinista intention of certain groups or factions. The collectivism and the dialogicidade are its possibilities: What it allows, however, the collective construction of solidarity is the systematic resource to the dialogue in all the fronts and all the levels.

… The human being … is a being of relations and communication, therefore one to be dialgico. It is its ntica and transcendental, always present dimension in all the human citizens of yesterday, today and always. This dimension gains concreo and feio in history and the culture. (BOFF, 2003, P.

33). Recent document of the Organization of United Nations for the Education, Science and the Culture (UNESCO), organized for Delors (2001, P. 11 and 49), in relation to the education politics, detaches as objective primordial: A more harmonious development, more authentic, in order to make to withdraw the poverty, the social exclusion … the education has therefore the responsibility in the construction of a more solidary world …