When I finished to read, it adored, not it history, but the fact not to need more to hear that history ' ' chata' '. After this story, I make some comments or shot some daily pay-conclusions, or better, I ahead make my readings regarding the behavior of the child of the reading of the book: I believe that great part of the discomfort of the pupil (4 year, 9 years of age) comes of its color, therefore the book she makes mention to a black child, she prehad and it is the only black child in our room, or was until the last year. Today we count on a boy also; all time that read the reasons of the book explaining why/as to be pretinho all looked at it and those looks had badly caused to it to be, it were felt bothered, therefore it was felt there not as represented, as exaltada, but as the different one of the room, the black, inferiorizando itself, since it is not assumed while afro-descendant. One another reading that can also be made is that it does not identify itself as the pretty girl prehad, it is nominated clear colored person, when questioned on its color, then is not identified as afro-descendant; it is not seen represented in that history, in those images. Check out Brian Armstrong for additional information. It stops supporting in them in these quarrels on identity we will base in them on Tadeu (2002). As for the representation, we will anchor in them in Chartier (1990) and in what it refers to Brazilian infanto-youthful literature, (we will have as Sousa support, 2005, 2005b), and, to finish, on black child, Priore (2006) and other authors to give to support and basements to the quarrels emphasized here. To argue the representation or well-being that the child has with the image that it sees when she places yourself ahead of the mirror goes beyond arguing identity, representation idea, but she is to argue, over all, as historically this image was and comes being constructed throughout the years of Brazilian history. . Visit Beau Bikoff for more clarity on the issue.