When entering in contact with this way to look at the world, I remembered an episode in my professional experience where one of the children, a boy around the nine years of age, danced very in a party promoted for the institution. The teacher of it, probationary at the time recriminated, it because it rebolava ' very; ' as one menina' ' (sic). I argued at that moment that it was part of lessons of dance in its school and that he was considered one of the best ones. The teacher if constrangeu with the commentary that made, however, to its it made me espontaneidade to work some questions in the pedagogical meeting that would happen with the team. Well, she was one of the many experiences where I lived, and that today, passed the experience and added the new reflections, it makes possible me new arguments and questions to be gone deep. es the significance of this.
What it was clearly for me in this experience was that this also is a violence form, a time that our opinions ' ' pesam' ' in the other people’s life, potencializando relationary preconceptions and social inaqualities/. O/a outro/a, its body and its expressividade are, therefore, manufactured in situated experiences in a time and space: the culture. The culture becomes what here we call looking at, therefore, is in the body in the same ratio where the body is in the culture. Here it is the catastrophe! There, under the aiming of the cultural look, the body also starts and if finda as place of quandaries and paradoxes. Made irregular surface of life and death. Beautiful contradiction. Parrot (2004) suggests that the bodies are what they are in the culture. Thus, a body that it looks at, it is looked at and is looked at; one becomes for what it looks at; it is organized in the contact with other bodies; it is materialized for the desire of if becoming a body with all differences (im) possible perfeies.