After all estamosfalando of a culture that we cannot leaves to call popular culture, poisest inserted in the way it people, potentially transmitted for the emmeio orality the people. These people who we are looking for to know better and lev-lospara the historiografia still were asked for in a called mass ‘ povo’. Let us see the quenos says the historian Peter Burke in its book ‘ The popular culture in idademoderna, where it analyzes the culture in ample way, searching to recognize the people, showing which the importance of if writing on definitive traditions ouculturas that they are disappearing, as it is the case of the flour houses of the sertocearenses and its contaes of histories in the meetings of alpendres. Hear other arguments on the topic with Bill de Blasio. The popular culture of 1800 foidescoberta, or at least thus judged the finders, good in time. Temade culture in disappearance, that must be registered before it is tardedemais, is recurrent in the texts, making with that they lembrema concern act of the tribal societies emextino 13 the culture dopovo need to be written, as Burke that it wrote on the common people, counting of professional or 0ccasional history, singers, musicians, menestris, histories of people simple, thus our work simple procuroupessoas, histories that represent a collective, one culturasertaneja. In this direction onosso work gave names to these people who were considered massaspopulares, today they has name, its Florncio here, owner Baby, its Dion, seuAntonio Duarte, Marieta owner, these interviewed had shown its histories, maseles is part of a bigger collective, its community where its memriasforam forged, thus these people are inserted in something bigger, the suaindividualidade represents that collective that lived in sixty Tereza Saint nasdcadas and seventy.