of the Povo Brasileiro? MARSHALL EAKIN This is why I think, if you look at this vision Freyre creates in the 1930s of a single people, forged by this collision of cultures races, this gradually, through popular culture, music, film, television, soccer and by efforts by the government who latch upon this and say, yes it's true, because they want to say there is no racism in Brazil, there is a racial democracy, see we're all mixed.  By the 1960s and 1970s this has overwhelmingly become the dominant narrative of national identity, even though there are plenty of people who are challenging this.The turning point really is in the 1970s and 1980s that you have the rise of two groups; afro-Brazilian groups who are saying, this is wrong, we are not a colour continuum of people, there are only two kinds of people in Brazil, those who are white and those who are not.  It's an effort to create a strong sense of afro-Brazilian identity. It has not been very successful, largely because, in Brazil historically, to be black means to be at the bottom.  So only about seven or eight per cent of Brazilians will self-describe as black on the national census, but about another 40 per cent will describe themselves as racially mixed. The challenge for the afro-Brazilian groups is how to persuade those people who do have African ancestry to consider themselves as black.There are other groups - in the late nineteenth and early twentieth century, along