Still according to author, ‘ ‘ The micron-history and the history of the daily life had been reactions against the study of great social trends, the society without face humana’ ‘. (Idem, P. 36). Regarding the new boardings emerged in the historiogrfico scope from 1970-80, the history seen of low – this history of the common people with its experience of the social change, the history of the women, the history of the culture, of the daily life, Burke if relates saying that: What these boardings have in common is its concern with the world of the common experience (more than what the society pro itself only) with its starting point, together with an attempt to face (daily life) as the problematic one, in the direction to show that the behavior or the values, that are tacitly accepted in a society, is rejected as intrinsically nonsenses in others. The historians as well as the anthropologists, try to put the naked the latent rules of the daily life (…) and to show its readers as to be a father or a son, a judge or saint, in one determined culture. (BURKE, 1992, P. 23-24). In this direction as it suggests Geovanni Levi (1992, p.
20) in its assay on Micron-history, the models most attractive are those that emphasize the freedom of choice of the common people, its strategies, its capacity to explore the inconsistencies or incoherences of the social systems and politicians, to find breaches through which can introduce or parties where they obtain to survive.