For Saint Augustin, the memory is ' ' as the womb of alma' ' , it is where ' ' they are treasures of myriad images brought for perceptions of all espcie' '. Many centuries later, the philosopher Henri Bergson, looking for to answer to this same question, affirmed that the memory would be ' ' subjective side of our knowledge of coisas' '. Halbwachs, in turn, opted to the study of social pictures to explain the memory, looking for an alternative not only to the philosophical boarding of Bergson as well as to the one of diverse thinkers of its time, as James Joyce, Marcel Proust, William James and Sigmund Freud, who were all, to its way, come back toward the memory as half it knowledge. This article, does not intend to discourse on the memory, will use only some of the contributions left for Halbwachs – in its analysis on collective memories? as resource to explain the structure of the workmanship analyzed in this work: Alleys of the memory, Conceio Evaristo. Its objective is to evaluate until point we are social actors, absolute gentlemen in the control of our behaviors, our past and our identities; as the individual memory, to if reconstructing, it is assumen of the collective memory and as this collective memory assists in the process of construction of the individual identity, therefore, as Halbwachs, the individual memory is moored to the memory of the group, that in turn, is atrelada to the sphere biggest of the tradition, that it is the collective memory of each society. For such, it will be used, also, of the studies of Philippe Lejeune on the writing of histories of lives in ' ' The autobiografia of that not escrevem' ' , of that if they keep eminently excluded in a society scholar and of the article ' ' Memory, Esquecimento, Silncio' ' , of the Austrian sociologist Michael Pollak, beyond its conference ' ' Memory and Identity social' ' , that it deals with the constituent elements of the memory, individual and collective, and of its linking with the social identity.