This work is about Terena Environmental Education, the thinking and doing portrayed in the pedagogical practices of the Terena Komomoyea Kovoero Indigenous State School, in the Kuxonety Poke’e village, Iriri Novo Indigenous Land. It aimed to understand the knowledge and cultural practices of the Terena people who dialogue with Environmental Education considering the reality and problems within the territory for the development of pedagogical practices with students and the indigenous community itself about the importance of the relationship human being/nature. It is important to mention that the school, elders and families contributed a lot to the research, a qualitative research, with field classes together with 4th and 5th year students, we understand that there is a need for human contribution with care for nature, a commitment to Good Living, and a commitment to life and all living beings and to each of us living beings on this planet. The study demonstrated the importance of indigenous popular environmental education within the perspective of sustainability, considering our cosmovision, customs, traditions, knowledge and Terena spirituality, it also showed that indigenous school education can develop significant teaching work in the guidelines of interculturality in education Terena's own environmental environment.

In this work, I present the fruits of my research, carried out during my postgraduate course at the level of a professional master's degree in “Teaching in an Intercultural Indigenous Context” - PPGECII/UNEMAT. The title of my academic work is: “Ritual Chants: a dialog with Apyãwa school education”, which seeks to contribute to strengthening and maintaining the ritual chants of our people, based on pedagogical practices at school, which play a very important role in the oral modality of our language, as well as in the written modality. We chose to work on this topic because our schools have very few specific authorial didactic productions for teaching the songs of our Apyãwa people, and also as a way of enriching our teaching practices, especially in relation to our mother tongue. Therefore, this research is fundamental in the current context of our people, since the songs are the elements that are exclusively constituted by our language, or rather, they are the riches of our ancestral language.The methodology of my work is primarily composed of the knowledge of native consultants, such as elders, Apyãwa students and bibliographical research, reading Tapirapé authors, Freire, Franco, among others. As we are dealing with the teaching and strengthening of Apyãwa songs in the school context, the focus is on pedagogical action, in accordance with our school's curriculum proposal, present in our Political Pedagogical Project (PPP). The pedagogical action took place along a didactic-methodological path, during which the entire teaching-learning process focused on the ritual songs, through reading and written production. Another purpose of the work is aimed at empowering our language policy in the community to generate more sources of ancestral knowledge to improve and enrich the pedagogical practice of Apyãwa teachers in the effective training of students. For this reason, it is worth emphasizing that the production of materials on this subject is extremely important for the teaching of mother tongue in Apyãwa village schools, since the ritual songs are made up of our language. A nossa língua é viva, em pleno funcionamento, resistindo à presença da língua ocidental em nosso meio. Portanto, este trabalho é de extrema importância para nutrir a política de valorização da língua Apyãwa, por meio de cantos rituais, tanto no contexto da educação escolar Apyãwa, quanto no contexto educação Apyãwa. Por fim, também, quero destacar o produto educacional que resultou de todo esse processo didático-pedagógico, que foi a produção de um livro de cantos Axywewoja, acompanhado de material audiovisual.

This dissertation brings a discussion about the teaching of the Portuguese language from traditional culinary recipes of the Terena people. The work aims to teach the Portuguese language through textual genres: culinary recipe, interview and report, with the concern of making a cultural revitalization of the traditional cuisine of the Terena people of Mato Grosso. In the work, the students developed an investigation on the cuisine of the Terena people, in which they interview about traditional food, seeking pertinent information that helps them better understand how food is prepared and also about the main ingredients they use. From the investigation, they systematized different traditional recipes and produced reports on the cultivation and harvesting of the products used in the recipes. The activities were carried out based on planned didactic sequences, developed in the classroom and evaluated. In this practice, different activities of reading, writing and linguistic reflection were carried out, seeking to favor the students' learning. The research is based on authors who deal with the teaching of languages and textual genres. The methodology is qualitative, with the use of various production techniques and data collection. From the investigation on the foods and the activities with the culinary recipes, interview and report, a book of traditional culinary recipes of the Terena people of MT was organized and, later, will be made available at the school. This will be of great relevance to the school community, as it will allow students to pass on their knowledge acquired in research, contributing to the cultural strengthening of the people.

This research aims to analyze and discuss exclusively the knowledge system of Traditional Hunters and the social functions of Apyãwa hunters, taking into account respect for the phenomena that affect us in life in relation to culture, which make many teenagers and young people Apyãwa are unable to take advantage of the knowledge of our culture. Instead of opposing the strong influx of elements of non-indigenous culture, they have subjected our culture to the risk of disappearance, highlighting the greater interest in learning the culture of national society. As happened with other indigenous peoples, who today no longer practice indigenous culture, as their own practice and culture. The main objectives of the work are to discuss the following issues: Seek knowledge and techniques from traditional Apyãwa hunters; The importance of traditional culture for maintaining our ancient knowledge and the need to strengthen the practice, history, sacred place and knowledge of the Apyãwa people. The possible impoverishment of culture will also be discussed, when the practice loses its potential. My biggest concern is that, in my view, the knowledge, technology, language, rituals, food and social organization of the Apyãwa are not only changing, but practices are shifting and being replaced by non-indigenous knowledge and objects. And this is causing countless problematic situations, not only in the written system, but also in the cultural practices of our people.

It is important and necessary that young people and students in the school community preserve, revitalize and maintain their ancestral culture of body painting, the graphics of the Iny Karajá people. Therefore, the objective of this research is to study and describe the graphics and body paintings and rituals of the culture of the Iny Karajá people. The use of body painting in the indigenous society of the Iny people is very important. The graphics are used during the traditional cultural festival, in all the rituals and festivities of the Inymahadu people (Iny people). Painting on some part of the body is an identification of the indigenous Iny people. Originally, the Iny people use graphics in their daily lives, mainly in the ceremonial festivals and rituals held in the village (Krehawa). On the day of the ritual of passage from boyhood to adolescence, the boys, mothers, aunts or uncles would paint the boys, girls, teenagers and pre-teens with graphic body painting (weryrybo, jyre, bodú, ijadokoma) so that they could dance and sing at the traditional hetohoky festival. The painting represents joy and hope. This is its meaning for the Iny people. Each graphic has its historical meaning, therefore, in the family and at school, teaching graphic art is of utmost importance for the learning of the young Iny, to maintain the family tradition, and to always maintain this work of aligning painting and the graphic art of the Iny people. This research was carried out based on written observation of daily cultural practices, using the auto-ethnographic methodology and has as an educational product the production of a pedagogical notebook that encourages graphic art in indigenous schools.

The present work is the result of a research project developed in the

 Postgraduate Program in Teaching in an Intercultural Indigenous Context, 

having as its research object: The importance of knowing the Legislation on 

Indigenous School Education in the State of Mato Grosso. General objective:

 Reflect on the Indigenous School Education Legislation in Mato Grosso,

 specific objectives: Present the Balatiponé/Umutina People,

 from the Indigenous/Umutina land and the Jula Paré Full-Time School; Identify the Indigenous 

School Education laws in the State of Mato Grosso;

 Apply knowledge about Indigenous School Education laws

 in Mato Grosso at the Jula Paré Full-time School. 

This study addresses the linguistic and cultural reality of the Rikbaktsa people, highlighting the challenges faced in preserving their mother tongue in a context of increasing Portuguese influence. The author, a member of this ethnicity, recounts his personal and academic journey, emphasizing how schooling and the training of indigenous teachers have been fundamental strategies for strengthening the cultural and linguistic identity of his people. The main objective of the research is to develop pedagogical materials for primary education, supporting the teaching of the Rikbaktsa mother tongue through traditional narratives. The methodology initially involves collecting narratives from elders (collaborators). In the second stage, these oral narratives are presented to children in school, who then record them in their mother tongue. After these steps, a theoretical-reflective text is produced. The study reaffirms the importance of differentiated indigenous education as a means of cultural and identity resistance, promoting linguistic revitalization and ensuring that new generations can learn and use the Rikbaktsa language more effectively both inside and outside the school.

The dissertation "Ethnoarte" explores the indigenous art of the Karajá – or Inỹ – as a cultural and symbolic manifestation that goes beyond aesthetics. Located on the banks of the Araguaia River, the Inỹ people use ethnoart, in forms such as sculpture and ceramics, to express and preserve their identity and history, transmitting values and knowledge throughout the generations. The work analyzes Karajá ethnoart as a "cultural territory", a symbolic extension of its connection with nature and spirituality, which reinforces its cultural resistance in the face of external pressures and territorial conflicts. The general objective is to investigate the role of ethnoart in preserving the cultural identity and territory of Inỹ-Karajá, analyzing the challenges and opportunities arising from its interaction with the art market. The dissertation also examines the growing commercialization of ethnoart, highlighting the dilemmas that arise from cultural appropriation and the contemporary art market, where the cultural value of pieces is often neglected in favor of profit. By problematizing the sale of ethnoart and the risk of mischaracterization, the research questions how this practice impacts the preservation of Inỹ traditions and cultural territory. Based on a bibliographical review of studies between 2010 and 2024, the study seeks to identify guidelines that promote the valorization and sustainable commercialization of Karajá ethnoart, contributing to the integrity and cultural autonomy of the Inỹ.

This research is an ethnographic study about Haloti women and their role in the Haliti-Paresi indigenous society. The relevance of this theme is in the possibility to safeguard the knowledge of Haloti women and ensure that these can be passed on to new generations. In order to understand how Haloti women prepare each other for acting in the Haliti-Paresi indigenous society, participatory observations and dialogues on the role of women in education and indigenous movements were conducted. The research portrays experiences of the researcher, who as well as the other women present in this study, is also a Haloti. It is in this context that the dialogues between the knowledge that the researcher obtained in her academic training process with her own education made in conjunction with the women of her people are articulated. Thus, the study of bibliographies, from the decolonial perspective on research with indigenous women, to the foundation of teaching processes involving Haloti women, dialogue with an explicit world reading from the vision of the female in the conception of the Haliti-Paresi people. Already the stage of conversations and observations, which were recorded with images and audios, supported the ideas obtained in the readings and that were portrayed in the educational product that was a documentary. As a result of this study, we found reports of women who confirm, since their ancestry, a formative process in which they teach and learn a culture represented in its most diverse manifestations of knowledge and practices. The entire research process is presented both in this text that follows, and in the educational product in video format that presents itself in link format for public access on YouTube channel.

The aim of this research is to revitalize, encourage, and strengthen the use of this language in the classroom with students from the same people at the Pakuera Village School in the Bakairi Indigenous Land, in the city of Paranatinga, Mato Grosso. This school receives students from all other villages, including non-Indigenous residents of neighboring farms. The research is justified because the Kurâ-Bakairi language, although still spoken daily for communication, has been infused with "foreign" terms that have been gaining ground in the community's discourse, enchanting and absorbing part of our people's culture. We need to understand and learn this two-way street, if only to ensure the survival of our mother tongue. The aim is to work with this language, seeking to strengthen it through the study of neologisms used by high school students at the Kurâ-Bakairi State Indigenous School. This study explores ways to introduce new words that can replace "Portuguese" names with names in the Kurâ-Bakairi language. This research uses household appliances found in our villages, as our primary concern is preserving our native language. The work involved interviews with wise men and women, some village teachers, and participation in workshops and seminars, as well as in cultural activities in the village, school activities, and community conversations, which address issues and problems related to the Kurâ-Bakairi people and their traditional knowledge. A documentation of native language words taught by parents and within the family was compiled and will be made available for exclusive use by the community school as a pedagogical product aimed at strengthening these words. This product features illustrations created by the students, depicting various usage situations involving males and females. From this, activities were developed to study the Bakairi language from a word perspective, through various classroom activities and group development. This research yielded very satisfactory results both in the classroom, through diverse activities developed by the students, and outside of school, through continued use in daily life, as well as in other community settings.

This research was carried out in the Tapi’itãwa Village, Urubu Branco Indigenous Land, Municipality of Confresa-MT. My main objective was to study the naming processes of the Apyãwa people, based on different characters who lived in different periods of history, using the same names. According to my research work, I will contribute to my community by interacting with the school and the wise men in order to correctly teach our true naming sequences in each Apyãwa gender. Also, through written records, the naming will be used according to each phase of their life, that is, according to the predominance in the name of each family. My greatest concern is learning how to use the sequence of names, especially in practical activities. For this reason, it is very rewarding to develop our own teaching materials according to our Apyãwa reality, while our wise men are alive, because they considered it a living library so that this Apyãwa identity can be continued and valued by the new generation. This also helps us to better understand each Apyãwa family, without using the names of other families that are passed on to each age group. In all of this work, I had to ask the wise men for help, who are trying to learn more about the names. This research therefore proposes, in a very clear way, a return to the important role in correctly learning the use of each name. The pedagogical product resulting from this research is the production of a book about Apyãwa names to be used in Apyãwa/Tapirapé schools.

This study reflects on a pedagogical practice with the historical narratives of the Kawaiwete people in the municipality of Juara MT. The objective is to understand the Kawaiweté stories through listening, with the elders, together with the school students, producing a space for storytelling and the production of narratives of these stories, allowing the strengthening of culture, learning of writing and the narrative textual genre . The research methodology is qualitative, ethnographic and participatory, the collaborators are elders and 2nd and 3rd year high school students at the Escola Estadual Indígena de Educação Básica Juporijup. I understand that developing pedagogical activities that bring generations together in environments of dialogue and storytelling of the people is to enable cultural strengthening at the same time as it helps high school students practice listening and writing, producing literature through research. indigenous.

Abstract

This Dissertation aims to investigate and understand the importance and function of the Apyãwa language in different spaces, such as the Takãra - ceremonial house, the Takãra courtyard and sacred places, to maintain and strengthen the linguistic and cultural wisdom of the Apyãwa people, contributing with the renewal and training of ceremonial leaders, as well as documenting existing knowledge and also those that need to be more practiced or even those that are no longer practiced. We seek to identify ways for the resumption of the community's sociolinguistic and cultural practices, demonstrating the importance of language as a fundamental means for sociocultural interaction and for maintaining and moving linguistic knowledge of the Apyãwa community in schools, thus contributing to linguistic studies, deepening knowledge and linguistic shifts in the current scenario in Brazil, especially regarding the Apyãwa language.

The object of this research is teaching the Balatiponé language, whose main objective is to seek to revitalize the use of this language in the classroom with the children of the people themselves, students in the initial grades of the Municipal Indigenous School Jula Paré, located in the Umutina village, in the municipality of Barra dos Bugres - MT. The justification for this research is because the Balatipone language is no longer being spoken, being in a state of deep dormancy, unused. So we seek to work with it, seeking to revitalize it through the study of lexicon and syntax, based on a playful game. The work was developed with the students using a traditional game in their usual space, and was recorded using film to collect data, words and phrases. From this, activities were developed on the study of the Balatipone language from the perspective of words and sentences, through different activities carried out in the classroom. The activities were divided into 6 stages and took place between March and June of the year 2023. As references for this work we have Schmidt (1941), Schultz (1953), Lima (1995), Quezo (2010), Cruz (2012), Huare (2015) and elders. This research provided very satisfactory results in the classroom, through diverse activities produced by students, and outside of school, also, through the continuity of xiripa games in the territory's streams and rivers, as well as in other spaces in the community.

This research aims to investigate teaching and learning through Kawaiwete narratives. Its specific objectives are: to understand that the history of the Kawaiwete people is what gives meaning to the lives of the people; learn about the stories of these people to be able to pass them on to other generations; record, not only orally, but also in writing these stories. It is a qualitative, participant-type research with everyone in the community: researcher, elders, leaders, students and teachers. A decolonial proposal to learn by learning and researching within this community, and even with the use and recording of the Portuguese language, the texts are about the Kawaiwete people.

This research focused on the organization and importance of the traditional farm of the Rikbaktsa people, located in the northwest of Mato Grosso, on the banks of the Juruena, Arinos and Blood Rivers. It addresses aspects of culture that bring with them the inherent way of planting crops, rituals and the social organization of the people. The main objective was to describe the organization and importance of the traditional routine, as well as the diet of the Rikbaktsa people. For this, Oral History was used as a qualitative methodology and determined the path taken for the production and analysis of data, using as a technique the direct, individual interview and carried out through a questionnaire with semi-structured questions, using as an instrument for collection the data a recorder and a notepad. The leaders, elders, women and young people interviewed were fundamental to the structure of the writing, as well as the bibliographic reference that was developed through literature research about the topic investigated. The research was carried out from April to September 2023, in the Primavera villages; Sun Valley; Areia Branca and Aldeia Nova. All in the Erikpaktsa Indigenous Land. As a result, the educational product in the form of a Roça Ribaktsa calendar was developed in order to be used in the classroom, where they will be able to find information about planting, seasons, moons and the variety of natural products that we can produce on the farm and in the backyard. It is a bilingual calendar that was produced in partnership with my students at the indigenous school under my guidance. I also present as a result the importance of continuing to do stump farming and the relevance of this practice to keep our culture alive, as the act of producing food is also a source of myths, rites and memories that encourage the preservation of original knowledge and traditional practices. which make the Rikbaktsa people unique in this region of the Juruena sub-basin. Based on this research and the knowledge acquired, it would be possible to encourage people to continue farming so that they can continue cultivating natural foods that benefit their health, leaving aside industrialized foods and the use of pesticides, preserving the culture in this act of planting. alive and strengthened, as well as the environment.

This research is of an analytical and reflective nature, that is, it is a qualitative research in which the approach to the concepts necessary for the theoretical construction of the object of study is based on works, books, e-books, articles that address the theme of making handmade clay pots along the lines of the Iny Karajá culture. Thus, in order to be able to compare the empirical data obtained in the field research with the theoretical analysis, and with a view to delimiting the object of study researched here, I will use the case study in order to better understand the specificities. Interviews will be carried out with the elderly men and women in order to explore the age-old wisdom of these subjects, both from the point of view of the art involved in the production of handmade clay pots, as well as from the point of view of traditional education Iny Karajá. The general objective is to understand the role/function of education in its traditional dimension in the process of making artisanal clay pots Iny Karajá. The following specific objectives were defined: to know the historical/ancestral process of making the traditional clay pot of the Iny Karajá people; define the possibilities and limits of the encounter between traditional Iny Karajá education and intercultural education so as not to cause the erasure of traditional Iny Karajá culture; specify the step-by-step process of making the traditional clay pot Iny Karajá. As an educator and practitioner of our millenary culture, i aim with my research to contribute towards strengthening the traditional Iny Karajá culture, establishing the didactic-pedagogical links between our cultural practices and the teaching-learning process of a traditional and intercultural. In this sense, as a practical result of the research, the Educational Product printed on the pages of the Pedagogical Booklet containing the step-by-step process of production the traditional clay pot Iny Karajá.

This research deals with teaching the mother tongue of the Bakairi people from the Pakuera village, municipality of Paranatinga MT. The objective is to investigate language teaching through textual genres and develop a proposal for teaching mother tongue at the Kurâ Bakairi school, using various reading and text production strategies. The proposed language teaching methodology is based on the generating theme “Ritual of Iakuigady” - Ritual of the Sacred Masks of the Bakairi people, with the development of three didactic sequences in the classroom. The didactic sequences are proposed from three textual genres: interviews, songs and traditional culinary recipes. The textual genres covered are part of the investigation into the Mask Ritual. The Educational Product will be a book with texts produced by students in the three didactic sequences. The study is based on bibliographies of authors who discuss language teaching and textual genres. The methodology is qualitative (Minayo, 2001), along the lines of action research. We believe that carrying out an in-depth investigation of a new methodology for teaching the mother tongue can provide greater stimulation for students, teachers and even future Bakairi researchers who are interested in the topic.

This is the result of research into the mathematical knowledge of indigenous people Ikpeng, held in the Xingu Indigenous Land, located in the municipality of Feliz Natal, state from Mato Grosso. In the hypothesis of ethnomathematics to reflect on the following research question: What is the mathematical knowledge of the Ikpeng people related to counting and geometry? What are the mathematics practiced in daily life of my Ikpeng people? Data production was based on observations of traditional activities and interviews with wise members of the Aldeia community Moygu of my Ikpeng people. Each culturally distinct people has skills and ways to fulfill everyday needs or rituals in different artifacts: ceramics, basketry, musical instruments, small ornaments, and
The entire material culture of native peoples is loaded with principles, objectives, knowledge, history and values. With this perspective, together with 2nd and 3rd students year, we were motivated to develop our research work with my people Ikpeng, to learn about and reflect on aspects of our history, our culture and our knowledge. Seeking to contribute to the appreciation, dissemination and preservation of our knowledge, including mathematical knowledge, other Ethnomathematics of culturally distinct peoples. The study was developed through of bibliographical and field research, with participant observation and had as main theoretical tool is ethnomathematics. From the research, we observed which the concepts of geometries were present in the making of baskets and sieves. This made it possible to develop a didactic sequence for teaching ethnomathematics. The proposal for the didactic sequence was based on the perspective of Ethnomathematics, in which we seek to rescue and value the mathematical knowledge of cultural practices used by the Ikpeng artisan. Aiming to provide the student Ikpeng teaching-learning based on your knowledge/doing, enabling you to be a co-author of your teaching-learning process.

The present work systematizes a pedagogical experience based on the Story of the “Menino que Virou Roça” – The Boy Who Became a Farm, which is one of the founding Stories of the Myky culture. The Myky are a people who live in the Japuíra Village, Menku Indigenous Land, located in the municipality of Brasnorte, Mato Grosso. The work is an experience developed by an indigenous teacher who develops a teaching-learning process based on his culture, bringing history and rituals as a learning object to the classroom, practical classes and experiences in the rituals and bringing in particular the ritual of initiation of the boys. The story of the “Menino que virou Roça” brings elements and cycles that permeate the daily life of the students and the entire community, influencing everything from the Myky religion to eating habits. The pedagogical proposal was organized based on the History of the “Menino que virou Roça” sought to understand the myky’s farm as a cultural space that involves all aspects of the community, the economic, the educational, the rituals. In the analysis made by the indigenous teacher made through the initiation ritual that takes place in the Farm Ritual from Jetá brings the configuration of the traditional education of the Myky people.

This master's dissertation “Memories and histories: material and immaterial heritage of the Balatiponé-Umutina people, reports part of the millenary material and immaterial culture of our ancestors bringing our history. Its objective is to understand the pedagogical relationships and the inclusion of the material and immaterial culture of the Balatiponé people in the school curriculum of the Julá Paré school. To carry it out, we took the approach of qualitative research, participant recording the reports of the elders of the community, the leadership and the participation of the students in the cultural week that is the moment that the material and immaterial patrimonies of my people were worked a lot. We cannot forget the knowledge and tasks of our ancestry, which historically suffered a lot with colonization, with that I present here the experience, of being Balatiponé, the daily life, the memory, the spirituality of the people, and also the activities of the Cultural Week . The systematization in the production of texts and drawings has the participation of students, our students participate in research, activities, studies, and systematization, they learn together with experienced people in the community, this bond of being together is very important in the teaching process learning of our students and for what the school has been working on in valuing the whole common culture. The research shows the observation and the look of the students themselves regarding the transformation of some techniques in the making of some objects, the valorization of the raw material of our territory, recognizing the importance of keeping alive the material and immaterial culture regardless of any introduction of element. that comes to be inserted in some production or way of doing, living and doing the cultural practices. Listening to our elders, living in the cultural week helps to recognize our 'material and immaterial heritage, a way of not losing our roots and having an indigenous look with great wisdom as our ancestors lived even in the midst of so many transformations. Working on Umutina knowledge and practices at school is to strengthen the Balatiponé identity.

In this master's thesis, "The Traditional Farm of the Balatiponé-Umutina People and Ethnomathematics", I tell the story of a culture that our ancestors always had to support their families, but which has little interest from this new generation. This work has the objective of showing the importance of having our own farm with healthier products that benefit our health and, thus, not depending on industrialized foods that contain toxic products, as well as, the learning of ethnomathematics. I use qualitative research to visit and get to know the stump crops existing in the Umutina territory, and also ethnographic research because I am part of this community. Furthermore, I tried to get to know even better the work done in the fields of our people, recording the reports of the elders who own the fields, at which time I took images of the whole process, from cutting to planting and the participation of the students in this learning process. The drawings and illustrations were indispensable for our pedagogical work. I also present my academic and professional trajectory, the school in the past and present, emphasizing the experience of working this activity with students and teachers, based on the teachings of the elders. I emphasize the farmland of the past and the situation it is in today, considering the advances of technology that have become part of our culture. As a result, young people have lost interest in continuing this cultural practice, which is fundamental to our people.

The present research presented here deals with the history of school education and intercultural pedagogical practice at the indigenous state school Terena Komomoyea Kovoero. This research was carried out with the community that lives in the region of Matupá -MT of the Terena do Iriri Novo indigenous land, in the north of Mato Grosso in the village Terena Kuxonety poke´e. In view of this, the research aims to investigate how the installation and development of an intercultural pedagogy occurred, seeking a way to understand the historical process of the implementation of the school through the intense claims of the Terena people in guaranteeing their rights to indigenous school education, as well as , the guarantee of the land as part of their greatest struggle, starting with the migration from the state of Mato Grosso do Sul to the state of Mato Grosso. In this way, teachers were interviewed and documents that are part of the school institution were analyzed, seeking to clarify matters about the history of struggle of the Terena people, as well as the implementation of the Komomoyea Kovoero school and its importance for the Terena people in the training of students who seek to enroll in this school unit. The dissertation has as an appendix as a pedagogical product a timeline on the historical trajectory of the struggle for land in Mato Grosso carried out by the Terena people.

This work is the result of a research project developed in the Graduate Program Degree in Teaching in Intercultural Indigenous Context. The goal of this work is developing teaching strategies in the areas of Mathematics, Natural Sciences, Language and Social Sciences, which are areas provided for in the Common National Curricular Base. For the development of these teaching strategies, it was necessary to establish a central theme, which in this work is the presence of Brazil nuts in the culture of the Kayabi-Kawaiwete people. The methodology used for the work to have the participation of the entire community was ethnography and participant research. The area where the research was made is the Apiaká-Kayabi Indigenous Land, it located in Juara, a small county in state of Mato Grosso, Brazil. The results obtained both with the research that raised knowledge of collectors, elders, women and children about the management and uses of the nut, as the students who performed pedagogical activities on these processes, demonstrated that the nut is fundamental for all. In this sense it is possible to conclude that this study brought relevant information on Cultural, environmental and Social Aspects of Chestnut. And that this exercise contributed significantly to the development of a teaching proposal with pedagogical didactic activities that has as premise a diversified curriculum, whose function is to value social manifestations, Regional Cultural and Economic and Communities Where Schools are located.

This work is the result of research in the Master's Degree in teaching in an intercultural indigenous context, in the line of Teaching and Language in an Intercultural Context, which has as its theme drawing and writing in the world of apyãwa children from 1st cycle, 1st year, which seeks to develop a reflection regarding the construction of a new, more collaborative way to teach Apyãwa children literacy through Drawing and Writing, strengthening the context of the Apyãwa school, facilitating teaching and learning for children in our community. In this sense, it was essential to study works by authors who worked on the literacy process and acquisition of writing such as Freire (1989), ABAURRE (1997), PAULA (1997, 2001), VYGOSTSKY (1984), these researches were the main point for understand the fact that the child is the subject of their own literacy process, constituting literacy and social literacy. From this perspective, we seek a teaching methodology to be in line with the sociocultural educational process of our Apyãwa people, thereby constituting literacy that concerns and meets the needs of the Apyãwa child. Through the analysis of the data collected, we developed and built a proposal aimed at our reality to meet the demand for quality literacy, enabling us to overcome the difficulties encountered in our children's teaching and learning process.

This research brings as a challenge a theme and a disturbing problem for the Apiaká people. The theme is the strengthening of the mother language in the daily life of the community Mayrob Apiaká. The problem to be investigated is that there are no speakers of the mother language in this community. Thus, the questions that are in the minds and voices of many is: what is the importance for the Apiaká people to register written texts in their own language? But how and with whom from the community could this research be developed? How can children’s literacy be achieved if there are no speakers of the language? The greatest goal, therefore, is to find and build, means to revitalize the spoken and written forms of the language as possibilities of teaching children to read and write in Apiaká. In this way, the work will be carried out with the participation of the community, involving in the research students that are in the final years of elementary and high school. The procedures will follow open methodology, as well as interviews with some older men and women in the community, to take forward the steps of the research and its intention. The Steps are: reading of books in the Apiaka language for vocabulary enrichment; working with song lyrics; listening to and singing songs in Apiaka to practice intonation and sonority of the language; learning everyday words that stem from fruit consumed by the community; and organizing small texts based on oral information given in the Apiaká language. We hope this research awakens the importance of the literacy of the language for this people as a tool of a liberating education.

This research is ethnographic in nature and was carried out with the Baniwa peoples of the Aruak linguistic trunk, located in the region of the Içana river, a tributary of the Negro river, in the municipality of São Gabriel da Cachoeira, state of Amazonas, tri-border region between Brazil, Colombia and Venezuela. This is a research called participant observation, in which the researcher, a member of the Juivitera indigenous community, was present in loco. As for the procedures, it is of a qualitative nature as it proposes a detailed description of the reality experienced by the Baniwa people with their mythological narratives pregnant with an ancestral and millenary symbology. From the point of view of data collection that underpins this investigation, the field research technique was used, in which photographic records were made, listening to narratives, informal conversations, semi-structured interviews with teachers, elders, leaders, reporting their experiences and grounded experiences in the Baniwa and Coripaco culture. The narratives that support the theoretical and methodological framework of this dissertation are based on the version of the ancestry of the Fratria Onça/Dzawinai told in the voice of the so-called Liedawieni native consultants: Roberto Paiva, Maximiano Paiva, Valentim Mandú (inmemorian), Vigico Juarez, Graciliano Paiva, as well as in works written by Luciano (2013), Weigel (2000), Garnelo (2003), in which the sacred Baniwa territories are described, their eternal dwellings, their rivers, waterfalls, creeks, and their social and marriage relationships their own, finally their rituals and ceremonies, which make reference to the primordial times of the birth of humanity. The general objective of the research is to register and deepen the ancient (ancestor) Baniwa knowledge (knowledge) in the context of traditional Baniwa education in its relations with non-indigenous knowledge that transits in the context of schooled (formal) intercultural education. The specific objectives are to understand the concept and importance of myths for the lives of the Baniwa people in their daily lives on Earth; To analyze the extent to which Baniwa Indigenous schools value Indigenous knowledge. I believe that the contribution in terms of research consolidation consists in the elaboration of the pedagogical material elaborated from the narratives collected from the elders and elders of sib Liedawieni from the Onça phratry (Dzawinai) of the Juivitera/Paitsipe indigenous community, students, teacher of the Indigenous school Municipal Fr. Ezequiel and students and teachers from the Jerusalem municipal Indiegna school in the Itacoatiara Mirim community km 10 on the road to Camanaus and Baniwa teachers.

The present research approaches the theme of indigenous architecture and its insertion in the curriculum of indigenous education in Haliti Paresí. It deals with the discussions on the insertion of indigenous knowledge in the curricula of schools, taking as a reference for reflection and production the knowledge related to the traditional house or Hati. The Haliti Paresí are speakers of an Aruak family language and currently live in about 64 villages spread over six indigenous lands that have already been demarcated and another three in the process of being demarcated

This dissertation presents a preliminary record, in the view of the Ikpeng, about the transfer of my of the people (Ikpeng) from the traditional Jatobá territory, to the Xingu indigenous territory, their land today. They were transferred from the region they inhabited, on the banks of the Jatobá River, located in the current municipality of Paranatinga - MT, in 1967. A forced transfer by the sertanistas brothers Villas Boas, Claudio Villas Boas, and Orlando Villas Boas. We were transferred to the upper Xingu region. At the time, the Villas Boas were in contact with the peoples of the upper Xingu: Waura, Mehinaku and Matipu and others. Then, by plane, they managed to locate the village of our people and first flew over the village dropping gifts and brown sugar. The Ikpeng, initially called the coconut sugar from the plane. They had several overflights in the region, only later, they landed in the field near the village of the Ikpeng. When my people first had contact with the Villas Boas brothers, they already had contact with the adventurers, miners who passed through the region where the Ikpeng lived. The garimpeiros went by canoe down the Jatobá River. First the Ikpeng had contact with the garimpeiros and later with the sertanistas. To present the trajectory of the Ikpeng people to the Upper Xingu in the view of the elders, the research was carried out in the villages where the elders reside. Three elders were interviewed, Kampot Ikpeng in Moygu village, Oyope Ikpeng in Kurure village and Yakuma Txicao in Pavuru village. The interviews were recorded on the cell phone, then translated from Ikpeng into Portuguese. To complete the production of the dissertation, readings about my people produced by anthropologists and research in documentary videos available on the internet were carried out.

The Ikpeng society is a people speaking of the linguistic trunk of the karib family, are currently located in the Indigenous Land of the Xingu MT, specifically in the region that covers the middle Xingu, and are divided into six villages, the four villages that are: Moygu, Arayo, Paranoá, Kurure, which are located in the municipality of Merry Christmas MT, and in the municipality of nova Ubiratã is located the village Pïrino,  in Nova Ubiratã, and the rawo village, and in the municipality of Paranatinga.

This research is about the teaching of the Munduruku mother tongue focusing 

on traditional songs, we believe that it is a possibility of teaching and learning to strengthen 

the written and orally written mother tongue. The mark that history left us with the extermination 

and the various forms of violence practiced against the indigenous people generated, 

among the surviving groups, strategies, organized or not, of permanence and perpetuation.

 These would be operationalized through silencing, negotiation, flight or rebellion, 

depending on the historical moment and context in question. The culture and adaptations resulting 

from interethnic relations have shaped, over the centuries, among the different surviving indigenous peoples 

in these areas of ancient colonization political traditions of indigenous resistance that are rescued, updated, 

resignified and operationalized with each threat that is posed to these populations. . And we indigenous people 

need to fight to strengthen ourselves, every year Brazilian politics threatens the lives of the indigenous 

population, we seek in this movement to preserve our ancestral roots and the mother tongue is one 

of the objectives that we need to strengthen and preserve.

This master's dissertation is related to the theme of the curriculum of indigenous school education. It proposes to discuss the insertion of the traditional music of the Haliti/Paresi in the context of the schools of the villages of the Paresi Indigenous Land. It aims to contribute to the construction of an indigenous curriculum, considering traditional knowledge about the Haliti/Paresi Song (Zerati) in the pedagogical context and showing its importance for our spirituality and strengthening our essence as a Haliti/Paresi people. The methodology is part of qualitative participatory research with pedagogical workshops, having as a central element the traditional songs together with the students of the Zozoiterô Indigenous Municipal School and the Malamalali Indigenous State School in the Rio Verde village. The research pointed out that the inclusion of traditional chants in the school curriculum is fundamental for the appreciation of culture and strengthening of a specific and differentiated curriculum proper to the Haliti/Paresi pedagogy. It also enabled the production of important pedagogical materials for teaching and learning, in reflection, about traditional knowledge about Zerati.

Daniel Matenho Cabixi and João Arrezomae were two great leaders of the Halliti Paresi people and were always concerned with the schooling of children, fearing that the school could make students forget their culture. For them, the school should work in favor of the People and not in favor of the surrounding society. These leaders participated in many meetings in City Halls, Funai and even in Brasília to defend a school that could value the Halliti Paresi culture. This work aims to reflect and discuss on Continuing Teacher Training for Haliti Paresi school education, using the thoughts and proposals for indigenous school education of these two great leaders. To build this work we bring brief information characterizing the ethnicity, as well as some notes on school education in the context of Paresi villages. In particular, we bring a section on Continuing Education of Indigenous Teachers, as well as the importance of focusing pedagogical work on cultural practices and traditions. In order to discuss the importance of culture and sacred values for the Haliti Paresi in the routine of the School, we will look for several articles that were published by Daniel Matenho Cabixi, interviews in newspapers, by Daniel and João Arrezomae, as well as we will look for documents in government bodies that indicate the claims of these leaders about the specific and differentiated school. Thus, FUNAI and the Municipal Department of Education of Tangará da Serra will be contacted to look for documents and minutes of courses that these two leaders participated in and spoke about their ideas about school education in the villages. Elders and teachers who participated in meetings and courses in which these leaders spoke about school education will also be interviewed, as well as about the advice they heard from Daniel Cabixi and João Arrezoae So, this research will be bibliographic, documentary and field. The questions that can be discussed to build this work are: how to assemble a support material for Continuing Education of Haliti Paresi Teachers using the ideas of cultural leaders? What proposals did Daniel and João Arrezomae make for the school to be closer to the culture of the Haliti Paresi People? Seeking to value these two leaders, this work will be concluded with the production of support material (it can be in the form of an E-BOOK) specific to the training of Haliti Paresi teachers in order to value and enhance the traditional culture of our people in school education routine.

This dissertation aims to investigate the importance of Takara as a central space for vitalization, maintenance and strengthening of the sociocultural epistemology of the Apyãwa people. As the Korako says, “Takãra aoxekato raka’e xanewe Apyãwa ramõ kwewiwe, maryn maryn xane kaãwa ramõ, tarywa rerekaãwa ramõ, xepaanogãwa rerekaãwa ramõ”. ‘Takãra is irreplaceable, essential since its origin for the vitalization of cultural practices, traditional and religious knowledge of the Apyãwa people’. This research brings important reflections so that Takãra can be valued and strengthened even more, providing opportunities for the renewal and intellectual formation of ceremonial leaders of the new generations. In this sense, it is intended to have a greater impact on school discussions, meetings and assemblies, enabling them to be interesting for everyone and especially for Apyãwa youth. With this, we hope that the research will bring more incentive for the continuity of the work developed at the school with the Apyãwa children and young people, supporting the initiative of the millenary sociocultural practices of the community. To carry out this research, we have valuable partnerships with the “living library” of my Apyãwa people, who have a lot of knowledge on the subject, in addition to the bibliographic and ethnographic research of the Apyãwa people – Tapirapé. The main methods used were participation in cultural activities in the villages, school activities, participation in night conversations at Takãra (Casa Ceremonial) and semi-open interviews with elders.

This research deals with the challenges faced by teachers at the Terena Indigenous State School of Komomoye Kovoêro to teach the Portuguese language to students Terena and Mebêngôkre (Kayapó). Considering the multilingual context of the State School in which three languages are spoken (Terena, Kayapó and Portuguese), Portuguese teaching experiences were developed, based on the reading and production of comics. This research proposal has a qualitative character (MINAYO, 2001). The pedagogical practices applied occurred through the Didactic Sequence resource (SCHNEUWLY; DOLZ, 2004). The resource used made it possible to interact with the realities of these indigenous peoples in question, as it was through the Comics that the actions were developed. The comics were chosen because these textual genres in comics allow pedagogical practices that cover different areas of knowledge and different age groups of students. As a recording instrument, the activities developed in the classroom, field diary notes, observations in the classroom, as well as reports from students and people from the community were collected after the completion of the didactic action. The work is theoretically based on authors such as: BARBOSA; BRANCHES; MARCUSCHI; TRAVAGLIA among others. The result of the present work makes it possible to be a methodological source for Terena MT teachers and in other realities that face the same situation in this vast field of cultural wealth.

This research is being carried out in the Pimentel Barbosa Indigenous Land, Ẽtênhiritipá village, located in Canarana and Ribeirão Cascalheira-MT. The interest on this research topic arose when I began to observe the presence of Portuguese terms in the oral language of people in this community. The objective is to investigate and analyze the borrowings of words from the Portuguese language to the Xavante language, having as a motto the influence of audiovisual technology, television and cell phones, etc., in people's daily lives. As a theoretical basis, I consulted the following authors: Carvalho (2009); Alves (1994) and Quintino (2012) that allowed me to explore such social phenomena. For data collection, young people from the Samuel Sahutuwẽ Indigenous State School of Basic Education answered a bilingual form with questions about the use of technology. I also did field notes during interviews with elder people and students. The participants' answers were transformed into data that allowed me to learn about borrowing words from the Portuguese language; how people are behaving and thinking in the village. I also observed their routine interaction, mainly, listening to their speeches both in the villages and in the cities of Canarana and Água Boa, in 2020 and 2021. From the research, I observed that these technologies are putting our ancestral customs at risk, for instance, to give names to things, in our mother tongue. Instead, objects are being named according to the vocabulary of western society. Thus, the borrowings of words from the Portuguese language have been rapidly transforming the way of the Xavante people of Ẽtênhiritipa village speak.

The purpose of this work is to present the importance of using masculine and feminine words to maintain Apyãwa linguistic epistemologies, as a symbol of the cultural and linguistic resistance of the community, with regard to knowledge and about social organization, songs, communication, traditional festivals, rituals and connection with the supernatural world, according to Apyãwa cosmological explanation. As the sages of the community say, in the concentration of our knowledge, there is the knowledge that we share and experience, in a special way, during all the periods of our experience in a relationship with our millenary knowledge. Communication among the Apyãwa revolves around the movement of knowledge, which occurs through signs and symbolic manifestations, interpreted by us as cosmic languages. These are languages that, in a way, guarantee the identity of the male and female sexes, with the Apyãwa being. This work therefore brings a set of reflections on the use of the masculine and feminine word, on linguistic knowledge, interpreted from the flow of the Apyãwa social discourse, which expresses knowledge produced from different ways of living. Interviews were carried out with wise men, with some teachers from the Apyãwa villages, in addition to participating in some workshops and seminars, also in cultural activities in the village, school activities, participation in night conversations at Takãra, where subjects and problems related to the people and their knowledge as Apyãwa. A documentation of masculine and feminine words of the Apyãwa mother tongue "Tapirapé" will be made, which are taught by parents, and within the family, which will be made available for the exclusive use of the community school, as the pedagogical teaching product, aimed at strengthening of the masculine and feminine words Apyãwa. This research intends, therefore, to investigate the methodologies used or approached by the Apyãwa teachers for the students of different grades, to create a path that meets the demand of inclusion of the teaching of masculine words and feminine words in the State Indigenous School "Tapi'itãwa", and thus recover the strengthening and valorization of the own identity of knowledge, and of the Apyãwa people, in the context of the use of the mother tongue.