The Haliti-Paresi language belongs to the Aruak linguistic family, spoken by a people with the same name, in the state of Mato Grosso, which is 500 km from Cuiabá. Currently, the Paresí have a population of 3,000 people, 90% of whom are bilingual in indigenous language and Portuguese. In the village, they communicate with each other in their mother tongue, and with non-indigenous people and other ethnic groups through Portuguese. This research aims to present aspects related to the traditional history of the Haliti people called “Kokotero: the origin of cassava” which tells the origins not only of cassava, but of other plants. The story narrates that Kokotero's mother buried her daughter and cassava was born from her. Then, other women also decided to bury their daughters to see if cassava would be born: katyolalo buried his daughter and katyola (mangaba) was born, zohityalo buried his daughter and zohitya (cashew) was born, and zawacero buried his daughter and zawace/ ketewakolore was born ( without translation). These native fruits are found in the cerrado, in the countryside and in the woods and this story will be investigated in different contexts: sung, narrated and in bezenções. Through this narrative research, the semantic aspects of homonymous, polysemous, synonyms and words that are mentioned in everyday life will be analyzed, as well as the technical words that will be investigated. In addition, the different cassava species that emerged from a single tree will be explored, how many still exist, how many have already become extinct and how many species of cassava in total. From the data collection, the names of the species will be recorded in the mother tongue Haliti, with a Portuguese version. All the research will be developed together with students from the 5th to 9th grade of the Municipal Indigenous School Formoso located in the Municipality of Tangara da Serra MT, in the Rio Formoso Indigenous Land, Rio Formoso village. In addition to recording the linguistic aspects of the texts, recording the narrative in the mother tongue, in its entirety, is extremely important for strengthening the original language. The narratives of the stories, such as Kokotero, the origin of cassava, present a lot of relevant information about the language and culture of the people. This study will enable the maintenance and strengthening of the Haliti language, contributing to the preservation of the linguistic and cultural richness that indigenous languages constitute.

This dissertation investigates the relationship between the Guilhermina da Silva Indigenous State School, in Aldeia Aldeinha de Anastácio, and indigenous resistance and identity. Composed of seven chapters, its general objective is to understand the role of the school as a space of resistance and cultural appreciation. Furthermore, one of the specific objectives is to analyze and recreate the myth of the emergence of the Terena to develop an educational product that contributes to the preservation and appreciation of the Terena cultural heritage, through writing and illustrative drawings. The research adopts a qualitative approach, specifically the autoethnographic methodology, aiming to understand the role of the Guilhermina da Silva Indigenous State School in promoting Terena resistance and identity. The study takes place in the village Aldeinha de Anastácio, Mato Grosso do Sul, Brazil, involving indigenous and non-indigenous students, teachers, staff, leaders and people relevant to the construction of the school. Data collection includes semi-structured interviews, recorded with consent, and participant observation to understand intercultural practices. The autoethnographic methodology allows the researcher to incorporate his own experience as an indigenous person and a Terena teacher into the analysis. Data analysis is conducted inductively and interpretively, using content analysis techniques to identify emerging themes and meanings. The study follows ethical principles, obtaining informed consent and ensuring privacy. At the end, the results will be shared with the community, providing participants with knowledge of the research findings.

This research is about children learning literacy with the Apiaká Pedagogy. The research was carried out in the Mayrob village, at the Leonardo Crixi Apiaká Indigenous State School of Basic Education, in the Apiaká Kayabi Territory, in a multi-classroom, with 19 students, 06 from the first phase, 08 from the second phase and 05 from the third. phase. The research had a qualitative and participatory methodology with the application of activities organized into thematic units. The thematic units were worked on with pedagogical monitoring of the children's learning. Thus, Apiaká pedagogy contributes to the school literacy process because culture, customs, our experiences are inserted into the school curriculum in a way that we create and live in the school organization a curriculum that is intercultural and specific.

This research deals with home education and the teaching process itself at the Ikpeng Central Indigenous State School. This indigenous school is the result of intense demands by the Ikpeng people for recognition, legitimization and accreditation by the state. Carried out with the communities of the Arayó and Moygu villages, in the Xingu Indigenous Land, in the municipality of Feliz Natal, in the state of Mato Grosso, Brazil, this investigation, with a qualitative approach, has as its main objective to characterize Ikpeng education. The resulting pedagogical product is literacy material in the mother tongue, which should be used in Ikpeng schools, with the aim of strengthening the identity and culture of these people.

O presente trabalho é resultado de um projeto de pesquisa desenvolvido no Programa de Pós Graduação de Ensino em Contexto Indígena Intercultural sobre saberes tradicionais do Povo Balatipone e os conhecimentos que podem ser articulados para prática pedagógica, em escolas indígenas. Teve como objetivo identificar e compartilhar possíveis conhecimentos sobre práticas de ensino escolares que podem estar presentes na confecção do abanador, objeto pertencente a cultura material e imaterial Balatipone. Essa pesquisa foi desenvolvida com alunos do quarto ano seriado da escola Municipal Indígena Jula Paré que fica no território Indígena Balatipone, aldeia Balatipone município de Barra do Bugres/MT. Para o desenvolvimento da pesquisa foi estabelecido com os alunos que o estudo trataria dos processos para realizar os trançados (Barukwa). Com base na metodologia de pesquisa participativa de cunho etnográfico, foram desenvolvidas etapas de observação e escuta dos anciões, coletada de material para o trançado, orientação para confecção dos trançados, e por fim os registros das atividades práticos-reflexivas sobre todo o processo desenvolvido. Nos dados obtidos identificamos que esta atividade que articulava práticas culturais com atividades escolares despertou muito interesse nos alunos. Foi possível observar que tanto na orientação da anciã e da professora, quanto no momento de coleta de material, bem como na confecção dos artefatos, os alunos ficaram muito interessados em aprender os trançados. Através desta pesquisa conseguimos estabelecer um diálogo intercultural e interdisciplinar que permitiu a identificação de conhecimentos sobre matemática, ciências, geografia e outros que se fizeram presentes durante a prática cultural.

This qualification report discusses the importance of the work of indigenous Rikbaktsa women, as well as the difficulties encountered in the work carried out by them. The research aims to find answers to the changes imposed on women over time, as well as we want to understand how these changes reached and still affect the development of skills, an obligation regarding the work of women of the Rikbaktsa people. The Rikbaktsa people still preserve the environment, they do not sell wood or extract minerals. The environment for the Rikbaktsa people is very important as it is through it that they obtain their livelihood, such as hunting, fishing and materials for the production of handicrafts, for both men and women. The research's guiding problem is how does the Rikbaktsa woman reconcile the modern world and the culture of the people? Understand the rules of what a cultural ceremony is like and to what extent the woman has the obligation and duty to participate, what are her activities in each ceremony? With social integration, changes happen among the people and women and children are part of these cultural metamorphoses that are difficult to accept. Do the Rikbaktsa people still maintain cultural traditions, and do women have a fundamental role in cultural work that only they can do? The research has the general objective of investigating the role of women in the social environment of our Rikbaktsa people, cultural changes and how they carry out their activities. And its specific objectives are: Investigating how social integration is changing the cultural customs of the people, specifically the Rikbaktsa woman; Survey the indigenous community's conception of the development of young Rikbaktsa women regarding traditional education; Record the work of the Rikbaktsa woman's role in the social environment and compare the extent to which the school can contribute to strengthening culture. Therefore, we are proposing the Pedagogical Product, which is a booklet that presents women's work and its importance so that this knowledge can be valued by children and young people for the preservation of culture. The methodology is bibliographical research and field research via interviews with women in the community. The importance of the work is precisely so that our people, especially young people, can value the role of women.

The Terena People can be considered the last remnant of the Guaná Group, whose word means “many people”. The Guaná are characterized as a people made up of several ethnic sub-groups, inhabitants of the southern region of South America, more specifically, in the Chacos between Paraguay and Brazil. Characterized by being excellent farmers, they ended up being subservient to the more warlike sub-groups and decided to move to other lands, reaching the territory that is today called Mato Grosso do Sul. After the War of the Triple Alliance, many Brazilian combatants did not return to their places of origin, remaining and invading Terena lands, without any authority defending the rights of these indigenous people who contributed so much to Brazil in this war that disputed and defended borders. Speakers of the mother tongue of the Aruak trunk, the majority of the Terena live in discontinuous territories, surrounded by large farms, spread across seven municipalities in the south of Mato Grosso, however, Terena people are found in the State of São Paulo and in the northern region of Mato Grosso . In the city of Anastácio-MS, Aldeia Aldeinha is characterized as an urban village, where around 600 residents live, whose main form of communication is Portuguese, with few speaking and understanding their mother tongue. In view of the projects aimed at valuing traditional culture, the Escola Estadual Indígena Guilhermina da Silva offers a subject called “Mother Tongue”, therefore, this work aims to present a didactic and pedagogical proposal for working with the Mother Tongue. with elementary school students. Seeking to value traditional culture, to build this proposal, bibliographical research was necessary to search for texts published in the mother tongue of the Terena, as well as to build the history of my people, as well as that of Aldeia Aldeinha. This is a field research work, with the interview being a way of searching for data in the mother tongue to build small dialogues and exercises to compose the pedagogical teaching material, which can be used in the classroom in different areas of knowledge, considering that, in addition to activities in the mother tongue, it brings the history of the Terena People and the Aldeia Aldeinha. As a theoretical contribution, we sought reference authors who published about the Terena in different aspects, such as Bittencourt and Ladeira (2000), Oliveira (1976), Pereira and Nascimento (2013), Reginaldo (2016), Sebastião (2016), among others. . It is a work of utmost importance, since the format of the pedagogical teaching material proposes that students develop small dialogues, from everyday situations, seeking, over time, for the Terena language to be adopted as a routine practice in Aldeia Aldeinha.

This research work seeks to show how the qualitative history process of the Xavante people runs, having as a backdrop the reality of the State of Mato Grosso, located in the State of Goiás. And for this, it was analyzed in the research project, with the professionals, an elder at the São José-Sangradouro school, stories were applied in the form of comments to literacy teachers and seeking to show their vision of the historical process of the Xavante people. This work collects information to be used in routine work and to clarify any doubts. The importance addressed highlights the commitment to improving teaching for indigenous students and valuing their Xavante people.

School education in the village is treated as the future for the new generation aiming at training to transform to fight for the improvement of life in the environment and strengthening culture in its defense and preservation. These are observed by the community since its growth, in its development and intellectual monitoring outside and within culture in the globalized world. It is necessary for the village community and the school community to work together so that children grow up with their feet on the ground. To this end, it is necessary that the two pedagogies go hand in hand, whether they are applied within the curriculum of indigenous school education. To this end, it is necessary to build a model of Political Pedagogical Project in a format that can be applied within the culture of the people and the culture of school education. May this be worked within the knowledge of the elder and the knowledge of the teachers. The appropriate model is to build a specific calendar based on the thematic axes practiced in the culture. This way, teachers, together with the community, build their teaching methodologies, respecting the teaching workload. This makes it easier to create teaching materials for teachers, providing specific and differentiated indigenous school education. The school belongs to everyone, the village community, the elders, hunters. The school will be indigenous culture.

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.