Through my work as a trainee at the Institute for Socio-Economic Studies (INESC), I came to understand that understanding more about budgets can be a powerful tool for understanding and defending human rights. I therefore chose to incorporate this dimension into my research into mathematics teaching. My dissertation, "Quilombola school education: a study of mathematics teaching in the Kalunga community of Vão do Moleque (Maiadinha) as a tool for human rights education", aims to evaluate the moments in which access to knowledge about human rights becomes possible through the teaching of the public budget in secondary school classrooms. To do this, it was necessary to search for references and draw up a synthesis on the relationship between budgets and human rights, and to construct a didactic sequence based on the school budget suitable for a first grade high school class. The research activities included the application of this didactic sequence to first-year high school students at the Kalunga I State School (headquarters) in the municipality of Cavalcante-GO. From this perspective, I carried out research based on the concept of action research proposed by Michel Thiollent, which involves carrying out research aimed at solving collective problems and developing concrete actions to promote changes in the reality being investigated. The theorists who provided the basis for the research contributed to an understanding of education and mathematics education, human rights, public budgeting and teaching methodologies, helping in the development of the proposed didactic sequence. I found that, despite the modern infrastructure of the Kalunga I State School (headquarters), there are challenges such as the lack of resources in the library. Based on the application and critical analysis of the Didactic Sequence (DS), we can see the students' engagement and the connection with themes such as budgeting and citizenship, which imposes the realization that there is a need for improvement in order to guarantee educational quality.

The Ingarikó people still live by preserving and valuing their way of life, their cultural practices, their techniques for preparing their fields, and their techniques for cultivating native seeds. In addition, they preserve the environment and extract natural resources in a balanced way. And each community makes its living throughout the territory, in different places, which lead to similar ways of preparing the fields, but with some specificities. This happens because there are Ingarikó people who live in the countryside (Lavrado) and others who live in the forest (Amazon Rainforest). For this reason, the location and the types of crops will diversify throughout the space, the territory, this is the transformation of the crops throughout the space. It is possible to find, in each community, farmlands, virgin forest, and capoeira. Throughout time, we have faced problems with food production, with the result of the planting. This transformation over time has led us to realize that the planting is no longer suppressing our food. Our fields as well as the Ingarikó people have suffered, we are facing production problems. Both in the rainy periods and in the summer (drought), for example, the flooding of the fields is a constant, we experience the rotting of the seeds, and pests attacking the seeds. For this circumstance, this research seeks to understand and describe the Ingarikó fields and their transformation, analyzing the problems faced by the Ingarikó people, especially in the area of production and also observing the climate changes that are always affecting and decreasing the number of farms and the production in each family. For this research we interviewed the elders and also the people who are currently managing the fields to understand their interpretations of what is happening.

This study outlines the collective process of developing a course plan for training change agents in climate

justice and communication, conducted by the " Coalizão Vozes do Tocantins por Justiça Climática." The

course targets young individuals aged sixteen to thirty-four, representing diverse segments of traditional

peoples and communities, including quilombolas, indigenous groups, babaçu coconut breakers, artisanal

fishermen, and small-scale farmers. Thus, it represents a powerful, vibrant, and intercultural gathering in the

state of Tocantins.

The planning process involved approximately 25 individuals who are active members of the Coalition's

management council, representing the ten organizations comprising it. These organizations encompass

grassroots community groups, representatives of indigenous peoples (Krahô and Apinajé), quilombolas,

artisanal fishermen, small-scale farmers, and landless settlers fighting for agrarian reform. Additionally, non-

governmental organizations providing support and educational institutions are also part of the coalition.

The traditional Geraizeiras communities in the North of Minas Gerais were brutally affected and expropriated in their territories, since the expansion of eucalyptus monoculture and mining projects on the Gerais-chapada (higher and flatter areas in the Cerrado). Faced with sociocultural and environmental losses, many actions have been built to reverse this situation. The creation of the Nascentes Geraizeiras Sustainable Development Reserve (RDS), focused on in this study, the result of a challenging struggle that lasted over twelve years, was the resource used by the Geraizeiras communities to counteract the effects of an excluding, incompatible “development” model with its way of life, antagonistic to its culture and sustainability. This dissertation aims to record and analyze the performance of the Geraizeiras communities in the process of creating the RDS, taking as a starting point what I know and experienced in meetings, as a member of one of them, but also the record of informal conversations, interviews, participatory observation, document analysis and bibliographic review, activities that were carried out between the years 2021 and 2022. It is a collaborative research, carried out by me and other members of the communities involved in the creation of the RDS, in the form of a escrevivência (write of lived) under the inspiration from Conceição Evaristo. Together we built a timeline, starting from the period prior to the creation of the Conservation Unit (UC), describing the socio-environmental conflict that initiated the struggle, as well as the different initiatives and perspectives that guided it in the beneficiaries of this creation and implementation of the RDS. We conclude that, after the territorial expropriation suffered in past decades, today our Geraizeiras families feel safe, as they perceive normality returning little by little in the territory. In this context, it has been important to rely on the State apparatus to build alternatives for the future in the territory and to prevent the recurrence of hegemonic and harmful economic projects on it. We hope that our escrevivência can produce reflections and inspire other initiatives in favor of socio-environmental well-being.

This study is an autobiography of my history as a Kalunga woman. It seeks to understand women's experiences, struggle and resistance in Quilombo territories, specifically in the Tinguizal community. Through my life story, I analyze the challenges and opportunities in this space where our bodies are constructed and reconstructed in life and in territory, while at the same time bringing to light underlying issues, often unconsciously or purposefully silenced, related to the various forms of violence suffered by us, quilombola women. I warn about the dangers of silencing, the consequence of which is the perpetuation of patriarchal ideology. From a "writing experience" (escrevivência), I seek to describe my quilombo and its environmental, social, cultural, identity and historical characteristics and to give visibility to the Kalunga woman in the constitution, living and survival in this territory.

This dissertation is born from a connection between my personal life and my career with the research topic: the monitoring of autonomous indigenous groups and expresses my concern and commitment to the ethical use of technology.
The work is based on the premise that the use of technology to monitor autonomous indigenous groups is a complex and sensitive topic, which encompasses cultural, technological and socio-environmental issues. Thus, the dissertation discusses several aspects of this complexity: the assessment of the impacts of monitoring technologies on the rights, privacy and security of places inhabited by autonomous indigenous peoples; the identification of the most appropriate technological tools that respect the privacy and autonomy of these groups; the role of technology in protecting indigenous lands against external threats, such as invasions and deforestation; the importance of involving indigenous peoples in the process of implementing and managing these technologies, combined with territorial protection, ensuring that their rights and perspectives are prioritized.
I begin this reflection with a self-analysis of my professional trajectory as an indigenous person, based on the experiences acquired over the years in the work of locating, monitoring and protecting autonomous groups. In the second chapter, I discuss the terminology used by the State to refer to autonomous peoples, in contrast to local perceptions, shaped by the unique realities in which these communities are inserted. In the third and fourth chapter, I discuss approaches to identifying autonomous groups and the potential of geospatial tools in territorial protection, using the case study of the Kawahiva indigenous people of Rio Pardo and the hypotheses that the analysis of traces allows us to formulate about the history of these people.
I conclude the reflection with the presentation of the Hãmugãy Monitoring platform, which I developed to facilitate the recording of information on indigenous territories by the indigenous people themselves, giving them greater autonomy and voice in the management of their territories.

This study explores the concept of psychological distress as an impact of the Belo Monte Hydroelectric Plant. By shifting the focus from conventional psychiatric diagnoses to a broader understanding of psychological suffering, we aim to bring to light the complex dynamics of trauma and resilience from a social perspective. The methodology starts from a clinical case as a social case, both from the experience of the Clínica de Cuidado (Clinic of Care) and the Altamira Bem Viver (Well Living) Network, exploring the encounters between a patient's symptoms and the issues raised by their ethnic group. The investigation of the case continues by seeking to understand the specific cosmopolitical and relational dimensions of the Arara people, particularly during contact in the period of the Trans-Amazonian Highway implementation. A continuity between different colonial processes is perceived, with a change from the nature of epidemics of infectious-contagious diseases causing genocides during the Trans-Amazonian period to the epidemics of psychiatric diagnoses in the context of contamination of the way of life and ethnocide in the Belo Monte period. Indigenous perspectives of understanding illness phenomena and care are mobilized in conjunction with the perspective of listening as an ally for the formation of a field of intermedicality and the weaving of a network in mental health care in intercultural contexts and human rights violations.


This dissertation deals with Munduruku culture and its transformations over time. It is known that since contact with European civilizations, Munduruku culture has undergone many changes, re(existing) the various forms of oppression and hegemony. The impact of this miscegenation of "whites, blacks and indigenous people" has been the disappearance of some ancient traditions. However, Munduruku historical contexts are marked by resistance to extermination and oppression. In its struggle for epistemic justice, the Munduruku culture lives and survives by mixing with and adapting to non-indigenous society. The school, as a place for teaching and learning, must seek ways and methods of rescuing this knowledge, whether in written form or orally, by listening to the elders and recording this knowledge.