The Awaeté Parakanã are people of recent contact who keep alive the most
important marks of their culture: dances, language, paintings, economic and
political organization, and autonomous educational structure. Thus, the research
aims to understand the culture, identity and memory of the Parakanã Indigenous
people, their losses and gains in the transitional process of territorial new
composition. The historical and cultural aspects that guide the construction of
knowledge passed on through generations will be analyzed by the research. At
the point of this discourse is the scientific problem we arise, that is the transitional
housing process of the current Parakanã Indigenous Land, inhabited by the
Awaeté Parakanã. In southwest region of Pará, on the banks of the Pucuruí,
Bacuri, Direita and Pacajazinho rivers, between the cities of Novo Repartimento,
Itupiranga and Jacundá, is settled the Parakanã Indigenous Land. The Parakanã
began a new style of life in the 1970s, quite appropriate to the logic of nature, but
concentrated in an area that the Brazilian State at the time had called Reserva
Indígena. In this sense, our scientific question concerns the current cultural,
identity and memorial stage of the Awaeté Parakanã people, inquiring about
losses and gains since the departure from the previous region to the present
location. The research is justified on account of the need for more in-depth
studies and more appropriate investigations of how abrupt changes in places and
ways of life that interfere with the continuity of the traditional model of culture of a
given original society. The research is shown to be complex due to the fact that
these abrupt changes, in the case of our research focus, occurred under white
intervention in a space already ancestralized by the Awaeté Parakanã. It is
therefore appropriate to record how the Awaeté Parakanã perceive themselves in
current times in relation to the period prior to the implementation of their territory
by Funai. We investigated the historical contexts of the Awaeté Parakanã since
the period prior to the contact with the white people in search of an
understanding of the cultural significance of the territory for the Awaeté
Parakanã; as well as to verify how the identity and memorial formation of the
Awaeté Parakanã have occurred in a new composition of their new territory. It is
important to affirm that the research was made from historical, documentary
records, avoiding face-to-face contact, due to the problem of biosafety in relation
to the researched indigenous community at this time of the New Coronavirus
Pandemic. We hope that this research shall serve as a basis for the studies on
cultural reconstruction of native people’s lives.
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