Based on the assumption that each group is built by specific social processes, I analyze the social trajectories of three indigenous women from the Lower Tapajós River region, Western Pará State, Amazon. From this perspective, I reflect on the construction of fundamental strategies for mediation exercises by different universes, associated with the orientation of political actions in defense of indigenous rights. Denying any political reductionism that assumes indigenous people in social isolation and immutable organization and daily practices, I bring to reflection ways of participation of ethnic groups, in mediated interaction or supported
by delegated representation. I used methodological procedures based on a semi-structured qualitative interview and direct observation, without losing sight of the procedural, dialogical and engaged research exercise, to enable the construction and analysis of the social trajectories of Auricélia Arapiun, Fabiana Borari, and Luana Kumaruara. They were constituted as people in the process of socially walking through different places, thus reaffirming their cultural roots and their referential ancestry. The commuting between the city and indigenous community was experienced by them since their childhood. The sense produced in these commuting reinforced their belonging to their respective ethnic groups and the convergence of common interests with other indigenous. The analysis of the process of constitution of authority by these indigenous
people, investing in training as leaders, involved the reflection on issues of social organization, bonded with the traditional territory, construction of the body and the person, pajelança and commensality. The construction of their legitimacy as representatives of collective interests also passed through formal education, enabling the incorporation of knowledge and codes of behavior produced externally to the meaning-producing universes themselves. Since 2010, with the implementation of a Special Indigenous Selection Process at the Federal University of Western Pará, a new phase to the way of making politics among representatives of the
indigenous movement of the Lower Tapajós has begun. Ufopa becomes a stage of coexistence, of political dispute, of the demarcation of otherness, of the formation of indigenous leaders, of articulation among indigenous women and of the formulation of anti-racist strategies and of a critical intercultural project to be later replicated in other social spaces.
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