In this study, we describe the history of Parakanã Schooling analyzing the educational actions developed by the Parakanã Program, from 1988 to 2013, in the Parakanã Indigenous Land, located in the municipalities of Itupiranga and Novo Repartimento, in the southeast of Pará. From documents, scientific productions, photographs, general observations and testimonials of non-indigenous teachers and indigenous students we show how Indigenous School Education was offered by the Parakanã Program, presenting its main implications for that indigenous culture. The history of the contact with the Parakanã was of material and immaterial losses, of change in several dimensions, in their actions/knowledge and even in their own bodies. The school that appears in the second half of the 1980s, implemented by FUNAI and then continued by the Parakanã Program, maintained by Eletronorte to mitigate the impacts of the flood to its lands by the Tucuruí hydroelectric , was of great importance in that context. From three conceptual axes we try to interpret the indigenous Parakanã reality: 1) Indigenous education; 2) Interculturality, taking into account the contact relations following Monteiro's cultural mediation theory, of intercultural relations established between indigenous peoples in contact and intercultural relations and education; and 3) Indigenous School Education, based on studies that discuss the possibilities of establishing the indigenous school in "new theoretical horizons" treating it as a border place. Also relevant to the construction of the research was the experience accumulated in more than 20 years (1995-2016) of activities with the Parakanã, an experience supported in the ethnomethodology conceptions for the data collection, using specific tools of the ethnographic research implicated by Macedo, such as: school documents such as ethnotext, the field diary and the "inter-view". Through the collected data we identified important categories for analysis (indigenous autonomy, self-determination, territoriality, cultural recognition, indigenous culture, dialogism, alterity, bilingualism, school as frontier and sustainability), which enabled us to give an understanding of the Parakanã school as a border place where many relations of cultural mediation were established. While on the one hand the Parakanã school did not express in depth the aspect of critical interculturality in its school practice and in a more intense policy for indigenous autonomy, on the other hand we verified a relation of mediation, of cultural recognition to the indigenous culture, of dialogue between teachers and students, of bilingualism, of encouraging the permanence of the indigenous language and culture and several practical activities seeking the economic-ecological-cultural sustainability. The quest for indigenous self-determination is a constant struggle among all the indigenous peoples of the Americas. Achieving it in its fullness is still a utopia, but there are different degrees that can be established in the history of each people. The thesis that we defend from the study of the experience of the Parakanã Program is that the school, because it favors important cultural mediation relations between the toria society and Awaete society, has contributed significantly to the affirmation and maintenance of culture, territory and language Native, strengthening Parakanã indigenous autonomy.
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