Based on post-colonial and contestatory modernity/coloniality/decoloniality studies (Mignolo, 2003; Maher, 2006; Gómez Quintero, 2010; Souza Santos, 2011; Arguello Parra, 2019; among others), which seek to decolonize knowledge-power in the production and validation of knowledge, this paper investigates the epistemological dialogues between the forms of knowledge production in the university and in the indigenous village. The idea is, therefore, to analyze the modus operandi of the training process of indigenous teachers in the state of Amazonas in Northern of Brazil, focusing on the Intercultural Pedagogy course offered by a public university to identify the epistemological principles that guide and validate this training process. Assumed as qualitative-interpretative research, with an ethnographic nature, in the sense proposed by Erickson (1993), the empirical basis of the research is constituted by semi-structured interviews carried out with training and indigenous teachers in training, by the pedagogical project of the Intercultural Pedagogy course in its different dimensions, in addition to the teaching materials produced by teachers and students in and for the training process. Discursive Textual Analysis (DTA), in the sense proposed by Bruno & Galiazzi (2006) is used as a tool to analyze the data. Although the narrative built by the project that guides Intercultural Pedagogy and by the higher education institution that offers the course is one of convergent epistemological dialogues between the university and the indigenous village, the preliminary results of the investigation point to two movements – solidarity and overlap, in the terms proposed by Rafael (2001), of epistemological guidelines in the training processes of indigenous teachers offered in the state of Amazonas. Discussions with populations and indigenous the inclusion of indigenous as training teachers, are examples of the epistemological solidarity movement. The movement of epistemological overlap occurs when, despite the attitude of considering ethnocultural studies in the organization and offer of training (solidarity), the implementation of training ratifies the modus operandi of Eurocentric training processes, with modes of production and validation of knowledge proposed by the so-called Cartesian science. The results of the investigation also point to a veiled resistance on the part of indigenous peoples, often silenced by the knowledge-power that the university itself propagates and represents in non-indigenous society and that is extended to the indigenous territories where it arrives.
