Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-05-31T11:52:37Z No. of bitstreams: 1 giselidopradosiqueira.pdf: 2308740 bytes, checksum: b32468633ef8fdb6838f91dcbee9cd23 (MD5) / Rejected by Adriana Oliveira (adriana.oliveira@ufjf.edu.br), reason: primeira letra de cada palavra chave em maiúsculo on 2016-07-02T12:26:57Z (GMT) / Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-07-04T10:30:32Z No. of bitstreams: 1 giselidopradosiqueira.pdf: 2308740 bytes, checksum: b32468633ef8fdb6838f91dcbee9cd23 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-07-13T16:14:10Z (GMT) No. of bitstreams: 1 giselidopradosiqueira.pdf: 2308740 bytes, checksum: b32468633ef8fdb6838f91dcbee9cd23 (MD5) / Made available in DSpace on 2016-07-13T16:14:10Z (GMT). No. of bitstreams: 1 giselidopradosiqueira.pdf: 2308740 bytes, checksum: b32468633ef8fdb6838f91dcbee9cd23 (MD5) Previous issue date: 2012-02-27 / A história do ensino religioso no Brasil sempre esteve marcada por um discurso conflitivo entre os pressupostos da laicidade e da confessionalidade. Esse conflito se reflete na discussão sobre a permanência ou não dessa disciplina no sistema escolar brasileiro, bem como sobre as diretrizes que a norteiam como área do conhecimento na atual legislação. Essa discussão ganhou nova ênfase no século XXI, quando tramitou e foi aprovado o “Acordo entre a República Federativa do Brasil e a Santa Sé, relativo ao Estatuto Jurídico da Igreja Católica no Brasil”, que reacendeu as argumentações de defensores da laicidade do Estado e da liberdade religiosa do cidadão. Nesse contexto, cabe indagar quais são as implicações epistemológicas desse discurso conflitivo na prática pedagógica nas escolas públicas do Brasil. Na ausência de um consenso epistemológico nessa área do conhecimento, criaram-se diversos modelos de ensino religioso que atualmente coexistem no ambiente escolar. Este estudo busca apontar o caminho dessa discussão epistemológica diante dos princípios apresentados pelo Ministério da Educação nas diretrizes gerais para educação básica, centradas na compreensão da essência do humano como um ser de relações. / The history of religious learning in Brazil has always been marked by a conflicted discourse between secular and denominational assumptions. This conflict is reflected in the discussion about the permanence or not of this discipline in the Brazilian school system and the guidelines for this area of knowledge, as it is considered in the present legislation. This discussion gained emphasis in the 21st century, when the "Agreement between the Federative Republic of Brazil and the Holy See concerning the legal status of the Catholic Church in Brazil" was processed and approved, reheating the arguments from the advocates of the secular state and of the citizens’ religious freedom. In this context, it is worth asking what are the epistemological implications of this conflicted discourse over the pedagogical practice in public schools in Brazil. In the absence of a consensual epistemological knowledge in the area, several models of religious learning were created and currently coexist in the schools of the nation. This study seeks to point the way this epistemological debate may follow considering the principles presented by the Ministry of Education in the general guidelines for basic education, which are focused on understanding the essence of the human as a being of relations.

Dans un contexte européen minoritaire et un cadre de séparation des Églises et de l'État, les institutions islamiques, mosquée et école coranique, sont des agents de transmission religieuse précieux. Pour appréhender ce cadre institutionnel spécifique, les contextes historiques et sociopolitiques des terrains français (loi 1905 et historicité de l'immigration maghrébine) et bulgare (conquête ottomane et régime communiste) sont examinés au regard de l'offre d'instruction religieuse institutionnelle. Mais l'organisation de l'apprentissage religieux institutionnel ne se réalise qu'en interaction avec l'environnement familial. L'inculcation de savoirs dogmatiques, pratiques et de l'éthique réalisée par des dispositifs mimétiques et des stratégies d'incitation, permet de pouvoir socialement dire et faire le croire. L'usage des registres du corps et des émotions comme mode d'expression de la construction d'une relation à Dieu permet au croyant d'exprimer socialement et de manière personnelle le croire, au-delà d'un savoir dogmatique. Le croire se construit comme un parcours où la construction du soi passe à la construction pour soi. Les fluctuations du croire qui interviennent dans ce parcours relèvent de la projection du soi. Cette étude des processus d'apprentissage permet de faire ressortir l'articulation entre dogme, pratiques et éthique comme se répondant en permanence et se manifestant socialement comme des savoirs : savoir-faire, savoir-dire et savoir-ressentir acquis au quotidien. Les notions telles que la pratique religieuse et le croire sont interrogées et le concept d'apprentissage examiné. Ce thème constitue aussi une anthropologie de l'enfance encore peu exploitée. / The main Islamic institutions Mosques and Koranic schools serve as valuable transmission mechanisms in a context where Islam is a minority religion in Europe and church and state have in any case grown apart. In order to understand this institutional framework, the historical and socio-political contexts of both France and Bulgaria are examined with respect to the institutional religious education 'offering'. But institutional religious learning is achieved only in interaction with the family environment. The inculcation of dogmatic and practical skills, and of an ethical framework which allows believers, socially, to speak of and demonstrate their faith through mimetic devices and incitement strategies. The use of body and emotion as a medium for the expression of the relationship constructed with God, to express socially and personally the faith, extends beyond purely dogmatic knowledge. Faith becomes a pathway, whereby self-construction gives way to a construction for oneself. Along this pathway, fluctuations in the degree of belief are a function of self-projection. The study of these learning processes reveals the connection between dogma, practice and ethics, all of which interact continuously and which, socially, manifest themselves as 'skills': speaking, doing and feeling skills, that are acquired through everyday life.This research brings to light the processes by which the Islamic faith is constructed socially. It also explains how Islamic beliefs come to be internalised and expressed. The study examines notions such as religious practice and faith. This narrative also represents an anthropology of childhood that has not yet received much academic attention.