This dissertation studies the critical and historical examination of modern Japanese Buddhism in terms of its collaboration with and resistance to ultranationalism and militarism before and during World War II. It also examines how Buddhism came to Japan and transformed itself according to the historical, social and political contexts throughout history. Also it shows how and why Japanese Buddhism has transformed the Gautama Buddha's teachings, the Dhamma and the notion of community, Sangha to its own in terms in relationship to the state. In order to examine the Japan's modern-nation-state's invention of installing a national consciousness and identity in the people through the means of State Shinto and the emperor, kokutai ideology after the Meiji Restoration in 1868, I apply the methodologies of social critical theories of James Scott, Benedict Anderson, Michel Foucault and Pierre Bourdieu. After the Tokugawa shogunate's long patronage of Buddhism (1602-1868), the dissertation examines how modern Japanese Buddhism was challenged by the Meiji state, and transformed itself to meet the need of the modern-nation-state centered on State Shinto and kokutai ideology. Moreover, it exposes how Japanese Buddhism struggled to meet the modernity itself such as individuality and socialization. Furthermore, in the 1930-40's, in the context of rise of ultranationalism and militarism in the name of "overcoming modernity," this dissertation explores how the Japanese Buddhist sects such as True Pure Land, Nichiren, Zen, and the Kyoto School collaborated with and resisted to them. Despite the main Japanese Buddhism's active participation in the war, there were few Japanese Buddhists' resistances. The dissertation examines why and how they could not effectively resist but failed. Moreover, the dissertation shows that there were several opportunities that Japanese Buddhism might have stopped the state's control of religions--the rise of ultranationalism and war ideology in the cases of Uchimura Kanzô's lese majeste in the 1890's, the state's failures of ratification on the Religious Organization Law twice in the 1920's, and Seno'o Girô's anti-fascist movements in the 1930's--the Buddhists had had critical minds and organizational wills alongside with the interreligious cooperation with Christianity and new religions. Thus, this dissertation critically examines Japanese Buddhism in three terms; the social critical ethics, the interreligious dialogue, and the trans-national dialogue. It shows why and how Japanese Buddhism lost the Buddha's critical mind, social ethics, the democratic origin of Sangha, as well as the trans-national dialogue with Korean, Chinese and South Asian Buddhists and eventually justified the Japanese imperial aggression against Asia. I hope that my dissertation will help the Japanese Buddhists undertake a self-critical examination of their involvement in World War II, and would set up a good example of self-criticism of religion and nationalism. It could certainly help the current Islamic people's struggles for democracy, nationalism and holy war. Also in case of China's nationalistic expansionism which resembles the Japan of 1930-40's, in the name of nationalism and social harmony, religious freedom was limited to the inner private realm, but its public role in checking nationalism was suppressed. Tibetan Buddhism, Falun Gong and house Christian churches cried out for their freedom. Therefore the self-critical examination of the rise and fall of the Japanese empire in terms of religion, religious freedom and ultranationalism might help Chinese religions and intellectuals as well as other cases involving religion, nationalism and war. / Religion

Ausgehend von der Veränderung der Zahlenverhältnisse zwischen den Gläubigen unterschiedlicher Religionen stellt sich die Frage nach Folgen für die Einrichtung von Sakralräumen, z.B. von Kirchen, Synagogen, Moscheen, Tempel, Gurdwaras oder Cemevis. Nach welchen Kriterien wird der öffentliche Raum zwischen Kulturen und Religionen geteilt: Kampf der Kulturen, Dominanzkultur, Markt der Religionen, Diaspora, Gastfreundschaft oder Konvivenz? In fünf Phasen wird die Entwicklung der religiösen Pluralisierung in Berlin und Brandenburg dargestellt: 1671-1788: Wiederaufbau nach dem 30-jährigen Krieg und Aufnahme von Glaubensflüchtlingen; 1788-1918: Auswirkungen der ökonomischen, politischen und militärischen Expansion; 1918-1945: Religiöse Pluralisierung in der Weimarer Republik und im Nationalsozialismus; 1945-1989: Provisorische Häuser der Religionen im geteilten Berlin und Brandenburg. Für die gegenwärtige fünfte Phase seit 1990, die durch die Folgen der Wiedervereinigung, Globalisierung und Flüchtlingszuwanderung geprägt ist, wird untersucht, welche Kriterien und Erfahrungen es mit Umnutzungen von Kirchen durch andere Konfessionen, Kulturen und Religionen gibt. Eine weitere Frage gilt den Bedingungen für Moscheeneubauten im Vergleich zu der Sakralraumöffnung anderer Religionen und wie geteilte Sakralräume als Räume der Stille/Andachts- und Gebetsräume in öffentlichen Gebäuden, Hochschulen und Gärten gestaltet werden. Abschließend werden Perspektiven für die religiöse Pluralisierung im öffentlichen Raum entwickelt: für die Sakralbauarchitektur, die stadt- und regionalgeografischen Planungen, die Rolle von Religion im öffentlichen Raum von Politik, Militär, Bildung und Medien. Sieben Transformationsimpulse ermutigen zur interreligiösen Konvivenz: zum einander helfen, voneinander lernen, miteinander feiern, miteinander beraten und entscheiden, miteinander theologisch reflektieren, sich miteinander gesellschaftlich engagieren und miteinander spirituelle Räume eröffnen. / Based on the change in the numbers of believers of different religions, the question arises as to the consequences for the organisation of sacred spaces, e.g. churches, synagogues, mosques, temples, gurdwaras or cemevis. According to which criteria is public space divided between cultures and religions? Clash of civilisations, culture of dominance, market of religions, diaspora, hospitality or conviviality? The development of religious pluralisation in Berlin and Brandenburg is presented in five phases: 1671-1788: Reconstruction after the Thirty Years' War and reception of religious refugees; 1788-1918: Effects of economic, political and military expansion; 1918-1945: Religious pluralisation in the Weimar Republic and under National Socialism; 1945-1989: Provisional houses of religions in divided Berlin and Brandenburg. For the current fifth phase since 1990, which is characterised by the consequences of reunification, globalisation and refugee immigration, the criteria and experiences with the conversion of churches by other denominations, cultures and religions will be examined. A further question concerns the conditions for new mosque buildings in comparison to the opening of sacred spaces by other religions and how shared sacred spaces are designed as spaces of silence/worship and prayer in public buildings, universities and gardens. Finally, perspectives for religious pluralisation in public space are developed: for sacred architecture, urban and regional geographic planning, the role of religion in the public space of politics, the military, education and the media. Seven transformational impulses encourage interreligious conviviality: to help each other, learn from each other, celebrate together, consult and decide together, reflect together theologically, engage together socially and open up spiritual spaces together.

L’effervescence religieuse et politique au Cameroun engendre progressivement la fragmentation ethnique du peuple chrétien camerounais. Face à la manipulation politique, l’autre nom de l’injustice ethnique, la plupart des Camerounais et Camerounaises y compris les chrétiens réagissent désormais par le tribalisme, l’autre nom de la résignation ou mieux du déchirement social. Les Camerounais et Camerounaises donnent l’impression d’avoir perdu l’esprit de résistance/dissidence qui leur a valu la liberté ou mieux l’indépendance. Comment ignorer que de s’accoutumer au drame de la dérive ethnique, en s’installant, pour des raisons de survie, dans l’éclatement le plus abject, c’est opter pour l’asservissement volontaire d’un peuple qui mène inexorablement au génocide collectif ? Notre recherche repose sur l’hypothèse que les conflits ethniques ont pénétré la sphère du christianisme et font désormais partie des dysfonctionnements de l’Église du Cameroun. Ces dysfonctionnements internes nuisent à la crédibilité de l’Église. Il y a un lien entre les défaillances observées dans l’Église et les défaillances de la société Camerounaise. De plus, le rapport de convergence entre les rivalités ethniques et la religion, provoque un questionnement théologique inévitable : comment amener les différentes ethnies qui forment la plupart des États africains à un harmonieux vivre - ensemble inspiré par le mode de vie et de fonctionnement des Églises chrétiennes, au Cameroun en l'occurrence ? Faut-il se limiter à l’adoption d’une nouvelle image de l’Église par exemple l’Église-famille-de-Dieu, ou bien faut-il prendre le taureau par les cornes et éduquer les peuples africains à une culture de la paix ? La démarche de cette thèse s’inspire de la méthode adoptée par la théologie pratique, c’est-à-dire la praxéologie1, en relation avec la théologie contextuelle2, au niveau du lien avec les méthodes d’analyses des sciences sociales et sciences humaines, et au niveau de sa dimension prophétique créatrice. Elle est construite autour de quatre coordonnées: observation (médiation sociale), interprétation (médiation herméneutique), intervention pastorale (médiation pratique) et prospective. 1 Cf. G. ROUTHIER, et M.VIAU, (dir.), Précis de théologie pratique, Montréal/Bruxelles, Novalis/Lumen Vitae, 2004, 819 p. 2 Cf. C. BOFF, Théorie et pratique . La méthode des théologies de la libération, Paris, Cerf, 1990, 400 p. ii La thèse comporte quatre parties. La première partie (chapitres 1, 2 et 3) consacrée à l’observation cerne la problématique du vivre ensemble multiethnique, pour permettre de mieux percevoir la manifestation du phénomène du tribalisme dans l’Église (les Églises) et la société camerounaise. Elle montre que des situations dramatiques, de malheurs, de pauvreté, de famine, de conflits et de guerres sont causées en partie par le tribalisme exclusif. La deuxième partie (chapitres 4 et 5) porte sur la question du sens. Elle analyse et met à l’épreuve la compréhension du phénomène du tribalisme et des conflits ethniques dans la société et dans les Églises du Cameroun. Sont ainsi abordés, successivement, les principales articulations du tribalisme, la stratégie mise sur pied (diviser pour mieux régner) pour la transformation des structures sociales au Cameroun pendant la colonisation, puis récupérée par les politiciens comme idéologie politique depuis les indépendances. Nous en sommes arrivés à constater que cette idéologie a conduit à une profonde déstructuration de la société camerounaise jusque dans l’Église (les Églises). La troisième partie (chapitres 6 et 7) est consacrée à la pratique ecclésiale du dialogue de la diversité ethnique africaine pour la paix ; nous y montrons comment les solidarités ethniques purifiées au feu de l’Évangile peuvent avoir une influence sur la pratique chrétienne. Nous cherchons ensuite à démontrer que le dialogue interethnique bien articulé est le chemin de la réconciliation. La quatrième partie (chapitre 8) est un effort pour passer de l’utopie mise en pratique à une pratique en forme d’utopie. Nous cherchons à montrer que le dialogue pastoral enrichi par la diversité ethnique et religieuse entraînera la transformation de l’Église locale dans son interaction avec les différentes ethnies du Cameroun et d’Afrique. / The religious and political effervescence in Cameroon is progressively causing the ethnic fragmentation of the Christian people of Cameroon. In the face of political manipulation, the other name for ethnic injustice, the majority of Cameroonians, and Christians in particular, now react by tribalism, the other name for resignation, or better yet, for social fraying. Cameroonians give the impression they have lost the spirit of resistance/dissidence that made their freedom, better yet, their independence possible. How can one ignore that to become accustomed to the drama of ethnic drifting by settling, for reasons of survival, into the most abject fragmentation, is to opt for the voluntary enslavement of a people that inexorably leads to collective genocide? Our research puts forward the hypothesis that ethnic conflicts have penetrated the sphere of Christianity and are now a part of the dysfunctions of the Church in Cameroon. These internal dysfunctions hinder the credibility of the Church. There is a link between the shortcomings observed in the Church and those in Cameroonian society. Furthermore, the relationship of convergence between ethnic rivalries and religion provoke an unavoidable theological questioning: how are the different ethnic groups that make up most African countries to be lead to a harmonious living together inspired by the way of life and the way of functioning of the Christian Churches, in Cameroon to be specific. Must one be limited to adopting a new image of the church, for example the Church- family-of- God, or must one take the bull by the horns and educate the peoples of Africa in regards to living a culture of peace? The approach of this thesis is inspired by the method adopted by practical theology, in other words praxeology3, in relation to contextual theology4, in regards to the relationship with the human and social sciences’ methods of analysis, and in regards to its creative prophetic dimension. It is constructed around four axes: observation (social mediation), 3 Cf. G. ROUTHIER et VIAU (dir.), Précis de théologie pratique, Montréal/Bruxelles, Novalis/Lumen Vitae, 2004, 819p. 4 C. BOFF, Théorie et pratique. La méthode des théologies de la libération, Paris, Cerf, 1900, 400p. iv interpretation (hermeneutic mediation), pastoral intervention (practical mediation) and prospective. The thesis is composed of four parts. The first part (chapters 1, 2, and 3), dedicated to observation, seeks to encompass the issue of multiethnic cohabitation thus enabling a better perception of the manifestation of the phenomenon of tribalism in the Church (the Churches) and in Cameroonian society. It shows that dramatic situations of misfortune, poverty, famine, conflicts and wars are caused in part by excessive tribalism. The second part (chapters 4 and 5) deals with comprehension of the meaning. It analyses and tests the comprehension of the phenomenon of tribalism and ethnic conflict in Cameroonian society and its Churches. What is thus successively examined are the principal manifestations of tribalism, the strategy employed during the era of colonialism in order to transform the social structure in Cameroon (divide to reign more easily), and subsequently kept up by politicians as political ideology since independence. We have come to realize that this ideology has lead to a profound structural breakdown of Cameroonian society that extends to the Church (the Churches). The third part (chapters 6 and 7) is dedicated to the ecclesial practise of dialogue for peace within the African ethnic diversity. We illustrate how ethnic solidarities purified by the fire of the Gospel can have an influence on Christian practise. We then seek to demonstrate that a well articulated ethnic dialogue is the way to reconciliation. The fourth part (chapter 8) is an effort to move from utopia put unto practise to a practise in a utopian form the fertile pastoral dialogue within the ethnic and religious diversity shall bring forth the transformation of the local Church in its interaction with the different ethnic groups of Cameroon and Africa.

Cette recherche a été entreprise au milieu d'une polémique qui a affecté beaucoup de pays occidentaux, mais était particulièrement prédominante dans la province de Québec. Cette polémique, ancrée dans le processus de globalisation, est née des accommodements reliés aux différences culturelles et était principalement due à une crise d'identité sociale. Pendant cela, les médias ont été pris d’une frénésie qui a fait en sorte qu’une culture (culte) a été ciblée plus que d’autres : l'Islam. Une discussion sur le rôle et l’identité des femmes dans l'Islam (particulièrement les femmes en hijab) a suivi. Le but de cette étude est de voir comment les féministes occidentales et musulmanes pourraient créer une solidarité en dépit de ce qu'elles voient parfois comme des différences idéologiques insurmontables. Les méthodologies utilisées pendant la recherche étaient la théorie (post)coloniale et l’approche féministe, et le corpus de connaissances était interdisciplinaire pour ensuite construire une perspective complète de la problématique. La conclusion montre que la création de cette solidarité est essentielle pour assurer les droits et les libertés des femmes (la liberté de conscience y comprise). Un élément nécessaire à cette solidarité était le dialogue interreligieux et les conditions de base qui créent un dialogue réussi sont, entre autres, l’écoute active, « l’inclusivité » et l’ouverture d’esprit. Les dialogues interreligieux sont un outil important dans une société religieusement diverse, et connaitre l'autre est fondamental pour surmonter les obstacles et favoriser la compréhension. / This research was started in the midst of a heated controversy which was affecting many Western countries but was especially predominant in the province of Quebec. Having much to do with globalization, the controversy was specifically based on the accommodation practices related to cultural differences and was instigated primarily due to a social identity crisis. During the media frenzy the one culture that came up very regularly was Islam and with that came a discussion on women in Islam—especially those that wear the hijab, and their rights as citizens. The purpose of this study was to see how Christian feminists and Muslim feminists could create solidarity despite what they sometimes see as insurmountable differences in ideologies and practices. The methodologies used during the research were (post)colonial theory and feminist studies in order to guide the analysis and the research (the body of knowledge) took an interdisciplinary approach to be able to construct a holistic perspective of the argument. In the conclusion it was shown that creating this solidarity was essential to upholding women’s rights and freedoms (including freedom of religion). A necessary part of this solidarity was interreligious dialogue and the basic conditions that create a successful dialogue are activelistening, inclusion and open-mindedness amongst others. Interreligious dialogues are an important tool in a religiously diverse society and knowing the other is fundamental in overcoming obstacles and creating understanding.

Submitted by Marlene Aparecida de Souza Cardozo (mcardozo@pucsp.br) on 2016-10-28T09:26:05Z No. of bitstreams: 1 Angelina Carr Ribeiro Martins.pdf: 1874710 bytes, checksum: 57d8896e351eca1b65411ea2c061800e (MD5) / Made available in DSpace on 2016-10-28T09:26:05Z (GMT). No. of bitstreams: 1 Angelina Carr Ribeiro Martins.pdf: 1874710 bytes, checksum: 57d8896e351eca1b65411ea2c061800e (MD5) Previous issue date: 2016-06-17 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The Declaration Nostra Aetate was a document that marked the opening and to the Church for interreligious dialogue, and was the turning point in relations with Jews and Judaism. It was developed in the Vatican II, and in the words of Pope John XXIII, the time was the aggiornamento or Church reform. In this process, understanding the concept of dialogue, to the Vatican, also underwent an evolution that was considered a key element in inter-religious relations of the twentieth century. Therefore, due to the Council, the Catholic Church broke with the theological paradigm supersessionism, there was a change Replacement Model for model Complementation in a new, more liberal and flexible attitude. Thus opened the way for the Christian Theology of Religions. However, the development of the content of Nostra Aetate was the result of research, publications and conferences even before the Council, both of representatives of Judaism, as for Christians, Catholics and Protestants. In this sense, the context of World War II, the Shoah and the creation of the State of Israel was decisive for the subject of the Jews were inserted in the Vatican. The most defended argument referred to the issue of teaching of contempt, led by the French Jewish historian Jules Isaac, by which the Church had to deal with religious anti-Semitism present for centuries in its liturgy. Until its enactment was an intense work in the Council backstage, both by those who opposed the theme of the Jews, as the conservative wing and the Eastern Catholic Churches, who raised political issues involving the State of Israel, as the commitment of priests, as Agostinho Bea, John Oesterreicher e Gregory Baum, with renovator spirit whose work involved skill, knowledge, diplomacy and perseverance until the Council's more political text was completed and approved, the Nostra Aetate / No percurso histórico, as primeiras iniciativas em direção ao diálogo ocorreram no Parlamento Mundial das Religiões, passaram pela Shoah, até o Concílio Vaticano II. A Declaração Nostra Aetate foi um documento que marcou a abertura e a disposição da Igreja para o diálogo inter-religioso, e foi o ponto de virada na relação com os judeus e o Judaísmo. Foi elaborada no Vaticano II, e nas palavras do Papa João XXIII, chegara o momento do aggiornamento, a reforma da Igreja. Neste processo, a compreensão do conceito de diálogo, até o Vaticano II, também passou por uma evolução para que fosse considerado um elemento fundamental nas relações inter-religiosas do século XX. Por conseguinte, em decorrência do Concílio, a Igreja Católica rompeu com o paradigma teológico supersessionista, ou seja, houve uma mudança do Modelo de Substituição para o Modelo de Complementação, em uma nova postura mais liberal e flexível, porém, com seus limites. Assim, abriu-se o caminho para a Teologia Cristã das Religiões. No entanto, a elaboração do conteúdo da Nostra Aetate foi fruto de pesquisas, publicações e conferências realizadas mesmo antes do Concílio, tanto por representantes do Judaísmo, quanto por cristãos, católicos e protestantes. Neste sentido, o contexto da Segunda Guerra Mundial, da Shoah e da criação do Estado de Israel foi decisivo para que o tema sobre os judeus fosse inserido no Vaticano II. O argumento mais defendido referiu-se à questão do ensino de desprezo, liderado pelo historiador judeu francês Jules Isaac, em que a Igreja teve que lidar com o antissemitismo religioso presente há séculos em sua liturgia. Até sua promulgação houve um intenso trabalho desenvolvido nos bastidores do Concílio, tanto pelos que se opuseram ao tema sobre os judeus, como a ala conservadora e as Igrejas católicas orientais, que levantaram questões políticas envolvendo o Estado de Israel, quanto o empenho de sacerdotes, como Agostinho Bea, John Oesterreicher e Gregory Baum, com espírito renovador, cujo trabalho envolveu habilidade, conhecimento, diplomacia e perseverança, até que o texto mais político do Concílio fosse concluído e aprovado, a Nostra Aetate

nÃo hà / Objeto de estudo desta pesquisa à o Ensino Religioso [ER] e a formaÃÃo de seus docentes no Brasil e na Alemanha. Objetivou-se avaliar o Ensino Religioso interreligioso e a formaÃÃo dos seus docentes no Brasil e comparÃ-lo com a concepÃÃo da aprendizagem interreligiosa no ER alemÃo. O trabalho estrutura-se conforme o tripà metodolÃgico do ver-julgarâagir ao que corresponde as trÃs partes principais com dois capÃtulos cada qual, seguindo o mÃtodo hermenÃutico. Na primeira parte avaliam-se os contextos sÃcio-cultural, jurÃdico e epistemolÃgico do ER no Brasil. Adota-se um conceito de pÃsmodernidade positivo, nÃo como âdepois da modernidadeâ ou atà âanti-modernidadeâ. No sentido de uma crÃtica radicalizada à racionalidade moderna pressupÃe-se uma continuidade dialÃtica entre modernidade e pÃsmodernidade. A avaliaÃÃo do contexto epistemolÃgico do ER leva à conclusÃo de que um ER baseado nas CiÃncias da ReligiÃo com suas pretensÃes de neutralidade cientÃfica insere-se numa postura moderna e nÃo parece apto para preparar os alunos para uma leitura adequada do fenÃmeno religioso pÃs-moderno. Opta-se, portanto, por um novo ER aqui denominado de âinterteolÃgicoâ, contudo, essencialmente interreligioso e interdisciplinar. Para sua realizaÃÃo sugere-se a formaÃÃo de um colegiado constituÃdo por membros de diversas tradiÃÃes religiosas e representantes de diversas disciplinas das CiÃncias da ReligiÃo. A segunda parte do trabalho avalia a formaÃÃo dos docentes de ER em Fortaleza comparando-o com a concepÃÃo da aprendizagem interreligiosa na Alemanha. Conclui-se que a formaÃÃo dos docentes de Ensino Religioso em Fortaleza corresponde Ãs exigÃncias de uma boa formaÃÃo de professores em geral, mas com lacunas no que diz respeito aos aspectos da interreligiosidade e interdisciplinaridade. Em consequÃncia dessa constataÃÃo elabora-se, na terceira parte do trabalho, uma base teÃrica e matriz curricular de formaÃÃo dos docentes de ER que assume decididamente os insights da pÃsmodernidade, inspirando-se nas metÃforas da rede de conhecimento, do rizoma, da espiral, do jogo e do sistema aberto. Resultado à uma matriz curricular em forma de rede que contorna a proposta inicial de um ER interteolÃgico, interreligioso e interdisciplinar organizado mediante colegiado de docentes constituÃdo por membros das diversas tradiÃÃes religiosas e CiÃncias da ReligiÃo presentes e vigentes no cenÃrio plurireligioso brasileiro. / Object of this research is the Religious Education [RE] and formation of teachers in Brazil and Germany. It was aimed to evaluate the inter-religious education and formation for their teachers in Brazil and to compare it with the conception of inter-religious learning in German RE. Following hermeneutic methodology, this thesis is structured according to triple-step-method (see-judge-act). To that corresponds the three main parts each one having two chapters. In the first part the socio-cultural, legal and epistemological context of RE in Brazil are analyzed. Therefore a positive concept of postmodernity is adopted, not as âafter modernityâ or even âanti-modernityâ. In the mean of a radicalized critique towards modern rationality a continuing dialectic between modernity and post modernity is assumed. The analysis of the epistemological context of RE leads to the conclusion that RE based on Religious Sciences with its claims of scientific neutrality is inserted in a modern concept and does not seem able to prepare students for an appropriate reading of the postmodern religious phenomenon. Therefore decision was taken for a new RE designated here as âintertheologicalâ, however, essentially inter-religious and inter-disciplinary. In order to his realization the formation of a colleague council composed of members of different religious traditions and representatives of various disciplines in Religious Sciences is suggested. The second part of the study evaluates the formation of RE teachers in Fortaleza comparing it with the conception of inter-religious learning in Germany. It is concluded that the formation of RE teachers in Fortaleza meets the requirements of a good formation of teachers in general, but with gaps in relation to the aspects of inter-religious and inter-disciplinary education. In consequence of this ascertainment a theoretical basis as well as a curricular mold for the formation of RE teachers that assumes decidedly the insights of postmodernity, drawing on metaphors of network knowledge, of rhizome, of spiral, of game and of open system is drawn up in the third part of that thesis. The result is a curricular model in form of a network that bypasses the initial proposal for an inter-theological, inter-religious and inter-disciplinary RE. Such RE has to be organized by a colleague council composed of members of different religious traditions and Religious Sciences as they are being present and influential in multireligious Brazilian scenarios.

Cette recherche a été entreprise au milieu d'une polémique qui a affecté beaucoup de pays occidentaux, mais était particulièrement prédominante dans la province de Québec. Cette polémique, ancrée dans le processus de globalisation, est née des accommodements reliés aux différences culturelles et était principalement due à une crise d'identité sociale. Pendant cela, les médias ont été pris d’une frénésie qui a fait en sorte qu’une culture (culte) a été ciblée plus que d’autres : l'Islam. Une discussion sur le rôle et l’identité des femmes dans l'Islam (particulièrement les femmes en hijab) a suivi. Le but de cette étude est de voir comment les féministes occidentales et musulmanes pourraient créer une solidarité en dépit de ce qu'elles voient parfois comme des différences idéologiques insurmontables. Les méthodologies utilisées pendant la recherche étaient la théorie (post)coloniale et l’approche féministe, et le corpus de connaissances était interdisciplinaire pour ensuite construire une perspective complète de la problématique. La conclusion montre que la création de cette solidarité est essentielle pour assurer les droits et les libertés des femmes (la liberté de conscience y comprise). Un élément nécessaire à cette solidarité était le dialogue interreligieux et les conditions de base qui créent un dialogue réussi sont, entre autres, l’écoute active, « l’inclusivité » et l’ouverture d’esprit. Les dialogues interreligieux sont un outil important dans une société religieusement diverse, et connaitre l'autre est fondamental pour surmonter les obstacles et favoriser la compréhension. / This research was started in the midst of a heated controversy which was affecting many Western countries but was especially predominant in the province of Quebec. Having much to do with globalization, the controversy was specifically based on the accommodation practices related to cultural differences and was instigated primarily due to a social identity crisis. During the media frenzy the one culture that came up very regularly was Islam and with that came a discussion on women in Islam—especially those that wear the hijab, and their rights as citizens. The purpose of this study was to see how Christian feminists and Muslim feminists could create solidarity despite what they sometimes see as insurmountable differences in ideologies and practices. The methodologies used during the research were (post)colonial theory and feminist studies in order to guide the analysis and the research (the body of knowledge) took an interdisciplinary approach to be able to construct a holistic perspective of the argument. In the conclusion it was shown that creating this solidarity was essential to upholding women’s rights and freedoms (including freedom of religion). A necessary part of this solidarity was interreligious dialogue and the basic conditions that create a successful dialogue are activelistening, inclusion and open-mindedness amongst others. Interreligious dialogues are an important tool in a religiously diverse society and knowing the other is fundamental in overcoming obstacles and creating understanding.

L’effervescence religieuse et politique au Cameroun engendre progressivement la fragmentation ethnique du peuple chrétien camerounais. Face à la manipulation politique, l’autre nom de l’injustice ethnique, la plupart des Camerounais et Camerounaises y compris les chrétiens réagissent désormais par le tribalisme, l’autre nom de la résignation ou mieux du déchirement social. Les Camerounais et Camerounaises donnent l’impression d’avoir perdu l’esprit de résistance/dissidence qui leur a valu la liberté ou mieux l’indépendance. Comment ignorer que de s’accoutumer au drame de la dérive ethnique, en s’installant, pour des raisons de survie, dans l’éclatement le plus abject, c’est opter pour l’asservissement volontaire d’un peuple qui mène inexorablement au génocide collectif ? Notre recherche repose sur l’hypothèse que les conflits ethniques ont pénétré la sphère du christianisme et font désormais partie des dysfonctionnements de l’Église du Cameroun. Ces dysfonctionnements internes nuisent à la crédibilité de l’Église. Il y a un lien entre les défaillances observées dans l’Église et les défaillances de la société Camerounaise. De plus, le rapport de convergence entre les rivalités ethniques et la religion, provoque un questionnement théologique inévitable : comment amener les différentes ethnies qui forment la plupart des États africains à un harmonieux vivre - ensemble inspiré par le mode de vie et de fonctionnement des Églises chrétiennes, au Cameroun en l'occurrence ? Faut-il se limiter à l’adoption d’une nouvelle image de l’Église par exemple l’Église-famille-de-Dieu, ou bien faut-il prendre le taureau par les cornes et éduquer les peuples africains à une culture de la paix ? La démarche de cette thèse s’inspire de la méthode adoptée par la théologie pratique, c’est-à-dire la praxéologie1, en relation avec la théologie contextuelle2, au niveau du lien avec les méthodes d’analyses des sciences sociales et sciences humaines, et au niveau de sa dimension prophétique créatrice. Elle est construite autour de quatre coordonnées: observation (médiation sociale), interprétation (médiation herméneutique), intervention pastorale (médiation pratique) et prospective. 1 Cf. G. ROUTHIER, et M.VIAU, (dir.), Précis de théologie pratique, Montréal/Bruxelles, Novalis/Lumen Vitae, 2004, 819 p. 2 Cf. C. BOFF, Théorie et pratique . La méthode des théologies de la libération, Paris, Cerf, 1990, 400 p. ii La thèse comporte quatre parties. La première partie (chapitres 1, 2 et 3) consacrée à l’observation cerne la problématique du vivre ensemble multiethnique, pour permettre de mieux percevoir la manifestation du phénomène du tribalisme dans l’Église (les Églises) et la société camerounaise. Elle montre que des situations dramatiques, de malheurs, de pauvreté, de famine, de conflits et de guerres sont causées en partie par le tribalisme exclusif. La deuxième partie (chapitres 4 et 5) porte sur la question du sens. Elle analyse et met à l’épreuve la compréhension du phénomène du tribalisme et des conflits ethniques dans la société et dans les Églises du Cameroun. Sont ainsi abordés, successivement, les principales articulations du tribalisme, la stratégie mise sur pied (diviser pour mieux régner) pour la transformation des structures sociales au Cameroun pendant la colonisation, puis récupérée par les politiciens comme idéologie politique depuis les indépendances. Nous en sommes arrivés à constater que cette idéologie a conduit à une profonde déstructuration de la société camerounaise jusque dans l’Église (les Églises). La troisième partie (chapitres 6 et 7) est consacrée à la pratique ecclésiale du dialogue de la diversité ethnique africaine pour la paix ; nous y montrons comment les solidarités ethniques purifiées au feu de l’Évangile peuvent avoir une influence sur la pratique chrétienne. Nous cherchons ensuite à démontrer que le dialogue interethnique bien articulé est le chemin de la réconciliation. La quatrième partie (chapitre 8) est un effort pour passer de l’utopie mise en pratique à une pratique en forme d’utopie. Nous cherchons à montrer que le dialogue pastoral enrichi par la diversité ethnique et religieuse entraînera la transformation de l’Église locale dans son interaction avec les différentes ethnies du Cameroun et d’Afrique. / The religious and political effervescence in Cameroon is progressively causing the ethnic fragmentation of the Christian people of Cameroon. In the face of political manipulation, the other name for ethnic injustice, the majority of Cameroonians, and Christians in particular, now react by tribalism, the other name for resignation, or better yet, for social fraying. Cameroonians give the impression they have lost the spirit of resistance/dissidence that made their freedom, better yet, their independence possible. How can one ignore that to become accustomed to the drama of ethnic drifting by settling, for reasons of survival, into the most abject fragmentation, is to opt for the voluntary enslavement of a people that inexorably leads to collective genocide? Our research puts forward the hypothesis that ethnic conflicts have penetrated the sphere of Christianity and are now a part of the dysfunctions of the Church in Cameroon. These internal dysfunctions hinder the credibility of the Church. There is a link between the shortcomings observed in the Church and those in Cameroonian society. Furthermore, the relationship of convergence between ethnic rivalries and religion provoke an unavoidable theological questioning: how are the different ethnic groups that make up most African countries to be lead to a harmonious living together inspired by the way of life and the way of functioning of the Christian Churches, in Cameroon to be specific. Must one be limited to adopting a new image of the church, for example the Church- family-of- God, or must one take the bull by the horns and educate the peoples of Africa in regards to living a culture of peace? The approach of this thesis is inspired by the method adopted by practical theology, in other words praxeology3, in relation to contextual theology4, in regards to the relationship with the human and social sciences’ methods of analysis, and in regards to its creative prophetic dimension. It is constructed around four axes: observation (social mediation), 3 Cf. G. ROUTHIER et VIAU (dir.), Précis de théologie pratique, Montréal/Bruxelles, Novalis/Lumen Vitae, 2004, 819p. 4 C. BOFF, Théorie et pratique. La méthode des théologies de la libération, Paris, Cerf, 1900, 400p. iv interpretation (hermeneutic mediation), pastoral intervention (practical mediation) and prospective. The thesis is composed of four parts. The first part (chapters 1, 2, and 3), dedicated to observation, seeks to encompass the issue of multiethnic cohabitation thus enabling a better perception of the manifestation of the phenomenon of tribalism in the Church (the Churches) and in Cameroonian society. It shows that dramatic situations of misfortune, poverty, famine, conflicts and wars are caused in part by excessive tribalism. The second part (chapters 4 and 5) deals with comprehension of the meaning. It analyses and tests the comprehension of the phenomenon of tribalism and ethnic conflict in Cameroonian society and its Churches. What is thus successively examined are the principal manifestations of tribalism, the strategy employed during the era of colonialism in order to transform the social structure in Cameroon (divide to reign more easily), and subsequently kept up by politicians as political ideology since independence. We have come to realize that this ideology has lead to a profound structural breakdown of Cameroonian society that extends to the Church (the Churches). The third part (chapters 6 and 7) is dedicated to the ecclesial practise of dialogue for peace within the African ethnic diversity. We illustrate how ethnic solidarities purified by the fire of the Gospel can have an influence on Christian practise. We then seek to demonstrate that a well articulated ethnic dialogue is the way to reconciliation. The fourth part (chapter 8) is an effort to move from utopia put unto practise to a practise in a utopian form the fertile pastoral dialogue within the ethnic and religious diversity shall bring forth the transformation of the local Church in its interaction with the different ethnic groups of Cameroon and Africa.

Submitted by Noeme Timbo (noeme.timbo@metodista.br) on 2017-02-10T18:25:23Z No. of bitstreams: 1 LILIAN BALEEIRO.pdf: 929559 bytes, checksum: 6a4ccc723d7203716587e4a39fd32132 (MD5) / Made available in DSpace on 2017-02-10T18:25:23Z (GMT). No. of bitstreams: 1 LILIAN BALEEIRO.pdf: 929559 bytes, checksum: 6a4ccc723d7203716587e4a39fd32132 (MD5) Previous issue date: 2015-03-31 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / With this thesis we present the inter-religious dialogue, from the Brazilian religious pluralist situation, as a challenge for the discussion of religious education in public schools in the secular state of Brazil, with the purpose to overcome intolerance and religious exclusivism. In the first chapter we will introduce the present situation of religious education, especially in its important historical moments, the relationship with the secular state and the position of the Permanent National Forum of Religious Education (FONAPER). In the second chapter we analyze the Brazilian religious plurality taking into account the elements of the Brazilian religious map, relating it to data from the last census of IBGE, with the intention of knowing the Brazilian religious framework and the plural context in which religious education is inserted. In the last chapter we will discuss a proposal of a religious education as ‘a space of dialogue’ between different religions, making use of the foundational elements of the theology of religious pluralism and interreligious dialogue. The practice of religious education as ‘a space of dialogue’ is brought forward as the option that enables tolerance among religious groups represented in the school environment. / Com a presente dissertação buscamos apresentar o diálogo inter-religioso, a partir do pluralismo religioso brasileiro, como desafio para a discussão sobre o ensino religioso em escolas públicas no Brasil, enquanto Estado laico, possibilitando a superação da intolerância e do exclusivismo religiosos. Para isso, no primeiro capítulo apresentaremos a situação do ensino religioso, com destaque para momentos históricos, sua relação com a laicidade do Estado e a experiência do Fórum Nacional Permanente do Ensino Religioso (FONAPER). No segundo capítulo analisaremos a pluralidade religiosa brasileira a partir elementos formadores do mapa religioso brasileiro, relacionando com os dados dos últimos censos do IBGE, com a intenção de conhecer o quadro religioso brasileiro e o contexto plural no qual o ensino religioso está inserido. No último capítulo discutiremos a proposta de um ensino religioso como espaço de diálogo entre as diferentes religiões, utilizando para isso alguns elementos da teologia do pluralismo religioso e do diálogo inter-religioso como fundamentos. A prática do ensino religioso enquanto espaço de diálogo é possível e possibilita a tolerância entre os grupos religiosos que estão representados no ambiente escolar.

Toute coexistence religieuse peut être facteur de conflits religieux ou symbole de respect de liberté, de tolérance ou de vivre ensemble, dépendamment de la façon dont elle est comprise, ou de la nature des religions coexistantes. Même quand chaque religion partage une vision du monde différente par rapport aux autres, on constate que la coexistence entre religions révélées (christianisme, islam, judaïsme – et bouddhisme dans certains cas) est plus facile, car ces religions partagent d’une façon ou d’une autre certaines valeurs communes. Par contre, il est très difficile de concevoir une logique de dialogue entre des religions dites « révélées » et des religions traditionnelles. Pourtant, la rencontre du christianisme avec des cultures religieuses traditionnelles africaines montre que malgré les difficultés, il y a possibilité d’avoir des échanges fructueux aussi avec les religions traditionnelles. Dans le contexte haïtien, la rencontre du christianisme avec le vaudou ne laisse pas toujours la possibilité aux observateurs d’entrevoir que la religion est signe de paix et de cohésion sociale. Étant donné que leur antagonisme se caractérise souvent par des facteurs comme l’intolérance, l’irrespect de la liberté de l’autre, etc., le problème est surtout dans la gestion des rapports religieux. Néanmoins, dans certains cas où les intérêts religieux sont traités en second plan, il y a lieu de constater que le tableau de la coexistence religieux haïtien est riche en symbole de paix et de compréhension mutuelle. Donc, ce travail de recherche cherche à comprendre la conception que le christianisme se fait du vaudou et vice versa, dans le but de voir avec exactitude les facteurs de divergences acceptables (et non acceptables) et ceux qui pourraient être à la base d’un éventuel dialogue interreligieux entre christianisme et vaudou dans le contexte haïtien. Pour améliorer les rapports entre adeptes du vaudou et chrétiens en Haïti, ce travail propose des méthodes pouvant aboutir à un vivre ensemble religieux pacifié, plus tolérant et d’une connaissance réciproque et intelligente de l’autre. Le but du dialogue présenté n’est pas que le christianisme et le vaudou travaillent ensemble à tous les points de vue, ni même qu’ils s’acceptent complètement, il s’agit plutôt d’une proposition d’une vie commune dans la paix, sans calomnies et stéréotypes réciproques. / Any religious coexistence can be a factor of religious conflict or symbol of respect for freedom, tolerance or live together, depending on the way in which it is included, or the nature of the religions in coexistence. Even when each religion shares a vision of the world different compared to the other, it is found that the coexistence between religions (Christianity, Islam and Judaism - and Buddhism in some cases) is more effective, because these religions share in one way or another some common values. On the other hand, it is constantly difficult to conceive of a pluralistic approach in a logic of dialogue between revealed religions and traditional religions. Yet, the meeting of Christianity with traditional African religious cultures shows that despite the difficulties, there is a possibility to have fruitful exchanges also with the traditional religions. In the context of Haiti, the meeting of Christianity with the voodoo does not leave always the possibility for observers to foresee that the religion is a sign of peace and social cohesion. Given that their antagonism is often characterized by factors such as intolerance, the disrespect of the freedom of the other, etc., the problem is especially in the management of religious relationships. Nevertheless, in some cases where the religious interests are treated in the second plan, it has to be noted that the coexistence of these religions in Haiti can be rich in symbol of peace and mutual understanding. Therefore, this research work seeks to understand the design of Christianity from the perspective of voodoo and vice versa, in the aim to see with accuracy the factors of acceptable (and inacceptable) differences and those that could be the basis of a possible interreligious Dialogue between Christianity and Voodoo in the Haitian context.To improve the relationship between the followers of the voodoo and Christians in Haiti, this work finally proposes some methods that can lead to a peaceful religious coexistence, toward more tolerant and a reciprocal knowledge and intelligent approach to the other. The goal of the dialogue presented in this dissertation is neither that Christianity and the Voodoo should work together in all points of view, nor even that they completely recognize mutually their belief, it is rather a proposal for a common life in peace, without slander and reciprocal stereotypes