Submitted by JÚLIO HEBER SILVA (julioheber@yahoo.com.br) on 2017-10-03T17:34:10Z No. of bitstreams: 2 Dissertação - Ana Carolina Greco Paes - 2017.pdf: 2234322 bytes, checksum: 38596ec50a61f81a8fad307f4a4a1674 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2017-10-04T12:06:58Z (GMT) No. of bitstreams: 2 Dissertação - Ana Carolina Greco Paes - 2017.pdf: 2234322 bytes, checksum: 38596ec50a61f81a8fad307f4a4a1674 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2017-10-04T12:06:58Z (GMT). No. of bitstreams: 2 Dissertação - Ana Carolina Greco Paes - 2017.pdf: 2234322 bytes, checksum: 38596ec50a61f81a8fad307f4a4a1674 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2017-07-18 / Based on the public debate token in the Direct Action of Unconstitutionality 4439, which deals with the nature of religious education in public schools, the present study analyzed whether there was a speech based on human rights, to legitimize the option made by the denominational entities that were made represented in the public debate. Chantal Mouffe's theory of agonist democracy was used to affirm that speeches are acts of power that achieve social legitimacy. In Brazil, speeches based on human rights only began to be heard in the military dictatorship. Besides having been organized in a late way, there was an intense and programmed advertising against these speeches. Based on this assumption, it was analyzed whether speeches that are based on human rights found legitimacy among the denominational entities that were represented in the public debate. Based on the statements of each of the representatives, content analysis was used to infer the justifications used to legitimize the choice of the religious teaching model, which should be adopted by public schools. The Universal Declaration of Human Rights of 1948 was used as a human rights parameter for didactic purposes. However, the theoretical framework adopted was based on a critical theory of human rights which affirms the impossibility of drawing precise and determined concepts for these rights, as well as questions its effectiveness for the protection of the dignity of the human person. From the analysis made, it was concluded that speeches based on human rights were not very used, and this have occurred because of at least three reasons: the lack of knowledge about these rights, the misrepresentation of them, and the incongruity currently experienced by human rights. Entities didi not find legitimacy in human rights so as to base their choices on them, because they are insufficient to protect their interests, and even protect human dignity. / Tendo como base o debate público realizado na Ação Direta de Inconstitucionalidade 4439, que trata sobre a natureza do ensino religioso nas escolas públicas, o presente trabalho analisou se houve um discurso pautado em direitos humanos, para legitimar a opção feita pelas entidades confessionais que se fizeram representadas no debate público. Utilizou-se a teoria da democracia agonística de Chantal Mouffe, que afirma que os discursos são atos de poder que alcançam legitimidade social. No Brasil, discursos pautados em direitos humanos, somente começaram a ser ouvidos na ditadura militar. Além destes discursos terem se organizado de maneira tardia, houve uma intensa e programa propaganda contra os mesmos Partindo desse pressuposto, analisou-se se discursos que se embasam em direitos humanos encontraram legitimidade entre as entidades confessionais que foram representadas na audiência pública. A partir das falas de cada um dos representantes, usou-se a análise de conteúdo para inferir quais as justificativas utilizadas para legitimar a escolha do modelo de ensino religioso que deveria ser adotado pelas escolas públicas. A Declaração Universal de Direitos do Homem, de 1948, foi utilizada como parâmetro de direitos humanos, para fins didáticos. Porém, o referencial teórico adotado parte de uma teoria crítica de direitos humanos que afirma a impossibilidade de traçar conceitos precisos e determinados para estes direitos, além de questionar sua eficácia para a proteção da dignidade da pessoa humana. Da análise feita, concluiu-se que discursos pautados em direitos humanos foram pouco utilizados, e isso ocorreu por pelo menos três motivos: a falta de conhecimento acerca desses, a visão deturpada que se continua a ter desses direitos, e a incongruência atualmente vivida pelos direitos humanos. As entidades analisadas não encontraram nos direitos humanos, legitimidade para fundamentar suas escolhas, porque são insuficientes para proteger seus interesses e, até mesmo, proteger a dignidade humana.

Após a Proclamação da República no Brasil, em 1889, houve a separação entre Igreja Católica e política, sendo que o Ensino Religioso não podia ser aplicado nas escolas públicas, apenas em particulares. Nos anos 1920, a Igreja Católica se reaproximou dos políticos. Essa reconciliação ficou mais evidente depois da Revolução de 1930, quando Getúlio Vargas chegou ao poder e, alguns meses depois, publicou o decreto que tornava o Ensino Religioso facultativo nas escolas públicas, em abril de 1931. Esta Tese mostra como o Ensino Religioso foi instrumento de fortalecimento católico, reconquistando espaços perdidos na República Velha, num movimento que tinha como contexto as ações de romanização, de ultramontanismo e da Ação Católica, fundada pelo papa Pio XI. O decreto de Vargas foi feito claramente em benefício dos católicos e, anos depois, foi incorporado na Constituição de 1934, por pressão da Liga Eleitoral Católica. O Ensino Religioso era considerado como obra principal pelos católicos e houve grande organização na Arquidiocese de São Paulo, com fiscais e delegadas fazendo relatórios do seu andamento nas escolas. Para melhor discussão do assunto, foi escolhida a análise das escolas públicas, pois houve a inserção do ensino católico num ambiente laico, com alunos de outras confissões religiosas. / After the Republic Proclamation in Brazil in 1889, there was a separation between the Catholic Church and politics, and Religious Education could not be applied in public schools, only in private. In the 1920s, the Catholic Church reconnected to the politicians. This reconciliation was more evident after the 1930 Revolution, when Getulio Vargas came to power and a few months later, he published the decree that made the optional religious education in public schools, in April 1931. This thesis shows how the Religious Education was instrumental Catholic strengthening, regaining lost spaces in the Old Republic, a movement that had as context the actions of romanization of ultramontanism and Catholic Action, founded by Pope Pius XI. Vargas decree was clearly done for the benefit of Catholics and, years later, was incorporated in the 1934 Constitution, under pressure from the Catholic Electoral League. Religious Education was considered as a major work by Catholics and there was a great organization in the Archdiocese of São Paulo, with inspectors and delegates making their progress reports in schools. To further discussion of the subject, the analysis of public schools was chosen because there was the inclusion of Catholic teaching in a secular environment with students from other religious denominations.

D.Ed. (Philosophy of Education) / The madressa is a system of instruction for Muslim children, believers in the religion of Islam. Madressa classes are held daily, concurrently with classes of the ordinary secular school. Classes begin after the ordinary school day has ended. They start at about 14:30 and last for about two and a half hours. Most Muslim children, about 97% in Lenasia, attend these classes. This study originated from a concern about the educational justifiability of the madressa system. The madressa involves the religious formation of children. It shapes the attitudes, consciousness and behaviour of those who attend it, yet it is not subject to any form of control or supervision by an outside agency. If it is not in conformity with educational criteria, it can be open to abuse. There is also an enormous expenditure of time and effort on the madressa. It is necessary to consider whether the madressa is worth the effort devoted to it, whether it fulfils its religious purposes. The aim of the study was therefore, to determine whether the madressa: operates within the framework of acceptable educational criteria; fulfils its religious purposes. The research techniques employed are primarily qualitative, but a quantitative component has been added to make the study more comprehensive. Criteria for education have been established through literature study. These criteria serve as the bases for the evaluation of the madressa. The structure of an educational situation has been examined and has been divided into the following component parts: the aim; the learning content; the method; the persons involved: the educator and the learner; educational relations, particularly authority, discipline and punishment. Criteria for each of these components have been determined. The madressa owes its existence to its religious purposes. It exists to prepare learners to be good Muslims, who know and fulfil their religious obligations. For these reasons, the principles of Islam have also been described. There has also been a detailed study of the practices in the madressa. The research has revealed that: the practices in the madressa are in conformity with educational criteria; the madressa is directed towards achieving its religious purposes. However, there are areas of the madressa's activities that need further attention: there has to be much greater concentration on improving the skills of the educators and on ensuring that they have the required attributes; it is also necessary to promote greater co-operation between parents and educators; it is essential that both parents and teachers provide positive examples of behaviour; greater self-discipline has to be acquired by learners as this is crucial to the performance of religious duties. This study can provide the bases for a reconsideration of aspects of the madressa's activities to promote more effective education. This study also provides an example of a community's ability to create educational structures, by its own efforts, to reproduce its beliefs and values.

The purpose of this study has been to investigate teachers’ treatment of girls and boys in religiouseducation and how these teachers discuss their treatment of them. The study is set in Kurdistan innorthern Iraq. Religion teachers were interviewed in order to examine their reasoning regardingtheir treatment of girls and boys and observations have been performed to investigate how theseteachers treat the students in religious education. As a background, the study describes the Kurdisheducation from the time of them being an ethnic minority group in northern Iraq to becoming a selfgovernedregion with their own curriculum. This study has used a qualitative method whereinterviews have been conducted with a phenomenological approach and ethnography as a methodfor the observations. The study's results have been analyzed based on its gender-theoretical points.The study has been written with the help of a phenomenology approach. The results have beendiscussed based on the studies gender-theoretical points. The conclusion is that even though girlsand boys are considered equal they do not have equal opportunities. / Syftet med denna studie har varit att undersöka lärares bemötande av flickor respektive pojkar ireligionsundervisningen i Kurdistan i norra Irak, samt hur dessa lärare resonerar kring sittbemötande. Religionslärare har intervjuats för att undersöka deras resonemang kring sitt bemötandeoch observationer har utförts för att undersöka hur dessa lärare bemöter eleverna ireligionsundervisningen. Som bakgrund har studien beskrivit Kurdistans undervisning från att varaen minoritetsfolkgrupp i norra Irak till att sedan bli en självstyrd region med egen läroplan. Enkvalitativ metod har använts och intervjuer med ett fenomenologiskt tillvägagångsätt har utförtsoch med etnografi som observationsmetod. Resultat har analyserats utifrån de genusteoretiskautgångspunkter. Utifrån fenomenologin och de teoretiska utgångspunkterna har resultatetdiskuterats. Slutsatsen är att trots att flickor och pojkar ses som jämlika så har de inte likamöjligheter.

El siguiente estudio de investigación tiene como objetivo principal analizar las prácticas semióticas que se activan en los procesos del curso de religión en un colegio evangélico, uno católico y uno laico y compararlos entre sí. Algunas teorías y estudios anteriores tienen relación con los resultados encontrados en este proyecto, pero con ciertas diferencias encontradas en el caso del Perú y la muestra observada (tres colegios de diferentes confesiones de la ciudad de Lima). Empleamos como metodología de análisis el punto de vista semiótico, y hacemos una comparación entre las prácticas, estrategias y formas de vida, las cuales guardan tanto semejanzas como diferencias entre los colegios de la muestra analizada. / Trabajo de investigación

The purpose of this study was to research the early history of the Vancouver Talmud Torah, from 1913 to 1959, in order to determine how one group of Canadian Jews attempted to retain their separate identity while functioning in Canadian society. Two sources provided the bulk of the material for this study. Twenty-five interviews with former students, teachers, parents and Board members provided first-hand information and back issues of the Jewish Western Bulletin, the Vancouver Jewish community weekly newspaper, from 1925-1959 served as a written primary source. A book of minutes from 1944-1947 was also very useful in verifying facts. All of this information was then integrated with research on Jewish education in other parts of Canada, especially Western Canada, to establish the Vancouver Talmud Torah’s connection with similar efforts across Canada. There are two main divisions to this thesis. The first section covers the period from 19 13- 1948, during which time a group of Vancouver Jews dedicated themselves to the establishment and continuation of a Jewish afternoon school. The second section examines the first decade of the day school from 1948-1959 where a full program of Jewish and secular studies was offered to Jewish children during the regular school day. This study examines why the day school was set up. Some insights are also offered regarding whether both the afternoon and the day schools were successful in meetings the goals set out by the organizers and the needs of the community which it served. There is no easy way to determine the success or failure of a school. Many problems are beyond the control and scope of a school’s mandate. The findings of this research indicate that the Vancouver Talmud Torah endeavoured to provide the best possible Jewish education for its students under unfavourable conditions. The primary obstacle comes in comparing the quality of Jewish education in Vancouver with that in other major Jewish centres in Canada, because of the Vancouver Jewish community’s relative isolation from other communities and its small population. The shortage of qualified teachers and the lack of adequate teaching materials and professional development programs have made it difficult for the school to provide a Jewish studies program on the same level as its secular studies program (which was excellent). Furthermore, too much responsibility for the children’s Jewish education and identity had been placed on the school, with the family and community assuming a lesser role than it historically did. This has not only made the task of the Talmud Torah very difficult, it has also created a chasm between the school and the community, with the teachers and students left to battle it out in the middle. Therefore, under the circumstances, the Talmud Torah has provided the best possible Jewish education for its students. However, if the family and community would have maintained their responsiblity in guiding the religious and cultural education of their children, the Talmud Torah would have been in a much better position to fulfill its supplementary role in the education of Jewish children. It is interesting to note that the same comments could be made today, some 35 years later. / Education, Faculty of / Curriculum and Pedagogy (EDCP), Department of / Graduate

Made available in DSpace on 2017-06-01T18:12:43Z (GMT). No. of bitstreams: 1 wellcherline_miranda_lima_parte1.pdf: 29035566 bytes, checksum: af6e165cdf0e696ef0d0816b1027557c (MD5) Previous issue date: 2013-04-03 / This dissertation research line related to Brazilian Religious Field, intends to analyze the (im) passes Religious Education in Pernambuco within its historical process, focusing on teacher training and identifying the profile of the pedagogical pplication of the ER, while the area of knowledge and basic training and citizen (by LDBEN No 9394/1996 and its amendment by Law No. 9475/1997). Theoretical models of ER applied by teachers and their adaptations in the proposed Education Network State of Pernambuco, Recife in particular, will be considered in the investigation. The route of the methodology was adopted by qualitative analysis, involving theoretical and historical context of Religious Education in the Brazilian socio-political and regional context in Pernambuco. Then, we carried out a field study with teachers of the ER, all the public schools in Pernambuco, through semi-structured questionnaire to know their profile and their conceptions of teaching and training in this area. Finally, based on the literature of the Science of Religion, questions were raised and suggestions to ensure teaching to students in public schools access to religious knowledge produced by humankind, contributing to the respect for cultural diversity Pernambuco. / A presente dissertação, relacionada à linha de pesquisa Campo Religioso Brasileiro, pretende analisar os (im)passes do Ensino Religioso em Pernambuco dentro do seu processo histórico, focando na formação docente e identificando o perfil da aplicação pedagógica do ER, enquanto área de conhecimento e da formação básica e cidadã (pela LDBEN nº 9394/1996 e sua modificação na Lei nº 9475/1997). Os modelos teóricos do ER aplicados pelos docentes e suas adequações nas propostas da Rede de Ensino Estadual de Pernambuco, em especial no Recife, serão considerados na investigação. O percurso da metodologia foi adotado através da análise qualitativa, envolvendo a pesquisa teórica e histórica do Ensino Religioso no contexto sociopolítico brasileiro e no contexto regional pernambucano. Em seguida, realizou-se uma pesquisa de campo com os docentes do ER, todos da rede pública estadual de Pernambuco, através de entrevista semi-estruturada e questionário, para conhecer o seu perfil e suas concepções sobre a formação e a docência nessa área. Por fim, com base na literatura das Ciências da Religião, foram levantadas questões e sugestões pedagógicas a fim de assegurar aos educandos das escolas públicas o acesso ao conhecimento religioso produzido pela humanidade, contribuindo para o respeito à diversidade cultural pernambucana.

Made available in DSpace on 2017-06-01T18:12:48Z (GMT). No. of bitstreams: 1 romilda_soares_santos.pdf: 1942073 bytes, checksum: adf3f354ba30ce6711f17e54aed47c34 (MD5) Previous issue date: 2014-03-25 / When referring to education, it is interesting to know that it is related to a set of procedures designed to lead individuals to develop the educational dimension in your life, enabling them to produce culture, and at the same time, take ownership of the goods culture ever produced. The school that we must ensure all the cultural and scientific training for the personal life, professional and citizen, allowing an autonomous, critical and constructive relationship with the culture in its manifestations, whether provided by science, art, the aesthetic culture, ethics and even the parallel culture (mass media), is the everyday culture. Have Religious Education (RE) , in turn , has the general goal to work the Religious Phenomenon comprehensive and interdisciplinary way and with reference to the axes of Religious Education Curriculum that will guide their enforcement and effective practice in Elementary Education (LDB , 9.394/96) . Religious Education is a curricular component that discusses the diversity and complexity of the human being as open to various perspectives of the Sacred, present in time and cultural spaces in relation to human existential walking person. Directs the student in order to have a critical consciousness and a broad worldview and provide a systematic study of religion as a historical institution working human being in search of Transcendence. The school, in short, is committed to helping students become subjects of accurate reflection , able to construct categories of understanding and critical appropriation of reality . Hence , our concern in questioning some positions concerning Religious Education classes , seeking to address its history from the beginnings to the present day , aiming thereby to understand issues such as : Improvisation of Religious Education , Training Professionals in Religious Education Religious Education classes as Supplementary Hours and even ignorance itself, in general, the five Axis Guiding ( content) of the National Curriculum Parameters of Religious Education teachers of this discipline . The methodology consisted of a bibliographic record keeping and research field , through an open questionnaire applied to a sample of twenty teachers from the selected schools ( Enchanted Lagoon and Mission St. Benedict ) , on the themes : values formation , critical reflection and a healthy human coexistence cidadã.Com the questionnaire , we obtained a range of problems : Problems with discipline " Religious Education" Lack of adequate training and ability to work Lack of discipline , there is a gap between curriculum proposals and operational , emerging, often a Speech improvised. Recognizing its limitations as regards their training and working condition , the subjects of the sample expressed their willingness / and the open / to the implementation of training Courses by the competent bodies of the Department of Education and formations to dispel doubts , exceed the needs and difficulties impeding the minister of Religious Education course . We hope that the issues discussed in this dissertation contributes to the reflection of Religious Education as a whole! / Ao nos referirmos à educação, é interessante sabermos que ela está relacionada a um conjunto de processos destinados a levar os indivíduos a desenvolverem a dimensão educacional em sua vida, tornando-os aptos a produzirem cultura, e, ao mesmo tempo, se apropriarem dos bens culturais já produzidos. A escola que sonhamos deve assegura a todos a formação cultural e cientifica para a vida pessoal, profissional e cidadã, possibilitando uma relação autônoma, crítica e construtiva com a cultura em suas manifestações, seja a cultura provida pela ciência, pela técnica, pela estética, pela ética e até pela cultura paralela (meios de comunicação de massa), seja pela cultura cotidiana. Já o Ensino Religioso (ER), este, por sua vez, tem como Objetivo geral trabalhar o Fenômeno Religioso de forma abrangente e interdisciplinar e tendo como referência os Eixos Curriculares do Ensino Religioso que nortearão sua obrigatoriedade e prática eficaz no Ensino Fundamental (LDB, 9.394/96). O Ensino Religioso é um componente curricular que discute a diversidade e a complexidade do ser humano como pessoa aberta às diversas perspectivas do Sagrado, presentes nos tempos e espaços culturais em relação a caminhada existencial humana. Direciona o educando de forma a ter uma consciência critica e uma cosmovisão ampla e a propiciar um estudo sistemático da religião, enquanto instituição histórica, que trabalha o ser humano em busca da Transcendência. A escola tem, enfim, o compromisso de ajudar os alunos a se tornarem sujeitos de acurada reflexão, capazes de construir categorias de compreensão e de apropriação critica da realidade. Daí, a nossa preocupação em questionar algumas posturas referentes às aulas de Ensino Religioso, procurando abordar a sua história desde os primórdios até os dias atuais, visando, com isso, compreender questões como: Improvisação do Ensino Religioso, Capacitação dos Profissionais em Ensino Religioso, Aulas de Ensino Religioso como Complementação de Carga Horária e, até o próprio desconhecimento, em geral, dos cinco Eixos Norteadores (conteúdos) dos Parâmetros Curriculares Nacionais do Ensino Religioso pelos professores dessa disciplina. A metodologia constou de fichamentos bibliográficos e de uma pesquisa campo, através de um questionário aberto, aplicado a uma amostra de vinte professores das escolas selecionadas (Lagoa Encantada e Missionário São Bento), sobre as temáticas: Formação de valores, Reflexão crítica e uma sadia convivência humana cidadã.Com a aplicação do questionário,obtivemos uma gama de problemas: Dificuldades com a disciplina Ensino Religioso , Carência de formação adequada e Falta de habilidade para trabalhar a disciplina, havendo um hiato entre as propostas curriculares e a operacionalização, surgindo, muitas vezes, um Discurso improvisado.Reconhecendo suas limitações, quanto à sua formação e à condição de trabalho,os sujeitos da amostra manifestaram-se dispostos/as e abertos/as à implantação de Cursos de Formação pelos Órgãos competentes da Secretaria de Educação e de Formações para tirar as dúvidas, superar as necessidades e as dificuldades que entravam o ministrar da disciplina Ensino Religioso. Esperamos que as questões discutidas nessa dissertação contribuam com a reflexão do Ensino Religioso como um todo!

Submitted by Biblioteca Central (biblioteca@unicap.br) on 2018-07-06T13:25:11Z No. of bitstreams: 2 maria_edjane_paixao.pdf: 1199872 bytes, checksum: b6844dfdbb3fbb8e45e80b9f92ad76db (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2018-07-06T13:25:11Z (GMT). No. of bitstreams: 2 maria_edjane_paixao.pdf: 1199872 bytes, checksum: b6844dfdbb3fbb8e45e80b9f92ad76db (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2017-11-24 / The study reflects about practices of Religious education on a advanced perspective, illustrates conceptions to a foundation of this practices. We reflect about a reality of the world Post-Modern, understand that face this reality require a citizen formation that set free, this imply, to be critic and participatory to face the world replete of contradictions and a change of values, imposing to men and women a subordinate situation in front of capitalist system. The research relates a espistemological conception of Religious education to the practices of education that enable students the critical formation about reality/world. We assume the principle that Education Religious –ER has a historical reality that places it as the teaching of a single religion, which changes after republic, from understanding of Secular State. This Job has how porpuse reflect the practices of ER on an approach of Sciences of the Religious, because it helps the understanding of the religious phenomenon interdisciplinary and trandisciplinary perspective. Think about the practices of education on a epistemological conception remit to us Freireana approach, more specifically the Victim Pedagogy. The study show to us that practices od education on a advanced perspective requires enlargement of docent formation to an increase in value of component Religious Education and fundamentally to effectuation of practices that helps the subjects formation free, autonomic and engaged to a fair, ethical and equitable society social. / O estudo reflete sobre as práticas de ensino em uma perspectiva emancipatória e aborda as concepçoes de Ensino Religioso para uma fundamentação dessas práticas. Refletimos sobre a realidade do mundo pós–moderno, entendendo que o enfrentamento dessa realidade exige uma formação cidadã que liberta, isso significa ser crítico e participativo no enfrentamento do mundo recheado de contradições e de mudanças de valores que colocam o homem na situação subalterna frente ao sistema capitalista. A pesquisa relaciona a concepção epistemológica do Ensino Religioso às práticas de ensino que possibilita aos estudantes a formação crítica sobre a realidade/mundo. Partimos do princípio que o Ensino Religioso - ER apresenta uma realidade histórica que o coloca como o ensino de uma única religião, isso muda após a República, a partir da compreensão do Estado Laico. Este trabalho tem como objetivo refletir as práticas de ER em uma abordagem da Ciência da Religião, pois ajuda a compreensão do fenômeno religioso numa perpectiva interdisciplinar e transdisciplinar. Pensar sobre as práticas de ensino numa concepção epistemológica nos remete a uma abordagem Freireana, mais especificamente à Pedagogia do Oprimido. O estudo nos mostrou que as práticas de ensino na perpectiva emancipatória exigem ampliação da formação dos docentes para uma valorização do componente Ensino Religioso e fundamentalmente para efetivação de práticas que ajudem a formação de sujeitos livres, autônomos e comprometidos com uma sociedade justa, ética e com equidade social.

Made available in DSpace on 2016-07-18T17:54:19Z (GMT). No. of bitstreams: 1 DISSERTACAO_Antonio Azevedo_03_04_2013.pdf: 1980746 bytes, checksum: 7795a74e8fb0a42a9c726473f5f9c17d (MD5) Previous issue date: 2013-02-27 / Brazil is considered a multicultural country which has in its composition the most varied ethnic groups and religious creeds, where pantheism, monotheism, polytheism, spiritualism, atheism, among other forms of religious expression go hand in hand, on the streets , at work, in relationships, in the home and in schools. The Constitution of this country, defines it as a Secular State, or a State officially neutral regarding religious matters and should not support certain religions at the expense of others. In this sense, the objective of this study is to analyze the Religious Education, its fundamentals and prospects facing the Brazilian cultural diversity, to understand whether they meet the principle of secularism present in our legislation. Believing it takes a paradigm for analyzing the empirical Religious Education, this study addresses the issue from the model of the state of São Paulo. Thus, the specific objectives of this study are: conduct a study of the laws relating to Religious Education in Brazil and in São Paulo; analyze the curriculum and materials used in the lessons of Religious Education in the State of São Paulo, noting the elaboration of these, there was compliance with the principle of Secularism by the state in the face of cultural and religious plurality. This is an exploratory, descriptive and analytical, which uses the methods of survey and literature review and survey and document analysis. The analysis makes use of the qualitative approach. Religious Education needs to be analyzed and discussed, without partisanship or interests. Only then will this secular character in real state and the rights of citizens or religious denominations will actually be respected. / O Brasil é considerado um país multicultural que possui em sua composição as mais variadas etnias e credos religiosos, onde o panteísmo, monoteísmo, o politeísmo, o espiritismo, o ateísmo, entre outras formas de manifestação religiosa caminham lado a lado, nas ruas, no trabalho, nos relacionamentos, dentro dos lares e nas escolas. A Constituição deste país, o define como um Estado Laico, ou seja, um Estado oficialmente neutro com relação às questões religiosas e que não deve apoiar a determinadas religiões em detrimento das demais. Neste sentido, o objetivo geral deste estudo é analisar o Ensino Religioso, seus fundamentos e perspectivas frente à diversidade cultural brasileira, para entender se atendem o princípio da laicidade presente em nossa legislação. Acreditando que é preciso um paradigma empírico para analisar o Ensino Religioso, este estudo aborda a questão a partir do modelo do Estado de São Paulo. Assim, os objetivos específicos deste estudo são: realizar um estudo das legislações referentes ao Ensino Religioso no Brasil e no Estado de São Paulo; analisar o currículo e o material utilizado nas aulas de Ensino Religioso no Estado de São Paulo, observando se na elaboração destes, houve a observância do princípio de Laicidade por parte do Estado diante da pluralidade cultural e religiosa. Trata-se de um estudo exploratório, descritivo e analítico, que utiliza os métodos de levantamento e revisão bibliográfica e levantamento e análise documental. A análise dos dados faz uso da abordagem qualitativa. o Ensino Religioso precisa ser analisado e discutido, sem partidarismo ou interesses. Somente assim este caráter laico será real no Estado e os direitos dos cidadãos ou das denominações religiosas serão realmente respeitados