A presença do religioso no espaço público: modalidades no Brasil

Abstract

Este artigo apresenta idéias e análises que demandam aprofundamento e debate. Procuro tomar uma constatação enquanto desafio: como entender, no Brasil, a presença legitimada da religião no espaço público? Procederei tratando das formas que permitiram essa presença por meio de definições históricas que tomaram por referência universos sociais diversos. Assim, inicio com o catolicismo, passo pelo espiritismo e pelos cultos afro-brasileiros, e termino com os evangélicos. Embora esses termos correspondam aos segmentos que nos acostumamos a reconhecer no campo religioso brasileiro, a questão é exatamente saber sob qual definição de religião foi possível acolhê-los no espaço público. Essa acolhida corresponde a alguma forma de reconhecimento da religião por meio de dispositivos jurídicos que implicam o aparato e o poder de Estado e que envolvem algum grau de legitimidade social. Aposto então que as relações entre Estado e religião no Brasil ficam mais inteligíveis se adotamos essa perspectiva histórica capaz de constatar as operações que produzem modos de presença.Reforço o sentido do termo "constatação". Não se trata, em primeiro lugar, de considerar isso um "problema", como a coisa parece se tornar quando é assumida a perspectiva que interpreta a situação brasileira iluminada pelo paradigma da secularização. A constatação, nesse caso, refere-se ao fato de que certas formas de presença da religião no espaço público não foram construídas

Ensino religioso, gênero e sexualidade na política educacional brasileira

“…This was intensified by the strong participation of the Catholic Electoral League in promulgating the 1934 Constitution, which introduced the possibility of an association between the State and religious organizations into the constitutional text. All Republican constitutions, starting with that of the "New State" (Estado Novo), would come to include religious education as an "optional" part of the public-school curriculum -that is, in addition to not being mandatory, its contents would also not be set according to particular religious denominations (Giumbelli;Carneiro, 2006;Cunha, 2004).…”

“…This implementation was the result of a joint action between different religions (though mostly Christian, especially Catholic, denominations), which provided the discipline with more of an interfaith character, in which supra-confessional spiritual "values" are highlighted -a position aligned with that of FONAPER, whose headquarters are in Santa Catarina. Santa Catarina was also the first state to implement teacher training programs in Religion Sciences, after LDB-97 was signed into law (Dickie;Lui, 2010;Giumbelli;Carneiro, 2006). Rio de Janeiro is the state that contrasts most radically with São Paulo.…”

“…But most Evangelical State Legislature members were also opposed to the confessional bill, and supported its interfaith alternative, which wound up victorious in the State Legislature. The version ultimately approved by the State Legislature was not signed into cadernos pagu (50), 2017:e175017 Gender, sexuality and religious instruction in Brazilian educational policy law only because of a veto by then-Governor Roseane Garotinho (Giumbelli;Carneiro, 2004;Giumbelli;Carneiro, 2006;Cavaliere, 2007).…”

“…In order to put the new standards into practice, the state of Rio de Janeiro opened a selection process to hire 500 religious education teachers, divided into three segments according to candidates' religious affiliation: "Catholics", "Evangelicals" and "other faiths". Specifically, the selection process assigned 342 positions to Catholics, 132 to Evangelicals and 26 to other faiths (Giumbelli;Carneiro, 2006;Cavaliere, 2007 3,459/2000 was flagrantly unconstitutional at establishing confessional religious education, and authorizing religious authorities to define the contents to be taught in classrooms (…) (ADI n. 3,268:18). The ADI also claimed that the law exceeded the terms established by the LDB in extending religious education to all levels of basic education, and enabling religious organizations to interfere with the professional career of civil servants: one of the prerequisites for applying to a religious teacher position was to be accredited by a specific faith, which violated the principle of separation between State and religion (Cavaliere, 2007).…”

“…(…) Thus, the disrespect toward cultural values of a religious nature included in article 210 of the Constitution by the articles 2, II and 3 of Rio de Janeiro State Law n. 3,459/2000 can be verified to the extent that several religious segments of Evangelical, Spiritist and African-Brazilian origin have no concept of religious authority, as they do not possess the same hierarchical and administrative structure found in other secular institutions, such as the Catholic and Presbyterian churches, or in Jewish institutions, to name a few examples (ADI n. 3,268:20, emphasis in the original). 8 8 Article 210 of the Constitution, in addition to specifically classifying "religious education" as an optional subject, to be taught within the regular school hours in primary public schools, also guarantees, more broadly, that "minimum contents will be determined for primary education, in order to ensure a common basic instruction and respect toward regional and national cultural and artistic values" cadernos pagu (50) (Giumbelli, 2008;Cunha, 2009;Vital;Lopes, 2013). 9 Since it also addressed religious education in public schools, in support of the confessional model, both religious and nonreligious actors took a public stance on the bilateral agreement regarding those contents.…”