O ensino religioso e a interpretação da lei

Abstract

O trabalho trata das diferentes interpretações da Lei de Diretrizes e Bases da Educação, de 1996, especialmente da reformulação de seu artigo 33, de 1997, que implementou e regulou o ensino religioso em escolas públicas. Sendo essa regulamentação referente aos ensinos de primeiro e segundo graus, ficou a cargo dos diferentes estados por em prática os ditames legais, através de suas Secretarias de Educação. Vamos considerar dois casos específicos, o de São Paulo e o de Santa Catarina, mostrando como essas diferentes interpretações da lei condicionaram o tipo de atuação possível de agentes religiosos nos processos tanto de capacitação dos professores como de definição de currículos.<br>This paper focuses on the different interpretations of the Brazilian Education Law of 1966, with special attention to its article 33, reformed in 1997, which regulated the implementation of religious studies in public schools in Brazil. This regulation referred to schools of elementary and secondary levels that are administered by State Governments, through their Secretaries of Education, thus leaving to the States the task of applying the law. We are here considering two specific cases, that of the State of Sao Paulo and that of the State of Santa Catarina, showing how these different interpretations of the law conditioned the possibilities of religious agents to act in the process of capacitating teachers as well as in the definition of the contents of the curricula

Ensino religioso, gênero e sexualidade na política educacional brasileira

“…Protestants were divided into two groups: one that insisted on the defense of the laic school and another which allied itself with the Catholics and demanded to be present in school curricula. The inclusion of religious education in the new, democratic Constitution was largely made possible by a Christian lobby, especially that of the Catholic Church, beginning with the constituent process of 1987/1988Lui, 2007;Cunha, 2014).…”

“…In the first alternative, religious teachers or advisors would be trained or accredited by the respective religious organizations. According to Cunha (2014), that language ("with no onus to the State budget") did not last long, as, in the ceremony in which the bill was signed into law, president Fernando Henrique Cardoso himself suggested that the prohibition against paying religious education teachers be 3 "This lobby took place beginning with the National Constituent Assembly period, when organizations such as the Curitiba Interfaith Education Association (ASSINTEC, in Portuguese), from Paraná, the Council of Churches for Religious Education (CIER, in Portuguese), from Santa Catarina, the Pastoral Institute of Campo Grande, Mato Grosso (IRPAMAT, in Portuguese) and the CNBB Education Sector, especially the National Reflection Group on Religious Education (GRERE) took over negotiations, legitimated by state coordinators of religious education from states where it was already regulated" (Dickie;Lui, 2007:239). Later, the National Council of Christian Churches (CONIC, in Portuguese) joined this group.…”

“…Later, the National Council of Christian Churches (CONIC, in Portuguese) joined this group. For more, see Dickie and Lui (2007). suppressed, thus giving into CNBB's demands (Cunha, 2014;2016). 4 The 34 th General Assembly of the CNBB, in April 1996, whose main focus was the Pope's visit, included in its agenda a discussion of the LDB.…”

“…Reaffirming a proposal already made by the president in his speech at the signing ceremony, the minister claimed that the best solution was that adopted by the state of Paraná, where the State had already hired religion teachers who offered students an ecumenical education. The substitutive draft--whose formulation was based on the Paraná model as a result of the understanding reached between the Ministry of Education and church representatives at a hearing held by the Ministry to define new rules for religious education in public schools -was then approved with broad support by the House of Representatives and the Senate (Dickie;Lui, 2007;Figueiredo, 2010;Pozzer, 2010;Cunha, 2014;Cunha, 2016).…”

“…In 1998, the discipline was included as an area of knowledge in the National Curriculum Guidelines, under the name "Religious Education". In that context, FONAPER promoted the creation, in many states, of Religious Education Councils (Coner, in Portuguese), to fulfill the role of "civil organizations" defined by law as advisors to Education Secretariats in formulating the content of religious education (Dickie;Lui, 2007;Diniz, 2010;Bortoleto e Menegheti, 2010;Figueiredo, 2010;Silva;Holmes, 2010;Cunha, 2014;2016).…”