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Abstract

This article presents the research carried out in the State Center for Basic Education for Young and Adult Primary and Secondary School Campo Comprido, Curitiba, Paraná, a privileged space in the recognition and valorisation of the trajectories of different social and ethnic groups. The study uses the methodology of action research, where all had their voice, attending to the interest of identifying the level of respect and religious tolerance of each group. Diversity of habits and attitudes in relation to beliefs, symbols and sacred locus, ethical values, languages and rites have been identified.

Keywords

Religious and cultural diversity respect tolerance education

Introduction

Globalisation has brought us the knowledge about various cultural and religious experiences and we have established in our country today a number of religious faiths providing, through the religious sciences, a reflection with a view to a new humanism, with the main objective of promoting peace through interfaith dialogue.

In the Universal Declaration of Human Rights (1948) in Article XVIII it is deemed that

Every person has the right to freedom of thought, conscience and religion; This right includes the freedom to change religion or belief and the freedom to manifest that religion or belief for the purposes of teaching, practice, worship and observance, individually or collectively, in public or in private. (United Nations, 1948)

The Brazilian State has the duty to ensure religious freedom, in compliance with article 5, item VI, of the Constitution, where it is stated that ‘the freedom of conscience and belief in unalienable, with the free exercise of religious cults and guaranteed, in the form of law, as well as the protection of places of worship and their liturgies’ (Brazil, 1988). Article 33 of the Constitution, states that

Religious education, of optional enrollment, is an integral part of the basic training of citizens and constitutes regular public school class of guaranteed Basic Education respect for the religious diversity of Brazil, with all forms of proselytism prohibited. (Brazil, 1996)

Religious freedom is one of the fundamental rights of mankind, and pluralism must be built by way of recognising various races, cultures, and religions, allowing all to be equal, yet acknowledging each with their differences. However, often prejudice exists and manifests itself through the humiliation imposed on the individual who is seen as ‘different’. Since the beginning of history and the presence of man on Earth, humans have sought to understand their existence in the universe. Religions are part of the culture of human beings, existing among all peoples at different times in history. Religious diversity is expressed very intensely in Brazil, where there are several beliefs and religious traditions that are experienced in the context of the education system – thus presenting a major challenge. Every human being has within herself or himself the need to relate to the transcendent, that which is beyond human, in the field of the sacred. The inability to find an immediate answer to a number of existential questions feeds the desire to meet or understand the mystery, seek what the individual considers Sacred, creating or basing that belief on written traditions, oral traditions, celebrations, rites or myths, and so many other ways to meet the Superior Being.

The choice of the theme of religious diversity in the school context emerged as a motivation to develop respect and tolerance among educators and students for that which is ‘different’. Several times in public schools, one sees conflicts or religious intolerance among both parties, and therefore this work aimed to better understand the factors that generated disrespect among learners and educators.

The research sought to analyse the pedagogical practices, collaboratively with all professionals involved in the teaching–learning process. It is worth highlighting the need for construction and reconstruction of this knowledge about the phenomenology of religion and according to the context of the student, developing broad and unrestricted respect for the religious group to which the student belongs, understanding it as thinking subject which the student has free will to choose (Brazil, 1996). Cultural differences are characterised by the set of social and historical elements acquired by human beings, through the cultural heritage they have inherit from their families and the communities where they were born and grew up in. So, teachers, educators, school directors, school employees, and students need to understand these factors that lead to the development of the prejudices about the “different” in the context of the school. The pedagogical political project of the State Centre for Basic Education of Youth and Adults (CEEBJA) in line with the curriculum guidelines of the Paraná State prescribes that the educational project should:

(…) meet also the subject, whatever your social and economic condition, your ethnic and cultural belonging and the possible special needs for learning. These characteristics must be taken as the potential to promote the learning of knowledge that it is up to the school to teach, for all. (Paraná, 2008: 15)

In this context, the school must ensure and guarantee respect for this diversity, because even today, prejudice about religious beliefs occurs in the school context. So, it was realised that an intervention project was needed to attempt to resolve the issue. Given these powers, students are encouraged to develop a framework to identify attitudes to understand and respect the religious diversity present in our community.

Some questions that guided this research were: what interventions are needed, in the school context, because religious discrimination occurs through not respecting the diversity of each individual as a human being and citizen? What are the guidelines that are being presented in the Educational Policy Proposal (EPP) in relation to the religious diversity theme in the context of the CEEBJA? What is the training of CEEBJA teachers to work with the religious diversity theme? What are the religious options of CEEBJA? What is the conception of man, world, and values of students of the CEEBJA? What is the vision of educating the CEEBJA on the ‘sacred and human relationship’? The main objective was to investigate the religious diversity theme with the faculty and students of the CEEBJA, in order to awaken interest in and respect for religious tolerance in Brazilian schools.

To do so, an a priori analysis of the EPP of the school, its theoretical and methodological fundamentals related to the topic, and the case of the State curriculum guidelines of Paraná (DCEs/PR) (Paraná, 2008) was conducted. This analysis also looked at profile training of teachers who worked in CEEBJA with regard to their knowledge about the necessary public policy faculty practices towards young people and adults in the school in relation to religious diversity. The role of the school is not only the transmission of content and information, it is also required to develop an integral formation of citizens who are placed in search of knowledge. ‘For this, the subjects of basic education, children, youth and adults, in General from the salaried classes, urban or rural, from different regions and with different ethnic and cultural origins’ (Frigotto, 2004: 2), and ‘must have access to the knowledge produced by humanity that, in school, is conveyed by the contents of the school subjects’ (Paraná, 2008: 15).

Seeking to understand the sacred within the context of cultures

Religious diversity in Brazil is very intense, so there are several beliefs and religious traditions that are experienced in the school context and interacting with this diversity constitutes a major challenge. In this way, religion and spirituality must contribute to put an end to prejudice and discrimination between human beings, promoting dignity and respect between individuals, who, as historical, cultural, and social beings, are characterised by their diversity of behaviour, of values, of cultures, beliefs, symbols, attitudes, languages, clothing, and Holy Books.

Religious intolerance is not far from us, in time and in space begins in our daily life, in our own home, at school, all around us, in the relationship with our neighbor, our fellow that was born with the ability to think differently and freely. Let's not make other that we don't want it done to ourselves. We must respect that all of you have guaranteed their direct health, education, work, freedom to come and go and to think. (United Nations, 1948)

Paulo Freire (1970) puts the ‘ragged in the world’ and sees the oppression in society and the universe in adult education as social dependence, and lack of respect for the ‘different’. To counteract this lack of respect for the ‘different’, one must respect people of different religious traditions, even though there might be disrespect and violence on the part of the other in relation to those beliefs that are cultivated in the family. Therefore, toleration is not enough, because the tolerance can be accompanied by indifference, which may contribute to the denial of freedom of religion, guaranteed as a basic human right. Alas, Freire does not necessarily provide room to hear the other.

The diversity should lead to reflection with a view to a new humanism and that has as its main objective the promotion of peace through interfaith dialogue, which being a language communication form found by man that is expressed in various ways, over time, has many meanings and importance (Paraná, 2013: 169).

In the religious context, communication is expressed by the desire to meet the supernatural or transcendent which, although not the only way, recognises the action. This communication message can be hidden or shown by means of rituals and practiced jointly or individually, by pursuing sacred aspects, for answering the calls or superstitions created by groups or imaginary persons (Paraná, 2013: 107).

The sacred is present in daily life and in places and situations. In this way, by religion, man develops relationships with the sacred as something mysterious, a powerful force that is outside of human understanding, but that transcends life:

Thus, the Cosmos postulated by religion transcends and, at the same time, including man. The man facing the Holy as an immensely powerful reality distinct from him. This reality if he runs, however, and puts your life in order, endowed with meaning. (Berger, 1995: 39)

In terms of particularities, sacred symbols are presented as a way to represent the sacred or the divinity through belief or worship. These manifestations of religious sentiment come true as a measure of faith and what the individual believes (Paraná, 2013). They are present in the various religious denominations since the phenomenon of the sacred has been present from the beginning of mankind since what

[…] is “put aside”, is defined and marked as different in relation to the profane. In fact, the sacred is profane, as opposed to deleting it entirely. The ways in which the culture establishes boundaries and distinguishes the difference is crucial to understanding their identities. The difference is what separates an identity of another, establishing distinctions, often in the form of oppositions, separating “us” and “them.” (Woodward, 2001: 41)

By religion man develops a relationship with the sacred as something mysterious, a powerful force that is outside of human understanding, but that transcends life. The Sacred Teachings are transmitted from oral or written form, and the different religious cultures are described in corners, narratives, poems, prayers, paintings, tattoos, stories of the origin of each people told by older, cuneiform writings, Egyptian hieroglyphs, etc. (Paraná, 2013).

In the writings, sacred texts are an important reference to the discipline of religious education because they allow identifying how tradition and religious practices attributed manifestation of the sacred character and extent to which tradition and religious practices govern or are present in the rites, at parties, in the organization of religions, explanations of life and death, which in the sacred texts are a ‘[…] symbolic form of expression, people seek to find explanations for your reality, life coaching and the postmortem. (…) Other religious traditions, with the advent of the invention of writing, made the option of writing their sacred texts as a way to ensure the preservation of your content‘ (Paraná, 2006: 41).

Already the Holy places, the temples, synagogues, churches, mosques, cemeteries, the catacombs, crypts, and mausoleums are elements of nature which, when established, are also sacred places and must be taken into account in the educational process (Paraná, 2013: 67).

The demystification (importance of the sacred) created by the modern world comes hindering religious practice, involving overly people at work use, in the pursuit of material well-being by inhibiting the religious sentiment and causing the religious conscience be dulled in the human mind. (Eliade, 1992: 19)

Thus, inter-religious dialogue is a major challenge today for the education system. Therefore, we believe that knowledge addressed by the discipline and the historical and social context within the school space, needs to be researched. Cultural diversity manifests itself in originality that characterises different groups and societies. Historically, each social organisation acquired various forms in time and space, developing unique forms of being, living, thinking, acting, believing, and related to this is a common heritage of all peoples, presenting as one of its most valuable assets, which needs to be recognised and transmitted (United Nations Educational, Scientific and Cultural Organization, 2001).

Pedagogical intervention

In moments of intervention in the classroom with teachers, we used data collection material and teaching materials prepared as a basis for support and reflection. In total, the project surveyed 28 students (13 elementary school and 25 high school). The total attendance of the students was obtained in all meetings held.

The locus of research was the CEEBJA, situated in the Long Field, Curitiba–Paraná, seeking to identify the religious options of students and educators. A project of educational intervention with the title ‘Religious diversity in the school context of CEEBJA’ was elaborated (Brazil, 2004). The pedagogical guidelines were made available on the platform SACIR SEED PR², where 30 teachers of State schools, with several areas of knowledge, and who were interested in the discussion of the theme, signed up to form a networking group.

The design of pedagogical intervention applied in CEEBJA in Long Field, was developed by the educator school, Reni Mary Brugnago (In Memorium), oriented at the Federal University of Paraná, the educational development project (EDP), the State Secretariat of Education of Paraná (SEED-PR), along with elementary and secondary education and participation of teachers of Portuguese language and Brazilian Literature Regents. They were read the poems of Álvares de Azevedo (Azevedo, 2002), Fagundes Varela (Varela, 1961) and Junqueira Freire (Freire and Araújo, 1970), besides lyrical his poems transcended and articulated with the present theme.

The intention of the EDP is that the work is developed in the research-action methodology, which allows for a unified theory, studied with practice within the school, so that all knowledge is applied in the process, in order to achieve the objectives proposed in the best way possible, thus it is

[…] a valuable instrument, which teachers can use to improve the teaching-learning process, at least in the environment in which they operate. The benefit of the action research is providing subsidies for teaching: she presents to professor reasonable allowances for decision-making, although often temporary character. (Engel, 2000: 189)

The research-action methodology also called ‘social search with empirical basis’, is designed and carried out in close association with an action or with the resolution of a collective problem, and in which researchers and the representative of the situation or problem are involved in ‘cooperative mode or participatory’ (Thiollent, 2008: 16), was developed in the context of school youth and adults based on problem investigation. Therefore, action research has features that can intervene in the practice of an innovative mode in the course of the research process itself and not just as a possible consequence of a recommendation in the final stage of the project (Engel, 2000: 181).

For the development of the work discussed, the historical dimension that underlies the understanding of educational policies, legal support, the fundamentals and principles governing the education of young people and adults, the context and specificity from the guidelines and Bases for national education 9394/96, where religious diversity becomes stressed and making it impractical in the school space for all kinds of attempted disqualification of religious traditions or religious propaganda to be studied, were all considered (Brazil, 1996). To do so, we followed the guidelines outlined by Fleuri and colleagues.

[…] c) understand the religious education as an area of interdisciplinary knowledge, both in curriculum implementation and assessment; d) adopt the perspective of religious diversity so articulate with other dimensions of citizenship and, thereby, at school, linking various curricular components: history, geography, Portuguese Language; e) promote understanding of knowledge as learning of human dignity, and on the other; f) promote the building of a fellowship through ecumenical and interreligious dialogue, where respect for differences is based on a moral and ethical commitment. (Fleuri et al., 2013: 107)

Thus, it was necessary to read documents and develop activities in the Pedagogic Book aiming to provide for, efficiently and smoothly, the participation of all in the teaching–learning process, in order to understand the factors that lead teachers, school directors, and students to develop prejudices about the ‘different’, with the ultimate aim of studying and reflecting on sacred texts (oral and written), Holy Places, and religious landscapes.

We produced texts relating to topics in the classroom with a brief explanation on the topic of religious diversity, using as a source of support a video that covers the right of an individual to profess their faith. Using the theme of the ‘Compadre of death’, the students watched the video. Afterwards, they responded individually with words, symbols, texts or even in one sentence about what death represents for each one of them. In the text: nine participants said that death is the passage to a new life; eight replied that it is the end of everything; three said that it is the resurrection; two replied that it is the final rest with two more who believe they are awaiting a judgment; one said he is going to heaven; one said he is afraid because it is something no one explains; and one said that death is the birth to a spiritual life. The students see death as something natural, a passage to another life, even though they are afraid or scared of the fact.

The very word death awakens fear in the hearts of human beings, because no one knows for sure what happens when people die. What is evident is that there is an influence of the older people who always taught that if a soul is wandering because she/he had sinned and failed to apologise, then that person must send relatives to mass to pray for the ‘sinning’ individual. This demonstrates that the generational teachings are a strong means of transfer of customs and traditions, and this is always through dialogue as a form of intervention.

Regarding the religion with which most students have contact: 19 are Catholics; five are evangelicals; one is of the spirits doctrine; and two without any religion. Regarding the sacred texts and aspects of religion with which the students are familiar: six students responded that it is the Bible; five consider Host; four said to be faith; followed by four who claim our father/the Catholic Church and others pointed to Christ (two students); God (two students); Cross (two students); Baptism (two students); Holy Spirit (one student); Easter (one student); Tithe (one student); Mother love (one student); Honesty (one student); Respect for religions (one student).

Regarding the habit to read or hear some kind of holy writ, twenty-one students responded yes and seven responded no, demonstrating that there is contact with the writings about the sacred. This contact is often strengthened in Holy places, with twenty-seven students going to churches and one student going to a Spiritist Centre.

Among the designs that most symbolize this connection with the sacred seventeen they drew a cross; nine drew a Bible; five students opted for a church; three chose the most holy sacrament; two for a rosary; two by a star of David; one by Jesus Christ; one for water; and one by a dove. That is, the cross in the imagination of the students is the symbol that is more present. As for the religious festivals that are celebrated in Paraná and in which the students usually participate, eleven students said that they go to the feast of all the saints; seven do not participate in any religious feast; six go to the feast of St. John; four go to the feast of Our Lady Aparecida; one goes to the feast of Our Lady of Light of the pine forests; one participates in the Easter festivities; one goes to Christmas parties; one goes to the baptism ceremony; and one goes to other religious festivals.

Respect precedes any biological, cultural or religious difference, because according to the Brazilian Human Rights Law everyone is equal regardless of race or religious creed and all must be respected. Of the students participating in the research, 30% said they had suffered, witnessed or heard comments that could characterise religious discrimination in their community or school context, particularly those of African origin, which shows real ignorance of how each religion was founded, and of the rites and customs of those religions.

It is necessary to use the sacred texts and videos that address the topic, developing discussions dealing with this issue, thereby clarifying the subject of religious diversity in the school context. Before belittling and disrespecting the beliefs of others one needs to know that most religions and beliefs in the world, have faith, and professed belief is the right that every human being has, so one must respect the individual without proselytizing. In the religious universe there is only one God. To discourage departing from that assumption it is necessary to cultivate an awareness of the religious universe to combat prejudice, and the acquisition of mutual respect, because each person has the right to choose their own religion. On the subject of what logical basis there is to disseminate religious prejudice, the students said that they should disclose the logical foundation of respect and tolerance among human beings and not prejudice, accepting and respecting these differences and rejecting all forms of prejudice, not to commit injustice to those who are and who think they are different from them. They also stated that the discrimination against people and groups characterised prejudice and that it is a crime before the law. It must be recognised that every person has the right to choose their own convictions and the freedom to follow a religion.

The pedagogical political project of the school points out that: (a) each individual should contemplate the literatures and differentiated texts dealing with religious diversity, their historical context, their significance for humanity, a situation where learners acquire knowledge and broaden their horizons about religions, which will act as a mediator to prejudice; and (b) each individual should be allowed to develop the independent spirituality of the creed professed by herself/himself and actions that meet this diversity of students of adult and youth education should be encouraged, as this is a positive mode of teaching different from current education practices in Brazil.

Faith pervades most religious beliefs and is one of the principles of humanity and citizenship that must be respected. We must not think in terms of exclusionary practices and the school should work to form harmonious themes without exerting influence on students, while respecting freedom of choice and working on interdisciplinarity. The education system in Brazil must be founded on objective ‘scientific’ practices not on subjective prejudices. In this context, ecumenical ceremonies and special dates related to all religions must be celebrated in all the Brazilian schools without manifestations of religious preferences, because it is Education of Youths and Adults. Furthermore, neutrality should be shown in addressing religious themes in our schools in order to respect the religious choices of each individual – within the discipline of history the Reformation and Counter-Reformation in Europe during the 16th and 17th centuries should be deployed as examples of interdisciplinarity to reinforce the concept of ‘Not always what is good for me is good for the other’.

Final considerations

Globalization has brought us the knowledge about various cultural and religious experiences and we have today, established in our country, a plurality of religions by providing, through the religious sciences, a reflection with a view to a new humanism, that has as its main objective the promotion of peace through interfaith dialogue. Even today, the prejudice about religious beliefs between educators and students occurs in the school context. Thus, we see the need for an intervention project in schools to highlight the issue of religious diversity among human beings and to develop respect between the different religions.

In recent decades the number of different religions in Brazil has broadened and with that religious diversity has also increased. Considering this diversity, the meetings and studies with the teachers and students that we introduced have demonstrated that it is not easy to discuss this controversial issue in Brazilian schools. Therefore, readings, meetings and activities favouring a reflection about the people who think and act differently on basic issues of human diversity has been beneficial. There was, especially, an understanding that religious beliefs and cultures between the teachers and students of the CEEBJA are very diverse. In this sense, the pedagogical intervention project developed in high schools and elementary schools was a positive collaboration of those concerned about this complex topic which had been previously little recognised in Brazilian schools. This pedagogical implementation was directed towards educators and students to show them that the possibility of overcoming the religious prejudices and discrimination does exist. The theme addressed has obtained positive results and has achieved the objectives proposed for this implementation.

If religious freedom is one of the fundamental rights of mankind, as stated in the Universal Declaration of Human Rights, in which plurality must be built for various races, cultures, religions, in order to allow everyone to be equal, each with their differences (United Nations, 1948), the schools must direct efforts to minimise the discriminatory acts and emphasise mutual respect.

Religious diversity is in search of transcendence that gives meaning to life, providing full sociability/socialisation of human beings, because they live in groups in society. Religions are part of the culture of human beings, existing among all peoples at different times in history, and they contribute to our understanding of many expressions that are often simplified or confused, such as: truth; moral values; freedom sense of Justice; or standards of behaviour. Religions can also contribute to the fulfilment or otherwise of certain laws or rules of the society.

Religious diversity in Brazil is very intense, so there are several beliefs and religious traditions that are experienced in the school context and interacting with this diversity constitutes a major challenge. In this way, religion and spirituality must contribute to put an end to prejudice and discrimination between human beings, promoting the dignity and the respect between people, because, as historical, cultural and social beings, human beings are characterised by the diversity of their behaviour, of values, of cultures, beliefs, symbols, in attitudes, in languages, in the form of dress and in the sacred scriptures.

We currently live in a pluralistic society, which purports to guarantee all the fundamental rights of religious freedom, and the task before us is to disseminate the knowledge required in order to have respect for all religions and symbols that are considered sacred to all faiths. The school space is the privileged place for providing students with the opportunity to reflect on the knowledge historically produced: the sacred, the different religious symbols, the music, and their importance within the religious context.

This research has made a significant contribution to lessening religious prejudice within the process of education in Brazilian schools but it is not and end in itself due, in part, to its theoretical and methodological limitations. However, it can form the basis for future research to innovate knowledge about this controversial subject.

Footnotes

Declaration of conflicting interests

The author(s) declared no potential conflicts of interest with respect to the research, authorship, and/or publication of this article.

Funding

The author(s) received no financial support for the research, authorship, and/or publication of this article.

Notes

Sonia Maria Chaves Haracemiv has worked in the Graduate Program in Education in the Line of Cognition, Learning and Human Development. She is the professor of Postgraduate Program in Education: Teaching Training Line and Fundamentals of Educational Practice- Professional Master in Education. She is a researcher of the Research Group on Cognition, Learning and Human Development – Coordinator of the Voices of the Cárcere Research Project – Peace and non-violence in search of a new model of criminal management. Researcher of the Study Group Evaluation Research and Curriculum – UNIRIO, researcher Cnpq in the Recursive Foundations and Authors Project of the Field of Youth and Adult Education in Brazil: the construction of an electronic glossary. She is also a member of the Human Rights Education Project: Basic education: teaching and teacher education, coordinated by Ana Maria Dietrich of the Federal University of the ABC of São Paulo, member of the Permanent Committee for Elaboration, Implementation and Implementation of the State Policy for Attention to Women Deprived of Liberty and Egresses from the Penal System of Paraná – PEAME. Researcher of the International Luso-Brazilian Network for Collaborative Research in Youth, Adult and Elderly Education – BRASILUEJA, Brazil, Portugal, Spain and Mexico. Address to access this CV: .

Veronica Branco is a researcher of the Research Group on Cognition, Learning and Human Development. Address to access this CV: .

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Religious diversity in the school culture among youth and adults 1