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Advisor(s)
Abstract(s)
Parece ser situação teimosamente por resolver, no ambiente escolar, no debate
académico e nas decisões políticas, a inserção no currículo escolar de disciplinas de
natureza confessional. No caso de Educação Moral e Religiosa Católica (EMRC),
tutelada pela Igreja Católica Romana (ICR), é continuada a referência à Concordata, à
Constituição da República Portuguesa (CRP), à Lei de Bases do Sistema Educativo
(LBSE) e à Declaração Universal dos Direitos do Homem (DUDH), com fundamentações
e argumentos de natureza político-jurídica.
Em Portugal houve algum debate a nível curricular nos anos 80-90 do século passado,
por alturas da Reforma do Sistema Educativo (SE), que posteriormente esmoreceu ou se
confinou aos gabinetes e departamentos ministeriais. Foi debate, frequentemente
inquinado por estereótipos, quer pela parte dos apoiantes, quer por partes dos que
entendiam ser tal situação um privilégio exclusivo da ICR.
Em 2014 surge um novo Programa de EMRC (P-2014), na sequência de alteração do
paradigma curricular prescrito pelo Ministério da Educação (ME). Face a inconsistências
encontradas na sua formulação enunciada e decorrentes da sua operacionalização
contextualizada, surgiu a iniciativa do investigador em aprofundar, sob o ponto de vista
curricular, se este novo documento marcava uma significativa evolução no sentido de
uma maior inclusão no SE, enquanto conhecimento necessário às futuras gerações,
pertinente para suas aprendizagens, socialmente inclusivo e apoiado em metodologias
apropriadas a uma área do saber específica. Por outras palavras: o P-2014 transparece um
currículo que compagina o confessional identitário de EMRC com a laicidade inclusiva
do SE, conferindo àquela disciplina uma autêntica cidadania curricular, apoiada, não em
acordos nacionais ou internacionais, mas em reais necessidades do edifício curricular?
Urgia investigar. O quê, quem, como, com o quê, que “olhar”? Partiu-se de uma
contextualização das problemáticas, com algum tipo de recuo histórico. Estruturou-se a
visão de fundo desde a relação do currículo com a sociedade e com o conhecimento, com
a questão da educação em valores e da inserção da religião no SE. Gizou-se uma estratégia
de investigação de natureza qualitativa e de paradigma interpretativo, recorrendo a
instrumentos apropriados e a técnicas de análise que pudessem desvelar o que pensam os
professores acerca do seu instrumento matricial para o trabalho docente, que decisões e
conceções estão nos quadros de pensamento dos seus autores, o que diz o próprio
documento às questões que o investigador lhes pôs.
Este estudo é pioneiro, sobretudo em relação ao objeto de estudo e à área de
abordagem (Estudos Curriculares). Significa tal que muito haverá a investigar, muitos
outros olhares devem ser convocados, o debate deve alargar-se aos locais, instâncias e
eventos onde se devem discutir as questões. Os próprios dados recolhidos podem (e
devem) ser abordados por outros, confrontados com outro conhecimento, acrescentados,
corrigidos, redirecionados. O pioneirismo sofre sempre de alguma infantilidade. Que
requer abordagens mais maduras, sedimentadas, crescidas.
Trata-se de um contributo para superar o privilégio, o estereótipo, o senso comum, a
“ignorância” que tudo sabe e nada discute. Na Academia não há assuntos “proibidos”! As
conclusões a que se chegou revelam dessintonias entre o formalmente afirmado
(legislação, orientações e propósitos eclesiásticos, declarações públicas) e o currículo
explícito enunciado e vertido no P-2014, sendo que os professores, no momento de tornar
o currículo real, se encontram no vórtice de uma tensionalidade entre laicidade curricular
e confessionalidade identitária que teima em permanecer como foco conflitual.
It seems to be stubbornly unresolved, in school environment, in academic debate and in political decisions, the insertion of confessional nature disciplines in school curriculum. In case of Catholic Moral and Religious Education (EMRC), under the tutelage of the Roman Catholic Church (ICR), references to Concordat, Portuguese Republic Constitution (CRP), Educational System Basic Law (LBSE) and Universal Declaration on Human Rights (DUDH) continues, with arguments of a political-legal nature. In Portugal there was some debate at curricular level in last century 80’-90’, of Educational System (SE) Reform contexts, which later faded or confined to ministerial cabinets and departments. It was a debate, often affected by stereotypes, either by supporters or by those who believed that such a situation was an exclusive privilege of ICR. In 2014, a new EMRC Program (P-2014) appears, following the change in the curricular paradigm prescribed by Education Office (ME). Inconsistencies were found in its stated formulation and contextualized operationalization; therefore, researcher's initiative to deep, from a curricular point of view, arose whether this new document marked a significant evolution towards greater inclusion in the SE, as necessary knowledge to future generations, relevant to their learning, socially inclusive and supported by methodologies appropriate to a specific area of knowledge. In other words: does P-2014 show a curriculum that combines EMRC confessional identity with SE inclusive secularity, giving that discipline an authentic curricular citizenship, supported, not in national or international agreements, but in real needs of the curriculum structure? There was an urgent need to investigate. What, who, how, with what, what “point of view”? It started with problematics contextualization, with some kind of historical setback. The background vision was structured from the relationship between curriculum and society and knowledge, with the issue of values and religious education. A research strategy of a qualitative nature and an interpretative paradigm was drawn up, using appropriate instruments and analysis techniques that could reveal what teachers think about their matrix instrument for teaching work, what are authors thought framework concepts and decisions, what says the document itself to the questions that the researcher asked them. It’s a pioneer study, especially related to the object and the approach’s area (Curricular Studies). It means that remains a lot to investigate, many other perspectives must be called, the debate must extend to the places, instances and events where these issues are discussed. The collected data can (and should) be approached by others, confronted with other knowledge, added, corrected, redirected. Pioneer always suffers from some childishness. That requires more mature, settled, grown-up approaches. It is a contribution to overcome privilege, stereotype, common sense, “ignorance “that knows everything and discusses nothing. At the Academy there are no “forbidden “subjects! The conclusions reached reveal disagreements between what is formally stated(legislation, ecclesiastical guidelines and purposes, public statements) and the explicit curriculum enunciated and rendered in P-2014, and teachers, when make real this curriculum, find themselves in the vortex of a tension between curricular secularity anticonfessional identity that insists on remaining as a conflictual focus.
It seems to be stubbornly unresolved, in school environment, in academic debate and in political decisions, the insertion of confessional nature disciplines in school curriculum. In case of Catholic Moral and Religious Education (EMRC), under the tutelage of the Roman Catholic Church (ICR), references to Concordat, Portuguese Republic Constitution (CRP), Educational System Basic Law (LBSE) and Universal Declaration on Human Rights (DUDH) continues, with arguments of a political-legal nature. In Portugal there was some debate at curricular level in last century 80’-90’, of Educational System (SE) Reform contexts, which later faded or confined to ministerial cabinets and departments. It was a debate, often affected by stereotypes, either by supporters or by those who believed that such a situation was an exclusive privilege of ICR. In 2014, a new EMRC Program (P-2014) appears, following the change in the curricular paradigm prescribed by Education Office (ME). Inconsistencies were found in its stated formulation and contextualized operationalization; therefore, researcher's initiative to deep, from a curricular point of view, arose whether this new document marked a significant evolution towards greater inclusion in the SE, as necessary knowledge to future generations, relevant to their learning, socially inclusive and supported by methodologies appropriate to a specific area of knowledge. In other words: does P-2014 show a curriculum that combines EMRC confessional identity with SE inclusive secularity, giving that discipline an authentic curricular citizenship, supported, not in national or international agreements, but in real needs of the curriculum structure? There was an urgent need to investigate. What, who, how, with what, what “point of view”? It started with problematics contextualization, with some kind of historical setback. The background vision was structured from the relationship between curriculum and society and knowledge, with the issue of values and religious education. A research strategy of a qualitative nature and an interpretative paradigm was drawn up, using appropriate instruments and analysis techniques that could reveal what teachers think about their matrix instrument for teaching work, what are authors thought framework concepts and decisions, what says the document itself to the questions that the researcher asked them. It’s a pioneer study, especially related to the object and the approach’s area (Curricular Studies). It means that remains a lot to investigate, many other perspectives must be called, the debate must extend to the places, instances and events where these issues are discussed. The collected data can (and should) be approached by others, confronted with other knowledge, added, corrected, redirected. Pioneer always suffers from some childishness. That requires more mature, settled, grown-up approaches. It is a contribution to overcome privilege, stereotype, common sense, “ignorance “that knows everything and discusses nothing. At the Academy there are no “forbidden “subjects! The conclusions reached reveal disagreements between what is formally stated(legislation, ecclesiastical guidelines and purposes, public statements) and the explicit curriculum enunciated and rendered in P-2014, and teachers, when make real this curriculum, find themselves in the vortex of a tension between curricular secularity anticonfessional identity that insists on remaining as a conflictual focus.
Description
Keywords
EMRC e currículo Confessionalidade e laicidade Educação e valores Educação e religião EMRC and curriculum Confessionality and secularit/laicity Education and values Education and religion