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In order to get the full vision of the background and perspective of possible introduction of the course on religion into syllabi, the Centre for Research in Religious Studies at the Faculty of Philosophy and Social Sciences of Belarusian State University initiated in 2011 a complex study of the problem based on the combination of quantitative and qualitative sociological methods. In 2011–2013, in Minsk, questioning of senior pupils and school parents was conducted (2011, questionnaire), as well as questioning of school teachers and headmasters (2012–2013, focused interview, questionnaire). It was found that senior pupils and school parents do not mind the course on religion would be introduced into schools in case it is of secular nature, optional, and telling about various religions. Senior pupils and parents hold hand—they prefer to make their opinion about the course and then decide. School teachers add that, in case the course is introduced as compulsory, it is better it would be studied in all stages of school education and only by the professionally educated specialists. The analysis of the collected data is provided in the context of characterizing religious situation, as well as legal principles and the practice of collaboration of religious and educational institutions in Belarus.

Où sommes-nous quand nous sommes à l’école ? A cette question, la tradition politique française répond en reliant l’espace scolaire et le domaine public : l’école (publique) est une institution publique. Les analyses d’Hannah Arendt (et de Paul Ricoeur) suggèrent une autre réponse : l’école n’appartient pas à une seule sphère ; elle est à l’intersection de plusieurs (privé, social, public). Cet article expose cette idée et examine certaines des conséquences du lien entre l’école et la sécularisation. Where are we when we are in school? The answer of the political french tradition to this question connects the school with the public realm. School is a public institution. Thought of Hannah Arendt (and Paul Ricoeur) suggests another answer: school doesn’t belong only to one domain; she stands at the intersection of several (private, social, public). This article expounds this idea. Then, it examines some of consequences about the bind between school and secularization

Submitted by Noeme Timbo (noeme.timbo@metodista.br) on 2017-10-09T17:53:48Z No. of bitstreams: 1 Caio Augusto.pdf: 1018674 bytes, checksum: 6ef8484b1ee3b63747eb4c0d184c87eb (MD5) Made available in DSpace on 2017-10-09T17:53:48Z (GMT). No. of bitstreams: 1 Caio Augusto.pdf: 1018674 bytes, checksum: 6ef8484b1ee3b63747eb4c0d184c87eb (MD5) Previous issue date: 2016-03-14 Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES The Pastoral Catholic School (Pastoral Escolar Católica) works with kids from kindergarten to high school. The purpose of this institution is to approach the young community starting from bases offered by theory of complexity. The main goal of this research are investigate the scenario experienced by the Pastoral School from its actions with young teenagers during high school, analyze the contributions that the themes about the theory of complexity offers to the Pastoral Catholic School to work with young teenagers in high school, and identify the relationship between the needs of the young teenagers and the Pastoral Catholic School actions. There are specific questions that we expect to answer by the end of this research like what is the scenario experienced by the Pastoral Catholic School working with young teenagers in high school? What are the contributions of the theory of complexity to the work of the Pastoral Catholic School with young teenagers in high school? Which relationship can be established between the needs of the young teenagers and the actions taken by the Pastoral Catholic School? Since the story and the social environment that the institution and the people involved interfere directly in the actions practiced by the Pastoral Catholic School, this research was developed in a methodological process in which were conducted interviews with the young teenagers in an exploratory way. A Pastoral Escolar Católica atua com crianças e jovens desde a educação infantil até o término do Ensino Médio. A proposta aqui levantada foi uma aproximação com o público jovem a partir de bases oferecidas pela teoria da complexidade. Os objetivos da pesquisa são: investigar o cenário vivenciado pela Pastoral Escolar a partir das suas ações com jovens no período do Ensino Médio; analisar as contribuições dos temas da teoria da complexidade para as ações da Pastoral Escolar com jovens no Ensino Médio; identificar a relação entre as necessidades dos/das jovens com as ações da Pastoral Escolar. Entende-se que há questões específicas as quais espera-se responder durante a pesquisa; são elas: qual o cenário vivenciado pela Pastoral Escolar na sua atuação com jovens no Ensino Médio? Quais contribuições os temas da teoria da complexidade oferecem para as ações da Pastoral Escolar com jovens no Ensino Médio? Qual relação pode ser estabelecida entre as necessidades dos/das jovens e as ações específicas da Pastoral Escolar acerca dessas questões? A pesquisa foi desenvolvida a partir de um processo metodológico no qual foram conduzidas entrevistas semiestruturadas com os/as jovens e assumiu um caráter exploratório, uma vez que a história e o contexto social no qual a instituição e as pessoas envolvidas interferem de forma direta nas ações praticadas pela Pastoral.

In the article "The Paradox of Being a Teacher: Institutionalized Relevance and Organized MistrustW Daniel Tröhler describes the paradoxical nature of the teaching profession which arises out of the mismatch between the excessive expectations imposed on teachers and, at the same time, the constant mistrust shown to them for fulfilling these expectations. The paradox is related to the cultural shift of the educationalization of the Western world – that not only are a wide variety of social, economic and moral problems defined as educational problems but, in addition, education itself is placed at the core of the historical process and expected to fulfil future ideals. According to Tröhler, educationalization was reinforced by the tradition of modern educational thinking and especially by certain inherent fundamental religious motives. The author defends this thesis with the help of two, at first sight very divergent, figures in the history of education: Johan Heinrich Pestalozzi and Burrhus F. Skinner. Common to these thinkers is, according to Tröhler, their argument which is constitutive of the cultural shift of educationalization but, also, their shared view that in order to save the younger generation from the corrupting forces of external society, certain ideal conditions for making the natural development of the children possible are needed. Tröhler underlines the religious motives behind this idea. The task of education is to take care of the salvation of the younger generation, to protect the “God’s creation” against the world of artificial moral corruption. The educator’s task is, then, to be God’s deputy, substitute and imitator, to secure the existence of this moral order. This religious background helps us, according to Tröhler, to understand those enormous expectations that schools and teachers meet even in secular contemporary societies. This raises the question: should one reject expectations, which no one can fulfill.

Resumo de dissertação:RODRIGUES, Eurides. Juventude numa era secular: Estudo dos impactos da secularização e condições de crença entre os jovens universitários da PUC Minas Betim Thesis summary:RODRIGUES, Eurides.Youth in a secular age: study of the impacts of secularization and belief conditions among university students of PUC Minas in Betim.

For a long time, the Roman Catholic Church had a problem with coming to terms with both democracy as a political system and the norm and concept of human rights. Generally speaking, the difficulties were an outcome of the incompatibilities between understanding of the concept of rights in the classical natural law tradition of the Catholic Church and in the theories of natural rights of Thomas Hobbes, John Locke and Jean-Jacques Rousseau. The ambivalent attitude of the Roman Catholic Church towards democracy and human rights started to change gradually only in the twentieth century, and particularly so with the Second Vatican Council. Nonetheless, various tensions still persist in several areas. Poland, with its profound transformations resulting from post-socialist democratization and its strong religious identity as well as the public presence of the Roman Catholic Church, offers an interesting case study for discussing these tensions. The article focuses on two areas that are particularly problematic from the Church’s point of view: freedom of religion and women’s rights. These case studies are preceded by a general introduction to the issues of human rights and religion in Poland.

This paper examines the policy initiatives, taken since the 1970s, that have shaped the development of education in Pakistan, and other primary issues related to it. The paper reviews governmental policy documents alongside an analysis of the available relevant data on corresponding issues. This examination illuminates competing interests and factors that have made the goal of quality universal public education in Pakistan elusive. Specifically, this study reveals that the quest for universal education has been stymied by interconnected, often self-perpetuating factors, such as:- unprecedented population growth alongside increasing gender disparities, inadequate funding coupled with systemic corruption, diminished democratic aims in education and the increasing influence of religious zealotry. The paper concludes by suggesting that education in Pakistan must become a matter of common interest.