O Projeto Conhecendo Grandes Pessoas e o Lar Fabiano de Cristo: possibilidades ao diálogo inter-religioso em ambiente educativo

Abstract

The qualitative research that produced the present thesis had as its locus the Lar Fabiano de Cristo Home, Virginia Smith House, located in the Maraponga neighborhood in Fortaleza-CE. Its general objective was to understand, through the autobiographical narrative, how the Project Knowing Great People (PCGP) is implemented, analyzing its meaning in the life of the students, focusing on its contribution to the interreligious dialogue. The approach chosen for this investigation was (auto) biographical research in education, based on: Delory-Momberger, (2006; 2012; 2014), Olinda (2010; 2016; 2018), Josso (2004; 2010), among others. In the exploratory phase of the research we conducted a literature review, participant observation and document analysis. For the production of narratives of religious experience we used individualized procedure with the two selected educators and collective and individualized procedure with the nine students. With the first we conducted narrative interview (JOVCHELOVITH and BAUER, 2002); With the latter, we used the research device entitled Biographical Reflective Circle (CRB), adapting it from Olinda's original proposal (2018), in addition to conducting explanatory interviews with each of the young people. For the analysis of the research corpus, we chose the methodology of Discursive Textual Analysis (ATD), proposed by Moraes (2003) and Moraes and Galiazzi (2011). The narratives of religious experience demonstrated that the PCGP was constituted as a formative experience, bringing elements for a consistent reflection on the importance of interreligious dialogue, in promoting a culture of tolerance and respect for difference. It also showed the persistence of prejudices regarding the religions of African mothers and the need for greater participation of families in the project activities in focus so that the experiential learnings made by the youngsters are consolidated. From the narratives, the documental analysis, the observation of the dynamics of the PCGP, we conclude that this project develops in the contours of a liberating education, insofar as it respects the students' knowledge, considers their experiences as essential in the teaching and learning process. In so far as it informs, it problematizes the fundamental rights of the human person, especially the right to freedom of belief and respect for difference. The PCGP is an example of innovation because it raises the question of the need for interreligious dialogue in a non-formal educational environment, providing young people with meaningful experiential learning about themselves, values and the other.