Special Issue: Teacher Education for Gender, Sexuality, Diversity, and Globalization Policies

Policy Futures in Education

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Religious diversity in the ! The Author(s) 2018
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DOI: 10.1177/1478210318758815
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Sonia Maria Chaves Haracemiv

Federal University of Paraná, Brazil

Veronica Branco
Federal University of Paraná, Brazil

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 experien-
ces 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.

Corresponding author:
Sonia Maria Chaves Haracemiv, Universidade Federal do Parana Rua General Carneiro, 460 Curitiba, 80060-000 Brazil.
Email: sharacemiv@ufpr.br
2 Policy Futures in Education 0(0)

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 reli-
gious 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 exis-
tential 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, cele-
brations, 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 moti-
vation 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 pro-
fessionals 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 under-
stand 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
Haracemiv and Branco 3

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 cul-
tural 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 knowl-
edge. ‘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 tradi-
tions 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 diver-
sity 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
4 Policy Futures in Education 0(0)

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 supernat-
ural or transcendent which, although not the only way, recognises the action. This commu-
nication 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).
Haracemiv and Branco 5

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 elab-
orated (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 Ara ujo, 1970), besides lyrical his poems transcended
and articulated with the present theme.
6 Policy Futures in Education 0(0)

The intention of the EDP is that the work is developed in the research-action method-
ology, 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 recommen-
dation 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 gov-
erning the education of young people and adults, the context and specificity from the guide-
lines 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
Haracemiv and Branco 7

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 com-
munity 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 discus-
sions 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
8 Policy Futures in Education 0(0)

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 knowl-
edge 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 citi-
zenship 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 cele-
brated 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 rein-
force 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 experi-
ences 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 preju-
dice 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 understand-
ing 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 possi-
bility of overcoming the religious prejudices and discrimination does exist. The theme
Haracemiv and Branco 9

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.

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
1. This text is a reworking of the author’s work (Brugnago, 2013) (In Memoriam), guided by the
teachers of the Federal University of Paraná, in the Educational Development Program, developed
by the pedagogical team of the State Center for Basic Education for Young and Adult Primary and
Secondary School Campo Comprido, Curitiba, Paraná.
2. See http://www.gestaoescolar.diaadia.pr.gov.br/modules/conteudo/conteudo.php?conteudo=20
10 Policy Futures in Education 0(0)

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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, research-
er 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, coor-
dinated by Ana Maria Dietrich of the Federal University of the ABC of S~ao 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: http://lattes.cnpq.br/
1257464125778276.

Veronica Branco is a researcher of the Research Group on Cognition, Learning and Human
Development. Address to access this CV: http://lattes.cnpq.br/7453194624080979.