Laïcité in French Public Schools: Challenges and Interpretations

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[...] First, it is necessary to recall that it only applies to elementary and secondary education. Laïcité is organized around 3 material and pedagogical elements: the neutrality of teaching programs (which means that public schools cannot provide instruction in moral or religious education); the laicization of its premises (which means that school premises cannot display religious emblems or that certain cults such as catechism cannot have dedicated premises for their teachings); and finally, the laicization of its personnel (this principle consecrated by the Goblet law means that teaching can only be given by a laic personnel and that teaching cannot be delivered by a religious personnel) (doc 5). [...]

[...] In other words, the State and its schools cannot favor one religion over another in the context of its teaching. This principle applies throughout the State and its public services (doc 2). This principle of laïcité within the Republican School has been enshrined in numerous laws and regulatory applications, including: the Ferry law of 1882, which recognized the school as secular, the Goblet law of 1886 (still in force), which "indicates that teaching in public schools is entrusted exclusively to a secular staff" and the Debré law of 1959, which proclaims that the State respects the freedom of education and takes all necessary measures to ensure that students in public education have the freedom of worship and religious instruction (doc 5). [...]

[...] In what ways does the principle of laïcité pose challenges of interpretation and application within the public school in France? Summary Note - Religious Freedom and School Introduction Since the end of the 19th century (laws of March and October 30, 1886), the principle of laïcité has been a foundation of the French education system. These initial laws established compulsory education for children and the secularism of staff and teachings (document 13). The principle of laïcité, which was enshrined in the 1905 law separating Church and State (documents 12 and has been tested numerous times within schools but has also been reinforced by laws and circulars due to its difficulties in application within the French education system. [...]

[...] To date, it is the question of wearing distinctive signs that seems to pose the most difficulties and leads to many tensions. B. The affirmation of a neutral public education service Gabriel Attal recalled in a service note addressed to the heads of establishments, one of the objectives of the public education service: 'to forge the critical spirit of each student' who will be future citizens. This note explains that 'this requirement assumes that each student can be educated, develop a critical spirit and grow up free from pressures, proselytism and community claims' (doc 4). [...]

[...] Ultimately, against a backdrop of political debate (doc the law of March stipulates that henceforth "in schools, colleges, and public high schools, the wearing of signs or clothing by which students ostensibly manifest a religious affiliation is prohibited" (doc 12). This concerns not only the wearing of the veil but also the kippah or the Christian cross. B. Materiality of the principle Applying the principle of laïcité within public schools poses numerous problems of interpretation and requires knowledge of its materiality within the Republican School. [...]