Hello there. Actually, there are debates about the above in Buddhism. While I try not to get so involved in these debates very much anymore, since I have learned & studied from the scriptures what I need to learn for my personal faith:
1. When we study the evolution & history of Buddhism, we can find the idea of past & future lives became more & more literal over time. For example, there are very few 'older teachings' ('suttas') that refer to literal past lives of the Buddha and some of those that exist are difficult to believe; such as MN 123, where it is said the Buddha walked, talked & predicted his enlightenment as soon as he was born from his mother's womb/vagina.
2. In the original teachings, many words used to claim the Buddha taught past lives, such as "jati/jatiya" ("birth") and "nivasa" (literally "homes" or "dwellings"), when studied carefully, do not appear to literally mean "physical birth" and "lives". For example, the Pali word for "lives" is "jiva" rather than "nivasa". The word "jatiya" often means "social class" and the related words "jati", "jata" & "jayati" are used in many different ways that are not about physical origins.
3. In short, I personally have doubts the Buddha himself literally taught about past & future lives but I speculate these doctrines were added into the scriptures at a later time. Otherwise, the Buddha used language that can be interpreted in two ways. For example, in those teachings about kamma & future destinations, the Buddha did not refer to "consciousness". These teachings, often given to laypeople & Brahmins, actually refer to "persons" or "beings" that have a future destination. In other words, the teachings about "kamma & rebirth" appear to always be "personal" and not impersonal. For example, the Buddha generally did not teach Dependent Origination to laypeople. It is generally the scholars that construct reincarnation doctrines out of Dependent Origination, to create an impersonal consciousness that is reincarnated. But I have not read this in the older scriptures (suttas). In the suttas, I have generally read the Buddha taught a "person", a "certain man", " a certain women" or a certain "being" (or "self") re-arises in the future.
4. Regardless, what is most important is discerning the teachings about what is loosely translated as "rebirth" are about the results of kamma. If you do bad, you go to hell, which is a place of suffering. If you do good, you go to heaven, which is a place of happiness. If the mind overcomes self-clinging, the mind reaches Nibbana, which is a state of peace.
5. Buddhism is about reducing & ending suffering. This is the most important message we find in the teachings. If you believe in reincarnation but don't have the right view about good, bad & morality, then believing in reincarnation probably won't help you much have a peaceful life (and you might only develop an amoral Protestant-like view that you will have a human reincarnation regardless of the quality of your kamma; which is contrary to what the teachings say).
6. For some of us here, we focus on the present moment and the quality of our Dhamma life in the present moment. If there is a future life then a good moral life today will guarantee a good future life. It is not belief in reincarnation that will bring a good future life. Instead, it is doing good kamma that will bring a good & happy present & future life.