There are three main domains of moral education in any country. First, the policy-making bodies that shape the education system. The second domain is the educational institutions, where the education system is implemented. Educational institutions execute the system of moral education described in the plan. The most important thing in this domain is teachers and the method of education. Equally important is the prescribed syllabus. How much moral science will be included in this curriculum? Curriculum books and workbooks also play an important role. The third and most important domain remains that of the family and society. Parents occupy the topmost position in this domain. We will discuss these three categories systematically.
In the previous article, we started with a brief review of the policies related to the education system in India, particularly concerning moral education. People active in the field of education are aware of how much government policies affect the education system and how society and individuals develop as a result. It is not appropriate for those working in the field of ethics or moral education to ignore the scrutiny of policies and limit themselves to schools because books and pedagogy are closely related to the defined and recommended policy.
Over the years, an educational institution in Kerala encountered many problems with adopting an “illegal model” of religious and moral education. The religious and linguistic minorities of the country invoke Article 30 of the Constitution and say that they are allowed to establish and run educational institutions of their choice. The English word “administer” is mentioned in the said Article of the Constitution of India. While interpreting the Article, constitutional experts say that the right to “administer” educational institutions of their choice does not mean they also have the authority to design the curriculum as they wish.
Another group of experts says that under Article 30, religious minorities can arrange to provide religious education in their institutions. Moral education is inextricably linked with religion. Therefore, a clear interpretation of Article 30 should come out.
The state governments want to tighten their grip on minority institutions by interpreting Section 30 in a limited way. A recent example of this phenomenon is the decision by the Education Department, Government of Gujarat that the appointment of teachers in state government-approved schools can only be made under the supervision of a government committee. Nevertheless, influencing government policies to take up moral education in schools is the need of the hour. It is for this purpose that we present here a brief introduction to the history of the education policies of our country.
Moral education for whom:
Before studying policies and devising strategies for influencing them, one more approach that is fundamental must be mentioned. Whenever we talk about education, our focus is the Muslim community of India. This focus is both natural and necessary in the context of the country. However, shouldn’t a missionary group that talks about being concerned about all and makes plans for the welfare of all (regardless of class, caste and religious considerations) think about the improvement of the education system of the entire country and the education of all the citizens of the country (and not just the Muslim community)? This will be discussed in another article.
Here we would like to express our observation that whenever moral education is mentioned, immediately it is Muslim students and their education that comes to mind. Shouldn’t benefiting the country include the moral education of all the students of the country (and not just Muslim students)?
We also aspire to develop an environment in the country in which people think freely and independently, analyse, and understand the difference between right and wrong. Peace and tranquillity are established in the country. People do not accuse and blame each other’s religions. Fraternal relations should be developed among citizens. There should be no hindrance in the propagation and the practice of religion. These conditions are necessary to maintain a welcoming and congenial climate in the country. In such a moral society, the missionary group can reach the “virtuous souls” easily, and those efforts to reach them can turn fruitful.
In the current situation, our society seems to lack these collective qualities. Among the reasons for this are the confluence of political factors, and the weaknesses of the education system. Until a few years ago, educated people were considered morally superior, but now the situation has reversed. The rampant sectarianism in academia and Islamophobia among the educated is a sign that our education system is unable to cultivate in students the collective qualities that produce citizens with excellent characteristics and humble disposition. Therefore, we need to pay equal attention to moral education among Muslims and those belonging to other communities.
However, the attention that we give to these two fields is extremely unbalanced. The current situation is symptomatic of a future in which speaking the truth may become arduous and exacting. The portents of this future are writ large on the horizon. This challenge can be met only by introducing and inculcating the new generation of the country with the right personal and social traits and characteristics. This requires a viable plan for moral education that can be brought about through the best education policy. We will present a model in one section of these articles that will be related to the practical aspects of the plan.
Even after Independence of the country, there were no significant changes in educational theories and systems. Rather in the light of Macaulay’s report, also known as the ‘Macaulay Minutes’, the British Education Act 1835 and the education system that was established under it continued even though the country achieved freedom. However, many intellectuals, educationists and leaders have been expressing concern that religion, spirituality and moral education should be properly administered in our education system. (to be continued)