REPORT OF THE RELIGIOUS EDN.. COMMITTEE OF THE CABE, 1945

 REPORT OF THE SECOND MEETING OF
 THE COMMITTEE OF THE CENTRAL
 ADVISORY BOARD OF EDUCATION
 APPOINTED TO CONSIDER THE
 QUESTION OF RELIGIOUS INSTRUCTION
 IN EDUCATIONAL INSTITUTIONS.

1. At the Eleventh meeting of the Central Advisory Board of Education held at Karachi, in January, 1945, the Rt. Rev. the Bishop of Lahore, the Chairman of the first committee appointed to consider the question of religious instruction in educational institutions in India, presented to the Board an interim report setting out the results of the Committee's deliberations (Annexure I). The Board noted that the Committee had not been able to arrive at any agreed decisions on some of the most important issues. In view of the importance of the subject, the Board felt that the Committee should be asked to pursue the matter further and it was, therefore, decided that that the Committee, with such additions to the membership as the Chairman of the Board might think it desirable to make, should continue their investigations and submit their report at the Board's next meeting. To this and the Committee were strengthened and reconstituted. As finally constituted, It consisted of the following members:-

1. The Rt. Rev. G. D. Barne, C.I.E., D.D., V.D., Bishop of Lahore (Chairman) .

2. Dr. Sir Ziauddin Ahmad, C. I. E., D. Se. ; Vice- Chancellor, Aligarh Muslim University.

3. Rajyasevapravina Dr. C. V. Chandrasekharan, M.A. (Oxon.), F. R. H. S.

4. Khan Bahadur Dr. M. Hasan, M.A., D.Phil. (Oxon.), Bar-at-Law, Vice-Chancellor, Dacca University.

5. Dr. Amaranatha Jha, M.A., D.Litt., F.R.S.L., Vice- Chancellor, Allahabad University.

6. Rajkumari Amrit Kaur.

7. Khan Bahadur Shah Alam Khan, M.A., LL.B., Director of Public Instructions, North-West Frontier Province.

8. The Hon'ble Pir Illahi Baksh Nawazali, Minister for Education, Sind.

9. Mr. Sri Prakasa, B.A., LL.B. (Cantab.), Bar-at- Law.

10. Sir S. Radhakrishnan, M.A., D.Ltt., LL.D., Vice- Chancellor, Benares Hindu University.

11. Mrs. Renuka Ray, B.Sc. Econ. (Lond.).

12. Sardar Bahadur Sardar Ujjal Singh, M.A., M.L.A. (Punjab).

13. Dr. John Sargent., C.I.E., D.Litt., Educational Adviser to the Government of India.

14. Dr. D. M. Sen, M.A., Ph.D. (London), Deputy Educational Adviser to the Government of India, (Secretary).

2. The Committee met at New Delhi on the 22nd October 1945 under the Chairmanship of the Rt. Rev. G. D. Barne, Bishop of Lahore. The following members were present:-

1. Rt. Rev. G. D. Barne.

2. Dr. C. V. Chandrasekharan.

3. Khan Bahadur Dr. M. Sasan.

4. Rajkumari Amrit Kaur.

5. Khan Bahadur Shah Alam Khan.

6. Mrs. Renuka Ray.

7. Sir S. Radhakrishnan.

8. Dr. D. M. Sen (Secretary).

The following members were unable to attend

1. Dr. Sir Ziauddin Ahmad,

2. Dr. Amarnath Jha.

3. The Hon'ble Pir Illahi Baksh Nawazali.

4. Mr. Sri Prakasa.

5. Sardar Bahadur Sardar Ujjal Singh.

6. Dr. John Sargent,

3. The terms of reference of the Committee remained the same as those for the original Committee. The task of the reconstituted Committee, therefore, lay chiefly in the re-examination of the issued raised at the first meeting and in Placing before the Board more definite and complete recommendations in regard to the line of action, if any to be taken in the matter of religious education in schools.

The agenda, accordingly, remained unchanged. This and other connected papers circulated to the members of the Committee are set out in the Annexures I and II.

4. A number of relevant notes and papers were laid on the table for ready reference by members.

5. The Chairman Opened the proceedings with a brief statement on the considerations that led to the reexamination of the question of religious instruction in educational institutions of the country. He pointed out the difficulties that confronted the first meeting and suggested that the entire problem be tackled afresh.

6. The two main issues as set out in item 1 of the agenda, viz., whether it was desirable to make provision for religious instruction in educational institutions, maintained or aided out of public funds, and whether this should form an integral part of the approved courses of studies and be provided for in the regular time- table were taken up for discussion. The Committee recognised that a sound education involves the all-round development of the individual and therefore training in character and morals must necessarily form an integral part of any worthwhile scheme of education. It was stressed that there were essential values of life which Were not catered for by the mere training of the intellect. The exaggerate emphasis on material values in modern life could be offset only if spiritual values were given their right place in an educational institution. The Committee were convinced that in planning to plant men of the quality the Board had in view the national system must strive for an educational environment which would help the youth of India to acquire a broad and balanced outlook on life. The Committee thought that while utilitarian type of training might aim at fitting an individual to fulfil his economic functions in the form of social organization in which he lives. it may tend to starve that spiritual side of his nature which is the true bond of union between him and his fellow men. It was therefore emphasised that a national and liberal system of education must ensure this very broadening and strengthening of human sympathies and of the real understanding of men and of society. Recent events seem to suggest that world

opinion is veering round to the realisation of the urgent necessity of fostering spiritual and moral values as an integral part of true education. A, merely secular education divorced from ethical and spiritual principles would, in the opinion of the committee prove barren in the end as it would fail to meet the craving of the present generation striving to build for the future of mankind.

7. The Committee considered it important to define, as clearly as possible, the form that religious instruction should take, and the content and nature of the courses. The main question, in brief, was---Should religious or moral education consist of instruction in ethical and moral principles common to all religions in the fundamentals or bed rock of all religious systems as it were; or should it be, based on the tenets and teachings peculiar to different religious denominations? The answer to this question would largely determine the major issues involved. If an It agreed syllabus " were adopted, the Committee felt that no objection could reasonably be raised against the providing of adequate facilities for its implementation in State schools. Opinion was general that moral education in State schools should not include teaching in accordance with the dogmas and traditional theologies of different religious sects. Spiritual and ethical teachings of so broad a character as to include the principles common to all religions should be incorporated in the religious instruction to be imparted in schools. That teaching of the fundamental principles should be supplemented by example of the live and work of, all great men who have helped to build up the religious ideals of the world. In fact at later stages of education, a course in comparative religious would be of value in inculcating that toleration and large understanding which should be one of the main aims of moral training. It Was considered both desirable and practicable to formulate an agreed syllabus based on the lines indicated. The " agreed syllabus" the Committee thought could form an integral part of the school curriculum.

8. Khan Bahadur Shah Alam Khan and Dr. Hasan however, disagreed with this view. While agreeing that education in the principles on which all religions were based was desirable they felt it would not be adequate to meet the requirements of the present situation-at any rate, the particular requirements of Mussalmans. They claimed that doctrines and dogmas peculiar to the various faiths should constitute an essential part of religious teaching in schools and that the provision of corresponding facilities should be a responsibility of the State.

The general opinion, however, was categorical that conditions in this country, where so many different religions exist, would aggravate the present situation if dogmas of different sects were introduced in school instruction. The provision of facilities for the teaching of denominational religions, the Committee aprehended, may add seriously to administrative difficulties and may even help to accentuate rather than mitigate existing communal differences. Bearing these factors in mind, the Committee could not see their way to recommend that the State should take upon itself the administrative and financial responsibility of providing facilities for religious instruction of a denominational character. it would be well-nigh impossible to evolve an " agreed " syllabus, which would adequately incorporate the numerous doctrines and dogmas of so many divergent religious bodies and sects. It was also apprehended

that the demand on schools by way of staff, inspection arrangements, syllabus and text-books, time-table etc., for instruction in several religions would prove to be too exacting. As prevailing tendences indicate, it might even become necessary to recognise and meet not only-the religious demands of the various communities but of the various sects of any one community. Dogmas, in most cases, the Committee were constrained to admit, tend to encourage fanaticism, and as such should,be eschewed in any religious and moral training in Government Schools. It was, therefore, emphasised that while the State should provide for instruction in the fundamentals of all religions, the home and the community should be held responsible for instruction in the application of these principles with reference to any particular religion and its tenets and dogmas.

9. The dissenting members held the view that denominational dogmas should form an essential part of moral instruction, and that the state should discharge financial and administrative responsibility in this respect. They stressed the fact that educational and cultural standards of the average home in India were so unsatisfactory that they could not be expected to discharge the function of imparting religious education to children efficiently. Both the poverty. and the ignorance of parents would naturally militate against the providing of the right type of religious education in the majority of homes. As for the community, the madrassahs and maktabs and pathshalas provided by them were generally so ill-equipped, from the educational point of view in particular, that they should as early as possible be abolished. Even, in regard to the religious aspect of the instruction in these Institutions, it could not he denied that, more often than not, the spiritual value of the instruction given therein was but negligible. They have, in some cases, been instrumental in fostering fanaticism and intolerance. The old-fashioned and unelightened mullahs and pandits and granthis must be placed and trained teachers with a liberal outlook if any benefit is to be derived from religious instruction in schools. Religious education, including in tenets and dogmas, should be the concern of a body which can adequately administer and supervise the details involved. There should be adequately trained teachers for approved courses of instruction. The members made it dear that they were opposed to denominational institutions as such, but if the State did not provide for instruction in the tenets of their faith, they and the majority of their community would be compelled to send their children to denominational schools, where they would be able to avail themselves of the provision for religious instruction in their own creed. They, however, did not view this alternative with favour, as they were fully conscious of the present shortcomings of the denominational schools.

Opinion, however, was general that--

(i) with the growing urge for a sound education, of which now there is increasing evidence and with the introduction of a universal system of basic education throughout the country, it would not be very long before the average home would be in a position to attain a reasonable standard of education and culture. It would then, not be expecting too much from the home and the parents to look after the religious instruction of the children in an average manner.

(ii) Schools maintained by any community on denominational lines, under the new system, contemplated in the Central Advisory Board's Report on Post-War Educational Development in India, would have no other alternative than to raise their standard of efficiency, by way of staff, management, courses of study, etc., in order to earn recognition by the State. In the circumstances, on educational grounds, one need have no hesitation in selecting a denominational school for his children.

(iii) Although it was likely that the poorly educated mullahs and pandits would be allowed to continue for some time to come, at any rate and that the teaching of religion might not come up to the re- quisite standard, it was apprehended that the various communities might not be prepared to accept Government as censor on their deepest beliefs and convictions. The incident of the ' Satyarth Prakash' and the Sind Government was cited in this context.

On consideration of various issues raised, the Committee arrived at the following conclusions, which in their opinion should meet the requirements of the present situation :-

(i) That in State schools, provision for teaching in accordance with the tenets of different religions may be made by the community concerned if there is a demand oil the part of parents and guardians. But expenditure incurred on, this account shall not be met from public funds.

(ii) That if this opportunity is availed of, the teachers employed for the purpose will conform to the minimum requirements regarding the qualifications and conditions of service for the other, teachers employed in the institution.

12. Dr. Hasan and Khan Bahadur Shah Alam Khan, however, maintained that provision of facilities for teaching according to the tenets of different religions should not only be " permissible ", but " obligatory " on the State and that the latter should be responsible for financing it. They have submitted notes containing their views which are appended.

Opinion, however, was unanimous that every school should begin their daily routine of work with a short period of meditation. During this Period the entire school should assemble together.

13. The Committee then proceeded to consider item 5 of the agenda, vis., the best means of implementing their recommendations with regard to religious and moral teaching at the various stages of education in State-provided State-aided and recognised institutions. It was decided that the Central Advisory Board be requested to set up a separate committee to investigate the matter.

14. With regard to minimum qualifications, training and other conditions of service for teachers imparting religious instruction, the Committee accepted the recommendation as contained in paragraph 13 of the Report of the First, Committee on Religious Education, 1944 (Annexure I).

15. The following is a summary of the Committee's main conclusions and recommendations:-

(1) The fundamental importance of the spiritual and moral values of life must be recognised in any scheme of education.

(2) Spiritual and moral teachings common to all religious should be an integral part, of the curriculum and provision of facilities for instrucion therein should be a responsibility of the State.

(3) An " agreed " syllabus incorporating the spiritual and moral teachings common to all religions should be formulated.

(4) In every school there will be every day a short period for mediation before the work of the day begins. The school should be assembled together for this period.

(5) Teaching in accordance with the fundamental tenets of different religions should primarily be the charge of the home or the community ; but provision for this may be made in State schools by the community concerned, if there is a sufficient demand on the part of parents and guardians. Expenditure incurred on this account shall not be met from public funds.

(6) If the alternative mentioned in (5) is availed, of, the teachers employed for the purpose will conform to the minimum requirements regarding the qualifications and conditions of service for the other "teachers employed in the institution.

(7) The Central Advisory Board of Education be requested to set up a committee to investigate the best means of implementing the foregoing recommendations in respect of religious instructional at the various stages of education in Sate-provided, State-aided and recognised but not aided institutions.

(8) Recommendations in regard to minimum qualifications, training and other conditions of service as contained in Paragraph 13 of the Report of the first Committee may be accepted.

Note by Khan Bahadur Shah Alam Khan, Director of Public Instruction, N. W. P. P.

I was a member of this Committee which met in Delhi on November with early Dr. Chandrashakaran dissenting were that religious education with only Dr. Chandrashakaran dissenting were that religious education should form an integral part of the post-war education and should be financed out of State Funds. The present Committee arrived at entirely different conclusions. I believe that dissent-ions in this country between communities are due to a very large extent to economic reasons. It Will be wrong in my opinion to impute these differences to religion. The basic principles of all religions so far as I am aware are peace, respect for others rights and fellow feeling. Religion has unfortunately been exploited for their own ends by men with narrow and selfish motives and I strongly believe that it should be the duty of the State to educate the people on useful lines so far as secular education is concerned and on correct (nationally) lines so far as religion is concerned. A Hindu, a Sikh, a Muslim, a Budhist, a Christian and a Parsi should be permitted to remain a good Hindu, a good Sikh, a good Muslim, a good Budhist, a good Christian, and a good Parsi religiously which means that in his dealings with others he must be considerate and just. If we leave the teaching of fundamental tenets of different religions to different religious denominations, the result will be as it has so far been that our future generation would be bad Hindus, bad Sikhs, bad Muslims, bad Christians, bad Budhists and bad Parsis.

In the N. W. F. Province religious education is being imparted in all Primary, Middle and High schools to all Muslim, Sikh and Hindu children. The cost is being met mainly by private, subscriptions but partly from State Funds. The Hindus and the Sikhs who are in a minority demand that their children should receive religious education and they willingly allow themselves to be taxed. The Muslims are also doing the same. There seems to be no reason why this arrangement in this Province should be disturbed.

I should also add that in the agencies and tribal areas mulla teachers, are working in very many schools. Their duty is to teach religion in addition to doing some work in the secular line. The salary of these teachers is being paid out of State funds, Mulla teachers do not exist in all the schools and there is a keen demand that in every school in the agency and tribal area mulla teacher should be appointed.

Note by Khan Bahadur Dr. M. Hasan, Vice-Chancellor, Dacca University.

I am sorry that I must differ completely With the recommendations of the Committee which are very different from its earlier recommenda- tions. This was a purely educational question, but I was very sorry to find that it was discussed by the Committee as a political question. It has been recognised by educationists in England and elsewhere that religious education must be an integral part of the general system of education. Dr. Arundale, Headmaster, St. John's Senior School, York, in his book Religious Education in, the Senior School (1944) says that religious education must be imparted in schools if the world is to be saved from Totalitarianism and made safe for democracy. " Christian teaching must permeate every subject of the curriculum and be operative every moment of the school day." Professor C. E. M. Joad, who is one of the profoundest modern thinkers, discusses in his recent book About Education the question of religious education in general and denominational schools and says that the " right solution is that all schools should come under the same State code-that is, indeed, already entailed in the abolition of the two ladders with the result that the distinction between denominational and undenominational schools would disappear. In every school a period should be set aside-one hour or, it may be two or even three a week for religious teaching." It is not necessary to quote more opinions to show that it is fully recognised now that it is the duty of all schools to provide religious education in schools. In the Committee it was said that the political trouble and the differences between Indian communities are due to religion or religious education. I am not a politician and I do not know exactly why there are fundamental differences between different communities in India-even if I have some opinion on this question I would not like to bring in politics in the discussion a purely educational question. But it was pointed out by another member of the Committee that troubles in India and differences in outlook and ideals are due to the fact that the real and fundamental tenets of the great religions of India have not been taught, generally speaking, by men who are really qualified to impart religious education. Bad and ineffective teaching is always dangerous as it defeats its own purpose : and it is as necessary to have qualified teachers for teaching religious subjects (or religion) as it is to have

qualified teachers in secular subjects. As an English writer says: "Too often methods are used in Religious Instruction which would be condemned if used in any other subject of the curriculum." In India the position is the same, namely, teaching of Religion in an haphazard manner by men who are not qualified or suitable teachers. The Muslim community in India attaches very great importance to religious instruction and refuses to have any education which is " God-less " : that is why it is necessary to maintain separate educational institutions for Muslims. As an educationist I believe that it is harmful and wasteful to have different types of schools in the country (I am not speaking of institutions for special purposes or needs, but ordinary institutions for Muslim children where Religious Instruction is also imparted along with the teaching of secular subjects which are taught in Government schools). Surely, it will be much better to have one type of school for children of all communities. If children of all communities read together and play together then there is much greater chance of real friendship and brotherliness, among them. But before the Muslim parent will agree to send his child to the general school it is necessary to convince him that his child will get proper instruction in the fundamental, basic tenets of his religion along with instruction, in secular subjects. If this were to be done then the number of special Muslim schools will gradually and greatly diminish. I discussed this question with Rashtrapati Maulana Abul Kalam Azad and he expressed his definite opinion that it was necessary and prudent to provide basic religious education in all schools, and he was pleased to permit me to quote him. It will be a great mistake, educationally and also politically, to adopt a course of action which will result in the imparting of incomplete and ineffective education in our schools and which will greatly encourage the increase in the number of denominational schools. One non-Muslim member of the committee suggested a formula which did pot meet the demand and the standpoint of Muslim members but which left the door open for the settlement of this question which might have been satisfactory to all parties concerned. I am sorry to say that the majority of the members of the committee did not accept this formula but maintained a very uncompromising position. I would appeal to the members of the Central Advisory Board to consider all the practical aspects of this question and the educational needs of India as a whole before deciding, to quote the words of a member of the Committee, that " the Board will have no truck with religious education."

ANNEXURE I.

REPORT OF THE FIRST MEETING OF THE RELIGIOUS EDUCATION COMMITTEE OF THE CENTRAL ADVISORY BOARD OF EDUCATION, 1944.

The Central Advisory Board of Education, at their tenth meeting hold at Baroda in January 1944, while considering the Memorandum On Post-War Educational Development, stressed the importance of the question of religious instruction in educational institutions. The training of character at all stages of education has been considered as an integral part of the scheme; the Board felt, however, that the problem required more thorough examination. They were also of opinion that it would be useful to lay down certain general principles for guidance as to the beat way in which the entire question of religious education should be approached. They accordingly appointed a Committee with the following, with power to co-opt :-

1. Dr. P. N. Banerjea, M.A., D.Sc., Bar-at-Law, M.L.A.

2. The Right Rev. G. D. Barne, C.I.E., O.B.E., M.A., V.D., Bishop of Lahore.

3. The Hon'ble Pir Ilahi Baksh Nawazali, Minister of Education, Sind.

4. Mrs. Renuka Ray, B.Sc. Econ. (London), M.L.A.

5. John Sargent, Esquire, C.I.E., M.A., Educational Adviser to the Government of India.

6. Khan Bahadur Shah Alam Khan, M.A., LL.B., Director of Public Instruction, N.W.F.P.

7. The Hon'ble Mr. Tamizuddin Khan, Minister for Education, Bengal.

8. Sardar Bahadur Sardar Ujjal Singh, M.A., M.L.A. (Punjab).

The following were co-opted as additional members :-

1. Dr. Amarnatha Jha, Vice-Chancellor, Allahabad University.

2. Rajyyasevapravina Dr. C. V. Chandrasekharan, M.A. (Oxon.), D. Litt., F. R. H. S.

3. Dr. Sir Ziauddin Ahmad, C.I.E., M.A., Ph.D., D. Sc., M.L.A., Vice Chancellor, Aligarh Muslim University.

2. The Committee as finally constituted met at New Delhi on the 27th and 28th November 1944, under the Chairmanship of the Right Rev. G. D. Barne. Bishop of Lahore. The following members were present:-

1. Right Rev. G. D. Barne.

2. Dr. C. V. Chandrasekharan.

3. John Sargent, Esquire.

4. Elan Bahadur Shah Alam Khan.

5. Tamizuddin Khan, Esquire.

6. Sardar Bahadur Sardar Ujjal Singh.

7. Dr. Sir Ziauddin Ahmad.

The following members were unable to attend:-

1. Dr. Amarnatha Jha.

2. Dr. P. N. Banerjea.

3. Pir Ilahi Baksh Nawazali.

4. Mrs. Renuka Ray.

3. The Agenda and other connected papers circulated to the members of the Committee are set out in the Annexures.

4. The following papers were laid down on the table:-

1. Report of the Central Advisory Board of Education on Post-War Educational Development in India.

2. The Education Bill, England and Wales (December, 1943)..

3. Religious Instruction in Scotland-an article from the Education Year Book of 1940.

4. A summary of the position in regard to religious instruction in educational institutions in the Provinces (Annexure V)

5. In opening the proceedings, the Chairman referred to two *extracts from the Reports of the Womens Education Committees of the Central Advisory Board of Education, 1936 and 1937, on the subject of religious instruction and called the attention of the member to the fact that the question of religious education had on several occasions in the past been brought to the notice of the Board. The Committee proceeded to consider the question of the desirability of making provision for religious instruction in educational institutions, whether maintained or aided by public funds. It was pointed out that this question, was bound up with the larger question whether the home and the community or the school or both should accept responsibility for imparting religious instruction to children. In recent years there has been a change in the attitude of public opinion on this subject and many now feel that religious instructions should form a necessary part of school teaching. Some members of the Committee were of opinion that in India also with the introduction of compulsory education religious instruction could no longer be left solely in the hands of parents and guardians or the communities concerned. Compulsory attendance would leave children with insufficient time out of school for receiving adequate instruction in religion. They also stressed the fact that the poverty and ignorance of many parents would not make it possible for many homes to provide the right type of religious education. Other members on the other hand urged that the existing differences among religious bodies and the separative tendencies of various communities would complicate the provision of facilities for religious instruction in public institutions to an extent that would prevent any such provision yielding the return which should be expected. The point was also made that as religion cannot be taught and can only be transmitted through personal influence; all that a school could be expected to do is to endeavour to create the requisite moral and religious atmosphere. Finally the Committee, with Dr. Chandrasekharan dissenting, agreed that it was desirable to wake provision for specific religious instruction in educational institutions.

6. The allied question of whether religious instruction should form an integral part of the approved courses of studies and be provided for in the regular time-table, is so closely interlinked with whether it is given in accordance with an 'agreed' syllabus or not that consideration of the former must be dependent on a definite decision in regard to the latter issue.

While there was a consensus of opinion that in theory it would be desirable to have an 'agreed' syllabus incorporating ethical and moral principles common to all religions, doubts were expressed as to its practicability in the present circumstances of the country. It was apprehended that such a syllabus would fail to satisfy present communal demands since ethical and moral principles divorced from dogmatic theology would not be sufficient in the opinion of many parents who would feel that such instruction would fail to bring home to their children the individuality and significance of a particular religious system in which they believe. The Committee were, however, agreed that a common prayer, or more accurately, common act of devotion was desirable and could be adopted in schools without serious difficulty. The majority were further of opinion that the regular courses in religion should include teaching in accordance with the tenets of different religion,, denominations.

7. The Committee then gave careful consideration to the question whether religious instruction should form an integral part of the curriculum and time. table, and the majority were of opinion that it should do so, subject of course to the provision of a 'conscience clause' to satisfy parents who were opposed to religious instruction in schools in any form Dr. Chandrasekharan objected to religious instruction being made an integral part of the approved courses of studies unless it were restricted to ethical and moral principles Common to all

REPORT OF THE SECOND MEETING OF THE COMMITTEE OF THE CENTRAL ADVISORY BOARD OF EDUCATION APPOINTED TO CONSIDER THE QUESTION OF RELIGIOUS INSTRUCTION IN EDUCATIONAL INSTITUTIONS.

ANNEXURE I.

REPORT OF THE FIRST MEETING OF THE RELIGIOUS EDUCATION COMMITTEE OF THE CENTRAL ADVISORY BOARD OF EDUCATION, 1944.