REPORT OF THE RELIGIOUS EDUCATION COMMITTEE OF THE CENTRAL ADVISORY BOARD OF EDUCATION, 1944.
The Central Advisory Board of Education, at their tenth meeting held 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 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 best 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 Bakhsh 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. Amaranatha Jha, Vice-Chancellor, Allahabad University.
2. Rajyyasevapravina Dr. C. V. Chandrasekharan, M.A. (Oxon.), D. Litt., F.R.H.S.
3. Dr. Sir Ziauddin Ahmed, C.I.E., M.A., Ph.D., D.Sc., 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. Barue, Bishop of Lahore. The following members were present:-
1. Right Rev. G. D. Barne.
2. Dr. C. V. Chandrasekharan.
3. John Sargent, Esquire.
4. Khan 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. Amaranatha Jha.
2. Dr. P. N. Banerjea.
3. Pir Ilahi Bakhsh Nawazali.
4. Mrs. Renuka Ray.
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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 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 Women's Education Committees of the Central Advisory Board of Education, 1936 and 1937, on the subject of religious instruction and called the attention of the members 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 instruction 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 make 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 concensus 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
* These were later placed on table for reference by members (Annexure VI).
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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 religious denominations.
7. The Committee then rave careful consideration to the question whether religious instruction should form an integral part of the curriculum and timetable, 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 religions. Referring to the recommendations of the Women's Education Committees, 1936-37, he reminded the members that in taking these decisions mentioned above they were not only going back on the previous policy of the Board but were also in conflict with the spirit of most existing provincial education codes, in this connection. While not averse to changes in policy in fact it is essential in a matter of this importance to make sure that such changes were in the right direction.
8. With regard to the specific provision of religions instruction in the timetable, the Committee were of opinion that it should not be confined to the beginning or end of the school day, as used to be the practice in England but should be spread out to such an extent as might be found necessary to facilitate such instruction being given to those who desire it by teachers who were trained experts in the subject. The practice of each class-teacher taking his own class in the same period in the time-table, irrespective of whether he was competent and wilting to impart religions instruction or not was detrimental to the efficient teaching of the subject ; the new English Education Act makes definite provision for the appointment of ` reserved ' teachers who would be specially entrusted with this subject. Similar provisions, it was agreed, should be made for religious teaching in Indian schools.
9. In considering the arrangements that should be made for the exemption of those pupils whose parents do not wish them to receive religious instruction, the Committee assumed that a compulsory education act would require a pupil to attend school for the full time during which it was opened, so that although a pupil could be withdrawn from the period in which religion was taught, he could not be permitted to be withdrawn from the school. Arrangements to ensure that such pupils usefully employed this period within the school should be made by the school authorities. The Committee did not arrive at any definite conclusion as to fixing the minimum number of pupils belonging to any one denominations for whom the appointment of a separate teacher could be justified, and finally agreed that the matter could be left to the discretion of the educational authorities concerned.
10. The Committee then proceeded to consider whether expenses incurred in providing religious instruction or any part thereof whether on maintained or aided schools should, be met from public funds. Some members held the view that once it is agreed that religious instruction should form an integral part of the curriculum and the time-table, it necessary follows that the cost of it like that of other subjects should be defrayed from public funds. Against this it was argued that since there was to be no ` agreed syllabus' in India people may reasonably raise strong objection against paying for instruction in the dogmas of a religion for which they feel little enthusiasm. The Committee
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also felt that in the unfortunate absence of certain members, it was not sufficiently representative of the various denominations and that a complicated issue like the one under discussion should therefore be deferred till more representative opinion could be had on it. The Committee, therefore agreed that the question should be referred to the Central Advisory Board at its next general meeting.
11. With a view to implementing effectively the recommendations set out above, the Committee stress the desirability of having expert teachers for the purpose of giving religious instruction, which as already pointed out will involve the necessity of distributing the periods for religious instruction throughout the school day.
The Committee felt that religion should not be an examination subject.
12. While they agreed that religious instruction should be a regular part of the courses in Basic (Primary and Middle) and High Schools, the Committee did not consider it advisable to make any specific suggestions regarding the teaching of religion in Universities and other institutions of higher education like Teachers' Training Colleges or Technical Institutions of University standard. Where there is a demand for instruction in theology, proper facilities should be provided. In regard to the question of the inspection of religious instruction, the Committee felt that this would depend on whether expenditure on religious education should be a charge on public funds or not. If the decision is in the affirmative, there would naturally be regular state inspections as in the case of other subjects of the curriculum. If it was decided that the denominations concerned should finance instruction in religion, then it would follow that its supervision as well should be arranged by them.
The Committee were of opinion that all reasonable requirements would be met if about two hours per week were devoted to religious instruction.
13. Finally, the Committee considered the question of minimum qualifications, training, and other conditions of service for religious instructors. It was generally agreed that teachers of religion should be expected to possess the same minimum academic qualifications as teachers in other subjects. It was pointed out that the minimum requirement of matriculation for Basic (Primary and Middle) school teachers and a graduate degree for High School teachers should not be lowered for two main reasons. In the first place, it was not desirable that teachers of religion should be less well educated or otherwise inferior in status to teachers of other subjects. In fact it was most important, particularly for the sake of religious education, that the prestige of the teachers should be maintained. Secondly, if lower standards were permitted in the case of teachers of religious subjects people with inferior qualifications would attempt to make religion ' the back-door by which to enter the teaching profession. This was again undesirable both from the viewpoint of the profession and of religious instruction.
The Committee with the exception of Mr. Tamizuddin Khan agreed that matriculation or its equivalent and a training course should be the minimum qualification of a religious instructor in Basic (Primary & Middle) Schools. For this purpose the ` Maulvi' or ` Buddhamani ' plus Matriculation English in the Punjab and the ` Madrassah ' Certificate plus English of Matriculation standard in Bengal would be considered on a par with the ordinary matriculation.
Similarly, a degree or its equivalent plus the requisite training should be considered adequate for religious instructors in High Schools and other institutions of higher education. The period of training, it was agreed, for a religious instructor should be the same as for ordinary teachers.
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14. The following is a summary of the Committee's main conclusions and recommendations
(1) It is desirable to make provision for religious instruction in educational institutions (Dr. Chandrasekharan dissents).
(2) Religious instruction should form an integral part of the approved courses of study and should be provided for in the regular time-table with the provision of a ` conscience clause ' to meet the requirements of those parents who do not desire their children to undergo religious instruction. (Dr. Chandrasekharan dissents).
(3) Religious instruction should not be restricted to ethical and moral teachings common to all religions but should also include teaching in accordance with the tenets of different religions and denominations, (Dr. Chandrasekharan dissents). Fundamental, moral and ethical principles should be included and emphasised as far as possible.
(4) A common act of devotion in which all communities could participate, should be introduced in educational institutions.
(5) The School authorities would be responsible for making alternative provision for pupils whose parents object to religious instruction in schools.
(6) The question, whether expenses incurred in providing religious instruction in maintained or aided schools should be met from public funds, should be put up to the Central Advisory Board at its next annual meeting for a decision.
(7) Religious instruction should be entrusted to teachers trained and expert in the subject.
(8) The period for religious instruction should not be confined to the beginning or end of the school day, but should be spread throughout the time table. The time devoted to the teaching of religion should be about two hours a week.
(9) Religion should not be treated as an examination subject.
(10) Religious instruction in Universities and other institutions of higher learning should be optional.
(11) Religious instructors should be required to possess the same minimum academic qualifications as teachers of other subjects, i.e., matriculation or its equivalent plus a training diploma for Basic (Primary and Middle) Schools and a degree or its equivalent plus training for High School and institutions of higher education (Mr. Tamizuddin Khan dissents).
(12) The period of training for the religious instructors should be the same as for the ordinary teachers.
ANNEXURE I.
AGENDA.1. To consider whether it is desirable to make provision for religious instruction in educational institutions, maintained or aided out of public funds ; and if so to consider whether it should form an integral part of the approved courses of studies and be provided for in the regular time-table.
2. In the light of the decision on item 1 to consider whether the content of religious instruction in schools and colleges (maintained, aided or recognised but not aided)
(i) should be restricted to ethical and moral teachings acceptable to all religious systems, i.e., an agreed syllabus ; or
(ii) should also include teaching in accordance with the tenets of different communities and denominations.
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3. To consider what arrangements should be made in all institutions where religious instruction is given for the exemption of those pupils and students whose parents do not wish them to receive such instruction.
4. To consider if expenses incurred in providing religious instruction or any part thereof, should be met from public funds.
5. In the light of the previous decisions, to consider the best means of implementing them in-
(i) Basic (Primary and Middle) Schools (a) State provided (b) State aided (c) Recognised but not aided.
(ii) High Schools (a) State provided (b) State aided (c) Recognised but not aided.
(iii) Educational institutions at higher stages, e.g., Universities, Technical Institutions, Institutions for Training Teachers (a) State provided
(b) State aided (c) Recognised but not aided.
6. To consider the minimum qualification, training and other conditions of service for religious instructors in :-
(i) Basic Schools (Primary and Middle).
(ii) High Schools.
(iii) Higher Educational Institutions.
7. To consider any other matter that may be raised with the consent of the Chairman.
ANNEXURE II.
A NOTE ON THE POLICY IN REGARD TO RELIGIOUS INSTRUCTION IN SCHOOL
AND COLLEGES IN INDIA. Religious neutrality in administration formed and continues to form the basis of all policy in education also.
2. Despatch of 1854.
(i) Private Schools.-The system of grants-in-aid was based on an entire abstinence from interference with the religious instruction imparted in the schools assisted.
(ii) Govt. Schools.-These were for the benefit of the whole population and it was therefore indispensable that the education conveyed in them should be secular. But it did not forbid explanations voluntarily sought by pupils on Christianity, provided it was given out of schools hours and no notice, was taken of it by Govt. Inspectors.
3. Education Commission, 1882-83.-Rules already applicable to the Govt. schools were applied to institutions wholly managed by municipalities and local bodies, the recommendation of the Commission having had special reference to Primary Schools. The Commission did not agree that in Govt. Colleges teachers of prevalent forms of religion should be employed or such teachers should be given admission to the institutions.
In 1887 in connection with the recommendations of the Commission, Govt. of India hoped that the number of aided schools in which religious instruction was given would increase and that even in public schools- such instruction could be effected out of school hours and in accordance with established principles.
4. Resolution of 1904.-Reiterated the policy of 1854. Took note of opinions expressed to the effect that the secular instruction imparted in Govt. institutions stimulated tendencies unfavorable to discipline, etc., and sought their remedy in carefully selecting and training teachers, instituting hostels and selecting proper textbooks, etc.
5. Slight relaxations had also been sanctioned in certain areas. For example, in the U.P. religious instruction within school hours was permitted
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if parents desired it. Punjab permitted such instruction within the school premises on certain conditions. In 1909 the Govt. of India sanctioned the introduction of religious instruction in Govt. schools in Burma provided no differentiation was made in favour of the Buddhist religion and on certain other conditions. In Sind in 1918 religious teaching which had been in existence for some years was continued on a voluntary basis and the principle of remuneration for the Mulla who imparted such instruction was accepted.
6. The position, therefore, was that the possibility of imparting religious instruction out of school hours on certain conditions was already recognised and it had been possible to pursue a still bolder policy in the case of publicly managed schools in localities where the bulk of the population professed a single creed. The conditions imposed related to the non-compulsion of any regular teacher to give instruction in religion and the meeting of any part of the extra expenditure from school funds. Public ceremonies, festivals and acts of worship on school premises were forbidden. On the whole, the general impression was that Govt. viewed at least without enthusiasm the practice of giving religious instruction in schools and colleges.
7. 1921 Circular to Provinces.-It emphasised the policy of strict religious neutrality of Govt. and the principle that Govt. schools ought not to be used as a means of fostering guy one religion at the expense of others. The Govt. however, removed the following restrictions which were or were believed to be in force, viz., against :-
(a) the utilisation of school premises for religious
teaching or simple prayers ;
(b) the utilisation of teachers of the institutions for such
instruction, etc., where they voluntarily undertake
the work ;
(c) making religious teaching or observance compulsory for
the boys whose parents or guardians have expressed a
wish that this should be done
(d) deducting the time spent by any boy on religious
teaching or observance from the prescribed curriculum
period, preferably at the beginning or the end of the
school day.
8. Since 1921 " Education " is a Provincial transferred subject and Ministries have been at liberty to make any arrangements they liked in the matter of religious education. The present position may be descried however as practically the same as in 1921-private schools being able to give religious instruction subject to the " conscience clause " and the non-compulsion of a member of the regular staff to impart the instruction. So far as publicly managed schools are concerned, religious instruction may be given if there is a formulated demand from parents, subject to the conditions described above in respect of private schools. Certain provinces have imposed restrictions on-
(i) use of a regular teacher of the school for religious teaching
(ii) the charges for the teaching being met from school funds
(iii) Inspectors taking any notice of the instruction.
Punjab has laid down that the teaching should be out of school hours.
ANNEXURE III.
RELIGIOUS INSTRUCTION IN EDUCATIONAL INSTITUTIONS IN ENGLAND PAST
AND PRESENT.The 1870 Education Act-
Conscience Clause.-Any scholar may be withdrawn by his parents from religious observance or instruction without forfeiting any of the other benefits of the school.
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Time-table Clause.- The time for religious instruction must be fixed either at the beginning or at the end of the school session. This was intended to enable parents to withdraw their children from religious instruction without interference with their education in secular subjects.
Couper-Temple Clause.- " No religious catechism or religious formulary Which is distinctive of any particular denomination shall be taught in the school " -This applied only a Council " Provided " Schools. This Clause did not exclude doctrinal exposition of the Bible and was a compromise between absolute secularism and denommationalism.
Government Inspectors were not to include the subject in their inquiries or examinations.
To remove the risk of any child being refused admission to the only school in an area on the ground of the child not participating in religious classes, it was laid down that " it shall not be required as a condition of any child being admitted into or continuing in a school, that he shall attend or abstain from attending any Sunday school or any place of religious worship or that he shall attend religious observance or any instruction in religious subjects in the school or elsewhere, from which observance or instruction he may be withdrawn by his parent. "
Attendance was not to be compelled on a day which had been set apart for religious observance by the religious section to which the parent belonged.
The 1902 Education Act.-Ensured some popular control over " voluntary schools by making *L. E. A.'s responsible for maintaining and keeping efficient all public elementary schools. The managers of voluntary schools were to be appointed to, the extent of two-thirds by the Board of Education having regard to the Trusts and usage, the remaining one-third being, appointed by Local Authorities. The Managers were responsible for " religious instruction " which was to be in accordance with the provisions of the Trust Deed, if any.
A bye-law issued under the 1902 Act known as Anson Bye-Law laid down that " the time during which every child shall attend school shall be the whole time for which the school selected shall be open for children of a similar age...... Where the parent has notified to the managers in writing his intention to withdraw the child from instruction in religious subjects, such time shall be the whole time for which the school selected shall be open for secular instruction only.
The dual control established over " voluntary " schools gave rise to controversies over the question of giving rates collected from all denominations to institutions belonging to particular denominations. Attempts at a Compromise were continually discussed.
The 1918 Education Act.-The Act provided " Where there are two or more public elementary schools not provided by the *L. E. A. of the same denominational character in the same locality, the *L. E. A., if they consider that it is expedient for the purpose of educational efficiency and economy, may, with the approval of the Board of Education, give directions for the distribution of pupils in those schools according to the age, sex or attainments and otherwise with respect to the organisation of the schools.
The 1921 Act.-This was a consolidating Act. This stated inter- alia that the Anson Bye-Law issued after the 1902 Act, if adopted by any local education authority would have the force of law. The bye- law, with slight variations, is in force. The controversies over religious instruction have somewhat subsided in the last fifteen years and the Churches realised that the points of doctrine on which they differed were not so material as the points on which they agree and in many areas " Agreed Syllabuses " came to be used.