PAPERS CONTRIBUTED BY RESOURCE PERSONS
The Papers
1. Values in Education
Rev. Fr. TV Kunnunkal 45
2. Education in Human Values,-A plan of action
Prof. S.N. Saraf 51
3. Methodologies and Teaching Techniques Relevant for
Value Education Programmes.
Prof. B.R. Goyal 61
4. Value Education-Methods, techniques and the role of mass media
Prof. Y.N. Sridhar 70
5. Importance of Teaching Children Values
Mrs. S. Chona 77
6. Evaluation in Value Education
Prof. A.B.L. Srivastava 86
7. Programme of Action of Value Education
Dr. K.M Gupta 92
8. Orientation of Teachers and Principals
Dr. Atma Ram 101
9. Orientation of Teachers including Principals on Value Education
Dr. (Mrs.) Chhaya P. Katti 109
10. An Introduction to Value Education
Dr. R. C. Das
11. Value Education and its Implementation Strategy in Schools
Dr. M.P. Navalkar 123
12. Value Education
Mrs. K. Alamelu 128
Values in Education -FR. T.V. KUNNUNKAL S J
1. Let me present my thoughts, posing three questions : WHY Values? Secondly, WHAT Values? And thirdly, a word on the HOW of Value Education.
2. To begin with the first question: Why values? We are well aware of the role of values in life. They provides a framework, a guide, the rails for purposeful, quick and efficient movement through life. They give a reason to live and if needed, a reason to die. They bring the element of meaning into life. A value-driven person's life is neither a see-saw nor does its movement resemble driftwood.
3. Why Values in Education? Home is the primary value educator and the most effective, But that needs to be continued and strengthened. Besides counter values between home, school and society often exist. Quality Education cannot be neutral, value-free that is to say, providing just techno-informative education. If you do, as many are doing, in India and outside, you have created an animal farm.
4. Values have their source in Culture and' are rooted in it. Hence a word about culture is relevant. Culture is perhaps best defined as a whole way of life of a people, from birth to the grave, at work and at rest, in life's serious moments and in lighter moments and in all areas of human endeavour. And that way of life also includes a system of beliefs, namely their religion. We can also say it in reverse that religion is a whole way of life of a people. Without the support of faith or beliefs or "myths", the pathos of human life often becomes unbearable. Religion plays a critical part in this supporting role, by giving life a meaningful structure. However, without man's continuing search of current meaning and without his raising questions, we would quickly return to fundamentalism, namely an unquestioned holding on to the past patterns of beliefs and practices, which is what we see happening in the major religions of the world.
5. Culture provides the weltanschauung, the frame of reference, which enables and empowers people to face situations and challenges, to set high standards and persevere against great odds, namely a philosophy of life that governs life and practices.. It is this deeper level of one's culture that is responsible for the quality and quantity of the outputs or products of Culture. Look at what Indian culture has produced in the form of Art and Literature, Music and Dance, Architecture and patterns of organized and planned living. So, if, there, is threat to this bed-rock level of culture, the culture itself is in danger of disintegration. I said that religion and
Fr. TV Kunnunkal, Former Chairman of CBSE and National Open School, Delhi jesuit Society, St. Xavier School, 4 Raj Nivas Marg, New Delhi-110054
45 culture go hand in hand. Religion (as does culture) gives meaning to people, to their life and actions. If a culture (and if the religion that goes with culture) ceases to do that, then a process of critical and constructive re-thinking becomes imperative. Or, we lapse into mindless fundamentalism, a clinging to a past, to a set of beliefs, that do not quicken life any more. More than 20 centuries ago, Herodotus, the perceptive Greek philosopher, had observed that "an unexamined life is not worth living." Not only individuals but also religions and cultures tend to live unexamined lives, and so, many, particularly the young lose all interest in such a culture or such a culture or such a religion. Hence the disenchantment of the youth in this regards.
6. I mention three features of Indian culture, which are of direct relevance in our discussion. There was the concept of Bhutdaya or Universal compassion, extending oneself to the whole of creation, to plants, animals and humans, Surely, we find that it is a modern as our today and tomorrow. Then there was the stress on the power of knowledge, namely knowledge bringing about liberation. This power was seen to be so profound as to be listed as, one of the ways of final liberation. Savidya ya vimuktaye (that is true knowledge that liberates). A third element was what I would call the transcendental or spiritual or vertical dimension of our culture, the quest for depth, for height, for meaning, for standards, for high achievement, for the ultimate. it is indeed true that religions have divided man from man. On the other hand, the spiritual does become an instrument for unity.
7. The second report of the Club of Rome Mankind at the Turning Point is an optimistic perspective of the future of Man, but conditional on the fact that man must desist for the present trend of undifferentiated or uncontrolled growth and engage in 'organic growth'. Organic growth is planned,. interdependent, and teleological or goal-oriented. it is also self-preservative, not self-destructive. Modem development tends, in many ways, to be self-destructive.
8. A recent publication by Bob Goudzwaard and Harry de Lange is titled: Beyond Poverty and Affluence - Toward an Economy of Care. The book argues that the feverish pursuit of a linear development goal, which is the model that is often set for the developing countries as well, is an illusive goal and that we should move towards an "Economy of Care" or an "Economics of Enough". It does fit in well with the ideals that India has stood for, for millennia and which are At Risk now with the onslaught of globalization and market-driven economy.
9. What are they all saying? Values are such a constituent element of life and living that you have to make it an operative part of today's life as well.
10. The second question : What values'? Whose values? Culture and Religions provide the value source and resource. But since we have a pluri-cultural and pluri-religious society, these values must be acceptable to all sectors of the people.
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11. The last three years saw a sea change in India, in terms of economic liberalization. What was thought impossible happened. What was thought untouchable was touched. Controls that were thought to be sacred and high barriers, long thought of as out of bounds, were removed. Many sectors that were the revered precincts for Government initiative alone went into 'the private domain, Money was generated, big money and the foreign reserves suddenly shot up to such a level as to cause embarrassment to the Government. It was poverty that caused such embarrassment earlier. The New Economic Policy has changed mind-set and set free many from unnecessary controls.
12. But, while the upper and middle class rejoiced over what was happening, the poor were getting more and more threatened, as the cost of everyday items of food and necessities quietly and steadily rose to move closer to international prices. As a result, a significant percentage of the poor people of India stand At Risk. So, it was good to hear the Prime Minister himself raise this issue and propose to the nation the need to follow a 'Middle Path', than mindlessly get entangled in the tentacles of market-driven consumer society, as practiced in the West and in some eastern countries. As yet, we have little evidence of action plans to transform such hopes into reality. There can be no hope of building a nation, of nation-wide development, if only a portion of the total population, namely a minority, enjoys a quality of life and benefits from the national progress and products. In fact, the real danger is that social violence will force the 'creamy layer" to confront the issue and to move towards finding a more egalitarian and equitable solution. That is to say, move towards the dream, the goals and aim of the Indian people, as stated in the Preamble to the Constitution of India. That luminous statement wants every citizen to enjoy justice, Liberty, Equality and thus move towards a true Fraternity.
13. T S Eliot, in his essay on a Definition of Culture (Faber, 1968) makes the interesting proposition "that a people should be neither too united nor too divided, if its culture is to flourish. Excess of unity may be due to barbarism and may lead to tyranny; excess of division may be due to decadence and may also lead to tyranny; either excess will prevent further development in culture."
14. The Report of the National Commission on Teachers identified four national goals:
A United, Secular India
A Modern Nation
A Productive People
A Humane and Caring Society
15. The Acharya Ramamurti Review Committee Report on the National Education Policy is significantly titled: Towards an Enlightened and Humane Society. I referred earlier to the thesis proposed that we move towards an Economy of Care and an Economics of Enough. There is the observation of the PM regarding the
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Middle path. All are pointing to a new developmental paradigm. An essential part of this paradigm would have to be Indian cultural insights such as empowering Knowledge, compassion and a concern for the long-term, not merely for the short- term. The `instant culture' must not be allowed to destroy us as it does so many millions around the globe
16. There is some realization that the "Little People" who are holders of the "Small Traditions" must also experience a sense of Equality, Equality and Justice and thus a sense of belonging to the country and must not be threatened by the "big people" and by the "Great Traditions". Refer to Eliot's remark the excessive stress on unity may lead to tyranny. Indian has been "Home" to many cultures and religion Openness and tolerance (in its good sense) have been the hallmark of Indian cultural tradition. A deliberate policy to allow decentralization of power, and decision making and promotion of the several cultures of India would in fact strengthen the country, hasten its progress and allow decentralization of power, and decision making and promotion of the several cultures if India would in fact strengthen the country, hasten its progress and allow its creative genius to bloom Here, National Economic Policy and National Educational Policy must have a meeting ground. The earlier dream of a global village and the evolution of a world community (kind of a homogenized society) is now confronted by a sharp rise in demands from small communities and ethnic groups for a place in the sun. Call it Jharkhand, call it the Bodo Agitation, call it the North-East Liberation Movement, JKLF or (across our border) the Tamil tigers seeking an elam for themselves or the many other wars in the middle east and in Eastern Europe and south America. So, in our best tradition, allow differences, value differences, preserve diversity, remain secular and democratic and we have much to hove for. The young and the older are beginning to hope for the future of India. Can we, must we build on the hope ? Demonstrated brain power is there with out people. A new climate is also building Infuse this with the basic attitudinal framework of the Indian ethos. The mythos of a people, their system of beliefs and world views, change through catering predominantly to one sector of the population, namely to the affluent class.
17. Along with the frameworks earlier proposed, namely the four constitutional Values and virtues, the four national goals, we should also the Fundamental Duties introduced through the 42nd Constitutional amendment, under Art. 51 A. Apart from the duties to promote patriotism and to preserve national integrity, there is a specific call the citizens.
"to promote harmony and the spirit of common brotherhood amongst all the people of India, transcending religious, linguistic, regional and sectional diversities: to renounce practices derogatory to the dignity of women;
to value and preserve the rich heritage of our composite culture; to protect and
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improve the natural environment, including forests, lakes, rivers and wild life and to have compassion for living creatures; to develop the scientific temper, humanism and spirit of inquiry and reform;
to safeguard Public Property and abjure violence;
to strive towards excellence in all spheres of individual and collective activity, so that the nation constantly rise to higher levels of endeavour and achievement.
18. I wish to point out that, in the above list of duties are included several that are culturally nuanced or in harmony with the Indian ethos and the Indian Nation, The passing of the Panchayati Raj Bill by the Parliament and consequent legislation by the States will again go towards a disaggregated tackling of tasks of development.
19. Let me say a few words on the important question of the How of Value Education. The methodology in Value Education is critical to making it effective. Can we say with any great degree of enthusiasm that our Value education programmes have been very successful? May be, we enjoyed doing it, teaching them Values, but did they accept it, internalize it and make it a norm for life? A good learning paradigm for Value Education is to use Five. essential steps, that promote active learning and internalization. These are
1. Contextualize the topic for learning
2. Provide for Experience
3. Ensure Reflection, based on that Experience
4. Equally insist on Action
5. Finally Evaluate
20. So, context, Experience, Reflection, Action, and Evaluation form the essential steps to any kind of effective and lasting learning, learning for living, learning for life, This is much more true of Value Education. An essential item on our agenda of action is to make India attractive to the young. Only an Active Learning strategy will make them participative learners. it will help them to examine critically the India of the past and present and develop a value framework for their own personal and professional lives,
Conclusion
21. India has often been an enigma to foreigners and possibly to several of us. It presents sharp contrasts, of shadow and light, of heights and depths, Not only the past but also the present has shown that India is 'capable of reaching heights of excellence. But the major question confronting the nation now is whether we will mindlessly imitate the Western model, and use science and technology to make spectacular advancements, at a great human price, or true to the inner soul and culture of India, usher in a new India that is Really Modern, while remaining Truly
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Indian and at the same time, Deeply Human. Will we allow this great country and its millions to be pan of the great Animal Farm that the McDonalds are building around the world and who have already arrived to set up such farms in India as well? Or follow a path of our own, in harmony with the Indian and world context?
22. This is the agony and the ecstasy of the future of India, something that is shared across the globe, namely to find effective ways to integrate Development and Culture, Values and Education. This is the moral imperative that is the challenge facing our future.