Education and the prevailing dominant social order and worldviews:
A Critique:
The role of civil society institutions such as family,
education, media, religious, and social practices etc. in legitimizing and
perpetuating the existing social order.
1.
Introduction
Education is the significant and important for social change. It is
the almost as old the human race itself. The education system of a country
depends upon different factors like the type of teacher and learner
relationship, the scope of freedom and discipline, besides the cultural factors
in which it operates. An educational system of a country does not function in
isolation or in emptiness. It is influenced by several factors. The civil
society institutions have the very important role in legitimizing and
perpetuating the existing social order in education.
2. Definition of the terms
2.1. Definition of
Education
The meaning of the word ‘educate’ is to draw out. It comes from the
root ‘educare’ which means to bring
out that which is hidden. It is known to be loosely used as meaning ‘to
instruct’ as well as ‘to train’. To train is to mould the student according to
the plan of the teacher so that student does little in the way of exercising
individual thinking.[1]
Christian education, in its right perspective, is the harmonious, all round
development of the individual stressing the means of helping person grow in the
pattern of Jesus Christ. It is also education within a social process, and the
community is the Christian home on the one hand the church as a redemptive
fellowship on the other.[2]
Education is the most important development of mankind and humanity.
It is more important medicine, weapons and even of language, because language
too was the product of his education. Man without education would still be
living just like an animal. It is education which transformed man from a mere
two-legged animal into human. It helps him to behave like a man and prevents
him from behaving like an animal.[3]
The behavioral changes must be directed towards a desirable end. They should be
acceptable socially, culturally and comically and result in a change in
knowledge, skill, attitude and understanding. With the development of society;
education has taken many shapes, such as child education, adult education,
technical education, health education, physical education and so on. [4]
The
term Civil Society is used to collectively refer to the voluntary organizations
corporate bodies, socially active groups, and firms working in each society.
Civil Society is the set of intermediate associations which is neither the
state nor the family, but which plays an active and positive role in social,
economic, and cultural activities.[5]
Civil society is a sphere of social interaction between the
household (family) and the state which is manifested in the norms of community
cooperative, structures of voluntary association and networks of public
communication... norms are values of trust, reciprocity, tolerance and inclusion,
which are critical to cooperation and community problem solving, structure of association,
refers to the full range of informal and formal organization through which
citizens pursue common interests”. Civil society is composed of autonomous
associations which develop a dense, diverse and pluralistic network. As it
develops, civil society will consist of a range of local groups, specialized
organizations and linkages between them to amplify the corrective voices of
civil society as a partner in governance.[6]
3_Theological perspective
The
church is a spiritual power. It claims to be the teacher of private and public
morality. It has spoken on many important issues. Their main focus is on
evangelization rather than real social promotion. Engagement in civil society
is therefore a comparatively a new idea. This is the socio- political context
in which the author Michael Amaladoss writes this article. It also concerns the
implications of this involvement for the church- institution and for the
Christians. Michael groups into 5 clusters:
1.
The Church is a prophetic movement of people in and at the service of the
world/humanity.
2.
It has to rediscover itself as a community of the “people
of God” in the world, at whose service there are ministers.
3.
It is called to render its service in civil society in dialogue with other
religions and ideologies
4.
In a situation of inequality, it is called to be on the side of the poor and
the oppressed but reach out also to the others
5.
The civil society can be transformed only in a creative, non-violent way. [7]
4. Biblical perspective
A. Old
Testament
Even
in Old Testament we read that every ruling authority that exists has been
established by God. Human government is a derived authority. Those in authority
are described as servants of God. Those in power hold their power because of
God and can also be removed by God (Ps 75: 7; Dan 2:21). Ultimate justice and
vengeance belong to God alone (Deut 32:35, Ps 94:1). The civil society protects
the weakest members including the poor (Ex 23:6), foreigners (Ex22:21; Deut
27:19; Zech 7:10) and the helpless (Ps 82:3-4).
Another
realm of governmental protection and stewardship is the care of God’s material
creation. Humanity was given the responsibility as caretakers to work and keep
the garden (Gen 2:15). In recognition that God has created all things (Gen 1;
Ps 24:1). Humans are called to steward the rest of God’s creation and political
leaders are to wisely direct and oversee the proper use of earthly resources. [8]
B. New
Testament
In 1 peter 2: 17 we read a description of what a Christian’s role in society as to be. Honor all men. Love the brotherhood. Fear God. Honor the king.”
a. Honor all men
The main thought of this chapter is to live in submission to the authorities around us. Beyond obeying laws and rules we should strive to live with respect and honor towards others around us. We should see people in the same light as God does made in his image because he loves them. God created us because he wants to have a relationship with us. The Bible is written so that we can know God. He loves us. Yet when we do not respect and honor others because of the creator who made them in his image, the n we are not showing respect to God.
b. Love the brotherhood – our relationship to other Christians
1 peter 2:17 says that we must live with love and in harmony with God’s children. There is nothing wrong with having your own group of friends with whom you would rather spend time; you should be in love with everyone in the church. Begin with the people in your own congregation. Learn to love them for who they are in Christ. This does not mean you blindly accept everything that comes along and claims the name of Christ. We should be wise in what we accept (1 Thessalonians 5:21; 1 John 4: 1-5). But we also should not push genuine Christians. Separation is necessary due to doctrinal differences and not because of petty preferences.
c. Fear God – our relationship with God
The concept of fearing God is wrapped up in the idea of respect and terror. When you know who God is and understand his authority and power then you w certainly can see where genuine fear is warranted. But when we accept Christ as our savior our relationship with God changes. We have a respect and love for a God who knows who we are before Him through His redeemer. The terror you have or the love and respect you feel to God depends on your relationship to him.
d. Honor the King – our relationship to authority
When we obey authority we are living
in a pleasing way toward God. He established the authorities around us. We
should live with respect and obedience to their laws and regulations. As long
as God has not expressly said otherwise, we should live in obedience to the
authority that God has placed around us. In verse 12 where Peter tells us that
living in such a way will bring glory to God and point more people to him.
There had been bad governments throughout history. Yet the principle still
applies that we should obey and honor the government whenever possible.[9]
5. Role of civil society institutions in legitimizing and
perpetuating the existing social order
5.1. Family: It has been said that family is the bedrock of society and can be
proven by the fact that all over the world every society is structured by the
same pattern. A man and woman marry and form a family. The families has a
crucial role in society by being a model of love in three different aspects,
love for the children, love between husband and wife and finally love promoting
moral values. As people we are created to be visual with a need to see
illustrated models of things that are important to our lives, especially the
love relationship between children and their parents. As children we learn
everything by watching the examples or models of others such as eating and
walking. The family functions the same way e.g. sons who have seen their
parents abuse alcohol or show extreme violence towards one another, practice
these same habits. The role of the family is to give a good model so that
others within the society can imitate resulting in the edification of the
society. The Bible teaches us that parents should be a living model of patience
and kindness showing love through his intimate relationship with his children.
One of the most important roles of the family in society is to show the much
needed model of love between husband and wife. The ultimate example of such
love is the way that Jesus Christ loves His church. He loves her on a daily
basis even giving His life on the cross for her. The husband-wife relationship
is to model Jesus Christ’s pattern of love by loving each other on a daily
basis, cherishing and nourishing each other as the most precious thing in their
lives. Therefore, family is the most important factor in perpetuating and
legitimizing education for social change.[10]
5.2. Education: Education is the most powerful instrument of social change. It is
through education that the society can bring desirable changes and modernize
itself. Education can transform society by providing opportunities and
experiences through which the individual can cultivate him or herself for
adjustment with the emerging needs and philosophy of the changing society. a
sound social progress needs careful planning in every aspect of life social,
cultural, economic and political. Education must be planned in a manner which
is in keeping with the needs and aspirations of the people as a whole.[11]
Indian Education Commission (1964-66) observed that realization of
country’s aspirations involves changes in the knowledge, skills, interests and
values of the people as a whole. This is basic to every programme of social and
economic betterment of which India stands in need.
5.2.1 Functions of education in the sphere of social change:
a)
Assistance in changing attitudes
b)
Assistance in creating desire for change
c)
Assistance in adopting social change
d)
Analysis in change
e)
Emergence of new changes
f)
Leadership in social change
g)
Advances in the sphere of knowledge
h)
Stabilizing democratic values
i)
National integration
j)
Economic prosperity
k)
National development
5.3. Media: Media especially the Press, Radio, and Television are commonly
cited by people as the source of information about day -to-day happenings
around the world and thus it plays a vital role in cultivating one’s life. C.
R. David opined that the media confronts convicts and corrects the people
through its messages. He further says that the films promoted and reinforced
some traditional values of the society such as love, acceptance, forgiveness,
sharing and other such values. The rapid technological advancement, transnational
flow of news and view, across national has a great contribution to a
globalization of our thinking and our relationships. It helps us to create a
global concern and to make an immediate response to global issues.[12]
5.4. Religion: Religious education
is a key to a well-rounded knowledge by teaching individuals about different
religions around the world. If students are going to function as global
citizens and be members of society, they will need to understand religions’
impact in history, politics, society and culture. Students should know basic
religious facts and should recognize the diversity that exists in each belief
system. This will help them to deal with and accept the fact as they encounter
different types of people among other religious backgrounds. Students who are
taught about religion seem to have a better grasp on reality as it allows them
to have a better concept about the situations in the world in dealing with
different religions and values.[13]
6. Issues and implications of role of the civil society
6.1. Issues
facing the society
India
struggles with gender inequality issues beyond just equal economic growth and
access to educational resource opportunities. Gender inequality exists in the
form of socially constructed, predefined gender roles of family anchored in
India’s socio-cultural structure that has deep cultural roots. Socio-cultural
influences have spillover effects across all domains, including the
organizational workforce, and social and political contexts.[14]
The social hierarchical
order of the caste system in India is breaking down. Caste is emerging as
social groups and conflicts between them are increasing. The oppressed castes
like the Dalits are still at the receiving end. The state has made
untouchability illegal. It cannot abolish it. It has special reservations in
educational instructions and in the job market for the Dalits. It has also
criminalized any violence done to the dalits. Such legal measures alone cannot
change the caste system and bring about social equality. Laws can control wrong
doing to a certain extent. They cannot change the mind and attitudes of the
people. The state cannot transform socio-culture structures. Only people can
change themselves and their structures. They may be challenged and helped by
religious or socio-cultural movements.[15]OtherIssues
like human rights, ecological and environmental concerns, etc do exist in the
society.
6.2. Implications[16]
Kothari
has been realistic in assessing the contribution of civil society groups.
1.
Charity
and welfare: Inspired by humanitarian or religious principles or altruistic
values, the civil society groups involve to a large extent in alleviating the
sufferings and pains of the poor.
2.
Developmental:
The basic assumption behind the developmental response was lack if resources.
The root cause of poverty, illiteracy, ill-health, unemployment was linked to
lack of accessibility and affordability to resources for growth and
development.
3.
Social
action: This approach manifested a new approach to politics and development.
Inspiration from Marxism, Paulo Freire and Liberation Theology from the west
and the ideologies of Ambedkar, Periyar, Phulegave way for the new and
multi-faceted approach. Three key approaches were promoted: namely,
understanding the root cause of poverty, inequality and injustice through
structural and historical study. These approaches to development and ideologies
leading to action—reflection-action process leading to integral liberation of
the poor and the marginalized. In this model, the response paradigm moved from
individual concern to system and structures.
4.
Rights
based advocacy works: Rights based approach in the developmental process and
advocacy works for policy interventions are recent developments in the life of
the civil society organizations. This approach understands the hard fact that
development and underdevelopment are two sides of the same coin. It understands
the fact that underdevelopment of a vast majority is the direct result of
development of a minority. That is poverty of the poor is directly and
inherently linked to the riches of the rich. It views development from the
perspective of the poor and the marginalized and not just planning,
implementing and reporting as if the poor do not matter and pursues development
to uphold the rights and dignity of the excluded, discriminated and
marginalized, focusing both on Rights and responsibilities. It looks at the
poor and the marginalized not as victims but as stakeholders in development
interventions and engages in networking, advocacy and lobbying for the
development of the people through policy interventions, linking both the
process and outcome to human rights standards.
7.
Conclusion
Education,
through its very nature is a transformative process, namely, changing persons,
and through them, society and its structures. This activity of transformation
is spiritual, humanizing and liberating activity and constitutes the core
mission of education. In the knowledge society that is emerging ‘quality education’
serves as the gateway to the socio-cultural and economic development of persons
and of the country. In fact the civil society institutions like family, media
religious institutions and social practices having some defect, it plays a
vital role to bring transformation in the society through different forms of
education.
-------------------------
Bibliography
Amaladoss,
,S.J. Michael “The Church’s Engagement
in Civil society”: A new way of being Christians in India today,” Vidyajyoti
Journal of Theological reflection Vol. 72 (2008).
Ao,
Tali, “Voices Against Domestic Violence” (Delhi: Christian World Imprints,2016)
Felderhof,
M. C. , “Religious Education in a Pluralistic Society” (London: Hodder and
Stoughton, 1985)
Ghanta,
Ramesh , “Foundations of Education”, (New Delhi: Neelkamal Publications Pvt.
Ltd,2011)
Gopal,
S. Arun, “Christian Education for Social Change” (Tiruvalla: Christava Sahitya
Samithi, 2015)
Mathew,
Thomas, “The Need for and Relevance of Media Education in Pastoral Ministry”
(Delhi: ISPCK, 2006)
Miller,
Randolph Crump, “Education for Christian living/” (New York; Prentice Hall:
1957)
Paulus,
Vimala, “Introducing Christian Education”, (Madras; CLS: 1986.)
Smitu,
Kothari, Sethi Harish, (eds),’Rethinking Human Rights Challenges for Theory and
Action” (Delhi: Lokayan,1991)
Webliography
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[1] Vimala Paulus, Introducing
Christian Education, (Madras; CLS: 1986.) pg 1-2.
[2] Randolph Crump Miller, Education
for Christian living (New York; Prentice Hall: 1957)pg 53
[3] Ramesh Ghanta, Foundations of
Education, (New Delhi: Neelkamal Publications Pvt. Ltd,2011)pg 6
[4]
http://agriinfo.in/default.aspx?page=topic&superid=7&topicid=524
[5] http://www.developmentideas.info/website/wp-content/uploads/Ch46_Civil_Society_NaidooBorren_2013.pdf
accessed on 6/7/17 at 3:00pm
[6] Ramesh Ghanta, Foundations of
Education, (New Delhi: Neelkamal Publications Pvt. Ltd,2011)pg 6,32,
[7]Michael Amaladoss, S.J. “The
Church’s Engagement in Civil society: A new way of being Christians in India
today,” Vidyajyoti Journal of Theological reflection Vol. 72 (2008).
[8]http://www.esv.org>resources>the-purpose-and-role-of
–government accessed on 8/7/17 at 3:00pm
[10] S. Arun Gopal, Christian Education for Social Change
(Tiruvalla: Christava Sahitya Samithi, 2015), 80.
[11] www.kpu.ca/sites/default/files/teach accessed on 8.7.2017at 3:45.
[12] Thomas Mathew, The Need for and Relevance of Media
Education in Pastoral Ministry (Delhi: ISPCK, 2006), 16-17.
[13] M. C. Felderhof, Religious Education in a Pluralistic Society
(London: Hodder and Stoughton, 1985), 58.
[14]TaliAo, Voices Against Domestic Violence (Delhi: Christian World
Imprints,2016),142
[15] Kothari, Smitu, Sethi Harish,
(eds),’Rethinking Human Rights Challenges
for Theory and Action’ (Delhi: Lokayan,1991), 47
[16] Ibid 48-49
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