Religion in school education

By PADMA DEVKOTA

Religious intolerance has always been denounced by all except those who  practice it. Like all forms of intolerance, this too is the result of a one-track mind that fails to comprehend alternative perspectives. The one-track mind is an instance of the failure of education.

In Nepal, education has yet to overcome the social prioritisation of the cunning over the educated so that serious students intent on academic excellence will be better able to face the hazards of economic survival. "What will learning do? You have to earn money" is an advice that juniors still receive in families and circles of well-wishers. The unfortunate reality of social practice around serious students reinforces this notion. Forged certificates sprout in abundance in the race for jobs and incomes. Thus, the importance of education is further undermined and the obsession with wealth and its accompanying pomp marks the present day cult of this once morally and spiritually upright nation. In fact, the race for wealth has justified the means to the extent that corruption is rampant but seldom penalized. This greed is the outcome of a one-track mind. Unteaching this greed should be a top priority of general education in Nepal.

Without doubt, a good education is the best remedy for a one-track mind. Among the dangers of such a mind, especially when it comes to religious and other beliefs, are the forms that it can take: fundamentalism at its worst and sheer stupidity at its best. Stupidity can be laughed at; but, fundamentalism, a habit of practicing religion word for word, is a cancer of the mind that education has to cure. Like cancerous growth, the fundamentalist similar faith in others and its "metastasis" is often invisible to the judiciary doctors of social disorder until it is too late. The earlier diagnosed, the better it is for everyone since it can be prevented at the source.

Fundamentalism begins with lack of tolerance for the unsaid, which is alien: alien thought, alien person, alien practice, alien everything. This is the result of a deep-rooted faith that the familiar thought, practice and life style is the only positive one. There is always something wrong with the food others eat, the dress others wear and the prayers others raise. Sometimes, this sense of difference creates a sense of rivalry, of competition, of desire to establish one’s identity. We feel threatened when others do not tolerate us, but adopt a nonchalant attitude of superiority
in our intolerance for others.

We are all aware that, in the name of preserving culture and tradition, various sects and societies have committed the most heinous crimes against the human mind and body. Yet, in the name of preserving our own culture, we are ready to take the lives of people we do not like because we do not really understand them. Culture is not meant to be preserved; it is meant to be enhanced whenever possible. To enhance something, one has to see how other similar religions or cultures are functioning and then modify one’s own without too much ado. The most important thing in human life is the fullest possible development of the individual, not the continuation of a silly tradition that was once good for individuals living five hundred or more years ago.

Yet culture in the form of religious practice is so tenacious in human societies that it takes roots in all social institutions including that of education. Many societies make it a point to instruct their young ones carefully and meticulously in religious teachings and practices in the school and at home. Our own school textbooks are filled with stories of Rama, Sita and such other scriptural protagonists.

Fortunately, the intention of these readings does not seem to be the inculcation of religious faith. There have also been attempts at political indoctrination through textbooks, the second worst educational practice, in the past. It is important to discourage both these practices everywhere in the world if we want better education for the future generation.

In Nepal, we still have to decide upon a serious question: do we really want to teach our children religion in the classroom? If yes, which religion? Islamic schools do not teach Hindu scriptures, nor are they expected to. Christian missionary schools teach the Bible, which is one of the foundations of western intellectual thought. There is nothing wrong in teaching children of any religion the stories of Rama and Sita.

However, the real problem arises when children are indoctrinated into Hinduism or Christianity or Islam to the extent that they become something else than a human being with an open mind. A multitrack mind reaches out in all directions with an openness that seeks to understand. Tolerance cannot exist without understanding and compassion. It is for this reason that I would like to see in the textbooks for all Nepali children irrespective of their religious background interesting reading items from all the important religions of the world. Let them read stories from Koran, Bible, Mahabharata, Digha Nikaya, Buddhacharit and so on. Let at least three out of several important religions feature as part of a child’s education, not as religion per se but as myth or legend.

Of course, these do not have to feature as textbooks. Teachers could tell stories of sages and prophets, of Alla and of Christ. Let us not grow up saying this god is superior to that. This will be our undoing. It may even be a good idea for someone to collect interesting stories from various religions into an anthology for school children. Thus far, it is as if we do not give children their right to choose their faith because we did not get ours.

A Brahmin is born into a caste whence he cannot escape. A Moslem is as much in the fated net as a Christian from the moment of birth. I was told that there were untouchables. I have touched many human beings and found them very pleasing to my tactile sense.

Fabulous Feb

By VIDWATA BAHETY

February marks the season of love. No wonder you can sense the air agog with love. Young hearts are already going pitter-patter. You can see the youngsters thronging gift shops. Media also is actively hyping the already acclaimed Valentine bonanza. We are flooded with advertisements of much lucrative offers basically intended to pull the young crowd. In such a clamour it makes one wonder if love is all about exchanging presents and hanging out with your beloved on the much-talked ‘Valentine’s Day’?

It’s difficult to answer what love is. Yet it’s certain that ‘Love’ makes you a wonderful person. Even if it’s a cliche but it is true that when in love the whole world around you seems to be just perfect. Everything at once becomes so beautiful. You smile to strangers unable to hide the happiness within. You chuckle to yourself when thoughts bring your love to you. And suddenly you blush when someone catches you preoccupied in your wonderland.

It is ‘wonderland’ indeed. Yes, it is where the loving thoughts of your dearest accompany you, just you! So filled with happiness you believe that you have conquered the world. Your happiness is such that it seems as if you have scaled the summit of a high and mighty mountain. To you it appears as if the deep oceans have begun to envy the depth of newborn love within you.

As if in the vastness of the sky you find an expression of freedom… freedom to love. In the hues of the setting sun you find your passion being painted alive. And in the breeze that cuts right through your bosom where your heart beats you hear the words of endearment being whispered. The sky, the sunset and the breeze all bring you even more nearer to your beloved. And you find the world surrendering to your love.

Love of course is immortal. Nevertheless it needs to be nurtured. That’s why may be we have a ‘special day’ to express the inexpressible. However no gifts galore, no flowers and no chocolates can have the magic that just three ‘lil’ words can do. All it takes is the honesty in your eyes and you’ll soon hear the ringing of merry-bells!

Then again not everyone is so lucky that his or her love is reciprocated always. And if you open your eyes to meet the steely glance of the one your heart is so fond of, don’t lose heart. The indifference can’t kill the love, which has grown inside you although it may offend you. And in trying to helplessly save your honour you could resolve to never love again.

But well, didn’t we say that loving made you a wonderful person! So don’t try to drive love away from life. What ever there may be but all of us do have a reason to celebrate even if we are not among those lucky ones whose love beckons love. After all isn’t it said that it’s better to have ‘loved and lost’ than having never loved at all!

So let’s raise toast to the occasion. "Happy Valentine’s Day" to all.

Untouchability, legal code and practice

By SURESH MIJAR

Different communities have different cultures, traditions, usages and customs. These are the features that identify communities. All customs and traditions may not be always relevant; they certainly need changes with the time. The practice of caste system continues to hinder our development process. Of the four castes-- Brahmins, Chhetriyas, Baishyas and Shudras --- Shudras are regarded as low caste and considered to be untouchable. There are many subcastes within the Shudras. They are dominated by the higher castes particularly in the rural areas of Nepal in social, cultural, political and economic sectors. Discrimination against Shudras is really shocking. It is very well known that the people belonging to the higher castes do not eat or hesitate to eat the food served by the Shudras. In rural areas, this practice still exists whereas such practices are on the decrease in urban areas. This is one of the strange and stingy traditions of this world. It is difficult to find such types of traditions in other parts of the world. People belonging to higher castes used to clean themselves taking bath after touching a Shudra (Dalit) some decades ago. However, this kind of tradition is getting obsolete even in rural areas.

There is no mention of untouchability in the ‘Vedas’, the ancient religious books of the Hindus. It was Manu who interpreted and established caste system in his book, Manusmriti (penal code of Hindus). It is this book which established the penal code based on racial discrimination. Poet Tulasi Das of India went too far and wrote that drums, ponies, Shudras and women were to be beaten. There was strict caste discrimination after the Manusmriti. About five hundreds years ago, King Jayasthiti Malla, a king in Kathmandu Valley, decreed that jobs were to be determined on the basis of castes such as cobbler had to be engaged in shoe making, blacksmiths in iron works and so on. He gave this tradition the legal validity. The future generations gradually made it stricter.

Shudras (Dalits) are suffering from untouchability. They are also the followers of Hindu religion, but unfortunately they are prohibited form entering temples. There is no market for the milk carried by the Dalits. They are not allowed inside the houses of higher caste people. It is difficult to believe but this is true. The Shudras are deprived of various opportunities and exploited by higher castes. Dalit people are struggling against this discrimination and sometimes they are even physically assaulted. Even the highly
educated and intellectual people practise this in their daily lives. The eradication of untouchability and caste discrimination is only limited to the speeches of political and other leaders.

The government included an article in the Rule of Virtuous Conduct in Legal Code (Muluki Ain) against the untouchability and caste discrimination in 1963. There is a provision for punishment to those who apply this tradition in practice. But this provision failed in practice and is limited to law. The government did not pay attention to the eradication of this tradition and only a few cases were registered against this kind of discrimination. It was due to the justice done with delay as well as the lack of awareness among Dalits. Despite the provision of this article in the legal code, there was a clause restricting Dalits to enter temples. The Constitution of the Kingdom of Nepal 1990 has abolished all kinds of discrimination and guaranteed human rights to its citizens. So, the restrictive clauses of the legal code have been annulled by the Supreme Court in 1991. In the meantime, Dalits became aware of their rights and established various organisations with the purpose of eradicating this system from society and uplifting their socio-economic status. Upon the restoration of democracy in 1990, Dalits succeeded in entering the famous historical Hindu temples such as the temple of Gorakhkali in Gorkha. Dalits struggled for long to eradicating this inhuman practice. The government has formed a ‘Dalit, Oppressed and Disregarded Ethnic Committee’ for their upliftment with a view to eradicate such discrimination. Special programmes were incorporated in the Ninth Plan with the purpose of eradicating discrimination. But such policy and programmes are not implemented effectively. The government has not given any priority to uplift the socio-economic status of Dalits.

A month ago, the government took eight major decisions against the practice of caste system. Of them include the welfare of Dalits. The government has announced that social discrimination and untouchability practices are punishable. The government is committed to introducing a Bill in Parliament to fulfil its commitment. The government has taken a decided to form a National Commission for the welfare of Dalits in order to collect suggestions and subsequently make recommendations.

People support one another in other countries for noble causes to express solidarity. We are suffering from these kinds of practices but the support we receive is very negligible. The practice of untouchability and caste discrimination are inhuman and unacceptable. It is very difficult to control and eradicate this malady by law only. There is a need for a positive attitude towards this. In the context of Nepal, there are many Acts and by-laws to control and eradicate social discrimination but they are rarely practised. If we seriously think of the Acts and by-laws, it shows that the parliament only makes laws without studying its implications in the society. The execution part is very weak. For example, we can take the "Social Functions or Customs Improvement Act 2033". The articles of this Act are very useful to control the pomp and show of the functions and festivities. But it is out of practice and the persons responsible for its implementation do not follow it. So, people tend to believe that the decisions of the government are never put into practice.

The government should categorise this kind of cases as a state case and need to decide within 90 days. If done so, the accused gets punishment and victim gets justice in time. The caste discrimination system is existing among different castes under the Shudras.
So, this kind of usage has to be eliminated first. There is a need to make them participate in formulating national policies and programmes for enhancing the socio-economic status of deprived communities.