Is a Secular Indian Education possible?

Reading a recent article about the diktat issued to schools in Louisiana, I thought about how something like that would be received in India. USA, largely viewed as (and popularly preferred to be) a Christian nation might barely raise any eyebrows by that diktat. Yet, India would see an uproar and, ironically, have a comment issued by USA pronouncing their displeasure (because everyone cares deeply about USA’s opinion?).

That left me wondering whether it is ever possible to arrive at a learning experience and schooling in India that can claim to be truly secular. And would that look so contrived to barely resemble an Indianness that is commonly known?

This requires us to unpack several things.

What is a learning and schooling experience that is Indian?

At the least, it is a learning and schooling experience that incorporates the historically generated, discovered and invented cognitive skills as well as affective and psychomotor skills & perspectives of this land (which includes the current Indian polity, of course, but also Pakistan, Nepal, Sri Lanka, Bangladesh and Bhutan and maybe parts of Tibet, Myanmar, Thailand, Afghanistan and Indonesia). And that is a lot — the thought systems, the objects (clothes, weapons, irrigation systems, wars, literature, everything), the schools of art, dynasties, social systems and problems and much more. One can select and choose from this vast milieu and inventions. Hereafter, “this land” or “this space” will represent the blurred definition of “Indian”.

What does it mean to be secular?

When religious systems and religious belief systems are not made the basis of performing tasks and taking decisions within or about a system, it can be said to largely secular. In other words, if there is no explicit reference to religion (even if there is an acknowledgement of the original source being of religious thought or activities), then the engagement can be considered secular. Extreme views might demand that anything that has even the most remote connection to a religious view or a sectarian philosophy of thought, must be disallowed. e.g. Indian architectural studies cannot include any structure that is an explicit religious place of worship or a mausoleum or tomb (as that would raise discussions on a particular sect’s beliefs on burial and life and death). Fanatic views would also exclude structures built by anyone who was considered to have held any religious beliefs.

What is a religion?

While Judaism and its related Abrahamic religions adhere to classical Western definitions of what constitutes a religion (e.g. Edward Herbert’s or Edward Tyler’s), Asian “religions” don’t easily lend themselves to such definitions. ‘Hinduism” is not a religion as in its very definition it allows anything to be a darshana (cf. shad-darshanas or Anekantavada or Sutta-Nipāta) — philosophical point of view including the definition of the very nature of the ultimate Divine or godliness or principle, which implies a plurality of possible Gods and sacred texts etc.. If one were to use the popular definitions, only one or more darshanas would satisfy those but not all (e.g. Sankhya or even Yoga). Yet, this land has named god and goddesses (and by some reckonings, it has named more than 30 million such and hundreds or thousands of aliases for some). Practices & beliefs vary across geographical regions within this land. Even the concept of a “New Year” is varied. Add to this the Dravidian pre-bhakti practices and thought and tribal practices!

So here is my shot at a definition which attempts to include all the darshanas and popular religions as well.

A religion is a schema of supernatural entities (often human or semi-human in form, lived or believed) or scriptural representatives of such entities or ideals and the associated practices, symbolisms, behavioural expectations, literature and lore and modalities of organising a multitude of believers into a social order and conduct.

There! We now have most of the popular and known darshanas (including tantra) included in the definition. Popular monotheistic and polytheistic religions are included as well. However, local practices and the variations under the name of “Hinduism” still do not fall within this definition!

Reconnect with this land

Complications at the outset:

Religious systems that originated in or were largely formed in this space include Jainism, Buddhism and Sikhism and not just “Hinduism”. Most people conflate everything as “Hinduism” or are selective in their anger with Buddhist practices receiving the least ire (even being granted “cool” status esp. with the Zen variation of it). All these are religions of this land.

This land chose very early on to remain integrated in every single practice. Philosophy (even an atheistic philosophy) was nearly always braided with the rest of life. The activities and history of this land serves a deep intertwining between religion and science, religion and the arts, religion and mathematics, religion and state governance, religion and medicine, religion and physical well-being… well, basically anything. Even today, the names of the people of this land can be traced to religious connotations or Sanskrit (if one is to consider Sanskrit largely a language for scriptural and literary purposes). This is why France wouldn’t struggle with introducing Napoleon in secular contexts (try asking any French individual the meaning of Napoleon) but India will struggle with introducing a Chatrapati Shivaji or Ashoka without treading non-secular lines. There are many who hold that Sanskrit was the language of the Brahmin community. Whether true or not, every language with its words traceable to Sanskrit must undergo examination before being included in the school curriculum. Even the popular “Indian” greeting of “Namaste” becomes non-secular. Even the exclamations of “Jai Hind” or “Bharat Mata ki jai” are clearly connected to belief systems of this land, largely “Hinduism”. Yoga or Ayurveda also become non-secular. Hell! Our latest lunar probe is an example of being non-secular in its nomenclature (while all it means is vehicle to the moon). Every object, every act, every moment of the day or night, every breath was given a Divine or philosophically deep connotation.

In the West, science and religion have been at loggerheads with a separation clearly called out. In this land, that was never the case although common ignorant practices and social mores might indicate a lack of adoption of science in the quotidian lifestyles. This is often a function of intentionally encrypted literature which was the strange practice of this land. What could have been easily explained was encoded and made intentionally difficult to access! This deterred most from understanding the why. Nevertheless, several scientific and environmentally sane practices were embedded in the city planning and practices of the common people. That said, several conveniently gainful practices have come into vogue like the treatment of cows (as entities in a dairy farm) or trees or women (as entities that make sense only with a man) or rivers that are not to be condoned or even justified. On these matters, the “Hindu” native claims to be “Hindu” but also violates the tenets of “Hinduism” and gets to remain “Hindu”!

This is a land that has been deeply spiritual and given birth to so many religious thoughts and orders over centuries. We have associated the Divine with nearly everything — planets, rivers, mountains, trees, stones, animals, birds, flowers, the very earth we walk on, women, men, children, teachers, guests, leaves, hour of the day, fortnight of the month, month of the year, moon and sun and stars and so much more! If not the Divine, then the association of “the mother” or “the father” or “the brother” or “the sister” is made with common objects and creatures. In most parts, if someone touches a book with their feet they would recoil and offer their respects to that book immediately. Here in this land, even one’s instruments of labour are worshipped. Our languages are largely reflective of this approach.

The calendar with its astronomical basis has deep religious connections. Hence, any attempt at knowing the celestial objects and how they impacted environmental phenomena or marked seasons etc. would amount to our studying the local almanac or panchanga and texts like the Suryasiddhanta for greater depth — all of which can be termed non-secular. Strangely, we view the Gregorian calendar as secular while it isn’t but there is reluctance from quoting the local almanac, which is more relevant to seasons and phenomena of this land, on grounds of secularism!

Mathematical principles (some) were discovered, for example, while building altars. Given that the great mathematicians of the past chose to encode in Sanskrit and often as part of some sutras or shastras, the reactive mind dismisses all of them as inadmissible in a secular school.

Most of the works in Indian music (carnatic or hindustani or Rabindra-sangeet etc.) have religious roots and common manifestations. Historical architecture of this land is manifested largely in religious structures and compiled into shilpashastras and vastushastra which to many is a matter of religion. There are also many tribal arts and crafts but deeply connected to pagan belief systems of this land (and hence, fall under “Hinduism” or at least some religion). Even the textiles of this land have motifs and patterns which have religious connotations with religious rituals going into the handloom weaving process itself.

The common example of education in this land is that of a gurukula. This actually existed across sects and occupational communities although the popular belief is that of a Brahminical construct. This automatically, then, eliminates all pedagogical theories and frameworks that were defined. Which is why there are many who strongly react to the introduction of terms/concepts like the Panchakosha or Pramanas (shared between “Hinduism” and Buddhism) in the NEP or NCFs.

Indian Secular Education:

I see only two solutions to this conundrum:

1. Ensure that we do not discuss anything about this land or find those handful of things which simply cannot be connected to a religion of this land.
2. Accept that all things of this land will be connected to religious and spiritual elements and work with that to realise an inclusive education.

I find it ridiculous to exclude the fabric of this land from the education of the people of India. Any school or individual in denial of what this land, this kshetra, has been through or produced is still colonised.

The Indian Constitution (Article 30(1)) allows for educational institutions to be set up by a minority trust and run in the service of a minority group’s agenda and purposes. Clearly, the ask of secular education is not of these institutions.

What, then, makes a school, secular?

Firstly, let us accept that the intertwining of spiritual, philosophical and religious thought with nearly all matters common or banal is an evolution and not regressive thinking. Today, education and the world of work are catching up on SEL and physical-, emotional well-being. We are now re-discovering that our gut and what we eat are crucial to our being. Sustainability, recycling and reuse are gaining fashion today. These were always priorities in the ways of this land. Similarly, having a spiritual core and developing it shouldn’t be shunned although requires careful construction given the plurality of religious views in India.

Secondly, let us actively denounce any institutional (or member’s) attempt to make any particular spiritual, philosophical and religious thought appear superior to others, either explicitly or by circuitous means.

If there is no imposition of a religion on the matters of educational experience, process/decision/method, celebration and progress, then the school can verily consider itself secular. This can be attained by embracing all as an expression of equality and a journey to spiritual richness or Sarvadharmasamabhavana. But merely, embracing all is insufficient in today’s time. Secularism needs to move from being a statement to a conscious enactment of its tenets. That doesn’t mean one gives up their religion; it merely means that religious proclamations aren’t awarded any right in a discussion or debate. e.g. a religion’s view on women’s rights doesn’t justify disallowing a woman to declare or claim her rights or a religion’s view on lower stations or implied station because of “birth” or being an “outsider” or “non-believer” should be actively disallowed.

We carefully stop at going into the religious elements unless absolutely essential to the understanding of the topic under study. If a particular concept was discovered or invented or explored in this land, let us explore the same merely to understand the evolution of that concept. Let us not extrapolate the exploration into a judgement driven by presentism or any judgement about a group of people or religious system.

Some simple tenets that come to my mind:

1. Give all religions an equal status in spirit and word. Yet, do not portray symbols of any religion (except, if desired, in private spaces like lockers or drawers, etc.) within the premises or on school artifacts/literature.
2. Any personal expression (hijab, turban, crest or tufts of hair or tilak, etc.) of one’s religious beliefs should be admitted and any mockery or teasing actively discouraged. Yet, any attempt to not follow the school timetable/uniform for performing religious rituals, whether in the school or outside, should be disallowed.
3. Ask yourself — Was this discovered/invented/explored in the history of this land? If yes, then let us explore it if it is part of the curricular elements selected by the board/school or is demonstrably of value to the student’s well-being. While exploring, ensure that only that which has well researched basis is shared with the students rather than local beliefs, lore and superstitions, etc.
4. Actively call out practices that are unacceptable today but help students appreciate that that was the thinking of the past and didn’t have the advantage of deeper reflection and wisdom that is available today. To look upon the lacking of the past (and even the present) with a little kindness helps.
5. Do not deny the wrong done to other communities while recognising that it is a human instinct to want to belong to higher strata and hence, everyone keeps creating clubs where they can deny entry to someone or the other. Focus on developing the values and mettle to not seek such higher standing for the sake of treating others as inferior (whether it is caste, political power, money, IIT/Harvard admission, titles, etc.).
6. Identify X-bashing where X is an ideology, religion, philosophy or sect and eradicate it within the school, student and parent community.
7. While declaring holidays might require statistical relevance & other scholastic considerations to be accounted for, the school should actively try to honour and observe the day in the appropriate manner (even if a holiday cannot be declared) whether there are students/teachers of that religion/sect or not.
8. Local language trumps ancient languages which in turn trumps English in exploring this land that was. By local language, I mean the language local to that phenomenon.
9. Yoga, Tai-chi, kalaripayattu, mallakhamb, Indian dance forms, Indian music, Indian art, ancient Indian food preservation and preparation techniques, Indian craft, Indian poetic styles and forms, Indian theatre, ayurveda and meditation — basically the Indian Knowledge System plus meditation — should be incorporated to develop the skills and physical and mental well-being of every individual in the school. I can only imagine how shameful it would be for a student from, say, Japan meets an Indian student and finds out that the Indian student perhaps knows more about Japan than this land.
10. My personal preference is to ensure a plant-based whole foods (vegan) meal supply in the school with no junk food. Vegan, fortunately, doesn’t belong to any religion.

This should be simple to achieve?