Student voluntarism is a part of the larger voluntary sector of the India. It is impacted by historical personalities, events and the policies of the governments. To get a comprehensive understanding of student voluntarism and its place in society, this article intends to make a study on the views of three important leaders and thinkers who have contributed to Indian approach on subject of education and student volunteerism- Mahatma Gandhi, Rabindranath Tagore and Swami Vivekananda.
Keywords: Student Volunteerism, Social Service, Gandhi, Tagore, Vivekananda
Introduction
Civic engagement by college students in India is a significant yet neglected area of study in India. The time period an individual spends in college is social and psychological important as the first stage of adult socialization takes place here and its impact is likely to lifelong. In Indian society, civic engagement among students can be divided into three categories (1) Student participation in political activities through student wings of political parties (2) Student participation in social movements on issues related to student issues, ethnic issues, linguistic issues and others issues (3) Student participation in voluntary work popularly called social service. However, while a limited number of studies are found on the first two areas, student voluntarism in India is neglected. The lacuna is not surprising; there is a lack of clarity about the concept of voluntarism and about its different dimensions in the Indian context. Another reason is that the first two categories namely student politics and student movements have a tangible ———————————
* Assistant Professor, Department of Social Work, Visva-Bharati, Sriniketan – 731236, Birbhum, West Bengal.
political impact while student volunteering is perceived as a mundane activity and therefore rarely seen as significant factor in the political and social system.
However considering that large number of students who engage in social service in education institutions it will be an oversight to neglect it as a subject of study. According to the Annual Report 2014-2015 of the Ministry of Youth Affairs and Sport, the National Social Scheme(NSS) has 31,33,984 volunteers enrolled upto 31.12.2014 and its target for membership for the next year is 34 lakhs (Government of India, 2015). The NSS is just one of the major organizations, governmental and non-governmental, in which student volunteers participate. There are a number of national level student organizations which give opportunities to volunteer such as Youth Red Cross and Rotract club. Apart from these national-level student organizations there are a number of college-level student organizations which are issue based and give opportunities for student to volunteer. Undoubtedly, the number of students that engage in volunteering activities is large and its impact on society and on the student is significant.
Voluntarism in any society does not take place in social and economic vacuum; it is considerably influenced by the social and political factors prevailing in the society. Oommen (1975; 164) points out that structure and function of voluntary associations vary from society to society and within the same society undergoes changes over time. He further points out that the nature of the political system will be a crucial variable that influences the nature, types and goal orientations of voluntary associations. It is the therefore the 'elasticity of permissiveness and need structure of the given society which will determine nature and types of its voluntary associations' (Oommen, 1975; 164)). Student voluntarism is a part of the larger voluntary sector of the India and therefore impacted by historical personalities, events and the policies of the governments. Therefore to get a comprehensive understanding of student voluntarism and its place in society, this article intends to make a study on the views of three important leaders and thinkers who have contributed to Indian approach on subject of education and student volunteerism- Mahatma Gandhi, Rabindranath Tagore and Swami Vivekananda.
Education in the Colonial Period
The British colonial period extended to upto two hundred years; from the Battle of Plassey to Indian Independence in 1947. It produced major social, political and economic changes in the society. The traditional Indian society experienced modernity under the rule of British. The British introduced the modern form of the state in India; made laws to end practices like sati and child marriage, allowed widow remarriage etc. Some sociologists have called these processes ‘westernization’ while others have preferred the term ‘modernization’. While Indians, in general, accepted many features of British imposed modernization they did not adopt it completely and uncritically. Yogendra Singh (1996) says that while modernization has in some form been accepted, a conscious effort was made to preserve the traditional values. Specifically about the education system he says “...(it) has created a sub-culture of students in India which though not fully modern, contains elements of transition from tradition to modernity” Singh (1996; 106). Singh make these statements in support of his assertion that the modernization in India was not a linear process but a ‘selective process of assimilation and syncretism’. However the process itself was not linear and involved a number of contestations and conflicts. The education system was a major site for these contestation and conflicts.
The British education system was very different from the traditional Indian education system. The medium of instruction was English which replaced Sanskrit, Persian and Urdu as mediums of instructions in traditional schools. The British education system was universalistic and common for all regardless of caste and creed. Scientific education was introduced and modern subjects were included in curriculum. Through that the Indian students were exposed to the work of Western thinkers whose work was based on logic and reason. All these steps transformed Indian education system as the traditional education system gradually gave way to the modern education system.
However as the modern education system was implemented by the colonial government its main goal was seen by Indians as supporting the British government. It is widely believed that the purpose of the British education in India was to produce clerks to run the Empire. However, most recent observers are of the opinion
that the education process in its intent and impact were more complex (Kumar, 1989; Acharya, 1995; Seth, 2007). Indian thinkers were concerned about the British education system which could not be rejected as they recognised its utility for thefuture of the nation, but could not accept it in toto, as it would entail the rejection of
Indian traditional values. Most Indian thinkers and freedom fighters dealt with this complex question. These debates are still relevant to the education sector even now as many of present day problems of higher education are caused by the colonial experience.
Indian Response to Education and Student Voluntarism
The Indian response to the problems of education during the British should be seen as a part of the emerging ideology of Indian nationalism. Since the role of Indians in influencing the government was limited they had to create alternate models for education without government support. These three Indian thinkers are not only Indian thinkers and leaders; they are also educationists. They attempted to develop an alternate educational model which they were convinced suited Indian traditions and culture. In that sense they were also builder of education institutions. The models which they made are still referred to when education reform is discussed in India.
Student voluntarism, seen as part of the larger educational process, was an important component of the education system. The views of Mahatma Gandhi assume importance as the NSS implemented in educational institutions by the Ministry of Youth affairs and Sports was inspired by him and his work (Government of India, 2006). Similarly, Swami Vivekananda is seen as a youth icon and his birthday is celebrated as National Youth Day by the Government of India. Rabindranath Tagore, literary figure and educationist, attempted to break free from the colonial education system and create new structures in the education system which will liberate the students. He experimented with his ideas in the school in which he started in Shantiniketan. Together these leaders represent a significant part of the intellectual opinion of pre-Independent era.
Mahatma Gandhi
Mahatma Gandhi called the ‘Father of the nation’ was the most influential freedom fighter. He trained as barrister and practiced law
in Britain, South Africa and India. He is credited with introducing the strategies of ‘non-cooperation’, ‘civil disobedience’ and non- violent struggle. But Gandhi is also frequently criticised as being against-modernization and his rejection of modern technology and industrialization. He supported the varna-ashram, initially and was criticised for his traditional views on caste by leading thinkers like Ambedkar, Nehru, Tagore and others. However Gandhi’s supporters and followers insist that Gandhi was only creatively using the colonial situation to engage with modernity on his own terms (Nandy, 1983).
The Aims of Education According to Gandhi
Gandhi’s thoughts on education were largely influenced by his concern larger concerns that India should not adopt uncritically the modernization process imposed on it by the British. He felt that the education system of the British for narrowed the scope of education. According to Gandhi, the aim of education should be character building not a tool to get employment. He advocated Nai
Talim which aimed at educating children in the traditional knowledge
as well as in modern subjects. Some of the key features of the system are the following (1) the use of handicraft to promote values and equally importantly to develop skills. (2) the use of mother tongue as a medium of instruction (3) the overall aim of education be building the individual in his environment and not alienating him from the surrounding (Gandhi, 1962).
According to the Gandhi the education system should engage in character building which enables the individual, to distinguish right from wrong. Ideal education will also bring out the virtues like kindness, charity, humility and self control in the human beings. It will promote an understanding of the individual’s duties to the society. Finally the larger goal of education should be to be of service to society (Bose, 1948).
Mahatma Gandhi was a vocal supporter of voluntarism. Most of his initiatives were supported by volunteers- rural reconstruction,
harijan (word used by Gandhi; present usage is Scheduled Castes
and dalits) welfare and women issues are some areas where Gandhi involved volunteers on a large scale. Gandhi demanded very high standards of moral behaviour from his volunteers. For Gandhi, voluntaring was a religious activity which helped the volunteers in
his spiritual life and at the same time made a positive difference in society. Gandhi oft quoted words “Be the change you want to be” sums up his key idea regarding the relationship between the volunteer and the society. Gandhi emphasis on individual led changes is not surprising as he was generally against the major role the state played in the modern society. His work The Hind Swaraj was a
definite statement about modernity and its consequences on human society (Heredia, 1999; Nigam, 2009; Muralidharan, 2006).
For Gandhi, social service was an important component of education. In his essay published on 13 October 1927 he stated the following
..students are made to think that whilst they are pursuing their literary studies, they may not do acts of service at the sacrifice of their studies, be it ever so small or temporary. They will lose nothing and gain much if they would suspend their education, literary or industrial, in order to do relief work, such as is being done by some of them in Gujarat (Gandhi, 1999a; 245).
About the aim of education and role of social service in education he states that
The end of all education should surely be service, and if a student gets an opportunity of rendering service even whilst he is studying, he should consider it as a rare opportunity and treat it not really as a suspension of his education but rather its complement” (Gandhi, 1999a; 245).
He has in a more detail, explained student social service, to a student’s letter asking him for suggestions on how to spend the college vacation. Gandhi wrote;
As to use of the vacation by students, if they approach the work with zeal, they can undoubtedly do many things. I enumerate a few of them: 1. Conduct night & day schools with just a short
course, well conceived , to last the period of the vacation.
2. Visit Harijan quarters and clean them, taking the assistance of Harijan if they would give it.
3. Taking Harijan children for excursions, showing them sights near the villages and teaching them how to study nature, and generally interesting them in their surroundings giving them by the way a working knowledge of geography & history.
4. Reading to them simple stories from the Ramayana and the Mahabharata.
5. Teaching them simple Bhajans.
6. Cleaning the Harijan boys of all the dirt that they would find about their persons and giving both the grown ups and the children simple lessons in hygiene.
7. Taking a detailed census in selected areas of the conditions of the Harijans.
8. Taking medical aid to the ailing Harijans. This is but a sample of what is possible to do among the Harijans. It is a list hurriedly made, but a thoughtful student will, I have no doubt, add many other items. (Gandhi, 1999b; 226-227)
Gandhi always related the education of the students to the future of the country. He told the student as the future leaders. In his important work, constructive work he says that students are an important component of his work. Similarly, in the letter quoted above he concludes it reminding the students the responsibility towards the country and countrymen.
You are at the hope of the future. You will be called upon, when you are discharged from your colleges and schools, to enter upon public life to lead the poor people of this country. I would, therefore like you students to have a sense of your responsibility and show it in a much tangible manner. It is a remarkable fact, and a regrettable fact, that in the case of the vast majority of the students, whilst they entertain noble impulses during their student days, these disappear when they finish their studies. The vast majority of them
look out for loaves and fishes. Surely there is something wrong in this. There is one reason which is obvious. Every educational system is faulty. It does not respond to the requirements of the country, certainly not to the requirements of pauper India. There is no correspondence between the education that is given and the home life and the village life. (Gandhi, 1999b; 226-227)
Surprisingly Gandhi also asks that a report be made by the volunteers of the work they carried out and sent it back to him, thereby demanding accountability from the students. Clearly for Gandhi, student volunteer work was not part of leisure or a recreation activity; it was an integral part of social reform and nation building.
Rabindranath Tagore
Rabindranath Tagore was a Nobel Prize winning literary personality who participated in the freedom movement. One of his major concerns was the British education system of India which he felt neglected the Indian traditional wisdom and knowledge. He was also against the regimentation and compulsion which characterised Indian school and college system. In reaction to these damaging pedagogical practices he advocated a new student-centred education system which he implemented in his school in Santiniketan.
The Aims of Education according to Tagore
The student centred system proposed by Tagore advocated minimum or no regulations to be imposed on the students. His convictions about education are based on his own experience which showed him the power of informal education. In fact for him the aim of education itself was freedom of the individual from ignorance and misunderstandings. He writes
Such an opportunity has given me confidence in the power of education which is one with life and only which can give us real freedom, the highest that is claimed for man, his freedom of moral communion in the human world…. I try to assert in my words and works that education has its only
meaning and object in freedom–freedom from ignorance about the laws of the universe, and freedom from passion and prejudice in our communication with the human world. In my institution I have attempted to create an atmosphere of naturalness in our relationship with strangers, and the spirit of hospitality which is the first virtue in men that made civilization possible (Tagore, 1929: 73-74).
Similarly he writes on the British Education system which he feels throttles the student and his curiosity.
The highest education is that which does not merely give us information but makes our life in harmony with all existence. But we find that this education of sympathy is not only systematically ignored in schools, but it is severely repressed (Tagore, 1917; 142).
In Tagore’s school the student was to learn according to his interests, out of his curiosity, at his pace and most importantly in his mother tongue. Tagore felt that the best place to learn was in the natural settings with minimal interference from the teacher. The broadening of the human mind and improving mutual understanding between people were major principle in education as visualised by Tagore. At the same time he did not devalue Indian tradition and its values. According to Tagore, the purpose of Indian education was to bring out the best of Indian knowledge and traditions and contribute to world progress. In his essay ‘The Center of Indian Culture’ he states that “The education of India is to enable this mind of India to find out truth, to make this truth its own wherever found and to give expression to it in such a manner as only it can do.” He further states that “the primary function of our University should be the constructive work of knowledge” and that “Education can only become natural and wholesome when it is the direct fruit of a living and growing knowledge.” He also stressed that education should not be isolated from the community and be fully integrated with society (http://www.tagoreweb.in/Render/ ShowBook.aspx?ct=Essays&bi=72EE92F5-BE50-40D7-9E6E- 0F7410664DA3).
Tagore therefore suggested an integrated system of education in which there is no separation between theoretical and practical knowledge, between work and leisure, and between curricular and extracurricular activity. He therefore did not see social service for students as a distinct area of activity; rather he saw it as a major