Religious behaviour of teachers outside the school

Rohit Dhankar

The three last questions raised in the meeting I referred to in Part 1 of this series seem to be the most difficult ones to deal with. In the first glance they seem to be guaranteed in a democracy—freedom to practice and propagate one’s faith; but a little analysis brings out, if not objectionable, certainly worry some issues. Let’s try to understand what is involved here.

I have changed the order of the questions, and restate them as below:

• Should teachers participate in public religious activities like keertan or namaaz every day or very frequently?
• Should teachers be allowed to work for better adherence to their own religion amongst their co-religionists in the community, though do not preach it to the followers of other religions?
• Should teachers be allowed to preach their religion in the immediate community in which the school is situated and from which the children come to school?

Teachers participating in public religious activities

It sounds ridiculous to even raise such an issue. As mentioned above, democracy is all about choosing one’s beliefs and living according to them. Therefore, there is no ground for denying that same freedom to teachers. Actually one may stop here and consider the matter closed. However, perhaps it is worthwhile to explore a little further.

Why does one participate ostensively in keertans, daily poojas and namaazs? Now of course we are speculating on other people’s motives and mental states, to which we have no direct access. Nor am I quoting here any empirical study to understand such motives. Therefore, what I say next might sound very biased and unreasonable. Still, it seems to me, it is worth speculating.

Perhaps one can imagine at the least five reasons for participating in such activities in an ostensive manner: 1. Plain entertainment; 2. Socialisation; 3. Solidarity with ones own community of believers; 4. Solace in times of difficulty; and 5. Spiritual progress. Of course, there could be more reasons, but I am unable to extend the list at this moment. And, of course, there could be a combination of these reasons.

One may object that no one goes for pooja, keertan and namaaz for entertainment. I am reasonably certain on the basis of personal experience that for pooja and keertan people do go for entertainment as well, even if the number of such people is very small; regarding namaaz or other religious activities, I am not sure; however theoretically speaking this is not impossible. Participating in religious activities for entertainment, all other things being equal, is no different from going to a movie or to a play for the same purpose. It is not something which any individual or organisation can objet to, as long as it stays in legal bounds. However, Ganesh pooja, other noisy poojas and Friday namaaz on roads tend to cause public nuisance. One has to regulate them in public interest and other people’s right to go about their business in an unhindered manner. But the organisers and participants in such activities are also within their rights of association and public gathering. All they have to do is cooperate with the state authority to cause as little disturbance as possible. Usually, though, they are less than willing to cooperate. Actually, they use such occasions to cause maximum inconvenience, and to show that their religion can brazenly browbeat both the public and the state. And still, no school can object to participation of their teachers in such activities.

Socialisation through pooja, keertan and namaaz is no different from socialising in a club with a couple of Patialas of some good whisky. There is nothing objectionable in that, either morally or politically. Nor is there anything particularly religious about it. Such activates might give good opportunity to be with the community, to keep in touch with one’s acquaintances and even for making new acquiesces. This, too, can be no concern of the schools if their teachers socialise through religious activities.

Solidarity with and belongingness to some group of likeminded people seem to be a fundamental human need. It is a necessary basis for forming self-identity as we all see ourselves in the mirror of other people’s social behaviour towards us. Self awareness and identity is the basis of one’s purpose in life and one’s epistemic, ethical and aesthetic (styam, shivam, sundaram) belief systems. Therefore, through expressing solidarity with groups one forms and enriches oneself, as well as fulfils a social obligation by helping others to do the same. Who can object to such a fundamental need and obligation? But groups and socio-political-religious formations need some unifying principles which each member accepts. Such unifying principles may be exclusionary and closed in nature. All exclusionary group formations to my mind are potentially dangerous for a democracy. Therefore, one has to be aware of divisive potential of expression of solidarity. Religion seems to be especially prone to such divisive potential, due to its characteristics discussed earlier. Still, all other things being equal, no school can object to its teachers’ participation in religious activities for purposes of solidarity.

Seeking solace and spiritual growth through participation in religious activities are obviously the legitimate religious ends. There might be people who may not regard such motivations particularly commendable, still no on has a right to object to other people’s seeking solace and spiritual growth—whatever the later might mean! Therefore, it seems participation in religious activities out-side the school timings is a personal matter of the teachers and the school transgresses it’s legitimate concerns even in questioning such activities.

Working for better adherence to their own religion

Making others co-religionists to act in accordance with their religious code of conduct or dogma’s may not be such a simple matter. One has to think how one proceeds to do that. If there is peaceful persuasion; even on non-rational and religious logic (?), but leaving the persuaded person to make his own decision; one can not object to it. However, religious zealots who want to make others more faithful then they are, rarely remain in the bounds of peaceful persuasion. Numerous incidents in India connected with misbehaviour of self-styled protectors of Hindu vales on valentine day or violence against girls peacefully enjoying themselves in bars, are case in point. The self-styled protectors of Indian culture and Hindu values in such cases claim to be correcting deviant behaviour of their own coreligionists. Umpteen number of incidents of this nature could be sited in other religious communities as well. Enforcement of burka on Muslim women against their wishes, objection to school girls participating in singing and dancing on stage in school functions, passing various fatwas (not all fatwas), etc. are common examples in Muslim community. Therefore, one has to make a distinction between willing participation of to be persuaded and enforced against their wishes. If the persuasion is within the bounds of the law of the land, even by teachers, it can hardly be objected to.

We should also keep in mind that the grounds given to behave in a particular religious manner; for example, Hindu girls not wearing jeans and Muslim girls always wearing burka; are unlikely to be rationally justified and are likely to encroach upon peoples autonomy, even if does in a peaceful manner. A teacher who used such arguments in the community is unlikely to contribute to rational enquiry in the school. The children will see through his pretended behaviour in the school. This is not a very happy situation, but as long as one remains impartial to people and ideals in the schools, and fosters critical enquiry in the school, his public behaviour can not be objected to. I am certain that such a teacher will not be very suitable for a secular democratic school, but the school can not put restrictions on what he does in his private time and in his private capacity.

Preaching of one’s own religion to others

Preach as a verb means to “deliver a sermon or religious address to an assembled group of people, typically in church” (OUP). As a noun preaching means to “publicly proclaim or teach (a religious message or belief)”. Here preaching is used as ‘preaching to convert’. More accurate word to express that meaning would have been “proselytizing” in place of “preaching”. The original conversation was in Hindi and word used was “dharma-prachar” in the sense of “attempting to convert” (dharma-parivartan) others to one’s own religion. We will continue here to use the simpler word “preaching” in the sense of “preaching to convert”.

Before we examine appropriateness of a teacher as a religious preacher, some time spent on understanding the motivation and implications of attempts to convert will be useful. A natural question that comes to one’s mind is: why do people try to convert others to their own religion?

It is hard to deny in the modern world that a major reason is to gain/consolidate social, political and economic power. Religion has always been associated with economic and political power, most often in favour of the privileged; but some times in favour of the underprivileged too. However, by the time a religion gets institutionalised it creates its own privileged and then works for their benefit all along. In the name of nuanced understanding—which most often is nothing more than obfuscation—one can site examples of Buddhism, Christianity, Islam and Bukti Movement as counter examples, and claim that they all started to ameliorate sufferings of the downtrodden. But by the time they firmed up as religions or created stable institutions (in case of Bhakti) they all started fighting for power and siding with the powerful. Therefore, when people see religious conversion as power games and attempts to dominate other religious groups they are seeing right.

Of course there is nothing wrong in trying to make democracy work in one’s favour. But that requires having a principle of unity that is not exclusionist, admits rational pursuit, and works for justice for all. Religion as a principle of unity fails on all counts. Therefore, playing power games with religion is playing them unfairly.

But not all people active in proselytizing are totally devoid of other motives; they may genuinely believe that converting to their own religion is actually good for the converted and the society in general. They almost always believe that their own religious belief system is the only true religion, all others are false. This is particularly true of so called Semitic religions: that is Judaism, Christianity and Islam. Hinduism basically is not a proselytizing religion, and multiplicity of religious truths is admitted in it. Reza Aslan thinks that “like “Hinduism,” “paganism” is a meaningless and somewhat derogatory catchall term created by those outside the tradition to categorize what is in reality an almost unlimited variety of beliefs and practices.” There is substantial amount of truth in this claim, even if it is not wholly true. Perhaps that is why Hindu zealots require racial, ethnic, and geopolitical elements to brew their own brand of fanaticism. Their idea of “matribhoomi” and “punyabhoom” being the same within actual or claimed boundaries of Bharat is necessary to turn Hinduism into a fanatical religion. Earlier, when Hindus had heir rifts with Buddhism the caste based hierarchical organisation of the society could be used to pepper over doctrinal differences, now that has become impossible. Therefore, they want a single doctrine and other ingredients to create fanaticism.

Islam and Christianity never had any doubt that their religion is the only true religion and anyone who does not accept that will definitely go to hell. Many Muslim clerics and ordinary believers will express that opinion as a matter of fact, without slightest hesitation. Many of them also believe, on the basis of scriptural authority, that it is the duty of the believers to spread the truth by all means they can. This, of course, will be objected to, but we can get into that debate later. One who converts a non-believer to faith is sure to get the rewards by admittance in heaven.

The problem with all this is that it is closed minded view which declares all other views false and is not open to examination. If a person happens to be indoctrinated into an unjustifiable belief system, and from within that belief system, if he does something to benefit others according to his own view; it can not be justified. His assumed to be good intentions alone are not enough here, as the very basis of his action is unjustified. This also leaves the room open for using force.

Of course, religious conversion could also happen for solace. We have dealt with the benefits and problems of religious solace earlier, need not revisit that here. Sometimes, spiritual growth is sited as reasons for conversion. Spirituality is not a clearly defined concept. On close analysis it looks like religion’s surreptitious attempts to disguise itself behind a veil of mystery. Unless a clearer understanding and articulation of what spirituality happens to be is available, we can not discuss it. My guess is that spirituality is either disguised religion or it has nothing that normal garden variety of secular morality or purposes in life can not provide.

This quick, partial and cursory analysis seems to point that a preacher for conversion is unlikely to be a good, impartial and secular teacher. His understanding of the world and humanity is likely to be marked by dogma, and rational enquiry for him would be of a certain variety that will always look up to theology. Therefore, the schools should not allow their teachers to be religious preachers. I am not aware of the rules and regulations for public servants, but suspect that they are not allowed to be part of organisations that proselytise. As I am not sure on this, any authentic information is welcome. (I am being lazy, do not want to look for material on the issue and read it!)

That brings us to the end of this series. I am aware that there are many logical gaps in my analysis and I may lack information on many issues. I have also become aware of further study/investigating on several issues during the course of writing. In a way it is a working understanding that is open to be questioned and to be refined. Therefore, critiques is welcome.

Concluded

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6^th August 2013

Rohit Dhankar, Azim Premji University, Bangalore and Digantar, Jaipur

Rohit.dhankar@apu.edu.in

Religious behaviour of students and teaches in the school

Rohit Dhankar

We are discussing place of religion in public schools in a secular democracy. What I am saying here may be totally irrelevant in a theocratic state or a country which does not place any value on secularism. Secondly, even within a secular democracy we are interested in public schools, most of which are state funded. Some of what is said may be applicable to denominational schools, but rest may not.

I am assuming (it could be argues quite plausibly, but I am leaving that out for lack of space) that education system in a secular democracy is duty bound to help children grow up into active and critical citizens who can make informed choices and can defend those choices in public. Of course education will have other aims as well; but I am deliberately taking this one for the sake our argument.

Democracy gives every citizen equal rights to autonomously choose the life they want to live within the constitutional framework; which is designed to promote equality, personal autonomy, liberty and freedom. Thus in a democracy every citizen needs to learn: 1. To understand and respect the others views and freedoms; and 2. To care about them. These seem to be necessary qualities of an active and critical democratic citizen; though not enough in themselves. Therefore, the job of the school becomes to help students understand others’ views and respect other people as equals even if one can not agree and respect their views. (There is a difference between respecting a person and respecting a belief. Demand to respect all beliefs equally is an impossible hypocrisy; while demand of equal respect to all people is a democratic ideal, and is possible.) This is a very difficult attitude to develop, and perhaps no one succeeds completely; but we all have to keep trying thorugh all our lives; that is, if we want to live in a democracy.

We should understand that a secular state can not preach anti-religion ideas. It has to give people freedom to choose their personal beliefs; the schools can preach neither religious dogma, not atheistic ones. They can simple present them and analyse them. A secular school can not disdain, prohibit or insult in any way religious behaviour of its students. It can make its policies strictly on the secular and constitutional grounds but if the children want to participate in pooja or namaz, and even if remain out of school for these purpose, it can do nothing. However, the usual penalty for being absent, if there is such a rule in the school, applies to those who remain absent for pooja and namaz as well. It seems to me that the school should also bring the fact that by remaining absent they are losing opportunity to learn to students notice. But the final choice has to be that of the students. This is necessary as students have to learn to weigh pros and cons of their decisions and learn to be responsible for them. But at the same time he school, to my mind, should also not deviate from its settles time-table to make room for such activities. For example, there could be a demand for having Tuesday or Friday as the weekly holiday. All other things being equal, the schools should not consider that on the religious grounds of the communities living around it. In India there are too many religions, we shall never be able to manage such adjustments. However, in a mono-religious society such adjustments may be possible; but mono-religious societies are rarely, if ever, secular and democratic.

A secular rational attitude demands that one does not curb or promote any belief system through force and rules. Not even the secular and rational belief system. The only possible way is that of dialogue and rational persuasion where people make their own decisions on the basis of their own lights. So a school can not stop children from attending their pooja or namaaz even if they remain absent from the school for that purpose.

Teachers’ display of religious behaviour or symbols in the school

Some secular states take the position that as public functionaries teachers should not be allowed to display such behaviour or symbols. To my mind it is a very complex issue. Let’s take the example of thick band of moli (the red-white thread that Hindu priests tie on the wrists of their yejmaans on every auspicious occasion) which many Hindu teachers, officials, politicians, and so on display prominently these days. Actually I distinctly remember that about two decades back it used to be a thin kachcha dhaga that used to break on its on mostly by the end of the second day. Now it has become a think band which does not break for months, and usually becomes very dirty. It has nothing to do with Hindu religion as such. It is an assertion and display of identity. It is a social-political act, associated with religion but not unalienable part of it. Similarly, prominent display of a cross around a Christian’s neck or a round skull cap on a Muslim’s head are markers—and these days also an assertion, like moli—of identity and not really essential part of religion. I think it could be plausibly argued that in modern India a feeling of underlining difference with others is also mixed with these markers of identity. Conceptually, all identity marks have an element of difference from the other, as any identity has to do two things: proclaiming who you are and also who you are not. Our ambiguous attitude to religion and habit of our democratic state to prostrate before any thing vaguely religious have made these symbols into assertion of political power, solidarity to ones own community and challenge to others. Thus, as I understand the situation these symbols at the present juncture in Indian polity are dividing the society; and slowly but certainly nudging us to move away from dispassionate secular politics, pushing us towards aggressive identity politics where democratic principles are definitely a casualty.

Personally, I feel that we should have a dress-code for all public servants. And these markers should not be allowed in that dress-code. Not because the state wants to take an anti-religion or anti-identity stand; but simply because a public servant should, particularly in present times, make all efforts to communicate that whatever her religious and political views she stands in absolutely identical relationship with all citizens in her role as a public servant. That is a stand in principle; but that can not happen in present day India. Therefore, as a compromise somewhat uncomfortable compromise one has to accept the display of these markers in office. That brings an added responsibility on the public servants that they should communicate in their behaviour a totally secular dealing with all citizens; people should develop a confidence that in spite of these identity markers the person will act according to our secular constitution. At present this is not communicated. And so there is a problem here.

A teacher, in this sense, is a public servant. She should, ideally speaking, refrain from public display of these makers, but our constitution does not prohibit it; therefore, even strictly secular schools can not ban or strongly oppose these practices. As a result we will have to live with them. Sadly, enough.

Preaching of ones religion in the school

In short no school has the right to preach any religion, and so no teacher can preach one’s religion in the school. But we need to understand the place of religion in curriculum and school life in a little more detail.

In addition to what we have discussed above—display of religious behaviour or symbols in the school—lets make two more categories: ‘teaching religion’ and ‘teaching about religion’. Teaching religion here would mean teaching religious beliefs in the school and hoping that the children will acquire those beliefs. It will also include religious practices in the schools—for example, various kinds of prayers in the school, including Saraswati and Gandhi’s supposed to be secular bhajans. Teaching about religion would simply means an attempt to make the religious belief systems known to the students, understand them and examine them as one examines any political, social or scientific theory.

Teaching religion is clearly contradictory to the ideal of democratic citizenship. The Morning Prayer in the schools, saraswati statues, gayatri-mantras on the walls etc. are all non-secular and objectionable practices. This certainly amounts to practicing religion in schools. Actively teaching religion in schools will also be objectionable on the same token.

Teaching about religion, however, seems to be a logical necessity for ay curriculum in a secular country. We have to provide children with the knowledge base needed to understand the history, culture and belief systems of all citizens if we want them to make independent and informed choices in life. Even if we do not like religious belief systems people live by them and the children may make the same choice. It is the duty of the school to inform them about these possibilities, as impartially as possible. But school can not present them as necessarily true beliefs. If we want our children to be informed about Ram and Karishna we will have to present views of those who consider them as avataras, we have to present the views of those who consider them historical figures, and also of those who consider them simply imaginary mythological figures, who never actually existed. We have to share these views with available evidence, if any. We can say that there are some Hindus who think that Ram was Vishnu’s avatar; but we also have to inform them that there are other people, Hindus as well as non-Hindus, who believe neither in Vishnu nor in Ram as his avatar. We will have to present the critique of what is supposed to be their lives and preaching. For example, we will have to inform children that in the eyes of some agniparisksha was injustice to Sita and banishing Sita from Ayodhya later was simple desire to cling to power and cowardice in some people’s eyes. I am putting all this rather in a crude sense; but the point I am making is for presentation of various contrasting views with their arguments and available evidence. One can make that as sophisticated as one pleases or the occasion demands. In case of Muhammad (as he is definitely a historical figure) we have to talk of him exactly as we talk of, say Marx, or Plato, or Nehru, or Buddha or Mahavir. We have to inform the children that Muslims consider him the last and final prophet. But we will also have to inform that there are plenty of people in the world who do not believe in God so they think no one could really be a prophet or an avatar or a sun of God. Therefore, all prophets and self-proclaimed avatars were either misguided people or they deliberately spread lies. That, however, does not preclude the possibility of spreading lies for imagined good of mankind. We will have to present both views with equimindedness, and leave the children to make their own decision. What I am arguing for is that teaching about religion will have to be done in a rational manner. All religious figures in this scheme will get only as much respect as any philosopher or historical figure; no less no more. They will face all the questions that other philosophers and historical figures face, whether they like or not. Similarly all religious scriptures will have to be analysed exactly as any other book on philosophy or political theory. I believe that would be of immense benefit to the children and to the country.

But that will also require a huge amount of preparation. We have to have balanced and authentic curricula, we have to decide at what age the children should be introduced to what kind of issues and information, we will have to have a huge number of teachers who can teach in a rational and impartial manner. Perhaps team teaching could be explores—education about religion could done by a team that has teachers from different religions in it, and not by a single teacher. Are we ready for it? I do not know, let sociologists and political scientists answer that. Should we teach about religion in this sense? Yes, I am certain of that. Should teachers preach their own religions in school? Not at all.

That leaves us with one more issue from the initial discussion. Teachers’ religious behaviour out side the school. The next and last part of this series will deal with that.indus HHh

To be Concluded.

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22^nd July 2013

Rohit Dhankar, Azim Premji University, Bangalore and Digantar, Jaipur

Rohit.dhankar@apu.edu.in

As I mentioned at the end of the part 2, before going to the third set of questions listed in Part 1 we still have to deal with three issues (at the end of part two I listed them as two issues, but it seems it is better if the first itself is divided into two, making a total of three, I have also changed their order of listing):

1. Contribution of religion to the development of humanity,
2. The impact of religions on believers’ lives, and,
3. Impact on sociopolitical life of a society in general.

I will deal with these issues very briefly, only to indicate some basic characteristics.

Contribution of religion to the development of humanity

It seems to me that religion provided one of the most powerful early coherent pictures of the universe to humanity, therefore put in on the path of making sense of the world. It also provided moral code to live by, therefore, bringing humanity out of pure instinctive behaviour, making humans to some extent masters of their own behaviour and responsible for it. This gave social purposes, ways of organising society, and possibility of cohesive social life.

Religious theories had to keep pace with growing human self-awareness and intellect; therefore, they had to develop more and more abstract concepts and more and more sophisticated ways of organising thought. But we should remember that there always was a counter force of human intellect to religion and this development in human thought was a result of constant interaction with this counter force. But all said and done, religious thought contributed to development of philosophy and science; even if mainly by providing a counterpoint and stimulating debates.

It is undeniable that religion contributed tremendously to the development of arts, architecture, literature, music, dance forms and so on. That made human life artistically richer and culturally sophisticated.

So religion made significant contribution to development of culture and civilisation. I have made these remarks only to indicate that there is no need to deny contribution of religion to development of human race.

Religion’s impact on the believers’ lives

It is clear even to a casual observer of social behaviour of people that religion has a tremendous appeal to a large number of us. People find source of moral behaviour in religion. All religions do emphasise some or other moral code. There seem to be some common points regarding values like truth, compassion, helping others, and so on in these various religious moral codes. This gives the believers an ethical anchor to regulate their lives and aspire for higher achievements in this field. This is very important in human life; it gives it purpose and something to look forward to. A basic human need once self-awareness is awakened.

Religion also provides personal solace in times of distress. Faith in some higher power or set of principles that will unerringly lead to good at the end gives people a sense of security and even the endurance of unwelcome situation becomes meaningful. Particularly in the face of unreadable loss—death of some one dear, for example—leaving everything on some benevolent power and desire to earn merit in the eyes of this power provides with a psychological means to deal with it.

Religious rituals can provide with a rhythm and regularity, and therefore, discipline, in one’s life. This might be very reassuring in the face of fleeting, ever changing, and strenuous life of a modern human. Religion also gives a sense of identity—who I am—and a strong sense of belongingness—a fellow feeling with other believers.

But religion provides all these goods for a tremendous price. It often takes the most important attribute of humanness away. It tries to put believers—and mostly succeeds—in a permanent tutelage; denies them the chance of ever coming of age, becoming self assured independent beings. It tries to close their minds, makes them fit objects to be manipulated, and permanently blocks their further growth of consciousness, knowledge and even morality. It tries to hijacks their consciousness, to take all genuine artifacts from it away and replaces them with spurious goods. It demands the most degrading servitude. I know, what I have just said is rather strong, and with a bit of polemics in it. Therefore, I must explain.

The most important event in human evolution, to my mind, is the awakening of self-awareness. Self-awareness as used here is consciousness of “I” as an entity different from all else I happen to be aware of. Different does not mean disconnected, nor does it mean totally different having no similarities at all. All it means is having some attribute, however small, that is nowhere else but in me. Self-awareness once awakened immediately wants to understand what is going around me, what is this world, how it functions, what should I do, what is my purpose, and a host of other questions of this nature. It is freedom from instinct and mindless natural laws; it is declaration of independence, of autonomy, of freedom to choose. Freedom of choice may give a thrill of power, power not necessarily on others, but of consciously bringing about situations that I want, that satisfy me. But it immediately brings in tremendous responsibility. If I am making my choices then I face dilemmas as to what should I want, and as to how do I get what I want. If I make a wrong choice in either, then that is my responsibility and I have no one to blame for it. I have limited knowledge, limited powers of action and see forces around me that are much beyond my comprehension and powers to control. That makes me vulnerable, that makes me alone. I may get very scared of this vulnerability and loneliness. But I do have cognitive capabilities that may develop into sophisticated reason and I may improve upon my skills and capabilities to deal with the world. If I take this path of dealing with my uncertainties, vulnerabilities, fears and loneliness then I retain that spark of humanity—freedom of choice[1]—that emerged with self-awareness. But the responsibility and fears may weigh me down and this freedom of choice may become a burden to me, a burden too great to bear. In such a case I may barter it for some security from my vulnerabilities and seek solace in some dogma propounded by someone else. In this case I have found a cell to hide from my humanity and throwing this burden away. Religion provides such dogmas and hiding places easily enough. That is why I say that it takes away the most precious gift of humanity in exchange of illusory solace. (We must remember that there are plenty more merchants ready to buy this gift of humanity, some political theories may act as such merchant, but we are dealing with religion alone here.)

The capacity of the religion to provide solace partly comes from the dogma and partly from the feeling of belongingness. The dogma can not be rationally questioned, examined and modified. It is immutable ultimate truth. But it can not be proved. And human reason, that irreverent terrible child of self-awareness, demands grounds for acceptance of these dogmas. So it has to be discredited, dulled and bribed by the promises of fantastically pleasurable after life; or subdued by the fears of a terrible after life, or plainly threatened in this life by the force of believers’ community. Thus the only means what can make me capable of making my own choices, capable of coming of age, growing out of tutelage and becoming my own master; is subdued or destroyed. That condemns me to be in permanent tutelage either of the dogma or of the community or of both. That blocks all possibility of me becoming a self assured human being, confident of my own ideas and actions.

If I were to deal with the vulnerabilities of life on my own, with the aid of my own capabilities of observation, capabilities of freely and intelligently learning in the society, capabilities of reason; I would have created concepts, principles, formed attitudes, dispositions, likings and dislikings. These mental-artifacts would have populated and shaped my consciousness. They would have been genuine artifacts created by my own consciousness. But in accepting the dogma and dictum of my religious community unquestioningly, unexamined, I am denied the possibility of creating these genuine artifacts to shape my own consciousness. In their place, by accepting the tutelage of religion, my consciousness if filed and shaped by the ideas, concepts, attitudes, dispositions—artifacts—that agree with the dogma and are dictated by the community. Thus, my consciousness is hijacked. It is no more my own; it is taken away from me. I have sold my soul, to use a religious metaphor. Well, the devil is not the only one after my soul; there are other merchants as well.

The religious dogma, once accepted, becomes the central part of my world view. As we noted above, it is immutable and ultimate truth. If I question it I am in danger of losing faith. Since it can not be justified on rational grounds, it has to survive on the fear or lures of afterlife; and on fear of loosing belongingness to a community of believers. All my other belief to form my world view and understanding have to fall in line with this dogma and its implications. Therefore, further development of my understanding of the world has to be subordinated to religious precepts and community sanctions. That seals my fate in terms of growth of my understanding, be that ethical, epistemic or aesthetic.

Since all this depends on my abandoning my own reason and acceptance of the dogma on the authority of the scriptures and their authorised interpreters, I am mentally prepared to obey them to wherever they lead me. I am a fit tool to be used for some one else’s purposes. If my controllers be caring for humanity and morally upright people, I may be used for service of the society and humanity. If they be interested in money and luxury, I am prepared to work for them and provide means for their luxurious lives. If they be power hungry bigots I am ready to be used as cannon fodder in the violence they will create. I barter one kind of vulnerabilities for another kind. But now my reason is dulled and I do not see these vulnerabilities for what they are. I see them as achievements and earning of religious merit. So I get illusory security and solace.

This is a deliberately painted extreme picture of religious mind-set. Every believer does not end up there. There is a huge middle ground. That middle ground does have many avenues that are unobjectionable and sane enough. But the religious mind-set does have the potential, propensity and danger of reaching at the above described level, and often enough reaches there. The firmer and absoluter the belief grows, so does the danger of above painted scenario coming more and more true.

Impact on sociopolitical life of a society in general

Some important contributions of religion to sociopolitical life we have already discussed in the first section above. We need not repeat that here.

In addition to those positive contributions religion also seem to have a very marked propensity to treat any deviant behaviour with suspicion and harshness. The history of religions is full of various kinds of persecutions meted out to people questioning the dogma or going against the custom. Non-believers in most religions are looked upon with suspicion. Often, but not in all religions, they are targets of harassment, disdain, and conversion. Mixing of the believers with nonbelievers is often looked upon as undesirable. These attitudes contribute to fragmentation of society.

The religious dogma drives its staying power from psychological insecurity, strength of unreasoned faith and social feeling of belongingness; therefore, any challenge to it draws violent emotional and vociferous social response; any debate is denied and ultimate truth of the dogma is asserted unconditionally.

Religious faith is rationally insecure and often hypocritical. That forces it to oppose growth of knowledge and understanding that may challenge the dogma. Almost all religions perpetuate inequality, particularly against women. All religions curb freedom of expression severely. And create political rift in the society. They are against democratic norms. I do not need to argue these clams, they are self evidently true. But if need be arguments to support them can be worked out easily enough.

Now we are ready to explore the place of religion in schools. And that will be the Part 4 of this series.

To be continued….

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19^th July 2013

Rohit Dhankar, Azim Premji University, Bangalore and Digantar, Jaipur

Rohit.dhankar@apu.edu.in