ValuED

Development of values takes place during the process of socialisation. Socialisation always occurs in a context. Since socio-cultural milieu is different for different societies, differences in cultures are reflected in the values. There are layers of contexts according to the ecological perspective. The smallest of the context in which the child lives and moves is the immediate family, school teachers and peers and the neighbourhood, play area, etc. Another layer of context is the direct involvement of individuals affecting the child such as parents’ interaction with neighbours, etc. Still the wider context relates to the broader community in which the child lives. Examples are family network, mass media, work places, family friends. 

Though the child may not have direct contact, the different layers of systems affect the child’s development and socialisation. Each layer of context interacts with another making a highly complex context in which the child grows up. Nothing ever remains static. As the child grows, the contexts also change which influence the child’s attitudes, behaviour, values, etc. Values are learnt as we learn habits in the process of growing up. Learning of values takes place quite early in life by word of mouth or simple commands from parents and other adults at home. In the early years of life, prohibitions and parent identifications are the source of values. For example, an 18-monthold child seizes the lid of a sugar bowl on the table followed by loud and frightening admonition of ‘No’. The child runs far to a corner of the room, closes his eyes and holds the lid in front of his/her face to protect himself/herself. 

The mother retrieves the lid, scolds the child, the child throws tantrums. When the tantrum subsides, the child then looks at the offended mother looking for re-acceptance. At this stage, there are certain emotional states experienced by the child like impulse, fright, frustration, anger, each having a specific stimulus and terminating condition. The child does not comprehend the why of this behaviour or act. S/he only experiences certain kind of emotions and feelings. The following case of a little older three-year-old child and what it says about the role of parental identification assumes importance. On being scolded by the father to remain in bed till 7 o’clock, the child obeys to be in bed till seven o’clock. She does as ordered but cannot help doing other things while in bed which distracts the father. So again, she gets a scolding from the father. At this stage the external voice of authority is exerting pressure to obey. After a few repetitions of this kind of experience, the child learns that it is not right because father is saying ‘to be quiet’ and ‘to be in bed’ so she learns to be obedient on simple commands from the father. In this process, children quickly learn which behaviours are approved and which ones are not, which are likely to bring rewards and which might lead to punishment. They attach notions of good and bad, right and wrong to different acts and behaviours. Reward and punishment, approval and disapproval act as positive or negative reinforcers. The nature of association - positive or negative - and its frequency is thus important to form a value. When the 13 end result leads to appreciation, positive association forms but when the end result gives rise to pain, suffering, destruction etc., negative associations are formed with a particular act, idea or behaviour.

 The person tends to repeat the act or behaviour which serves the desired end. When these are repeated under favourable conditions of reinforcement, they form into habits and get deeply ingrained as strong behavioural tendencies. Initially, there may not be any conceptualisation but later such learning may be transferred from one particular situation to another. When students are themselves made to judge the worth of prioritised activity, situation or an idea by independent appraisal and reflection, the internalisation of values takes place. Values are truly internalised, if there is a shift from fear of punishment, whether external or self administered to an experience of value related obligation. There is a shift from ‘must consciousness’ to ‘ought consciousness’. In ‘must consciousness’, there is a sense of compulsion. But in ‘ought consciousness’, there is a sense of obligation. ‘Ought’ is not the same as ‘must’. The ‘must’ statements like ‘I must be careful’, ‘I must obey traffic regulations’, ‘I must not give way to anger’ reflect compulsions, whereas statements like ‘I ought to pick up litter around’, ‘I ought to take care of my parents’, ‘ought to respect my elders’, reflect the sense of obligation rather than fear or compulsion. 

The experience of ‘ought’ while making a choice relates to one’s self image. Violation of some values is then considered as falling short of self image. In the course of shift from ‘must consciousness’ to ‘ought consciousness’ there is a change from 
(a) external sanctions to internal, 

(b) from experiences of prohibition, fear and way to experiences of preference and self respect, 

(c) from specific habits of obedience to self guidance and the broad schemata of values providing direction to one’s conduct and behaviour. The process of educating students for values is a process of inducing critical and reflective thinking, rational choice and responsible behaviour. When we are educating students for values we are enabling them to think, to reason, to question and reflect, to care, feel concerned and to act accordingly. 

As has been aptly pointed out “Values are developed not by forcing people to memorise words by letting them to talk, ventilate the issues and search for their own values”. It is, therefore, important that during the process of socialisation at home and school, deliberate attempts are made to promote awareness, understanding, sensitivity, appreciation, reflection, thinking about what is good or bad, right or wrong and why it is right or wrong. 

It is only then responsible choice making or decision making, willingness and commitment to follow desirable values are likely to take place naturally. When rational approach is not there, shortcuts seem viable. The human mind then tends to make compromise with immoral behaviours and acts. 

It is true that there are cultural variations in approaches towards human development in general and values development in particular. But generally there are less examples of guided learning in fostering of values.

WHAT ARE VALUES ?

Values regulate and guide human behaviour and action in everyday life. Values are embedded in every word we select and speak, what we wear, ways in which we interact, our perceptions and interpretation of others’ reactions in what we say and so on. Values are formed on the basis of interests, choices, needs, desires and preferences. These comprise the nuclei of value formation. Values have a selective or directional quality. When preferences acquire certain definiteness, intensity and stability, these become the criteria for judgement, choices, action and grounds for decision-making in behaviour. Values thus are considered to be enduring beliefs upon which human beings act by preferences. 

Values involve the processes of thinking, knowing or understanding feelings and action. These involve feelings, i.e. strong liking for something, feeling deeply about the things one values and so on. People’s actions often give us clues as to what they value. If we watch what a person does in spare time when he or she is not being coaxed or threatened to do a particular activity, we may get some idea about what he/she values. Generally, value refers to the ‘desirable’. It is difficult, however, to define what is desirable, what kind of things or actions are good. What is desirable today may not be desirable tomorrow and what is desirable here may not be desirable elsewhere. 

Desirable is when our actions promote the general good in terms of the norms and ideals of a particular society and in terms of the consequences of our practices and actions. In the context of education we understand values on the basis of their intrinsic worth without reference to any end. Such values are called intrinsic or eternal values which are good in themselves and in their own right, and are not the means for something else. Values like truth, happiness, peace, beauty are considered intrinsic values and are desirable in any society. Values are sometimes confused with norms. 

The term ‘norm’ is used for a relatively specific pattern of expected behaviour and is obligatory. But value is a considered matter of one’s choice. For example, discipline is a value which could be adopted in every sphere of human activity but not everyone may follow it. Once a particular value is internalised by the person, it becomes a norm for that person in making judgement, preferences or a choice. The choice of what type of value a person prefers also makes values subjective in nature. 

RENEWING THE PURPOSE OF SCHOOLING

For years, we have been lamenting the need for value education and brooding over our failure to provide the same. Our educational policies and the subsequent school education curriculum frameworks all along emphasised the need for value education. Where do we fail? A careful analysis of the whole situation reveals that somewhere it is in the process of translating goals into action that the enacted curriculum falls short of the intended curriculum. We value those aspects of education that lead to academic excellence and employment.

 Those who do not succeed to the extent desired are not valued. Whatever is valued is taught and is considered more appropriate. Knowledge and information takes over and the desired values which are important for the development of the individual as well as health and equity in society is relegated to the background. For example, children today are taught the skills to keep up with the increased sophistication of computers but the concern for values and the related policies are not implemented with the same vigour and enthusiasm. 

The choice of emphasis determines the nature of education provided in schools. Another reason as to why the goals are not translated into actions is that value education is seen as something extra or as an add on programme or activity. But the argument that education is not value neutral or free and values are inseparable from the goals of education is well accepted. This way, it does not have to be seen as yet another task for schools. Much of the work can be done in the context of what schools are already doing or should be doing. Still another reason often discussed is that value education goes on constantly in schools. 

Many different values get transmitted because whatever is imparted in schools is not merely facts and information but also implicit points of view, particular ways of understanding, knowing, perceiving, acting, reacting to situations to self and others, which students imbibe. It is true that value education takes place implicitly and often incidentally but it is also true that in order to be effective, there must be clearly defined and explicit focus, direction and commitment for fostering values in the agenda of the school. Time has come now to critically analyze and reflect as to what detracts schools from nurturing the desired values. 

How can we reorient and renew the perceptions about school education that involves the formative years of child’s life and lays the foundation for the future years in which the child becomes the adult? We need to use paradigms which help to identify disparities between our chosen values, intentions, processes and outcomes to indicate when and why disparities occur and to evolve possible solutions. It is important to critique oneself thoroughly and develop alternatives and solutions. 

WHAT VALUES EDUCATION AIMS AT ?

From a broader perspective, the aim of value education is linked with the fundamental question of what education itself is meant for. From individual’s perspective, the purpose is to enable students achieve personal fulfillment for success in life and work. From societal perspectives, education aims to prepare young people to contribute to the society or nation and the world around. In neither case, however, education is to be perceived as an outcome but as an experience in itself, which will enable students to live safe, healthy and fruitful lives and become responsible citizens who make positive contributions to the society. 

Education for values aims at promoting broader capabilities, attitudes and skills that matter, not just in schools but also life beyond schools, making the world a better place for themselves and for their family, friends, colleagues and others. Education for values highlights the understanding that values are to be inculcated in students not just for their own interest but also for the common good, reflecting the balance between individual’s interest and larger interest. 

The focus, therefore, can not only be improving academic knowledge, practical and technical skills mostly tied to market needs and employability but also holistic education focusing on the emotional and relational skills conducive to health and wholeness of the society and the nation. The aim of holistic development of students can thus be located in education for values. Education in values also prepares students for the world of work. The attitudes and values of hard work, discipline, cooperation, communication skills, etc. enable them to develop healthy interpersonal relationships at home and in school which in turn facilitate their better adjustment on the job. The employers too look for these qualities in their prospective employees. It is a common observation that advancement in a career depends not only on the intellectual abilities but also the ability to sustain hard work, assume responsibility and work in teams and cooperate with others. While educational qualification helps to secure a job, efficiency to deliver in a job is often dependent on qualities of perseverance, cooperation, genuineness, hard work, communication and relationship skills. 

At the individual level, fostering values in school students, therefore, needs to be seen as an investment in building the foundation for lifelong learning and promoting human excellence. The capacity to listen, patience, endurance, cooperation, team work, positive attitude towards study, work and life are the hallmarks of a good student or a person. So values, in fact, promote both academic as well as human excellence. In this sense education for values humanises education.

 At the societal level, education for values aims at promoting social cohesion and national integration for transforming societies, nations and creating a better world. It can contribute to create the aspiration for transformation of the culture of war, violence and greed into a culture of peace where people

VALUES AND CONTEMPORARY REALITIES

Whenever there is a discussion about values and value education there is generally skepticism about the relevance of values in the present day context. One reason is because our general conception about value education has been mainly expressed in terms of development of values and virtues like honesty, self-control, respect, responsibility, loyality for personality or character development of the individual per se without situating them in the prevailing social, cultural realities and conditions. 

Values should not be treated as ideal concepts but as ‘empowering tools’ which are helpful in meeting the challenges of the contemporary social world–be it religious fundamentalism, environmental degradation, multi-cultural conflicts, misuse of science and technology, inequalities, ill effects of mass media, globalisation, commercialisation and so on. 

The very nature of value education implies empowering the students with certain attitudes and skills as well as giving them the critical ability to use them in the contemporary every day world, full of myriad challenges. In the context of schools and school education, there are some key challenges, particularly in contemporary social contexts, that acquire a sense of urgency which need to be addressed. 

An attempt has been made to present a brief discussion of why we need to come up with new ways of educating students, to allow them to better situate themselves when confronted by the socio-cultural complexities, and the role of values in meeting the challenges.

EDUCATION FOR VALUES IN SCHOOL

attitudes required for living in harmony with oneself and others as responsible citizens. The shift of focus, over the decades, from religious and moral education to education for peace, via value education, parallels the shifting sense and sensitivities in the larger context of education. The acceptance of education for peace as a necessary ingredient of holistic education in the western context was driven by deepening anxieties about the rise and spread of violence. A similar pattern is obtained in our context as well. It is in such perspective, value education is subsumed in Education for Peace. If the philosophy and principles as articulated in NCF (2005) and the position paper on Education for Peace are put into practice, value oriented education will indeed occupy the centre stage.

Why Education for Values?

One of the most important reasons for reorienting education for values is the fact that the current practices in school education by any large contribute to the lopsided development of students. These put exclusive focus on cognitive to the total neglect of the affective domain and present an alienation between head and heart. Students are nurtured in a spirit of excessive competition and are trained right from the beginning to relate to aggressive competition, and facts detached from contexts. 

The individualistic idea of excellence is promoted at the cost of emotional and relational skills. Young learners hardly understand why they are in school, why they are studying different subjects and how their schooling will be helpful to them. Their understanding is limited to learning the subjects. They hardly know how they should live their lives, commit themselves to the welfare of the country, care about the environment and other social and moral issues. They are not clear as to what sort of persons they hope to become when they complete their school education. This kind of education turns children into machines. Such a perspective defeats the very purpose of education – the wholesome development of personality including ethical development which is fundamental for responsible decision making in case of moral conflicts. “The mark of an educated person”, wrote Plato in The Republic, “is the willingness to use one’s knowledge and skills to solve the problems of society.” Education must imbue children with a proactive social conscience. Society is the empowering context for individuals. No one can become fully human or attain dignity and fulfillment outside the web of relationships and responsibilities presupposed in society. 

True education equips individuals to live creatively, responsibly and peaceably in a society, and become agents of change for a better society. Improvement of the quality of education has always been the key concern for education. In recent times, quality education has been defined in more pragmatic terms. It has become synonymous with employability, preparation for the world of work, less and less consideration given to the subject of education, i.e., individual student and his/her full development as a human being. Quality of education should not be considered in fragmented terms but in a more holistic and expanded manner, not in terms of number of years of schooling but the quality aspect of the development of the individual; the formation of the whole person and full flowering of the human being and character building. Improvement of quality of education is not the only reason for value education. 

The current resurgence of interest in education as a powerful means to inculcate values among students is also due to the fast degeneration of values in our country. Despite considerable progress made, our society is shaken by conflicts, corruption and violence. There has been distortion in our value system. Wherever we look, we find falsehood and corruption. Majority are interested in own families and not interested in fulfilling responsibilities to society. Although erosion of values existed throughout the history of human existence and is shared by all cultures, the current degeneration of values has become a matter of great concern in our country. Typical examples of value erosions are: people have become greedy and selfish; honesty has begun to disappear in society; violence has become the order of the day; and corruption, abuse and power have become more common. The problem of declining values is multidimensional, arising out of a combination of major social forces such as globalisation, materialism, consumerism, commercialisation of education, threats to humanity due to climatic changes, environmental degradation, violence, terrorism. These have led to insecurities, individualistic lifestyles, acceleration of desires, misuse of science and technology, pessimism, sense of alienation and other negative consequences. Schools are the microcosms of the world. 

The disorder of the world surfaces in schools in many ways. The state of growing up of children and youth in our country has changed and is further changing fast. We do not need scientific surveys to tell us what our own eyes and ears reveal. The number of dysfunctional families have grown. Children indulge in crime, violence, in school and outside. Mass media has gripped our children in a manner that young minds can hardly discern or judge. While the questioning attitude and critical thinking need to be encouraged in children, we find that many young people and students treat teachers with disrespect and question them out of arrogance and perceive it as a way of questioning authority. A hurry-up society often lacks a sense of community and fraternity. Peers exert powerful influence on them. Drug abuse, irresponsible sexual behaviour, vandalism, commercialisation, stealing, cheating, confusion between heroes and celebrities as role models are witnessed more often than ever before. In a general sense, parents, schools and public feel that our youth have lost qualities of respect and responsibility. 

There is in fact a public call for action. Educationists and public alike have voiced concern about moral degradation, about crime, violence in the streets and in the media, lack of discipline in schools. Children and youth need to be educated to practise the commonly held values of harmony and peace with self and others. Children are envoys of 

CONCEPT AND CONCERN

Education is necessarily a process of inculcating values to equip the learner to lead a life that is satisfying to the individual in accordance with the cherished values and ideals of the society. 

Philosophers, spiritual leaders and educationists of our country, all in various ways, have emphasised the role of education for ‘character development’, ‘bringing out the latent potentialities and inherent qualities’ and developing an ‘integrated personality’ for the well-being of the individual and the society at large. Whatever term we may use, the importance of developing values has long been embedded in the age old traditions of India’s civilisational and cultural heritage, spanning over the centuries. 

The diverse and rich cultural heritage that we are so fortunate to inherit in our country is in many ways symbolic of the foundation and wellspring of values from which we draw our value nourishment.

 Life of individuals and communities and that of our saints, sages and philosophers are examples of values like self-discipline, survival in the absence of material resources, simplicity, handling conflicts without violence, exploring simple but revolutionary ideas as a mark of superior conduct and living. The concerns for value education are reflected in our key policy documents from time to time. After independence the National Commission of Secondary Education (1952-53) was a significant landmark in emphasising character building as the defining goal of education. “The supreme end of the educative process should be the training of the character and personality of students in such a way that they will be able to realize their full potentialities and contribute to the wellbeing of the community.” 

The Report of the University Education Commission (1962) noted, “If we exclude spiritual training in our institutions, we would be untrue to our whole historical development.” The report went on to make a case, not for religious or moral education, but for evolving “a national faith, a national way of life based on the Indian outlook on religion, free from dogmas, rituals and assertions.” The Education Commission of 1964-66 put the spotlight on “education and national development”, from which perspective it identified the “absence of provision for education in social, moral and spiritual values” as a serious defect in the curriculum. 

The commission recommended that these values be taught “with the help, wherever possible, of the ethical teachings of great religions.” Agreeing with the Sri Prakasa Committee Report, it recommended “direct moral instruction” for which “one or two periods a week should be set aside in the school time-table.” The National Policy on Education (1986) expressed concern over “the erosion of essential values and an increasing cynicism in society.” It advocated turning education into a “forceful tool for the cultivation of social and moral values.” Education should “foster universal and eternal values, oriented towards the unity and integration of our people”. The Programme of Action of 1992 tried to integrate the various components of value education into the curriculum at all stages of school education, including the secondary stage.

 The Government of India’s report on Value Based Education (Chavan’s Committee Report, 1999) submitted in both houses of Parliament, provided impetus to resume work on value orientation of education. The National Curriculum Framework for School Education (2000), echoing the National Policy on Education (1986), lamented the “erosion of the essential social, moral and spiritual values and an increase in cynicism at all levels.” Against this backdrop, the framework advanced a plea to integrate value education into the curriculum asserting that “Schools can and must strive to resolve and sustain the universal and eternal values oriented towards the unity and integration of the people enabling them to realize the treasure within.” (p.8). It further stated that “the entire educational process has to be such that the boys and girls of this country are able to see good, love good and do good, and grow into mutually tolerant citizens.” (p.36). 

The National Curriculum Framework NCF (2005) echoed the vision of education where values are inherent in every aspect of schooling. The framework articulates the need to reaffirm our commitment to the concept of equality amidst diversity, mutual interdependence of humans to promote values that foster peace, humaneness and tolerance in a multi-cultural society (p.2). Enabling children to experience dignity, confidence to learn, development of self-esteem and ethics, need to cultivate children’s creativity, making children sensitive to the environment and the need for fostering democracy as a way of life rather than only as a system of governance, as well as the values enshrined in the Constitution assume significance in the framework. 

It further opines that independence of thought and action, capacity of value based decision making, sensitivity to well being and feelings of others should form the basis of rational commitment to values. The NCF (2005) particularly emphasises Education for Peace as one of the national and global concerns. As the position paper on Education for Peace prepared by the National Focus Group as part of NCF (2005) puts it, “Peace is contextually appropriate and pedagogically gainful point of coherence of values.” Peace concretises the purpose of values and motivates their internalisation.” Education for Peace has been considered as a strategy to make value education operative. It aims at equipping students with the values and