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GANDHIAN PEACE EDUCATION FOR THE

EXISTENCE OF HUMAN CIVILIZATION

Kamalesh Sarkar

Research Scholar, Department of Education, University of Kalyani, Nadia, W.B.

E-mail Id: [email protected]

Prof. (Dr.) Dibyendu Bhattacharyya

Professor, Department of Education, University of Kalyani, Nadia, West Bengal.

Abstract

The present world has been converted into a global village in which whatever happens in one

part of the earth, in any way, affects the entire community of nations. Every citizen of the world

wants this earth to be a haven of peace based on the principles of freedom, equality and

fraternity. The arms race and nuclear technology are also poising a dangerous threat to human

survival. Terrorism, violence, racial superiority and intolerance are eroding basic human

values. In this time of fears and wars, there came a saint in this world to save humankind, and

who all through his life and activities, fought for world peace. The name of this saint is

Mohandas Karamchand Gandhi, popularly known as Mahatma Gandhi. He, with his torch of

‘ahimsa’ i.e. ‘nonviolence’ showed the world the path of peace, brotherhood and love to

humanity. For the well-being of the society, the concept of peace and peace education is realized

in every spare of life. Promotion of peace education based on Gandjian ideals is urged for better

social order. This paper aims to search for the sources of peace education in Gandhian thoughts.

. It also indicates that how Gandhian concept on peace education is relevant for of 21st Century.

Key words: peace, nonviolence, human values, peace education, well-being of society.

Introduction

The development of human civilization is not measured through the buildings he has fabricated,

the roads it has laid down, bridges, which has constructed by the human resources; rather it is

measured through a well-defined system of education. In the absence of proper education, the

civilization can develop too much little. Education is, therefore, more decisive factor not only to

embellish the new descendants with efficiency, so essential for realization of a subsistence, but

also to generate a sensation among them to social and global realities and engraft a scientific

disposition, solitude of mind and spirit which are of foremost importance for them to became

responsible citizens (Mehta & Poonga, 1997, p. 1).

The entire world, particularly the developing countries like India, are passing through a period of

transition in which the rate of changes are very swift, leading to massive uncertainty and

insecurity in the minds of people. In twentieth century, man has conquered space and has also

put his feet on the moon. Today is 21st century. The progress of scientific activities is going on so

Journal of Information and Computational Science

Volume 9 Issue 11 - 2019

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fast in this century also. Big or small appliances of science mostly dominate everyday life. But at

the same time, this progression also brings so many curses for the human life.

Today, human civilization has reached the peak of material development due to technological

and scientific progress. But at the same time, the society has become victim of outrageous wars,

weapons of mass deterioration, terrorism, population exploitation, illiteracy, poverty, food and

hunger, environmental destruction, over politicization of civil society, globalization, moral

degeneration of human being and consequent psycho-physical diseases. With the growth of

population and increased urbanization, the life style of people in the modern civil society has

undergone lots of changes throughout the verse.

Even after more than half a century of the demise of the great thinker-saint and father of the

nation Mahatma Gandhi, his ideas and thoughts are being continuously debated over in various

forums, symposia, seminars and conferences at national as well as international levels. The very

fact that his ideas still kindle the spirits of thought and debate is a clear testimony to their

relevance even in today's society. Mahatma Gandhi's ideas, ideals and the action programme

proposed by him, for a total social transformation, can never lose their relevance. The greatness

of Mahatma Gandhi's idea is as beyond question, as his own self. While acknowledging this fact,

the researcher honestly feel that his ideas need certain modifications to meet the demands of the

present day social system, so that the ideas will become more practicable and beneficial, as the

modifications become easier for adaptation. The need of the hour is that one should understand

the ideas of Mahatma Gandhi with the inevitability of modifying them to be adapted in keeping

with the present day social circumstances.

The greatness of Indian wisdom can be dissipated effectively through introducing Gandhian

thoughts on peace education in our curriculum through meticulous planning. But unfortunately it

does not happen. Moreover, the researcher has treated with deep attention that there is no

research work on this particular area. So the researcher wants to track down the doctrine of

Gandhiji on peace education. The researcher also wants to unfold the relevance of Gandhian

thoughts & ideas on peace in present systems of education.

Review of Literature

Patel (2017) in a paper tries to discuss the role of education in fostering a culture of peace.

The researcher argued that a culture of peace cannot be fostered through theories only, rather

involvement in activities that are designed to instill values and goals will equip children with

skills.

Ohakamika and Agwu (2016) examined education for peace and development, and

explored the issues of education against violence. The researchers recommended that schools

should organize voluntary programmes with different stake holders in community on the need

for non- violent conflict resolution.

Sing and Sing (2016) tried to make an attempt to find the role of teachers to blend the peace

education and education for the establishment of global peace through Gandhian ideology on

education. The researcher concluded that the Gandhian philosophy of education is very urgent at



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present. The education system is required to inculcate the values of truth, justice, honesty, peace,

non-violence and harmony in the students. So the Gandhian philosophy is the need of the time.

Gill (2016) In his article, the researcher discussed the concept and philosophy of peace

education, different methods of teaching for peace education and the role UNESCO in this

regard. He concluded that no education system is complete without some forms of components

similar to peace education.

Anand (2014) highlights the importance of peace education at present time. The researcher

concluded that peace is the conceptual truth and universal need for everyone and each individual

should try for this by formal and informal ways.

Brantmeier (2013) proposes the need for peace education as a field towards social and

environmental sustainability. The inherent rights of people, plants and ecosystem to live with

dignity and to prosper are proposed. The article offer perspectives curriculum unit as vehicles for

transformative education.

Sharma and Jain (2012) discuss the ideas through which awareness about peace education

and human rights can be created. This article motivates teachers to be thinking broadly when

planning to teach for peace.

Significance of the Study

We are living in a global village, moving towards the challenges posted by intolerance and

fundamentalism. Education has a leading role to prevent terrorism and maintain peace in the

global world. Peace education is a basic obligation in the inculcation of the values of national

integration, international understanding and the concept of world citizenship in fostering &

keeping peace. Valuable conscientious programmes at all levels of education should offer which

in turn develop desirable changes in the mind set to think and work against violence and

terrorism. Education should develop inner peace in the minds of citizens to inculcate virtues of

tolerance and love.

Peace education helps to avoid physical violence, political violence, cultural violence and

structural violence. It can also help to understand the nature and origins of violence and its

effects on both victim & convict and equip with problem solving skills.

However, with the witness of the horrors of the two world wars, there is a re-awakening to the

need of developing the humanistic side of education, at least among a few great thinkers.

Mahatma Gandhi is one of them. His loud and tireless endeavor for nonviolence makes anxious

our mind deeply for peace. Gandhiji’s concept will generate a more calm society where all serve

as agents for change by creating proper values and attitudes.

Statement of the Problem

One of the great problems the human society faces today is the violations. Human being is

threatened by various types of violent activities both at the individual level as well as the global

level. In this context, there is an urgent need to create a culture of Gandhian non-violence and



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tolerance in all segments of life, which may helpful in creating a peaceful and affectionate

human civilization. So the title of the present research work has been taken as- “Gandhian

Peace Education for the Existence of Human Civilization”.

Objectives of the Study:

1. To find out the sources of peace education in Gandhian thoughts.

2. To justify the relevance of Gandhian concepts on Peace Education for the human

civilization at present.

Research Questions:

1. Is there any source of peace education in Gandhian thoughts?

2. Is Gandhian concept of Peace Education relevant for the present human civilization?

Methodology:

This paper is fundamentally narrative and analytical in nature. In this paper an endeavor has been

taken to examine the concept of peace propounded by Mahatma Gandhi. Different texts and

written documents are analyzed following the qualitative approach to research. There are so

many books, reviews, articles, etc, which were deeply scrutinized during the study period.

Analysis and Interpretation

Concept of Peace:

Peace is a true happiness. It is a dormant power and a heavenly state of mind. This is gracefully

uttered in the Preamble of the UNESCO’s constitution:“Since wars begin in the minds of men,

it is in the minds of men that the

Defense of peace must be constructed”.

(Constitution of UNESCO, 1945)

It is a universal concept. Every individual has to be field with peace for both physical and mental

health. The word ‘Peace’ may appear to be a simple idea but even a cursory glance through the

literature on peace, would convince one that it is not as simple as some people suppose it to be.

Generally, peace is understood as the absence of open violence, conflict or war.

The concept of peace, therefore, includes:

Absence of tensions, conflicts or wars,

Non-violent social system i.e., society without structural violence,

Ecological balance and conservation,

Absence of exploitation and any sort of injustice,

International understandings and cooperation,

Peace of mind (Grewl, et. al, 2004).



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Thus, peace is a dynamic concept as it is related to human beings who have unending needs,

which are contextual and full of variety and urgency. In a peaceful society, people would work

and practice together to resolve frictions or conflicts , treat each other with justice, satisfy the

basic needs, develop morally and respect for each other.

Concept of Peace Education

Peace is a broad concept. It can imply as a state of inner calm. In the 21st century, peace is no

longer considered as the absence of war but it is conceptualized to embody harmony at all levels

of human exertion. Conflict is fateful in human behaviour but violence is not. Conflict can be

positive and creative power or efficiency for change and can be approached as a challenge. Peace

education is a planning strategy of eliminating the conflicts and violence caused by injustice,

inequality and violation of human rights; and implementing the means and ways of reducing

these through appropriate teaching & learning strategies. It makes the individual as a responsible

global citizen to acquire and spread the peace in the world. Therefore, peace education is a goal

of education.

Peace education is a conceptual appearance from which schools may practice a programme

comprising the transmission of universal as well as national values and enduring attitudes and

skills which enable our pupils to become active citizen of the country (Mayas, 2013).

UNICEF (2009) defines peace education as “ the process of promoting the knowledge, skills,

attitude and values needed to bring about behavior change that will enable children, youth and

adults to prevent conflicts and violence, both overt and structural, to resolve conflict peacefully,

and to create the conditions conducive to pace whether at inter-personal, intergroup, national or

international level”.

So, peace education is a process of teaching masses about the threats for peace. It promises to

generate a commitment to the ways of peace in the human consciousness. Socio-cultural violence

and warfare can be described as a form of pathology, a disease. Peace education tries to inoculate

pupils against the harmful effects of violence. It encounters indirectly the forms of cruelty and

violence that governs society by teaching about its causes and providing knowledge of

alternatives.

The declaration of the 44th session of the International Conference on education held at Geneva

in 1994 has listed the following aims of peace education.

To develop a sense of universal values in every individual.

To uplift such types of behavior on which a culture of peace is predicated.

To develop the ability to value freedom and the skills to meet the challenges.

To prepare citizens to cope with difficult and uncertain situations and fitting them for

personal autonomy and responsibility.

To educate the individual and develop the ability to recognize and accept the values

which exist in the diversity of individuals.

To make the people to understand and respect each other and negotiate on an equal

footing, with a view to seeking common ground.



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To reinforce personal identity and encourage the convergence of ideas and solutions

which strengthen peace, friendship and solidarity between individual and people.

To develop the ability of non-violent conflict-resolution in the individual.

To cultivate the ability to make informed choices, basing their judgments and actions not

only on the analysis of present situations but also on the vision of a preferred future

among the individuals.

To teach the citizens to respect the cultural heritage, protect the environment and social

harmony.

To cultivate the feelings of solidarity and equity at the national and international levels in

the perspectives of a balanced and long-term development.

(Source: UNESCO- 44thSession of the International Conference at Geneva, 1994)

Therefore, PE aims at wide variety of subject matters. Peace and education are inseparable

features of human civilization. Any civilization can never be truly progressive without education

and no education system is actually civilizing unless it is based on the universal principles of

peace.

Gandhiji’s Philosophical Ideas as the Sources of Peace Education

Mahatma Gandhi was a great apostle of peace and nonviolence. Though Gandhi has not

propounded any philosophical system in the academic sense, yet in the depth of his writings and

speeches, beliefs and actions, we find a consistent world view or philosophy of life. If

“philosophy” means a comprehensive study of life, understanding of the deepest problems, aims

and purposes of life, the evaluation of the essential principles that govern life and their

organization and practical application in both individual and social spheres, then Gandhi was

undoubtedly an authentic philosopher in the best of Indian tradition. Gandhi occupies a unique

position among the philosophers. His philosophy is mainly concerned with the individual who

will live and die for the ideal and with the non-violent way that will lead him to it. Like any other

philosopher of civilization and culture, Gandhi tried to understand the nature of man, society,

civilization, religion and host of other important concepts. Gandhi was alone who made sincere

attempts to make a fruitful combination of theory and practice. He was not only a thinker but a

devoted worker. He tried to practice whatever he preached.

Though Gandhiji never give a speech regarding Peace Education, yet can easily find out the

concept of Peace Education throughout his thinking and works. Here the researcher takes the

initiatives for searching Peace Education in Gandhian thoughts.

Truth as the Source of Peace Education:

The life of Mahatma Gandhi was a perpetual lordship for discovering the Truth. Satya, i.e. Truth

is the sovereign principle of his entire philosophy. At first, an understanding of what Gandhiji

means by truth is needed. At the beginning of his search for truth, Gandhiji thought God is Truth.

He states that “My religion is based on truth and non-violence. Truth is my God. Non-violence

is the means of realizing him” (CWMG, Vol. 30). A direct outcome or pursuance of this

statement is that in his early period, Gandhiji thought about truth as one of the many other



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qualities or attributes of God. But a few years later, due to his deep experiments with Truth,

Gandhiji considers his view and decides that it is much more exact to say that ‘Truth is God’

than ‘God is Truth’. About this process of manifestation, he wrote “if it is possible for the human

tongue to give the fullest description of God, I have come to the conclusion that, for myself, God

is Truth. But two years ago, I went a step further and said that Truth is God. You will see the fine

distinction between the two statements: God is Truth and Truth is God. And that conclusion I

come to after a continuous, relentless search after Truth which began so many years ago”

(CWMG, Vol. 54).

Truth should be the very breath of life; when this stage in the pilgrim’s progress is reached, all

other rules of correct living will come without error and obedience to them will be instinctive.

But without truth, it is impossible to observe any principles or rules in life (Kher, In search of the

Supreme, Vol. II). Gandhiji said that if there is any mistake on the part of any one to follow

truth, it will be automatically set right. For the quest of Truth involves tapas self-suffering,

sometimes even unto death. There can be no place in it for even a trace of self-interest. In such

selfless search for Truth, nobody can lose his bearings for long. Therefore, the pursuit of Truth is

true bhakti (devotion). There is no place in it for cowardice, no place for defect. It is the talisman

by which death itself becomes the portal to life eternal (Gandhi, From Yeravda Mandir). We can

find Peace Education through the combination of different attributes of truth as under:



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Figure: Peace Education through the Attributes of ‘Truth’

Nonviolence as the Source of Peace Education:

The life and philosophy of Mahatma Gandhi was built on the pillars of truth and non-violence. In

his own word, Gandhiji said “Non-violence is the first article of my life, also the last article of

my creed” (YI, March 23, 1922). It is the greatest force at the disposal of mankind. It is mightier

than the mightiest weapon of destruction devised by the ingenuity of man (Harijan, July 20,

1935). As a matter of fact, nonviolence was a fundamental attribute around which the life and

activities of Mahatma Gandhi turned about.

Non- violence is an age-long belief. From time immemorial different value-centric religious have

accepted it as a core ideal. It is usually considered as a fundamental requirement of religious

culture. Although, non-violence has a very primitive tradition and it has been interpreted &

disseminated by so many social thinkers and religious & spiritual personalities, yet at present it is

predominantly accompanied with the name of Mahatma Gandhi. It is because of the fact that he

alone manifested the impression of non-violence as a successful apparatus to be employed in our

daily life situation for better individual and social existence. By practicing the various attributes

of nonviolence in personal life, one can find the way of peace education as under:

Figure: Peace Education through the Attributes of Non-violence



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Peace Education through Gandhian Basic Education:

Basic Education had been introduced by Mahatma Gandhi during colonial administration. It was

given recognition by the central government after independence. In true sense the practice of

Basic Education can be assessed from the pre-independence scenario.

After the scheme obtained approval of the Indian National Congress in March 1939, the

Congress Ministry was committed to implement it in their respective provinces. The Hindustani

Talimi Sangh which was created and called upon to advise the government in the matter of

introducing Basic Education adopted a twofold strategy to carry out its function. Firstly it will be

Through the provincial departments of education, and secondly

Through private educational institutions, particularly those which were already engaged

in the cause of national education.

The workers and the administrators of Basic Education in all these states faced a baffling

situation because of uncertainty about the future of Basic Education. The scheme received a

heavy set back in almost all the provinces except Bihar where the experiment was systematically

worked out in all its aspects according to the outlines laid out by the Zakir Hussain Committee.

Jammu and Kashmir was another state where Basic Education was never allowed to suffer from

any uncertainty of policy. The experiment continued in U.P. but with a difference. The

government of U.P. from the very beginning had modified the scheme in its essential aspects. Art

was emphasized more than craft in their scheme.

To meet this challenge a national conference on education was convened at Wardha in October

1937 under the Presidentship of Gandhi. He placed the problem of education before the

conference pointing out that the country was so backward in education that it needed a new type

of national education which should be available to all boys and girls of school going age. This

would become an additional expenditure to each province. So he gave a valuable suggestion. He

advocated the educational system which was self supporting, that is, it must meet its cost. This,

he asserted, could be possible if students could be educated through some productive work. After

the discussion session the conference passed the following resolutions.

Free and compulsory education is to be provided for seven years on a nationwide scale.

The vehicle of teaching learning syatem should be the mother tongue.

The process of education throughout this period should center round some form of

manual and productive work. All the abilities to be developed or training to be given

should be as far as possible integrally related to the central handicraft chosen from the

environment of the child.



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This system of education will be able to cover the remuneration of teachers gradually

Hence, whatever the disadvantages of basic education, its purpose was a great. Basic education

integrates our Head, Hand and Heart. From this integration ‘Self-supporting mechanism’ and

‘Inner-self’ is developed. Ultimately it leads to Peace education in long the run.

Gandhiji’s Sarvodaya and Peace Education:

Mahatma Gandhi was a great constructive thinker of the twentieth Century. He wanted to

establish a new thought before the modern Indian society by introducing reforms. He was

interested in the reformation of society. Before his own eyes he saw many social evils in the

Indian society and tried to establish a society free from all forms of exploitation through peace,

happiness and real prosperity on the earth. In this chapter, it is proposed to discuss Gandhi's

concept of 'welfare of all' named as Sarvodaya.



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Gandhi was not only a devoted worker, he tried to understand the nature of man, society,

civilization, religion and tried very hard throughout his life to put into practice the ideals which

he deemed to be the highest. His attempt was to make a fruitful combination of theory and

practice. For him an integrated community could be built only through the integration of its

individuals. Louis Fischer holds that Gandhi was primarily a social reformer, may be, a social

revolutionist, as he once called himself (Young India, 29-1-1925).

Figure: Peace Education through Gadhiji’s ‘Sarvodaya’

P E A C E E D U C A T I O N

Self- secrifce

Peace & Real Happiness

Simplicity of Life

Fundamental Human Rights

Dignity of labour

Self-sufficient & Self-reliant

Self-governing

Individual Freedom

Political and Socio- Economical Co-operation

Non-exploitation

Sarvodaya



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Relevence of Gandhian Peace Education

The relevance of Gandhi might be debatable but it is hardly questionable. Gandhiji’s several

techniques and thoughts actually led to several debates and some of them turned out to be bitter

controversies. Even over half a century after his death in 1948, his thoughts and ideas continue

inspiring the young. About the continuing tradition of Gandhi a veteran Gandhian Nirmala

Deshpande says:

“All over the world there are small groups and Communities who are practising Gandhi’s’

ideology silently. It is gradually growing into a force which could bring a positive change not

only in our country but in the entire world” (Deshpande, 2002).

In the course of the Indian Nationalist Movement he readily conceded, what the great critics of

Gandhi never denied in his lifetime was the authentic validity of his fundamental principles in

his milieu. If the question of relevance of Gandhi is to be renewed in the present circumstances it

is worthwhile to examine it in the specific context of the contemporary relevance of Gandhi’s

life and works. Gandhism does not mean in any sense a narrow cult or a rigid doctrine. When we

deal with the central message of Gandhi and its significance to our times we take recourse to the

term ‘Gandhism’ for the sake of greater clarity and coherence. Weather Gandhism as is known to

us as system of thought or it was the implication of such a system is again a different question.

The source of this Gandhism is essentially the extensive literature that Gandhi has left in his life

time. Ever since the assassination of Gandhi, his literature has steadily grown in unparallel

manner. While all this source material on the thought of Gandhi is now easily accessible, it is

indeed ironical that there is but scant attention to Gandhi’s work in our public life. Gandhi’s

views are generally taken for granted. This is especially deplorable as we are in possession today

of a most formidable collection of Gandhi’s writing (Parikh, 1998). It is interesting to note that

Gandhi does not put a premium on consistency under all conditions. He did admit of

inconsistency in his numerous writings as he says at one place:

“I would like to say to the diligent reader of my writings and to others who are interested in them

that I am not at all concerned with appearing to be consistent. In my search after truth, I have

discarded many ideas and learnt many new things. Old as I am in age, I have no feeling that I

have ceased to grow inwardly or that my growth will stop. What I am concerned with is my

readiness to obey the call of truth, my God, from moment to moment, and therefore, when

anybody finds my inconsistency between any two writings of mine, if he has still faith in my

sanity, he would do well to choose the later of the two on the same subject”(CWMG, Vol. 17).

Perhaps Gandhiji’s place in the history is appropriately expressed by the last Viceroy to India,

Lord Mount Batten who wrote:

"Mahatma Gandhi will go down in history

On at par with Buddha and Jesus Christ". (Shirer William L., 1993).

Gandhism could have grown out of Gandhiji's teachings, had he not persuaded his followers to

desist from mystifying his life and work. Following the footsteps of ancient seers, the seers for

whom knowledge was experiential jnana (not vijnana), who had lived renunciation and

philosophical resignation transforming ego, and naturally going beyond names and fames;



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Gandhiji never wanted his name to survive in association with any religion. Therefore, Gandhiji

repeatedly used to say to his followers that there is nothing like 'Gandhism'. Yet his ideas and

ideals survived and gained strength with the passage of time. This was because Gandhiji taught

and showed us that in this harsh, violent and materialistic world, Truth and Non-violence could

be a tremendous force, greater sometimes than guns and bombs, in achieving justice, decency,

peace and freedom for the vast masses of suffering, downtrodden men and women. At a time

when India was reeling under foreign rule, and when its leaders were groping in the dark,

Gandhiji appeared to save the country. William L. Shirer, a long-time Gandhi observer noted:

“Then came Gandhi, chasing out of his country, almost single-handedly, the greatest military

power on earth. He taught the world that there are higher things than force, higher even than life

itself”.

To his contemporaries, Gandhiji remained an enigma; but it was Sarojini Naidu, a long-time

close associate of Gandhiji who tried to shed some light on him. Thus she writes:

“With Christ he shares the great Gospel that love is the fulfilling of the law. With the great

Muhammad he shares the gospel of the brotherhood of man, equality of man and oneness of

man. With Lord Buddha he shares the great evangel that the duty of life is not self-seeking but to

seek the truth, no matter at what sacrifice. With the great poets of the world, he shares the

ecstasy of the vision that the future of man is great, that the future of man can never be

destroyed, that all sin will destroy itself; but that love and humanity must endure, grow and reach

the star. Therefore, today, a broken world ruined by wars and hatred, a broken world seeking for

a new civilization honours the name of Mahatma Gandhi (Tendulkar, 1993).

Mrs. Naidu continues- "In himself, he is nothing. There are men of learning, greater than his, and

there are men of wealth and power, and men of fame, but who is there that combines in one frail

body the supreme qualities of virtue enshrined in him, courage indomitable, faith invincible, and

compassion that embraces the entire world ? This transcendental love of humanity that

recognizes no limitation of race, or barriers of country but gives to all, like a shining sun, the

sane abundance of love, understanding and service. Everyday - today and yesterday and

tomorrow - every day is the same story of the miracle of Gandhi in our own age” (Ibid).

Gandhi was a great humanist almost unparallel in modern times. He was one of a handful of men

in human history, who deeply felt for the welfare and prosperity of entire humanity. Hence he

can be put in the company of celebrities like Lord Buddha, Jesus Christ and Prophet Mohammad.

Romain Rolland, a long time Gandhi friend and a historian, on different occasions described

Gandhiji as the 'Christ who only lacked the cross'; and 'St. Paul of our own days'. In fact, he

wrote in his 1924 biography of Mahatma: "Gandhi is too much of a saint; he is too pure, too free

from the animal passions that lie dormant in man" (Fisher, 1983).

Findings and Discussion

Mahatma Gandhi reserves an important place in the history of social thoughts. Though he is not

considered as a theorist in the keen sense, yet his writings on the relationship between individual

and the society, state and democracy, moral and ethical values in education and manifolds other



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writings on social issues have made him an unconquerable part of scholastic contention across

political science, history, sociology, economics and among other subjects. This is very well

reflected in Bilgrami’s argument that “the social scientist’s and historian’s interest in him has

sought out a nationalist leader with a strikingly effective method of non-violent political action”

(Bilgrami, 2003). Additively, “he was basically a man of action whose major contribution

consisted in leading his country’s struggle for independence” (Parekh, 1997).

Today terrorism is passing through an extremely critical and controversial phase everywhere. It

is practiced either with enthusiasm or with fear. Whether it is in an advanced country or a

developing nation, terrorist violence is affecting almost all countries. Two fundamental causes

for this global phenomenon are said to be the tremendous advancement in science and

technology and the lack of human relations. One must clearly understand that the development of

science and technology cannot make it possible to unite the world through technological

globalizations. The technological globalization does not influence in any way the mental makeup

of the individual. Man cannot live in isolation. He belongs to a particular group, community,

religion, region and nation. Unfortunately, the present day politics has failed to reconstruct socio-

economic life and has added confusion and despair in the lives of people.

The escape of universal issues and problems infesting humankind in general underlines the fact

that we need a new dimension of philosophy not only of thinking but also of practicing which is

epitomized by Gandhian philosophy of peace education. For Gandhi, religious and moral

education in the overarching framework of non-violence is complimentary in nature and form the

core of peace education. Gandhi’s thoughts and ideas on inequalities, social progression,

education and peace non-violence if implement in proper way, can go a long way to negotiate

and overcome not only the socio-economic and political challenges but also the ethical dilemmas

of present times. To Gandhiji value education is necessary for moral development of individual

whereas peace education is vital for humankind as a whole. Only the moral citizens can play an

important role in this regard. For that, there is need for restructuring the social system on the

basis of love, non-violence, truth, equality and freedom. Without these moral principles, no

society can exists in the long run.

Conclusion

The new millennium is undergoing with an unprecedented concern being shown on peace by

many nations in almost all parts of the world. For example, the year 2000 was declared as the

International Year for the culture of peace (UN Doc-A/RES/52/15) and the period2001-2010 as

the International Decade of culture, peace and Non-Violence for the children by U.N.O. (UN

Doc-A/RES/53/25). As a result, the questions of peace building, Peace-making and peace

keeping are of a great importance.

It is greatly agreed that a culture of peace is an essential precondition for the development of

human beings – both as individual and as a social being. So the inculcation of the value of peace

in the minds of our growing & up-coming generation seems to be utmost significance. The recent

incidents in India and different parts of the world and the resultant media coverage has brought



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to fore the necessity of peace in society. Present educational systems throughout the world have

not really included peace education in the curriculum. Some countries like Philippines and

Uganda have mandated peace education in the public schools. Concept of peace education varies

from nation to nation. Some nations argued that fostering empathy and care among students is

peace education and many have argued that critical thinking and democratic pedagogy are vital.

In the past, peace had been an integral part of education in all cultures. But at present, the moral

and human values including peace are slowly discouraged and almost edited from the curriculum

.However, with the witness of the horrors of the two world wars, there is a re-awakening to the

need of developing the humanistic side of education, at least among a few great thinkers.

Mahatma Gandhi is one of them. His loud and tireless endeavor for nonviolence makes anxious

our mind deeply for peace. Hence, Gandhian Pecae Education is the only pathway for the

existence of the entire human civilization.

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