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Edition - 2021
ISBN- 978-93-92313-00-4
MRP : 190/-
I
II
PREFACE
It gives us an immense pleasure to bring out the book “Peace & Value Education”
for Academicians, Research Scholars, Professors, Teachers, and M.A Students
etc. The treatise in hand is the outcome of my feelings that there is a need of
comprehensive, compact and up to date book on this area. Presentation of
subject matter is systematic, simple and rich in the form of headings and
subheadings.
The Editors will feel amply rewarded if this book proves more useful to the
Academicians, Research Scholars, Professors, Teachers, and M.A Students etc
Suggestions for further improvement of the book will be gratefully acknowledged.
Dr. Abhishek Pandey

Dr. Bilal Ahmad Bhat
III
FOREWORD
To the readers of this book:
This book Edited by Dr. Abhisekh Pandey and Dr. Bilal Ahmad Bhat is a perfect
example of dedication, handwork and commitment towards their work. This
book will be extremely successful. The book will enrich and strengthen the
knowledge of the Academicians, Research Scholars, Professors, Teachers, and
M.A students. This book will surely make a difference in understanding and
students will get a new dimension to get knowledge. The book provides a set of
valuable, wide variety of information and knowledge on Peace & Value Education
and covers all the essential topics. We appreciate the handwork done by the
authors for the students. Coming out with this book, The Editors and authors
have added great contribution in the field of Peace and Value Education. This
book includes scholarly contributions from various eminent authors on several
important aspects of Peace and Value Education.
Dr. Abhishek Pandey

Dr. Bilal Ahmad Bhat
IV
ABOUT THE EDITORS
Dr. Abhishek Pandey, MSc, Ph.D. (Education) honoris causa, Ballsbridge University,
Dominica, awarded by British Council of India for English Phonetics, is an Educational
Innovator, Soft Skills Trainer, Author, Freelance Poet with expertise in Six Sigma In
Education, Academic Audits, Neuro Linguistic Programming (NLP), Total Quality
Management In Education, an Experiential Educator, a CBSE Resource towards School
Assessment (SQAA), CCE, JIT, Five S and KAIZEN. He has authored many books on
different topics involving Academics, Child Psychology, Motivation the young generation
towards righteousness and has published over 1000 plus papers and write-ups on Quality
Initiatives which are in Academics. He has widely travelled across the globe.
A former Director at Maharaja Public School, Satna, MP, and Dy Director at Vedanta
International School, Azamagarh, Uttar Pradesh with an ample teaching experience of over a
Decade, he is a certified Trainer for Quality Circles/ TQM in Education and QCI Standards
for School Accreditation/ Six Sigma in Education. He has also been honored with the
Chancellor of AAFT University, Dr Sandeep Marwah, Rashtriy Shiksha Ratna Award in the
year 2018 and Innovation in Education for his inception of Six Sigma In Education-by-
Education Watch, New Delhi, and Education World- Best Teacher Award, Youngest
Research Associates in 2019′ by ISRO & NASA.
Dr Abhishek Pandey is presently working on his dream project being founder President of
Charles Walter’s Society for Innovation & Research managed by Charles Walter’s Council of
Innovation & Research registered under the Company Act 2013, Section-8.
The mandate of the CWSIR is to promote and support Research & Innovation through
human resource development including Science & technology, Academics, Literature etc and
the provision of the necessary research facilities in order to facilitate the creation of
knowledge, innovation and development in all fields of Trade, Technology, Commerce,
Education, Social Science, Health, Economic, Industry and Agriculture and, including
indigenous knowledge, and thereby contribute to the improvement of the quality of life of all
Indian.
V
Dr. Bilal Ahmad Bhat, M.A Education, M.ED, M.phil Education, JK SET,Ph.D
(Education) Honoris Causa, Theophany University Haiti Was Born in Kulgam (Rice Bowl of
Kashmir) in the Union Territory of Jammu and Kashmir.He has published more than 13
papers at National and International level & also published one Book. He has also participated
and presented more than Twenty Five papers at State, National and International Seminars,
Conferences and workshops and having almost 25 Institutional, National and International
certificate courses to his credit. Besides having worked as Research Assistant in Central
University of Kashmir, He has completed one Minor Research Project from Institute of
Advanced Studies in Education, Cluster University Srinagar. He has also participated in more
than 26 workshops at institutional, national and international level. He has also participated in
more than 16 Faculty development programs. He is also Reviewer/Editorial Board Member of
15 international Peer Reviewed Journals. He has also participated in more than 75 webinars,
Seminars, Conferences. He has also participated and qualified 30 Quiz Competitions at
institutional/national and international level. He has received World Peace Award and
Gurupnishad Samman from Charles Walters Society for Innovation and Research. He is also
State President of CWSIR, Jammu & Kashmir and State General Secretary-Spokesman of
ICER- Eudoxia Education Private Limited. He is also reputable member of IARA, RIF,
IAPAAR, IEA, IOUN Volunteers, Global Educators Fraternity, Asian Association of
Language Assessment and Institut de diplomatie publique, United Kingdom London.
VI
INDEX
S.NO. CONTENT Page

No.
1 IMPARTING OF PEACE – AN ESSENTIAL PART OF EDUCATION
Dr. R. KAVITHAMANI 1
2 CONCEPT TYPES AND SOURCES OF VALUE EDUCATION

Dr. Ab Waheed Shah 6
3 FUNDAMENTAL RIGHTS AS INCLUDED IN INDIAN CONSTITUTION

Ms Reena 9
4 HUMAN RIGHTS PROTECTION IN INDIAN CONSTITUTION

Mrs. Jube Boruah Mondal 12
5 CONFLICTS AND CHALLENGES FACED IN VALUE BASED

PERFORMANCE APPRAISAL- AN EMPIRICAL STUDY 22
Dr. Parvez Ahmad Mir, ShafiqaGul, Dr. Jenifur Majid
6 CONSTITUTIONAL PROVISIONS ON HUMAN RIGHTS: AN ASSESSMENT OF

PART III OF THE INDIAN CONSTITUTION 29
Maongienla
7 PAPER PRESENTATION ON HUMAN RIGHTS PROTECTION IN INDIAN

CONSTITUTION 37
Ms. MUNMUN KOHLI
8 A STUDY OF PEACEFUL NON-VIOLENT CONFLICT RESOLUTION

STRATEGIES 45
SABREENA MUSHTAQ
9 PEACE AS A UNIVERSAL VALUE

Amardeep kaur 51
10 PEACE EDUCATION: A STRATEGIC TOOL FOR PEACE BUILDING

UMAR IQBAL WANI 55
11 NEED AND IMPORTANCE OF VALUE EDUCATION

Prof. Sheeraz Gull Sheikh 59
VII
12 PERSPECTIVE ON THE PEACE AND VALUE EDUCATION IN THE
CONTEXT OF TEACHER EDUCATION 62
Syeda Tauqeer Fatima
13 ROLE OF EDUCATION IN ENHANCING MORAL VALUES AMONG
STUDENTS 71
Dr. ANITHA J.
14 TRANSPARENCY AND OPENNESS AS DEMOCRATIC RIGHTS:

REVISITING THE RIGHT TO INFORMATION ACT OF 2005 75
Kongkham Biplob Singha
15 WHY HUMAN VALUES EDUCATION NEEDS TO BE INCORPORATED

INTO THE SCHOOL CURRICULUM? 82
Sershin Naicker
16 PEACE AND VALUE EDUCATION

Adelekun Issac Abiodun 86
17 WOMEN AS PEACE-MAKERS: MANIPUR CONTEXT

Dr. Khelena Gurumayum 93
18 UNIVERSAL PEACE EDUCATION-A NECESSARY APPROACH OF THE

TIME 97
HARSHA MATTU
19 SIGNIFICANCE OF VALUES ETHICS AND VALUE LEARNING IN THE

PRESENT EDUCATION SYSTEM OF DIGITAL ERA 100
Noor Ul Huda
20 ROLE OF EDUCATION IN FOSTERING THE VALUES AMONG

CHILDREN 104
SARTAJ AHMAD BHAT
21 ROLE OF EDUCATION IN REALIZING THE VALUES

Mohmad Altaf Dar 113
Shameem Ahamad Ganayee
22 ROLE OF EDUCATION IN REALIZING THE VALUES

Dr. ArunaAnchal 116
VIII
IMPARTING OF PEACE – AN ESSENTIAL PART OF EDUCATION
Dr. R. Kavithamani
Assistant Professor, Department of Commerce, Sri Ramakrishna College of Arts and Science,
Coimbatore
ABSTRACT:
Harmony is the end motivation behind every human undertaking and it is a condition of enthusiastic balance.
Today we are living in an extremely problematic culture where mercilessness, hostility and thought have
become so normal for no purpose the vast majority of times. Individuals are acting barbarically. Regularly
these brutality or clashes happen because of misconception and accidentalness of current realities.
Consequently, misconception and accidentalness presenting new dangers to our general public. In such
manner, figuring out how to live with and in harmony is prime worries of harmony instruction. Across the
Education world, harmony instruction is acquiring consideration in the arrangements and consequently, in
the educational program and prospectus of training. The article attempt to give knowledge on Peace
Education and imparting peace at various stages of education. The key roles of Educational Institutions and
Teachers are discussed. Inputs for teaching methods to develop peace among students are specified.
KEYWORDS: Peace, Peace Education, Pedagogical methods
INTRODUCTION
Schooling is simply the way to raise internal of the people. It is joining the countries, uniting
individuals intently. Presently, we are living in the computerized time and many pieces of the world;
common society endures due to circumstances of rough struggles and war. Instill and perceive the
pivotal job of training in adding to building a culture of harmony. A culture of harmony and
peacefulness goes to the substance of major common liberties of the current period. The most elevated
type of objective for any training is teaching harmony and it is a fundamental worth to be treasured by
each person. The parent is the main educator to their kids and harmony is sustained in the family. The
harmony sustained at home again improved at school. Harmony is a wide idea with useful and
profound undertones. It can infer a condition of internal quiet or end of contention. Harmony has been
perceived to mean the shortfall of contention or savagery and alternately as the presence of
perspectives and of society like amicability, accord, security and comprehension.
Meaning of peace:
Harmony is a peaceful condition of safety and smoothness that comes when there's no battling or war,
everything existing together in amazing concordance and opportunity. In our conflict torn world, it
appears as though there's not almost enough harmony. Anyway harmony can be of all shapes and sizes,
found in whole nations or brief minutes.
Individuals' inner selves can be raised through education. It is unifying nations and bringing people
closer together. We now live in the digital era, and civil society in many parts of the world is suffering
as a result of violent conflicts and war.
Education for peace is a framework that schools can use to construct a programme that involves the
transmission of universal principles and lasting attitudes, as well as the development of skills that will
enable our children to become involved global citizens. This conceptual framework recognises the
practise of harmonious connections at all levels: personal, familial, community, intercultural and
global.
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It comprises a process of information acquisition and skill development that influences individual and
group behavior and serves as a model for the school's official and informal curriculum. Education for
peace is a process and condition that pervades all elements of school life, affecting students,
instructors, and administrators, as well as society as a whole.
Spheres of peace:
These five spheres relate and function together as a peace system; each representing a unique,
crosscutting, and reciprocally reinforcing sphere of human organization and relationships.
Aim of education for peace:
The goal of Education for Peace is to assist in the creation of a peaceful world.
The overall purpose of Education for Peace is to help develop a peaceful world. In order to do so, we
want to:
 Recognize the nature and sources of violence, as well as its consequences for both the victim and
the offender.
 Establish frameworks for establishing peace and the development of peaceful, creative
civilizations.
 Raise awareness of the presence of tense connections among people, as well as within and
between nations.
 Look at the reasons of conflicts and violence that are rooted in people's views, values, and
attitudes, as well as society's social and political structures.
 Encourage people to look for peaceful options and skills.
 Instill conflict resolution skills in youngsters and adults.
 Demonstrate to people that violence and war are learned behaviours rather than inherent traits, and
that peaceful dispute resolution is feasible.
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 Make the world a more peaceful place in which we may all be change agents. Education for Peace
equips us with the tools we need to build peaceful societies.
 Correct the restricted know-how of peace held with the aid of using many human beings that it's
miles the absence, but contrived, of direct violence, of hurting and killing.
 Create a better learning environment for exploring conflicts and relationships.
Peace education at various levels:
 Childhood level: Children's ability to resolve disputes, limit violence, and determine essential
traits of their moral behaviour is influenced by proximal contests such as the home, family, early
learning programmes, and community protection programmes. As a result, family members should
create a conducive environment to encourage the above-mentioned behaviour in children from an
early age.
 Elementary level: Children when they reach the elementary school level, abstract ideas begin to
dominate. To a limited extent, they have developed the ability to think rationally and relevant
about various events in the surrounding environment. At this stage, a key issue for children is the
relationship with other children and their environment. Since the school brings together children
from environmental backgrounds, the street needs to have cognitive skills to understand the basic
values of personal and environmental hygiene. The behavior of parents and the environment
that constitutes the environment closest to children are the key determinants of their physical,
social and emotional development. Peace education for elementary school students is to help them
enjoy and celebrate in the future. They should be encouraged to develop the skills needed to stay
at home with others, Respect others and the elderly, recognize the dignity of work, honesty, love,
sharing and cooperation, tolerance, regularity, punctuality, responsibility, etc
 Secondary school level: Students at secondary education stage, gradually become aware of their
identity. They are about to become independent people, although they are not mature enough. The
resulting confusion leads to conflicts with group members, parents, and teachers. At this stage,
your rational thinking, communication, and self-discipline skills will be assessed. They need to be
trained to resolve the conflicts that they are sure to encounter in their daily interactions through
dialogue and negotiation. They also need to cultivate a sense of interrelation and interdependence
in global and ecological competition so that they can form a broader vision of justice, peace and
non-violence. The important thing is to make them not only recipients of peace, but also active
creators of peace, capable of considering and helping others.
 Higher Education level: Higher education is recognized as very important, and higher education
students should involve knowledge, attitude and capacity in the field of peace retention. These
students will be a social builder and a model to follow. Therefore, high education students should
appear with all the great entities of human beings. In addition, the role of teachers in higher
education is the most important. Higher education teachers should be a model to follow for
students. Teachers need to know the effect of their behavior among students. At this stage, it is
necessary to teach international understanding, universal consciousness or human rights awareness,
crisis and conflict management skills with other program. The main branches of special selection
courses and university studies in peace education courses will benefit from higher education levels
for students.
 Adult Education level: In this interconnected and globalized world, adult education plays a key
role in meeting demand. Investing in adult education plays a key role in supporting society's
adaptability and capacity for change, helping to cultivate a competitive workforce, which is
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critical to competition in the global economy and international challenges. Today we live in an era
of ever-changing science and technology, with constant human conflict. The potential and skills of
adult education enable people to develop their full potential by making connections between
personal experiences and connecting them to the broader structural factors that surround them.
Additionally, fostering self-confidence, social awareness, cultural understanding, community
harmony, and prosperity in adult education courses will help instill peace in the hearts of adults.
Role of educational institutions in imparting peace education:
Educational Institutions not only provide knowledge and skills, but they also inculcate values like
social, cultural, environmental values and help to strengthen students’ attitudes and behaviors.
Peaceful learning has been proven to improve attitudes and cooperation between learners, reduce
violence and dropout rates. Proper strategy to be followed by the Institutions to include Peace
Education in the curriculum and should ensure proper methods to impart Peace education among
youngsters.
Institutions should arrange seminars, workshops and various training camps regarding peace education,
which help pupils to gain knowledge and experiences and they could apply themselves in their daily
life. Students can be encouraged to participate in Group discussion, quiz, social services and
community participation programmes etc.
Role of teachers in imparting peace education:
Teachers are the key agents in transmitting peace for present and for future generations through
Educational systems. They must have the potentialities in imparting Peace education among pupils.
Proper training to be provided to the Teachers to develop tolerance, patience, scientific attitude,
logical thinking, creative thinking and well philosophy of life. Teachers play a major role in making
society more powerful.
Pedagogical methods to impart peace education:
Teaching will be more effective only when appropriate teaching methods are adopted by the teachers.
Usage of different pedagogical methods help the students to understand and follow the exact values.
Opportunities can be provided to the Teachers to get acquainted with different teaching methods.
Several teaching methods mentioned below could be adopted for inculcating peace and values among
students:
1. Story Telling
2. Role Play
3. Group Discussion
4. Brain Storming
5. Field work
6. Social activities
7. Experiential learning
8. Case study, etc.
CONCLUSION:
Peace Education is the only method to eliminate violence as a means of resolving domestic and
international conflicts. People must work together to assist young people in learning how to
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successfully and peacefully negotiate with conflicts. Humans are ideal social animals, and their ability
to lead a successful life is primarily contingent on their ability to maintain positive social relationships.
As a result, cooperative learning equips students with a variety of skills necessary to build and
maintain constructive peace. The critical elements that must be achieved at various levels of
educational institutions in order to establish peace education in educational institutions. It aids in the
long-term protection of students from their adversaries. Various organisations such as UNICEF,
UNESCO, WHO, UNO, and others have lent a helping hand to every nation on the planet.
References:
 https://peace-education.org.uk/aims-of-education-for-peace
 https://ijisrt.com/wp-content/uploads/2018/09/The-Necessities-of-Peace-Education-in-the-Era-of-21st-
Century-A-Descriptive-Study.pdf
 https://www.researchgate.net/publication/289122483_peace_education_in_21st_century
 https://en.wikipedia.org/wiki/Peace_education
 Governmentof India(2005).EducationforValuesinSchools–AFramework.New Delhi:NCERT
 https://egyankosh.ac.in/bitstream/123456789/63330/2/Unit-14.pdf
 https://www.gppac.net/news/importance-peace-education-world-day-social-justice
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CONCEPT TYPES AND SOURCES OF VALUE EDUCATION
Dr. Ab Waheed Shah
Contractual Lecturer, Department of Education South Campus Anantnag, University of Kashmir
Abstract
Values are the standards or principles of an individual's behavior that help them judge what is important in
their lives. They reflect one's choices, attitudes, judgments, decisions, dreams, and vision towards their life
and surrounding environment. Hence, educating every person about the values right from their childhood is
essential. A person acquires different values from relatives, family, friends, religion, community, traditions,
books, great personalities and many other sources.
KEYWORDS: Value, Education, Sources of Value, & Types of Value
Objectives:
Following are the some of the important objectives of this paper
1. To provide the concept of Education.
2. To clear the concept of values .
3. To provide the concept of value education.
4. To clear the various types of value education.
5. To Explain the various sources of value education.
Methodology:
The information presented in the paper is purely secondary data collected from various sources of
information like websites, research papers, and other types of articles.
Education:
In this sense, education refers to any process – whether in formal, non-formal, or informal educational
settings – that develops the skills, information, attitudes, and values that lead to behaviour change in
adults or children. Education entails the formation of a well-rounded all-around personality in students
as well as the development of all aspects of the human intellect so that our children can contribute to
making our country more democratic, cohesive, socially responsible, culturally rich and intellectually
competitive.
Value
Values mean something that has a price, something precious, worthwhile, and dear; hence, one is
ready to suffer and sacrifice for; if necessary, one is prepared to die for it.Value has been taken to
mean moral ideas or orientations towards the world, or sometimes simply attitudes, interests,
preferences, sentiments, needs, and dispositions.
Definitions-
1. According to M. Haralambos (2000), "a value is a belief that something is good and desirable."
2. Kane states, "Values are the ideals, beliefs, or norms which a society or the large majority of a
society's members holds."
3. The dictionary of education (1959) defines values "as the things people are interested in something
they desire to be or become: feel obligatory, worship or enjoy.
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Value Education:
Value Education is the process of enhancing a student's total character; it encompasses character
development, personality development, and spiritual growth; it produces a responsible individual with
strong morals and values. It is an action that can occur in human civilization in which people are
assisted by those who are possibly older.
Values-based education seeks to prepare pupils to face the outside world with the correct attitude and
standards.
According to C. V. Good, Value-education is the aggregate of all the processes utilizing which a
person develops abilities, attitudes, and other forms of behavior of the positive values in the society he
lives.
Types of Value:
There are various types of values. Some of the important are discussed below:
1. Innate values: Innate values are the intrinsic values that one's intellect and feelings have
established. Care, love, honesty, empathy, hatred, and so forth are examples.
2. Acquired values: Acquired values are external values that are formed as a result of one's own
experiences or influences from the surrounding environment, such as convenience, status, ambition,
power, one's way of clothing, cultural conventions, traditions, habits, and tendencies.
3. Personal Values: In a social connection, personal values refer to whatever an individual need.
Morality, confidence, beauty, self-motivation, ambition, courage, regularity, imagination, vision, and
other unique values are examples.
4. Social Values: It is impossible to exist in the world without interacting with other people. Affection,
love, friendship, reference groups, noble groups, hospitality, service, bravery, justice, patience,
forgiveness, freedom, coordination, tolerance, sympathy, and other social virtues are desired.
5. Moral Principles: Ethical values include valuing people and respecting their authority, avoiding
unneeded promises, conflicts with others, dishonesty and cheating, and appreciating and forcing others
to work. Encourage.
6. Spiritual Values: Spiritual value is the highest moral value. Meditation, purity, discipline, yoga,
clarity, control, and devotion to God are examples of spiritual virtues. They emphasise the principles
of self-discipline: general greed, self-discipline fulfilment, lack of wants, and lack of seriousness.
7. Universal Values: Universal values are what define what it is to be human. We identify ourselves
with humanity and the universe through universal values. Joy, life, love, fraternity, sympathy, heaven,
service, truth, and eternity are examples of universal values.
8. Cultural Values: Cultural values are concerned with what is right and wrong, good and evil, and
acceptable and unacceptable behaviour and practises. Ethics, language, social hierarchy, education,
law, economics, aesthetics, philosophy, and social organisations of all types are all affected by them.
Sources of Value:
There are several sources of values in society. Some of the essential sources of values are as under:
1) Family sources- The most important source that influences an individual's value system is his
family. Some values are taught in a person from childhood and remain in his mind throughout his life.
The child-rearing practices include the parents adopt to shape the personality of the human being.
Family is the most influential factor in learning social behavior, norms, and values.
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2) Social sources of value inclination—Of all the social sources of value inclination, school is the
most important in the development of an individual's value system. The school teaches the child the
necessary discipline. Furthermore, interactions with classmates, teachers, and other school and college
staff members instil values vital to the teaching-learning process in the child. Religious, political, and
economic institutions of society are other social factors that might help people create values.
3) Personal sources- His values are determined by personal characteristics such as attractiveness,
intelligence, talent, and educational level. If a person is clever, for example, he will grasp the values
more quickly. High ideals will be instilled in him by his school and college if he is well educated.
4) Cultural sources—This category encompasses all that has been learnt and passed down from one
generation to the next. Certain beliefs and behavioural tendencies are associated with culture. The
culture to which a person belongs, for example, determines whether he is cooperative, friendly, or
antagonistic. Whether an individual's ideals are based on generating money or providing service to
humanity is determined by his cultural background.
5) Religious sources- People's religions provide them with comfort and strength. Religion is a
collection of principles that are passed down through the generations. Faith in traditional religious
values and beliefs has suffered as a result of technological advancements.
Educational Implication:
 Value Education helps fully develop a child's personality in its mental, physical, emotional, and
spiritual aspects.
 Value Education helps in the inculcation of good manners and collective social responsibility
 Value Education helps in the creation and development of feelings of respect for individuals and
society.
 Value Education inducing a spirit of love for the nation and its integration.
 Value Education helping students or children to develop an acceptance towards and
understanding of different religious beliefs and faith.
 Value Education is helping students to develop a sense of brotherhood irrespective of religion,
gender, race, caste, etc., at state, national and international levels.
Conclusions:
Education is the major solution for any type of problems in this world. In this modern era, due to the
modern scientific and technological developments, children's or students' minds are getting impacted
both in positive and negative ways and some are forgetting about their good values. Hence, it is an
important to provide value education to the children/ students or any individuals in the society to solve
different problems in the society, and due to the scientific and technological developments; this surely
is not a difficult task to do.
References
1.Lovat, T & Toomey, R 2007, 'Values education: A brief history to today',in T. Lovat& R. Toomey (eds), Values
Education and Quality Teaching: The double helix effect, David Barlow Publishing, Terrigal NSW,xi–xix.
2. Robb, B 2008,'Values education – What is it?', Centre for Alleviating Social Problems Through Values
Education (CAVE), available at www.valueseducation.co.uk
3.https://johnparankimalil.wordpress.com/2015/09/22/value-education/
4.http://www.curriculum.edu.au/leader/values_education_what,_how,_why__what_next,36873.html?issueID=12
833
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FUNDAMENTAL RIGHTS AS INCLUDED IN INDIAN
CONSTITUTION
Ms Reena
A constitution is a set of laws, rules and ideologies which a country is administered. The rules and
laws are specially created to suit the requirements of the people of that country. The constitution also
deals with the arrangement of the government with a comprehensive clarification of its completely
different structures, the legislature, the executive and the judiciary. A constitution is important for
instance it denotes the character of the form of government a country has – a monarchical system of
authority, a monarchical one or some another system.
The Indian Constitution occupies a unique place in the country's history because it established a
sovereign republic, which is now India. The Constitution's history provides some fascinating insights
into the state of circumstances before to Independence. Our Constitution was drafted and legislated
over the course of several years. The Indian Constitution went into effect on January 26, 1950. The
Indian Constitution had 395 articles and 8 schedules when it was adopted, and it was around 145,000
words long, making it the world's longest national constitution. The members of the Constituent
Assembly debated each article in the Constitution over the course of two years and eleven months,
sitting for eleven sessions and one sixty-seven days to frame the Constitution.
This section compares and contrasts each article in the modified Constitution of India (as of 2020)
with its counterpart in the 1948 Draft Constitution of India. The Articles are divided into twenty-two
parts, which correspond to how they are organised in the text of the Indian Constitution of 1950.
The current 12 Schedules to the Constitution elaborate on government policy or rules in relation to
various Articles of the Constitution. For simplicity of understanding, each Schedule in this section is
associated with the appropriate Article(s).
The Indian constitution now consists of 448 articles divided into 25 parts and 12 schedules. There
have been 104 amendments to the constitution thus far. The Indian constitution outlines the legislative
powers of the Indian legislature, both national and state, as well as executive and judicial powers. It
lists the fundamental rights, directing principles, and responsibilities.
The first concrete answer to fundamental rights was the “Constitution of India Bill, 1895,” which was
drafted under the direction of ‘Bal Gangadhar Tilak.' This bill, also known as the "Swaraj Bill 1895,"
addressed issues like as freedom of expression, privacy, and franchise. A resolution was passed in the
Madras session of 1927 to write a "Swaraj Constitution" for India. The Motilal Nehru Report of 1928
demanded that India's people be granted basic human rights. It was largely influenced by the American
Bill of Rights, which had a significant impact on Indian leaders' thinking.
Advisory Committee on Fundamental Rights
On January 24, 1947, the Constituent Assembly created an associate committee on fundamental rights,
which was chaired by ‘Sardar Vallabhbhai Patel.' The rights of peoples, minorities, tribal, social
groups, and excluded areas were all addressed by this advisory council.
Fundamental Rights Recommendations of the Sapru Committee
In 1945, the report of the Sapru committee was made public. The Fundamental Rights "must" be
enshrined in India's Constitution, according to this committee. Justifiable Rights and Non-justifiable
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Rights were split into two categories by this committee. Justifiable rights were those that could be
enforced in a court of law. Part III of the Constitution incorporated certain legally enforceable rights.
Fundamental rights are a set of rights recognised by the Supreme Court as requiring a high level of
protection from the government. Fundamental rights are essential human rights protected by India's
Constitution and guaranteed to all citizens. They are applied without regard for race, religion, gender,
or other factors. The courts have the power to enforce fundamental rights.
Features of Fundamental Rights
 The manner in which fundamental rights are prescribed differs from that of ordinary legal rights.
If a legal right is violated, the victim cannot go straight to the Supreme Court without first going
via the lower courts. He or she should begin by researching the lesser courts.
 Some fundamental rights are available to all citizens, while the remainder is available to all
individuals (national and non-nationals).
 Fundamental freedoms do not appear to be absolute freedoms. They require sensible constraints,
which subject them to the conditions of national security, public decency, and civility, as well as
cordial relations with foreign countries.
 They are justifiable if they can be enforced by the courts. People can go to the Supreme Court
immediately if they believe their fundamental rights have been violated.
 A constitutional amendment allows Parliament to change fundamental rights.
 During a national emergency, fundamental rights might be suspended. The rights provided by
Articles 20 and 21 cannot, however, be postponed.
 In areas where martial law or military authority has been imposed, the implementation of
fundamental rights may be limited.
The Indian Constitution contains six fundamental rights, as well as constitutional articles, which are
listed below:
1. Right to Equality (Article 14-18)
2. Right to Freedom (Article 19-22)
3. Right against exploitation (Article 23-24)
4. Right to Freedom of Religion (Article 25-28)
5. Cultural &Educational Rights (Article 29-30)
6. Right to Constitutional Remedies (Article 32)
1. Right to Equality (Articles 14–18)
Everyone, regardless of religion, gender, caste, ethnicity, or place of birth, is guaranteed equal rights
under the law. It guarantees equitable job opportunities in the government and protects against
discrimination in employment by the state on the basis of caste, religion, and other factors. The
removal of titles, as well as untouchability, are all part of this right.
2. Right to Freedom (Articles 19–22)
Citizens in India are guaranteed freedom under the Indian Constitution. Many rights are included in
the right to freedom, including: • freedom of speech • freedom of expression • freedom of assembly
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without arms • freedom of association • freedom to pursue any profession • freedom to live in any area
of the country
3. Right against Exploitation (Articles 23–24)
This right implies that human trafficking, beggaring, and other forms of forced labour are prohibited.
It also suggests that youngsters are not permitted to work in factories, among other things. Children
under the age of 14 are not allowed to work in hazardous settings, according to the Constitution.
4. Right to freedom of religion (Articles 25–28)
This reflects the Indian polity's secular nature. All religions are treated with equal respect. There is
religious freedom in terms of conscience, profession, practise, and promotion. There is no official
religion in the state. Every individual has the freedom to freely exercise his or her religion, as well as
to establish and maintain religious and philanthropic organisations.
5. Cultural and Educational Rights (Articles 29–30)
These rights protect religious, cultural, and linguistic minorities' rights by making it easier for them to
maintain their legacy and traditions. Educational rights aim to ensure that everyone has access to a
quality education, regardless of their background.
6. Right to Constitutional Remedies (32–35)
If citizens' fundamental rights are violated, the Constitution provides for remedies. No one's rights can
be infringed upon or curtailed by the government. When these rights are violated, the aggrieved party
has the option of filing a lawsuit in court. Citizens can also go straight to the Supreme Court, which
has the power to issue writs to enforce fundamental rights.
Significance of Fundamental Rights
 They provide the foundation stone of the democratic, fabric of the country.
 They provide the necessary conditions for the moral and material protection of human being.
 They protect the interest of minorities and weaker section of society.
 They strengthen the secular nature of the nation.
 They lay the foundation for an equitable society based on social justice and social equality.
 They check the absolute authority of the government of India.
Fundamental rights are extremely important in the lives of all citizens. These rights can protect us in
times of complexity and hardship, and they can also help us evolve into better human beings, which is
why all rights are human needs.
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HUMAN RIGHTS PROTECTION IN INDIAN CONSTITUTION
Mrs. Jube Boruah Mondal
(Political Science Dept.), St.John College Dimapur,Nagaland Email Id- jube@stjohncollege.in
Abstract
The concept of human rights is quite broad; it does not apply to just one subject or field. It is a
global notion. In this article, I attempted to highlight the basic rights in India and their protection
in the Indian constitution, as well as the role of the judiciary and NGOs in human rights protection.
Human rights is a living idea that evolves in response to the requirements of the nation and its
people. Every human on the planet has certain basic rights. The judiciary has a constitutional
mandate to preserve citizens' rights. Human rights protection is essential for the development and
expansion of an individual's individuality, which, in turn, contributes to the development of the
nation as a whole. It is regarded as a global concern, and a number of international instruments
have been formed to protect human rights. The ultimate goal of a nation, as well as international
law, is to protect people's rights. India's constitution recognises people's rights and expresses
genuine care for them. It is the responsibility of the federal and state governments to ensure that
each citizen can exercise their rights in a safe and secure environment.
Key words-Human Rights, constitution, judiciary, protection.
Introduction:
India's constitution ensures that all citizens have access to basic human rights. The constitution's
framers worked hard to include all of the required clauses. The concept of human rights has expanded
in recent years as a result of the continual advances that have occurred. Parliamentarians also play an
important role in recognising people's rights and passing statutes, changing clauses, and so on as
needed. Individual rights must be protected in order for a society to function smoothly, as violations
can have serious consequences for individuals and society as a whole. Some rights are fundamental to
human existence and are granted to each individual. Human rights are rights that should not be
violated on the basis of gender, race, caste, ethnicity, religion, or other factors. Although the word
"Human Rights" is a twentieth-century term, the concept of human rights is not a new phenomena; it
dates back to the dawn of civilization. It went through several stages of development and took a long
time to evolve into the current design.
Various attempts have been made at the international level to defend human rights. Through its charter,
the United Nations made a substantial contribution to the promotion and preservation of human rights.
The UN Charter also includes an international human rights bill. In the Preamble of the UN Charter,
there are several clauses for the advancement of human rights and freedom. The Universal Declaration
of Human Rights, which was adopted under the auspices of the United Nations in 1948, is one of four
international agreements known as the International Bill of Human Rights.
The International Covenant on Civil and Political Rights (ICCPR) and the International Covenant on
Economic, Social, and Cultural Rights (ICESCR) were both adopted in 1966.
In 1966, the Optional Protocol to the International Covenant on Civil and Political Rights was ratified.
With the passage of time, the international human rights regime has evolved to include certain agreed
legal principles that all governments should embrace and incorporate into their domestic laws. All
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governments must work together to improve people's wellbeing by eliminating all forms of
discrimination and ensuring that everyone has the right to equality and justice.
Development of Human Rights:
Human rights in India have been around for a long time. The fundamentals of Buddhism and Jainism
can simply be recognised. Human rights clauses were also found in Hindu religious writings and
manuscripts such as the Gita, Vedas, Arthasatra, and Dharmashstra. Muslim monarchs such as Akbar
and Jahangir were also admired for their concern for human rights and justice. People endured
violations of various rights throughout the early British era, which contributed to the emergence of
current Human Rights law in India.
On January 24, 1947, the Constituent Assembly resolved to establish a Fundamental Rights Advisory
Committee, chaired by Sardar Patel. Dr. B. R. Ambedkar, B. N. Rau, K. T. Shah, Harman Singh, K. M.
Munshi, and the Congress expert group drafted a list of rights. Despite the fact that only a few
revisions were offered, there was essentially no dispute on the underlying ideas. The Indian
Constitution almost entirely covered the rights in the Universal Declaration of Human Rights, either in
Fundamental Rights or in Directive Principles of State Policy. The Motilal Nehru Committee Report
of 1928 covered nineteen essential rights, eleven of which appear in the Fundamental Rights section
and three in the Fundamental Duties section.
Human Rights in India and its Protection:
India is known as the world's largest democracy. One of the fundamental goals of a democratic
country is to defend people's basic rights. The Indian government has given serious thought to the
recognition and preservation of human rights in the country. The Indian Constitution recognises
people's rights and expresses deep care for them. Civil, political, economic, social, and cultural rights
are all included in the Universal Declaration of Human Rights. The majority of the human rights
enshrined in the Universal Declaration of Human Rights are guaranteed by the Constitution. Civil and
political rights are found in Part III of the constitution, whereas economic, social, and cultural rights
are found in Part IV. All laws or rules must be consistent with the Constitution's provisions. The
protection of an individual's dignity is enshrined in the Preamble of the Indian Constitution, and Part
III of the Constitution guarantees fundamental rights to people that are essential for the development
of an individual personality. These rights include the right to equality, the right to freedom, and the
right against exploitation. It is the responsibility of both the federal and state governments to ensure
that each individual is able to exercise their human rights. The constitution establishes the
government's duties to work for the welfare of the people and to protect their human rights through the
Directive Principles of State Policy enshrined in Part IV of the Constitution, and all of these are
guiding principles for the state to make policies regarding distributive justice, right to work, right to
education, social security, just and huma
In India, the concept of human rights is not a product of western countries. The rights are a shared
legacy from a great history. Of course, not everyone in society was allowed to exercise their rights.
Because the society was caste-based and hierarchical, there was no uniform application of liberties.
India battled for the protection of their rights, including as political freedom and self-determination,
during the liberation process. Following independence, India's Constitution was drafted, guaranteeing
fundamental rights and freedoms. Part III of the Indian Constitution establishes six sorts of
Fundamental Rights, in accordance with the United Nations Declaration on Human Rights. The
enjoyment of rights and opportunities was made equal for all citizens. At the same time, through a
policy of protective discrimination, special attention was paid to safeguarding the interests of society's
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weakest members. Seats in the legislature and employment in government jobs are reserved for the
weaker groups.
The Indian Constitution not only guarantees Indians six essential rights, but also makes them
enforceable. There are several allegations of human rights violations, each of which has taken different
shapes at different times. Communal violence, caste competition, starving death, worker exploitation,
domestic violence, custodian violence, sexual violence, and social prejudice are only a few instances.
A democratic democracy, parliamentary system of government, and an impartial and independent
court have been formed to eliminate the violence. India is dedicated to ensuring that these rights are
protected and preserved.
The Supreme Court has the power of judicial review to overturn any law passed by the legislature or
any executive order if it violates the people's fundamental rights. A citizen who has the right to
constitutional remedies can go to court to have their fundamental rights enforced. India is devoted to
achieving economic growth through socio-economic planning in order to alleviate poverty, hunger,
disease, unemployment, and illiteracy, among other issues. With its New Economic Policy of 1991, it
followed the principles of economic liberalisation and globalisation, and in 1995, it joined the World
Trade Organization (WTO).
Since the 1980s, new approaches for protecting the human rights of the poor, exploited, and other
disadvantaged persons have emerged. Free legal aid for the needy, the establishment of Fast Track
Courts and Special Courts for the expeditious trial of cases, and the Public Interest Litigation system
are all aimed to preserve people's rights. To a large extent, the Supreme Court of India has been
recognised as Public Interest Litigations. It enables social activists and concerned citizens to advocate
for the protection of the weaker sectors of society's human rights. With these Public Interest
Litigations, the judiciary is activated, and it also directs other governmental and commercial agencies
to protect people's rights. The judiciary directs the formation of Inquiry Commissions to investigate
and report on cases of human rights violations.
How Rights are violated?
In regard to violation of Human Rights it can be violated mainly by-
1. Torture.
2. Arbitrary arrest
3. Genocide
These transgressions occur during times of war, and when a human rights violation occurs in
conjunction with a violation of armed conflict rules, it is referred to be a war crime. Violations of the
right to freedom of expression and the right to peaceful assembly might occur as a result of conflict.
States are typically to blame for infractions since they are attempting to preserve control and suppress
rebellious societal forces. During times of civil upheaval, many governments use the suppression of
political rights as a regular tactic. Civil and political human rights violations are not always tied to
specific conflicts, and they can happen at any moment. Human trafficking is currently one of the most
serious concerns on a global scale, with millions of men, women, and children being coerced into
labour and sexual exploitation. Discrimination based on religion is also a problem in many parts of the
world. These infractions frequently occur as a result of the government's failure to protect vulnerable
groups.
Economic, social, and cultural rights, according to the United Nations Declaration on Human Rights,
include the right to work, the right to education, and the right to bodily and mental health. Economic,
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social, and cultural rights, like any human rights, can be violated by states and other parties. The
Office of the High Commissioner for Human Rights of the United Nations provides a few examples of
how these rights can be abused. They are as follows:
 Harmful water, for example, combined with trash from government-owned institutions (right to
health)
 evict individuals from their homes forcibly (the right to adequate housing)Refusing to accept
services and information concerning health (the right to health)
 Workplace discrimination based on characteristics such as race, gender, and sexual orientation
(The right to work)
 Failure to provide paid maternity leave (protection of and assistance to the family)
 Not paying a sufficient minimum or base wage (rights at work)
 Separate or isolate students with disabilities (the right to education)
 Use of minority/indigenous languages in a hostile manner (the right to participate in cultural life)
Who are responsible for ensuring human rights violations?
States bear the primary duty for safeguarding and promoting human rights in human rights treaties,
and when a government ratifies a treaty, it undertakes a three-fold task. Human rights must be
respected, protected, and fulfilled. It is the government's responsibility to act and prosecute individuals
who violate the law. Everyone (including the government) must be held accountable. This isn't to say
that members of civil society don't have a role to play in preventing violations of human rights.
Businesses and institutions must adhere to anti-discrimination legislation and promote equality, while
everyone must respect the rights of others. When governments directly or indirectly violate human
rights, civil society should seize the opportunity to speak out. The international community also has a
responsibility to keep an eye on governments and their human rights records. Violations may occur on
a regular basis, but they should always be reported.
Role of Judiciary in Protection of Human Rights in India
The provisions of fundamental rights do not achieve the goal of "person dignity protection," but
unrestricted enjoyment of the rights must be ensured. As a result, Article 32 protects the right to
constitutional remedies, i.e., the ability to petition the Supreme Court for the enforcement of
fundamental rights. It is a legal need for the judiciary to preserve citizens' human rights. Both the
Supreme Court and the High Court have the authority to take action to enforce these rights. Articles 32
and 226 of the constitution establish mechanisms for remedy. For the preservation of his or her basic
rights, redress of grievances, and enjoyment of fundamental rights, a person can go directly to the
Supreme Court or the High Court. In such circumstances, the court has the authority to make
appropriate orders, instructions, and writs, such as Habeas Corpus, Mandamus, Prohibition, Quo-
Warranto, and Certiorari. The judiciary is regarded as the ultimate safeguard of the people's human
rights. It not only protects the rights stated in the Constitution, but it has also recognised certain unpaid
rights by interpreting and broadening the scope of fundamental rights. As a result, persons not only
have enumerated rights, but they also have unenumerated rights. As a result, although though they are
not explicitly stated in Part III of the Constitution, several rights have been established through judicial
interpretation. The courts has loosened the concept of "right to move to court," which states that only
those who have been wronged can approach the court for redress of their concerns. If they are unable
to invoke the Court's jurisdiction owing to poverty or any other social or economic incapacity, public
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spirited persons can now file a writ petition for the enforcement of the rights of any other person or a
class through public interest litigation. A person can also file a complaint of a breach of rights by
writing a letter to the court. Public interest litigation provides an opportunity to give basic human
rights to the most disadvantaged and vulnerable members of society. To ensure vulnerable sections of
society receive social, economic, and political justice, any public spirited individual can file a public
interest lawsuit to preserve the rights of aggrieved people who are unable to do so owing to their weak
circumstances. Similar observations have been made by the Supreme Court in a number of cases,
including in the Bandhua Mukti Morcha passages. Other verses include the Union of India, Ramsharan
Autyanuprasi, and others. Narmada Bachao Andolan vs. Union of India, Narmada Bachao Andolan vs.
Union of India As a result, public interest litigation has become an instrument for the defence of
people's human rights in India. Human rights violations are more likely to occur in oppressed groups
of society.
As a result, the judiciary plays an increasingly important role in the preservation of people's human
rights by expanding the scope of rights and recognising new rights as the need arises. It has also
broadened the definition of right to life to encompass essential entitlements for living a dignified life.
In numerous cases, courts have upheld people's rights, such as the right to be free of violence in
detention, the right to live in a pollution-free environment, the right to health, the right to adequate
wages for workers, the safety of women at work, rape victim compensation, and the rights of child
labourers, among others.
The Protection of Human Rights Act, 1993:
The necessity for human rights protection was acknowledged at both a national and international level,
leading to the passage of the ‘Protection of Human Rights Act, 1993,' which deals explicitly with
human rights protection. The primary goal of this Act is to provide an organisational framework for
the protection of human rights. The Act also establishes Human Rights Commissions at the national
and state levels in each state, as well as Human Rights Courts at the district level, to better defend
human rights and concerns related to them. Human rights are defined in Section 2(d) of the Act as "the
rights relating to the individual's life, liberty, equality, and dignity guaranteed by the Constitution or
embodied in the International Covenants and enforceable by Indian courts." The National Human
Rights Commission's authority is limited by the preceding definition. The International Covenant on
Civil and Political Rights and the International Covenant on Economic, Social, and Cultural Rights
were both ratified by India. International covenants are not justifiable in court, so there should be laws
in place in the country that are in accordance with these conventions. As a result, the Constitution's
guarantees of rights are in line with these international conventions.
National Human Rights Commission:
It is the fundamental obligation of the state not only to safeguard the people's human rights from any
infringement, but also to avoid such infringements by providing the necessary tools for their
realisation and future human development. The state assumed responsibility for this through its
institutions. To accomplish this role at the national level, the National Human Rights Commission was
established under the Protection of Human Rights Act of 1993. The composition of the National
Human Rights Commission is outlined in Section 3 of the Act. The Chairperson and four additional
members make up the Commission. Apart from these members, the chairmen of the National
Commission for Minorities, the National Commission for SCs, the National Commission for STs, and
the National Commission for Women are given ex-officio membership in the Commission in order to
provide representation to the backward and oppressed sections of society. The National Human Rights
Commission's functions are outlined in Section 12. The Commission has the following responsibilities:
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- a) Investigate cases of human rights violations, either on his own initiative or at the request of the
Court.
b) With the approval of the court, intervene in any proceeding involving any claim of violation of
human rights pending before the court.
c) Make a study of the living conditions of inmates in any jail or other institution under the control of
the State Government, where persons are detained or registered for the purposes of treatment,
reformation, or protection, and make recommendations to the Government;
d) Conduct an organised review of the Government's human rights policy in order to discover flaws I
The National Human Rights Commission has been carrying out this job by commenting on proposed
legislation, directing the attention of the government to gaps in existing legislation, and developing a
national human rights policy based on local requirements.
e) Examine the causes that obstruct the enjoyment of human rights, including acts of terrorism, and
recommend suitable remedies.
f) Research human rights treaties and other international instruments and provide recommendations for
their effective implementation.
g) Conduct human rights studies and urge others to do so.
h) Through publications, the media, seminars, and other accessible means, promote human rights
literacy among diverse elements of society and raise knowledge of the safeguards available to preserve
these rights.
The Commission has the authority to execute civil court functions such as summoning and enforcing
the attendance of witnesses and their oath examination, discovery and production of documents, and
receiving evidence by affidavit, among other things. The commission may use the services of any
officer or investigation agency of the Central Government or any State Government for the purpose of
conducting any investigation related to the inquiry with the approval of the Central Government or the
State Government, as the case may be. In addition, the National Human Rights Commission plays a
key role in providing guidelines and recommendations to various agencies. It has also made numerous
recommendations on a variety of topics, including health, education, jail reforms, police interactions,
police public relations, arrest guidelines, food security law, violence against women, and so on.
Role of NGOs in Protecting Human Rights
Non-governmental organisations, in addition to the government, play an essential role in the protection
of human rights. In every element of society, non-governmental organisations (NGOs) play a
significant role. These organisations fill in for the government's service gaps and assist in the
protection of citizens' rights. Non-governmental organisations (NGOs) are non-profit organisations
that range in size from tiny groups to worldwide organisations with branches all over the world. They
are state-run organisations run by a group of private individuals who draw strength from the people
who support their interests on a voluntary basis. Non-governmental organisations (NGOs) educate and
empower individuals to be more aware of their rights. NGOs play an important role in the planning,
monitoring, and assessment of the human rights protection process.
The government has also recognised the importance of non-governmental organisations (NGOs) in a
variety of disciplines. They are making a significant contribution in a variety of fields or areas,
including education, health, environmental protection, and the protection of the rights of various
groups of people. Saheli for women's rights, Youth of Voluntary Action for the abolition of child
labour, BandhuaMuktiMorcha for the abolition of bonded labour, People's Union for Civil Liberties,
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and Citizens for Democratic Rights are some of the NGOs working in this field. They have brought
various cases of human rights violations before the Supreme Court of India. NGOs have been the first
to disclose violations of human rights to the appropriate authorities in a number of cases. The National
Human Rights Commission has taken action in response to a number of complaints, the majority of
which came from local NGOs in various parts of the country.
NGOs also play an important role in implementing government policy. The extraordinary significance
of non-governmental organisations (NGOs) in advancing human rights is recognised in the Protection
of Human Rights Act of 1993. Not only that, but the Vienna Declaration and Programme of Action of
1993 also highlighted the role of NGOs in human rights promotion. This proclamation emphasised the
need of nations working together with non-governmental organisations to create favourable conditions
for the enjoyment of human rights. The Commission is required by Section 12 I of the Protection of
Human Rights Act to "support the activities of non-governmental organisations and institutions
working in the field of human rights." This is the Commission's obligation, which it gladly accepts,
because the cause stands to benefit much from both practical assistance and constructive criticism that
NGOs and the Commission can bring to bear in their mutual interaction and expanding cooperation.
The Commission invites notable human rights activists and NGO leaders for discussions and advice on
a regular basis, and seeks their assistance in practical ways. Every time the Commission visits a
country, it makes a point of drawing on the expertise and knowledge of non-governmental
organisations (NGOs), whose contacts at the “grass-roots” level give strength and meaning to the
human rights movement where it matters most.
Critical Evaluation:
However, the Indian Constitution offers safeguards for the preservation of human rights, but not for
their efficient execution. The Indian government has enacted the ‘Protection of Human Rights Act,
1993,' which establishes the National Human Rights Commission, State Human Rights Commissions
in various states, and Human Rights Courts at the district level. The Indian judiciary is also working to
protect the people of India's human rights and to provide speedy justice to the victims. Despite the
government's efforts, the government's objectives have not been met for the following reasons: -
I Despite the fact that the Indian Constitution enumerates several rights, a vast number of people are
unaware of these rights, which are guaranteed to them by the Constitution, due to their vulnerable
circumstances and daily survival struggles. These were the persons who were primarily victims of
human rights violations, but who were unable to bring their cases to court because they were more
concerned with safeguarding their daily wages than with protecting their basic human rights.
(ii) While the Constitution enshrined the State's duties under Part IV, i.e. Directive Principles of State
Policy, to enact laws and work for the development and welfare of the people of India in various
spheres, these directive principles are not enforceable in the courts, and one cannot go to court if the
Government does not enforce them.
(iii) The Human Rights Commission must be totally self-contained in its operations. However, there is
no guarantee for the Commission's independence. In fact, there are clauses in the Act that call attention
to the Commission's reliance on the government, and they are as follows:
a) According to Section 11 of the Act, the Commission has to rely on the Government for human
resources in order to carry out its tasks.
b) Finance is regarded as the lifeblood of an organisation. Section 32 of the Act, which states that "the
Central Government must provide to the Commission by way of grants such sums of money as it may
see proper," makes the commission financially reliant on the federal government.
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c) The Human Rights Commission is regarded as a fact-finding body having no authority to decide on
disputed facts or to make any orders to be followed by any party or government.
d) The Commission lacks the authority to form special investigation teams for the purpose of
investigating and prosecuting crimes including human rights breaches.
(iv) Unlike the Supreme Court and High Courts, the Commission is unable to investigate any subject
pending before the state human rights commission or human rights courts, despite the gravity of the
problem at hand, as stipulated by Section 36(1) of the Act.
(v) The Act establishes a one-year limitation period for filing grievances with human rights
commissions. Human Rights Commissions are prohibited from investigating any incident if the
complaint is filed more than one year after the occurrence, as stipulated in Section 36 clause 2. As a
result, if a victim fails to approach the commission on time for whatever reason, a huge proportion of
concerns go unresolved.
(vi) The establishment of a state human rights commission and human rights courts is not required by
the state government. “A State Government may organise a body to be called as the.............. (Name of
the State) Human Rights Commission to exercise the authorities conferred on, and to execute the
responsibilities assigned to, the State Commission under this chapter,” according to Sections 21. “For
the purpose of providing speedy trial of offences arising out of violations of human rights, the State
Government may, with the concurrence of the Chief Justice of the High Court, specify for each district
a Court of Session to be a Human Rights Court to try the said offences, by notification,” according to
Section 30.
Conclusion and Suggestions:
Human rights are considered basic fundamental rights that are essential for human development and
without which no one can live a dignified existence. The Indian Constitution protects people's
fundamental rights and human rights; provisions for this are established not only in the Constitution's
Articles, but also in the Preamble, which mentions fundamental freedoms and the protection of
individual dignity. For the protection of human rights, the Indian judiciary even loosened the
locasstandi norm, paving the door for the establishment of the idea of Public Interest Litigation.
Various incidences of human rights violations have been brought before the courts through public
interest litigation. Women's, worker's, children's, and prisoner's rights were all protected by the courts.
As a result, the judiciary plays a critical role as a saviour for people's human rights, allowing each
individual to live with dignity. Human rights protection is a major concern around the world, and
several international instruments have been enacted to protect human rights. National efforts have
been undertaken based on the terms of these international treaties, such as the enactment of the
Protection of Human Rights Act 1993. The Act also provides for the establishment of a National
Human Rights Commission as well as State Human Rights Commissions in several States, as well as
the establishment of Human Rights Courts at the district level, so that victims of human rights
violations can receive justice at all levels. Since its inception, the National Human Rights Commission
has done an amazing job of protecting people's human rights and providing financial assistance to
victims and their families. Although some revisions to the Act are required, the following proposals
have been made in that regard. If such changes are implemented, the human rights commission's
position will be strengthened, and the Act's intended objectives will be readily achieved.
I The National Human Rights Commission must be made self-sufficient in terms of people and
finances, as it must rely on the government. It should have its own staff to investigate cases rather than
relying on the police department and other officials as may be required for the Commission's efficient
operation.
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[ii] The National Human Rights Commission may be permitted to monitor the Supreme Court's rulings
in order to defend human rights, and if there is any delay or failure to implement such orders, it may
be brought before the Supreme Court of India for further action.
[iii] Sections 21(1) and 30 of the Protection of Human Rights Act, 1993 should be amended to make it
mandatory for state governments to establish Human Rights Commissions at the state level as well as
Human Rights Courts at the district level, and the jurisdiction of these courts, as well as the procedural
requirements, should be specified to ensure that the courts function smoothly and effectively.
[iv] Section 36(1) should be amended to allow the National Commission to take up or enquire into any
matter that has not been resolved by any state human rights commission or human rights courts in
order to give prompt justice.
[v] The one-year time limit for filing a complaint with the commission for redress of complaints
should be relaxed to provide for scenarios when a complaint could not be filed with the commission
within that time frame owing to unavoidable causes or circumstances.
[vi] There should be a provision in the Act that specifies the time frame within which the
commission's recommendations must be implemented by the relevant government officials.
[vii] Provision can be made for monthly seminars in each district to educate the public on their rights
and the protections provided by the Constitution and the Act of 1993.
[viii] A provision for conducting a periodic survey can be created. Periodic surveys should be
conducted to assess progress in the application of the Act's provisions as well as the achievement of
the Act's goals.
[ix] A special cell can be established in every human rights court at the district level, where free legal
aid can be provided to victims of human rights violations who are unable to approach court for redress
of their grievances due to their poor and vulnerable circumstances.
[x] The Act can also include provisions for grants to non-governmental organisations. Where the
government can promote NGOs by providing cash to those working in the field of human rights
protection, and such NGOs should be given the responsibility of holding seminars to educate people
about human rights and their protections.
[xi] One compulsory course about human rights could be introduced in schools and colleges.
[xii] Local offices for the National Human Rights Commission can be established in each state to
provide support to the general public in order to expedite the resolution of cases and provide justice in
a timely manner, as it may not be possible for everyone to approach the national human rights
commission in New Delhi to seek redress of their grievances.
References-
[1]Dr.S.Subramanian, Human Rights International Challenges Vol.1 3(Manas Publication, New Delhi, 1997)
[2]http://shodhganga.inflibnet.ac.in/bitstream/10603/8112/10/10-chapter%201.pdf (Last visited on July 12, 2021)
[3]S.K.Kapoor, International Law & Human Rights 800(Central Law Agency, Allahabad, 17th edition 2009).
[4]http://www.ohchr.org/en/professionalinterest/pages/crc.aspx (Last visited on July 10, 2021)
[5]ShayanJaveed and AnupamManuhaar, “Women and Wage Discrimination in India: A Critical Analysis March
19-2013” 2 1 JHSSI 7(2013).
[6] Justice J.S.Verma, Second Justice M.Hidayatullah Memorial Lecture “Protecting Human Rights through the
Judicial Process” on 21 December 2002.
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[7]http://nhrc.nic.in/Documents/JHidyaMemo-II.pdf (Last visited on July 11, 2021)
[8]Arun Ray, National Human Rights Commission of India: Formation, Functioning and Future Prospects 518
(Khama Publisher, New Delhi, 2ndedn., 2004).
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CONFLICTS AND CHALLENGES FACED IN VALUE BASED
PERFORMANCE APPRAISAL- AN EMPIRICAL STUDY
*1 Dr. Parvez Ahmad Mir *2 ShafiqaGul *3 Dr. Jenifur Majid
1*Sr.Assistant Professor, Department of Management Studies, Islamic University of Science and
Technology, Awantipora, J&K (India) E-mail: mirparvez7@gmail.com
2*Research Scholar, Department of Management Studies, Islamic University of Science and

Technology, Awantipora, J&K(India).
3* Lecturer, Department of Management Studies, University of Kashmir, J&K, (India) 190006.

Email:jeniferkhan61@gmail.com
ABSTRACT:
This exploration topic was considered for the research study because of its noteworthiness in discovering the
perceptional level of Healthcare workers towards the presence of mistakes or errors in conduction and
execution of value based Performance appraisal system (PAS) in Public Super- specialty hospitals of District
Srinagar, Jammu and Kashmir. Research investigation of such edge has not been ever led. Performance
evaluation isn't just used to gauge and assess the employee’s performance however it helps other HR
practices as well in their implementation like for developmental wages and salaries, promotion choices,
employee’s T&D needs, performance feedback, and discovering employee qualities and shortcomings.
Assigning rating based on a single strength, single weakness, recent performance, overall high rating, and
overall low rating is a matter of concern as far as fairness of the PAS conduction is concerned. In the current
exploration study, we intended to determine the presence of PAS errors and its effect on employee’s
perception towards the procedure. Data was gathered from two significant Super-Specialty hospitals explicitly
from SKIMS, SMHS Srinagar. The outcomes uncovered the presence of PA errors according to the
employee’s insight in conduction and usage of the procedure. In the current research article, we discussed
literature on PAS and allied errors adhered to it. The higher authority should resume the complete process of
it and contribute imperative changes in order to annihilate the mistakes committed in PAS conduction with
the goal that workers see the entire framework as reasonable and straightforward to teach proficient PAS in
Healthcare associations of India. Also, we offer certain suggestions alongside the future extent of
examination in PAS of Healthcare employees.
KEYWORDS: Value Based Performance appraisal system, PA errors, halo, horn, recency, spillover,
stereotype, projection, ratings, fairness, healthcare.
INTRODUCTION:
Performance appraisal system (PAS) is one of the most critical procedures in hierarchical setting to
audit their employee’s performance regardless of the sectorial domain i.e. public or private. Even so,
PAS is relevant to diverse regulatory and evolutionary judgments, such as reward, improvement,
preparation and, moreover, accreditations for legal reasons, under the technical and vocational System
(Dubinsky, Skinner, and Whittler, 1989; Thomas and Bretz, 1994; Taylor, Tracy, Renard, Harrison,
and Carroll, 1995). The PAS is then acknowledged and is a fundamental aspect of the HRM
mechanism (Dulebohn and Ferris, 1999).
Few decades back, the procedure of performance appraisal framework was one of the well thought-out
procedure in which the line managers had a typical and usual schedule of assessing their subordinates
performance once in a year. Yet, since then the specific acknowledgment of HR as an imperative
resource of an association and due to the different improvements which were consolidated in the
working society made this procedure as a necessary and unavoidable component in the authoritative
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setting (Fletcher, 2001). The procedure of performance appraisal is an old fashioned idea of mid
twentieth century set up by Taylor's Time and Motion contemplates and was given a recommended
acknowledgment at the time of Second World War (Archer North, 2010).
It is the process at disposal for the organizations by means of which the employee’s performance came
into edge of reference and is evaluated in like manner (Noe, Hollenbeck, Gerhart and Wright, 2006).
This procedure isn't finished here, Infact different analysts added some more points to this definition
like Mathis and Jackson (2005) uncovered in their exploration work that the individual performance of
an employee ought to be contrasted with the already set standards in order to get a thought that where
they stand on performance scale. Performance evaluation isn't just used to gauge and assess the
employee’s performance however it helps other HR practices as well in their implementation like for
developmental wages and salaries, promotion choices, employee’s T&D needs, performance feedback,
and discovering employee qualities and shortcomings (Mathis and Jackson, 2005; Noe, et al. 2006).h1
PAS ERRORS AND ITS EXISTENCE
In conduction and implementation of employee’s performance appraisal process, different purposeful
and accidental mistakes are submitted either by the rating official or occur as an ordinary procedural
blunder. Some of the common performance appraisal errors are as follows: Leniency error, Severity
error, Central tendency error, Halo error, Horn error, Recency error, Spillover effect, Status effect,
Stereotype and Projection;
Leniency error: when the rating official rates the subordinates (rates) execution considerably more
than he/she really be deserving of and rates them in a forgiving setting, the rater is said to have
committed leniency error in the appraisal process.
Severity error: when the rater gives substandard ratings to the subordinates i.e. much lower than what
they exactly deserve as per their actual performance, severity error is committed on part of the
appraiser which is contrary to leniency error.
Central tendency error: when the rating official dodge in giving outrageous high or low appraisals to
the subordinates and rates them nearly in center of the rating scale to maintain a strategic distance
from pointless clarifications or debates then the rater has said to commit central tendency error.
Halo error: when almost all the employees receive equal and indistinguishable performance ratings
then the rater has committed halo error in appraising the subordinate’s performance (Nathan et al,
1992).
Horn error: in horn error which is reverse of halo error, the rater thinks about one shortcoming or
deficiency of the subordinate and sums up the entire rating process as negative since he/she had on an
entire skeptical thought of the ratee.
Primacy and Recency error: when the rater rates the employees performance on the basis of his/her
impression at the time of induction or premature juncture of the review period, then its called primacy
error. But in contrast, when the rater considers the concluding period of review process to get an
impression of his/her performance and rates the employee accordingly the rater is said to have
committed recency error.
Spillover effect: When the rating personnel permits the past performance of an employee and rates
his/her current performance on the basis of prior performance impression which may or may not be
same, then the rater commits spillover error.
Status error: Since there are some employees whose performance is under review are holding lofty
job profile and status are bestowed with higher ratings and the employees of lower rank are given
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lowered ratings, then the rating officers have committed status error while appraising their
performance.
Stereotype: when the rater takes a wide view and rates the entire part of workers having a place with a
certain class, gender or race as same.
Projection: when the rater attempts to discover his/her identical representation in the subordinates. In
this sort of error, if an employee has same characteristics as possessed by the rater, at that point he/she
gets higher score and the other way around.
Longnecker (1987) has researched intensively to find out the widespread cause for misrepresentation
of performance appraisal ratings, shown in a tabulated format as follows:
RATIONALE FOR INFLATED RATINGS
1 To increase the merit standard of an employee and of respective department as well,
pre-dominantly when the exact performance and merit norm is very low to showcase
that everything is going perfectly.
2 To guard and persuade an employee who has not performed so well in the period
under review mainly because of the individual crisis.
3 To evade the negative impression about the performance of employee/supervisor/unit
functioning and progress.
4 To shun the negative performance related remarks given to the employee who may
became part of his/her enduring departmental testimony.
5 To avoid a disagreement with an employee.
6 To encourage and recompense an employee who has still exposed some enhancement
in performance, yet even if performance is still not so high.
RATIONALE FOR DEFLATING RATINGS

1 To fright an employee so that he/she can back onto an advanced performance
pathway.
2 To instruct a disobedient employee an example about who is the boss.
3 To propel a strong message to an employee that he/she should think about departure
from the organization.
4 To fabricate a well planned written testimony of meager performance so that
employee can be fired.
But whatsoever the reasons of committing performance appraisal error may be, it still and always
creates an environment of dis-trust in the minds of an employee regarding the fair conduction of
performance appraisal system.
REVIEW OF LITERATURE:
In the Healthcare associations, value based Performance appraisal system assumes an essential place
to ensure that the worth of care is accomplished. The said process utilizes techniques to supply with
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the requisite information vital to conclude whether the employees are up to the mark and in tuned with
the performance standards already fixed by the organizations, leading to the core values upon which a
particular organization is based upon (Huber, 2006).
These days, the predominant hierarchical progressive systems are very persuaded about the way that
the workers are the most basic asset and are the main premise in achieving objectives and targets of
the associations. In radiance of the employee’s performance appraisal, propelling the staff worth and
effectiveness is the only way (Torabi and Sutodeh, 2010). In any case, the process of performance
appraisal doesn't generally harvest great outcomes. The mistakes/errors committed by the appraisers in
the conduction and execution of PA process makes the entire procedure useless, unfair and ambiguous
(Giangreco et al, 2012).
Bretzn et al (1992) explored broadly with respect to PA errors and its impact on precision of
evaluations. The majority of the research work led in this particular zone is worried in investigating
and surveying practices in determining halo effect in the appraisal procedure (Pulakos, Schmitt and
Ostroff, 1986; Feldman, 1986). Murphy and Balzer (1986) reported that the halo effect was related
with more noteworthy exactness and estimated that this might be because of arrangement schemes that
accurately group the applicable conduct data and wipe out the clamor. Nathan and Tippins (1990) also
depicted that there is an idealistic relationship between halo error and rating accuracy. Becker and
Cardy (1986) contended that the connection among halo error and accuracy was equivocal.
Murphy and Balzer (1989) analyzed similarly and found that the correlation among rating errors and
consistency was virtually nil, since blunder/error measurements were not predictable indices of rating
reliability. As the majority of performance is multi-dimensional, a relation between the dimensions of
recital is anticipated. This helps raters with large observed associations to reliably measure efficiency
instead of a halo mistake. Different definitions of accuracy or exactitude can contribute to the error in
the partnership.
METHODOLOGY:
 Procedure: For the present research study, data was collected by means of structured
questionnaire distributed among the Healthcare employee’s (both medical and Para-medical staff)
working in two Public super-specialty hospitals in district Srinagar, Jammu and Kashmir, whose
performance are normally appraised on yearly basis. For data collection purposes, we have
distributed questionnaires personally to the employees along with the covering letter showcasing
purpose of the study and the assurance that their identity and responses will be kept completely
confidential.
 Participants: The questionnaire was distributed among 131 medical and Para-medical staff
working in SKIMS and SMHS Srinagar out of which 129 questionnaires were eligible and
complete enough for further usage with the response rate of 95 percent. There were 84 males and
47 were females. As far as age demographics of the respondents were concerned, majority of the
respondents, 94 were in the age groups of 36-45 years whereas talking about the working
experience, most of them i.e. 84 had departmental working experience of 5-10 years. If we talk
about the type of employee, then it was found that majority of the respondents, 89 were Para-
medical staff and 40 were medical employees.
 Measure (PA Errors): Employee’s perceptions regarding the existence of PAS errors in its
process implementation were measured by means of a scale which was majorly adopted from
Thurston (2001). Certain modifications were done to the scale so as to fit the requirements of the
present research study.PAS errors were measured with five-point Likert scale consisting of various
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items pertained to the errors committed by the raters in rating their subordinates. Some of them
included in the questionnaire were as follows:
1. My rater rates a single strength for determining overall ratings (Horn error).
2. My rater rates a single weakness for determining overall ratings (Pitch error).
3. My rater bias performance by evaluating last few weeks rather than entire evaluation period
(Recency error).
4. My rater gives higher rating to every employee in the organization (Halo error).
5. My rater bias performance by evaluating last few weeks rather than entire evaluation period
(Central tendency error).
Except the demographic variables, other items were measured on five-point Likert scale.
S.NO RATING RATING INDICES EQUIVALENT SCORE
1 NOT AT ALL TRUE (1) 0%

2 RARELY TRUE (2) 25%
3 SOMETIMES TRUE (3) 50%
4 MOSTLY TRUE (4) 75%
5 ALMOST ALWAYS TRUE (5) 100%
A rating 5 indicates that the statement is almost always true with your Organization bearing a 100
percent score, a rating of 4 denotes that statement is mostly true with 75 percent score, rating of 3
indicates that statement is sometimes true with 50 percent score, a rating of 2 denotes that the
statement is rarely true with score 25 percent and the rating of 1 indicates that the statement is not at
all true about your organization with 0 percent score.
A mean score of around 5 is indicative of existent of performance appraisal errors in the conduction
and implementation of the PA process of Healthcare Medical and Para-Medical staff being conducted
in their Organization at a desirable level. In order to make the interpretation easier, the mean scores
were converted into percentage score using the formula (Rao, 1991).
Percentage Score= (Mean Score -1) 25
RESULTS:
SPSS (statistical package for social sciences) Version 17 is utilized for the current research work for
deciding the legitimacy and unwavering quality of the scale and further factor investigation was
finished by analyst with the goal that all things of the scale ought to be consolidated into single factor
along these lines 0.50 least factor stacking was set up which was regularly over the predetermined
range. For dependability, all things displayed great interior consistency Cronbach's Alpha was more
than 0.89.
The overall score for each of the P.A error is shown in Table1 as follows,
Variable N Mean SD
Horn error 129 1.13 .43
Pitch error 129 1.10 .34
Recency error 129 1.0 .34
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Halo error 129 1.14 .48
Central tendency error 129 1.1 .30
Overall score 129 1.1 .30
DISCUSSION:
The results of the current examination study uncovered that the employee’s of the chosen public
super-specialty hospitals of district Srinagar namely SKIMS and SMHS have demonstrated their
concession to scale estimating employee’s perception of performance appraisal system errors in their
organizations. The general score of the things on each scale ran between mean score 1.0 to 1.14 which
was grouped into “true” category with respect to the statements. In this manner, by such methods we
can infer that representatives/employees saw the PAS mistakes/errors in its conduction and usage
process while their performance is being assessed by their chief/heads.
SCOPE FOR FUTURE RESEARCH:
As there is shortage of exploration studies on PAS errors of Healthcare workers, we propose the future
examination ought to look at this subject on different areas with sharp core interest. Moreover,
different factors could be added to the exploration line to discover the relationship among the
components and PAS mistakes/errors. Rating organization could likewise be utilized as a radar
point/center for supplementary study.
CONCLUSION:
The current research study has tinted the prevalence of PAS errors in public health organizations.
Assigning rating based on a single strength, single weakness, recent performance, overall high rating,
and overall low rating is a matter of concern as far as fairness of the PAS conduction is concerned.
The present study was conducted with a narrow scope of just two Public super-specialty hospitals but
it still tinted important aspects related to errors committed by appraisers in conducting and
implementing PAS. The higher authority should resume the complete process of it and contribute
imperative changes in order to annihilate the mistakes committed in PAS conduction with the goal that
workers see the entire framework as reasonable and straightforward to teach and conduct proficient
value based PAS in Healthcare associations of India. The true value of performance appraisal is only
met when it is conducted to accomplish the vision, mission and shared values existing within the
organizational system.
REFERENCES:
 Archer (2010), “Performance Appraisal “http://www.performanceappraisal.com/intro.htm. Accessed on 4th
May 2011.
 Aswathappa, K, op cit, p.175.
 Becker & Cardy (1986), “Influence of halo error on appraisal effectiveness: A conceptual and Empirical
reconsideration”. Journal of Applied Psychology, 71, pp. 662-671.
 Bretz, R. D.; G. T. Milkovich; W. Read (1992): The Current State of Performance Appraisal Research
and Practice: Concerns, Directions, and Implications. Journal of Management (18), 312-352.
 Dubinsky, A. J., Skinner, S. J., & Whittler, T. E. (1989). Evaluating sales personnel: An attribution theory
perspective. Journal of Personal Selling and Sales Management, 9(1), 9-21.
 Dulebohn, J. H., & Ferris, G. R. (1999). The role of influence tactics in perceptions of performance
evaluations’ fairness. Academy of Management Journal, 42(3), 288-303.
 Feldman, J.M (1986). Beyond Attribution Theory: Cognitive Processes in P.A. Journal of Applied
Psychology, 66, 2,127-148.
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 Fletcher, C. (2001). Performance appraisal and management: The developing research agenda. Journal
of Occupational and Organizational Psychology, 74(4), 473-487.
 Giangreco, A., Carugati, A., Sebastiano, A., &Tamimi, H. A. (2012). War outside, ceasefire inside: An
analysis of the performance appraisal system of a public hospital in a zone of conflict. Evaluation and
Program Planning, 35(1), 161e170.
 H41, h1, lance and Woehr 1986, fisicaro 1988. http://dx.doi.org/10.1016/j.evalprogplan.2010.11.004.
 Huber, D. L. (2006). Leadership and nursing care management. Philadelphia: Elsevier.
 Ikramullah et.al (2011), “Fairness Perceptions of Performance Appraisal System: An Empirical Study of
Civil Servants in District Dera Ismail Khan, Pakistan”. International Journal of Business and Social Science
Vol. 2 No. 21 [Special Issue).
 Longnecker et al (1987), “Behind the mask: The Politics of Employee Appraisal”. Academy of management
executive, Vol.1, pp. 183-193.
 Mathis, R.L., & Jackson, J.H. (2005), “Human Resources Management”. (3rd ed.). Thompson,
Bangalore.
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CONSTITUTIONAL PROVISIONS ON HUMAN RIGHTS: AN
ASSESSMENT OF PART III OF THE INDIAN CONSTITUTION
Maongienla
Assistant Professor, Department of Political Science, St John College, Dimapur
Nagaland University.
Abstract:
Throughout the history of men, the society had been bias towards the affluent section and the upper level had
always enjoyed power and privileges while there had always been unfair treatment and oppression of the
weaker sections. As such history had witnessed many wars and revolutions of the mass against the established
order for promotion and securing of rights and freedom. The famous ‘Magna Carta’, the ‘French
Revolution’ or the ‘American Declaration of Independence’ had been the bedrock for the demand of rights
and freedom all over the world.
India is no exception when it comes to discrimination of the people. The practice of Caste System had always
exploited and oppressed the lower sections in the caste strata. Then with the coming of British colonialism,
the whole Indians were a disdain and inferior to the mighty ‘White People’. The Indian leaders, with
Independence, envisioned a free India with equal rights and freedom to all alike without any prejudice or
discrimination on any grounds. This paper tries to analyse the Fundamental Rights guaranteed under the
India Constitution, which promotes and secures the basic rights of the citizens and the challenges that
hampers in the attainment of these rights.
Keywords: Rights, Freedom, Discrimination, Fundamental Rights
INTRODUCTION
The UN in 1948 has declared the Universal Declaration on Human Rights proclaiming a common
standard of rights for people all over the world. Article 1 of UDHRs reads as “All human beings are
born free and equal in dignity and rights. They are endowed with reason and conscience and should act
towards one another in a spirit of brotherhood”. So Human Rights are understood as inherent rights,
equally entitled to all without any discrimination. This achievement was not easy to arrive at and is the
result of many years of struggle and protest all over the world for equal rights and freedom.
The denial of the basic rights and freedom had always been a cause of mass protest, violence, disorder
and conflicts in the society thereby muddling the peaceful atmosphere which all men tries to attain.
Our civilization also has succumbed, every now and then, to the infirmities of greed, selfishness,
ambitions or power. David Hume viewed, “Of all animals with which this globe is peopled, there is
none towards whom nature seems, at first sight, to have exercised more cruelty than towards man, in
the numberless wants and necessities with which she has loaded him, and in the slender means which
she affords to the relieving of these necessities” ( Ghosh, 2021, p. 346). This clearly affirms that men
besides protection from the society also need protections from his fellow beings in realizing his wants
which gave a whole new perspective to rights.
India had suffered prejudices and unfair treatment under the caste system and the British colonialism
for decades. So the leaders of India’s freedom movement had understood the importance of rights and
had put forwards their demands to the British as early as in 1929 (Objective Resolution passed by
Motilal Nehru). “However, the Simon Commission and the Joint Parliamentary Committee which
were responsible for the Government of India Act 1935, had rejected the idea of enacting declarations
of fundamental rights on the ground that abstract declarations are useless unless there exist the will
and the means to make them effective”( Basu, 2011, p.80). But the nationalist always supported for a
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bill of rights for the Indians and thereby the framers of the Indian Constitution envisioned a free India
where all people have the basic rights and freedom without any discrimination on the grounds of
‘religion, race, caste, sex or place of birth’. Thus, the Indian Constitution, which was adopted in 1949
after a long debate and deliberation, does not only lays down the basic structure of the political system
but also contains the vision of our founding fathers for ‘Free India’ where all people are treated alike
with equal rights and freedom.
Objectives:
i. To analyze the fundamental rights mentioned in the Indian Constitution.
ii. To examine the challenges towards the attainment of fundamental rights.
Methodology:
The study is qualitative in nature and the data are based on secondary sources of information. Books,
journals and articles related to the topic were analyzed for proper understanding and insights on the
concepts and topic.
There are various concerns on the implementations of the Directive Principles of State Policy but this
paper focuses only on Fundamental Rights and the challenges and obstacles in the attainment of these
rights by every citizens of the country.
CONSTITUTIONAL PROVISIONS ON HUMAN RIGHTS:
A driving spirit of the freedom struggle was the belief that every individual have certain innate rights
which should be guaranteed by the Constitution. The leaders fought for freedom, equality and justice
which are the essence of human rights. Therefore the framers of the Constitution upheld the inclusion
of rights as a prerequisite of Indian Constitution and thereby drafted a Constitution that would secure
all persons’ basic rights which is implicit from the Preamble, Fundamental Rights, Directive Principles
of State Policy and the Fundamental Duties.
I. Preamble:
Preamble outlines the ideals and aspirations of the Constitution. It describes India as a
‘SOVEREIGN SOCIALIST SECULAR DEMOCRATIC REPUBLIC and to secure to all its citizens
JUSTICE-social, economic and political; LIBERTY of thought, expression, belief, faith and worship;
EQUALITY of status and of opportunity and to promote among them all FRATERNITY” (Bakshi,
2013. p.1).
All these objectives and principles aims at securing the basic freedom and rights to all individuals.
The preamble is often described as a ‘Horoscope’, ‘Yardstick’ or ‘touchstone’ of the Constitution and
is even seen as a ‘lighthouse’ for the lawmakers.
II. Fundamental Rights:
A large part of human rights are incorporated in the Part III of the Indian Constitution. It can be
considered as the Magna Carta of the rights and liberty of all Indians. Fundamental rights are
enforceable rights guaranteed by the Constitution and protected by the Supreme Court. Originally, the
Constitution classified the fundamental rights under seven groups. However, the 44th Constitutional
Amendment Act, 1978 deleted the right to property under fundamental rights and was inserted under
Article 300A as a legal right. So now there are only six fundamental rights guaranteed to the citizens.
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III. Directive Principles of State Policy (DPSP):
DPSP under Part IV of the Indian Constitution contains a long list of social, civil and economic rights.
It aims to establish a welfare state and secure a social order to promote the welfare of the people and
provide adequate means of livelihood, free education to children, protect the weaker sections of the
society or empower people from the grassroots.
Though DPSP are non-enforceable, they are defined as guidelines for the government to follow while
framing policies and programmes for the country and no government can afford to ignore it. Dr B R
Amdebkar described it as an ‘Instrument of Instruction’. Das & N Saibau (2014) emphasising its
significance described it as “the bedrock of human rights in India”.
IV. Fundamental Duties:
Rights and duties are always correlative. The original Constitution had no provisions for fundamental
duties so by the 42nd Constitutional Amendment Act 1976; a code of ten (10) fundamental duties was
added under Part IVA, Article 51A of the Constitution. Then again with the inclusion of Right to
Education as a fundamental right, a new i.e the 11th fundamental duty was inserted by the 86th
Constitutional Amendment Act, 2002. A harmonious and conducive environment is essential to attain
or enjoy one’s rights or freedom and this can be attained only when every individual performs their
duties accordingly.
ANALYSIS OF THE DIFFERENT CATEGORIES OF FUNDAMENTAL RIGHTS:
1. Right to Equality (Article 14-18): Right to equality is the linchpin of human rights. The very first
fundamental right ensures that every citizen is equal in the eyes of the law and would be provided with
equal protection. It further prohibits the state to “discriminate against any citizens on grounds only of
religion, race, caste, sex, place of birth or any of them” (Bakshi, 2013, p.31) and to provide equal
opportunity with regard to public offices. The practice of untouchabilty, which has been one of the
evils in Indian society, has been prohibited and is regarded as a punishable offence under Article 17,
thus ensuring equality of dignity. Art 18 also prevents the state from conferring any titles other than
military or academic as it creates distinction among the people and corrupts the public life.
It may be noted that the right to equality is not absolute and the Constitution makes certain exceptions
for certain categories. ‘Equality does not mean that every law must have similar application for all
classes under all circumstances. Since different classes have different needs, therefore, each class will
have to be given different treatment’(Raj, 2004, p. 110). The Supreme Court as early as in 1953 in the
Satish Chandra vs Union of India held that the State has the legitimate power of classifying people for
legitimate purposes; however such classification should not be arbitrary but should be founded on
intelligible rational grounds. Thus, the sub-clause 4 and 5 were added to Art 15 by the First and the
Ninety-third amendment Act which provides reservation of seats for the socially and educationally
backward classes or for the Scheduled Castes and the Scheduled Tribes and empowering the
Parliament and the State Legislatures to make appropriate laws for to promote their educational
advancement. Similarly, the President or the Governor of a State is not answerable to any court of law
for their actions performed with respect to their respective offices. Again, the State can make special
provisions for women, children, differently abled and the elderly.
2. Right to Freedom (Article 19-22): The Right to freedom are the soul of the human rights in India.
Article 19 (1) reads as, “All citizens shall have the right-
(a) to freedom of speech and expression;
(b) to assemble peacefully without arms;
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(c) to form associations or unions or co-operatives;
(d) to move freely throughout the territory of India;
(e) to reside and settle in any part of India;
(g) to practice any profession or to carry on any occupation, trade or business”.(Bakshi, 2013, p.43)
The freedom of the press, which is nowhere mentioned separately, is an implicit freedom under the
freedom guaranteed under Article 19(a). However, the state can foist reasonable restrictions for
maintenance of law and order, friendly relations with the foreign countries or for public morality and
order. In times of Proclamation of emergency under Article 352, Article 19 can be suspended.
Article 20 gives protection against conviction for offences. It also prohibits double jeopardy and
compulsion to be a witness or give self-incriminating evidence. Basu (2011) concludes that “the scope
of this immunity has, prima facie, been widened by our Supreme Court by interpreting the word
‘witness’ to comprise both oral and documentary evidence”(p.110).
Article 21 ensures personal liberty to the citizens. Over the years Article 21 has been liberally
interpreted by the Supreme Court and has held that right to life doesn’t just imply mere survival and
existence but it also includes the right to live with dignity. As such, by the 86th Constitutional
Amendment Act 2002, Article 21 A was inserted that reads as “the state shall provide free and
compulsory education to all children of the age of six and fourteen years in such manner as the state
may, by law determine”. Right to privacy also has been brought under the purview of Article 21 by the
Supreme Court on 24th August, 2017 along with many other similar rights.
Article 22, on one hand provides protection against arrest under a law and on the other hand grants
protections to those arrested or detained under a preventive detention law. It ensures that everyone
will be given the right to consult and to be informed of the grounds of arrest and should be produced
before the nearest magistrate within a period of twenty four hours of such arrest. Under preventive
detention a person can be detained on grounds of mere suspicion without a trial to prevent him from
doing something wrong. Some of the preventive detention Acts passed in India are the Maintenance of
Internal Security Act (MISA) 1971, Conservation of Foreign Exchange and Prevention of Smuggling
Activities Act (COFEPOSA) 1974, Terrorist and Disruptive Activities (Prevention) Act (TADA) 1985
and the Prevention of Terrorism Act (POTA) 2002. Despite being heavily criticised, the framers of the
Constitution had inserted such provisions because “they painfully visualised that the circumstances
which had necessitated such abnormal legislation in the past had not disappeared at the birth of India’s
Independence” (Basu, 2011, p. 116)
3. Right against Exploitation (Article 23-24): Article 23 and 24 are designed to check the utilization
of persons for one’s own ends and to avert the oppression and exploitation of the weaker section of the
society by selfish and ruthless persons or even by the state. Article 23 prohibits “traffic in human
beings and begar and other similar forms of forced labour” (Bakshi, 2013, p.73). To prevent the
exploitation of children further stop child labour Article 24 reads as “No children below the age of
fourteen years shall be employed in any factory or mine or engaged in any other hazardous
employment”(Bakshi, 2013, p. 74).
Any violation of this provision is a punishable offence by law. The Supreme Court has directed
elaborate instructions on child labour and has directed the state to take positive steps and measures for
the welfare of children and to improve their quality of life.
4. Right to Freedom of Religion (Article 25-28): The Preamble declares India is as a secular state
which is further enhanced by the provisions under Articles 25-28. It assures that there is no State
religion and all individuals have the liberty to adopt, profess and practice any religion nor can the state
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confer special patronage on any particular religion. Every individual has the freedom of conscience
and under Article 26 every religion has the right to establish and maintain institutions for religious and
charitable purposes. The state or any other institutions are prohibited to collect taxes for promotion of
a particular religion. Also no religious instructions can be imparted in any educational institutions
owned by the State.
Right to freedom of religion like any other fundamental rights is subjected to restrictions for
maintenance of public order, morality and health of the public. Thus no person can make indecent
exposure of the body in public places, or resort to forcible conversion of any person to his religion or
carry out anti-war propaganda in the guise of religious belief
5. Cultural and Educational Rights (Article 29-30): The interests of the minorities are protected
under Article 29 and 30 of the Constitution. Art 29 states that-
“any section of the citizens residing in any part of India having a distinct language, script or culture of
its own, shall have the right to conserve the same. Further no citizens should be denied admissions into
any educational institution maintained by the State or receiving aid out of State funds on grounds only
of religion, race, caste or language”( Basu, ,p.106).
Article 30 also sanctions ‘the minorities to establish and administer educational institutions’. Such
institutions maintained by the minorities are subject to the regulations and measures which are
essential to ensure order, efficiency and sound administration. The State can also lay down conditions
for the protection and security of the ill-paid teachers, sanitation, discipline, morality etc., to ensure the
proper functioning of the institution.
6. Right to Constitutional Remedies (Article 32): An extensive list of fundamental rights is not
enough until it has the force of law behind it. This has been secured under Article 32 that confers the
right to remedies or to approach the Court for the imposition of the fundamental rights of an aggrieved
person. In case of any violations, the Supreme Court, as the guardian of fundamental rights, is
authorized to issue directions or orders or writs: habeas corpus, mandamus, prohibition, quo warranto,
and certiorari, which ever may be appropriate to ensure and protect the rights of the citizens.
Dr B R Ambedkar described this right as the ‘heart and soul of Constitution’. In recent years, the
Court have held that any public can move the court for redressal incase of any legal injury on behalf of
any individuals who are constrained by means of poverty, disability or socially or economically
disadvantageous position.
FUNDAMENTAL RIGHTS: ISSUES AND CHALLENGES:
The Fundamental Rights under Part III of the Constitution are not absolute rights but are subject to
innumerable restrictions and exceptions. “Jaspat Roy Kapoor went to the extent of saying that the
chapter dealing with the Fundamental Rights should be renamed as ‘Limitations on Fundamental
Rights’ or Fundamental Rights and Limitations thereon”(LaxmiKanth, 2017, p.114). So even though
the basic rights are guaranteed under the Constitutions, there are many instances where these rights
had been violated resulting in strife and disharmony in the society.
A constrain on fundamental rights is the provision of emergency under the Constitution. When an
Emergency is declared in the country, all the Fundamental Rights with the exception of Articles 21
and 22 can be suspended. Though an Emergency cannot be avoided and it is reasonable to impose
certain restrictions, however, in many cases it has been observed that the Executives could misuse
their authority and thereby violates or take away the rights of the individuals. The 1975 Emergency is
one such example which is often referred as the ‘darkest era’ in Indian democracy. The people were
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left helpless but to suffer under the ‘iron hand’ of the government with the suspension of all the
fundamental rights.
The awareness about rights came into the minds of Indians well before national movement. But this
gained momentum only after the emergency. Even the elite of the society did not think about the rights
because rights were given proper place in the Constitution and they were guaranteed by an
independent judiciary. Only after emergency, the need for upholding the rights arise (Reddy, para 7)
Another limitation is the Preventive Detention laws like the MISA, TADA, and POTA etc which are
described as draconian laws that takes away the rights and liberties of the individuals. The innocent on
mere suspicion can be detained under such laws who then suffer from traumas of the sufferings and
persecutions, which impacts their outlook on life.
The vulnerable and the weaker sections in the society continue to suffer from denial and exploitations
of their rights and freedom. Though the Constitution has provided many provisions that have widely
improved the conditions of women, children and the minorities it cannot be ignored that these sections
of people suffers from injustice and discrimination. Despite the Constitutional provisions, the report of
the Parliamentary Committee on the status of women highlighted the fact the women continue to
suffer from neglect and deprivation which is seen as a landmark in creating awareness about the deep
rooted disabilities faced by women(Awasthi, para 8). Though various legislative initiatives have taken
up to improve the conditions of women, in reality, women very often had to face discrimination,
injustice, dishonour and their voices and cries goes unheard.
Articles 23 and 24 of the Constitution protects the children against exploitation but the children in
many cases suffer exploitation, violence, sexual abuses and long working hours without time for rest
and leisure. There are also many children who die of preventable diseases or suffer from malnutrition.
Education is made free by the government for the children but there are many who doesn’t avail these
opportunity and many who still continues to work at hazardous places. Children are the future of the
country so they need to be protected and educated else it will be a ‘dark’ future for the child as well as
the country.
The Constitution also provides extensive framework to protect and promote the rights of religious,
cultural and linguistic minorities. Despite this, being a secular country with the Right to freedom of
religion as a fundamental right, there have been many cases of communal violence in the country and
the religious minorities had suffered gravely under the major religious community. Many atrocities
had also been committed against the Scheduled Caste as well as the Scheduled Tribes and there have
been many cases of ‘honour killings’. All these incidents question whether we truly are a ‘Secular
State’ with the freedom to profess, practice or propagate the religion of our choice.
The Reports of Human Rights Watch on recent years (2019-2020) accuses India of having several
human rights issues. There have also been various incidents of violations of human rights in the state
of Jammu & Kashmir, the violence against minorities especially against the Muslims by the extremist
Hindu groups or the clashes and problems over the Citizenship Amendment Act, 2019. The Covid-19
pandemic and the lockdown that followed had also make the marginalized and the weaker sections
suffer more than that of the wealthy people. There has been a large scale exodus of workers who
walked miles and miles from cities to their own hometown and villages with many dying on the way,
only to be denied of entry to their hometown. There has been an increase in domestic violence cases
and most of the victims had been women and children. Article 19 guarantees freedom of speech and
expression, but there have been many cases where several journalists faced criminal cases, arrest,
threat or even physical assault for reporting on Covid-19.
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We have also witnessed various activists: environmental, women or human rights etc or even stand-up
comedians who were threatened and even imprisoned for expressing their views on certain particular
issues, which put a concerns whether all people enjoy equal rights without any discrimination.
CONCLUSION:
Dr B R Ambedkar in his last speech in the Constituent Assembly of India stated that “However good a
Constitution may be, it is sure to turn out bad because those who are called to work it happen to be a
bad lot. However bad a Constitution maybe, it may turn out to be good if those who are called to work
it, happen to be a good lot” (Ambedkar, 2020. p. 2). Fundamental Rights are not absolute rights and
certain reasonable restrictions can be imposed but it has been declared as a part of the ‘Basic
Structure’ of the Indian Constitution. However, despite the various provisions that had been included
under the Indian Constitution on protection of Human Rights, there has been an alarming rate of
violations of human rights in India. This calls for awareness as well as vigilant individuals and citizens
who can protect his or her rights in case of any violations and strive for the welfare of all. Even if the
Constitution provides a list of fundamental rights which are justiciable, if the citizens remain ignorant
and indifferent then it becomes futile and their right could be seized or exploited by the people in
power. Despite being the largest democracy India has its own share of problem with regards to human
rights issues and violations which needs to be considered for keeping the spirit of democracy alive.
REFERENCES:
1. Ambedkar, B. R (2020). Ambedkar’s India. Srishti Publishers & Distributers.
2. Awasthi, Dr. Preeti. Human Rights in India.
https://www.academia.edu/12991393/Human_Rights_in_India?sm=b
3. Bakshi, P.M (2013). The Constitution of India (Twelfth ed.).Universal Law Publishing.Co.
4. Basu, Dr Durga Das (2011). Introduction to the Constitution of India (20th ed.).
LexisNexis.
5. Das, Saumendra and N. Saibabu (2014). Indian Constitution: An Analysis of the
Fundamental Rights and the Directive Principles. ARS – Journal of Applied Research and Social Sciences
Vol.1, Issue. 17, December 2014, ISSN 2350-1472
https://papers.ssrn.com/sol3/papers.cfm?abstract_id=2592382
6. Ghosh,Peu (2021). International Relations (Fifth ed.). PHI Learning Private Limited.
7. Islam, Mofidul. Position of Fundamental Rights during Emergency in India. International
Journal of Management, 11(9), 2020,pp 729-738. http://www.iaeme.com/IJM/issues.asp?JP type=IJM &
VType=11 and IType=9
8. Kumar, Rajeev(2016). Human Rights under Indian Constitution. International Journal of
Engineering and Management Research, Vol-6, Issue-5, Sept-Oct 2016, pp.563-564
https://www.ijemr.net/DOC/HumanRightsUnderIndianConstitution.pdf
9. Laxmikanth, M (2017). Indian Polity. McGraw Hill Education (India) private limited
10. Raj, Hans (2004). Indian Government and Politics. Surjeet Publications.
11. Reddy, Dr. V Jagannatha. Human Rights Declaration and Human Rights in India.
https://www.academia.edu/8131197/Human_Rights_Declaration_and_Human_Rights_in_India?sm=b
12. Sharif, Faisal. India 2019 Human Rights Report.
https://www.academia.edu/44311026/INDIA_2019_HUMAN_RIGHTS_REPORT?sm=b
13. The Universal Declaration of Human Rights.
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https://www.un.org/en/about-us/universal-declaration-of-human-rights
14. World Report 2021: India Human Rights Watch.
https://www.hrw.org/world-report/2021/country-chapters/india
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PAPER PRESENTATION ON HUMAN RIGHTS PROTECTION IN
INDIAN CONSTITUTION
Ms. Munmun Kohli
PGT ENGLISH, Jammu Sanskriti School, Jammu
ABSTRACT
Human rights are rights that all people have, regardless of their race, gender, nationality, ethnicity,
language, religion, or other status. Human rights include the right to life and liberty, the freedom from
slavery and torture, the freedom of thought and speech, the right to labour and education, and many
others. These rights are available to everyone, without exception.
INTRODUCTION
Human Rights, as the word is most generally used, are fundamental rights bestowed by birth on each
and every human being. The basic principle behind such rights is to ensure that all men, women, and
children are treated with decency and respect. The right to life, liberty, and justice are among these
rights. These rights ensure that we are treated with dignity as human beings. Human rights are
frequently referred to as "natural rights" for these reasons.
NATURE OF HUMAN RIGHTS
 Human rights are essential and necessary
 Human Rights support and advocate human dignity.
 Human Rights are universal.
 Human Rights are inalienable.
 Human Rights are dynamic.
 Human Rights are essential for gratification of aspirations.
 Human Rights are never absolute.
 Human Rights restrain state power.
THE NEED FOR CHARTER OF HUMAN RIGHTS
Individuals, states, and countries cannot have separate human rights. As a result, a universally
applicable and widely accepted charter of human rights is required to: • Ensure that all human beings
have equal access to human rights.
 Encourage peaceful coexistence within the country and among countries throughout the world.
 Respect and protect rights.
 Encourage the government to implement policies and laws that promote the realisation of human
rights.
 Create a calm environment conducive to the growth of human life and the peaceful coexistence of
all people.
HUMAN RIGHTS IN INDIA
India gained independence in 1947, a year before the Universal Declaration of Human Rights was
adopted. The Indian constitution's founding fathers were all aware that India's freedom movement was
rooted in a quest for basic human rights. However, due to the country's economic backwardness, it
would be hard to immediately meet all of the people's desires. As a result, they took a practical
approach. They referred to certain rights as "basic rights" and identified certain other rights as
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"essential obligations of citizenship." According to the Constitution, the Supreme Court of India is the
guardian of rights. When interpreting the constitutional right, the court considers essential
responsibilities. The country's vast size, incredible variety, and status as a sovereign, secular,
democratic republic all complicate the problem of human rights in India. India's Constitution
guarantees fundamental liberties, including religious freedom. Freedom of speech, separation of
powers between the government and judiciary, and freedom of travel both within and outside the
country are all included in the clauses.
FUNDAMENTAL RIGHTS IN INDIAN CONSTITUTION
Fundamental Rights are enshrined in India's constitution's Part III. These rights safeguard citizens
from repressive rule and make it the government's responsibility to uphold them.
RIGHT to EQUALITY
The right to equality is guaranteed by the Indian constitution, and it encompasses the following rights:
1. EQUAL LAW PROTECTION Equality before the law means that no one should be granted any
preferential treatment by the state. Equal protection under the law refers to the right to be treated
equally in all circumstances. It means that the law applies equally to everyone, regardless of their
income, status, or history. This is referred to as the rule of law.
2. EQUALITY IN SOCIETY
The state is prohibited from discriminating against citizens on the basis of religion, race, caste, sex, or
place of birth, or any combination of these factors. However, there are two major exceptions on the
right. The first is that it allows the government to provide particular arrangements for women and
children. The second empowers the state to create specific measures for the advancement of socially
and educationally disadvantaged persons, as well as the Schedule Castes and Schedule Tribes.
3. OPPORTUNITY EQUALITY
In situations relating to employment or appointment to any office under the state, all people should be
given equal opportunity. No citizen should be ineligible for or discriminated against in regard to
employment or office under the State on the basis of religion, race, caste, sex, descent, place of birth,
or residence.
4. THE REMOVEMENT OF UNTOUCHABILITY
Untouchability and its practise in whatever form are expressly prohibited by the Constitution.
Furthermore, the practise of untouchability is illegal, and anyone who engages in it might face legal
consequences, including a prison sentence.
5. TITLE ABOLISHMENT
The Article's Clause forbids the State from bestowing any kind of title on anyone. However, the state
is not prohibited from giving military awards such as the Mahavir Chakra, Param Vir – Chakra, or
other academic accolades to persons who have performed acts of heroism.
RIGHT TO FREEDOM
The Indian Constitution protects a number of individual rights that the constitution's founders deemed
essential. The following six liberties are guaranteed by the Right to Freedom:
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1. RIGHT TO FREE SPEECH AND EXPRESSION
This allows a person to take part in public activities. Citizens have the freedom to express themselves
in a variety of ways, including meetings, publications, plays, and artworks.
2. THE RIGHT TO Join TOGETHER PEACEFULLY WITHOUT ARMS
People have the right to come together or assemble peacefully for a variety of reasons, including
holding meetings to safeguard their rights, discuss their problems or business, exchange ideas and
express viewpoints, and so on.
3. THE ABILITY TO CREATE ASSOCIATIONS OR UNIONS
People have the freedom to form a variety of organisations, including cultural clubs, commercial
organisations, and labour unions.
4. THE ABILITY TO MOVE WITHOUT RESTRICTIONS
People have the right to roam freely throughout India's territory, albeit reasonable restrictions can be
placed on this right in the public good.
5. THE RIGHT TO RESIDE AND SETTLE IN ANY PART OF INDIA'S TERRITORY
6. THE ABILITY TO ENGAGE IN ANY PROFESSION OR TO CONDUCT ANY BUSINESS,
TRADE, OR OCCUPATION
RIGHT TO LIFE
The right to life and personal liberty are guaranteed by the Indian Constitution, which means that no
one can be denied their right to life and liberty unless by law. Right to primary education was added to
the right to life in 2002. As a result, the government is responsible for providing free and compulsory
education to all children aged 6 to 14. Also, no one can be detained without being informed of the
reason for his detention.
RIGHT TO BE FREE FROM EXPLOITATION
All sorts of "forced labour" are prohibited under this right. It includes the Prohibition of Child Labor
in Factories, which states that no child under the age of 14 shall be employed in factories, mines, or
any other dangerous occupation.
THE RIGHT TO RELIGIOUS EXPRESSION
Individuals are free to follow their hearts and practise any religion they choose. No one may be
prevented from practising his or her religion in their own way. This right also protects the secular
spirit.
CULTURAL AND EDUCATIONAL RIGHTS
“All minorities, whether based on religion or language, shall have the freedom to create and run
educational institutions of their choice,” the Constitution states. They have the freedom to create and
administer institutions to safeguard their culture and language.
CONSTITUTIONAL REMEDIES RIGHT
Fundamental Rights are so vital that when the state violates them, the people have the right to take
their case to the High Court or the Supreme Court. When these rights are breached, the courts can
restore them by issuing specific orders or directives.
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1993 PROTECTION OF HUMAN RIGHTS ACT
The need for protection of human rights issues on both a national and international level led to the
enactment of the Act that particularly addresses human rights protection. The Act's goal is to provide
an organisational framework for the protection of human rights. The Act establishes human rights
commissions at the national and state levels in each state, as well as Human Rights Courts at the
district level for greater protection of human rights and disputes relating to them.
NATIONAL HUMAN RIGHTS COMMISSION
On October 12, 1993, the National Human Rights Commission (NHRC) was founded. The Protection
of Human Rights Act of 1993 is the statute that governs it.
 The NHRC was established under Section 3 of the 1993 Act to improve the protection of human
rights. The term "Human Rights" is defined as follows under section 2(d) of the 1993 Act:
"Human Right" means "the rights relating to life, liberty, equality, and dignity of individuals
guaranteed by the constitution or embodied in the International Covenants and enforceable by the
courts in India."
Division of NHRC
There are five divisions in NHRC as follows:
 Training Division
 Law Division
 Administration Division
 Policy Research and Project Division
 Investigation Division
Composition of HHRC
Composition shall consist of
 A Chairperson,
 one member who is or has been a Judge of the Supreme Court of India,
 one member who is or has been a Chief Justice of a High Court,
 and two members to be appointed from among persons with knowledge of or practical experience
in matters relating to Human Rights shall make up the Commission of NHRC
In addition, the Chairpersons of four National Commissions of
o Minorities
o SC
o ST
o Women
Serve as ex-officio members.
Functions of NHRC
 The commission may investigate a petition given to it by a victim or any person acting on his
behalf, and it may intervene in any judicial proceeding involving any claim of human rights
violation.
 The Commission is permitted to visit any jail or other institution under the jurisdiction of the State
Government, where persons are detained or lodged for the purposes of treatment, reformation, or
protection, in order to assess the inmates' living conditions and offer suggestions.
 The commission may examine the protections for human rights protection given by or under the
Constitution or any current law, and make recommendations for their effective implementation.
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 The Commission will examine the reasons that obstruct the enjoyment of human rights, including
acts of terrorism, and provide recommendations for suitable remedies.
 The Commission will research and offer suggestions for the effective implementation of human
rights treaties and other international instruments.
 The Commission is responsible for conducting and promoting human rights research.
 Through publications, the media, seminars, and other accessible means, the Commission will
encourage literacy among diverse parts of society and raise knowledge of the safeguards available
52 for the protection of fundamental rights.
 The Commission will support the efforts of non-governmental organisations (NGOs) and
institutions working in the field of human rights.
 The commission has the authority to carry out any further functions it deems necessary for the
protection of human rights.nd Powers of NHRC
Major Human Rights Issues in India
The following are some of the concerns that the NHRC has addressed:
Extrajudicial killings
 Arbitrary arrest and detention
 Excessive powers of the Armed Forces and the Police o Sexual violence
 Conflict-induced internal displacement
 Child labour o Manual scavenging
 Violence and discrimination against women and children
 Lesbian, Gay, Bisexual, Transgender rights o Lesbian, Gay, Bisexual, Transgender rights
 Lesbian, Gay, Bisexual, Transgender rights o Lesbian, Gay, Bisexual,
Limitations of NHRC
 The NHRC can only offer recommendations since it lacks the authority to enforce decisions;
bureaucratic dysfunction and a lack of finances further impede the commission's work.
 The Protection of Human Rights Act of 1993 prohibits the Human Rights Commission from
investigating an event if the complaint is lodged more than one year after the occurrence occurred;
as a result, a huge proportion of complaints go unresolved.
STATE HUMAN RIGHTS COMMISSION (SHRC)
The State Human Rights Commission (SHRC) was established under the Protection of Human Rights
Act of 1993. A State Human Rights Commission can investigate violations of human rights in matters
specified by the Indian Constitution's seventh schedule's state list and concurrent list.
 The SHRC Human Rights (Amendment) Act, 2006 is made up of three members, one of whom is
the chairperson. A retired Chief Justice of a High Court shall serve as chairperson.
 A person with practical expertise or knowledge relevant to human rights. • A sitting or retired
judge of a High Court or a District Judge in the state with a minimum of seven years experience as
a District Judge.
SHRC's Functions
 Inquire into a petition given to it by a victim or any other person alleging a violation of human
rights by a public official or negligence in the prevention of such a violation.
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 Observe the living conditions of inmates in any jail or other institution under the supervision of
the state government where people are incarcerated and provide recommendations.
 Examine the safeguards for the protection of human rights given by or under the constitution of
any law now in existence.
 Examine the circumstances that obstruct the enjoyment of human rights, including acts of
terrorism, and make recommendations for suitable remedies.
 Conducting and promoting human rights research is a priority.
 Disseminate human rights literacy to all segments of society and raise awareness of the safeguards
in place to protect these rights.
 Encourage the efforts of non-governmental organisations (NGOs) and institutions working in the
field of human rights.
SHRC's Limitations
 The commission lacks the authority to prosecute human rights abusers or to provide victims with
any type of recourse, including monetary compensation.
 The SHRC's recommendations are not legally binding on the state government or authority, but it
must be informed within one month of any action taken in response to them.
NGO’S RELATING TO HUMAN RIGHTS
Any non-profit, volunteer citizens group that is legally founded, organised, and operated on a local,
national, or worldwide level is referred to as a Non-Governmental Organization (NGO). They are task-
oriented and led by individuals who share a shared interest.
NGO Characteristics
 Support the democratic process.
 Clearly defined aims.
 Limited external control.
 Voluntary character.
 Non-profit organisation.
 Non-political character.
 Clearly stated objectives.
 Limited external control.
 Requires financial assistance.
 Long-term projects have piqued my interest.
NGO's are involved in a variety of activities.
 Raise public awareness.
 Defend human rights.
 Encourage people to seek rehabilitation.
 Work that pays well.
 Protect the environment while combating man-made crises.
Activities
 NGOs have the advantage of being able to experiment freely.
 Adaptable to changing circumstances.
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 Have an excellent rapport with others.
 Ability to communicate on a variety of levels.
 Ability to hire expertise and highly motivated employees.
 There will be less restrictions from the government.
Disadvantages
 NGO disadvantages include a lack of money.
 There is a lack of committed leadership.
 Insufficiently trained employees.
 Misappropriation of finances.
 Leadership monopolisation is a term used to describe a situation in which one person holds all of
the power
 There is a lack of public involvement.
 In urban regions, there is a trend toward centralization.
 There is a lack of coordination.
Challenges to NGO’S
 The need for honest and dedicated people is a challenge for non-governmental organisations.
 Transparency is required to build trust.
 An effective personnel policy.
 Rather than protecting the interests of members, protect the interests of the people.
 A system that is both transparent and simple to use.
SUMMARY
The protection of human rights is a major priority around the world. Various international
instruments have been integrated for the protection of human rights, as well as national initiatives such
as the enactment of the Protection of Human Rights Act 1993. The Act provides for the establishment
of the National Human Rights Commission as well as State Human Rights Commissions in several
states, as well as the establishment of Human Rights Courts at the district level, so that victims of
human rights violations can receive justice at all levels. Although some revisions to the Act are
required, the following suggestions have been made in the event that such changes are adopted to
improve the position of the Human Rights Commission.
 The National Human Rights Commission must be created an autonomous entity in terms of staff
and finances, as it must report to the government. It should be given its own staff to investigate
cases rather than relying on the police department and other officials as may be required for the
commission's efficient operation.
 The National Human Rights Commission may be empowered to monitor the Supreme Court's
rulings for the protection of human rights, and if there is any delay or failure in their
implementation, it may bring the matter before the Supreme Court of India for further action.
 Sections 21(1) and 30 of the Protection of Human Rights Act, 1993 should be amended to make it
mandatory for state governments to establish Human Rights Commissions at the state level and
Human Rights Courts at the district level, and the jurisdiction of these courts, as well as the
procedural requirements, should be specified to ensure a smooth and effective implementation.
 Section 36(1) should be changed to give the National Commission the authority to take up or
investigate any matter pending before any state human rights commission or human rights courts
in order to provide prompt justice.
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REFERENCES
1. Country reports on human rights practices.
2. Asia-Pacific journal on human rights and law; Australian journal of human rights.
3. Human Rights watch world report.
4. Human Rights review.
5. The International journal of human rights.
6. Human Rights solidarity.
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A STUDY OF PEACEFUL NON-VIOLENT CONFLICT RESOLUTION
STRATEGIES
Sabreena Mushtaq
Research Scholar, Department of Education, NIMS University Rajasthan, Jaipur
ABSTRACT
A brief historical survey of the nineteenth century has shown that people all over the world have been filled
with idea of the inevitability of human progress. All that was needed was the right frame of mind, the right
methods and the right institutions, and mankind would march forward steadily to the golden age. There are
two important fields of inquiry: the micro field where the sociology of everyday life is lived, and the macro
field where the questions of war, ethnic rivalries and other types of conflict are present. Combing both the
micro and macro fields, these study inquiries into the nature and practice of conflict resolution as
propounded by Pacifism.
KEYWORDS: Peaceful, Non-violence, Conflict, Resolution, Strategies
INTRODUCTION
The scant assets of the world are continually being redirected into military consumption. World
military consumptions today equivalent the joined pay of the 49% most unfortunate individuals on
earth for example practically 50% of humankind. The head of the 'popularity based' world, the US,
burns-through around 40%, all things considered, having as of late chose to expand its spending plan
to stunning 328 billion dollars for the year 2002.
Data Innovation is at the core of force a lot today. The 'Unrest in Military Undertakings' (RMA)
following from the Data Age, gives the kind of edge in military powers that European provincial
forces got from the modern upheaval. The RMA interaction is being tackled in a way to permit an
assailant to wage "battle without dead officers" on its side.
The Virus Battle between the US and USSR is done with the breakdown of the USSR in 1989, yet
another virus war is on with another period of atomic development and underdeveloped nations like
India and Pakistan becoming atomic states. The suspension of the Virus War didn't prompt the
guaranteed "new world request", not to mention the "finish of history" (or the "conflict of human
advancements"). Nor did it acquire demilitarization or usher the generally anticipated period of
steadiness, helpful security and more extensive success.
The modern capitalist state, which arose from the ashes and burned battlefields of the Thirty Years
War and the Treaty of Westphalia in 1648 in Western Europe, is now a colonial legacy that has
dominated the world's political system for the previous four centuries. Throughout history, most
revolutionary challenges have resulted in the reproduction of "ancient forms of the modern state."
With its aggression, which is now commonly referred to as'state terrorism,' it has subdued
communities. The army, police, and court are all part of the modern State's monopolised and
internalised culture of violence. The ideological, cultural, and social trappings, the history and
confluence of time and place, shared experiences and traumas, all of which combined form the state's
superstructure, may be added to the physical force of its troops and police. War within and without 3
coexists with more refined forms of social, cultural, and political dominance, as seen in modern
industries of mass consumption, consent manufacturing, media, television, and movies, the
perpetuation of myth over reality, creating "necessary illusions" to distract oppressed people and
maintain the status quo. Violent rhetoric takes over as the mainstream discourse, legitimising and
expressing violence. Political scientists are increasingly debating whether the state has outlived its
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historical mission; isn't the contemporary, capitalist state reproducing the exact oppressive
mechanisms it was created to combat?
Justification and Importance of the Study
Nuclear war threatens the existence of both man and mother earth. War as a means for settling
disputes between peoples and nations is today dangerous; we are at a crucial point of history when we
must ask "isn't it time that war is abolished?"
While countries in the first world are decreasing their nuclear arsenal, third world countries like India
and Pakistan are increasing nuclear testing and weaponisation. This is detrimental both to their
development and growth as well as to the happiness and welfare of their people. Nuclearisation has
increased the tension between the two countries and for the last three years on many occasions both
have prepared to go to war; if need be even use nuclear weapons! This study is of contemporary
importance because it comes at a major point in the history of the two conflicting neighbors when
rivalries are at their worst.
This study has philosophical, ethical and moral importance in a world going insane with violence.
After the Second World War, the ideals of Pacifism had taken a beating. In the east too, pacifism as
inspired by religion has been sidetracked with imperialist and militarist values coming from the west.
Globalization has increased this trend. A return to pacifism is now being felt by peaceniks all over the
world. It is becoming imperative for new pacifist theorisation that will inspire peace movements. This
study is one such theoretical study advocating a return to pacifism.
Assumptions
The assumptions of this study are:
1. That 'Peace is possible';
2. That war is a social institution and can be abolished;
3. That non-violence is superior to violence;
4. That conflict can be resolved non-violently and creatively.
Scope of Study
The scope of this study is a review of non-violent conflict resolution strategies for peace, with a
special emphasis on Pacifism. The study uses the historical, analytical and critical method.
This dissertation will introduce theoretical debates in the understanding of war and peace, pacifism
and deterrence, violence and non-violence, conflict and conflict resolution. Different theoretical
approaches and philosophical orientations to war and peace, including the work of both classical and
modern thinkers are discussed. It will historically trace the development and consequences of war,
peace and nonviolence till today. It is interdisciplinary in approach, integrating material from
philosophy, political economy, historical sociology, social psychology and social history.
It is analytical because it seeks to analyze the socio-economic and political conditions that give rise to
war and violence. It is critical as it tries to highlight the contradictions inherent in theories supporting
war, deterrence and violence. It lists and evaluates the numerous peace strategies so far used by both
pacifist and non-pacifists to resolve conflict, and attempts to design a new peace paradigm called
'active pacifism' by integrating contemporary peace theory and practice.
There are two important fields of inquiry: the micro field where the sociology of everyday life is lived,
and the macro field where the questions of war, ethnic rivalries and other types of conflict are present.
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Combing both the micro and macro fields, these study inquiries into the nature and practice of conflict
resolution as propounded by Pacifism.
Sources of Data
The entire research is based on secondary data. The sources of this data are, published and
unpublished literature on peace, war, conflict, violence, non-violence and conflict resolution. These
include: 1) books published in the area of peace and conflict studies; 2) articles published in journals,
magazines, newspapers and on the internet; 3) pamphlets and leaflets distributed by peace
organisations and NGOs, 4) speeches delivered. The published sources are available in libraries which
include: Central University, Kashmir University, IUST and other libraries.
The limitations of this study has been the lack of sufficient peace research material in Kashmir valley
and the limited number of scholars doing peace studies in Kashmir valley for the student to debate
with and test her ideas.
Gene Sharp is a notable current nonviolent action theorist, and his book The Politics of Nonviolent
Action 10 is considered a classic in the area. Sharp supports the consent theory of power as a
theoretical underpinning for nonviolent action. Power, in his model, is not a monolithic entity
possessed by oppressors, but rather a relationship between individuals and organisations in which
subjects grant power to rulers through consent or acquiescence. This consent is revoked through
nonviolent action. The power connection is disrupted by noncooperation, such as an unwillingness to
obey.
According to Sharp, nonviolent action can take the form of acts of omission, in which people decline
to perform activities that they normally perform, are expected to perform by custom, are obliged to
perform by law or regulation, are banned to perform, or a combination of the two. Nonviolent action,
as a technique, is consequently not passive; it is nonviolent action, not inaction. Nonviolent tactics can
be divided into three categories: nonviolent protest and persuasion, noncooperation, and nonviolent
intervention.
PART-I THEORIES OF CONFLICT
Each conflict presents a chance for "creative settlement" in the interests of peace and healthy growth.
It is no longer debatable that conflict is an inevitable element of human contact. The pursuit of peace
does not aim for an idealistic state of human existence free of aggression or conflict, because societies
will always have conflicts, disagreements, and arguments. Rather, it seeks ways to resolve conflicts
without resorting to combat or physical force, as well as justice in which human beings are treated
with respect.
The experience of conflict is multi-faceted. Conflict has the potential to play a positive role in the
processes of social change in terms of its ability to reduce inequality, discrimination and exploitation
and open up new avenues of participation to those previously dispossessed. The disruptions caused by
the conflict can offer new opportunities for participation by those who have been traditionally
marginalised such as women and members of lower castes. For example during war, many women in
the absence of men, traditional societal restrictions fall away and they gain agency in the social and
economic spheres.
The last century alone bore witness to the violent death of 111 million people. Close to five million of
these victims have died since the end of the Cold War, the majority of them women and children. Over
the past ten years, states in Africa, the Middle East and Europe have signed more than 50 agreements,
with only a handful of them accomplishing their goal. If peace agreements are tools of
humanitarianism, how do we explain the soaring number of victims? asks Sabina Lautensach at a
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recent conference in 2002 hosted by the University of Queensland. Peace agreements are at best
temporary, such as the Oslo Accords (1993), the Good Friday Agreement (1998), the Dayton Accords
(1995) and many other conflict management accords that initiated short period of peaceful
cohabitation. Research has shown that between the UN and the European Community, more than 450
attempts at conflict management had been undertaken in the region, with the result of seventy-four
cease-fires, settlements, or peace initiatives. As we know, only a handful of them were ever
implemented. The Liberian Civil War, begun in 1989, so far has claimed over 150,000 victims despite
the more than 50 attempts of conflict management and mediation efforts during the past 12 years. The
deaths of five million people in armed conflicts of the last ten years suggest that we need to find some
other solutions.
PART II: Resolution Strategies
Conflict resolution consists of a set of skills often referred to as conflict "resolution strategies", which
may be classified into three categories - avoidance, diffusion and confrontation. Avoiding conflict can
aggravate a particular problem as resentments build up and emotions intensify. Diffusion is essentially,
a delaying action that attempts to cool off a situation, or to keep issues so unclear that confrontation
results.
One cannot resolve conflicts and make peace unless the root cause of the conflicts have been identified
and dealt with. This can only happen if the root causes can be identified by local communities
themselves within a context they are familiar with. 16 Conflict resolution involves problem-solving
between individuals, groups, organizations, and nations. The Martin Luther King Center for
Nonviolent Social Change in Atlanta, Georgia, recommends six steps for resolving conflicts between
parties. The first step is to gather information that accurately represents both sides of the dispute. The
second step is to educate people about the problem, and to provide information that accurately
represents both sides of the dispute. The third step is to build commitment among parties to participate
in a Process that will resolve their conflicts. The fourth step is to negotiate a compromise that all
parties can agree to. The fifth step is to put that compromise into place and act on it. The final stage is
to attempt to further reconcile differences between parties and evaluate the agreed-upon compromise.
The success of this process depends upon the disagreeing members achieving an understanding of both
the position and frame of reference of their opponents.
PART III: Active Pacifism
The student has coined the term Active Pacifism which I propose as a non-violent conflict resolution
strategy for peace in the twenty first century. Active Pacifism encompasses the aims and aspirations of
every form of Pacifism to-date; be it conscientious objection, absolutist Pacifism, radical pacifism or
revolutionary pacifism. It is Active because it involves a peace praxis: non-violent action and struggle
against all forms of domination, oppression, exploitation and alienation on the one hand and reflection
and dialogue on the other. The Active Pacifist is neither passive; nor cowardly; nor indifferent to war.
Active Pacifism as a peace paradigm for the struggle for peace in the twenty first century must
necessarily consider all dimensions of the concepts of peace discussed above. Peace comes in all
colours: Negative peace or blue peace is the absence of war; positive peace or red peace is structural,
feminist and cultural peace; Gaia peace or green peace is environmental peace; holistic inner / outer
peace or white peace is spiritual peace. Peace is a pluralistic and not an absolute concept.
Today it is imperative that we build a peace paradigm based both on structural and cultural
transformation as well as personal transformation. Socialists and humanists have put more emphasis
on the former, and religions have stressed the latter; the time has arrived for combining both or
"integration" as is aptly written by Ho-Won Jeong in the concluding section of his recent book titled
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Peace and Conflict Studies: An Introduction. Jeon asserts the feminist principle that the personal is
political and viceversa, by emphasizing the critical interdependence of structural and personal
transformation.
Taking inspiration from Abraham Maslow's hierachy of needs for human motivation, a similar peace
paradigm for structural and personal transformation can be designed. In the late 1960s, Abraham
Maslow developed a hierachical theory of human needs. He was a humanistic psychologist who
believed that people are not controlled by mechanical forces (the stimuli and reinforcement forces of
behaviorism) or unconscious instinctual impulses of psychoanalysis alone.
CONCLUSION
A brief historical survey of the nineteenth century has shown that people all over the world have been
filled with idea of the inevitability of human progress. All that was needed was the right frame of mind,
the right methods and the right institutions, and mankind would march forward steadily to the golden
age. They had made the important discovery that psychology, exploitative institutions and systems are
major factors in determining the causes of war, but their optimism makes strange reading in the light
of the events since the First World war. Writing in 1910, John William Graham wrote in The Friend:
"It looks as though the psychological attitude of military expectancy and fear was surviving the need
for it". Wolf Mendl I suggests: Change the psychology and you are assured peace!
The concepts of war and peace are now widened and encompasses many new dimensions. There are
blurred distinctions between war and peace, with the accompanying shift, from concentration on only
one form of conflict - war, to the problem of conflict in general and at all social levels. There is
nuclear deterrence which has raised questions about its utility and rendered the just war theory hollow.
The narrowing differential between the soldier and the civilian, as well as the discussion over new
functions for the soldier, are breaking down the sharp division between the military and the non-
military spheres in society.
The rich and controversial argumentation surrounding both traditional and modem philosophical
discourse on war and peace has been dominated by just war theory and pacifism, which in this thesis
have been discussed in great detail. While just war theory occupies an especially large and influential
space within the discourse, its pacifist alternatives are a provocative challenge to the philosophical
mainstream which it represents. The core and controversial proposition of just war theory is that
sometimes states can have moral justification for resorting to armed force in the international system.
For Pacifism war is always wrong.
Suggestions for Peace praxis
 An active pacifist would use some of the following suggested strategies for a peace praxis:
 see the need for a culture of peace to replace the culture of war and violence:
 relate peace with justice, i.e. work for structural and cultural peace;
 undergo training and discipline in active nonviolence, problem-solving conflict resolution;
 create new symbols of nonviolence and peace (consensus, replace war symbols;
 stop the glorification, romanticisation information media and education;
REFERENCES
1. Arendt, Hannah. On Revolution, Penguin, London, 1988.
2. Azar, Edward & Burton, John. International Conflict Resolution Theory and Practice, Wheatsheaf Books,
Sussex, 1986.
3. Baha, Abdul. The Promulgation of Universal Peace, Bahai' Pub. Committee, Wilmette, Illinois, 1943.
49 I S B N : 978-93-92313-00-4
Bandyopadhyaya, J. Mao Tse- Tung and Gandhi, Allied Publishers, Calcutta, 1973.
4. Bainton, Roland. Christian Attitudes towards War and Peace, Christian Attitudes towards War and Peace,
Nashville Abingdon Press, New York, 1960.
5. Bari, S.A Gandhi's doctrine of Civil Resistance, Kalamkar Prakashan, New Delhi, 1971.
6. Clause, Robert G.ed. War, Four Christian Views, Intervarsity Press, Downers Grove, Illinois, 1981.
7. Coates, Ken.ed. Essays in Socialist Humanism in honour of The Century of Bertrand Russel. Spokesman
Books, UK, 1972.
8. Continued Peace is vital- what is to be done? ed. Zeit im Bild DDR-801, Dresden 1977. Cox, John.
Overkill, Weapons of the Nuclear Age, Thomas Y. Crowell, New York, 1977. Debs, Eugene V. Writings
and Speeches of .., Hermitage Press, Inc., New York, 1948. Desroches, Leonard, Allow the Water,
Dunamis Publishers, Toronto,1996.
9. Culture of Violence to a Culture of Peace, Peace and Conflict Issues Series, UNESCO, France, 1996.
10. Diwakar, R R. Saga of Satyagraha, Gandhi Peace Foundation, New Delhi 1969.
11. Douglass, James W. The Non-Violent Cross A Theology of Revolution and Peace, Macmillan" New York,
1973.
12. Kant. Immanuel, Perpetual Peace, George Allen & Unwin Ltd., London, 1915.
13. Kennedy, John The Strategy of Peace, Asia Publishing House, Bombay, 1961.
14. King, Martin Luther, Jr. Stride Toward Freedom, Harper & Bros., New York, 1958.
15. Kumar Mahendra. Current Peace Research and India, Gandhian Institute of Studies, Rajghat, Varanasi,
India, 1968.
16. Kumar, Mahendra. Violence and Non-violence in International Relations, Thomson Press (India) Ltd,
Delhi, 1975.
17. Kumar, Ravindra. Essays on Gandhism & Peace, Krishna Publications, Meerut, 2000. Kuruvilla
Pimdikattu. Tamas, World-Life-Web, Mumbai, 2002.
18. Lasswell, Harold Dwight. National Security and Individual Freedom, Da Capo Press, New York, 1971.
19. Mandel, Ernest, Late Capitalism, translated by Joris De Bres, Verso, London, 1980.
20. Mashruwala, K.G. Practical Non-Violence (an ideology of Non-Violence), Navajivan Pub. House,
Ahmedabad, 1941.
21. Schweitzer, Albert. Peace or Atomic War? Henry Holt and Company, New York, 1958. Selassie, Beseat
Kifle ed.Consensus and Peace, UNESCO Pub., Delhi, 1982
22. Sethi, J D Gandhian Critique of Western Peace Movements, Chanakya Publications, Delhi, 1989.
23. Sharp, Gene. The Politics of Nonviolent Action, Porter Sargent Publisher, 1967.
24. Smith, Anne-Marie. Advances in Understanding International Peacemaking, United States Institute of
25. Tolstoy, Leo. The Kingdom 0/ God is Within You, translated Constance Garnett Binding, University of
Nebraska Press, 1984.
26. Tolstoy, Leo. War & Peace Vol 2, translated by Rosemary Edmunds, Penguin, Harmondsworth, 1957.
Tonybee, A.1. A Study 0/ History, Vol. V, Oxford, 1948.
27. Tonybee Arnold J., War and Civilization, Oxford University Press, New York, 1950.
28. Toth, Bishop Karoly. A Reorientation to Peace, ISPCK, Delhi, 1985. Tolstoy, Leo. The Kingdom of God
and Peace, Essays, Oxford, 1935.
29. Trotsky, Leon The Permanent Revolution and Results and Prospects, Merit Publishers, New York, 1969.
Tse-Tung, Mao. The Little Red Book, Foreign Languages Press, Peking, 2nd Ed., 1967.
30. Vinaik, Achin. India in a Changing World, Orient Longman, New Delhi, 1995.
31. War: The Impact on Minority and Indigenous Children, a Report edited by Minority Rights Group
International, UNICEF and MRG, London, 1997.
32. Weinberg, Arthur & Lila. ed.lnstead of Violence, Beacon Press, Boston, 1968. Whitead, A N. Adventures
of Ideas, Pelikan Books, 1948.
33. Woolf, Virginia. Three Guineas, Harcourt Brace, New York, 1996.
34. Wright, Quincy, Evan, William M and Deutsch,Morton. eds. Preventing World War III, Some Proposals,
35. Yearbook 2000 Report a/the Harry Frank Guggenheim Foundation, New York, 1999.
36. Zion, Howard. The Problem is Civil Obedience, The Zion Reader, Seven Stories Press., US
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PEACE AS A UNIVERSAL VALUE
Amardeep Kaur
Assistant Professor in teaching of commerce, Golden college of education, Gurdaspur, (Punjab)
ABSTRACT
Peace is the main aim of life. Everyone wants peace in life. Peace is not in earning and collecting money. It is
in helping and saving others. If a person earns money, he is afraid of thief and frauds. If we talk at national
and international level then it is related to save the humanity and fraternity. In few words, we can say that
peace is that process which deals with acquire values, skills, harmony, attitude and behaviours to deal with
person, nature and environment. It deals with the psychological aspects of conflict, violence, and war. Peace
can be categorized by four interconnected pillars that are research; education; practice and advocacy. Peace
takes place within the individuals. Some believe that internal peace can be strengthened through our
relationship with the Divine. Internal peace comprises of peace of mind and nonappearance of fear. Outer
peace is related to peace in society. In India, there is a bigger stress on internal peace rather than in the West,
wherever there is more emphasis on external peace. I think that East and West must come together, because
world needs both internal and external peace. This is known as holistic internal-external peace. It has both
otherworldly and material proportions.
Peace is driven through the will-power and energies of human beings who actively encourage it. The basic
aim of peace education is to save mortality from destroying a large percentage or the entire situation.
KEY WORDS: peace, inner peace, violence, war, values and harmony.
INTRODUCTION
Peace is a universal and wide-ranging value. It has no religion. It takes place in humanity, fraternity
and harmony. Peace is of two types that are internal peace and external peace. Internal peace involves
the peace of mind, thinking, knowledge, and understanding and believes etc. External peace is in
relationships with the humanity and adjustment in the society. Peace takes place within the individuals.
Some believe that internal peace can be strengthened through our relationship with the Godly. Internal
peace involves peace of mind and absence of fear and anger. External peace is peace in the society.
Western countries think about the external peace because they are practical in nature. They believe in
humanity and love. East countries believe in internal peace so they do yoga and meditation. East and
West must come together, as the world needs both.
FACTORS AFFECTING PEACE
Peace is a state where there is no battle or divergence. It can be promoted by the following conditions:
1. Tranquilly existing with other people:
Peace can exist where people of different races, communities or religions live with each other as
brotherhood and so long as they respect each other.
2. Friendship
Peace is promoted by being friends to one another. When one injury another person, he or she should
plead guilty and ask for forgiveness.
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3. Obeying the law
Laws are made so that people can stay in peace. When people do what the law requires, they have
peace. Every peaceful mind follows the rules made by the nature.
4. Respect for everyone
We should respect for everyone so it enables people to live in peace. We should respect humanity. If
we want peace of mind then we should not think negative. We should have positive thinking for
humanity and fraternity.
5. Reconciliation
When nations distress with other nation then there will be no peace. They go to warfare and fight other
nations. In such cases, peace can be encouraged by having an intermediary talking to the two enemies
to bring thoughtful understanding between them. The process of bringing two conflicting people to
come to an agreement is called mediation. Conciliation promotes reconciliation.
6. Transparency:
In the countries where there is democracy, there citizens can express their opinions without fear and
the government will listen to the different views of the citizens of the country. This means there is
transparency.
7. Implementation of the law by the police power:
When a government uses the police power to maintain law and order in the country. Police forces the
people to obey the rules of the country.
8. Better economy: In a country, where there is sufficient food and most people are employed and
people are more peaceful.
9. Faith: When people are elected to the positions for power but they should use their power to help
the citizens of the country.
10. Equal delivery of national resources.
When national resources are distributed equally, then people will happy and lives in peace because no
one is favored over the rest.
TEACHINGS OF THE DIFFERENT RELIGIONS IN INDIA
India is a country of different religion but all religions talk about peace and value for development of
humanity and fraternity. Indian constitution was written by Dr. Bhim Rao Ambedkar to make the
secular country. He gave equal rights and duties to the people of the country. He gave equal space to
every religion. Following are the main religions follow by the people of the country.
1. Buddhism: - Buddhism teaches that whether we have global peace or global war is up to us at
every moment. These circumstances are not hopeless and out of control of our hands. If we do not
do anything, then what will be? Peace or war, it is our decision. The ultimate goal of Buddhism is
peace, not only peace in this world but peace in the whole world. The Buddha taught that the first
step on the path of peace is to understand the interconnectedness of peace. When we understand
the causes of peace, then we know where to shortest our efforts. The Buddha taught that peaceful
minds lead to peaceful speech and peaceful actions. If the minds of human existences are at peace,
then the world will be at peace. The overwhelming majority of us live in the centre of mental
turbulences that subside only for short-term and cherished moments.
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2. Hinduism: - Peace is an important part of Hinduism. By tentative the core teachings of Hinduism,
it is possible to demonstrate the way Hinduism guides every person in accomplishment for global
peace, through the attainment of internal peace. For internal and external peace, they talk about
yoga and meditation.
A Quote from Valmiki Ramayan says: “A superior being doesn’t return evil for evil.”
“Speak the truth, speak what is pleasant, but don’t speak the unpleasant truth”. Manusmriti 4:138
3. Sikhism: - In Sikhism people have trust in God so they singing Gurubaani where they praise the
exact Lord and praying for the welfare of humanity are the teachings contained in Sri Guru
Granth Sahib, the holy scripture of the Sikhs.
Sri Guru Nanak addressed to live an honest life and said, “Truth is countless, but superior is the honest
living” (SGGS 62:11).
They outlined three principles of honest living:
1) Earn a truthful living
2) Share your wealth with others (Langar Pratha)
3) Sing tributes of IK ONKAAR.
Enthusiasticon these three principles will balance our lives by establish us physically, mentally,
socially and spiritually, which will lead us to live in peace and harmony with each other.
Humanity needs these things in this uncertain atmosphere of detestation, terrorism and war.
4. Christianity: -The word peace is used in the Bible in a very comprehensive sense. It takes in the
happiness and health of people, as well as the nonappearance of violence. The experiences of
Jesus Christ are protected in the New Testimony. The Jesus’ well known ‘Sermon on the Mount’
goes as:
“To him who attacks you on the one cheek, offer them the other also. And from him, who takes
away your cape, do not refuse your adventitia either. Give to everyone who asks of you. And
from him, who takes away your goods, do not ask them back.”
(6:29-30)
5. Islamism: - The very word Islam has taken from the Arabic word ‘silm’ implies peace. One of the
characteristics of Allah pronounced in the Quran is ‘As salaam’, which means peace and security.
In the Quran, divine guidance is associated to the path of peace. (Al-Quran, 5:16). According to
Islam, heaven is in the ideal human residence and is thus called as ‘home of peace’. It is also
mentioned that people of heaven will reach each other with the word, ‘salaam’ (peace).
Objective of the study
1. To recognize and define peace.
2. To recognize factors responsible for strengthening peace.
Delimitation of the study
The researcher has taken the one aspect that is peace. This paper was completely based on the
secondary sources like magazines, journal, books, internet etc.
Methodology of the study
This paper was descriptive in nature. It was mainly constructed on secondary sources of data and is
mostly collected from different sources like books, journals, articles, and periodicals etc. This study
was conducted mainly by applying analytical cum descriptive method for the research.
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ANALYSIS
Every religion preaches love and respect for all people, birds, animals, and the natural world. They
don't discuss war or human rights violations. Some faiths place a strong emphasis on both personal
and exterior peace. The importance of seeking tranquilly and gaining nirvana via unity with the divine
and the world is emphasised in Hinduism, Buddhism, and Jainism. These faiths teach that this oneness
can be achieved via meditation, various forms of yoga, and living a life of ahimsa, or non-injury,
toward all beings in thoughts, words, and acts. Humans must combat internal foes such as greed,
selfishness, rage, and lust, according to religions that emphasise internal peace as the foundation for
other kinds of peace. The basic Buddhist teaching is to destroy the ego, because our ego can lead to
violence and prevent us from achieving inner peace and interpretation
CONCLUSION
When this perception is extended to and comprehended by all world religions, it will aid in treating
one another with respect and love, resulting in world peace. People around the world will achieve a
philosophy of peace when they recognise global problems and have the skills and tendencies to
resolve conflicts and fight for justice nonviolently, live by international standards of human rights and
equity, value cultural diversity, and respect the Earth and each other. Only through systematic peace
education can such knowledge be attained.
REFERENCES
1. The New International Webster’s Comprehensive Dictionary of the English Language (Deluxe Encyclopaedic
Edition), Trident Press International, Naples, 2001, p.927.
2. Khanam, Dr. Farida; “A Study of World’s Major Religions” Good word Books Nizamuddin West New
Delhi.2014. P-35,162,236-37.
3. Mohapatra, A.R. “Philosophy of Religions (An Approach to World Religions)” Sterling Publishers Private
Limited. P-119,124,135-36,139,142-43,152.
4. Hisham Soliman ‘Toward an Islamic Concept of Peace’ in “The Potential for Peace building in Islam”, 2 (2)
Spring 2009
5.Engineer, Ali, Asghar: “On the Concept of Compassion in Islam,”
http://www.andromeda.rutgers.edu/~rtavakol/engineer/compassion.htm, accessed on 28 March 2007.
6. Randall, Albert B., Theologies of War and Peace among Jews, Christians, and Muslims (New York: Edwin
Mellen Press, 1998), 289-90.
7. Encyclopaedia Britanica;1984-13/847. 8. Gandhi, K. Mohandas: The Essential Gandhi: An Anthology of His
Writings on His Life, Work, and Ideas, edited by Louis Fischer, with a Preface by Eknath Eswaran 9.
www.markedbyteachers.com/gcse/religious.../hinduism-and-peace-1.html/accessed 04/03/2017 10. Khan,
Wahid Uddin: “The Ideology of P
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Peace Education: A Strategic Tool for Peace Building
Umar Iqbal Wani
Research Scholar, Department of Education, University of Kashmir
ABSTRACT: The world has seen some of the highest rates of violence in recent decades, affecting a wide
range of countries and areas, from the poorest to the wealthiest, and directly hurting the lives, dignity, and
well-being of millions of people throughout the world. Education can help to foster world peace. As a result,
peace education is a vital part of dealing with this problem. The aim of this study is to emphasize the
importance of peace education as a tool for peace building. Peace education is a type of education that aids
human growth and leads to a better and more meaningful existence free of conflict. The concept of peace
education is mentioned at the start of the article, and then it tries to explain the approaches of peace
education in peace building, dimensions of peace education, objectives of peace education, and numerous
peace education organizations.
KEY WORDS: Peace Education, Peace Building

1. INTRODUCTION
In this global world, we see a lot of arguments, misunderstandings, violence, and wars. The vast
majority of people have become egocentric. They are chasing after material prosperity and personal
fulfillment. No one is concerned about the peacefulness of society or their immediate surroundings.
Our requirements are becoming more and more varied. As a result, our lives have become more
difficult and unsatisfactory. In the midst of conflict, the absence of peace is palpable. Peace can be
viewed from a variety of angles. Peace, according to some scholars, is a psychological condition,
while others believe it has logical and normative consequences. Peace, in truth, is a hybrid of the two.
It’s a mental state that manifests in other people's actions or reactions. Peace is a sociological concept
that refers to a lack of violence, hatred, or, in the worst-case scenario, bloodshed.
2. Meaning of Peace Education
Peace Education is the kind of strategy which helps in getting wisdom, experience. It helps to create
attitudes, skills and conduct to live in oneness with each other. Peace education is the education on
how to establish or to grow such sort of society where justice and peace should be present and
everybody lives with happiness. Peace Education aims to teach children how to recognize and resolve
conflict in their own lives, their communities and the world at large.
In the year 1978 R. D. Laing said, “Peace Education is an attempt to respond to problems of conflict
and violence on scales ranging from global and national to the local and personal. It is about exploring
ways of creating more and more just sustainable futures.”
Fountain, S. in the year 1999 defined Peace Education as, “the process pf promoting the knowledge,
skills, attitude and values needed to bring about behavior changes that will enable children, youth and
adults to prevent conflict and violence, both overt and structural; to resolve conflict peacefully; and to
create the conditions conducive to peace, whether at an intrapersonal, interpersonal, intergroup,
national or international level.”
According to Freire (2006),“peace education is a mechanism for transformation from culture of
violence to a culture of peace through a process of conscientization.
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3. Approaches of Peace Education
 Conflict resolution Approach: This technique tries to change negative to positive attitudes
toward conflict as a basis for reducing violence by changing beliefs, attitudes, and behaviors. The
conflict resolution technique can provide practitioners with the tools they need to accept a conflict
and work toward a peaceful conclusion.
 Democratic Approach: This method teaches critical thinking, discussion, and coalition-building
to participants. It emphasizes freedom of speech, individuality, diversity, tolerance, compromise,
and conscientious objection as virtues.
 The Justice Approach: This approach encourages students to participate actively in their
communities and future careers while also promoting peace.
 Human Rights Approach: This approach familiarizes participants with the United Nations
System's international covenants and declarations. Students are taught to recognize abuses of the
Universal Declaration of Human Rights and are encouraged to practice tolerance, solidarity,
autonomy, and self-affirmation on a personal and social level.
 A global transformation Approach. At home, at school, at work, and in the international
community, having a global perspective strengthens the human potential to moderate conflict,
promote unity in the face of diversity, and establish long-term peace cultures.
 Critical Peace Approach: This responds to the criticism that peace education is imperial and
impository, imitating the interventionism of western peace building by incorporating local
practices and narratives into peace education.
 Yogic Approach: In this approach, yogic science approaches are used to transform humanity's
physical, mental, and spiritual instruments in order to alleviate internal aggression.
4. Dimensions of Peace Education
The following are some of the several aspects of peace education that aid in the development of
positive attitudes and behaviours, among other things.
 War-controlling education
 Human tolerance is developed through education.
 Education to foster a positive attitude and a sense of community in worldwide society.
 Education for the promotion of human rights in order to alleviate social discrimination issues.
 Conflict resolution education.
 Democracy-building education.
 International understanding education.
 Environmental responsibility education.
 Education promotes peaceful cooperation and equality in general.
 Aspects of spirituality.
5. Objectives of Peace Education

 Promote change in order to make the world a more humane and better place.
 To instill principles and skills in students that will aid them in achieving life's full potential.
 To assist students in developing a broad vision of peace in order to work toward a sustainable
global community.
 To develop positive problem-solving behaviours in order to reduce and remove dispute.
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 To look at peace as a condition of being as well as a method for fostering peaceful human
relationships.
 To improve pupils' religious tolerance abilities.
 To raise awareness of justice and injustice among children, teenagers, and adults.
 To cultivate an emotional attitude of coexistence and a favorable attitude toward all people.
6. Institutions for Peace Education
There are numerous peace education organizations working to foster peace all around the world.
 United Nations: Founded on October 24, 1945, when fifty-one (51) countries pledged to work
together to bring peace to the world. Almost every country today is a member of the United
Nations. It aids in the resolution of international conflicts and the formulation of policies that
affect the entire world.
 Peace Corps: A volunteer organization that sends people to live and work in another country for
two years. Volunteers in the Peace Corps assist in the resolution of some of the most pressing
issues confronting communities around the world.
 Amnesty International: Founded in 1961 by British barrister Peter Beneson, Amnesty
International is dedicated to defend the rights of humans around the world. • Stopping violence
against women is one of Amnesty International's goals and objectives.
 Relying on the rights of people who are poor.
 The death penalty should be abolished.
 Human rights-based opposition to torture and terror; and the release of political prisoners.
 Nobel peace prize: It is an honour awarded to people who have achieved peace through their
activities. Alfred Bernhard Nobel, a well-known figure, established the Nobel Peace Prize.
 The Lion and Lamb Peace Arts Centre: This Centre was first opened its doors in 1987. It was
founded with the primary goal of encouraging children's peace education through the arts and
literature.
 The Carter Centre: Every day, individuals all around the world face life-threatening situations as
a result of disease, poverty, war, and malnutrition, according to the Carter Centre. The Carter
Centre works to alleviate suffering by fostering peace and health in countries all over the world.
 International Peace Bureau (IPB): This Bureau was founded with the goal of creating a world
free of conflict. It is present in 70 countries, with individual members from a worldwide network
bringing knowledge and campaigning experience to bear on a common cause.
 Pathways to peace (PTP): It is a non-profit organization dedicated to worldwide peace building,
education, and consultation. The PTP's main goals are to make peace a reality via local and global
projects and to Increase communication and collaboration among groups.
 Hague Appeal for Peace: It is an international network of organisations and individuals dedicated
to the eradication of war and the acknowledgment of peace as a human right. The National Peace
Foundation (NPF): NPF was created in 1975 and has spread its attention over the world. Its main
purpose is to develop capacities in teachers and students to tackle difficulties such as the
unprecedented magnitude of conflict between states and ethnic groups, the rise of racism, gender
inequality, communal violence, vast abuses of human rights, and environmental degradation. The
dedication to trade, dialogue, and aiding individuals in the growth of civil society institutions is at
the heart of the NPF.
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6. CONCLUSION
The absence of violence, enmity, or war is depicted by the concept of peace. In general, the lack of
conflict is viewed as the foundation for social stability and the evolution of human communities. Peace
building is the natural intervention to prevent war by establishing long-term peace.
Finally, we can state that peace is a conceptual reality and a universal necessity for all people, and that
we should strive for it through formal and informal education. We can teach our children to make the
world a more peaceful place. The strategies for instilling peace education in kids are knowledge, deeds,
ideals, and skills.
REFERENCES
1. Agnihotr, S. (2017). Critical reflection on the role of education as catalyst of peace building and peaceful
coexistence. Universal Journal of Educational Research,5(6),911-917
2. Anand, S. (2014). contemporary issues and significance of peace education in India. IMPACT: International
Journal of Research in Humanities, Arts and Literature,2(10),47-54
3. Ian, H. & John, S. (2002). Peace education for a new century. Social Alternatives,21(1):3-6
4. Momodu, F. (2015). the relevance of peace education in today’s context. International Journal of Research in
Humanities and Social Studies,2(5),1-4
5. Mondal, M. & Ghanta, B. (2018). Theoretical perspectives of peace Education. International Journal of
Research and Analytical Reviews,5(3)
6. Mondal, G.C. & Majumder, P. (2018). Peace education: the most relevant idea of education for the upliftment
of the multicultural rural India. International Journal of Research and Analytical Reviews, 5(3).
7. Ojha, E. (2018). The necessities of Peace Education in the era of 21st century a descriptive study. International
Journal of Innovative Science and Research technology,3(8)
8. Ubogu, R. (2016). Peace education in secondary schools: a strategic tool for peace building and peace culture
in Nigeria. Journal of Education and Practice,17(14)
9. http://en.m.wikipedia.org/wiki/peace_education
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NEED AND IMPORTANCE OF VALUE EDUCATION
Prof. Sheeraz Gull Sheikh

GDC Shopian J&K
Abstract
The current article looks at how morality and ethical rules are eroding, resulting in a value crisis. In today's
societies, social, moral, and cultural norms are disintegrating. Black-marketing, adulteration, indiscipline,
violence, and corruption are all examples of how power and knowledge are being abused for vested interests.
This paper will focus on some of the tactics, emotional dispositions, school practices, and educational
procedures that instill values in children, as well as the importance and need for value-based education.
Keywords: Values, Value Education
Objective of the study: To review various view points on Values by different educationists and
Education commissions and importance of Value education in present world.
Research methodology: Data collected from various reference books and web resources/internet
Values: Meaning and significance
Value refers to something that has a monetary value, something that is valuable, dear, and worthwhile,
and for which someone is willing to suffer and sacrifice. Values are a set of principles or criteria by
which one should conduct oneself.
Following the independence of India, there has been a declining trend in moral and ethical norms in
our society, as well as advancements in science and technology, global trade, cinema, and other areas.
Our cultures are dealing with youth dissatisfaction, fierce competition for admittance and job,
communal violence, and a desire for material wealth. Corruption, black-marketing, adulteration, and
an increase in crimes, as well as a rise in adolescents and involvement in the deadliest crimes such as
murder, kidnapping, and rape, are all visible in society. Value crisis, rising divide between rich and
poor, and lack of Value education are all potential causes of such heinous societal illnesses.
According to the University Education Commission of 1948, various reformative methods are needed
to instil desirable ideals in students, and the importance of moral and religious instruction must be
realised.
According to the Secondary Education Commission (1952-53), a nation must become a knowledge
hub for sustainable development, but it must also provide a refined value-based orientation to the
educational system.
Harmoniously developed personalities become a part of society and in educational structures if such
development is not possible, students may not be able to conform to themselves and their environment,
according to the Kothari Commission (1966-66).
The concepts and beliefs that mankind live for are represented by values. The importance of culture
must be considered as a form of sub-system for the society's long-term growth. According to Parker,
"Values are entirely contained within the interior world of the mind." The item that serves is simply an
instrument; the fulfilment of desire is the true value. Never a thing or an item, a value is always an
experience.”
According to John Dewey (1939), his understanding of values includes the following: 1. The idea of
valuing, cherishing, and holding dear.
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2. The concept of introspection and finding connections between the variables in one's life so that
intelligence can be applied and better judgement can be reached.
3. The concept that action will be conducted in favour of a value that has been approved.
Academic values, moral values, socio-political values, scientific values, global values, emotional
values, human rights values, and cultural values are only a few examples.
Truth, beauty, and goodness have been symbolic of our civilization since the beginning and have been
appreciated and valued by the people. They must be mirrored in one's personality and, if correctly
imbibed by a person, set up as a role model for others.
Value Education: Meaning
Fostering a feeling of humanism and a strong concern for the well-being of others and the nation is
what Value Education entails. Value Education fosters the development of all aspects of a person's
personality by teaching us what is good and worthwhile, as well as what we have acquired from our
culture. A disembodied mind is transformed into a young, innocent, and attentive mind through Value
Education. As a result of his or her synchronised interactions with society, environment, and school, a
person's personality is protected as good or evil. Values emerge from our beliefs, attitudes, feelings,
interests, and objectives, all of which are inextricably linked to the society and environment in which
we live.
Need and Importance of Value-Based Education
Value-based education, which stands for peace, benevolence, and national and emotional unity, lies at
the heart of humanitarianism.
It contributes to the development and inculcation of human fraternity and world unity. Education has
long been recognised as one of the most important aspects of a child's total development, as well as a
need in today's global world. In our country, India, there is an urgent need to incorporate values into
education, social services, religion, and politics.
Because of the Value Crisis, our country requires value-based education. Our children will be
physically capable, mentally, emotionally, and socially alive, and their souls will be spiritually
embellished as a result of a values-based education.
Many advances have been done in the advancement of peace, human rights, and value-based education
since the creation of UNESCO. Among them are: 1 the numerous proposals for education in the areas
of collaboration, international understanding, peace, and human rights education. (1974, Paris)
2. World Education Plan for the Advancement of Human Rights and Democracy (Montreal, 1993).
3. United Nations plan of action for human rights and value-based education.
(1995-2004).
These above programmes are executed under the guidance of the UNESCO Advisory Committee on
peace, tolerance and international understanding.
Value based education in a culturally multiplicity society like India is need of an hour as such
education enriches universality and also honours the values of differences. It develops us morally,
decorated our soul, sublimated our instincts, incorporates a pluralistic outlook. Value based education
balances spiritual and material needs of our life.
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To dwell deep into the domain of value based education, it’s growth needs to be traced from the
prehistoric world to the present global one.The works starting from Aristotle , Confucius to Gandhi ,
Dewey needs to be perceived. Value based education will encourage a policy of live and let live. It
will replace hatred with love and selfishness in self- sacrifice and violence into non-violence and will
inculcate faith in truth, beauty and goodness.
Implementation of values in our Education:
For the proper implementation of values in our Education a few steps needed are:
1. Study of comparative religion at University level ,will develop a secular literature of Values.
2. At school level teachers need to play a pivotal role in inculcating values among students by;
I. Morning assembly by singing community prayer.
II. Lectures on great saints, educationists, prophets and freedom fighters.
III. Cleanliness, recreational and social services to be made a routine work.
IV. Audio- visual material relating to all religions.
3. Celebration of national and international days, will foster the sense of unity.
Conclusion:
In conclusion, we can say that values are just like the ornaments/ jewellery in one’s personality which
shines like stars. In the words of Swami Vivekananda, value based education helps in developing
harmony, Peace, love, justice, character, tolerance and what not? in one’s personality. It is value based
education that builds an integrated personality, a perfect character, a decorated soul and a spiritual
being.
References:
1. Education and National development: Report of the Education Commission (1970) NCERT New Delhi.
2. Education in Human values: Manual for teachers, part-2 (2002), National Open School New Delhi.
3. Internet
4. Seven spiritual laws of success – Deepak Chopra.
5. “The complete works of Swami Vivekananda”- Swami Vivekanand.
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Perspective on the Peace and Value Education in the context of Teacher
Education
Syeda Tauqeer Fatima
Peace education is an attempt to respond to the problem of conflict and violence on scale ranging from
global and national to local and personal. It is about ways of creating more just and sustainable futures.
– R.D. Laing
Peace is not the absence of war. Peace is a virtue, an attitude, tendency to good, trust and justice. -
Spinoz
Peace education teaches non-violence, love, compassion and reverence for all life.
There is no way to peace. Peace is the way - Mahatma Gandhi
Anti-nuclearism, international understanding, and environmental responsibility, communication skills,
nonviolence, conflict resolution techniques, and democracy, as well as human rights awareness,
tolerance of diversity, coexistence, and gender equality, have all been addressed by "peace education"
programmes around the world.
Conflict resolution training
Conflict resolution education programmes typically address conflict's social-behavioral symptoms and
teach people how to resolve interpersonal disagreements through negotiation and (peer) mediation.
These programmes place a strong emphasis on anger control and "fighting fairly," as well as
improving communication skills such as listening, taking turns, identifying needs, and distinguishing
facts from emotions. Participants are encouraged to accept responsibility for their actions and work
together to find compromises.
In general, conflict resolution training aims to "change negative to positive views regarding conflict as
a basis for averting violence" by changing "beliefs, attitudes, and behaviors" (Van Slyck, Stern and
Elbedour, 1999). Various conflict resolution training techniques or approaches (ADR, Verbal Aikido,
NVC) can provide the practitioner with the tools to accept a conflictual situation and direct it toward a
peaceful conclusion. "Conflict is really natural and normal," one peer mediator explained, "but you
can't spend your entire life beating everyone up—you have to learn various ways to handle conflict."
Democracy education
The political processes connected with conflict are usually the focus of peace education programmes
focusing on democracy education. They argue that as democratic participation increases, countries will
be less likely to resolve conflicts through violence and war. Concurrently, "Citizens who understand
the inevitability of conflict as well as the importance of tolerance are required in a democratic
society.” This type of programme encourages children to regard conflict as a source of creativity and
progress, promoting a conflict-positive mindset throughout the community.
Conflict resolution training promotes the ideals of freedom of expression, individualism, variety
tolerance, compromise, and conscientious objection by encouraging critical thinking, debate, and
coalition-building. They want to create "responsible people" who, mostly through adversarial
processes, will keep their governments accountable to the ideals of peace. Students will participate in
activities that are designed to keep them engaged "take on the role of a citizen who choices, makes
decisions, takes stands, defends those stands, and respects the views of others.” These abilities are
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thought to reduce the possibility of violence and conflict by sustaining multi-party democracy. They
are also thought to be required for the development of a peaceful culture.
Justice education
The process of promoting the rule of law through educational activities at all levels is known as
education for justice. Education for justice teaches the next generation about crime prevention and
how to recognise and address issues that threaten the rule of law. This strategy encourages students to
participate actively in their communities and future careers while also promoting peace.
Making the Rule of Law and a culture of lawfulness a priority is about more than just passing on
information; it's about modelling and enforcing beliefs and behaviours on a regular basis through the
'hidden curriculum.' ‘ The classroom and school's "hidden curriculum" conveys norms, values, and
beliefs to students in ways other than official teaching and learning processes. This guarantees that
students gain the skills they need to participate in society as ethically responsible citizens.
Human rights education
Peace education programmes aiming at increasing human rights awareness typically focus on policies
that humanity should embrace to move closer to a peaceful global community. The purpose is to
inspire people to believe in a vision of structural peace in which all members of the human race have
personal liberty and are safeguarded by the law from violence, oppression, and indignity.
Conflict resolution training approaches familiarise participants with UN international agreements and
declarations, teach pupils how to recognise violations of the Universal Declaration of Human Rights,
and encourage individual and group tolerance, solidarity, autonomy, and self-affirmation.
"Human rights education is always evolving, with a considerable theory-practice gap and regular
challenges to its legitimacy," according to the report. "In the opinion of one practitioner," "Human
rights education does not function in conflict-ridden communities unless it is part of a larger strategy...
In fact, if individuals become aware of rights that are not being implemented, such education can be
counterproductive and lead to more conflict. In this regard, human rights education has the potential to
exacerbate conflict."
Many of these programmes are now being integrated with components of conflict resolution and
democracy education schools of thought, as well as training in nonviolent action, to avoid these
undesirable results.
World view transformation
Some approaches to peace education are founded on psychological notions that recognise the
developing nature of human psychosocial inclinations. Conflict-promoting attitudes and actions
characterise early phases of human development, whereas unity-promoting attitudes and behaviours
characterise later stages of healthy development. Peace is viewed as a psychological, political, moral,
and spiritual reality in H.B. Danesh's "Integrative Theory of Peace" (2002a, 2002b, 2004, 2005, 2007,
2008a, 2008b). Peace education, he says, should focus on the healthy development and maturation of
human awareness by encouraging people to examine and change their worldviews. The subconscious
lens through which people perceive four important concerns (acquired through cultural, family,
historical, religious, and societal influences) is known as a worldview.
1) The nature of reality, 2) Human nature, 3) The purpose of existence, and 4) Principles governing
appropriate human connections
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On the basis of a substantial amount of research, Danesh contends that the majority of people and
societies around the world have conflict-based worldviews that manifest themselves in conflicted
intrapersonal, interpersonal, intergroup, and international relationships. He categorises conflict-based
worldviews into two groups: Survival-Based Worldview and Identity-Based Worldview, which he
associates with different stages of human development. A more integrative, Unity-Based Worldview
increases human capacity to moderate conflict, promote unity in the face of diversity, and develop
lasting cultures of peace at home, at school, at work, and in the international community.
Critical peace education
Modern forms of peace education include new scholarly discoveries and approaches in peace
education in transnational, various groups, and with individuals. Critical Peace Education is an
emancipatory endeavour that attempts to link education to social justice aims and foci, breaking down
inequalities through critical pedagogy (Freire 2003).
Critical peace education responds to criticism that peace education is imperial and fraudulent,
imitating the 'interventionism' of Western peace building, by incorporating local practises and
narratives in peace education (Salomon 2004; MacGinty & Richmond 2007; Golding 2017).
The critical peace education project comprises understanding of education as a transformational space
in which students and teachers become change agents who identify past and present injustice and bias,
and where schools become important venues for fostering emancipatory change.
Yogic Peace Education
The objective of yogic peace education is personal (as opposed to interpersonal, structural, or
societal/cultural) violence (Standish & Joyce 2017). Yogic peace education use techniques from yogic
science to transform humanity's physical, mental, and spiritual instrument (the self) in order to
alleviate violence that comes from inside. Modern peace education is similar to human rights and
conflict resolution education in schools in that it addresses specific forms of violence. Two curricula,
critical peace education and yogic peace education, work together to promote positive peace and
minimise violence in society.
Value Education
VALUES Meaning and Definition
According to its verbal definition, value refers to the trait of a human or object that makes it valuable,
respectable, or useful. Internal or exterior quality, or both, is possible. Values refers to something that
is priceless, dear, worthwhile, valuable, and estimable, and so deserving of ownership. Value is a
benchmark.
A value can be defined as an emotional attitude that inspires a person to perform in the most desired
way for him or her, either directly or indirectly. Values are described as "beliefs based on which man
acts in accordance with his desires." Value is defined by the Oxford Dictionary as "anything of
considerable worth, importance, standard, or principle that is valuable in life."
The natural ‘growth' of moral qualities is referred to as moral development. Morality, like thinking and
language, develops over time and goes through stages. Moral evolution is a deliberate process of
development carried out by individuals, society, or both operating in concert. The process leads to
increased morality and, eventually, spirituality.
A KOHLBERG Moral development, according to Kohlberg, begins at a young age and continues in
stages throughout childhood, adolescence, and adulthood.
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The six stages of moral development, as proposed by Kohlberg, split moral reasoning into three levels,
each of which is further divided into six periods. Understanding Kohlberg's moral development theory
can help teachers guide the moral growth of their pupils in the classroom.
Morality that isn't conventional (Level 1)
Pre-Conventional Morality, also known as Level 1, is most typically found in young children aged 4 to
10. This level is divided into two parts: stage 1 and stage 2. Some children advance from stage 1 to
stage 2 at a faster rate than others, therefore keep in mind that some students in your class will
progress at different rates.
Children at this level's first stage tend to follow the rules merely to avoid being punished.
In stage 2, a child's activities are primarily motivated by a desire to see what other people can do for
them. In their own self-interest, they have a predisposition to follow rules.
Level 2: The concept of morality as we know it
Children frequently acquire level two, conventional morality, between the ages of 10 and thirteen.
Many people never progress past this stage in adulthood. This level encompasses stages 3 and 4.
Children in stage 3 evaluate morality depending on the motivations for a person's conduct. When
assessing whether or not an action was moral, children this age can examine a range of variables. At
this age, children often want to help others, are able to interpret others' intentions, and are forming
their own moral convictions. To maintain social harmony, they wish to follow the rules.
Individuals in stage 4 are more concerned with deferring to authority, maintaining social order, and
fulfilling their society obligations. At this point, an act is regarded ethically incorrect if it has an
adverse effect on others or violates a rule or law. “At stage 4, the person believes that laws cannot be
disobeyed under any circumstances.”
Morality in the Post-Conventional Era (Level 3)
Students may have reached level 3 of Post-Conventional morality by early adolescence or young
adulthood, while many never do. You may have a few high school students that have attained this
level of moral maturity, though. Level 3 encompasses Stages 5 and 6.
In stage 5, people begin to value the will of the majority as much as the well-being of society. Though
people at this level recognise that human needs and the law may at times conflict, they believe that it is
better when people follow the law. To put it another way, law is like to a wax nose that can be twisted
in any manner to suit your desires.
People in stage 6 are more concerned with doing what they believe is right, even if it is illegal. At this
level, people act according to their own internalised moral standards, even if they break established
rules.
EDUCATIONAL IMPLICATIONS
1. The school should provide congenial environment for the children so as to inculcate moral values
in them in a natural way.
2. The school should be sympathetic to the problems of children, ‘especially those of adolescents.
Adequate arrangement for games, sports and other useful activities should be provided so that
children’s energies are redirected to fruitful channels.
3. There should be arrangement to provide healthy sex education.
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4. The ideals of patriotism, nationalism, citizenship and self-sacrifice must be fostered in them.
5. Many educational psychologists advocate moral and ethical teaching in schools, however, moral
education is best imparted through example and practical representation of the best ideals and
values rather than through academic preaching of them. Both teachers and parents should do their
best to set the best example before their wards.
Value education is the process through which an individual, depending on the society in which he
lives, acquires abilities, attitudes, values, and other forms of constructive conduct.
Every individual requires value education to ensure a holistic approach to their personality
development in terms of physical, mental, social, and moral components. It gives pupils a good
direction in which to create their future, assisting them in being more responsible and reasonable, as
well as understanding the purpose of their lives.
Values are critical because they govern our beliefs, attitudes, and conduct as we grow and evolve. Our
values guide our decision-making and assist us in discovering our genuine purpose in life and
developing into a responsible and mature human. With the fast speed and complexities of life, the need
of value education at various times in one's life has increased. Every day, it becomes more difficult for
young people to follow their dreams and pursue occupations of their choice.
Value education is to develop a healthy, innocent, natural, and alert mind capable of increasing
sensitivity and awareness. It aids in the development of moral, spiritual, artistic, and social qualities. It
teaches us the value of keeping what is good and desirable in the culture we were born into. It permits
us to tolerate and respect people who have opposing attitudes and behaviours to our own. Education
for values aims to develop larger capacities, attitudes, and skills that are relevant not only in the
classroom but also in everyday life, allowing students to make the world a better place for themselves,
their families, friends, coworkers, and others. Values education is founded on the premise that values
should be instilled in students not just for their own benefit, but also for the benefit of the larger
community, reflecting a balance between individual and bigger interests.
As a result, the focus must be on holistic education that focuses on emotional and relational abilities
that are beneficial to society's and nation's health and wholeness, rather than just academic knowledge,
practical and technical skills that are largely connected to market demands and employability. The
goal of comprehensive development for students can thus be found in values education. Students who
receive a values education are also more prepared for the workplace. Hard work, discipline,
cooperation, communication skills, and other attitudes and values assist children in developing solid
interpersonal ties at home and at school, allowing them to transfer more smoothly to the workplace.
Value-based education is a type of education that tries to improve our understanding and respect for
certain values while also bringing us mental maturity. Only a value-based education can instil in our
children an altruistic and beneficent feeling of living for others; as Swami Vivekananda put it, "They
alone live who live for others."
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Values needed to be inculcated among school students
B.M.T. Ramji in his book, “Value-oriented School Education”, has suggested that the students should
be encouraged to acquire the following values:
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HOW TEACHER EDUCATION CAN PROMOTE PEACE AND VALUE EDUCATION
Value Education (Malaysia and the Philippines), Citizenship Education (Malaysia and the Philippines),
and other courses are taught in several countries and institutes (U.S.A.). Developmental Education
(Ireland) and Education for Mutual Understanding (Ireland) (UNICEF). Apart from such subject
names, it can be incorporated into school's formal and co-curriculum. It has been noticed that schools
can benefit from using peace education and cultivating a peace culture (as described by teachers and
principals in Sri Lanka who have implemented the peace approach in their schools). Education for
Conflict Resolution Project, Sri Lankan National Institute of Education).
1. Develop a humanistic management strategy in the school.
2. Improve teacher-student, teacher-teacher, student-student relationships, and so on.
3. Assist in the development of positive attitudes in students and teachers, such as cooperation and
mutual respect.
4. Support for pupils' emotional growth.
5. Encourage sociability by engaging in cooperative and interactive learning activities.
6. Encourage students to be more disciplined and moral.
7. Encourage both students and teachers to be creative.
8. Raise the bar for teaching and learning quality.
In 1966, the Kothari committee report, with the appealing title "Education and National
Development," was published in India. The report's objectives plainly revealed a shift in our value
system, or rather, the reconstruction of values that had been steadily fostered over the 1950s.
The task of national development was identified by the panel.
1. Achieving food self-sufficiency
2. Full employment and economic growth
4. Political progress, as well as social and national integration.
It was considered that the only way to properly address these issues was through education. The
following national education system objectives were spelled out in order to fulfil the goal of national
development:
1. Education should be linked to production, or in other words, the country's economic progress.
2. To revitalise the Indian nation and foster peaceful ties among its people. Integration on a national
and emotional level is critical.
3. The Indian society should be modernised in all elements of its social and cultural life, not just in
terms of knowledge and technical know-how.
4. Human development requires the development of social, moral, and spiritual values.
Integration of Peace Education with Teacher Training:
We need well-trained teachers to successfully administer Peace Education in schools, which
underlines the importance of integrating Peace Education Programs into Teacher Training Institutes.
“A teacher is not only the nucleus but also the backbone of the educational system, and the success or
failure of the system is largely dependent on the community of teachers. A teacher who works with
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sincerity, honesty, and a feeling of responsibility brings students to their full potential on the one hand,
and contributes unprecedentedly to societal and national harmony and peace on the other.”
The fundamental goal of "teacher education" in the changing global environment will be to assist
people in becoming responsible citizens of their immediate society and the world, who will not only
live conscientiously but also try to construct a humane humanity. The goal of "Teacher Education"
would be to discover and develop new techniques to instil peace and harmony ideals based on
principles such as proper living, mutual respect and trust, cooperation, social justice, open-mindedness,
and constructive coexistence. With this in mind, it is vital to redesign and refocus "Teacher Education"
programmes to incorporate the requirement for this type of tutoring. Teacher education for peace and
harmony is inextricably tied to a grasp of global world orders, commonalities, and disparities in
sociopolitical, economic, and legal systems.
Peace education can be implemented into a variety of subjects across the curriculum, such as:
3. Information exchange through newsletters or brochures 1. Writing articles on peace 2. Studying
intercultural works on peace
4. Inter-country conflict resolution simulation activities
5. A discussion of scientists' ethical obligations and responsibilities in terms of technological use.
6. Debating
7. Creating artistic representations of students' images of violence and peace
8. Creating posters, PowerPoint, and other materials for peace campaigns
9. a school-based experience programme
10. Skits and role plays
Communication between children of various groups/cultures/schools can be taught through various
activities during school experience programmes through activities such as • The exchange of letters •
The exchange of work
• Student/faculty exchange Collaboration among teachers, students, and parents can introduce new
ideas for conducting activities that promote better unification.
In order to design learning materials for peace education, student instructors should be given the
following guidelines:
1. The resources should be useful and valuable in the teaching and learning of peace.
2. Materials should include a variety of ways and ideas that encourage students' active engagement and
urge them to learn about the value of peace.
3. The resources should be able to fulfil a country's or teachers specific needs. The contents are not a
full set, but rather a continuing series in this regard.
4. The resources pique students' interest in learning more about various cultures or groups of people.
5. The resources include case studies that will assist students in learning about conflict resolution.
6. The materials draw attention to the most pressing issues confronting international peace today.
To summarise, Peace Education's objective is to confront and reject violence. Peace Education focuses
on the information and skills needed to develop peaceful cultures, as well as education for peace,
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education for peace, and education through peace. Among the themes covered in the programmes are
diverse worldviews, nonviolent social change tactics, the political economics of peacebuilding, case
studies of peacemakers, human rights and responsibilities, sustainability education, disarmament
education, and global justice.
The approach to Peace Education is student-centered and focused toward solving "real and significant
concerns" in current politics and international affairs. Finally, the main goal of Peace Education is to
use dialogue and nonviolence to transform conflict into sustainable and peaceful civilizations.
Both the content of education and teacher training are addressed in educational activity to promote the
concept of peace. Peace must be established in students in the classroom from an early age. Going
future, it must be represented in secondary and higher education courses. Practice, on the other hand,
is the only way to learn and enhance peace and nonviolent skills. It's challenging to master active
listening, dialogue, mediation, and cooperative learning.
This is learning in the broadest sense of the word. It's a long-term, dynamic process that takes a
lifetime to complete. It requires imparting a knowledge of universal values and rights in both children
and adults, as well as a respect for them. It necessitates participation at all levels, including the home,
school, business, newsrooms, playgrounds, neighbourhood, and country. Through violence prevention,
conflict resolution, and meditation, programmes addressing psychological and physical violence,
including cyberbullying, should be made available at all levels of education.
REFRENCES
 Pandey V.C., Education culture and human values (2005)
 Dr. Ruhela S.P. Human values and Education (1986)
 Sharma Ram Chandra (2003)
 http://www.tnteu.ac.in/pdf/value.pdf
 https://leverageedu.com/blog/importance-of-value-education/
 https://en.wikipedia.org/wiki/Peace_education
 https://www.slideshare.net/Vijirayar/peace-education-76082354
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Role of Education in Enhancing Moral Values among students
Dr. Anitha J.
Asst. Professor in Education, LWIASE, Chennai
Introduction
Value can be defined as any human activity, thinking or idea, feelings, sentiments, or emotions that
support the individual's self-development in all of its aspects. Values are qualities, features, or beliefs
that we firmly believe in. Our values have an impact on our decisions, goals, and actions. Behaviour is
guided and consistent by values. Love, kindness, compassion, mercy, sympathy, and empathy are
values that come from inside. Punctuality, discipline, obedience, behaviour, conduct, and character are
all values that should be practised. Values give life purpose and quality. Values define a person's
identity and personality. Values serve as guidelines, instructing him on what should and should not be
done. They teach us that who we are is more valuable than what we have. Values can be learned,
inherited, or instilled. They represent a way of life, a perspective on life.
In the present context we live in the nuclear family set up. Both the parents work and earn their
livelihood to run their life smoothly. So they do not have enough time to spend with their children.
When we live in the joint family set up grand parents and relatives will take care of their grand
children. They used to tell bed time stories to their grand children and inculcate moral values in their
young age itself. As we live in the competitive world parents are more interested in their children’s
studies and they wanted to compete their children with others in various activities so that they can
shine in their future. There is no time to teach moral values to their children. In the schools teachers
have to complete their syllabus in the stipulated time and they rush up their portion to complete. So
students lack moral values and they behave immorally.
Moral Values:
Moral values reflect an individual’s character. It gives worthiness and respect to his life. The concept
of good considered from moral point of view differs from person to person. It is education, which can
make people to understand and develop moral consciousness among them. Moral consciousness is
self‘s awareness of the character of an action is right or wrong. The consciousness of right and wrong,
good and evil is called Moral values. Moral values are the product of socio ethical beliefs of a
society such as honesty, kindness, courage, punctuality, dutifulness, will power and patience. It leads
an individual towards spiritualization which refines his behavior and conduct. Moral values must be
integrated in the young age itself.
Moral Values in Education:
Immorality among students is a major problem in the society. The fabric of any society is held
together by the standards of morality that they maintain and practice. Immortality among students
could be as a result of Poor parental care, Peer group influence, Everyone is practicing, Mental
stress, Lack of self confidence, Over protection, Mass media, No group dynamics or team spirit and
Profile view of social issues. This disturbs their life and studies. They undergo mental stress and
depression. Finally students are psychologically affected and commit suicide. They do not set up
attainable goal in their life. If a person has never learnt moralvalues, he does not know the differences
between good and bad. Moral teaching will help the students to act or react during difficult situations.
Due to mass media and advancement in Technology most of the younger generation is addicted to bad
habits in their young age itself. Even the moral basic values like sincerity, honesty, punctuality,
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patience, perseverance etc are lacking in the students. In the class room not all the students become
scientists, educationalists, engineers, doctors and lawyers. But it is the teacher’s duty to make all the
students to be responsible citizens. But all the children must know to behave in the society with
humanity in a dignified manner. Education makes us capacity to live with certain values. It makes
every individual capable physically, mentally, intellectually, emotionally and spiritually. It opens up
our mind, provides us with skills, extends our relationship with the world, makes our living better
and teaches us to compete with others. So moral values play an important role in our day today life.
Role of Education in enhancing moral values:
“Education is the ability to listen to almost anything without losing your temper or your self-
confidence.”
“Education without values, as useful as it is, seems rather to make man a cleverer devil”.
- C.S. Lewis
“Education is the all – round drawing out of the best in child and man – body, mind and spirit”.
“The education provided by life is one which involves education on socialization, interaction and
survival”. -
Gandhi
Radio and television, as well as newer digital media like computers and the internet, have been shown
to be potentially significant vehicles for educational transformation and reform. Different ICTs, when
utilised properly, can help extend educational access, strengthen the relevance of education in the
increasingly digital workplace, and improve educational quality by assisting in the transformation of
teaching and learning into an active process that is linked to machines. The face to face interaction
between the teacher and the taught is reduced. An individual in the society is expected to behave in a
way which is liked, desired, appreciated, and hold worth by the members of Society. Our younger
generation is addicted to alcohol and drug abuse, mental illness, stress, crime etc. These values must
be inculcated through stories, role play, dramas and biographies of great person. Then only they can
be prepared to face this competitive world without psychological stress or they won’t be addicted to
evil habits or they won’t attempt suicide or commit murder. This can be achieved only through
imparting moral values at the young age itself by the dedicated teachers. They are highly responsible
to shape the younger generation with academic and ethical values of good human. The Education
Commission (1964 -66) and the National Policy on Education (NPE -1986) stressed the importance of
Value Oriented Education in our country. The Ramamurthy Committee Report (1990) recommended
that the imparting of Value Education should be an integral part of the entire educational process. Our
educational system gives more importance to developing Cognitive domain only. But affective
domain is developed through competitive spirit due to exam. Therefore what we need today is the
education which they attained must help them to enhance their moral values among themselves.
Role of Schools in enhancing moral values: The ways in which moral values could be inculcated
and enhanced in schools are
Morning assembly, Reading from books of wisdom, Inviting guest speaker, Communal singing or
Group singing of bhajans, Patriotic songs, National Integration camp/National scouts/Guides/NSS and
NCC. Conducting Field visits, Social service camp/ Cultural exchange programs like drama, songs,
music, mimicry theatre art, film shows, inter college competition, religious festivals, youth exchange
programs, field trips and excursions , cultural unity, respect for other’s culture and preservation of
culture/Community Oriented fares, Science fairs, Science Workshops, Seminars and extension
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lectures, awareness programs on health and environment, population education etc. Regularity and
Commitment in Teaching, impartiality in assessment, honesty and integrity in research and publication,
healthy competition and objectivity, search for excellence and originality, Sense of responsibility,
objectivity and rationalism.
Role of Teacher in enhancing moral values through different subjects:
With the current pandemic situation the education sector is undergoing possibly its biggest shift in
recent years-the transition from print to digital. Digital learning offers the opportunity to design the
curriculum to suit the pace of the individual learner. Teachers should go through the curriculum and
text books of their respective subjects and find out situations where they could insist the values through
discussions, debates, role play, problem solving, assignments or competitions. For example, In the
subjects like Languages the values could be incorporated through the Life History of People who
contributed to Literature. The values like love, compassion, care, humanity, sincerity, self reliance,
independence, peace, non violence, hospitality, courage, equality, prejudices based on religion,
language, caste or sex. In Maths, Logical reasoning, Critical thinking, Observing, Systematic work,
reflective thinking, appreciation of beauty etc. In Science, the teaching of Science implies involving
our students in investigation so that they become Scientists for the day. Some of the approaches rely
on laboratory and prediction. Biographies of great scientist inspire the students to imbibe scientific
values. The Biographies of scientists helps them to attain moral values and promote scientific attitude.
Values like Scientific temper, Spirit of inquiry, Power of Observation and the ability to solve the
problems, morality, honesty, truthfulness, critical thinking and creative reasoning, self confidence, self
reliance, self discipline, cleanliness and self direction. In Social Science, patriotism, loyalty, religious
tolerance, national integration, truth, honesty etc. In Health and Physical Education: Self discipline
Cleanliness, etc. In craft: aesthetic, beauty, perfection, dignity of labour, work ethics, cooperation etc.
could be incorporated. Values insist the need to understand oneself, management of time, stress and life
of an individual helps them to cooperate and coordinate with others.
Activities to enhance Moral Values:
It develops positive qualities in the students and above all it makes them disciplined, punctual and feels
better about themselves. They can improve academically and spend more time on learning. They
unconsciously imbibe values from their homes, schools, friends, TV, religion, music, books, families,
culture, other employers or learn the values somehow or the other means in the environment where
they live. At the childhood it is parents, teachers and school’s responsibility to impart values.
Academics and Co- curricular activities both helps them to imbibe values. During Adolescent period
they get values from their friends or Heroes. After 21 years their values are established. The
activities like Meditation, giving Moral instructions, Telling Stories, Listening to the Music, Playing
Sports and Games, Practicing Yoga Exercises, performing Dance, Doing Gymnastics, Analysis of
oneself, Thinking Positively, Creative Decision making and Problem Solving skills have influence on
the character of the child and helps to enhance their values. The Value system nurtured in the schools
and colleges helps them to learn how to behave in the society. Through Education they must attain their
aspirations and understand how values are caught rather than taught. The parents and teachers must be
the role models to enhance the moral values of the children so that their overall personality is developed
or holistic development occurs. To inculcate values, curriculum and text book must be redesigned
based on values. Celebration of Birth days of Great men and women of various nations, International
Days will inculcate moral, social and spiritual values among the students and teachers. Use of Mass
media, Book exhibitions, Art and paint exhibitions and Competitions, Value Oriented projects, Lectures
of Devoted people can enhance moral values and sustain values among children.
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Conclusion:
“The enlighten citizen emerges out of education with a value system transforming religious into
spiritual force and economic development. Integrated development of all these similar aspects would
enrich society with peace and prosperity in abundant measure”.
- Dr.AP.J. Abdul Kalam, The times of India, 15 July 2003.
As we live in the Digital world, advancement in Science and Technology weakens the traditional
morality. We focus more on the development of individual excellence in the areas of knowledge and
skills to meet the practical needs of life. The present day educational system has ignored the character
training to a greater extent. We should realize that education with moral values is the need of the hour.
The school is a very important place to enhance values among pupils. The school atmosphere,
personal characteristics of teachers and the kind of relationship s/he forms with the students and
resultant classroom climate influences the value of pupils. The teacher must help the students to
understand the fundamental duties towards the school, the home, the society and the nation and act
responsibly with courage and conviction. Teacher must teach integrating moral values in the life of
students through the subjects, programmes and activities of school.
“The world will live in peace, only when the individuals composing it make up their minds to do so”
- Gandhi (Hindu Dharma, P.70)
To establish peace and harmony in the society, there is a need to cultivate desirable values among
learners. Today’s Adolescents are considered to be the productive members of a society due to their
physical and intellectual capacity. They are not able to utilize their potential to a maximum due to
inappropriate environment. They engage in antisocial activities and addicted to drug. They suffer
from mental illness, stress and spoiling their life. We must make the life of adolescents valuable and
convert the individuals with high potential. Educational system should be reformed giving importance
to moral values. They need life skills more than ever to deal with stress, problems and uncertainties.
Life skills empower young people to establish productive inter personal relationship with others and
take positive action to protect them and promote healthy and positive social relationship. Being a good
human with values is more worth than being an academician with knowledge. Enhance the students
the art of living with values.
References:
1. Chandrasekaran, V. & Rajesh V. R. (2012) Role of Sustaining Values among Children,Towards
Excellence in Education, Almighty Book Company, Chennai-11.
2. Ugin Rositta, M. (2012)Values dwell when Humanity lives , Towards Excellence in Education,
Almighty Book Company, Chennai-11.
3. Rajapriya G. (2012) Value Education – Need of the Hour Towards Excellence in Education ,
Almighty Book Company, Chennai -11.
4. Vasantha S. & Co (2012)Sustaining ValuesTowards Excellence in Education , Almighty Book
Company, Chennai -11.
5. Caroline Jeba Sorna P. (2012) Role of Human Engineers In Sustaining Values for Excellence in
Education Towards Excellence in Education , Almighty Book Company, Chennai -11
6. Myrtle Joyce Shobha D’Soua (2015) Value-Based Approach to promote Peace Education, Edutracks,
A monthly Scanner of Trends in Education May 2015 Vol .14 No.9
7. Ajit Kumar Singh, Ritu Nigam (2015) Policy Perspectives in Peace and Value Education in the
Indian context. Edutracks, A monthly Scanner of Trends in Education Feb 2018, Vol. 17 No.6
8. Vibha Devpura (2018)Empowering Adolescents with Life Skills EducationEdutracks, A monthly
Scanner of Trends in Education Mar 2018 Vol .17 No.7
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Transparency and Openness as Democratic Rights: Revisiting the Right to
Information Act of 2005
Kongkham Biplob Singha
Assistant Professor, Oriental College (Autonomous), Takyel, Imphal, Manipur
Abstract
The state of popular sovereignty and the breadth of citizens’ liberty often determine the success of
democracies. Token provisions of constitutional and legal rights are insufficient guarantees of genuine
freedom unless citizens are truly empowered. This entails a robust socio-political system marked by
unhindered flow of information and citizens’ right to know the activities of government. States worldwide
devise different constitutional and statutory mechanisms to ensure openness, accountability and transparency
in the operations of the government. Colonial Indian administration had a history of secrecy that discouraged
access to government held information through various instruments, including the Official Secrets Act, 1923.
Post-independence India witnessed vibrant calls for transparency in the wake of massive government
corruption, gross abuse of power, infamous scams and scandals. India’s Right to Information Act, 2005 is an
outcome of long-drawn struggles demanding citizens’ right to know and be informed. Since its enactment, the
Act has significantly transformed the Indian political milieu but is not without its concomitant weaknesses
and inherent flaws.
Keywords: Democracy, Right to Information, Accountability, Good Governance, Freedom of
Information
INTRODUCTION
There is an established consensus that transparency and accountability in governance are bedrocks of
sound and effective democratic systems. Constitutional democracies empower citizens with different
rights and freedoms which facilitate a meaningful and dignified life. Participant democratic cultures
require an informed citizenry capable of making effective and rational decisions that positively impact
governance. While democracies as a rule guarantee several rights to citizens, there are tangible
variations in the way citizens are allowed to exercise these rights across different political systems.
Effective participatory approach to politics presupposes systems that enable free flow and access of
information relating to public affairs. Governments often fall short of their claims to be democratic
and representative of public aspirations. When such discrepancies occur, it is believed that systems
which engender openness and accountability can act as effective remedies.
Freedom of information enables the fulfilment of other civic freedoms such as freedom of expression,
speech and access to justice. The right of citizens to know how their governments operate as
representatives of their interests is intrinsically significant (Birkinshaw, 2006). Certain political parties
may form the government and represent a subset of the population, but the leaders are under constant
obligation to commit to telling the truth and invariably claim to represent the interests of all (Shapiro,
2003) . There is an assumption that democracies are comparatively more open and transparent than
other political regimes. However, compared to other autocratic regimes, their greater susceptibility to
public scrutiny and criticism may induce democratic officials to obscure or withhold information. This
is because authoritarian regimes are less concerned about public opinion and perception (Hollyer,
Rosendorff , & Vreeland, 2011). Apart from other factors, competition between political stakeholders
involved in electoral politics may encourage democratic governments to conceal information to gain
leverage. Despite many extraneous variables affecting citizens’ entitlement to government
transparency, freedom of information acts as a catalyst for a qualitatively rich democracy. For this, it
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is significant to contextualise the space of responsible governance in India by examining the Right to
Information Act, 2005 and its genesis, development and statutory characteristics.
I. RIGHTS IN INDIA - GENESIS AND CONTEXT
The demand for rights in India has a long history dating back to pre-independence period. Indian
National Congress and Indian Home Rule League leader Mrs. Annie Besant drafted a Constitution of
India Bill also known as the Swaraj Bill in 1895. Among other things, it envisioned a constitution
which provided citizens civic freedoms, equality before law and right to personal property. This was
followed in 1925 by the Commonwealth of India Bill which contained a section on fundamental rights
that included free elementary education, freedom of expression, gender equality, non-discrimination
etc. The Motilal Nehru Report (1928) incorporated several demands of the Commonwealth of India
Bill. It further incorporated citizens’ right of demanding habeas corpus protection when threatened
with punitive clauses by applying ex-post facto laws.
After independence, the Constituent Assembly inspired by the American Bill of Rights
comprehensively enshrined fundamental rights in Part III (Articles 12 to 35). These rights are called
the Magna Carta of India and aim to promote political democracy and inhibit authoritarian or despotic
tendencies by both the executive and the legislature. The existing class of rights (Constitution of India,
2021) pertain to; equality (Articles 14 to18), personal freedoms (Articles 19 to 22), right against
exploitation (Articles 23 and 24), religious freedoms (Articles 25 to 28), culture and education
(Articles 29-30) and right to constitutional remedies (Article 32 and 226).
The original Indian constitution makes no explicit mention about right to information. However,
Article 19(1)(a) which says “all citizens shall have the right to freedom of speech and expression” and
Article 21 guaranteeing “protection of life and personal liberty” inarguably imply citizens’
fundamental right to information. As the guardian of the constitution, the Supreme Court of India has
played a leading role in the actualisation of right to information by playing a pro-active citizen-centric
role. Rights activists rallying for transparency have always credited the Supreme Court for its active
role in emphasising that Indians are entitled with right of access to government-held information under
Article 19 (1)(a) of the Constitution of India (Gandhi, 2018).
In several instances preceding the passage of the Right to information Act, 2005 (RTI Act, 2005) the
Supreme Court of India made numerous landmark judgements underpinning the significance of
citizens’ ‘right to know’ in a healthy democracy. These include famous judgements and observations
in cases such as; ‘Bennett Coleman & Co. vs Union of India (1972)’, ‘State of UP v. Raj Narain
(1975)’, ‘Secretary, Ministry of I & B, Government of India v. Cricket Association of Bengal (1995)’,
‘S.P. Gupta v. Union of India (1982)’, ‘People’s Union for Civil Liberties v. Union of India (2004)’
etc. Gandhi (2018) believes that the first historic pronouncement on citizens’ right to information
about government’s activities was made in the famed ‘State of Uttar Pradesh v. Raj Narain, 1975’ case
when Justice K.K. Matthew observed:
In a government of responsibility like ours, where all the agents of the public must be responsible for
their conduct, there can be but few secrets. The people of this country have a right to know every
public act, everything that is done in a public way by their public functionaries. They are entitled to
know the particulars of every public transaction in all its bearing. Their right to know, which is
derived from the concept of freedom of speech, though not absolute, is a factor which should make one
wary when secrecy is claimed for transactions which can at any rate have no repercussion on public
security. (para.2)
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II. THE ROUTE TO RIGHT TO INFORMATION ACT 2005
The RTI Act of 2005 is landmark legislation in the political history of independent India. The
legislation is a culmination of decades of concerted efforts from several quarters in the quest for
genuine democracy. The Internal Emergency of 1975-77 and the concomitant excesses of the state
involving gross rights abuses, suppression of information and strict press censorships created
widespread public resentment. However, the Morarji Desai-led Janata party which earlier promised an
open government could not affect any substantive change. It had earlier constituted a working group to
determine if greater public access to government information could be facilitated by amending the
Official Secrets Act, 1923. In the 1986 ‘Mr. Kulwal v. Jaipur Municipal Corporation Case’ the
Supreme Court ruled that full exercise of rights under Article 19 in our constitution implied
entitlement to Right to Information.
In 1989, the short-lived National Front government under Prime Minister V.P. Singh unsuccessfully
vowed to effect changes to the Official Secrets Act and enshrine right to information in the
constitution. This was primarily influenced by a general sense of public dissatisfaction with the
previous government’s handling of information pertaining to the infamous Bofors scandal that rocked
the entire nation. However, India’s most significant campaign for government transparency was
initiated by the Mazdoor Kisan Shakti Sangathan (MKSS) movement - a grass root rights organisation
for farmers and workers. By 1994-95, the MKSS drew attention to corruption in government
expenditure by exposing wage underpayments and other malpractices in government projects in
Rajasthan. To empower poor farmers and workers, it used several novel techniques including Jan
Sunwais (Public Hearings) to substantiate legitimate claims of loss incurred due to rampant
government corruption ("CHRI: Commonwealth Human Rights Initiative", 2021). Notwithstanding its
modest origins, the MKSS movement had a pan-India appeal and its initial success inspired
transparency rights activists across India and the world.
One such outcome was the formation of the National Campaign for People’s Right to Information
(NCPRI) in 1996. It originated as a conglomerate of several civil society organisations spearheading a
concerted demand for a separate and dedicated law for citizens’ right to information. The NCPRI
joined hands with the Press Council of India in drafting a first version of a Right to Information law
(Baviskar, 2010). Consequently, several states went a step ahead to legislate on right to information
laws without waiting for a central legislation in place. In 1997, Tamil Nadu became the first Indian
state to pass a right to information law. This was followed by Goa in 1997, Rajasthan, Maharashtra
and Karnataka in 2000, Delhi in 2001 and Assam in 2002. Thereafter, the National Democratic
Alliance (NDA) in keeping with its commitment to bring about a transparent and efficient government
through necessary reforms tabled in parliament the Freedom of Information Bill 2000. Following
considerable delays, it was passed by parliament on 4th December, 2002 with Presidential assent on 6th
January, 2003. This legislation, namely the Freedom of Information Act, 2002 had several inherent
lacunae and evoked strong criticisms from several quarters.
The United Progressive Alliance (UPA) government came to power in 2004. It then constituted a
National Advisory Council (NAC) tasked with advising the government on political and legal matters
including effective monitoring of schemes. Seizing the opportunity and fiercely critical of the 2002
Act, the NCPRI incorporated several amendments to Freedom of Information Act, 2002 to make it
more practical and meaningful. The NAC examined these proposed amendments and endorsed the
demands with minor changes for onward recommendation to the Government. There was initial
reluctance among political and bureaucratic elements in adopting these changes but was eventually
met with widespread protests by citizens and civil society alike.
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On 23rd December 2004, the UPA tabled the Right to Information (RTI) Bill 2004 in parliament
which was basically applicable only for the Union Government. It again evoked a strong backlash
from civic groups, as much of the information required by the common man to ensure transparency
was within the jurisdiction of state governments. Resisting stiff opposition from elements within the
government, the NCPRI and other organizations lobbied intensely to pressure the eventual passage of
the Right to Information Act, 2005. Subjected to several amendments, the RTI Act, 2005 (Act No. 22
of 2005) was finally enacted on 15th June 2005. It received the President’s assent on 22nd June 2005 to
eventually come into effect from 12th October 2005.
III. OUTSTANDING FEATURES OF THE RTI ACT, 2005
The Right to Information Act, 2005 is a legislation of historic proportions in India’s political and
constitutional history. It has enormous potential to transform the landscape of politics in the country
by empowering the citizenry to realise the goals of transparency and accountability. The Preamble of
this law expressly states at the outset that it is:
An Act to provide for setting out the practical regime of right to information for citizens to secure
access to information under the control of public authorities, in order to promote transparency and
accountability in the working of every public authority, the constitution of a Central Information
Commission and State Information Commissions and for matters connected therewith or incidental
thereto. (para.1)
The Preamble further highlights that the Constitution of India establishes a democratic republic. It
presupposes an order where informed citizens can use transparent governance as a vital tool to check
corruption and ensure that government is fully accountable to the people. In the meantime, it is aware
of the fact that revealing information to individuals and groups may practically conflict with public
interests. Opening up information flow may often negatively impact efficiency in government
functions, utilisation of scarce resources and tinker with the confidentiality of sensitive information.
And yet, it reaffirms the overriding need to harmonise such conflicting choices and preserve ‘the
paramountcy of the democratic ideal’. The RTI Act has exhaustive provisions to make it effective and
meaningful in its implementation all over the nation (excepting the erstwhile state of Jammu and
Kashmir). Some of its main provisions include the following:
 According to Section 2(a) of the RTI Act, unless otherwise specified, the term "appropriate
government" refers to “a public authority which is established, constituted, owned, controlled or
substantially financed by funds provided directly or indirectly—
i. by the Central Government or the Union territory administration, the Central
Government;
ii. by the State Government, the State Government”
 Section 2(f) specifies "information" as any “material in any form, including records, documents,
memos, e-mails, opinions, advices, press releases, circulars, orders, logbooks, contracts, reports,
papers, samples, models, data material held in any electronic form and information relating to
any private body which can be accessed by a public authority under any other law for the time
being in force”.
 Section 2(h) explains the meaning of ‘public authority’ under the Act while Section 2 (i) defines
the term ‘record’ as anything which includes “any document, manuscript and file; any microfilm,
microfiche and facsimile copy of a document; any reproduction of image or images embodied in
such microfilm (whether enlarged or not); and any other material produced by a computer or any
other device”.
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 Under Section 2(j), right to information refers to the right to access information “held by or under
the control of any public authority and includes the right to —
i. inspection of work, documents, records;
ii. taking notes, extracts or certified copies of documents or records;
iii. taking certified samples of material;
iv. obtaining information in the form of diskettes, floppies, tapes, video cassettes or in any
other electronic mode or through printouts where such information is stored in a
computer or in any other device”.
 Chapter II deals with public authorities and their different obligations. Section 4 (1) enjoins upon
all public authorities to duly catalogue and index all their records to facilitate the right to
information. Within 120 days of the Act coming into effect, authorities must publish several
categories of information including, among others – directories of officers and employees; their
monthly remunerations; the planned budget allocations, expenditures and disbursement reports etc.
This is to ensure that computerised records are interlinked through different networking systems,
thereby enabling access to such records with ease.
 Citizens may request information from a ‘public authority’ defined in Section 2(h) as “any
authority or body or institution of self-government”. Upon receipt of application, the concerned
authority is legally required to make an expeditious reply or within a time span of thirty days.
Thus, under normal circumstances, an applicant is entitled to receive information within 30 days
from the date of such request. In specific circumstances concerning a person’s life or liberty,
information must be furnished within 48 hours from the time of request.
 The Act also moderates the otherwise stringent Official Secrets Act of 1923 and several other
specific laws that obstruct disclosure of government related information in India. Consequently, to
the extent of all inconsistencies that may arise, the RTI Act explicitly invalidates the Official
Secrets Act and any other law in force as on 15 June 2005.
 Section 8 (1) of the Act outlines different categories of information(s) which may be exempted
from disclosure. The grounds of non-disclosure are many, including those that may be prejudicial
to the security, integrity and sovereignty of India. Section 8(2) however states that,
“Notwithstanding anything in the Official Secrets Act, 1923 nor any of the exemptions permissible
in accordance with sub-section (1), a public authority may allow access to information, if public
interest in disclosure outweighs the harm to the protected interests”.
 The Act penalizes relevant authorities for refusal to receive RTI applications and/or non-provision
of information with affine of Rs. 250/- per day. However, the total cumulative amount for such
penalties is set at a sum of Rs. 25,000/-
 Sometimes an RTI applicant may not receive information within prescribed timelines of 30 days
or 48 hours, as the case may be. At other times the applicant may be dissatisfied with the nature of
information received from the authorities. Under such circumstances, he/she may redirect his/her
appeal to the first appellate authority who is an officer senior in rank to the Central Public
Information Officer or State Public Information Officer (both officials defined in Section 2 (c) &
(m) respectively). If the applicant is still aggrieved, under Section 19(3), he/she may resort to a
second appeal against “within ninety days from the date on which the decision should have been
made or was actually received, with the Central Information Commission or the State Information
Commission”
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 Section 24 and the Second Schedule of the Act specifies several intelligence and security
organisations established by the Government of India which are outside the purview of the Act.
These organisations include, among others, the Intelligence Bureau, Research and Analysis Wing,
Narcotics Control Bureau, Border Security Force, Assam Rifles, Aviation Research Centre etc.The
features of the Act outlined above are not exhaustive and a holistic understanding of the Act’s
import and potential demand a minute analysis of each provision. It is however clearly evident that
the RTI Act, 2005 is a very elaborate and detailed legislation consisting of six chapters and thirty-
one sections therein. In repealing the Freedom of Information Act, 2002 through the same Act
(Section 31), it can be said that it has all the attributes of a law effectively offering transparency
and accountability to its citizens.
IV. CONCLUDING REMARKS
With the enactment of RTI Act 2005, crores of applications have been filed under the Act with states
like Maharashtra, Tamil Nadu, Karnataka and Kerala leading the pack. The legislation has enabled the
unearthing of several scams and scandals including the infamous 2G scam, Commonwealth Games
scam, coal block allocations scam etc. Activists have also been able to use it to expose
disproportionate assets cases relating to ministers, bureaucrats and even judges. After centuries of
colonial rule bequeathed a rather corrupt and unresponsive bureaucracy, this Act can usher in a culture
of transparency and efficiency in government activities. India has fared poorly in most global indices
of transparency and corruption in recent times although there are encouraging signs of improvement.
In the 2020 Corruption Perception Index (measuring corruption prevalence levels) released by the
prestigious Transparency International, India still ranked 86th out of 180 countries in the world.
Several democracies in the world have devised mechanisms to combat corruption and ensure
government accountability as measures of good governance. The RTI Act, 2005 is often hailed as an
undeniably progressive law in both content and character. Notwithstanding this potentiality, several
inherent weaknesses and external threats continue to hinder its full and proper implementation. Some
of these include; barriers to easy access, illiteracy, lack of awareness, undue insistence on specific
procedures, overburden of too many applications, misuse by vested interests and threats or
intimidation against genuine applicants. The RTI Amendment Act, 2019 has also empowered the
central government to fix the terms and service conditions of the Central Information Commission and
the Central and State Information Commissioners, thereby affecting their autonomy. In spite of these
shortcomings, its prospects massively outweigh the problems. It has tremendous potential as an
indispensable tool of citizen empowerment and sustainable development. This law deserves to be
safeguarded through the protective activism of a citizen-centric judiciary supplemented by a sincere
political will. It will go a long way in institutionalising a political culture that facilitates widespread
trust and faith in public systems.
References
1. Baviskar, Amita (2010). John Gaventa and Rosemary McGee (ed.). Winning the right to information in
India: Is knowledge power? London: Zed Books.
2. Birkinshaw, P. (2006). Transparency as a Human Right. In C. H. Heald, Transparency: The Key to Better
Governance? (pp. 47-57). A British Academy Publication.
3. CHRI: Commonwealth Human Rights Initiative. Humanrightsinitiative.org. (2021). Retrieved 6 August
2021, from https://humanrightsinitiative.org/programs/ai/rti/india/states/rajasthan.htm.
4. Constitutionofindia.net.2021. Constitution of India. [online] Available at:
<https://www.constitutionofindia.net/historical_constitutions/the_commonwealth_of_india_bill__national_
convention__india__1925 [Accessed 19 July 2021].
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5. Gandhi, S. (2018, July 9). Supreme Court Judgments on Right to Information Act 2005: An Analysis By
Former CIC Chairman. Retrieved from The Logical Indian: https://thelogicalindian.com/legal/supreme-
court-judgements-rti/
6. Hollyer, J. R., Rosendorff , B. P., & Vreeland, J. R. (2011). Democracy and Transparency. The Journal of
Politics, Volume 73, Number 4, pp. 1191–1205.
7. India, N., 2021. Commonwealth of India bill issued by the National Convention India 1924-1925,
presentation to the Parliament of Great Britain. [online] Dspace.gipe.ac.in. Available at:
<https://dspace.gipe.ac.in/xmlui/handle/10973/33444> [Accessed 19 July 2021].
8. Ministry of Law and Justice, Government of India. (2021, July 16 ). Constitution of India. Retrieved from
Legislative Department: https://legislative.gov.in/constitution-of-india
9. Nayak, V., 2021. Indian Constitution was written up, enforced without explicit recognition of individual’s
privacy as fundamental right. [online] COUNTERVIEW.ORG. Available at:
<https://counterview.org/2015/08/07/indian-constitution-was-written-up-enforced-without-explicit-
recognition-of-individuals-privacy-as-fundamental-right/> [Accessed 19 July 2021].
10. Shapiro, I. (2003). The Moral Foundations of Politics. New Haven: Yale University Press.
11. 10 ways in which RTI has changed the functioning of govt, officials. The Indian Express. (2021). Retrieved
2 August 2021, from https://indianexpress.com/article/explained/10-ways-in-which-rti-has-changed-the-
functioning-of-govt-officials/
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Why Human Values Education needs to be incorporated into the school
curriculum?
Sershin Naicker
Abstract
Every child ideally journeys through 13 years of formal education during their schooling careers. The global
education system generally focuses on the academic, sporting and talent in different aspects in order to
contribute to the positive development of children these years. A great deal of emphasis is placed on
achievement in these areas and commitment and dedication by school, teachers and parents are displayed to
ensure that children have numerous opportunities to achieve in these various facets of development. Although
all of these disciplines of academic, sport and talent is very important for a child’s development the emotional
and social progress of a child is not acknowledged as being important in comparison to these other aspects. In
order for children to develop holistically in all facets of development equal importance should be given to
their physical, psychological, social and emotional development which will in turn lead to successful students
who grow up into well- established adults who make a positive impact to their homes, communities and the
world at large. Education in Human Values greatly addresses the social, personal and emotional development
of a child and is a programme that is essential in the education system especially since the globe faces
numerous human calamities due to the lack of development in these areas.
What is Human Values Education?
Human Values Education mainly focuses on developing a holistic child who will have successful
development in all areas of life. According to Hope B-Lite (2016) Education in Human Values is a
holistic approach to education that nurtures physical, intellectual, emotional, social, and spiritual well-
being of students by fostering the five core human values – Love, Peace, Non-Violence, Right
Conduct, and Truth. The programme’s main aim is to illicit all of the human values that are within
each student to mold them into better people as they grow up. It focuses on human value development
from a realistic point of view exposing students to various situations and how they should demonstrate
correct behaviour and correctly manage a situation that they experience.
The Importance of Human Values Education in today’s world
Given the current global predicament that we face today we sadly see an increase in crimes such as
murder, robbery, rape, war, drug and alcohol abuse, violence .etc. The human race is solely
responsible for the current dilemma that the world experiences today. This is due to the prime factor
that demonstration and instruction of Human Values have not been placed as a priority in educational
institutions. Human Value Education has become an option in the 21st century and as a result of this
children are not exposed to these essential teachings that are responsible for moulding them into
responsible and good human beings who can have a positive impact in their societies.The Barrett
Values Centre (2018) state that our values inform our thoughts, words and actions. Our values are
important because they help us to grow and develop. They help us to create the future we want to
experience.Every individual and every organization is involved in making hundreds of decisions every
day. The decisions we make are a reflection of our values and beliefs, and they are always directed
towards a specific purpose. That purpose is the satisfaction of our individual or collective
(organizational) needs. Values are a part of child development as much as other important factors,
character and moral development ensure that children grow up with adequate knowledge of how to
display ideal character and live a responsible and moral based lifestyle.
The Benefits of the Human Values Education programme Children who are exposed to the Human
Values Education Programme flourish in aspects of their social, personal and emotional development.
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The programme focuses the young student in the real world context where they experiences various
situations and instances whereby they have to use their sense of discrimination and make informed
decisions on a daily basis. The programme acts as a guide to teach children across various age groups
on how they should conduct themselves and act accordingly based on these human values which will
not only benefit them but their schools, homes and societies. The Human Values Foundation (2018)
explicitly state that the implementation of the holistic education positively contributes to individual
development, improvement of existing practices, leading to the acquisition of knowledge to have a
greater impact resulting to a heightened improvement in performance. Exposing and maintaining this
educational practice will have a great effect on not just the individual but the institution, home, society
and the world at large. Extensive global studies prove that top quality, well organized value based
education:
 is imperative for purposeful schooling
 has a positive impact on all essential educational standards
 is a global and present day phenomenon
 contributes well to stimulated brain functioning and innovative research, and
 Results in holistic learner and educator wellness.
Education in Human Values education leads to all facets of development within the student leading to
the elements found to be evident where intellectual progression and scholastic success optimizes.
The Advantages of having a Human Value based curriculum to supplement the school
curriculum
The global traditional schooling curriculum is aimed at addressing the academic, sporting and various
talents that are inherent within students. Generally a curriculum comprises of languages, mathematics,
science, social studies, art, technology based, drama and vocational subjects to name a few which
usually addresses individual interests and talents of students. These various disciplines focus on the
acquisition of knowledge and mastery based on the subject but does not focus on the personal and
social development of the holistic student. Incorporating the Human Values Education programme
into the curriculum will ensure that the students’ needs of their personal, social and emotional
development is met which in turn works co-operatively with other subjects to provide students with a
holistically based educational career that will prepare them not just for tertiary education but life skills
that they will use throughout their adult years.Beckett (2018) states that cooperation in making
enquires and investigations to educators.
 Demonstrates accountability in completing home based tasks.
 Increases opportunities to perform tasks by themselves without assistance.
 Practice their teachings in their personal lives.
 Heightened focus and attention during lesson sessions.
 Assists students to become independent and creative thinkers.
 Builds a great and strong psyche in students.
Value based education promotes a stronger teacher-student bond which will be beneficial to both
parties in the educational process.
* A relationship of trust and respect between the educator and learner is established.
* They make a greater effort to demonstrate positive behaviors as well try to convince their peers to be
good.
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* Teachers receive greater support from the student community throughout various projects.
The purpose of incorporating this programme into the curriculum
Educational Institutions across the globe need to start focusing on the holistic and successful
development of the student and not just their academic development. The average 13 year educational
journey that students go through need to prepare them for young adult life leading up to their adult
years. Academic mastery will allow them to flourish in their post- schooling education and their
chosen careers but in order for children to be successful in life they would require essential and
valuable life skills that are very much required for current times. A focus on holistic education that
enriches and addresses all basic needs of the student will be an education system that incorporates
development of various facets including physical, psychological, emotional, personal to name a few.
Chandran & Kaliannan (2010) express that with so many external influences, demands and constraints,
it can be easy to lose hold of the values that make up a civilized society. This education in human
values programme seeks to help teachers, parents and children to re-focus on the basic
positive values that that underlie all aspects of a moral society.
The impact of the Human Value Education programme for the school, home and society
Children are the future leaders of the world and those who are schooled in a holistic educational
development process that incorporates Education in Human Values will have a direct positive impact
in their school organizations, homes the societies in which they serve leading to the world at large.
These school organizations that these children attend will have a two –fold benefit in which they have
the opportunity to make a valuable contribution in the lives of the students that they serve and have the
privilege of having well developed students who bring honor to their organizations in various forms of
achievement and accolades. According to the Human Values Foundation (2018)
This hands-on, realistic educational programme is ideal for achieving the fundamentals of the
curriculum for:
Spiritual, Moral, Social and Cultural (SMSC) education
Personal, Social, Health and Economic (PSHE) education
Relationships and Sex Education (RSE)
Citizenship
Social and Emotional Aspects of Learning (SEAL) and
The Fundamental Global values.
Values are bringing about transformation across the globe
Values are altering various facets of people’s lives personally as well as family units, educational
institutions, business organizations and various other governmental and independent organizations
around the world.
As we see an increase in people and establishments adopting a more values-driven approach, the
impact is having a direct impression on how business organizations and how dynamic, successful
governmental and independent establishments, including educational institutions function.
Increasingly people are keen to live their values, make a difference and improve the world through
their lifestyles, their careers and their personal and collective choices.
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The structure of the Human Values Education programme
The Human values education programme is structured around the 5 basic Human Values being Love,
Right Conduct, Peace, Non- Violence and Truth. From these 5 values sub values are further
established according to the characteristic that they develop. The primary aim of this character
development programme is to develop a holistic student specifically addressing the social, personal,
psychological, personal and spiritual development. The Sri Sathya Sai Service Organization
confidently state that (2017)SSSEHV learning is presented in an innovative and exciting learner-
centered way and assists students to investigate the aspects of, and good and fair judgment between
what is correct and just and what is incorrect and unjust. The program uses diverse experiences from
global, dynamic and leading civilizations as well as from the lives of heroes and heroines from the past.
SSSEHV equates human brilliance with a noble character and states clearly that for a person to
achieve this heightened level of brilliance, the practice of sound morals is imperative, and that there
must be harmony between Thought, Language and Actions. SSSEHV lessons are structured in such a
way that it has a positive effect on both the body and the psyche and ushers in divine transformation
both through the experience of Truthfulness, Right-Action, Serenity, Unconditional Love and Non-
Violence, and with the unison of Thought, Language and Actions.
Why more research should be conducted on this topic of Human Values Education?
By conducting more research on this topic a greater awareness will be created amongst global
educational stakeholders who wish to further establish and develop an educational system that is
appropriate and purposeful with the prime intention of developing a holistic student whereby all of the
student’s needs are addressed and students are given opportunities to greatly develop into
professionals in their various fields.
Informative research especially focusing on the benefits that the Human Values Education Programme
will yield for students’ development will inspire, motivate and encourage parents, teachers and school
leaders to implement such programmes in the educational process. Human beings always require
knowledge based on evidence and factual events for them to be convinced of having faith in
something, therefore by presenting more research on the topic of human values will create a belief that
the educational system will tremendously improve in all areas.
Research in the discipline of Human Values Education will create global understanding and change in
educational systems across the globe especially for those individuals who play a vital role in decision
making and development in education as they will initiate the implementation of such integration into
the curriculum.
Bibliography
1. Barrett Values Centre .2018. Why values are important. Summerseat. United Kingdom.
2. Beckett, N.L.2018. Benefits of Value Education in school. University Homework help.
3. Chandran, S.D. & Kaliannan, M. 2010. Education in Human Values (EHV): Alternative approach for a
holistic teaching. University of Teknologi MARA (UiTM), Shah Alam, Selangor, Malaysia.
4. Hope B – Lit. 2016. What is Education in Human Values (EHV)?
5. Human Values Foundation. 2018. Every child matters- motivating young people throughout the world to
enhance their intellectual, emotional, social and ethical skills. Horsham, West Sussex. England
6. Sri Sathya Sai International Organization of Nepal.2017. Sri Sathya Sai Education in Human Values
(SSSEHV). Kathmandu. Nepal
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Adelekun Issac Abiodun
ABSTRACT
The average African is very naive. And angry with zero knowledge of his history and many other historical
account of events in the past. And always find it difficult to differentiate between optics from substance. It is
why this continent always chases shadows. The optics of sound bites, one liners a rhetorical sloganeering,
especially when it is from the West. I have observed that most of the moral aberration in the world today
emanates from and actively promoted by the West. In actual sense of reality and fact, they are imposed
including their lifestyle. Cultures and values that rejects some of this lifestyles are labeled with lack of
civilization, hateful or with phobia. Ones the White man says this is acceptable, we Africans too say yes. What
is wrong with us? For instance, who says democracy must be the same way anywhere in the world? Who says
democracy is the ideal way of governance? The west of course! And the Africans always nod in agreement to
everything. Concerned citizens, passionate individuals who won't hide a finger and debate issues of general
concerns with sentiment will and must disagree with diversification of knowledge to agree with workable
ideas, initiative, strategies and logic to make life better. So as intelligent people must. But one thing we must
meticulously prioritise is out focus and aim of coming together in the first place. What is it? Humanity. Sanity.
Correctness of our society, good life and things working right. Security, economy, et al can't work without it.
We can not argue these variables independently. No.
Keywords: -Peace and value education, security and institute of economic and peace
Introduction
The world is becoming one by coming together understanding our cultural values , customs and
traditions. Education is the live wire of every living man. Together we cut across language's, religious
and cultural Barrie's in other to coexist. We are making headway for better understanding of the world
we live in today. In areas where there is no active conflict or violation of human rights, peace
education seeks to promote individual skills that reject the use of violence and create stronger
communities.
Peace is the absence of conflict. Peace education has to do with teaching and learning skills, attitudes,
behaviors and other lifestyles aimed at resolving and managing conflicts in the society not to rise to
violence. It builds relationship devoid of suspicion among people, create safe and peaceful
environment where crise doesn't flourish. While value education entails teaching those core values of
the society especially at elementary stage of life which will serve as a precursor for peace and
harmony in society. The core values include: Manners, discipline, respect and regards for elders.
Nigeria as a case study; where peace and core values of regard for rule of law, respect for human life
and other lifestyles that enhances stronger communities are less talked about. Violence has become the
language in Nigeria as a result of that.
So, what exactly am I attempting to convey? In essence, philosophical and practical themes such as
human rights, conflict resolution, international relations, development, and the environment may be
discussed. Gender equality has also been facilitated through the use of peace education. These
programmes examine the differences in income, health, and power between men and women, as well
as the traditions and systems that have contributed to women's disadvantage. Peace education is based
on the principles of empowerment and nonviolence, and it entails establishing a democratic society,
teaching cooperation, creating moral awareness, fostering self-esteem, and stimulating critical thinking.
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II. Security
Peace and security are essential components of any country's social and economic progress. Economic
progress is hampered by violent conflicts, which exacerbate inequality, grievances, and despair,
locking countries in a vicious cycle of bloodshed. When a war breaks out, education suffers the
biggest damage. Violent conflict on the African continent continues to pose social and economic
issues, destroying infrastructure, affecting instructors, increasing the number of pupils out of school,
and affecting the most vulnerable. Due to violence and insecurity in Burkina Faso, Cameroon, the
Central African Republic, Chad, the Democratic Republic of Congo, Mali, Niger, and Nigeria, 9,272
schools were shuttered or had become non-operational as of June 2019, robbing nearly 2 million
children of an education.
For Example: Education under Threat In West and Central Africa
According to a UNICEF report released in August 2019, there has been an increase in targeted attacks
against students, teachers, and schools across West and Central Africa since 2017, resulting in a
tripling of school closures in the last year, displacing over 1.9 million children. All of this was before
the COVID-19 epidemic, which is now compounding an already difficult emergency scenario.
As a result, the educational sector's ability to promote peace and harmonic cohabitation should not be
underestimated. Indeed, children who do not receive an education are more likely to be recruited into
violent extremism, child labour and sexual exploitation, early marriages, sickness, and, eventually,
poverty.
Quality education is critical to accomplishing this objective, as it fosters attitudes that promote mutual
understanding, tolerance, and respect, which reduces the likelihood of violent conflict in society.
After the trauma of violent conflicts, education restores a feeling of normalcy and routine to children
and adults. Investing in peace through education is thus strategic since it fosters resilience and
mitigates violent conflicts as well as violent extremism - a classic example being Europe.
III. Institute of Economic and Peace
There should be an Institute Economics and Peace that works with an expanding network of schools
and universities around the world to make peace a more central field of study for students, instructors,
and researchers. There should be a developed range of materials for teachers to incorporate peace into
the classroom across a variety of disciplines at the primary and secondary levels. They should also
collaborate with academics and universities, particularly business schools and economics departments,
at the tertiary level to conduct more in-depth research into peace and its value in society. The global
crises that are currently consuming the globe are genuinely global in scope. Without peace, we will be
unable to reach the levels of cooperation, inclusion, and social equality necessary to begin addressing
these issues, let alone empower the international institutions that must control them. People who desire
to see change should visit Vision of Humanity, which is a location for peace and progress.
The sources of many of today's global crises are diverse, increasingly complicated, and cross national
borders in our hyper-connected globe. Positive Peace, or the attitudes, institutions, and structures that
support peaceful societies, offers a new path to long-term growth, reduced conflict, and increased
resilience. So, through the Institute for Economic and Peace, a transformational Positive Peace
programme might be implemented, including research, workshops, education, and conferences, among
other things.
I recently had the great opportunity to travel to Niger, one of the 35 crisis-affected nations in Africa
where 75 million children aged 3 to 18 years are in severe need of educational assistance.
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Food insecurity, malnutrition, population displacements, disease epidemics, and natural calamities
have all contributed to Niger's humanitarian crises. The region's massive desertification as a result of
climate change, as well as the large population of uneducated unemployed youth, are both eye-
catching.
Boko Haram's terrorist acts in Nigeria and Niger have displaced millions of people fleeing insecurity.
With terrorist groups using financial incentives to recruit young children, most parents are afraid to
send their children to school, robbing them of an education. In the Diffa area of Niger, around 213,000
people live in refugee camps, with another 54,000 Mali refugees in the country. This has put even
more burden on Niger's already-scarce basic services.
The out-of-school situation in Niger has been compounded by the country's high fertility rate of 7.6
children per woman. Niger ranks 188th out of 188 countries in the Human Development Index, with a
population of roughly 20 million people according to the 2014 census. Despite the fact that Niger
provides free elementary education, female school enrolment remains low due to the prevalence and
practise of child marriage in the country. In Niger, three out of every four females marry before they
reach the age of eighteen. Over a third of the country's females are married off before they reach the
age of 15.
During my trip to Niger as a Global Youth Ambassador for A World at School, I brought educational
materials to distribute. Despite the many obstacles these youngsters endure on a daily basis, all I could
see when I spoke to a big gathering of schoolchildren were lovely grins. Extreme poverty, gender
discrimination, insecurity, long physical distances between home and school, insufficient teachers,
poor learning environments, and a low perception of the value of education among parents are just a
few of the major challenges that students and the educational system in Niger face.
When I visited the rural villages of Dosso and Doutchi, I saw a huge number of street children begging
on busy roadways. The majority of the out-of-school girls were seen collecting water or cooking,
while the boys were spotted accompanying livestock grazing. My time in Niger taught me the value of
living in peace, which is something that most of us take for granted. Children are either displaced from
their homes or their families in many conflict-affected nations today. Unfortunately, when children
face such adversity, education is frequently the first thing to be ignored.
Despite expanding needs, the amount of funds dedicated to education in national budgets continues to
decline in many nations due to a lack of action from governments and international leaders to boost
the efficacy and scale of expenditures in education. Closing the funding gap for basic education is a
big challenge, especially with a roughly 10% drop in foreign education support - especially in
humanitarian crisis situations. This is especially true when combined with a lack of available finances
for education, which frequently fails to reach the most underprivileged children and youth.
For children living in conflict zones, however, there is new hope. Former UK Prime Minister and UN
Special Envoy for Global Education Gordon Brown joined UN Secretary-General Ban Ki-moon and
other world leaders, researchers, and policymakers to launch the Education Cannot Wait Fund earlier
this year in May, sending a resounding message that we, as global citizens, must act and act now. This
education crisis fund aims to overhaul the global education sector, with plans in place to provide
education to millions of children in need.
We risk not attaining the ambitious Sustainable Development Goals if we do not bridge the education
gap between developed and developing countries. More than 124 million children and teenagers will
be denied an education, and more than 250 million young people will not obtain the skills they need to
live healthy and prosperous lives unless there is strong political will and immediate action. The
Education Commission brings together the greatest data on what works in education and what it will
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take to extend and improve learning opportunities from around the world. The Commission's efforts
should hopefully inspire leaders at all levels and sectors to take action and invest in universal
education.
It is crucial to promote and support education in unstable states. It aids in the promotion of peace and
conflict resolution, promotes economic growth and poverty reduction, and can result in enhanced well-
being during and after humanitarian disasters. It is past time for world leaders to invest in education,
particularly for people who live in conflict-affected areas.
IV. Peace and Value Education; A Panacea of Global Terrorism
Peace and value education must be popularised in all countries of the world after peaceful conditions
have been established, so that people in each country realise the necessity and importance of peace and
value.
Education is important for a person's whole development. Peace in the globe may be preserved with
each country's sovereignty, and no person or group of people should be allowed to slaughter innocent
people just for the sake of a country's supremacy. A peaceful environment is required for the creation
of a secure environment. Any country in the globe will not be able to meet all of the needs of its
citizens, including imports and exports of products and commodities. Trade of commodities and
services in any feasible peaceful environment around the world, which is the obligation of all countries
as well as the United Nations as an institution to keep the world peaceful.
Value education is essential for each society and its citizens, as moral ideals must be grasped by each
individual in order for them to act in their own best interests. Value education is required in each
country in order to remove any problematic aspects with forceful efforts, and no liberal attitude should
be maintained toward anti-social elements or groups of people that seek to create instability in a
specific area or throughout the country. Value education is a way of life that each individual must
learn, in which faith and belief must be respected, and no one person should be allowed to use force to
compel anti-social or anti-government forces to propagate enmity among people based on religion or
faith. It is the responsibility of the administration of a country to maintain internal and exterior
cohesion, as difficulties in any country tend to destabilise the situation.
Value education should be taught in primary schools, and children learn value education from their
family members' behaviour. The youngster visualises aiding needy people in the second stage of value
education, which is society. There are several parts of value education for children's learning and the
third stage of value education. Education is a primary school where pupils learn proper etiquette,
discipline, respect, and reverence for seniors.
Other skills can be learned with friends and teachers include leadership, debate, and rational
presenting of ideas and views. Value education begins in the home and continues throughout a
person's life. The theme of education throughout a person's life is peaceful coexistence and respect for
others' sentiments. India is a perfect site to study peace and value education since it is a country where
people of many ethnicities, tribes, beliefs, and religions coexist and aid those in need.
Terrorism, insurrection, instilling violence and hatred in people are all issues that the government must
address in order for people of many religions, faiths, and ideologies to live in peace. Honoring others'
sentiments and pursuing a path of nation-wide honesty and integrity are concerns that must be
addressed in order to achieve all-round development and success in all areas of life.
India is known for living and letting others live in peaceful coexistence and for reaching out a hand of
friendship to people of many faiths and philosophies. Racial tensions and violent acts are widespread
in every country, and they must be addressed by the government, which must consider the issue of
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causing social and political unrest seriously. Small disagreements between individuals or groups can
erupt at any time, necessitating government attention. Every country in the world has its own set of
difficulties, and a strategy for dealing with those concerns is required.
We are all part of the fight to restore a lasting peace in our community and state as a whole, ensuring
that people can coexist regardless of their religion, language, or cultural differences....
V. How Peace and Value Education Can Help Foster a Peaceful World
Lessons in peace education will only take root if they are part of a school-wide effort that extends
beyond a single subject, is embodied by every adult in the building, and is displayed throughout the
school day. Peace education can be included into the work of teachers and school leaders in a variety
of ways, teaching students how to be empathic, responsible, and active learners and leaders:
Demonstrate compassion and kindness.
Through their relationships with one another and with kids, teachers, principals, and employees across
the building may demonstrate how to love and care for others. Adults should get to know kids on a
personal level, recognising their distinct talents and needs as students and members of the school
community.
Instead of punishing, try to repair.
When students commit an offence, employ restorative justice models to assist them understand the
consequences of their conduct and how to heal the harm they have caused. Instead than punishing or
excluding offenders, foster discussions about what needs to be done to bring the community back into
balance. The ultimate goal is for children to comprehend the consequences of their actions and learn to
accept responsibility for them.
Make a democratic environment
Include student input in the creation and revision of school and class norms. Create environments in
which students are encouraged to communicate their thoughts. Give pupils the opportunity to question
authority and share power with them. When people are either uncritical of power or aren't given the
room and bravery to examine and fight it, great injustices, inequalities, and tragedies occur.
Give those who have been silenced a voice.
On a micro level, this involves encouraging kids who are frequently silenced in class to speak up. On a
larger scale, this entails including the stories of people who have been historically discriminated
against or excluded into lessons. Encourage pupils to consider why certain people's expertise and
experiences are valued more than those of others.
Encourage teamwork in a variety of settings.
Deemphasize rivalry and self-interest in favour of collaboration and teamwork. Create long-term
projects that allow youngsters from many social and ethnic backgrounds to collaborate around a
common goal. “Opportunities for youngsters to get to know one another as individuals may help break
prejudices and develop loving relationships among members of diverse groups,” Diazgranados Ferráns
says.
Discuss contentious issues.
Facilitate talks among children of all ages regarding divisive civic and ethical topics. These arguments
teach children not only about diverse points of view, but also that disagreeing with authority figures
and peers is acceptable as long as it is done respectfully and in a safe environment.
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Incorporate service learning into your curriculum.
This can include detecting and resolving problems in the classroom with younger children. For older
children, this may entail developing service initiatives that benefit their school, neighbourhood, or
individuals all over the world. “Children need to practise taking action, to solve problems in their
society, to have a positive effect, from a very early age,” “They don't need to wait until they grow up
to change the world.”
Conclusion
Peace education is important at all stages of a conflict, from latent antagonism to the climax of a
violent conflict to efforts to build peace. For individuals who are on the verge of escalating a conflict,
discussion can help to foster intergroup understanding and prevent the conflict from worsening. It
could also help show how education, particularly history, is used to create insecurity and distrust.
Where violence is the acknowledged norm, peace education may sow the seeds of understanding and
provide nonviolent methods for those in the midst of conflict. Peace education provides an opportunity
for those who have experienced conflict to examine the historical misconceptions that often contribute
to war. Transitional periods can give chances for educational improvement.
Further, peace education is a broad field that encompasses the theoretical, research, and practical
actions of specialists from several disciplines who are organised into a variety of professional and
research organisations. The International Peace Research Association, which was created in 1964, is
the most well-known of these organisations. Many colleges, particularly in the United States, offer
peace education programmes as part of the academic field of peace studies. A variety of magazines,
such as Peace and Conflict: Journal of Peace Psychology, Journal of Peace Research, and Peace and
Change, assure the dissemination of research findings and theoretical perspectives. The effectiveness
of these efforts will be measured by the cessation of hostilities between countries and nations, a more
equitable distribution of goods, and a reduction in the disparities in economic development and living
standards between developing and developed countries. Accepting the ideas of uniqueness in diversity
and establishing social standards of respect, dignity, and individual rights are vital for the
establishment of a culture of peace.
REFERENCES
 ALLPORT, GORDON. 1979. The Nature of Prejudice, unabridged 25th edition. Reading, MA: Perseus
Books.
 HARRIS. I.M. 1996. From world peace to peace in the hood. Journal for the Just and Caring Education
 Brantmeier, E.J. 2010. A peace education primer. Journal of Conflict Management and Development
 ASPESLAGH, ROBERT. 1996. "Educating for a Peace Culture." In Three Decades of Peace Education
around the World: An Anthology, ed. Robin J. Burns and Robert Aspeslagh. New York: Garland.
 BURNS, ROBIN J., and ASPESLAGH, ROBERT, eds. 1996. Three Decades of Peace Education around
the World: An Anthology. New York: Garland.
 DEUTSCH, MORTON. 1998. "Constructive Conflict Resolution: Principles, Training, and Research." In
The Handbook of Interethnic Coexistence, ed. Eugene Weiner. New York: Continuum.
 DUGAN, MÁIRE A., and CAREY, DENNIS. 1996. "To-ward a Definition of Peace Studies." In Three
Decades of Peace Education around the World: An Anthology, ed. Robin J. Burns and Robert Aspeslagh.
New York: Garland.
 FOLGER, JOSEPH P., and BARUCH BUSH, ROBERT A. 1994. "Ideology, Orientation to Conflict, and
Mediation Discourse." In New Directions in Mediation: Communication Research and Perspectives, ed.
Joseph P. Folger and Tricia S. Jones. Thousand Oaks, CA: Sage.
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 SALOMON, GAVRIEL, and NEVO, BARUCH. 2002. Peace Education: The Concept, Principles, and
Practices around the World. New York: Erlbaum.
 SIDANIUS, JIM, and PRATTO, FELICIA. 1999. Social Dominance: An Intergroup Theory of Social
Hierarchy and Oppression. Cambridge, Eng.: Cambridge University Press.
 SHONHOLTZ, RAYMOND. 1998. "Conflict Resolution Moves East: How the Emerging Democracies of
Central and Eastern Europe Are Facing Interethnic Conflict." In The Handbook of Interethnic Coexistence,
ed. Eugene Weiner. New York:Continuum.
 SOLOMAN, J. 1994. The rise and fall of constructivism. Studies in Science Education, 23, 1-19.
 SLAVIN, ROBERT E. 1990. Cooperative Learning: Theory, Research, and Practice. Needham, MA: Allyn
and Bacon.
 STAUB, ERVIN. 1989. The Roots of Evil: The Origins of Genocide and Other Group Violence. Cam-
bridge, Eng.: Cambridge University Press.
 STEPHAN, WALTER G., and WHITE STEPHAN, COOKIE. 1984. "The Role of Ignorance in Intergroup
Relations." In Groups in Contact: The Psychology of Desegregation, ed. Norman Miller and Marilyn B.
Brewer. Orlando, FL: Academic Press.
 TAJFEL, HENRI, and TURNER, JOHN C. 1986. "The Social Identity Theory of Intergroup Behavior." In
Psychology of Intergroup Relations, ed. Stephen Worchel and William G.
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WOMEN AS PEACE-MAKERS: MANIPUR CONTEXT
Dr. Khelena Gurumayum
ASSISTANT PROFESSOR (STAGE-3)
DEPARTMENT OF POLITICAL SCIENCE, MANIPUR UNIVERSITY
ABSTRACT:
Women have a tremendous role in building peace in the society- both for them and for the whole society at
large. Women’s roles in peace building in the last decade highlight the importance of moving women beyond
their traditional roles. Women can play a major role to influence peace building processes so that they go
beyond defining peace as the absence of violent conflict and focuses on the principles of inclusion, good
governance and justice. Women need to be present to discuss issues such as genocide, impunity and security if
a just and enduring peace is to be built. Women have been playing an important role in building peace in the
Manipuri society. These women who have sacrificed their personal lives and dedicated for the states in order
to bring peace and harmony have always been in the forefront to solve many problems in the state. All their
activities are conducting voluntarily since ages. This paper highlights the contributions made by the Manipuri
women as peace makers in the society since times immemorial. It examines what factors made the women
became so active and became frontrunners in bringing peace in Manipur. This is an empirical study by
employing qualitative research methods based on primary data. Some secondary datas were also exclusively
used.
KEY WORDS: Peace Makers, Peace Building process, Women, Society
The state of Manipur is a home to various ethnic groups. Manipur is a place with ethnic and cultural
diversity was once one of the independent kingdoms. It has its own civilization, tradition and cultural
heritage. The state of Manipur was merged fully with the Indian Union on October 15, 1949 but it
became a full-fledged State more than two decades later, in 1972.
One of the most distinctive phenomena of Manipur is the activism of women in the various spheres of
life in the state. Manipuri women since earlier times have played significant roles in various activities
of life, spanning the religious, social, cultural, economic and the political. Besides, they are the also
frontrunners in solving various social and political issues of the state. They are assertive in various
spheres of life since the times of the Monarchical era. They are the major economic contributors. We
find some traditional political power of the market network which can paralyze the political or
administrative system when needed. Captain Dun commented “They are very industrious. The most of
the work of the country except the heaviest is performed by them. It would be difficult to find a more
industrious woman in India than the Manipuri. During the Monarchical era, the women of Manipur
even launched agitations to review some policies of the Authorities when the policies are against the
welfare of the people. One can thus see distinct overtones of female power and independence in the
patrilineal society of Manipur.
Some historical instances can be understood as the reasons for their activism which necessitated the
women to come forward and contribute in the various spheres of society. The historical necessity
began with the introduction of Lallup system in Manipur during the Monarchical era. The Lallup
system was introduced in 1074 A.D. during the time of King Loiyumba. According to this Lallup
System, all the adult male members of the families in Manipur had to serve the King in the palace for
ten days out of forty days. Under this system, all the male members of Manipur, which includes the
Hill people who are above the age of 17, had to render service at the palace. This was a compulsion for
all the male members of the society to attend the Royal Palace for ten days out of forty days.
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In the context of Manipur, Women have been playing an important role for peace building in the
society. There are various social issues such as price rise, forced labor during the British rule which
had forged the politics of protest by women in the Manipuri society. They had to extend this social
activism which started before independence which still continues till the present times. Through the
ages, starting from the ancient times, in the Monarchical era, British era, even after Independence
which continues till today, women play the most important role in building peace in the society. It had
become necessity for them to take up the responsibilities in various spheres of society during the
monarchical era mainly due to the absence of male members as adult males had to render services to
the palace or to accompany the king in times of war. One distinctive characteristics of Manipur is this
activism of women and their role in shaping the state’s past, present and future.
After the merger of Manipur to the Indian Union in 1949, the delayed in granting statehood seem to
have caused discontent among the Meiteis who felt that their joining to the Indian Union brought them
no political or economic benefits. Therefore, this discontentment gave rise among certain sections of
the youths and a number of insurgent groups emerged thereafter to fight for “an Independent Manipur”.
Many encounters were reported between the Security Personnel and the insurgent groups. The
government of Manipur tried to contain the rising insurgency movement by invoking the Provisions of
the Armed Forces (Assam and Manipur) Special Powers Act 1958 to Manipur. Under Section 4 of the
AFSPA, all security forces are given unrestricted and unaccounted powers to carry out their operations,
once an area is declared disturbed. Even a non-commissioned officer is granted the right to shoot to
kill based on mere suspicion that it is necessary to do so in order to maintain the public order. The
AFSPA gives the armed forces wide powers to shoot, arrest and search, all in the name of aiding civil
power, without a warrant. The people of Manipur strongly feel that AFSPA is unconstitutional and
should be repealed by the Judiciary or the Legislature to end army rule in the Northeast. In response to
the unstable conditions prevailing at that time in Manipur, many women came out to protect the
innocent people from the killing and violations of Human Rights being carried out by the security
forces as well as by the underground outfits.
The role of the Meira Paibis varies from time to time. With the continuation of human rights violations
in Manipur which has become one of the most serious problems since 1980s, the womenfolk of
Manipur valley in the form of Nisha bandh groups who were pioneering the prohibition campaigns
turned their attention to fight the crimes against the people of Manipur. In the beginning of the 1980s,
this Nisha Bandh groups came to be known as Meira Paibis(Torch Bearers) as they use torch(Meira)
while doing vigils at night. These women groups also came to be known as Women’s Human Rights
activists.
Various organizations submitted memorandums to the Chief Minister protesting against the proposed
deployment of the security forces in Manipur as many people of Manipur felt insecure about this
decision of the government and they were very worried about the future of Manipur. While the
authorities were determined to promulgate the AFSPA in the state, the people’s strong objection to the
imposition of the Act came out in the form of public protests, agitations and demonstrations.
The women continue fighting for the protection of the people in Manipur and also to bring peace in the
state. Women from various parts of Manipur have joined the movement, even if they do not come
under any associations. Later on, in order to intensify the movement for the protection of people, the
womenfolk started forming various Meira Paibi associations in Manipur.
In June Uprising 2001, AMKIL organized many sit-in-protests, rallies and General strikes in various
places. In the June Uprising 2001, the protestors were mainly women who took many important roles
during the crisis and in restoring peace and harmony in the state.
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In July 2004, another period of unrest rocked the state of Manipur. The people of Manipur rose up to
protest against the custodial killing of Manorama Devi, a 32 years old resident of Bamon Kampu in
Imphal East district on 11th July 2004 by the 17th Battalion of Assam Rifles Personnel. The arrest
memo stated that Manorama was arrested on the suspicion that she had links with the underground
People’s Liberation Army (PLA).
Manorama’s body was found dumped on the side of a road on the next day. Outraged by this incident,
a dozen women protested by disrobing in front of the Assam Rifles Headquarters. They screamed,
“Rape us, Kill us, Take our flesh” while attempting to break open the AR headquarters gate.
Following the incident, an indefinite curfew was imposed immediately by the Government of Manipur
in Imphal and the greater Imphal areas. But, women continue demanding for complete withdrawal of
the AFSPA from the state with the demand to punish the killers of Manorama Devi. Many people with
women from various places protested the killing of Manorama and demanded for complete withdrawal
of the Act from the state.
The demand for the withdrawal of the AFSPA from the state was started in 1980s when many
innocent civilians were killed by CRPF personnel in the year 1980 in Manipur. Since then, many
women have launched different agitations against the killings of many civilians under this draconian
Act. Again since November 2000, one woman, Irom Sharmila has been on fast onto death for the last
4 years demanding for complete revocation of Armed Forces Special Powers Act, 1958 from the state
of Manipur. The agitations continued for almost two months since July 2004 and the reason for the
immediate outbreak was the custodial killing of Th. Manorama.
Manipuri women have always been in the forefront in fighting for their rights and also in defending
their husbands and sons. Many expressed that it is always women who in the forefront while referring
to the momentous decision of the protestors on 15th July. It was believed that the naked parade was
compelled by the government inaction. Had the political leadership taken prompt action and acted
accordingly- sensing the sentiments of the people - the incident could not have taken place, expressed
by some women.
Even two months later, sit-in-protests, rallies, bandhs and strikes continue in various places in
Manipur joined by various communities irrespective of their religion, class or status. Police continue
to guard the streets, firing tear gas shells and rubber bullets, destroying property and injuring women
and young protesters.
The women of Manipur in the form of Meira Paibis always stood in the forefront to solve the problem,
to bring peace in the society as well as to protect the innocent people from the clutches of the armed
personnel in Manipur. Instead of going to the court or to the Police station whenever there is crisis
between families or individuals, they go to the Meira Paibis for seeking judgment regarding the issue.
And the Meira Paibis gives punishment to the guilty person. The common activities of the Meira Paibi
Associations include keeping constant vigil against alcoholics and drug abusers. They also act as
custodians of innocent civilians from the clutches of law-enforcing agencies. They are known to
venture into areas where the men folk dare not to tread. “Many people often come to us whenever
there is crisis between any two groups. And we give judgment after listening to their stories and we
give punishment according to our customary law to the one who found to be guilty”, says one Meira
paibi. “We settle even family matters or personal problems and even police keep some people in our
custody thinking our place is much safer than the police stations” added by another Meira paibi. She
has been participating in protecting people as a Meira Paibi for more than 30 years. “We don’t support
the police or the insurgents but we are fighting for those people who have become victims because of
the clashes between the two groups”.
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A president of a Meira Paibi expressed the important rolesthey often played as mediators between any
two groups whenever there are clashes between them.
Another says that that the main ideology of Meira Paibi is to bring peace in the state and that they will
continue fighting for the land. Similar feelings were also expressed by many Meira Paibi, the president
expressed that their main objective is to restore peace in the state as well as to protect our sons. Many
Meira Paibi appealed to other various communities in Manipur to live together peacefully. Another
woman member of Meira Paibi expressed that “We have been playing vital role in order to bring peace
and unity among the various communities of Manipur”. Many women organizations in Manipur had
played many vital roles during the Kuki-Naga clash, Meitei-Pangal clash, Paite-Kuki clash etc in order
to restore peace and harmony in the state.
Among the thousands of women, the name of Irom chanu Sharmila is worth mentioning. Known as the
‘Iron lady’ who has been undergoing a fast for the last ten years to repeal the AFSPA Act, 1958 which
gives extra-ordinary powers to armed forces to kill or shoot suspects on mere suspicions. Her protest
started in November 2000 when 10 innocent civilians were killed by Assam Rifles troops following an
attack by unidentified militants to the troops. The lady who was then an aspirant poet decided to fast
unto death till the Act is completely repealed.
CONCLUSION:
Thus we can conclude that Women have been playing an important role in building peace in the
Manipuri society. These women who have sacrificed their personal lives and dedicated for the states in
order to bring peace and harmony have always been in the forefront to solve many problems in the
state. All their activities are conducting voluntarily since ages. Thus we can conclude that the women
of Manipur are the savior of the state of Manipur. The Meira Paibi movement which emerged in the
1980s continues till now in order to protect the people of Manipur. One of their main activities is to
safeguard the people from any evils of the society which includes stopping of brewing and consuming
of alcohols, drugs dealers or abusers, protecting the people from the harassment and killing by the
security personal, they have been constantly keeping vigil at night in order to check all these problems
in the Manipur.
REFERENCES:
1. Ksh. Bimola, Manipuri women- A Study, in N. Sanajaoba(Ed), Manipur: Past and Present,
Vol.1.(Mittal Publications,Delhi, 1988), P.168.
2. Walter Fernandes, Samjay Barbara, Modernisation and Women’s Studies in North Eastern India: An
Comparative Study of Six Tribes, (North Eastern Social Research Centre, Gauhati, 2002) Pp.28-29.
3. Dun, E.W, Op. Cit., P.17.
4. Chaki-Sircar, Manjusri, Feminism in a Traditional Society, Shakti Books, New Delhi, 1984), P.38.
5. N. Vijayalaksmi Brara, Manipuri Women-Powerful, Empowered or Marginalized?, Women and Peace:
Chapters from Northeast India,(Akansha Publishig House, New Delhi)Pp92-98.
6. “Women Building Peace: The International Campaign to Promote the Role of Women in
Peacebuilding,” http://www.international-alert.org/women/.
7. Lamdamsida Meira Paibigi Ihou (Meira Paibi Movement on this Land), Macha Leima, Special Issue,
December 12th 1999, Imphal, P.171.
8. Personel Interviews with some Meira Paibi groups in Manipur.
9. Women Building Peace: Sharing Know-How. International Alert. 2003.
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UNIVERSAL PEACE EDUCATION-
A NECESSARY APPROACH OF THE TIME
Harsha Mattu
(HOD SOCIAL SCIENCE)

(PGT GEOGRAPHY)
(JAMMU SANSKRITI SCHOOL, JAMMU)
ABSTRACT
"THE PIGEON CARRIES THE SEED AND SPREADS THE ROOTS, THEN COMES THE MAN AND
MERELY SHOOTS."
This is not just a line of poetry but a modern world analogy. The world, as we know it or as we see it today, is
no longer a peacefully forfeited place. Peace has variations in people’s understanding. In the past, peace
meant a time without war, fighting, threats, or violence. Peace has often been described as tranquility,
calmness and harmony without friction or strife. But as the world changes gradually, the meaning of all that
we once knew, including peace itself has changed. Peace is no longer an external concept but an internal
personality. We talk about our ability to find the kind of peace that can change the way we see the world and
communicate with others.
GEORGE BERNARD SHAW once said "Peace is not only better than war, but infinitely more arduous". He
of all people knew that peace is not only good, it’s worth it. The price paid by thousands of lives is placed
under this dust where we stand. All of the mankind, Peace is the cornerstone of international development as
it brings unity, common sense, and cooperation for the benefit of all. Citizens need to decide on a set of values
that they will live by and feed the next generation.
INTRODUCTION
Peace puts the investment framework ahead, of the attitudes, institutions and structures that build and
maintain peaceful communities. Peaceful investments promote a positive environment in which people
can grow: politically, socially, and economically.
MAULANA WAHIDUDDIN KHAN observes," The life that the true believer desires in this world
can only be lived in a favourable environment that flourishes in peaceful conditions. "
Peace goes hand in hand with the natural order as violence opposes it. Where peace prevails in the
community all activities take place in the right way. But when the spirit of peace is disturbed, the
normal functioning of the community is interrupted. This law applies to the individual, as well as to
the rest of the world.
Peace has a profound effect on education. Peace can help achieve the right to a quality basic education.
Peace education enables people to study data, remodel themselves in stable surroundings, and
constitute a mind frame about the sense of peace in one's life. Peace education prevents conflicts from
developing and creates harmonious world conditions. That is why peace education is so important in
the world. Peace education activities promote conflict resolution that promotes peace and values such
as respect for human rights, freedom and self-reliance.
MAIN DISCUSSION
Over the past two decades, the world has experienced a high rate of violence, affecting countless
countries and territories, from the poorest to the richest, which has a direct impact on the dignity and
lives of millions of people around the world. Peace education is a key element in preventing conflict,
saving lives and liberating limited resources. Opportunities for transformation and positive change
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often arise simultaneously during and after conflicts, as peace education programs help educators
teach the next generation to better understand and deal with problems that could reduce the law and
prepare students to serve as the next generation of leaders in building a more equitable society.
Peace education incorporates key concepts of education and peace. While education may be defined as
the process of formal communication of knowledge and skills, as well as the basic values and practices
adopted in a particular society, the concept of peace is poorly defined. Peace education aims to help
students acquire skills to resolve non-violent conflicts and to strengthen these skills in an effective and
responsible society in promoting peace values. Thus, in contrast with the concept of conflict resolution,
peace education has a practical application. Its purpose is to prevent conflict and to educate individuals
and communities about a peaceful life on the basis of non-violence, tolerance, equality, respect for
diversity, and social justice.
Everyone has the right to the protection of the moral and material interests resulting from any
scientific, literary or artistic production of which he is the author. This provision gives all people
benefits from the three pillars of the UN - peace, human rights and development. Human rights are the
pillars of freedom and peace. Their honour allows the individual and the community to reconstruct.
While the notion of human rights and peace continues to be linked to the study and practice of
international relations, there are significant differences and inconsistencies in how the concept of
peace is discussed in the study and practice of human rights.
METHODOLOGY
The present study is based entirely on both descriptive and analytical methods adopted with separate
experiments and secondary data. The author conducted research studies on the basis of secondary data
sources, taking into account the availability of resources and the feasibility of the current research
paper. The secondary information is taken from various magazines, study papers, books, various
websites and thesis, etc. The research approach includes the ideas and writings of different authors in
the fields of education and research.
AIM AND OBJECTIVES
 Understanding the existence of post-war communities’ convalescent from the devastation of a
violent war and being able to tolerate the prevention of relapse.
 Analysing the role of education and intellectual involvement in promoting Peace.
 Acquire knowledge and development of attitudes, skills and related behaviours.
 Helping students to reverse conflict in their lives, in society and around the world. It is part of
every learning environment and is strengthened by people who treat each other in a positive way.
 Promoting a commitment to peace as a sustainable state and improving one's self-confidence as a
peace activist.
FOCUS ON PEACE EDUCATION:
Peace education is the process of inhabiting ethics, intellect, developing skills and behaviours so that
we can live in harmony with others and nature.
Peace education is regarding serving the students to grasp and rework conflict within their lives and
around the world. It is part of every learning environment and is strengthened by people who treat
each other well by all means & different scenarios.
JAMES PAGE suggests that education can be regarded as promoting a commitment to peace as a state
of affairs and enhancing one's self-confidence as a representative of peace; such as informing the
student of the consequences of war and social injustice; thinking of a peaceful future; and caring for
the learner and encouraging the learner to care for others ".
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Peace education is a method of promoting the data, skills and values required to give birth to
behaviour changes which will alter youngsters, youth and adults to stop conflict and violence. Peace is
a relevant change, not a factor or an attribute. Peace exists between people, teams, and nations; it is not
a feature or placement of the individual or the international groups itself.
IMPLEMENTING PEACE
It may be useful to assume, "Making peace" begins with the exploration for "inner peace". The quest
for “inner peace” has taken over the minds of many of us today; especially evident in western societies
where segregation and disrespect seem to remain incomprehensible alongside unprecedented levels of
management and exploitation. “Making peace” can be stimulated by actions that enhance confidence,
cooperation, empathy, determination and positiveness associated with variations and diversity. Ways
to make peace can be compared to other similar ways to resolve conflicts.
CONCLUSION
Peace Education offers a intelligible way to teach a simple, true and supportable future. It starts with
the secular and historical trends that have wrought our understanding of "peace" and then introduces a
range of conducting & observing peace education in institutions and communities, and elaborates
however to inspire learners. The mentoring and exercise of peace education furnish the basis for
valuable information regarding conflict resolution and reworking violence while not utilizing the force.
Personal encounters ensuing from learning in conjunction with various peers to realize each other's
goals, creating privy choices on the premise of broader discussion of each other's ideas and opinions,
and to seek consensus to resolve disputes fosters private understanding of the significance and
importance of peace and justice outlining the connection of the life.
REFERENCES:
1. The United Nations and higher education: peacebuilding, social justice, and global cooperation for the 21st
century by Kevin Kester, Charlotte, IAP – Information Age Publishing, 2020, 978-1-64802-054-4.
2. Peace Education, Ian M Harris, Mary Lee Morrison, McFarland, 2012; Jefferson, North Carolina, and
London.
3. Clark, I. (2001). The post-Cold War order: The spoils of peace. Oxford: Oxford University Press.
4. Deutsch, M. (1949). A theory of cooperation and competition. Human Relations, 2, 129–152.
5. .Johnson D. W., & Johnson, F. (2009). Joining together: Group theory and group skills (9th ed.). Boston:
Allyn & Bacon.
6. UNESCO: (1994) UNESCO s culture of peace programme (Leaflet).
7. ‟Johnson, D. W., & Johnson, R. (1996a). Conflict resolution and peer mediation programs in elementary
and secondary schools: A review of the research. Review of Educational Research, 66(4), 459–506.
8. Johnson, D. W., &Johnson, R. (1996b). Cooperative learning and traditional American values.
NASSP Bulletin, 80(579), 11–18.
9. .Hicks, D., 1985. Education for peace: issues, dilemmas and alternatives. Lancaster: St.Martin’s College.
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Significance of Values Ethics and Value learning in the present Education
System of Digital Era
Noor Ul Huda
Assistant Professor
Ghulam Ahmed College of Education
ABSTRACT
The need for value education is the demand of today’s society. The upcoming change in technological
advancement and inclination towards it, making the society and education system complex and intricate,
because of which the significance of value education system became the need of this contemporary digitalized
era. This paper speaks about the need, the significance of value learning, various approaches, and value-
based ethics existing in the present digital era to develop the value-based the education system and make the
learning and living of life more adaptable and agile to make the upcoming future with great ability to
understand and to absorb the essence of the value system in every professional and non – professional field
courses. The unethical action taken up by the highly acclaimed professional courses can be reduced if the
sense of Self- responsibility can be developed by adapting the approaches of value learning
KEY WORDS: Value learning, Value Ethics, Approaches to Value learning
INTRODUCTION:
Values instruction is the interaction by which individuals offer qualities to other people. Another
meaning of significant value learning is "finding out about self and shrewdness of life" in a self-
exploratory, methodical and logical way through conventional training. Values instruction can happen
at home and in schools, universities, colleges, correctional facilities, and intentional youth associations.
Etymology
The word "value‟ is gotten from the Latin root "Valere" signifying "to be solid and energetic"
Meanings of significant value:
Perry (1968), "value means the connection of an item to an esteeming subject."
Hindzay (1966), "by values, we mean an actually what for individual is attractive, what he really
needs"
John Dewey (1966), "value instruction implies basically to the prize to regard to evaluate, holding it
dear and furthermore the demonstration of condemning upon the nature and measure of its value as
contrasted and something different"
Idea of value qualities
To be a value, is to have a specific value that is the ability to be some particular thing.
People can cherish just what is unforgettable to them (i.e., of extremely high value), and just what is
felt to be of high value can bring about the energy and inspiration for ownership.
Life involves decisions. In human existence there are sure things viewed as commendable, good, to be
supported and there are different things which engage and satisfy us yet we might see them as not
praiseworthy, not fair, and not be endorsed.
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Need for value-based training
The changing situations of instructive speculations and approaches joined with the diverse instructive
methods of reasoning and the discoveries of brain science impact the plan of any country's instructive
arrangement, educational program, and schedules.
These changes have clearly affected the current training arrangement of the nation also.
One of the new advancements applicable to the idea of improvement is that the eventual fate of any
general public especially in the creating scene relies upon their capacity to protect the value
frameworks imbued in their own individual societies.
This reduces to the way that securing and fostering the qualities profoundly established in the general
public turns into a significant capacity of the learning arrangement of any general public
Different explanations behind the requirement for value learning are:
 To show the upsides of the way of life and societal culture
 To empower them to recognize good and bad
 To structure the inner voice of adolescents
 To proceed with the practices of the general public
 To make significant the practices and convictions
 To interface with each person in the correct manner
Ways to deal with Value - Esteem learning:
There are two fundamental ways to deal with values training –
Some consider it to be instilling or communicating a bunch of qualities that regularly come from
cultural or strict principles or social morals
While others consider it to be a kind of Socratic dialogue where individuals are step by step brought to
their own acknowledgment of what is appropriate conduct for themselves and their local area.
Reason for Value - esteem based Learning
Value-based learning ingrains instructive and social qualities among and targets accomplishing multi-
layered improvement of an individual to be specific scholarly, physical, profound, and moral turn of
events.
In anticipating great qualities and targets, one needs to participate and cooperate.
It can achieve an inescapable recharging of individual obligation to a functioning existence of standard
and this reestablishment is basic.
Values like truth, right activity, love, harmony, and peacefulness remember for a fair way the
significant good experiences of the incredible civilizations.
Kinds of Value qualities: qualities anyway are either natural or procured.
Innate Value qualities are our characteristic heavenly Excellencies like love, harmony, joy,
benevolence, and empathy just as sure upright characteristics like regard, quietude, resilience,
obligation, collaboration, trustworthiness, and straightforwardness.
Acquired Value qualities are those outside qualities received at your "place of birth" or "spot of
development" and are impacted by the prompt climate. Instances of gained values are one's method of
dress, social traditions, customs, propensities, and inclinations.
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Kinds of Value qualities and their tendency:
Dr. Gawande (1994) attempted to research sorts of significant value and their regions. He saw the
accompanying sorts of significant value and their regions:
Kind of Significant Value Areaof Significant Value
Human value human conduct and behaviour
National or established value sacred standard towards Nation
Social value rules about society
Vocational value beliefs in different professions and giving the dignity of

labour
Religious value beliefs identified with strict belief system
Aesthetic value Value in expressions of art and writing of literature. Giving

value to creativity and uniqueness
Classification of Value - Esteemed qualities

There are various classifications into which values can be put.
Personal value qualities: individual qualities are those you take for yourself
Social Values qualities: social qualities are those which put the privileges of more extensive
gatherings of individuals first
Political value qualities: political qualities are philosophical convictions about the most ideal
approach to administer a nation or association
Economic value qualities: financial qualities are those around cash, and may incorporate convictions
around responsibility for
Religious values qualities: strict qualities are profound in nature and remember convictions for how
we ought to live.
Elements impacting the Value learning of qualities:
Hogan (1973) accepts that ethical conduct is dictated by five components:
1. Socialization
2. Moral judgment
3. Moral sentiments
4. Empathy
5. Confidence and information
Value learning in India
Ancient India. Value instruction in India from old occasions has held an excellent spot of significance.
From the gurukul stage, the kid acquired abilities of perusing and arrow-based weaponry and more the
way of thinking of life concerning its fleetingness. Henceforth learning in India was brought into the
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world of this vision to accomplish one's involvement with the total as a flash of the heavenly and in
this cycle practice of one's obligation goes with the procurement of information. In the advanced
educational system of value instruction was named moral learning or good science. British were
totally unbiased in their approach towards religion and value training.
The most effective method to gain values:
During the cycle of socialization e.g.: close family, companions, teachers, peer bunch, neighborhood,
and so on
Contact with the more extensive immediate agents of the society e.g.: family organization, broad
communications, working environments, and so on
Habits imbibe grows up with age e.g.: denials, orders, and id with loved ones, endorsement and
dissatisfaction with regards to activities, deeds, and so on
Obligations and standards of the environment around us e.g.; the cognizance towards the world around
– Eg: ‟ Though declarations like "I should treat my seniors" show understanding of certain
expectations rather than dread or impulse, I should not give a strategy to outrage that reflects impulse.
Qualities are fundamental for value learning:
Internal analysis of about human activities and the decision of those activities enhances the values
system among every individual.
Ethics assesses those activities and the qualities that underlie them. It figures out which values ought
to be sought after, and which shouldn't be.
Ethics is a bunch of convictions spot on and wrong conduct inside a general public.
Ethical conduct adjusts to commonly acknowledged standards a significant number of which are
practically all inclusive.
However, albeit almost everybody would concur those specific practices, for example, lying and
cheating are untrust attitudes that develop towards the conclusions about what comprises moral
conduct can shift significantly.
For example, mentalities toward programming theft, a type of copyright encroachment that includes
making duplicates of programming or empowering others to get to programming to which they are not
entitle drange from solid resistance to acknowledgment of the training as a standard way to deal with
directing business.
REFERENCES:
https://www.scholarify.in/value-and-environmental-education/
http://oaji.net/articles/2014/1115-1407154716.pdf
https://testbook.com/question-answer/which-of-the-following-statements-best-describe-va--
5ff2d8539a52320fea8a5308
https://askoranswerme.com/42775/
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ROLE OF EDUCATION IN FOSTERING THE VALUES AMONG
CHILDREN
Sartaj Ahmad Bhat
Department of Education, University of Kashmir, Srinagar, J and K, India
ABSTRACT
For our future generations, we appear to be leaving a legacy of hatred and destruction. What do we require in
our society? It requires a value assessment and a mentality shift. In today’s world, people are forgetting the
values of extreme importance that must be prioritised like empathy, mutual respect, love, loyalty, honesty, and
so on. Education is a powerful tool for cultivating values in individuals because it is a powerful instrument
for social change and human progress. Value Education encourages interest, attitudes, values and abilities to
think and judge one another. Education encourages inquiry. It aids in the promotion of social and natural
integration. While accessing the secondary sources, the present study has highlighted the role of education
while fostering values, morals and peace education in children. Parents have to ensure that the correct values
for children are created. The child is a good part of a society at first. The society can be entrusted with new
roles in order to develop and impose multidimensional ideals effectively and passionately. In school, children
are members of a small society that has a huge influence on their moral development. The teacher serves as a
role model for the students and they play an important part in instilling ethical behaviour in them.
Simultaneously, positive peer pressure encourages youngsters to develop positive beliefs, attitudes, habits, and
behaviours. Vivekananda says, “Of all the forces that have worked and are still working to mould the destiny
of the human race, none certainly is more potent than the manifestation of which we call religion.” At the
same time, the Indian government has set up several organisations, which promote the truth, goodness and
beauty of the people. In addition to the supervision, interpretation, connection and entertainment
responsibilities, mass media is extremely important for the transmission of values to one another. Therefore,
education mobilizes all agencies such as parents or families, teachers, society, school, peer groups, religion,
mass media, government, and so on to instill values, morals, and peace education in growing youngsters.
KEYWORDS: Education, Values, Morals and Peace Education.
INTRODUCTION
Today, we live in the digital era, and civil society suffers in many parts of the world as a result of
violent conflicts and war. Education is the key to building the individual's inner self. It binds the
nations, so closely connecting people. The critical function of education in establishing a culture of
peace should be inculcated and recognised. A culture of peace and non-violence is the essence of the
fundamental human rights of our times. Peace education is becoming popular day by day.Laing.
R.D.1978 has rightly remarked, “Peace Education is an attempt to respond to problems of conflict and
violenceof scale ranging from the global and national to the local and personal. It isabout exploring
ways of creating more just and sustainable futures.”India is shown through a lengthy legacy of peace,
international understanding, tolerance, and self-control in the Vedas, Puranas, and Upanishads. The
old Indian wise people saw the earth as a global community. The primary goal of Swami Vivekananda
is to preach the divinity of mankind and to show it in each daily activity. He said that the ultimate
objective of education is the development of internal peace and stability via the development of
spiritual foundations of different countries. In religion and education, he promoted tolerance, which
ultimately leads to peace. He proclaimed the doctrine of Universal Brotherhood. True peace is not
only a lack of conflict. Apart from the lack of conflict, there is neither hunger nor poverty in this
environment; people are happy, healthy, secure and wise, capable of living a sustainable existence. As
a result, achieving long-term peace involves a multidimensional endeavour wherein all agencies are
increasingly important players of peace building. Peace education focuses on assisting students in
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developing an understanding of the processes and talents essential for obtaining understanding,
tolerance, and good will in today's world. Peace education incorporates several educational traditions,
beliefs and worldwide efforts to enhance human growth via learning. Peace education provides both
instructors and students with a chance to promote the well-being of their children, to support fairness
and equitable treatment and to build social and personal responsibility.
Indeed, education is seen as a major source of growth in contemporary life for people and societies
alike. Education has a significant influence in the economic and ethical growth of humans. Societies
saw learning as a tool to enhance its people' socioeconomic standards and to foster tolerance, justice,
sharing and collaboration among citizens, etc. The societies think that it will help the creation of
organised societies to inculcate these qualities in citizens.
Value education has an essential role to play in order to build a tolerant, compassionate, socially
cohesive and ethical community, if knowledge is not mitigated by values and morals, it has terrible
and deadly implications for the power it has obtained. Value Education is an integral part of the
education curriculum. In the educational process, values are crucial. They're not supplements.
Education is about desirable changes in the way you think, feel and act according to your
understanding of good living. In this sense, education involves knowledge transfer. The 1986 National
Education Policy (NPE) provides for the necessity of making education a dominating tool for the
promotion of social and moral values in society. As remarked by John Dewey, “the value means
primarily to prize, to esteem, to appraise and to estimate. It means the act of cherishing something,
holding it dear and also the act of passing judgment upon the nature and amounts of values as
compared with something else.” R.K. Mukherjee, 1949, an Indian sociologist writes: “By their nature,
all human relations and behaviour are imbedded in values.”
Today's world is full of violence, greed, looting, extortion, hatred, and jealousy. Everyone is
competing for a name, power, and money. Man's sociocultural and spiritual life must bring about
peace, growth, and well-being for both the individual and society. This is precisely why modern
society is concerned about the decline of values. According to M.P. Hunt (1975), “as a judgement
concerning the worth of an object, person, group or situation. Value judgment contains evaluative
rating terms, such as good,bad, moral, immoral, beautiful, ugly etc.”N.K. Dutt (1986) said that “a
value is defined as an Endeavour which satisfies need system, psychological as well as physiological
needs. Almost all human beings have the same physiological needs but differ in their psychological
needs, hence differ in their values and styles of life.”
Aggrawal (1992) has beautifully remarked that, “Value education is that form of education that
stresses the acquisition of living values by learners. It inculcates universal and ethical values such as
compassion, courage, honesty, tolerance and truthfulness.”This contributes to the development of
balanced individuals and, as a result, the creation of a humane society. Human beings become humans
as a result of their values. All persons are embedded in these principles and their action invalidates
one's personality. Animals are instinctually impelled and are not held accountable for their behaviour.
They are driven to look for food, refuge and reproduction. Human beings have the intellect to reflect,
especially in moral concerns, on the optimal course of action. Therefore, education in a pluralistic
culture like ours should nurture universal and timeless principles. This type of value education should
contribute in the abolition of traditionalism, religious extremism, and violence.
NEED AND IMPORTANCE OF THE STUDY
A culture's values may shift, but most remain constant over the course of a person's life. Values that
are socially shared and deeply felt are an essential aspect of our existence. Values are often charged
emotionally because they represent things that we think are worth defending. This value often
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generates conflict between various groups, societies, or even persons. At an early age, families, friends,
neighbours, schools, mass media, visuals and other societal sources are inspired by most of our core
values. These ideals are embedded in our nature. Often persons with whom we engage are shared and
strengthened. "Anything that enables us to behave properly in towards others is moral value," as the
Committee on Religious and Moral Instructions (1959) defined moral and spiritual values.
The term "values" may be defined as the criteria used to determine levels of goodness, worth, or
beauty. Values are admirable and so deserving of possession. John Dewey has given the most popular
definition of the concept of values, “To value means primarily to prize, to esteem; but secondarily it
means to apprize, to estimate. It means, that is, the act of cherishing something, holding it dear and
also the act of passing judgment upon the nature and amount of values as compared with something
else. To value in the latter sense is to valuate or evaluate”.
Education, mass media and voluntary groups involving people are important methods to promote
values in the youth. The report of the Kothari Commission (1966) recommends that students must be
taught values. The National Policy on Education (NPE, 1986) has therefore advocated different radical
changes in education. It's like this they emphasized: “The growing concern over the erosion of
essential values and increasing cynicism in society has brought forces to, the need for re-adjustments
in the curriculum in order to make education a forceful tool for the cultivation of social and moral
values”. It also promotes a sense of fraternity and patriotism that helps students to be open and
welcome to all cultures and faiths. According to M. Haralambos (2000), “a value is a belief that
something is good and desirable”.
Peace-based education is a conception framework within which schools may build a programme that
involves the conveyance of universal values and sustainable attitudes as well as skills that allow our
students to become world citizens accountable. Although the primary responsibility for teaching
values in children lies with parents and educators, their trust in establishing values in children is vital.
Values are an arduous process until society as a whole decides to alter the society and voluntary work
is under way in the everyday practice of values. If society doesn't conform to a set of values, a teacher
can't expect change.
Value education must not be viewed as a distinct discipline, but rather as an integral part of the
educational system. It assists in making the best decisions possible in tough situations, hence
enhancing decision-making ability and fosters pupils with essential characteristics such as kindness,
empathy and compassion. In the promotion of the entire development of children, value education is
essential. If we did not instruct values on our children, we would not be able to teach our children
about good morality, right and wrong, or important qualities such as kindness, compassion and
understanding. The ubiquity and harmful use of the technology substantially increases the need for the
relevance of value education in the 21st century. We are able to give young people the greatest digital
skills by instructing them about the importance of ethical behaviour and increasing compassion
through important human values. Value education also gives pupils a positive outlook of life and
pushes them to be a decent person, to help needy people, to respect their community and to become
more accountable and responsive.
In this modern time value education is aimed at providing advice on personal, emotional, social,
cultural, moral, humanistic and spiritual growth, since values have been significantly eroded, the
structure of society has been fragmented and the old-age ties have disappeared. Increased numbers of
young people with mental illness, anti-social behaviour, and substance use. The seriousness of the
value crisis highlights the necessity for value education in schools and requires instructors to make
deliberate, planned, persistent and intentional attempts. All curricular and co-curricular activities must
include value education.
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OBJECTIVES
1. To understand the concept of peace and value education.
2. To highlight the need and importance of value education in the present scenario.
3. To examine the role of education in fostering value-based education among children.
METHODOLOGY
The present study primarily based on secondary sources of data includes books, personal sources,
journals, newspapers, websites, blogs, government record, etc.
ROLE OF EDUCATION IN FOSTERING VALUE
 Role of Parents
Every parent nowadays wants to provide their children with the greatest education as possible, which
includes more than just books. Parents are concerned about their children's overall development
because they believe it is critical for them to succeed in today's world. That is why parents place a high
emphasis on extracurricular activities and education in addition to academics. In today's world, when
moral standards are in crisis, value-based education appears to be the solution. Through value-based
education, we can shape young people into persons of strong character and values who know how to
apply their knowledge for the good of humanity. Nelson Mandela has rightly remarked: “Education is
the most powerful weapon through which you can change the world”. He discussed both intellectual
education and moral value education in this context. As a result, value education has the potential to
change the world.
A child's growth starts with his family hence the family's responsibilities are vital. Each family
member is worried and attempts to remedy the circumstances of his or her child. Beyond and beyond
the psychological and philosophic theories, it is obvious that the family has a significant role to play in
developing the values, attitudes and skills of its children. The young person learns from his parents in
his early life by imitation. The wife and the husband should make sure that the youngsters are spent in
their parents' lap rather than in "Aya" lap. It is a vital responsibility of parents to share their
perspectives, philosophies, and experiences with their children. In this context, if you react or respond
to your parents' behaviour, interpersonal interactions between husband and wife, brother and sister,
and other family members, the action is to be given to his/her child and suitably respond or answer.
Gender neutral, secular in mind, religious harmony, racism, casteism, cultural prejudice, and open-
mindedness are all factors that should affect family members. The family member should not make
distinctions based on the gender, wealth, status, or other factors. A spirit of empathy and
understanding must pervade the home, culminating in a form of value education and knowledge.
Children look up to their moms from the age of two to five, thus the mother's behaviour must be
immaculate. You can develop an ethical education strategy to reach children and teach them that "we
must always speak the truth."
Parents bear ninety percent of the guilt for their children's bad behaviour and character because they
display undue affection and give them too much freedom. The lovable essence of parents is quickly
going away in a mist of impacted nature. The majority of parents are unconcerned about their child's
rising concerns. It is insufficient that the youngster be inscribed in "top school" and washed away the
child's hands. Parents have to be sure they learn the correct values for their children. Parents also have
to voluntarily establish programmes which can contribute to society's instilling of values.
Books, stories and plays as well as a friendly atmosphere at home, will lead to values.
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 Role of Society
Education is more than merely the acquisition of knowledge, the collection and association of data.
Education involves self-culture and betterment of oneself. For people from all walks of life, this is an
ongoing light source. Education should not be seen to help students live safe, healthy, fruitful life and
be responsible citizens who make constructive contributions to the society. Education should not be
regarded as an input. The infant is launched into learning in the community in which he is an excellent
member with all amenities. The society might be given new duties to successfully and passionately
establish and instil multi-dimensional values. It establishes a uniform atmosphere so that students may
acquire important lessons in ethics, conduct, adaptation, coexistence, compassion and service. It also
represents simplicity, honesty, compassion and justice in their behaviour, in order to create positive
habit, attitude and inner ability. For further growth with experience (Spencer), and with the help of
desired suggestion and conviction, there is maximal flexibility (Stuart Mill). The society should adopt
the thoughts of Gandhiji as he said, “do not hear ill, do not speak ill and do not see ill of others”.To
link young people to the ideals of peace, unity, neighbourhood, code of behaviour, love and sympathy
for the poor. The principles of collaboration, honesty and devotion can only be understood in society
and all these are only attainable via education.
 Role of Schools
Lifelong education starts in school and goes on throughout life. It's a school where everything else is
founded. Consequently, schools play a key role in the delivery of value-added or moral education.
Valueless education is a waste of time. Under these conditions, education and school curriculum have
to be restructured to include value education. Coordinated national actions are necessary in this
respect.The majority of youngsters are in school today, and they will be full-fledged citizens tomorrow.
Anything ingested at a young age has a long-lasting impact. The future of the country is good when
children leave school with a high quality attitude. The National Curriculum Framework (2005)
emphasises peace education in schools as a countermeasure to unparalleled worldwide, national, and
local violence. It also thinks that education is important for peace, tolerance, justice, cross-cultural
understanding, and civic duty. It represents life's joy and encompasses respect for human rights, equity,
tolerance, collaboration, social responsibility and cultural variety, as well as an important commitment
to democracy and the resolution of non-violent conflicts.
Newspapers were filled with stories about rape of underage children, kidnapping, forgeries, gang-rape
of girls/women, thefts, murder, dowry killings, and so on. Vices such as drinking, drug use, gambling,
and so on are on the rise. As a result of all of the aforementioned facts, it is clear that a factor known
as ‘contentment' has begun to loose ground! Corruption has infiltrated all aspects of existence. Based
on the facts stated above, it is easy to see why there is such a great demand for values educationamong
humans. The process of instilling values must begin at the primary school level. In other words,
Human Values Education must be embraced as an inherent component of the overall educational
system.Therefore, schools are uniquely suited to contribute to certain areas of value development by
virtue of their institutional design, while being severely limited in others.
 Role of Teachers
A teacher is undoubtedly a child's role model. There is someone who inspires and motivates us to seek
grandeur, to live to our greatest potential and to acknowledge what is finest in us as a role
model. Parmesh (1998) found a substantial variation in their values. In comparison with low creative
persons the highly creative is greater in theoretical and aesthetic worth. The education of language can
increase creativity. Teacher's job is to provide creative talents the opportunity. It enhances pupil
reflection and creative capacity.
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A teacher's role is to function as an agent to inspire, provoke, enlighten and raise awareness of
important issues in life. The teacher should help the students think and reflect on human behaviours
and events by participating them actively in debate, discourse, and practical exercises. The teacher
should also expose pupils to works of art, natural beauty, human connections, and morally significant
behaviours in order to enhance their moral sensibility. Teachers must act as a vehicle for value-
oriented education. Gandhiji has observed, “The secret of teaching values is to inspire and kindle the
quest among the students by means of one’s own example of character and mastery of knowledge. It is
by embodying values within themselves that the teachers can really radiate values to their students”.
Teachers have always been seen as torchbearers for the race and architects of history. Although their
effect on children has decreased, it must be noted that they still have a major impact. One of the
problems that a modern teacher has is how to make value education successful and appealing to
today's children. Mazumdar (1983) said, “Values cannot be taught through formal and direct teaching.
They can be inculcated only when the institutions provide activity for it and experiences inside and
outside the school that promote responsibility, cooperation, honesty, fair play and self-control.
Education for values has to be based on the ideas of supremacy of reasoning over anything else and
not only unintelligent conformity”. Therefore, the most important component of a teacher's
responsibility is to establish good examples of conduct and behaviour that students can imitate. To
internalize their role in value instillation, teachers must be professionally trained and qualified.
 Role of Religion
India is a country where the visibility of unity in diversity is quite evident, since there are people of
many religions, races, cultures and traditions who live together and believe in their religions. Unity in
diversity concentrates on the existence of unity even following many disparities between culture,
society, physics, language, religion, politics, ideas, psychology, etc.Religion is certainly one of the
most significant yet not the sole source of fundamental values. There is no religion which does not
give precedence to values and morality in the future growth of noble people. The only means to create
peace, harmony, happiness and deliverance from pain are tolerance, love, humanism and a profound
grasp of religious beliefs. Religion makes the individual into universal, the limited into infinite, and
the self-centred into automatic. Religion purifies the inner life of man and prepares him for spiritual
endeavours.
The driving force for one's life should be secularism based on respect for the beliefs of other people,
and the excellent doctrines of every religion in the world. The basis for society's peace seems to have
been a global vision of tolerance, hospitality and the love of mankind. The teachings and words of
religious leaders serve as a valuable source of genuine and authentic knowledge. Religion teaches
people about the meaning of life and provides answers to a variety of basic issues that they may have.
It eliminates all forms of duality. It also addresses the spiritual and moral issues that humans face.
According to Dr. S. Radhakrishnan “True religionis in the heart of man, not in man-made creeds. It
believes in the spiritual nature of man, the essential divinity of the human soul. All religions
emphasise this aspect. Man has within himthe power by which he can rise to the heights of
achievement. He shakes off shame and sorrow and conquers darkness.”
There is consequently a shared education, meanings and guiding principles for mankind in the world's
main faiths including Hinduism, Christianity and Islam, which shows equal or identical
communication in pursuit of the spiritual life. Hinduism is one of the world's oldest and most powerful
faiths. Vedas are one of the world's oldest literatures, meaning knowledge. In Hinduism, the essential
principles are self-control, Ahimsa, realization of oneself, genuineness, love, and fulfillment.
Christianity's faith is centered on the so-called god Jesus Christ. Education in Christianity is
considered to be a vital work. Christians believe that education is a path to genuine moral living that
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enables the child to learn how to serve both the person and society. Islam is one of the world's leading
faiths. It symbolizes a competitive way of life, a value system, a code of conduct, a distinctive idea,
socio-economic order and a theology of belief in Allah's unity (God). Islam does not allow dualism in
the human nature, according to the teachings of Mohammad (pbuh). Man is a body and spirit integral.
Islam is for all human beings the complete and perfect law of life. Islam emphasizes and encourages
behavioural characteristics like honesty, humility, politeness, forgiveness, courage, dependability,
patience, compassion, etc.
 Role of Government
The government of India has developed and reformed as part of humanity's learning process to
produce a harmonious structure for organizing resources, both locally and globally in order to create a
healthy and sustainable nation. The government is a catalyst for enhanced participation in education.
Steps have been done to improve the relevance and purpose of higher education and to convey skills
and information to modern students. The government has established several organizations to
encourage truth, goodness and beauty. They also educate Indian people about cultural values. The
Indian Parliamentary Standing Committee report (January 1999) correctly states that the ideals of
society are continually eroded and are reflected in our everyday lives. The National Curriculum
Framework of School Education (2005) also expresses serious concern about the loss of our societies'
values and underlines the necessity to instill children’s values in order to bring about desirable social
change. Thus, there must be urgent measures to instill children's ideals and values. Families and
schools which are the basis of future citizens must take on the responsibility of promoting children's
values at once. It is thus the obligation of society to guarantee that children have values and to
establish a friendly atmosphere in order to promote values. The progress of a nation and civilization
depends, then, on the level of people' obligations towards the nation, society, and fellow citizens.
 Role of Mass Media
The means of communication is the medium by which we are informed of a piece of information and
knowledge. This medium is the most important message. Because when this message is being sent by
radio or television on a written page or on the phone, it appears that the identical piece of information
has a completely different effect on us. The efficiency of an information portion depends, therefore, on
the medium by which it is transmitted. Therefore, as part of the education process, the mass media are
of great importance for classroom learning. The only aim is to improve the teaching-learning process
by using different media. The fundamental objective of the mass education media is, thus, to provide
better education or to help more students with fewer teachers. The mass media are accountable both to
a large extent for reflecting society's values and for promoting values. Mass media is the responsible
and direct authority to transmit and educate the child on the demands of the standard form of culture.
In the process of good social change, mass media play an essential part, particularly in teaching and
awareness-raising. The social and cultural impact on society is significant in the mainstream media.
Their capacity to reach a broad crowd is portrayed by a strong and impactful message.
CONCLUSION
Peace and value education is becoming more popular as society, organizations, and government
agencies understand the value of such education. The goal of peace education is to elicit, enhance,
deepen, and contextualize students' thinking regarding the concept of peace. Peace may be dependent
on teaching future generations in abilities, perspectives, attitudes, values, and behavioral patterns
required to develop and sustain peace in the twenty-first century. World peace can be promoted
through education. Peace education therefore is an important aspect to deal with this situation
prevailing at the world level.
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In the present World of Covid-19 pandemic, Peace and Value Education should be made an integral
part of the curriculum. Parents, teachers, societal communities, religious institutions, peer-groups and
mass media should be involved in the process of educating and upbringing of the children/learners.
The educational institutes thereby should focus on emotional well-being, focus on defining values and
learning about peace, world citizenship, social responsibility, peace issues and religious values.
The current scenario in India requires such an education system that must also enhance social
solidarity, in addition to encouraging national unity, by means of meaningful and constructive value
training, through multidisciplinary approach. The focus is increasingly on 'Value Education' for the
healthy development of the human mind. The notion of human personality's whole development,
which is a major objective of education, covers the transmission of values.
The tremendous development of knowledge in science and technology has altered people's lifestyles.
There is no longer any mental peace and tranquillity. Because of the development of deadly weapons,
the world now faces a disaster that threatens the worldwide nuclear holocaust. In this situation, moral
consciousness must be awakened as soon as possible. It would teach teenagers how to employ science
and technology for the benefit of humanity's peace and prosperity. As a result, value education should
have a place in the curriculum for the development of human awareness.
Different problems in children are becoming more prevalent by the day. Although students learn many
positive principles and attributes from their books and teachers, they have little practical application.
As a result, people become dissatisfied and lose trust in society. Many young people are now addicted
to drugs and alcohol. As a result, it is critical to instil positive values in youths in order to assist them
choose the proper life pattern. In the circumstances described, there is a loud appeal for a drastic
transformation in man's very viewpoint. As a result, education as a structured system can facilitate the
development of moral, artistic, scientific, and spiritual values in education. Individuals must have a
sense of self-confidence and pride in order to live peacefully in today's complex and difficult culture.
De-culturation, de-humanisation, and alienation should therefore be avoided at all costs. As a result,
immediate efforts must be taken through education to instill ideals in students in order for them to
realize their full potential and create self-confidence.
The main attributes to emphasize are religion, tolerance and critical thinking. In your family, society,
nation and the globe, you may then create an enjoyable atmosphere. The whole community will be
calm if the family follows the principles of peace. Only a value education can instill in our children an
altruistic and good sense of life for others; "they alone live for others," as Swami Vivekananda once
remarked.
As a result, raising awareness for peace education in our culture requires a direct and efficient effort.
The action should start at the individual level and work its way up to the societal level. Government
policies, political parties, positive NGO initiatives, religious saints, religious institutions, and famous
persons may all play a vital role in spreading awareness of peace, moral, and value education in this
manner. Let us strive hard to create a civilized and peaceful society.
REFERENCES
1. Aggarwal, J,C. (2013). Education for Values, Environment and Human Rights. Delhi: Shipra
Publications.
2. BabuMuthuja, Usharani, R. &Arun, R,K. (2009). Peace and Value Education. New Delhi: Centum
Press.
3. Bhan, S. (2004). Peace education. J. S. Rajput (Ed), Encyclopaedia of Education New Delhi: NCERT.
4. Dayakara Reddy &DigumartiBhaskara Rao (2006). Value Oriented Education. New Delhi: Discovery
Publishing House.
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5. Dhananjay Joshi (2007). Value Education in The Global Perspective. New Delhi: Lotus Press.
6. Fountain, S. (1999). Peace Education. New York: UNICEF
7. Galtung, Johan (1975) Essays in Peace Research, Volume 1. Copenhagen: Eljers. pp. 334-339
8. Jadish Chand (2009). Value Education. Delhi: Anshah Publishing House.
9. Kiruba Charles & Arul Selvi,V. (2012). Value Education. New Delhi: Neelkamal
Publications Pvt Ltd.
10. Page, James S. (2008) Peace Education: Exploring Ethical and Philosophical
Foundations. Chapter 1. Charlotte: Information Age Publishing. ISBN 978-1-59311-889-1.
11. Pandiamani. B.K., (2014). A Textbook on Values, Spirituality and Consciousness Development.
Rajasthan: Rajayoga Education & Research Foundation (EducationWing).
12. Sharma, R. A. (2008). Human value of education. Meerut: R.Lall Books Depot.
13. Sharma,S,P.(2013). Moral and Value Education. New Delhi: Kanishka Publishers, Distributors.
14. Shukla, R,P. (2004). Value Education and Human Rights. New Delhi: Sarup& Sons.
15. Smitha, V,P. (2012). Educational Management. New Delhi: A.P.H. Publishing
Corporation.
16. Venkataiah, (2009). Value education. New Delhi: APH Publishing Corporation.
17. Vessels, G., & Huitt, W. (2005). Moral and character development. Presented at the National Youth at
Risk Conference, Savannah, GA, October 21, 2015. Retrieved from
http://www.edpsycinteractive.org/brilstar/chapters/chardev.doc
18. Yogesh Kumar Singh (2007). Value Education. New Delhi: APH Publishing
Corporation.
19. https://www.researchgate.net/publication/259322707_Role_of_Parents_Guardians_and_Teachers_in_V
alue_Education
20. http://shodhganga.inflibnet.ac.in/bitstream/10603/33620/7/07_chapter1.pdf
21. https://en.wikipedia.org/wiki/Values_education
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Role of Education in Realizing the Values
Mohmad Altaf Dar
Junior Research Fellow, Department of Education, University of Kashmir
Shameem Ahamad Ganayee
Junior Research Fellow, Department of sociology, University of Kashmir
Abstract
As a result of enlightenment and industry, modernization has completely altered our traditional social
structures and patterns. The modernization process was supported by a rational scholarship, which saw it as a
ray of hope and the finest model for society. Modernization, on the other hand, has negative consequences.
Researchers are currently focusing on the inherent disadvantages of modernity. The new ideas that have been
woven into our social fabric are a source of concern because their foundation is material, unethical, and
immoral. In this environment, how can education, as a fundamental social institution, aid in the realization of
true values? The paper is being carried out to demonstrate the multi-dimensionality of education in the
realization of ideas, based on a literature review of research papers and articles related to the mentioned topic
at the local, national and global level.
KEY WORDS:Value crisis, Value education, Values in Education
INTRODUCTION
Education primarily functions to produce a good and true human being to establish a natural order in
the world through moral living and behavior. It continuously works on men to make them pious,
perfect, and true. In other words, education tries to incorporate human elements among learners. The
actual benefits lie in humanity, not in progress in science or technology or material possessions.
Enhancing the character thus should be the main function of education. More than anything else we
need today is to value education based on courage, intellectual integrity, and a sense of being ethical.
The value of education is not a new concept. It has been recommended by almost all great educational
thinkers and philosophers like Dr. Abdul Kalam Azad, Dr.D.S. Kothari, Mahatma Gandhi, Dr. Radha
Krishnan, Swami Vivekanand, etc. Values act as base of educational processes in institutions. Every
document on education policy has highlighted the role of value education in the all round development
of human personality. The Commission for Education (1966) strongly recommended the incorporation
of value and peace education into the curricula of schools of Indian nation to maintain the integrity in
cultural diversity. Various Educational policies and platforms, for the elimination of moral degradation
in the modern youth, also highlighted the need for value-based education for enabling India to be a
progressive nation. NCF (2005) also focused on value-oriented education and modification of
curricula according to ethical principles and laws.
 Value Crisis in modern times
A serious issue raising crimes with greater velocity in the modern age is nothing, but value and moral
degradation. The atmosphere of conflict and turmoil has increased. The rate of crime and delinquency
has increased. Murder, alcoholism, drug addiction, agitation, violence immorality, rape, corruption,
and bribery are some indicators of value crisis. We are heading towards catastrophe. It is very high
time to inculcate the values which may help us to counter the present nuisance. In such a situation the
education plays a pivotal role.
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 Reasons for degradation of Values
In the modern times, the degradation of values in society is at its peak. The values are being neglected,
and given least importance, not only at the individual level, but also at the collective level. The main
reasons as found in the literature related to degradation of values among the young generation include:
1. Lack of development of sound moral vision.
2. Materialistic mindset
3. Lack of ethical leadership
4. Lack of academic syllabus related to human values
5. Higher importance to materialistic achievement.
Value degradation has certainly touched the sky and much more devastation has took place, yet we
need not lose hope as there's always a room for modification of things and structures. For example,
education as a potential too can reshape the attitudes and behaviours of adolescents and adults of our
nation. For a civilized society, it is essential to have, in our members, the positive human behaviour
characterized by values and morals. Inculcation of Values, as wearing ornaments to human beings,
has always been a hot topic to discuss in front of educational philosophers. Values are pivotal to
educational processes. Education without values is same as body without soul.
 Role and importance of Education in Value inculcation among the young generation
Value education focuses on the development of a person's personality so that he or she can deal with
challenging conditions and have a successful future. It focuses on instilling universal characteristics
like patience, moral values, honesty, punctuality, sportsmanship, neatness, respect for elders,
compassion, and so on. This aids in the development of a child's ability to adapt to ever-changing
situations while carrying out their moral, social, and democratic responsibilities. Nothing can be more
helpful in mending and molding the child’s moral behavior than in an educational institution.
KOTHARI COMMISSION: EDUCATION (1964-66) highlights:
“A serious defect in the school curriculum is the absence of provision for education in social, moral,
and spiritual values. In the life of the majority of Indians, religion is a great motivating force and is
intimately bound up with the formation of character and the inculcation of ethical values. A national
system of education that is related to the life, needs, and aspirations of the people cannot afford to
ignore this purposeful force. We recommend therefore that conscious and organized attempts be made
for imparting education in social, moral, and spiritual value with the help, wherever possible, of the
ethical teaching of great religions.”
The current education needs to be re-framed with the value-loaded curricular components and moral-
based activities of life that are helpful to children to make them good , dedicated and responsible
citizens. If any nation wants to be civilized, its educational system should have primary focus on moral
education and it should always focus on implementation of moral laws. Morality and education should
go hand in hand to produce moral giants. In this connection, teachers have a noble responsibility to re-
synthesize the mentality and emotionality of young students on moral lines. The job of principals of
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schools is also very tough in this regard. The heads of the institutional must be ethical giants and
should prompt teachers as well as students to follow ethical guidelines and principles.
 What should be included in value education?
Scholars are of distinctive views with regard to components of value- education as a subject to be
imparted to young minds in the educational institutions. The main components of value education as
highlighted by various scholars and experts include: Self-introspection, Character-building, Moral-
decisions, Universal-brotherhood, Truthfulness, Honesty, Equity, Tolerance, Respect for others, Self-
respect, Mutual-understanding, Democratic-vision, Scientific-attitude, Rational-thinking, Unity,
Obligation-fulfillment, Responsible-citizenship and Non-violent behaviour.
CONCLUSION
Values guide and give desirable direction to our actions. Values are part and parcel of life. They
regulate the human behavior in a socially-acceptable manner. Values get reflected in the dress we wear,
in the words we speak, in the actions we perform, in the behaviour we show and in the decisions we
make. Values are shaped by the parents, the company we have, the teachers who teach us, the books
we read, the environment we live in and system we are a part of. So, we should consciously adopt our
curricula in the schools. We should consciously mend the behavior of our students. Education has to
play a transformational role in developing healthy attitudes and mindsets of people. It should enable
children to take ethically right decisions according to situations and priorities. It should help people to
accept and respect the attitudes and behaviors of those who differ in their way of living. Value
education is becoming increasingly important in school curricula, and this will help students become
better human beings.
REFERENCES
1. Chowdhury, M. (2016). Emphasizing Morals, Values, Ethics, and Character Education in Science
Education and Science Teaching. The Malaysian Online Journal of Educational Sciences (MOJES),
4(2), 1–16.
2. Pradesh, A. (2018). Value education : Importance and its need. International Journal of Academic
Research and Development, 3(1), 779–781.
3. Patel, P. J. (2018). Role of Various Values in Education. 6, 4–7.
4. V. Vijaya Lakshmi et al., V. V. L. et al. . (2018). Value Education in Educational Institutions and Role
of Teachers in Promoting the Concept. International Journal of Educational Science and Research, 8(4),
29–38. https://doi.org/10.24247/ijesraug20185
5. Şahin, Ü. (2019). Values and Values Education As Perceived By Primary School Teacher Candidates.
International Journal of Progressive Education, 15(3), 74–90. https://doi.org/10.29329/ijpe.2019.193.6
6. Brown Center on Education Policy. Task Group on Teacher Quality, Glazerman, S., Loeb, S.,
Goldhaber, D. D., Raudenbush, S., & Whitehurst, G. J. (2010). Evaluating teachers: The important role
of value-added (Vol. 201, No. 0). Washington, DC: Brown Center on Education Policy at Brookings.
7. Halstead, J. M. (1996). Values and values education in schools. Values in education and education in
values, 3-14.
8. Markham, W. A., Aveyard, P., Bisset, S. L., Lancashire, E. R., Bridle, C., & Deakin, S. (2008).
Value‐added education and smoking uptake in schools: a cohort study. Addiction, 103(1), 155-161.
9. Bhatia, K., & Dash, M. K. (2011). A demand of value-based higher education system in India: A
comparative study. Journal of Public Administration and Policy Research, 3(5), 156-173.
10. Boldysheva, E. G. (2009). The development of moral education in India. Pedagogical Stud. Innov. Tech.
Methods, 1, 84-86.
11. Westing, A. H. (1996). Core values for sustainable development. Environmental conservation, 23(3),
218-225.
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ROLE OF EDUCATION IN REALIZING THE VALUES
Dr. Arunaanchal
Dean and Head of the Dept of Edu, Baba Mastnath University,

Asthal Bohar, Rohtak , (dr.arunaanchal@gmail.com )
ABSTRACT
Education is the most potent tool for human advancement and transformation, as well as a powerful one for
instilling values in people. Value education should not be viewed as a distinct discipline, but rather as an
integral part of the educational system. Simply fixing problems should not be the goal; a clear rationale and
motive must be considered as well. The purpose of the role of education in human values programme is to
assist teachers, parents, and students in refocusing on the fundamental positive values that underpin all
elements of a moral society. This can be accomplished through what is known as a triple partnership for
education, in which instructors, parents, and students all play important roles in the realisation of values. As
a result, all educational institutions bear a higher duty for imparting knowledge and instilling values through
education.
KEYWORDS: Role of Education, Value-Based-Education and Triple Partnership
INTRODUCTION
Students' curiosity is piqued, and their values and interests are developed, thanks to value education. It
also assists pupils in becoming more responsible and conscientious citizens. It aids pupils in gaining a
better understanding of life, which leads to success. Value education strengthens bonds with family,
friends, and the community. The basic goal of education is to develop the good, true, and divine in
people so that they can live moral lives in the world. A guy should be educated to become devout,
faultless, and truthful. We must recognise that the welfare of humanity is not dependent on scientific
or technological progress or the attainment of material comforts. The primary goal of education is to
develop character. Today, we require nothing more than moral leadership, intellectual integrity, and a
sense of values, all of which can be easily instilled through basic education from primary school to
higher education. Education, we believe, is a tremendous weapon for societal transformation and
human advancement, as well as for cultivating ideals in individuals. As a result, educational
institutions bear a greater duty for imparting knowledge and instilling values through education.
Because of new technical devices, information explosions, and violent news in the press and media,
today's teenagers face some challenges. Educational institutions must take the initiative to transmit
Value-Based-Education, Spiritual Knowledge-based to this new generation in order to instil the value
system in their brains and make them value-oriented-powerful.
“Imbibing the attributes of good conduct, self-confidence, and high values would assist pupils in
achieving a prominent position in society. Education devoid of morals is akin to a flower devoid of
scent. Students should understand that character development is just as vital as career development.
The ultimate thing that stretches a person's self-realization is a good character in life.” How can
educational institutions instil values?
Institutions can do a variety of things to promote Value-Based Education, such as provide a value-
based curriculum, design a special orientation programme for teachers, value-based foundation
courses, publish literature based on values, develop a code of conduct for teachers and students, and
instil a philosophical view of life in teachers and students. Furthermore, in order to instil morals in
future generations, we must create a curriculum based on our stereotyped cultural history.
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Children are members of a little society at school that has a significant impact on their moral
development. Teachers serve as role models for students in the classroom, and they play an important
part in instilling ethical behaviour in them.
Simultaneously, at school, class groupings may spread aggressiveness on cheating, lying, stealing, and
consideration for others. We are aware that educational institutions have norms and procedures in
place to instil value education in students in an informal manner. The importance of school in the
development of pro-social behaviour in children cannot be overstated. Institutions can take a variety of
actions to instil values in students, including:
Students should be encouraged to take responsibility for their actions and to learn to respect and treat
others with kindness.
Teachers are role models for pupils, and when students see a teacher who cares about others, motivates
them to do good things, and cooperates and helps them with academic challenges, they learn by seeing
and imitating it with their peers.
Basic principles and values should be taught to kids in school, with an emphasis on the idea.
The top ten ways of inculcating the values are;
Cleanliness and Orderliness,
Courtesy,
Dignity of Labour ,
Equality of Sexes ,
National Integration,
Patriotism,
Punctuality,
Religious Tolerance ,
Scientific Temper and Sensitivity.
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As shown in below images: (Ways of Inculcating the Values)

https://www.gktoday.in/, Retrieved on 6, Aug 2021
Suggestions for Improvement of ‘Value Education’
Values need to be imbibed among children by parents in terms of respecting fellow human
beings/environment/plants and animals etc. Children should be taught about the dignity of labour and
make them self-dependent. They need to be trained to own the responsibility for doing good or bad
work. Value education should be embedded with School curriculum. Materialistic based behaviour
pattern should be curbed/discouraged from school days and core discipline of behaviour needs to be
encouraged. School teachers need to play a key role in shaping the behaviour of children by imparting
good values as children get influenced by teachers at a tender age than at teenage or adulthood. All
round performance of the students’ needs to be considered for promoting to higher education rather
than considering only academic performance. Students need to be exposed to poverty, illiteracy,
human degradation/humiliation etc. from school education as a part of NSS activities, so that they will
develop empathy towards fellow human beings. The curriculum should focus on gender equality,
empowerment of human beings despite caste, creed, race and religion, patriotism, scientific approach
towards problem solving, awareness about protecting environment for future generations, social
justice, protecting human rights, etc. Education should be practical oriented than theory based
curriculum. A holistic approach needs to be adopted in imparting value education to the students.
CONCLUSION
Value education is an important part of the curriculum that has a significant impact on students and
society. Many of us place less emphasis on pupils' overall development and growth. We've engaged in
irresponsible behaviour that has harmed the overall well-being of our society. Educational institutions
must provide support for adequate inculcation of values because values are caught rather than taught.
Students must grow up in an environment where they can learn empathy, sharing, rationality,
spirituality, technological competency, communication skills, and other values and internalise them at
every stage and sphere of life in this globalised world.
118 I S B N : 978-93-92313-00-4
References
1. Value-Based-Education in Nepal’- paper by Dr. C. M. Yogi - Founder - Society for Value Education (SVE)
has nicely compared Education with the Value-Based-Education.
2. Peters – 1979The Cultural Values of Adolescents - Mrs. SarojBagheeayavalle, ShaheedPrakashan,
Udaipur,1991
3. Peters, 1973The Cultural Values of Adolescents - Mrs. SarojBagheeayavalle, Shaheed Prakashan,
Udaipur,1991
4. ‘Value-Based-Education in Nepal’- Paper by Dr. C. M. Yogi - Founder - Society for Value Education (SVE)
has nicely compared Education with the Value-Based-Education.
5. Sanskarsarjan.blogspot.in – Blog by Mrs. YojanaPatil
6. Malinowski - The Value Creator - Bethel, Dayle, M., Wather Hill, New York, 1973, pp. 50-56
7. International Encyclopedia of Social Sciences - David L. Sills, MacMillan, New York, 1968.
8. Dictionary of Education - Good C. V.(Ed.), McGraw Hill Book Co., New York, 1959.
9. The Cultural Values of Adolescents - Mrs. SarojBagheeayavalle, ShaheedPrakashan, Udaipur,1991, pp. 17-
21
10. Indian Conception of Values And Value Education - Dr. S. G. Nigal, TattvajnanVidyapeeth, Thane, 2006,
pg.10-11
11. https://www.gktoday.in/ , Retrieved on 6, Aug 2021.
12. https://www.yourarticlelibrary.com/ ,Retrieved on 6, Aug 2021.
119 I S B N : 978-93-92313-00-4
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Peace and Value Education

Book · December 2021

Bilal Ahmad Bhat

The user has requested enhancement of the downloaded file.

Contact Number: +91 9996906285/ + 91 8950448770

Dr. Abhishek Pandey

To the readers of this book:

Dr. Abhishek Pandey

S.NO. CONTENT Page

2 CONCEPT TYPES AND SOURCES OF VALUE EDUCATION

3 FUNDAMENTAL RIGHTS AS INCLUDED IN INDIAN CONSTITUTION

4 HUMAN RIGHTS PROTECTION IN INDIAN CONSTITUTION

5 CONFLICTS AND CHALLENGES FACED IN VALUE BASED

6 CONSTITUTIONAL PROVISIONS ON HUMAN RIGHTS: AN ASSESSMENT OF

7 PAPER PRESENTATION ON HUMAN RIGHTS PROTECTION IN INDIAN

8 A STUDY OF PEACEFUL NON-VIOLENT CONFLICT RESOLUTION

9 PEACE AS A UNIVERSAL VALUE

10 PEACE EDUCATION: A STRATEGIC TOOL FOR PEACE BUILDING

11 NEED AND IMPORTANCE OF VALUE EDUCATION

14 TRANSPARENCY AND OPENNESS AS DEMOCRATIC RIGHTS:

15 WHY HUMAN VALUES EDUCATION NEEDS TO BE INCORPORATED

16 PEACE AND VALUE EDUCATION

17 WOMEN AS PEACE-MAKERS: MANIPUR CONTEXT

18 UNIVERSAL PEACE EDUCATION-A NECESSARY APPROACH OF THE

19 SIGNIFICANCE OF VALUES ETHICS AND VALUE LEARNING IN THE

20 ROLE OF EDUCATION IN FOSTERING THE VALUES AMONG

21 ROLE OF EDUCATION IN REALIZING THE VALUES

22 ROLE OF EDUCATION IN REALIZING THE VALUES

2*Research Scholar, Department of Management Studies, Islamic University of Science and

3* Lecturer, Department of Management Studies, University of Kashmir, J&K, (India) 190006.

RATIONALE FOR DEFLATING RATINGS

1 NOT AT ALL TRUE (1) 0%

KEY WORDS: Peace Education, Peace Building

5. Objectives of Peace Education

Prof. Sheeraz Gull Sheikh

Values needed to be inculcated among school students

(HOD SOCIAL SCIENCE)

Kind of Significant Value Areaof Significant Value

Human value human conduct and behaviour

National or established value sacred standard towards Nation

Social value rules about society

Vocational value beliefs in different professions and giving the dignity of

Religious value beliefs identified with strict belief system

Aesthetic value Value in expressions of art and writing of literature. Giving

Classification of Value - Esteemed qualities

KEY WORDS:Value crisis, Value education, Values in Education

 Value Crisis in modern times

1. Lack of development of sound moral vision.

3. Lack of ethical leadership

4. Lack of academic syllabus related to human values

5. Higher importance to materialistic achievement.

KOTHARI COMMISSION: EDUCATION (1964-66) highlights:

 What should be included in value education?

Dean and Head of the Dept of Edu, Baba Mastnath University,

As shown in below images: (Ways of Inculcating the Values)

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