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Abstract
Focusing on the contemporary conflicts and social political complexities of South Asia (specifically, India and Pakistan), this paper explores the roles and relevance of Gandhi’s and Bacha Khan’s moral education in negotiating/addressing the situated disparities. Drawing from the words and wisdom of Gandhi and Bacha Khan, this paper examines identity issues particularly in the context of (i) gender (disparities and struggles of women (and girls) in the society); (ii) age (situation and contributions of youths and elderly people in bringing about changes); (iii) class (including occupational and caste-based complexities and their negotiations); (iv) ethnicity (struggles of indigenous populations in overcoming situated adversities); (v) religion (tensions and acts of negotiating religious orthodoxies towards creating more secular society); and (vi) regional identities (roles of regional identities in fostering local development). Grounded in their philosophies and pedagogies, the paper discusses the contributions of the two visionaries and their epistemologies/ideologies in studying and/or addressing the issues of contemporary world. This scholarship seems particularly important today when dominant sociopolitical and religious institutions and their agendas often do not value (if not oppose) such moral education, which potentially affects the lives of South Asian populations at large.
Highlights
A girl dressed in a school uniform sits in a “sozoki” with her fellow students, the sozoki starts and at some distance the Taliban stops it and shoots her in the head; the world recognizes her as Malala Yousafzai, a Pakhtun girl.The children of at an Army Public School, Peshawar, the capital of Khyber Pakhtunkhwa, were ruthlessly attacked by terrorists, the death toll reached to the hundreds
Academicians and practitioners are calling for reflecting on and embracing the values of universal love, respect, forgiveness, and unity, as well as philosophies of nonviolence embedded in moral education to alleviate social, political, and religious tensions and conflicts
This paper examines the intersections of moral education and identity, focusing on six identity markers—gender, age, class, ethnicity, religion, and regional identity—and discusses their contributions and relevance in contemporary South Asian contexts
Summary
A girl dressed in a school uniform sits in a “sozoki” (small car/vehicle) with her fellow students, the sozoki starts and at some distance the Taliban stops it and shoots her in the head; the world recognizes her as Malala Yousafzai, a Pakhtun girl. As identities are deeply rooted in social and moral imperatives and values, it is important to invest and explore education for critical moral consciousness and self-transcendence to bring about meaningful transformations that ensure individual as well as societal growth and well-being [3] In this embodied and engaged journey towards emancipation, equality, and justice, scholars have talked about learning and achieving humane qualities including empathy, respect, care, trust, kindness, generosity, mercy, and love [1,4]. Gandhi (Mohandas Karamchand Gandhi) and Bacha Khan (Abdul Ghaffar Khan) are two prominent pedagogues of spirituality-based moral education, in the Indo-Pakistan region (often referred to as Indo-Pakistan subcontinent) These two 20th century visionaries inspired and transformed people during their time, but their work continues to do so in this postcolonial era. This paper examines the intersections of moral education and identity, focusing on six identity markers—gender, age, class (and caste), ethnicity, religion, and regional identity—and discusses their contributions and relevance in contemporary South Asian contexts
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