Education and Peace: A Gandhian Perspective - Dr. Ravindra Kumar

“By education I mean an all-round drawing out of the best in child and man-body, mind and spirit. Literacy is not the end of education or even the beginning.” –M. K. Gandhi [Harijan: July 31, 1937]  

            Education certainly is a means to all-round progress of man. In other words, the pathway to human-development goes through the lanes of education. Moreover, true education is the sole basis of achieving one’s purpose in life. It is education, which can ascertain ultimate peace for a human being.

            Needless to say, the importance of education in man’s life cannot be described in words. In addition, the essence of all the ancient scriptures, messages of scholars and thinkers of repute have always categorically expounded the significance of education in human life. By illustrating the mutual relationship between the education and peace, they have also declared education as the means and basis of peace. Furthermore, they enlighten people of the importance of education in all walks of life, in particular, its role in making life prosperous and peaceful under the prevailing circumstances. Further, the implications in the absence of true education, especially in creating an atmosphere of disharmony and conflict are examined. In this regard the following Shloka from an oldest Hindu scripture is worth quoting here:

            “माता शत्रु पिता वैरी येन बालो न पाठितः न शोभते सभा मध्ये हंस मध्ये वाको यथा”

Mata Shatru Pita Vairi Yen Balo Na Pathitah, Na Shobhate Sabha Madhye Hans Madhye Vako Yatha

            [Meaning thereby: The parent who does not facilitate and guide their child for studies is like the greatest enemy of the child. The presence of an uneducated person in the company of educated people is like a goose in the company of swans.]

            The utility, significance and importance of education are inevitable at all levels in all walks of life. It develops into the most beautiful and valuable ornament of human life. 

            Now, before further discussion regarding mutual relations between education and peace, we should understand the meaning and purpose of the both-education and peace-separately. To do so with particularly emphasis on the Gandhian view is important and considered the prudent approach for this article. 

Education: The English meaning for education is derived from the Latin word ‘Educare’, which further relates to ‘Educere’, the symbolic of manifestation or expression. This definition reveals the inner capability of man that guides him continuously at various levels. The whole process, which leaves an impact upon the mind, character and physical strength, plays a vital role in human development. It accords continuity to intellect, knowledge and values, which provides the base and scope of education. 

            If we analyse education from the Indian viewpoint, education [Shiksha] is one of the six Vedangas.1 Clarity of understanding and systematic method or the orders, which are the basics for the all-round development of one’s personality, are within its domain. Hence, the educational process is fully dedicated to continuity; it is for growth or for accumulation; it is the means to lead a human being on the pathway to prosperity in prevailing circumstances on the basis of knowledge and accomplishments.

Peace: The use of popular English word ‘peace’ can be found in words like ‘Pax’ [Vulgate], ‘Eirene’ [Greek] and ‘Shalom’ [Hebrew]. Besides desiring harmony in day-to-day human practices at individual and social levels, the urge for a situation free from conflicts and struggles is derived here. Generally, a situation free from tension, struggle, dispute or conflict, particularly in socio-economic spheres, is considered the state of peace in this context. This phenomenon signifies the absence of fight or war between or among the nations and is generally the accepted notion of peace at the international level. It is almost the same in the Indian perspective. Popular Hindi words, which are derived from Samskrit, such as ‘Vishram’, ‘Nivriti’, ‘Nistabdha’ and ‘Ananda’ are used to describe a state of peace.

           Despite this similarity between the Western and Indian perspectives, peace is not a motionless state even according to ancient philosophical thought. Peace is not a situation of the status quo. The state of peace provides man the pathway to progress in a tension-free atmosphere. Within a state of peace, efforts are made for healthy co-existence to extend the welfare of the people. Therefore, the state of peace is in fact dynamic. It fills people with enthusiasm and inspires them to move forward. 

Education and Peace: Evidently education is the basis for the all-round development of man; it is the means of developing his personality. Moreover, it is the process that helps make one’s life purposeful. All constructive and welfaristic conditions that may be required for the purpose are also inherent in this process. Similarly, peace, despite a state free from dispute, conflict and war, is also an active and dynamic state in which there is a call to go forward. New benefits are expected in a state of peace. It is the pathway to progress without any fear and confusion. Therefore, one can say that education and peace are linked to one-another. They supplement each other as both contribute to the development and welfare of each and every human being on this planet. 

Gandhian View: According to Mahatma Gandhi, education is an unending exercise [filled with devotion-Sadhana]2 till death. For him, only education can act as a means to a successful life. Likewise, “education can help mould and shape the human body, mind and character in such a manner that they may act as the means to achieve joy and efficiency.”3

           Categorically, education as expounded through Gandhi’s imagination and explanation is a means to guide and lead a human-being from his birth to death. It helps man achieve his goal. The goal however, according to many philosophies including the Vedic-Hindu, could be the attainment of the Mukti or Moksha, or Nirvana [liberation] that it is considered as the highest stage of peace.

           Furthermore, the imagination and explanation of Mahatma Gandhi about education could be better comprehended by the following statement of Kishorelal Mashruwala4:

           “[This] works for the all-round growth of man right from the beginning till the end. Its ultimate aim is to turn human knowledge into his ability. It is for the purpose of making his life worthy and meaningful, and it is not only for earning his livelihood.”5

Mahatma Gandhi wrote many articles on education from time-to-time. On several occasions, besides addressing students and teachers, he issued worthy statements regarding its meaning, purpose and importance in life. We can draw the following viewpoint particularly for the purpose of this short article:

1. The prime aim of education is to make a man self-dependent;

2. The purpose of education is to make the one efficient and skilful; and

3. The objective of education is to guide and lead him to the pathway to progress in the prevailing situation of space and as per the demand of time so that he could ascertain his physical and mental development to achieve a goal in life for himself on the one hand and he could equally contribute to the society, nation and the globe on the other.

            After analysing the above three points, it can be said with certainty that the Gandhian concept of education is one of the most important views on the subject for us today. This concept urges for man to be self-dependent, skilful and efficient. Thereby, his goal and objective, to achieve true education will be open. Not only this, the Gandhian view of education can play the vital role in the establishment of peace not only at the national level but also at the international level. 

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References:

1. The six Vedangas are in fact the six auxiliary disciplines traditionally associated with the study and understanding of the Vedas [four in number]. They are Shiksha, Kalpa [ritual], Vyakarna [grammar], Nirukta [etymology], Chandas [meter] and Jyotisha [astronomy].

2. For, he used the words ‘Akhand Sadhana’. Particularly, the word Sadhana has a broad and deep meaning; besides being important in human life, it is a well-known concept in Indian philosophy. Saadhana: [साधना], in fact, is also the way or a means of accomplishing something through spiritual practice, which includes not only a variety of disciplines of the Vedic-Hindu tradition, also the Jain, Buddhist and Sikh traditions followed in order to achieve certain spiritual objectives, or ultimately the Moksha or Nirvana  [salvation], the goal of human life. 

3. Kumar, Ravindra. 1999. Essays on Gandhism and Peace, page 10. Meerut [India]: Krishna Publication.      

4. Kishorlal Mashruwala [1890-1952], a freedom fighter, Gandhian scholar and thinker was the editor of Harijan weekly started by the Mahatma. 

5. Kumar, Ravindra. 1999. Essays on Gandhism and Peace, page 10. Meerut [India]: Krishna Publication.

Communal Harmony: India’s Foremost Character and Necessity - Dr. Ravindra Kumar

For thousands of years Bharat, that is India, a land of unity in diversity has maintained a distinctive position among the nations of the world. People from diverse communities have lived together in India although the majority community consists of followers of one particular religious-belief; for, secularism and communal harmony have always played a vital and significant role. In other words, communal harmony is the basic character of India, a prime necessity for the life of the nation. In this regard, I can venture to say with certainty that with the constant increase in development at all levels and in all walks of life, where the process of globalization is expected to multiply many folds, the relevance and importance of communal harmony in India will also expand. Accepting the realty of communal harmony will be an obligation even for those handfuls who try to shatter it from time-to-time.  

There are the followers of different faiths, religious-communities and sects in India. They speak many languages and carry out their day-to-day practices on the basis of different local-regional traditions and values. Through coordination between so many natural-geographical diversities of this huge land tract and prevailing circumstance, Indians work for their livelihood. They accept this reality, maintain courage and enthusiasm, and step forward. This is in fact the best option before Indians. Therefore, strengthening communal harmony at regional-national levels is a necessity of India.

Further, India is the largest democracy of the world. History of democracy in India goes to the remote past. This system of governance is in fact quite suitable and conducive to the nature of inhabitants of this country. Not only had this, for the unity of India, particularly in the achievement of political unity of the country, democracy played the vital role. Despite numerous glitches and expected evils, democracy largely contributes to strengthening communal harmony in India. In other words, it emerges as a strong force for maintaining the solidarity of the nation. However, the need of the hour is to make democracy the centre and basis of belief for the maximum possible number of people, all religious-community, sects and sub-sects. Besides ascertaining the stability of the country, it can also contribute making India as a leading force of the world in these days of increasing process of globalization.

Therefore, increasing communal harmony is essential for India; there is no other alternative to it. 

Universality in Diversities of Religions-Dr. Ravindra Kumar*

“अयं निज: परो वेति गणना लघुचेतसाम् । उदारचरितानां तु वसुधैव कुटुम्बकम् ॥”

AYAM NIJAH PAROVETI GANANAA LAGHU-CHETSAAM, UDAARA CHARITAANAAM TU VASUDHAIVA KUTUMBAKAM [‘this is my own and that a stranger’, is the calculation of the narrow-mindedness; for the magnanimous–hearts, however, the entire earth is but one family.]-Hitopadesha: 1: 3: 71  

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Despite apparent diversities in the fundamentals or the teachings within the world religions, human-unity and dedication to universality is in fact the foremost and principal feature of each and every religion.

Diversity, if defined or analyzed on the basis of underlying the philosophies of religions, appears as a process of teaching the varied followers in different ways. In the prevailing circumstances of space, for the sole purpose of the safety of existence, development and achievement of goal, conduction of action-process on the basis of high human-value, is the gist of manifesting diversities of all religions.

Diversity is a typical characteristic of humanity, a common attribute. The development of several different traditions, practices, beliefs and methods of worship originated within the various cultures in different parts of the globe from time-to-time. Therefore, it is almost impossible to discard the reality of diversity. It is usual and necessary.

However, despite manifesting diversities, the main purpose of all religions is to impart the knowledge of human-unity among their followers. The essence of all teachings of each and every religion is to lead its respective followers toward the truth and light on the one hand and with the purpose of making life meaningful, to inspire them to act constantly on the other. This reality can be well understood from a keen human-desire which appears in the following Shloka of the Brhadaranyak Upanishad:

“असतो मा सद्गमय । तमसो मा ज्योतिर्गमय ।। मृत्योर्मामृतं गमय ।”¹

ASATO MA SADGAMAYA; TAMASO MA JYOTIRGAMAYA; MRTYORMAAMRTAM GAMAYA

[Meaning thereby: Lead me from the Asat to the Sat; Lead me from darkness to light; Lead me from death to immortality]

This reality can be more or less observed in the foremost messages of all religions in general and from the various teaching of the Qur’an and the Japuji, Mul Mantra, [the origin of the Adi Granth] of Sikhism in particular.

Not only this, the basis of unity, according to the fundamentals of all religions, is the only one source of the creation², uniformity in accepting the goal of life as Mukti, Moksha, Nirvana or the stage of Parmananda. Hence making the life purposeful by noble deeds. The fundamentals of every single religion are within the domain of this reality. The basics of Jainism and Buddhism are also not exempted from this reality.

The concept of human-unity in all religions is eventually dedicated to universality. This concept of universality is not confined to the earth only, or to the planets where there may be a possibility of life. Rather, the entire universe is within the scope of the concept of universality. It is fully dedicated to all-pervading [God], supernatural power or the Order, which itself is symbolic of equality of all. Thus, equality of all is in the centre of universality. Furthermore, the root of it is in the concept relating to the Satva-Tatva, which equally exists in all human beings [as also in all living beings]. Saint Kabir’s saying in the Guru Granth Saheb that “all have been created by the one light” and a part of one of the Ayats of the Qur’an that “this community [of human beings] is really one…” well clarify this fact.

Particularly, in context of inhabitants of the earth this can be studied and analyzed from the concept of Vasudhaiva Kutumbakam, the essence and meaning of which has been quoted at the commencement of this short essay. We categorically find a broad and all-welfaristic idea in the concept of Vasudhaiva Kutumbakam, which with an extraordinary call of sacrifice for fellow-beings lays stress on human practices. Undoubtedly, along with understanding the true meaning, importance and significance of human-unity, the reality of universality, even in philosophical perspectives [which essentially include its concerned branches such as ethics, argumentation, metaphysics etc.] can also be analyzed on the basis of this concept.

Undoubtedly, manifesting diversities in messages and teachings of different religions are rather in one way or the other dedicated to human-unity. This unity is the basis of universality and essence of fundamentals of all religions.  

* Indologist Dr. Ravindra Kumar is former vice chancellor of CCS University, Meerut, India.   

References:

1. I: III: 28

2. God, Supreme Power, or the Order.  

                         

Resolving Cultural Differences through Peaceful Means -Dr. Ravindra Kumar

Introduction

Like religion [that is Dharma in Indian terms] culture [Samskriti] also is a vital subject in human life. In other words, culture occupies an important place in man’s life. It is culture that introduces good human Samskaras [which specify inclination, ideas, growth, activities etc. of an individual, community, society or a nation in the best possible manner] to the rest of the world. Moreover development or advancement of people is judged through culture. I have never heard when someone had done something disgraceful or shameful, or he had been involved in an antihuman activity, or an event and his act and involvement was accepted by the world as cultured. It is quite clear that any awful, disgraceful or defaming act or an evil cannot be connected to culture. Hence, there is a broad concept in the root of it. People, who take or define culture lightly, are not correct.

Inevitability of Classes, Dispute and Struggles

Clashes, differences, disputes or struggles are natural in human life; they are but fleeting human tendencies. That is why; thinkers and scholars have declared that both struggle and cooperation are necessary in society. Therefore, if differences, disputes and struggles emerge at any levels and in any walks of life, there is nothing amazing about it. It is a part of the process of life and nothing abnormal or unnatural about these.

As has been mentioned in the beginning, culture is a vital subject of human life and it has its own importance in man’s life. Therefore if there emerges a dispute or struggle particularly in the name of culture, its affects on community, society or a nation are dire as we know in comparison to other kind of disputes and struggles it causes massive harm. But, solutions to all kind of cultural differences, disputes or struggles are possible by peaceful means. On the basis of high human values they can certainly be resolved. It is particularly possible because culture itself is based on good human instincts. It is counted for achievements and development; good behaviour, good qualities and cooperation are its conditions. Nobody can deny this fact.

Now, before discussing the importance, adaptability and significance of peaceful means or the lofty human values in resolving cultural disputes and conflicts, it is necessary to clarify that the above-mentioned conditions of achievement, development, good behaviour and cooperation always continue in similar fashion as and when there is course of discussion or analysis of the word meaning of culture, or about its objective, it does not matter if discussion or analysis is in the perspective of individual, community, society or national level, or if it is being discussed in international context as is being done in these days of constantly increasing process of globalization.

Moreover, culture cannot be separated from righteousness. No effort should be made to separate it from uprightness. Without any prejudice it may be taken as my keen desire to base the concept of culture on positive ideas and not on negative ones.  

Resolution through Peaceful Means

Resolving conflicts by peaceful means is the only humane and welfaristic way. Therefore, we should wish to settle them through peaceful means. But, while thinking of going forward this way it is necessary that a peaceful atmosphere is created on the ground. For that to happen, patience and tolerance are essential. Simultaneously, leaving any prejudice laying stress on self view, one’s desire despite such view being thought best or real is also essential. The reason to leave out one’s self view is because it may create pressure or indicate self-supremacy. Hence, if through this method the process of settling cultural disputes or resolving conflicts is started, all possibilities remain alive for its success.

It is true about all kind of disputes and conflicts in general and those that occur in the name of culture in particular that people involved in disputes never represent the majority of their co-cultures. Disputers are always less in number. Majority of the people always wish for peace and can be found ready to assist, even those who represent other cultures during the initial phase when efforts are made in settling differences or resolving conflicts. But, they must be confident that there is no prejudice in such efforts and once they are sure they are ready to lend a hand and in clearing the way. With confidence and tolerance people can easily be prepared for assistance, cooperation and working together; people can also be educated for this purpose as it is important. It seems not so difficult too in these days of mass awakening, or globalization in which cooperation at all levels and in all walks of life has become inevitable and vital. 

Now, if situation in above-mentioned order is there, a formula comprising of following three points must be adopted:

1.      To understand the ground reality of dispute or conflict in current perspective;

2.      To show sincerity and firm determination to resolution; and

3.      To become ready to sacrifice

Moreover, due to sensitivity of cultural disputes and conflicts it is necessary that none of the disputant parties feels defeated during the course of resolution process or after reaching a conclusion through peaceful means. It is essential that the outcome brings a win-win situation to all. Possibilities of reaction from among the internal elements of either party remain alive. Consequences from reprisal may become worse than the previous situation. We have many examples to prove the fact that due to lack of proper confidence peaceful efforts did not succeed. Their failures affected communities, societies and nations overwhelmingly that resulted in more conflicts and struggles of severe nature in the name of cultures. Therefore, sincerity, honesty and extra care are also desirable in this regard.   

Youth, Leadership and Globalization* - Dr. Ravindra Kumar

Role and contribution of youth in building the society and nation is inevitable and important. Enthusiastic and animated youths are always capable of according different dimensions, to the pathway of progress. With proper guidance and constructive approach, they can undoubtedly and unprecedentedly add to the development of society and glory of the nation. 

Hundreds of thousands of pages of history are before us to prove the foremost role played from time-to-time by enthusiastic and fervent youths in the making of societies and development of the nations. On the strength of their tireless efforts they have brought revolutions in their respective fields and thus have become heroes of their eras. They left deep impression of their exemplary work on the people of not only their own respective countries, but on the whole world thus emerging as the world leaders.

Who is not familiar with the accomplishments of young Gautama Buddha on the strength of Jnana [knowledge] and Karma [deed] in changing the Indian society thereafter becoming the source of inspiration for so many in the world. I am particularly talking about Gautama Buddha first because despite his birth in the Indian subcontinent, people of South and Southeast Asia are well acquainted with his name, views and works. His message and the suggested way for the welfare of the whole humanity, is well known to them and for which he is highly respected.

Youth leaders from across the globe and their contributions to the cause of humanity have been exemplary. Moreover the legacies, which they have left behind through their views and work, are still relevant to the modern context and shall remain significant in times to come.

I am citing two examples from Thailand. First of them relates to Phra Paramandar Maha Chulalongkorn, who also known as Rama the Fifth [1853-1910] was crowned when fifteen years of age. But, on the strength of his wisdom, sincerity and capability, Rama the Fifth accomplished several historic tasks including the abolishment of slavery system from Siam. Beside this, he also accomplished the tasks of introducing telegraphic system, reforming the judicial system of Siam and brought about changes in the economic and social field in his country. Moreover, he wrote the golden pages in the history of the nation by establishing good relations of his country with other nations of the world thus succeeding in attaining an equal status for Siam among the nations of the world. 

The second example relates to Bhumibol Adulyadej, also known as Rama the Ninth, the present king of Thailand. King Bhumibol Adulyadej (1927) ascended the throne at the age of nineteen at a time when the situation of the country was critical. It was facing political instability. But the genius and skill of the young king went a long way in solving the problems of Thailand and leading the country towards the path of progress. Later he accomplished some historic tasks, thus saving the nation from crisis of a serious nature. For his skillful handling of the situation, which arose during incidents relating to mass killings in the Thammasat University, Bangkok [1976] and violence due to political unrest in the country (1992) was instrumental in saving the country. His role in carrying forward and strengthening the process of democracy in the kingdom of Thailand will also be cherished for a long.

Other examples which can be cited come from the continent of Asia. Vivekananda [1863-1902], one of the great social reformers of modern India and also a scholar par excellence in his thirty-nine years’ significantly added to the treasures of Indian philosophy and spiritualism. Similarly, Chandrashekhar Venkataraman [1888-1970], the great Indian scientist, who also won the Nobel Prize in physics in 1930, created history through his scientific experiments when he was quite young, thus astonishing the whole world. Rajiv Gandhi [1944-1991] in his forty-seven years gave a new direction, especially by ascertaining a place for India in the field of science and technology. Moreover, Rajiv Gandhi made his compatriots realize their role and contribution in the increasing process of globalization. During his tenure as Prime Minister he mounted his country high in the world affairs too.

Ninoy Aquino of Philippines [1932-1991] was appointed as an advisor for the main statutory body of the country as young as seventeen. He also became a member of the Parliament and the provincial governor at a very young age. All those who are familiar with his life and works, they are aware how he served his nation and guided his compatriots. After his assassination he became a source of inspiration for those who came on the forefront to change the political system of the nation under President Ferdinand Marcos through the EDSA [Epifanio de los Santos Avenue] revolution in 1986. Likewise, Sirimavo R. D. Bandaranaike [1916-2000], who was the world's first elected woman Prime Minister, lead the nation of Sri Lanka at  her young age and accomplished a gigantic task of making her country self-reliant in social, political and economic fields. As one of the founder leaders of the Non Aligned Movement, the NAM, she had also left deep impression of her personality in the international arena.

Talking about women, from time-to-time many young women leaders have created histories. Mention can be made about Golda Meir [1898-1978], who emerged a young woman leader at the age of fifteen. On the basis of her capability and skill she ascertained a special place for herself and led Israel as its fourth Prime Minister. There is a long list of such women across the world amongst which the name of Kalpana Chawla [1962-2003], an Indian-American scientist and a NASA astronaut is worth mentioning.

Our discussion about young leaders cannot be confined to Asia. Abraham Lincoln [1809-1965] had started influencing the American society deeply from the age of twenty-five. Later, he emerged as an angel of social change. It was Lincoln who as the President of the United States of America accomplished the great tasks of abolishing the centuries old slavery system from the American society. Similarly, Martin Luther King Junior [1929-1968], emerged as a leader of African-American Civil Rights Movement in 1955 when he was just twenty-six years of age. From the time when he was in his late thirties he brought about changes in social and political spheres in the country, and today he has become the source of inspiration for so many across the world.

Undoubtedly, youth have always played an important role in the making of societies and rebuilding the nations.  Furthermore, those who took the right path, they created histories, and on the strength of their capability and fervor  they inspired hundreds of thousands to come to  the forefront to bring fundamental change in the prevailing economic, political, religious and social systems. Their role is still equally imperative and it will remain so in future, particularly in the process of development and building of societies and nations. Especially their contributions cannot be denied in the transformations of the society as a whole as per the demand of time and space.

II

Constructive approach and proper guidance for youths, particularly in the process of development and building the society and nation are significant as they prevent them from going astray and helping them to bring forth the spirit and enthusiasm, and thus making their efforts welfaristic. In this context some of the extraordinary examples are worth mentioning.

First of all, let us take the example of the struggle for Indian freedom in the Gandhian era [1917-1942]. Thousands of capable and enthusiastic youths having a definite goal went forward under the direction of Mahatma Gandhi. These also included youths like Jawaharlal Nehru, Abdul Ghaffar Khan and Rajendra Prasad. With soaring courage they continuously fought on the strength of Ahimsa for the freedom of their motherland. The result was positive, historical and exemplary, and well known to all.

The second example can be cited is from Hue Danang, Vietnam where youths through a non-violent action came forward for a socio-political change in 1966, and again during the years 1967-68 students of the country played a vital role in the movement launched for equality in the society. Likewise, the third example worth mentioning here from Asia relates to the ADSA revolution in the Philippines in the year 1986. The manner in which the youths and students of the country who took inspirations especially from the late Ninoy Aquino played a vital role in the non-violent ADSA revolution for the set purpose of political change in the Philippines is not unknown. Needless to say that young force was there behind the historical and non-violent change in the Philippines in 1986.   

Not only in Asia, but also in the United States of America as we know, non-violent actions launched under young leaders like Martin Luther King Junior, had been responsible in bringing about fundamental change in the social and political fields of the country. It is the effect and result of those actions that people like Colin Powell, Condoleezza Rice and Barack Obama have been and are in the centre of global politics today. They have emerged as leaders to lead the United States of America.

Moving to the African and the European continent we witness that these nations have also not been left uninfluenced.  In all movements launched, right from the third decade to the end of the twentieth century whether be it the demand for equal wages for work, rights, freedom and equality or reforms in education system in England, France, Germany, Hungary, Ireland, Italy, Poland, Spain, Netherlands and Yugoslavia, youths as their leaders have played a vital and decisive role in all of them.                       

Simultaneously, in the series of events pertaining to the struggle of peasants in Ghana in 1937, the movement for separation of Zambia from the African Union between 1959 and 1964, resistance of Algerians to the deployment of troops by their rulers against them in 1962, or the action taken by Sudanese to overthrow the military rule in the country, youths have played important role in all of them. Undoubtedly wherever youths were guided properly, they recorded unprecedented victories. Their contribution became exemplary, memorable and ideal for generations to come, particularly for the energetic excited young.

Hence, for youths, particularly those who are going to become the basis of any fundamental change or the reconstruction of society and nation, or adding to the development, it is absolutely necessary that they are guided properly, and a constructive approach becomes imperative. 

III

Today, the process of globalization has taken an unprecedented dimension transforming the world into a global village. In this process it is impossible for any nation of the world to exist in a state of isolation if thought in terms of progress and welfare. Therefore, going forward together in cooperation is indispensable and inevitable now. Moreover, in this process of global change the role of youths is as important as it has been in the past especially in the reconstruction and development of their native societies or nations. In other words, their role and contribution in this process of globalization is as desirable as it is important at the local and national level.

The data pertaining to the continuously increasing process of globalization is well before us to prove the role played by youths in bringing it forward. Particularly, the revolutionary contribution of youths in the economic field and also in science and technology including information technology is worth mentioning, and is unprecedented. More especially, the role played by the youths of China and India, the two super powers of the future, in exemplary and ideal for the youths of whole world.

Taking India for instance, twenty-five percent graduates of its four main technical institutes go to the United States of America every year where they significantly contribute in many fields including information technology. Similarly, they play a vital role in other countries of the world especially in the nations of Europe.

As the process of globalization has to go further, many more dimensions have to be added to this process where the role of youths become undoubtedly more vital and significant, thus increasing their responsibility many folds. Taking a lesson from history, youth must work with extra care so that the situation like that of socio-political slavery does not emerge again. Along with this, they should ascertain that everyone on this planet gets equal opportunity to rise and take the benefit of development at the global level. 

Thus, it is hoped that youth and their leadership will work in the right direction with a sense of responsibility and constructive approach. It is also hoped that they will perform their duty well in the process of globalization. Moreover, it is our duty that we join them and wherever necessary direct them. Finally, we all are the shareholders in the gains achieved through the efforts of youths, which will be a gain for the entire world. 

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*This article is based on the principal text of lecture to be delivered by Dr. Ravindra Kumar at the Udon Thani Rajabhat University, Udon Thani, Thailand on November 24, 2010.