Edu 201 Module 3- Sociological Bases Of

Education

3.1 Sociology And Education

The word Sociology originates from Latin 'socius', meaning society,
association, togetherness or companionship and the Greek logos', meaning
science or study. Sociology is defined as the scientific study of society and social
behaviour. It focuses primarily on the influence of social relationships upon
people's attitudes and behaviour and on how societies are established and change.
Auguste Comte (1798-1857), a Frenchman, is the father of sociology. He coined
the word 'sociology' to denote the scientific study of society. The discipline of
sociology is more firmly established by such theorists as Emile Durkheim, Karl
Marx and Max Weber.
Educational sociology is defined as the application of sociological findings
in order to solve the problems in the field of education. In this perspective an
educationist with the helps of sociological tools studies the issues and problems
in education. The Type of leadership of an educational institution, power sharing
among the head and other staff members etc, are the concerns of educational
sociology.
Sociology of education is defined as the scientific analysis of the social
processes and social patterns involved in the educational system. In this
perspective a sociologist with the help of sociological tools studies the issues and
problems in education.
3.2 Meaning Of Society, Culture And Modernity
Society
The term society is derived from a Latin word socius which means
association, togetherness, or simply group life. Society is a group of people living
in a bounded territory who share common cultural features such as language,
values, and basic norms of behaviour. According to Calhoun "A society is an
autonomous grouping of people who inhabit a common territory, have a common
culture (shared set of values, beliefs, customs and so forth) and are linked to one
another through routinised social interactions and interdependent statuses and
roles."
Features of a Society
A society is a relatively large grouping of people. Its members share common
and distinct culture. This sets it apart from the other population groups. A society
also has a definite, limited space or territory. The populations that make up a given
society are thus locatable in a definite geographical area. The people consider that
area as their own. The people who make up a society have the feeling of identity
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and belongingness. There is also the feeling of oneness. Such identity felling
emanates from the routinised pattern of social interaction that exists among the
people and the various groups that make up the society. Members of a society are
considered to have a common origin and common historical experience. They feel
that they have also common destiny. Members of a society may also speak a
common mother tongue or a major language that may serve as a national heritage.
A society is autonomous and independent in the sense that it has all the necessary
social institutions and organisational arrangements to sustain the system. However,
a society is not an island, in the sense that societies are interdependent. There has
always been inter societal relations. People interact socially, economically and
politically.
The Concept of Culture
Culture is a unique possession of the human being. It is the unique quality
of human beings separates them from the lower animals. Culture can be said to
include all the human phenomena in a society. Culture is a very board term that
includes all modes of behaviour, philosophers and ethics, morals and manners,
customs and tradition, religious, political, economic and other types of
activities.To a sociologist, culture is a system of ideas, values, beliefs, knowledge,
norm, customs and technology shared by almost everyone in a particular society.
It refers to the whole ways of life of the members of a society. It includes what
they dress, their marriage customs and family life, art, and patterns of work,
religious ceremonies, leisure pursuits, and so forth. It also includes the material
goods they produce: bows and arrows, plows, factories and machines, computers,
books, buildings, airplanes, etc.
According to Edward Tylor "is that complex whole which includes
knowledge belief, art, law, morals custom and other capabilities and habit acquired
by man as a member of society".
Basic Characteristics of Culture
1. Culture is organic and supra-organic: It is organic when we consider the fact
that there is no culture without human society. It is supra organic, because it is far
beyond any individual lifetime. Individuals come and go, but culture remains and
persists.
2. Cultureis overt and covert: It is generally divided into material and non-material
cultures. Material culture consists of any tangible human made objects such as
tools, automobiles, buildings, etc. Non- material culture consists of any non
physical aspects like language, belief, ideas, knowledge, attitude, values, etc.

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3. Culture is ideal and manifest (actual): Ideal culture involves the way people
ought to behave or what they ought to do. Manifest culture involves what people
actually do.
4. Culture is stable and yet changing: Culture is stable when we consider what
people hold valuable and are handing over to the next generation in order to
maintain their norms and values. However, when culture comes into contact with
other cultures, it can change. Culture changes not only because of direct or indirect
contact between cultures, but also through innovation and adaptation to new
circumstances.
5. Culture is shared and learned: Culture is the public property of a social group
of people (shared). Individuals get cultural knowledge of the group through
socialization.
6. Culture is social: Culture does not exist in isolation. Neither is it an individual
phenomenon. It is a product of society. It originates and develops through social
interactions. It is shared by the members of society. No man can acquire culture
without association with other human beings. Man becomes man only among men.
It is the culture which helps man to develop human qualities in a human
environment. Deprivation of company or association of other individuals to an
individual is nothing but deprivation of human qualities.
7.Culture is transmissive: Culture is capable of being transmitted from one
generation to the other. Parents pass on culture traits to their children, and they in
turn totheir children, and so on. Culture is transmitted not through genes but by
means of language. Language is the main vehicle of culture. Language in its
different forms like reading. writing, and speaking makes it possible for the present
generation to understand the achievements of earlier generations. But language
itself is a part a culture. COnce language is acquired, transmission of culture may
take place by imitation as well as by instruction.
8. Culture is continuous and cumulative: Culture exists as a continuous process.
In its historical, growth it tends to become cumulative. Culture is a "growing
whole" which includes in itself, the achievements of the past and the present and
makes provision for the future achievements of mankind. "culture may thus be
conceived of as a kind a stream flowing down through the centuries from one
generation to another"
9. Culture is symbolic: Culture is based on the purposeful creation and usage of
symbols: it is exclusive to humans. Symbolic thought is unique and crucial to
humans and to culture. Symbolic thought is the human ability to give a thing or
event an arbitrary meaning and grasp and appreciate that meaning Symbols are the
central components of culture. Symbols refer to anything to which people attach
meaning and which they use to communicate with others. More specifically,
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symbols are words, objects, gestures, sounds or images that represent something
else rather than themselves. Symbolic thought is unique and crucial to humans and
to culture. It is the human ability to give a thing or event an arbitrary meaning and
grasp and appreciate that meaning. There is no obvious natural or necessary
connection between a symbol and what it symbolises.
10.Culture is dynamic and adaptive: Though culture is relatively stable it is not
altogether static. It is subjected to slow but constant changes. Change and growth
are latent in culture. There have been many changes and growth from the Vedic
times to the present times. Culture is therefore dynamic.

Material and non-material aspects of the culture

Material culture refers to the physical objects and resources of a culture.
These include tools, means of production, goods and products, stores, and so forth.
Non-material culture refers to the nonphysical aspects like beliefs, values,rules,
norms, morals, language, organisations etc, of a culture
Culture Lag
Culture is dynamic. When culture change occurs, the change is usually not
evenly distributed across material and non-material dimensions of culture. The rate
of change is not balanced. Material culture may change at a faster rate than non
material culture. This condition is termed as culture lag. Culture lag is a concept
introduced by William Ogburn to explain how various elements of culture change
at a different pace. Associated with the rapid growth in material culture are usually
crisis in the realm of morality, social and cultural dilemmas, which in turn result
in various social pathologies such as extreme form of individualism, alienation,
the state of normlessness, suicide, etc.
Functions of Education from Cultural Point of view
Culture is the behaviour pattern of a group. Education is the process by which
an individual modifies his behaviour. Hence there exists an intimate relation
between culture and education. Education has the triple function of preserving,
transmitting and transforming the culture.
Culture is not just a stable thing. It is an active process. The object of education
is to provide pupils and learners the means of understanding their society and its
ways of life. In other words, educationmust help them to create a meaning tothe
environment in which they live. Man is equipped to live in society through the
transmission of culture, through the educative process. Culture and education are
mutually interdependent and each responds to the changes in the other. It is the
function of education not merely to preserve and transmit the best of the past, it

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must demonstrate its function in the present as wellas its possibilities for the future
and ultimately it must seed to provide a total view of society and its purposes.
Development of Culture: Education develops its own experiences, desires,
knowledge, belief, laws, customs, etc. An academic culture is developed through
educational institutions. The scientific temper, feeling of oneness, collaborative
development, concern about the society, etc. are developed as a result of education.
Preservation of Culture: Culture is an important aspect of the heritage of any
nation. It reflects the level of civilisation attained by the society. Education
preserves the important aspects of the cultural heritage of a country. Education
preserves the historical monuments, arts, morals, tradition, the value system,
customs, beliefs etc. etc. It is the obligation of the system of education to preserve
all the worthwhile experiences of the race and to bring them within the knowledge
of children. It is on the basis of these experiences that a new society will be built

Transmission of Culture: The function of education is to mould the individual

for a better social life in accordance with its customs and traditions. According to
Durkheim, "education is the influence exercised by the adult generation on those
who are not yet ready for social life". It means education socialises the younger
generation. Through education, the culture of a country is transmitted from one
generation to another. The society transmits its experiences, desires, hopes, and
aspirations through the process of education. There must be some agency to
preserve and transmit the traditions, programmes and activities of the society.
Undoubtedly such an agency is the school or an educational institution.
Transformation of Culture: Any living being undergoes changes, so does the
culture. Every generation adds something of its own to the existing culture before
it is transmitted to the next generation. It is the function of education to make
children adjust themselves to the contemporary culture and familiarize them with
the past. For this they must be given very clear ideas about the values, beliefs and
customs.
Modernity
According to Giddens modernity refers to the period from the mid
ighteenth- century European Enlightenment to at least the mid-1980s,
characterised by secularisation, rationalisation, democratisation, individualisation
and the rise of science'. Modernity came into existence as a result of the attacks
of the enlightenment philosophers on tradition, religious authority and blind belief.
They proposed that human progress could only come through the application of
rational thinking, scientific methods and the pursuit of freedom and equality.

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 The Characteristics of modernity include industrialisation, capitalism,
urbanisation, secularisation, the establishment and extension of democracy, the
application of science to production methods, and a broad movement towards
equality in all spheres of life. Modernity also instituted an increase in rational
thinking and action characterised by an unemotional 'matter of fact' attitude,
contrasting sharply with previous emotional and religious orientations to the
World.
As a social formation, modernity has been very successful in expanding the
production of material goods, generating vast wealth for relatively rich countries
and brining about more equality in many areas of life.
Modernisation
Modernisation is a process of socio-cultural transformation. It is a thorough
going prOcess of change involving values, norms, institutions and structures.
Political dimensions of modernisation involves creation of a modern nation state
and the development of key institutions -political parties, bureaucratic structures,
legislative bodies and a system of elections based on universal franchise and secret
ballot. Cultural modernisation involves adherence to nationalistic ideology, belief
in equality, freedom and humanism, a rational and scientific outlook. Economic
modernisation involves industrialisation accompanied with increasing division of
labor, use of management techniques and improved technology and the expansion
of service sector. Social modernisation involves adoption of universal and
humanistic values, achievement motivation of the people, increase in social
mobility and increase in educational facilities.
According to Wilbert E.Moore, 'Modernisation is a total transformation of a
traditional or pre-modern society into a technologically advanced society which is
economically prosperous and politically stable". Modernisation means changes in
the nature and complexity of values, attitudes and relationships. Modernisation
involves not only the changes in material culture of a nation but also its belief
system, values and the way of life. In fact, modernisation is a process which brings
desired type of changes in social structure, value-orientations, nmotivations and
normsS.

A modernised society is that society, which can make full use of discoveries
and innovations in the field of science and technologies. It is a society, which can
tap the natural resources for better living of its members. It is a society which has
the cultural patterns which favour the adoption of new methods and techniques in
enriching the societies' physical, moral arid socio-economic life.
The major characteristics of modernisation can be summarised as follows:
1. High social mobility,
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2. High participation of people in political and social life,
3. Interest aggregation and interest articulation of all section of the society,
4. Institutionalised political competition,
5. Achievement orientations of the people,
6. Rational end-means calculations,
7. scientific attitude to wealth, work, saving and risk taking
8. Faith in desirability and possibility of change,
9. Social, economic and political discipline,
10.Capacity to put off immediate and short term satisfaction for higher
satisfactions in the long run.
11.A sense of empathy.
The secular and scientific education act as an important means of
modernisation. It helps in the diffusion of modern values of equality, freedom and
humanism. Diffusion of values of equality, freedom and humanism can lay the
foundations of a democratic political system
3.3 Contributions Of Dr. B.R Ambedkar (14th April 1891- 6th December 1956)
With Respect To Equality, Equity, Individual Opportunity And Social Justice
Dr. Ambedkar is a great champion of equality, equity, individual opportunity
and social justice. Equity means quality of being equal or fair concerned with
equality, fairness and justice. Equity aims to give everyone what they need to be
successful. Equity caters to the needs of each and every individual. For example
suppose eggs are included in the mid day meal schemes primary school students
so that they maintain a healthy body and if a particular child is allergic to egg she
is given a glass of milk so that she be also healthy.Here the focuses is on 'equality
of outcomes' that is the good health of all the students. Thus equity is about giving
people what they need, in order to make things fair.
On the other handequality means all human beings have an equal worth
entitled to the same rights and opportunities. Equality ensures that every
individual has an equal opportunity to make the most of their lives and talents.In
other words, equality means ensuring that everyone has the same opportunities and
receives the same treatment and support.
Steps for equity and equality
1. Eradication of social disabilities such as the caste system, untouchability,
and discrimination against

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 2. Promotion of welfare measures like free health care facilities, housing
facilities, primary education, Nutrition, Water, sanitation and subsidies for
various public goods for the weaker sections of the society
3. Political and economic reservations for women, SC, ST, and backward
classes are justified on the ground of equity.
4. Progressive taxation and land ceiling act are steps taken in this direction
Individual opportunity
It is the situations, conditions, occasions that are favourable for an individual
for the attainment of a goal. It refers to the freedom to actualise capabilities of the
individuals.The important barriers that exist inlndia for attains equality in
individual opportunity are caste, class, gender, and regional disparities etc.
Social justice and Dignity
Justice involves giving each person his/ her due. Justice requires that we
give due and equal consideration to dignity of all individuals so that they have the
opportunity to develop their talents and pursue their chosen goals.
Social justice
Social justice is a concept based upon the belief that each individual and
group within a given society has a right to civil liberties, equal opportunity,
fairness, and participation in the educational, economic, institutional., social and
moral freedoms and responsibilities.
Social justice demands the removal of the imbalances in the social, political and
economic life of a society. It means dispensing justice to those to whom it has been
systematically denied in the past because of an established social structure.
The major contributions of Dr. B.R. Ambedkar with respect to equality, equity,
individual opportunity and social justice are given below;
> He focused the world's attention on the civic, social and political rights and
liberties, of the untouchables
>
He awakened in them a sense of human dignity, a feeling of self respect
> He infused courage and new life into their demoralised and dehumanised
Dalits
Ambedkar has mentioned multiple principles for the establishment of an open and
just social order
1. Establishing a society where individual becomes the means of all social
purposes(importance of individuals).
2. Establishment of society based on equality, liberty and fraternity.
3. Establishing democracy- political, economic and social.
4. Establishing democracy through constitutional measures and
5. Establishing democracy by breaking monopoly of upper strata on political
power
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 Dr. Ambedkar considered the struggle for the cause of Dalits nmore important
than the struggle for independence. He firmly believed that the ultimate solution
to this problem lied in complete eradication of the caste system and giving
adequate participation to Dalits in governance. As an architect of the Constitution
of India, Dr. Ambedkar introduced a system of reservations for the members of
scheduled castes, scheduled tribes and other backward classes. He emphasised the
creation of social, economical and political awareness amongst the depressed class
as they will not be able to defend their rights due to lack of awareness.
He called upon the socially and economically disadvantaged to educate,
agitate and organise'. He had recognised education as the major tool of the
discriminated masses to stand up and claim their rights, where the base of
education would provide rationale, strength and the perseverance which
distinguishes between truth and cultured opinions.
3.4 Contributions Of Rabindranath Tagore With Respect To Nationalism,
Universalism And Secularism
Nationalism - Nationalism is a belief, creed or political ideology of attachment to
one's nation. It is a feeling of being loyal to and proud of one's country.
Universalism – t is an attitude of inclusivism and the acceptance of all that is
good around the world. It refers to a feeling being a worldcitizen.
of

Secularism - Secularism in India means equal treatment of all religions by the

state and the state has no official religion
Tagore's Philosophy of Life
Tagore advocated synthesis between the East and the West.He was a strong
nationalist. He was a freedom fighter. Rabindranath Tagore got Knighthood from
King George-V in 1915 for his contribution to literature. But he renounced
knighthood for the inhuman act of British in Jallianwala Bagh. The Visvabharati
and Shanthiniketan is an embodiment of his universalism. The main
characteristics of the Santhiniketan School are the following:
1. It is a community school where there is no distinction of caste and creed.
2. Co-educational and residential institutionlt is a self-governing institution -
has a dairy farm, post office, hospital and workshop.
3. It is based on the concept of freedom of the mind.
4. Mother tongue is the medium of instruction.
5. It is situated in natural surroundings and it provides for manual labour.
6. There is a well-equipped library.
Thus in Visvabharati and Shanthiniketan Tagore combined nationalism,
universalism and secularism to form a humane society. Rabindranath Tagore
combined in him the philosophy of humanism, idealism, naturalism pragmatism,
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and realism. As a pragmatist and realist he conducted several experiments. He also
deserves the credit for having attempted the revival of the ancient Indian ideals of
education in the modern times and combining what is best in western arts and
sciences with the manners, customs and arts of India. His stature stands out at the
cross roads of two ages- traditional and modern, of the world – the east and the
west.

3.5 SOCIAL AND CULTURAL CHANGE- MEANING AND FEATURES

Meaning of social change
For sociologist social change means significant or fairly lasting variation or
modification in any aspect of social process, pattern, or from. Prof. R.B. Mathur
explained the concept of social change in the words “"social change refers to the
modifications in the organization and behaviour of the group as expressed in its
laws, institutions, customs modes and belief. The change may be gradual or
sudden, evolutionary or revolutionary. When change is supposedly for the better,
it becomes 'progress' which is essentially an evolutionary concept". According to
Delbert C. Miller "Social change refers to a pattern of social relationship in a given
social setting, which exhibits change over some definite period of time". Kingslay
Davis defines social change as "Only Such alterations as occur in social
organizations i.e. in structure and functions of society". According to Jones "social
change is a term used to describe variations or modifications of any aspects of
,
social process, social patterns social interactions or social organizations.
The major factors responsible for social change are geographical factors,
demographic factors, environmental factors, scientific and technological factors,
,
ideological factors economic factors and sociological factors.
Different types of social Change in India
Westernization: This is the process of social change by which the culture,
tradition, styles of living and values of the westerners in general and the British in
particular considerably affected the traditional Indian culture and society, under
the impact of the British rule and the education introduce by them.
Industrialization :It is the process of building up or establishing industries and
the accompanying social institutions and complex organization of an Industrial
society.
Urbanization: This is the process of social change which emphasizes the
development or growth of towns, cities and urban centers of various kinds and
sizes

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Sanskritisation: This process has been identified by Prof. M. N. Srinivas. In the
words of Srinivas it is a process by which a low Hindu caste or tribe or other
group changes its customs, rituals, ideology and ways of life in the direction of
high caste",
Secularization: It implies that "the various issues and events in personal and social
life are evaluated not from a religious point of view but utilitarian". It is the
process of social change, which emphasize social differentiation, religious
toleration and neutrality, broad outlook, weakening of orthodoxy and fanaticism
etc.
Role of Education in Social Change
Education is the chief and powerful medium in brining about a social change.
The relationship between education and social change can be examined in the
following ways
a) Education as an instrument of social change
,
According to American philosopher- Educationist John Dewey "ducation is
the fundamental method of social progress and reform. By means of it, society can
formulate its own means and resources, and thus shape itself with definiteness in
the direction in which it wishes to move. This it does in two ways: by guiding
children towards new values (or new emphasis within the existing patterns of
values) and by assisting the development of intelligence in individual children and
increasing society's potential for its own transformation".
Education helps to eradicate many social evils like superstitions, casteism
communalism, mental slavery, poverty, illiteracy, backwardness, inertia, bigotry
and parochialism. Education can broaden, liberalize, humanize and modernize the
society.Education is instrumental in brining about social reforms, rural
reconstruction, political freedom, social consciousness and upsurge of new
functional values among the people.
Gandhiji and other Indian leaders advocated national freedomn, social and
cultural reforms, village reconstruction and Survoday as essential forms of change
tobe ushered into our society. The importance of education was duly recognized
by all these great leader of social change. Gandhi wanted his scheme of Basic
Education to be the main instrument of social change. In this word, *The Basic
School should be the spearhead of a non-violent social revolution".
Education is expected to change the values and attitudes of the people and to
create in them the urge or motivation to achieve social class ascendancy and social
mobility. It is widely believed that modern education, if properly handled, can
mould people into enlightened, empathetic, risk taking industrious and
psychologically mobile and powerful personalities. Education can be of immense
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help in bringing about democratization, secularism and national integration as well
economic prosperity and proper political socialization. The axe of education can
cut down the thick roots of outmoded-traditions, superstitions, ignorance,
backwardness, parochialism and the like. The minds of dull, pessimistic, passive
and traditionally unmotivated people can be stirred with the aid of modern
education.
Education can be of great aid to people in identifying their weakness, limitations
or gaps in knowledge, and in gaining knowledge and skills necessary for achieving
progress in all spheres of their lives in a systematic and consistent manner.
Education provides vocational training, skills and knowledge to help persons
become successful citizens. It also act as 'social equalizer or 'social leveler'.
Even the poor and the down-trodden can hope to go up the social ladder and enjoy
the benefits of power, prestige and power and comfort by dint of good education.
Education helps to develop a social climate conducive to social change, reform,
progress, and pursuit of betterment and excellence.
As an instrument of social change, education is expected to bring about change
not only the knowledge and skill, but also in the values, attitudes, world-outlook,
and life style of the people. It promotes new skills, habits, tolerance and political
and national faith, among other things. It is also expected to change the social
class composition of the people, and promote social mobility and ascendance, and
a climate of reform, betterment, optimism, liberalism and humanism.

b) Education as a Condition of Social Change

Education is necessary to bring about a social change. In other words change
cannot be brought about with out educating people about it. Many reforms have
been suggested in the social areas but they fail to proceed due to the lack of
education. Education acts as a catalyst and speed up the social change education
bridges the gap and promote social change by changing the attitudes, believes and
values among people and create a desire for progress. It develop scientific view
and logical thinking which enable people to move forward.. Thus, education acts
as condition of social change.
c) Education as the Effect of Social Change
Social change creates a demand for education. Education is the only instrument
through which one can adjust to the changed society. Itcreates social awareness
and help to solve the social problems that have risen due to the change in the
society. Education protects people and gives him security. Education not only
helps him to adjust, it helps him to move forward by making use of all his
potentials. Education helps to bring about a change adjust to the social change that

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has already taken place and speed-up the social change. The relation ship between
education and social change is an intimate one
3.6 Contributions Of Social Reformers - Raja Ram Mohan Roy, Chattambi
Swamikal And Sreenarayana Guru
Raja Ram Mohan Roy (1772- 1833)
Raja Ram Mohan Roy was born in a traditional Hindu family in Bengal. He
is one of India's prominent social, religious, and educational reformer who
challenged traditional Hindu culture and took earnest effort to reform it. He is
sometimes called the father of modern India.He founded a reform movement
known as the Brahmo Sabha (later known as the BrahmoSamaj) in Calcutta. He
took keen interest in spreading the knowledge of Western education in the country
and bring about greater freedom and equality for women. He wrote about the way
women were forced to bear the burden of domestic work, confined to the home
and the kitchen, and not allowed to move out and become educated thus defending
the rights of women in India. He was particularly moved by the problems widows
faced in their lives. He took initiates for their remarriage. He began a campaign
against the practice of sati. Raja Ram Mohan Roy was well versed in Sanskrit,
Persian and several other Indian and European languages. He tried to show through
his writings that the practice of widow burning had no sanction in ancient texts
which prompted the administration to ban sati in 1829.
Sree Vidyadhiraja Parama Bhattaraka ChattampiSwamikal (1853-1924)
Sree Vidyadhiraja Parama Bhattaraka Chattampi Swamikal popularly known as
Chattampi Swamikal was born at the historic town Kannamoola in
Thiruvananthapuram on August 25, 1853. He was a Hindu sage and social
reformer who revolted against the then existing social evils of the society. He
roused the social consciousness of the Nair community and which in turn made
them to fight against the social evils such as untouchability, sub-caste barriers and
observance of irrational social practices. He worked in close co-operation with Sri
Narayana Guru in the common cause of Hindu social and religious revival. He
fought against social injustice and strive hard to bring social equality to an
otherwise heavily ritualistic and caste ridden Hindu society that prevailed around
the late 19th and early 20th centuries across the present-day Kerala. He conducted
“Panthi Bhojanam ", dining together irrespective of the caste of the people, for
the first time in India which was a great step to bring about social equality in
Kerala. He himself stayed and dined with untouchables inviting the wrath of his
own orthodox community.
He travelled extensively in Kerala to eradicate the evil customs and practices
rampant in society. He fought against casteism. He questioned the legitimacy of

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the supposed supremacy of the upper caste Hindus and tried to cure them of their
superstitious beliefs and customs.
He also worked for the emancipation of women and encouraged them to come
to the forefront of society. He said that the enslavement of women was a
manifestation of male arrogance. He promoted vegetarianism and professed non
violence (Ahimsa).
Sree Narayana Guru (1855-1928)
Sree Narayana Guru was born into a family that belonged to the ezhava caste.
He is one of the chief architects of Kerala Renaissance.He led reform movenent
against the injustice in the caste-ridden society of Kerala in order to promote
spiritual enlightenment and social equality.He attempted to eradicate the complex
caste system and patterns of worship based on superstitions. He exhorted people
to gain strength through organisation and awaken through education.
Shri Narayana Guru, proclaimed the ideals of unity of the people. He argued
against treating people unequally on the basis of caste differences. According to
him, allhumankind belonged to the same caste. One of his famous statements was:
orujati, orumatan, orudaivammanushyanu" (one caste, one religion, one god
for humankind).
In 1888, he installed an idol of Shiva at Aravippuram in Kerala to show that
consecration of god's image was not a monopoly of the Brahmins. This is
popularly known as Aravippuram movement. He was one of the leader in Vaikom
Satyagraha (1924-25) against untouchability and for temple entry of Ezhavas.
Towards the end of his life Shri Narayana Guru installed a Mirror in
Kalavamkodam temple near Alappuza in Kerala. It is called Kannadi
Pradishta. This is an extraordinary step to remind his followers about the need for
Know themself and the Upanishads words of sa You are That' (Tat TvamAsi)
and I am God' (Aham Brahma Asmi).
3.7 TEACHER AS A SOCIAL REFORMER
The teacher is the central pivot of the educational system. He/She is the real
maker of the history'. (H.G.Wells). With out good teachers, even the best system
of education is bound to fail'. (Humayun Kabir). Teachers are the torchbearers of
humanity and guardian of future mankind. The concept of Guru, as a persons who
leads individuals from darkness to light shows the dignity and position of teachers
in the Indian tradition. Teachers should be a role models of the society. They
should be thoughtful, enthusiastic, active, cordial, honest, energetic and
resourceful.Teacher should stimulate student's thinking, set fire on their
imagination, challenge their powers of observation and lead them to true learning.

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 Teachers in modern India are engaged in the building up of the country. As a
social engineer teacher prepares the blue print the society in accordance with the
values enshrined in the constitution and forms the society and the students
accordingly. By inculcating social, moral, democratic values in them teachers
could form a desirable society. Kothari commission's observation that the destiny
of India is being shaped in its classrooms' point to the role of teacher as social
reformer.

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