By Nowsheena Mushtaq
Education is a well-established means of intellectual growth, social understanding, and empowerment. As vibrant as Indian culture is, with tradition and religion being integral parts of society, considerable debate surrounds the influence of religion in educational institutions. While moral and ethical values can indeed be nurtured through the teaching of religions, an overemphasis on religious education can hinder inclusivity, scientific inquiry, and critical thinking—skills that are essential for students to thrive in today’s world.
India is a distinct example of diversity in culture, language, and tradition. Alongside this cultural richness, India has developed a skilled workforce and numerous innovative minds. However, progress in both these areas has been somewhat hampered by the religious indoctrination introduced in schools. While religious teachings can impart moral values and promote ethical conduct, the education sector must prioritize science, wisdom, and knowledge that foster technological advancement and innovation—ideals that often surpass those traditionally practiced in Europe, the West, and the Far East.
Religious teachings can lay a foundation for compassion and dedication to humankind, promoting harmony rather than hatred, discrimination, or extremism. A specific allocation of time for religious education is appropriate when it is balanced with science, laboratory work, and curricula that emphasize healthy competition and growth. Unfortunately, religion is often misused as a tool of division that threatens the unity and sovereignty of our country. All children should be shielded from religious intolerance and instead be taught values of tolerance, sensitivity, and respect for one another. Everyone in this nation deserves equal treatment and consideration, creating a motherland that stands invincible—united by shared values and strength.
Many educational institutions in India are closely aligned with religious considerations, which can introduce biases into their methodologies and curricula. When certain religious perspectives dominate the teachings, children may become predisposed to a divided society, which truncates their freedom to learn and fosters prejudice.
Some religiously affiliated institutions require students to participate in activities ranging from mandatory prayers to specific dress codes and faith-based ceremonies. While these activities may hold significant meaning within certain faith communities, they can make education unwelcoming to students from diverse backgrounds. Rather than fostering warmth and inclusivity, these obligatory practices tend to create divisions and isolate students who do not share the same beliefs.
Morning assemblies or religious practices associated with one faith—such as Hindu prayers in a predominantly Muslim school, or Muslim recitations in a Hindu-majority institution—can alienate students from minority communities. Such scenarios may prompt discomfort and a sense of exclusion among students of different faiths, thereby promoting division rather than unity and equity, which can further negatively impact their emotional well-being and sense of belonging.
This issue resonates with the vision of Dr. D.S. Kothari, who presided over the Kothari Commission (1964-66). He recognized that social, cultural, and religious factors weigh heavily on India’s education system, often limiting opportunities for equitable access. The discrepancies in quality and inclusivity were significant, and the Kothari Commission recommended a secular education system aimed at integrating this vast country while minimizing religion-based influences that otherwise impede educational development. The Commission emphasized the importance of fostering a scientific temperament and critical thinking, advocating for rational thought over dogmatic religious or cultural beliefs. This approach to education sought to cultivate a shared national identity, transcending religious differences to foster intellectual and social growth. Kothari’s vision aimed to strike a balance between respect for culture and a focus on universal knowledge and skills—ensuring that every child in India received an education that prepared them for modern societal roles.
Similarly, the Romantic poet John Keats, known for his profound appreciation of nature and skepticism toward organized religious dogma, did not overtly assert that religion obstructs education. However, his writings suggest a conservative approach to traditional religious beliefs. Keats advocated for “negative capability,” the ability to embrace doubt and uncertainty without seeking absolute religious answers. He argued that rigid religious dogmas could limit both intellectual and poetic exploration. For Keats, true education and the development of the soul must accommodate complexity rather than conform to a single, transcendent religious narrative.
The British-American author and critic Christopher Hitchens proclaimed that religious indoctrination should not be intertwined with education. In his book God Is Not Great, he asserted that religious teachings often conflict with science and ethics, ultimately undermining the foundations of a scientifically oriented education.
The German philosopher and economist Karl Marx was also vocal about the relationship between religion and education. In his influential essay, A Contribution to the Critique of Hegel’s Philosophy of Right (1843), he famously stated that religion is “the opium of the people.” This concept suggests that while religion may be popular, it often serves as a source of pacification, discouraging people from questioning societal and political realities. Marx believed that religious teachings propagated inequalities and detracted from the essential social changes that people needed. He advocated for a secular system of materialist education, one that aligned with scientific analysis and critical thinking. For Marx, education was a means of liberating individuals from religious illusions, enabling them to understand the material conditions of life and fostering informed social and political engagement.
It is an undeniable fact that religion inspires values and serves as a moral guide. However, when religion becomes excessively intertwined with formal education, it can stifle students’ development. India’s educational system must evolve into a secular, inclusive, and intellectually robust framework by reinforcing the secular element that marries scientific inquiry and critical thinking with religious teachings confined to personal or cultural contexts. Education that values and supports diversity, while providing objective, evidence-based knowledge, can empower students to become well-rounded and open-minded citizens in today’s world.
Works Cited:
Hitchens, Christopher. God Is Not Great: How Religion Poisons Everything. Twelve, 2007.
Keats, John. Letters of John Keats. Edited by Hyder Edward Rollins, Harvard University Press, 1958.
Kothari, D.S., et al. Education and National Development: Report of the Education Commission 1964-66. Government of India, 1966.
Marx, Karl. A Contribution to the Critique of Hegel’s Philosophy of Right. 1843. Translated by H. B. Acton, Cambridge University Press, 1977.
Author’s Note:
Nowsheen has completed her Master’s in English Literature from the Central University of Kashmir and is currently working as an English educator. Nowsheen has a deep understanding of literature, along with a strong interest in teaching and nurturing the young minds of her students.
