Volume 15 Number 1
October 1975

William J. Benham

Philosophy has been defined as "an analysis of the grounds of and concepts expressing fundamental beliefs." Philosophy provides the "why" we do things just like methodology determines "how" we do things. Our philosophy provides overall guidelines that provide a basis for our actions. Thus, the set of beliefs or ideas we hold are of vital importance because they provide a framework or guidelines for our later actions.

I imagine a question that goes through your mind right now is, "Why do we need a separate philosophy for Indian education?" You might be thinking that there is no real difference in a philosophy for Indian students and students in the general population. You might hold, with some justification, the belief that all education is concerned with the needs of students.

If you have these questions, I want to assure you that you are absolutely correct—up to a point. However, it is my contention that each person serving Indian students, either totally or partially, needs to come up with or develop a philosophy of Indian education. This feeling is held because this serves to accentuate the fact that Indian students have cultural differences which affect the development of potential and have problems and disadvantages which, in many ways, cause them to stand aside from the general population. These disadvantages and differences exist to such an extent that if "equal education" for Indian students is the goal of the education program, special handling is required—and a set of beliefs or ideas for such handling is necessary. While this is my contention, let me be quick to say that in a broad context, I, too, believe that the needs of children in general are the same, but sometimes there exists a real difference in the degree of need. I feel that this is true of Indian students.

Thus, this is a justification for a set of beliefs or philosophy of Indian education. Such a philosophy will fit all students, but they will particularly fit the major problems Indian people face in today’s world. Also, such a philosophy could be drawn up in 100 different forms, but, desirably it should be brief so that it is intellectually digestible and becomes a part of our thinking process and can be remembered rather easily. This is vital to us who are specifically concerned with the education of Indian students.

Here is a set of beliefs or a proposed philosophy of Indian education:

1. Education should provide the Indian student with all basic scholastic tools essential to the pursuit of learning in the modern world. This would, of course, include the ability to read, write, and to compute—or the three R’s; but there is an important addition. The addition is a good, solid foundation in English capability essential to learning in today’s world. We cannot escape the need for special attention to English capability. It illustrates that special "something" that Indian students need.

2. Education should provide him with a profound understanding that leads to a deep appreciation of himself, his society, and the world in which he lives. This belief is expressed by design and not by accident. The Indian student may have a background which leads to an undesirable self-image or a self-image that is not up to par. If he cannot see his background as a part of a proper self-image, then education has failed in its task. Actually, he may have been better off to have not been exposed to it. We must prepare students to become what they will—we must give the student a chance to decide. In doing this, we must recognize the scriptural admonition, "Remember the quarry from which you were dug, the rock from whence ye were hewn," as it applies to the heritage of Indian students.

3. Education should provide the Indian student with the development of his ability to think critically and plan effectively within his environment. Why is this important? Because this fits into the last developmental task which is to develop his own set of beliefs or philosophy of life. It is another way of saying that education should not only provide him with knowledge but should develop his wisdom to use it. It further ties into the school of the future where conflicts must be resolved as a part of the educative process.

4. Education should encourage his creativity. It should develop his taste for fine things in regard to art and music. It should cultivate his talents in this regard. All should realize, however, that his talent might take a different turn from the established norm because of a different cultural background. By all means, let us all be wise enough to recognize the unusual child and encourage his creativity in whatever form it takes.

5. Education should prepare him for successful living. Indeed, it should give him a skill or many skills which would enable him to find success in a vocation, profession or avocation. It should prepare him for utilizing occupational opportunities which will provide him with the livelihood for living the "good life" as he has defined it.

6. Education for the Indian child should profoundly involve his parents and his tribe for direction, for coordination and for support.

Combined with the above, the serious attempts being made at some schools to help transmit a small part of the cultural heritage of the Indian child should be enlarged and extended. This is needed to even a greater degree for the education of the Indian child than would appear to be needed in considering the education of his counterpart in the general population. This is true because in the latter, it is well accepted that the school is a cultural transmission instrument. A minority student in a majority society may have fewer social institutions which are supportive of his culture. Thus, an additional burden for the minority culture falls on the school.