Fostering fraternity

A sense of mutual affection among a country’s linguistic, ethnic, and religious groups is essential for social cohesion. A minimum level of goodwill is necessary for communities to collaborate toward a shared future. If they see each other only as adversaries or competitors, every challenge facing the country becomes harder to resolve. It is therefore wise to foster justice and fraternity among social groups.

School textbooks play a crucial role in this effort, particularly social science textbooks. The NCERT’s new Class 6 social science textbook, introduced in 2024, takes a noticeably different approach to fraternity compared to the previous 2006 edition.

The 2024 textbook is shorter, consolidating three volumes into a single book, which may bring some relief to overworked students and teachers. It dedicates one chapter specifically to fraternity, titled Unity in Diversity, whereas the 2006 textbook had two: Understanding Diversity and Diversity and Discrimination. 

The new textbook emphasises bonding and respect for all communities in India, resting these values on tradition. It includes activities designed to teach children to appreciate cultural and identity differences. The concept of unity in diversity is illustrated through examples such as how the same seeds and fruits can be used to prepare many kinds of foods, highlighting commonalities within apparent diversity. It states that while every community in India wears the sari, its design, length, and draping styles differ. Similarly, the Ramayana, Mahabharata, and Panchatantra are presented as shared cultural heritage across India. The text also cites Makar Sakranti, celebrated under different names nationwide, as evidence of an underlying unity. 

The intention to foster a sense of connectedness across India is laudable. However, the 2024 textbook has certain limitations. Dietary habits, for instance, are significant markers of caste and religious identity. While the chapter urges respect for diverse food traditions, it omits mention of non-vegetarian foods. A more inclusive approach—acknowledging all food practices—would have better served the goal of breaking barriers between castes and religious identities rather than inadvertently reinforcing them.

Similarly, while the sari is a source of cultural pride, it has not been a part of the tradition across all regions of India. In Punjab, Haryana, and Rajasthan, variations of the ghaghra were more common till recently. Likewise, the epics cited as symbols of our unity belong to certain dominant traditions and may not resonate with many other smaller, historically less powerful traditions. Notably, the chapter on diversity does not mention Sikh, Muslim, or Christian cultural practices, nor does it acknowledge past traditions that are now contested, such as caste and gender hierarchies. As a result, the 2024 textbook’s approach to fraternity through tradition appears narrower than one might desire in a country as diverse as India.

The 2006 social science textbooks approached diversity differently. Along with activities, they included narratives and stories. Rather than tradition, they framed unity through a shared commitment to fighting injustice and suffering. For example, they emphasised India’s collective struggle against British colonial rule and the need for fairness toward the poor, women, oppressed castes, and people with disabilities. The bond between religious communities was made explicit, and unity was framed as a desire for peace and harmony. While tradition was largely absent as a basis for connectedness in the 2006 textbooks, the 2024 textbook makes little mention of the struggle against inequality and injustice. 

These are two distinct approaches to fostering fraternity, each with strengths and limitations. Tradition can be a powerful unifier, but in a country as diverse as India, a singular narrative of tradition risks excluding those who do not see themselves reflected in it. The very goal of promoting fraternity requires acknowledging multiple traditions.

Similarly, equality and justice are powerful ways of connecting people. As civic values, they have an appeal across different traditions and cultures. However, these ideals may not resonate with everyone—some might view them with suspicion and resistance. This too would be unfortunate, as Ambedkar pointed out that fraternity paves the way for justice and freedom. 

This is not an either-or question: one solution could be to make multiple traditions as well as civic values such as equality and justice the basis of our fraternity. There is certainly room for further improvement in the 2024 social science textbook. 

(The writer teaches at the Azim Premji University, Bhopal)