character building is nation building essay

Build Character to Build Nation (Part 1)

Introduction.

Human existence is going through a crisis. The excessive emphasis on material gains, power and positions, and over-dependence on scientific and mechanical ways of life have led to depreciation of humanity to its lowest levels ever. Moral and spiritual values are constantly being undermined. Conflicting ideas, manners and habits are pervading the atmosphere. Education alone can show us the way out of this turmoil, Swami Vivekananda (1863–1902) often emphasized.

But for that to happen, education must first become truly holistic and rooted in the higher values. Education must be able to inculcate and develop ethics, ideals and values in the students so that they can conduct their life consciously and conscientiously. With just minimal intervention, the students should be able to decide what is right or wrong, what is good or evil and what is just or unjust, and act accordingly. Education therefore must help students to develop the courage to execute the right.

Swamiji laid stress on education for character development. He emphasised the need for a ‘life-building, man-making, character-making, nation-building’ education, and he prepared the scheme of this education in the light of his overall philosophy of Vedanta. He always believed that the development of a nation is not possible without real education.

Education is the process by which character is formed, strength of mind is increased and intellect is sharpened; and all of these provide immense strength to an individual. His ‘man-making’ education aims at producing a conscious population which is necessary for national development. He said that ultimately it is education that can provide solutions to all social, political and global problems. So he emphasized on awakening the individual to his or her spiritual self, which, he said, is the very purpose of education.

This essay, presented in two parts, expounds on Swami Vivekananda’s views on character development and also briefly discusses the basic themes of his philosophy of man-making education in the light of practical Vedanta.

Swamiji’s Educational Philosophy

Swami Vivekananda was probably among the first Indian thinkers to give a psychological and spiritual orientation to education and nation-building. His ideas and thoughts on education have been influenced by his philosophy of life, drawn from Vedanta.

According to Swamiji, the true and lasting foundation of nation-building should not be economics or politics but education. Also, this education should be ‘man-making’ education, with a predominant emphasis on building character, will-power and the power of concentration. Man-making, as he very often explained, means a harmonious development of the body, mind and soul. A true system of education must sincerely take care of an integral and harmonious growth of various parts within us.

It is disappointing that for a couple of centuries now, the modern system of education, in India and elsewhere, has, to a great extent, ignored the overall growth of personality.

As a result, most of us, even after extensive formal education, walk around with shrouded personalities, and are very often engaged in work that has no correspondence with our real genius and with our inner delight of existence. And thus we live in deep suffering, separated from ourselves. We need an education which helps in the blossoming of an all-encompassing personality; encourages perfection and integration of personal traits; develops character and intelligence, mental and spiritual powers; and instills self-confidence and self-reliance.

In Swami Vivekananda’s philosophy of education we find a reconciliation of the principles of education with that of the principles of Yoga.

Sri Aurobindo quotes Swami Vivekananda when he says that Yoga “may be regarded as a means of compressing one’s evolution into a single life or a few years or even a few months of bodily existence.” ( CWSA, Vol. 23, p. 6 )

Education too, in its deeper sense, is a rapid psychological progress towards perfection, a search for knowledge and values. It is also an uncovering, cultivating and perfecting the layers of human faculties and qualities. It is a process of the discovery of the self (as described in the Brihadaranyaka Upanishad, 2.4.5 – aatmaavaa are drashtavyah, mantavyah, shrotavyah, nididhyasitavyah ), which aims at a true self-knowledge that can liberate from all kinds of bondage ( saa vidyaa yaa vimuktaye , Vishnu Purana, 1.19.41).

Education in this sense is a search for that knowledge which would fulfill one, not only individually but also as a harmonious member of the universe.

A true system of education aims at bringing perfection that lies within every evolving soul. This is what Swami Vivekananda professed. This idea of bringing forth the ‘perfection within’ was the keynote of Swami Vivekananda’s thought on education (Complete Works of Swami Vivekananda [CWSV], 1989, 4:358). Here the question arises – what is meant by perfection? Is perfection an end by itself? Does it mean skilfulness or excellence?

What is Perfection?

Perfection in a higher sense is to grow conscious of and realize the soul’s own ever-perfect nature. The soul, the real essence within everyone, is perfect, but its ever-perfect nature is veiled by the imperfections and impurities of the faculties through which it can grow to its entirety. Which are these faculties that guide a soul to perfection?

The three major faculties are body, mind and intellect, which need to be honed and their full potentialities realized before they can work on a person’s soul. It is by strengthening and sharpening these endowments that the capacity to learn and absorb knowledge is possible. This is what, according to Swami Vivekananda, a true education does.

However, the modern system of education hardly pays any attention to the training of inner faculties and development of the senses. A closer look at the present system of education reveals that everyone is busy cutting trees with blunt instruments, chiselling away to create perfect ‘trophies.’ As a result, this system of education makes humans work and behave like machines.

True, holistic education must make the man a man, not a machine. Swamiji wanted education to be life-building, man-making and character-making (CWSV, 1989, 3:302; as also found in the Vedic dictum, manurbhava janaya divyam janam, Rigveda, 10.53.6). The purpose of this education is not just individual development but also the development of the nation.

What is Character?

Character-building is the perpetual challenge confronting everyone, individually and collectively. The word ‘character’ started appearing in various Western and European literature and self-improvement manuals and guides around the 17th century CE. It became more popular and peaked around the 19th century CE (Susman, 1984).

Susman writes that during the 1800s, character was a keyword in the vocabulary of Englishmen and Americans, and men were spoken of as having strong or weak character, good or bad character, a great deal of character or no character at all. Young people were admonished to cultivate real character, high character, and noble character, and they were told that character was the most priceless thing one could ever attain.

In the beginning of the 20th century, however, Susman found that the ideal of character began to be replaced by that of personality and the connotation of ‘character’ kept changing. In the course of time, character was defined not in terms of cultivation of virtues, but in terms of people’s hobbies, dress, and material possessions, etc.

This shift from ‘character’ to ‘personality’ was a shift from achievement to performance.

A person who performed well was considered to be a man with good personality irrespective of whether he carried any higher virtues or soul values. Further, the notion of character was split into good and bad, personality into famous and infamous, so that in a culture of personality one could be famous without having done anything to earn it.

The words most associated with character in the 19th century were ‘citizenship, duty, democracy, work, building, golden deeds, outdoor life, conquest, honour, reputation, morals, manners, integrity, and above all, manhood’, while the words most associated with personality in the 20th were ‘fascinating, stunning, attractive, magnetic, glowing, masterful, creative, dominant, and forceful’. This was mostly the idea about character and personality in the West during 19th and 20th centuries.

But the word ‘character’ has a different connotation for the visionaries of India.

Character is understood as an accumulation of habits. Repeated habits form character. Repetition—repeated thinking of a thought or performing of an action— creates what we call character. It is an outcome of experience, thoughts, actions, reactions and responses to life’s events. According to Swamiji, a human character is nothing but the aggregate of an individual’s tendencies, the sum total of his or her bent of mind. A well-known maxim about character-building says: Sow a thought, reap an action. Sow an action, reap a habit. Sow a habit, reap your character. And sow character and reap your destiny.

As per the Vedantic tradition, we are what our thoughts have made us [1] . While speaking on Karmayoga, and especially about the samskaras or ‘inherent tendencies’ in the Vedantic perspective, Swamiji explains:

Every work that we do, every movement of the body, every thought that we think, leaves such an impression on the mind-stuff, and even when such impressions are not obvious on the surface, they are sufficiently strong to work beneath the surface, subconsciously. What we are every moment is determined by the sum total of these impressions on the mind. What I am just at this moment is the effect of the sum total of all the impressions of my past life. This is really what is meant by character; each man’s character is determined by the sum total of these impressions. If good impressions prevail, the character becomes good; if bad, it becomes bad. (CWSV, 1989, 1:27)

In other words, if the sum total of these impressions is negative, it creates a negative character; and if it is positive, it creates the positive character. The aim of education is to build positive character in humans, made of uplifting qualities such as courage, compassion, kindness, etc.

Is it Really Possible to Change One’s Character?

One important question arises whether character is inherited or subject to change. It is necessary to have clarity on this issue as it is essential to the whole process of character-building. According to Swamiji, the nature of a person at birth does have a role to play. He once said, “One child is born of a divine nature, another of a human, others of lower character” (CWSV, 1989, 9:325).

While parentage and formative period of one’s life do cast an influence on one’s character, every human being has an opportunity to change himself. He has a choice and can transform himself for better or for worse. This has been the teaching of all spiritual and religious scriptures. If past actions have played a role in making our present character, it naturally follows that our future character will be determined by what we do now. Everyone has the potential to change himself.

The first step towards this change is that one must be convinced that one can change and that change is required.

Without this conviction the very process of changing oneself would not take place. Further, once this conviction is there, one must will to change and be strong in one’s conviction till the change takes place. At the foundation of character-building is this will-power which needs to be trained.

In addition, one should become the master of oneself instead of becoming a slave to senses and mind or thoughts. This is an inner training wherein the buddhi or the intelligence has to be strengthened and re-educated. It has to learn to control the senses and the mind, and not be controlled by them. Character-building is at the very core of self-development. Swami Vivekananda says:

He who has succeeded in attaching or detaching his mind to or from the centres at will has succeeded in Pratyahara, which means, ‘gathering towards,’ checking the outgoing powers of the mind, freeing it from the thraldom of the senses. When we can do this, we shall really possess character; then alone we shall have taken a long step towards freedom; before that we are mere machines. (CWSV, 1989, 1:140)

This freedom, according to Swamiji, is the only condition for growth (CWSV, 1989, 5:18). In the process of evolution, the child must experience a free and natural growth and that is the condition for a genuine development. Since education is a creative process, and since creativity and compulsion cannot go together, freedom has to be a very important instrument in education.

But this freedom should not lead the child to become a svecchaachaarin or hypocrite. This demands inculcation of discipline. Without discipline it is impossible to realize anything. How do we then bring a synthesis between freedom and discipline?

The ideal condition is obtained when discipline becomes the choice of a child, and discipline is transformed into self-discipline. And it is then that the real character of an individual is formed. Discipline cannot be imposed artificially. Nor does it emerge spontaneously except in a few rare cases. We have to nurture it. This nurturing is the process of building character. In this nurturing, one has to take care of one’s svabhava and svadharma (one’s innate nature and own law of being). Nothing must be done as a compulsion.

How to Build Character?

According to Swami Vivekananda, character is shaped by karma. In his insightful words:

Karma in its effect on character is the most tremendous power that man has to deal with. Man, as it were, is a centre, and is attracting all the powers of the universe, towards himself. Good and bad, misery and happiness, all are running towards him and clinging round him, and out of them he fashions the mighty stream of tendencies called character and throws it outwards. (CWSV, 1989, 1:26)

Therefore, one has to take care of one’s karma in order to build a good character, for which one has to avoid all that can create bad impressions and imbibe those values that can build good character.

Swamiji explains:

If a man continuously hears bad words, thinks bad thoughts, does bad actions, his mind will be full of bad impressions; and they will influence his thought and work without his being conscious of the fact. In fact, these bad impressions are always working, and their resultant must be evil, and that man will be a bad man; he cannot help it. The sum total of these impressions in him will create the strong motive power for doing bad actions. He will be like a machine in the hands of the impressions, and they will force him to do evil. Similarly, if a man thinks good thoughts and does good works, the sum total of these impressions will be good; and they, in a similar manner will force him to do good even in spite of himself. When a man has done so much good work and thought so many good thoughts there is an irresistible tendency in him to do good, in spite of himself and even if he wishes to do evil, his mind, as the sum total of his tendencies, will not allow him to do so; the tendencies will turn him back; he is completely under the influence of the good tendencies. When such is the case, a man’s good character is said to be established. (CWSV, 1989, 1:46)

By character Swamiji also meant strengthening of the will (CWSV, 1989, 2:286).

A well-trained will-power to be straightforward, fearless and honest, coupled with sincerity to act and even to fight nobly and courageously in order to embody in one’s own life and in the life of the society all that is true and all that can foster solidarity and unity leads to an uplift in humanity as a whole.

The will-power plays a great part in character-building. The will is strengthened through repeated practices ( abhyaasa ). Repetition brings out the potential muscles. It is a process that works inside-out, a process of manifesting the perfection that is already within. Moreover, the will-power becomes feeble when an individual yields to every little tendency, inclination and fancy he has; but when he fights against every little desire, propensity and penchant, he learns to fight with himself, and in this way he develops will-power.

If a person’s weaknesses and inability to counter his faults grow stronger than his will-power, he experiences in his life several enemies existing in his own self, and he finds it difficult to combat them.

This is because inclinations, fancies and tendencies, when powerful, do not let will-power work against them. By practicing self-denial (or vairaagya , a sense of non-attachment) along with self-control and self-discipline, in time an individual attains a power which may be called ‘mastery over oneself.’

Training the will means training or controlling the senses, desires and the mind, and not be controlled by them. It is most necessary that one should learn how to face the world—the world where one experiences sorrows and troubles, pleasures and pains. It is very difficult for one to hide from the world, and at the same time a prudent person is not meant to show all he feels or to show at every moment what he feels.

An uncontrolled person, like a machine, reacts and responds to every outer influence and inner impulse; and in this way loses the gift that he or she has received in the human spirit, senses and sensibilities.

According to Swamiji, character formation requires traits such as purity, thirst for knowledge, hard work, perseverance, faith, humanity, submission and veneration. Character development, in the first place, refers to the existence of a heroic will. One must instill in oneself this heroic determination and spirit, to become free from all fears and all that weakens the spirit.

Swami Vivekananda always inspired the youths to emerge as heroes. He used to encourage and exhort the youth by saying, “Be a hero. Always say, ‘I have no fear. Tell this to everyone—’Have no fear.’ (CWSV, 1989, Vol. 7, p.136).

We find this same truth expressed in the Bhgavad Gita, (Chapter 2, verse 3):

क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते। क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप॥

klaibyaṁ mā sma gamaḥ pārtha naitattvayyupapadyate, kṣudraṁ hṛdayadaurbalyaṁ tyaktvottiṣṭha paraṁtapa.

“Fall not from the virility of the fighter and the hero, O Partha! it is not  fitting in thee. Shake off this paltry fainthearted-ness and arise, O  scourge of thine enemy!”

Along with being heroic and strong, one also needs to inculcate wisdom. One has to have the knowledge—the knowledge of oneself and of the world. It is by knowing oneself that one can develop love and compassion for others. Developing compassion and universal love is another important aspect of character development.

Swamiji points out:

“Religions of the world have become lifeless mockeries. What the world wants is character. The world is in need for those whose life is one burning love, selfless. That love will make every word feel like thunderbolt.” (CWSV, 1989, 7:305)

A man of character has to be a man of action, of competence, of chiselled skill, of untiring labour and of love for one and all. Great work requires great and persistent effort for a long time. Character has to be established through a thousand stumbles. But one needs to persist despite of numerous failures. A well-developed character is an integrated and harmoniously developed personality.

Continued in Part 2 …

[1] BrihadAranyaka Upanishad, 4.4.5  – ‘As your desire is, so is your will. As your will is, so is your deed. As your deed is so is your destiny.’ yo yathaakaamo bhavati tatkraturbhavati. yatkraturbhavati tatkarma kriyate. yatkarma kriyate tadabhisampadyate.

Cover image: Swami Vivekananda, circa 1900. Photo available in public domain.

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Essay on Character Building

Students are often asked to write an essay on Character Building in their schools and colleges. And if you’re also looking for the same, we have created 100-word, 250-word, and 500-word essays on the topic.

Let’s take a look…

100 Words Essay on Character Building

Introduction.

Character building is the process of developing moral and ethical strengths. It’s about shaping ourselves into responsible individuals.

Character building is vital for personal growth. It helps us make wise decisions, respect others, and lead a morally upright life.

Role of Education

Education plays a significant role in character building. It teaches us values like honesty, integrity, and compassion.

Family Influence

Our family’s influence is also crucial. They instill good habits and values in us from a young age.

In conclusion, character building is a lifelong process that shapes us into better individuals.

250 Words Essay on Character Building

Character building is an integral part of personal development and growth. It involves fostering virtues and ethical principles that guide our actions and decisions.

Significance of Character Building

The essence of character building lies in its ability to shape an individual’s personality and behavior. It is a lifelong process that starts from early childhood and continues throughout our lives. Character building aids in developing emotional intelligence, empathy, and resilience, which are critical for facing challenges in life.

Role of Education in Character Building

Education plays a pivotal role in character building. It provides an ideal platform to inculcate values such as honesty, integrity, respect, and responsibility. Educational institutions should not only focus on academic excellence but also on nurturing these moral values to produce well-rounded individuals.

Role of Family and Society

Family and society also have a crucial role in character building. The family is the first school where a child learns basic values and ethics. Society further shapes these values through cultural norms and expectations.

In conclusion, character building is a fundamental aspect of personal growth. It is a collective responsibility of the individual, family, educational institutions, and society to foster a character built on strong moral and ethical foundations. This process, in turn, contributes to the development of a responsible and compassionate society.

500 Words Essay on Character Building

Character building is an indispensable part of personal development and growth. It signifies the process of cultivating core ethical values that guide our actions and behavior. The importance of character building is often underestimated, yet it plays a crucial role in shaping an individual’s personality, relationships, and overall life experiences.

The Concept of Character Building

Character building involves the nurturing of virtues such as honesty, integrity, resilience, empathy, and responsibility. These virtues are the building blocks of a robust moral framework that influences our decision-making process. Character is not an inherent quality; rather, it is developed and refined over time through experiences, interactions, and introspection.

The Role of Education in Character Building

Education plays a pivotal role in character building. It is not limited to the acquisition of knowledge but extends to the development of moral values and ethical standards. Educational institutions serve as fertile grounds for character building, where students learn to interact, cooperate, and negotiate. They are exposed to diverse viewpoints, which helps them develop empathy and respect for others’ perspectives.

Family and Society as Pillars of Character Building

The family is the first institution where the process of character building begins. Parents and siblings act as role models, and their actions significantly influence a child’s character development. Society, too, plays a vital role. It provides a broader framework in which individuals learn to adapt, conform, or challenge existing norms and values.

Character Building and Personal Development

Character building is closely linked with personal development. It encourages self-awareness, introspection, and emotional intelligence. Individuals with a strong character are more likely to have a clear understanding of their strengths and weaknesses. They are resilient, adaptable, and capable of handling adversities with grace.

In conclusion, character building is a lifelong process that shapes an individual’s personality and influences their interactions with the world. It is an integral part of education and is deeply influenced by family and societal interactions. Character building leads to personal growth, enabling individuals to lead fulfilling lives anchored in ethical values and principles.

That’s it! I hope the essay helped you.

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Role of Education and its importance in building a character

tooba yousufi

“Education without values, as useful as it is, seems rather to make man a more clever devil” ~ C.S. Lewis.

Education is a way that improves our lives and pushes us to be better people. It gives us an understanding of the world around us. It offers opportunities allowing us to use our experiences and knowledge to gain respect and lead a better life in the future. 

What is Education? It is one of the simplest questions that have different answers — each with its own unique perspective. Some say that education is essential to gain knowledge about the past and the present that leads to a better future. It just doesn’t include readable information present in the books used in schools and colleges such as the best books on weather for kids or the scientific knowledge delivered to the young students—although it plays an important part in setting our mind — it is more complicated than just being disciplined to acquire values and skills that serve society and generations of humanity. 

The goal of true education is more than the cerebral aspect of understanding the various modes of critical, abstract, visual, and creative thought processes. It is rather about addressing the corporeal aspect of a person making a holistic individual. 

Simply put, it can be said that Education is a platform that can break all barriers allowing us to discover and explore our limits. 

Character and personality: the soul of Education

The personality and character of a person is something that makes an individual different from others. Some associated character to be the moral values and ethics of a person. However, it is an optimistic approach to life and a process of continuous learning which can be acquired at any time, no matter the time and age. 

In order to understand the relation between the character and Education in character building, imagine a situation where a human has knowledge but no character or personality that can differentiate his character from others. Such a person is indeed knowledgeable, but it is merely a robot that does work and carries out tasks without having moral and ethical values. 

Role of Education in the development of character

The key to knowledge — lack of knowledge can have an effect on the pleasing quality of politeness and involvement in discussions with educated people. Knowledge lets you indulge with learned people giving a boost to your personality and character. Besides providing you with an opportunity to be better at every task, it can enhance your decisions and set a better perception of your personality, among others.

Makes you choose between right and wrong — blind faith and superstitions are something in which people get trapped very easily. Bad faith and false perceptions can harm society more than doing good for it. Being an educated person helps in eliminating false beliefs enabling us to pick out right from wrong. This is not just true in a religious way but also provides better opportunities to the people rather than limiting their mindset. 

The teacher of ethics — failing provides a path to success which has hurdles and difficulties. Education provides light and knowledge to successfully cross those hurdles. The quality of an educated person is that they learn to be better by working out a way that is both fair and successful. 

A confidence booster — a confident personality and character are important to thrive in this world. Establishing healthy communication while clearing doubts on any subject or topic. Education gives you the confidence to put forward the facts which can create a perfect impression in the eyes of the audience. 

A foundation for lifelong learning — education gives humility. Humility, by definition, is the act of being modest. By that, it is meant, an educated person is willing to learn new things and aspects of life. Education provides a person with experiences opening gates to better opportunities and chances to enhance life.

Teach healthy habits — healthy habits here means mannerisms which include the way a person eats, drinks, sits, stand, talk, and many other related characteristics. These are the first things that a person is taught as a part of character building, and it becomes that first thing that you are judged upon as an individual. Healthy habits also come around behavior and cleanliness, which determines your character as a healthy person who can affect your personality as a person. 

Increase memory and thinking skills — thinking skills and a good memory can impress anyone leading to healthy discussions. A healthy brain remembers the facts and facets of a particular discussion and allows you to put your point in front of the audience with clarifications. Having better conversation leaves a positive mark on the audience, and your personality is praised for its charm as a keen thinker and true speaker.

Enhances the decision-making capabilities — being educated means being able to turn your weakness into a strength. Education empowers an individual to make decisions based on past experiences and present situations. It enables the individual against wrongs and taking charge of their lives without being dependent on others. 

The importance of character education  

As said above, character education and the development of personality are merely the promotion of ethical values and understanding of the world that is necessary for the development of a human mind. Simply put, it is the act of nurturing of those values that differentiate us from being humanized robots and computer intelligence. 

Character building in simple words is the relationship between two different types of knowledge—one, the knowledge that encompasses a wide range of subjects obtained through reading and training in a particular field of studies and two, the beliefs and moral codes of an individual which influences the understanding between the right and the wrong gained through past experiences and life lessons.

Character education has become a necessary part of today’s society. One of the major reasons for that is the continuous degrading of moral values; our society has fallen into “moral crises”. Individuals are struggling to cope with the disturbing trends such as violence, racism, and xenophobia, to name a few. Character education, on the other hand, can build a better personality leading to the development of a better society. 

The role of character education in academics 

Character building and Education has a major role to play in academic studies. One of the traits that character education teaches the students is the sense of responsibility and persistence which encourages the students to learn and maintain their focus on what’s important. This drives their will to learn better and do well in their academics. 

Other than that, building characters also helps in developing a moral code for interactions with the teachers and classmates, developing a positive environment, and influencing discipline among the students. 

The psychological factors determining the character of a person

It is true to say that every individual has different perceptions and beliefs that affect the development of the personality of the person. The character development of an individual depends mainly on one’s personal motives, interests, attitudes, and intellectual capacity, i.e., one’s perception, observation, the capability to reason and imagine. 

These factors are some of the major psychological aspects that determine the reactions and perceptions of a situation and thus affect the growth and development of one’s personality and character.

Conclusion 

The character of an individual is similar to a seed that has the potential to grow into a fully grown fruitful tree with proper nurturing and support. Education is something that supports the human mind and nourishes it, developing a better personality and character, allowing us to break barriers and explore limitations.  

Home — Essay Samples — Government & Politics — Nation Building — Nation-building Process

Nation-building Process

• Categories: Nation Building National Identity Patriotism

About this sample

Words: 2315 |

12 min read

Published: Mar 28, 2019

Words: 2315 | Pages: 5 | 12 min read

Table of contents

The concept of nation-building, implementation strategy, new approach, imact of national development policy, works cited.

• Maintain the basic strategy of NEP is the eradication of poverty and restructuring social and economic imbalances between the races and this contribute to strengthening national unity
• To ensure balance development of main economic sectors (mining, service, agricul true, and farming)
• Building a society that has social value and appreciate the positive feelings of pride and patriotism
• Reduce and eliminate social inequality and to promote the sharing of the national economic in a more fair and equitable benefits
• Reduce the inequalities in economic development between urban and rural areas
• Concentrate on the development of a community of Bumiputera Commercial and Industrial
• Ensure appropriate attention is given to environment of protection and ecology so that in the long term to ensure sustainable development of the country continued
• Making science and technology as an integral part of the planning and socio-economic development

Competition in International Markets

Vision 2020, poverty reduction, restructuring society, achivevement of ndp.

• women participation in the labour force increases to 53.6 per cent
• rural road coverage increases to 51,262 km
• rural electricity coverage increases to 98 per cent
• rural water supply increases to 94 per cent
• 5,737 villages connected through the wireless village programme
• RM175 billion invested in five regional economic corridors, creating 427,100 jobs
• Malaysian life expectancy increases to 74.8 years
• 102,200 affordable houses completed
• unemployment rate decreases to 2.9 per cent
• 1.8 million new job opportunities created
• 90.7 per cent pre-school enrolment
• 36.5 per cent academic staff with PhD qualification in public universities
• 15 per cent household waste recycling rate
• forest cover increases to 61 per cent
• 23,264 hectares of forest gazetted as Permanent Reserve Forest
• 93,100 km of new roads built
• 46 per cent increase in passenger rate at KL International Airport (KLIA)
• KLIA2 opened and third runway operationalised at KLIA
• urban rail commuters increase 32 per cent
• 70 per cent households with broadband penetration
• 14 areas nationwide with access to Digital Terrestrial Television
• 95 per cent of population receives clean and treated water
• services sector contributes RM2,550 billion to GDP
• manufacturing sector contributes RM1,111 billion to GDP
• agriculture sector contributes RM455 billion to GDP
• construction sector contributes RM194 billion to GDP
• small and medium enterprises contribute RM1,606 billion to GDP
• Malaysia ranked 18th out 189 economies in the 2015 World Bank ‘Doing Business’ Report
• Malaysia ranked 33rd on the Global Innovation Index out of 143 countries
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• Mohamed Noordin, S. (2005). The Malays: Their Problems and Future. Petaling Jaya: Pelanduk Publications.
• Najib Tun Abdul Razak. (2008). 1Malaysia: People First, Performance Now. Pelanduk Publications.
• Purcell, V. (1965). The Malayan Communist Party and the Indonesian Revolution. London: Oxford University Press.
• Ratnam, K. J. (1965). Nation-Building in Malaysia 1946–1964. London: Oxford University Press.
• Savunen, J. (2003). Nation-Building and Identity Conflicts: Facilitating the Mediation Process in Southern Philippines. Palgrave Macmillan.
• Schwartz, L. (1991). The State of Malaysia: Ethnicity, Equity, and Reform. Routledge.
• Tambiah, S. J. (1985). Culture, Ethnicity and Nationalism: The Tamil Renaissance and the Hill Country Tamils in Sri Lanka. Cambridge University Press.

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Architecture, National Identity and Nation Building

Architecture has, since the beginning of time, held a mirror to its nation’s temperament. The Buland Darwaza captured the spectacle of Akbar’s conquest over Gujarat as well as contemporary glass and aluminium monstrosities capture the zeitgeist of the 21st century. Even today, architecture continues to function as a backdrop for the political, social, and technological revolution. Nation-building is defined as the process of developing and enforcing a national identity using the power of the state. It involves the use of major infrastructure development to foster social harmony and economic growth. 

Saying that nation-building and architecture go hand in hand would be a gross understatement. The intricacy that exists within a country’s regional and national ambitions is embodied in its planning and design. The architecture of a region is representative of its character. However, most countries around the globe have diverse cultural and historical backgrounds. This makes it increasingly difficult to associate identity to a singular architectural emblem, though one may argue the Taj Mahal has been the de facto symbol of the whole Indian subcontinent throughout the West.

To cement the identity of an integrated nation, advancements must be made at every step of the design process. The choice of building materials can immensely alter how a structure is perceived, thereby altering its identity. By using materials native to an area, we accentuate the regional character. The combination of locally sourced materials and intelligent modern building technologies can lead to a more economical, energy-efficient as well as aesthetic design.

Further, it is only fitting to employ local artisans to work with local materials, due to their familiarity with the subject and its culture, thus giving impetus to employment generation. In order to design architecture that is sustainable, the ecological and cultural context of a place must be emphasized. Architectural styles that respond poorly to the climate, often perish, despite having other possible merits. An ephemeral style cannot contribute to nation-building. 

A nation is said to be only as strong as its weakest citizen. The provision of affordable housing, to every citizen, should be imperative. A more comprehensive understanding of the user base must be established to ensure the result meets their needs. The emotion of what unites citizens of a country is not esoteric, nor should the awareness be. The complete potential of nation-building can only be realized once it proliferates into a people’s movement. Participatory planning must be a right and not a luxury. Another colloquialism states that architects often design exclusively for the 99th percentile in terms of economic bearings. This needs to be disproved and the intent of architects of the 21st century needs to be oriented towards societal needs. The need for a national identity needs to take precedence over the need for personal identity.  

The most prevalent hindrance to establishing a national identity continues to be the delegation of works of national importance to foreign architects. The pattern of regularly sanctioning projects that are part of the nation-building initiative to either foreign architects or indigenous architects that are implementing artistic styles already prevalent abroad is a testament to the fact that despite being independent, the world isn’t free from western subjugation. There is still doubt, especially among eastern settlements, regarding the competence of their own architects.

Political endorsement of foreign expertise undermines the indigenous school of thought ergo, the identity of a nation. There are a host of underlying civil and social issues in developing countries that cannot be addressed by architects and planners if they happen to be of a foreign nationality, which is often the case. The lack of regional context leads to buildings that are either unsustainable or unattractive. As a result of this, there has been a steady departure from heritage and culture over the years. 

This trend of deferring projects of national significance to foreign architects has been observed across the globe. Major cities all over the world are losing their authentic character and are becoming banal and homogenized. Bureaucracy has dictated a global architectural language that makes it impossible to distinguish between the skylines of Tokyo, São Paulo, Gurgaon, or L.A. 

The National Stadium in Beijing, designed by Swiss architects Jacques Herzog and Pierre de Meuron, received similar flack. The central government was criticized for providing too much financial support to foreign architects who used it for their avant-garde architectural experiments, which could otherwise not be realized in their own countries. The architectural community of China saw the participation of international architects as a threat to the development of modern Chinese architecture.

The dichotomy of globalization and nationalism has endlessly challenged architectural societies all around the world. Countries are not built to exist in isolation. Designers must walk a very fine line, balancing regional architectural evolution and establishing a global presence, while also ensuring a correspondence between the technological advancements made in different corners of the world to the structural developments made at home. As architects, our patriotism lies in the finesse with which we bring our nation’s identity to the international platform.

Samriddhi Khare is a student of architecture. While juggling college submissions and research deadlines she finds time to write about architecture. She is a passionate individual with a penchant for architectural design, art history and creative writing. She aspires to bring design activism and sustainability to the forefront in all her professional endeavours.

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Beyond Intractability

The Hyper-Polarization Challenge to the Conflict Resolution Field: A Joint BI/CRQ Discussion BI and the Conflict Resolution Quarterly invite you to participate in an online exploration of what those with conflict and peacebuilding expertise can do to help defend liberal democracies and encourage them live up to their ideals.

Follow BI and the Hyper-Polarization Discussion on BI's New Substack Newsletter .

Hyper-Polarization, COVID, Racism, and the Constructive Conflict Initiative Read about (and contribute to) the  Constructive Conflict Initiative  and its associated Blog —our effort to assemble what we collectively know about how to move beyond our hyperpolarized politics and start solving society's problems. 

By Carolyn Stephenson

January 2005  

Introduction

Nation-building is a normative concept that means different things to different people. The latest conceptualization is essentially that nation-building programs are those in which dysfunctional or unstable or "failed states" or economies are given assistance in the development of governmental infrastructure, civil society, dispute resolution mechanisms, as well as economic assistance, in order to increase stability. Nation-building generally assumes that someone or something is doing the building intentionally.

But it is important to look at the evolution of theories of nation-building and at the other concepts which it has both supplanted and included. Many people believe that nation-building is evolutionary rather than revolutionary, that is takes a long time and is a social process that cannot be jump-started from outside. The evolution of the Italian city-states into a nation, the German city-states into the Zollverein customs union and later a nation, the multiple languages and cultural groups in France into the nation of France, the development of China from the warring kingdoms, took a very long time, and were the result, not only of political leadership, but of changes in technology and economic processes (the agricultural and then industrial revolutions), as well as communication, culture and civil society, and many other factors.

In what Seymour Martin Lipset has called The First New Nation , the United States, at first 13 colonies with diverse origins, came together to form a new nation and state.[1] That state, like so many in contemporary times, faced the prospect of secession and disintegration in 1865, and it took another 100 years for the integration of black and white, North and South, East and West. This was a new type of nation-state, because its people were not all of the same ethnicity, culture, and language, as had been thought to be the case in the early defining of the concept of nation-state.

But nation-building by one nation may destroy others. In the building of the US nation and others, aboriginal nations were erased or marginalized. The Six-Nations Confederacy of the Iriquois had existed before the US nation (and was thought by some to be a model for it). Today many "First Nations" are in the process of nation re-building, re-building the social, cultural, economic and political foundations for what is left of self-governance. First nations seek to re-build cultural identities as nations in order to challenge their disintegration by others in the creation of their own states.

Association of First Nations National Chief Matthew Coon cited the Harvard Project on American Indian Economic Development (released in 2001 by the Kennedy School of Government at Harvard) proposal of a Nation Building Model of Economic Development. The project defined Nation-building as: "Equipping First Nations with the institutional foundation necessary to increase their capacity to effectively assert self-governing powers on behalf of their own economic, social and cultural objectives." [2] The study identified four core elements of a nation building model: 1) genuine self rule (First Nations making decisions about resource allocations, project funding and development strategy), 2) creating effective governing institutions (non-politicized dispute resolution mechanisms and getting rid of corruption), 3) cultural match (giving first nations institutions legitimacy in the eyes of their citizens), and the need for a strategic orientation (long-term planning).

One of the reasons for the difficulties of what many consider "failed states" is that some peoples who had been integrated were taken apart by European colonialism, while others who were separate peoples were integrated together in new states not based in common identities. Particularly in Africa and the Middle East, new political borders paid little attention to national identities in the creation of new states. Thus the notion of nation-state, a nation which developed the governmental apparatus of a state, was often nonsense. While in Europe nation-building historically preceded state-building, in post-colonial states, state-building preceded nation-building. The aftermath of colonialism led to the need for nation-building.

What IS nation-building?

A 2003 study by James Dobbins and others for the RAND Corporation defines nation-building as "the use of armed force in the aftermath of a conflict to underpin an enduring transition to democracy."[3] Comparing seven historical cases: Germany, Japan, Somalia, Haiti, Bosnia, Kosovo, and Afghanistan, "in which American military power has been used in the aftermath of a conflict to underpin democratization elsewhere around the world since World War II," they review the lessons learned. This definition of nation-building is substantially different than those which see nation-building as the province of people within a nation. The definition centers around the building of democratic processes, but many argue that the use of the military to bring about democracy may be inherently contradictory. Whether nation-building can be imposed from outside is one of the central questions in this field, and whether that can be done by the military is a further part of the question.

What is a nation?

To understand the concept of nation-building, one needs to have some definition of what a nation is. Early conceptions of nation defined it as a group or race of people who shared history, traditions, and culture, sometimes religion, and usually language. Thus the United Kingdom comprises four nations, the English, Irish, Scottish, and Welsh. The people of a nation generally share a common national identity , and part of nation-building is the building of that common identity. Some distinguish between an ethnic nation, based in (the social construction of) race or ethnicity, and a civic nation, based in common identity and loyalty to a set of political ideas and institutions, and the linkage of citizenship to nationality.

Today the word nation is often used synonymously with state, as in the United Nations. But a state is more properly the governmental apparatus by which a nation rules itself. Max Weber provided the classic definition of the state:

Today, however, we have to say that a state is a human community that (successfully) claims the monopoly of the legitimate use of physical force within a given territory. Note that "territory" is one of the characteristics of the state. Specifically, at the present time, the right to use physical force is ascribed to other institutions or to individuals only to the extent to which the state permits it.[4]

In approaching the question of nation-building, and in particular its relationship to state-building, it is important to keep in mind that this definition specifies the legitimate use of force.

The Evolution of Nation-Building Theory

The term nation-building is often used simultaneously with state-building, democratization , modernization, political development, post-conflict reconstruction , and peacebuilding . But each concept is different, though their evolution is intertwined. The concept of nation-building came to be used especially among American political scientists a decade or so after World War II, to describe the greater integration of state and society, as citizenship brought loyalty to the modern nation-state with it. Reinhard Bendix focused on the expansion of citizenship and of rights to political participation. [5] Karl Deutsch focused on the role of social communication and national integration in nation-building in Western societies.[6] Others began to apply it to non-Western societies as well.

Almond and Coleman argued for the functional approach to understand and compare the political systems of developing countries.[7] They argued for the interdependence and multi-functionality of political structures, and argued especially that the input functions of political systems could help to distinguish stages of political development. They defined input functions as: 1) political socialization and recruitment, 2) interest articulation, 3) interest aggregation, and 4) political communication. Output functions were: 5) rule-making, 6) rule application, and 7) rule adjudication. [8] Most nation-building after the end of the Cold War seems to focus more on the output functions.

Lucian Pye linked modernization with Westernization and "the diffusion of a world culture," what we might today call globalization .[9] He identified political development with:

.A world culture based on advanced technology and the spirit of science, on a rational view of life, a secular approach to social relations, a feeling for justice in public affairs, and, above all else, on the acceptance in the political realm that the prime unit of the polity should be the nation-state.[10]

Pye identified multiple meanings of political development, among them:

• as prerequisite to economic development,
• as politics typical of industrial societies,
• as political modernization,
• as administrative and legal development,
• as mass mobilization and participation ,
• as the building of democracy , and
• as stability and orderly change.

He identifies equality as one of the basic themes running through all of these.[11] While nation-building after 9/11 still incorporates many of these meanings of political development, equality does not seem to play a major role in practice.

Dudley Seers, in his presidential address to the Society for International Development in 1969, presaged what has become the concept of human development . He said:

The questions to ask about a country's development are therefore: what has been happening to poverty? What has been happening to unemployment? What has been happening to inequality? If all these have declined from high levels, then beyond doubt this has been a period of development....[12]

In the 1990s the UN Development Program brought out the Human Development Report and the Human Development Index to focus on those aspects of development other than economic, including in the index both health and education. Many UN programs, as well as NGO efforts, focus on these aspects, and the World Bank has begun to focus on poverty, but to date there seems no effort by the US in either Afghanistan or Iraq to include poverty, unemployment, or inequality in nation-building efforts.

Almond and Verba in 1963 introduced the concept of The Civic Culture to the development literature. The civic culture, which combines tradition and modernity, is one of the processes that sustain democracy. Almond and Verba defined as part of this civic culture the obligation to participate and the sense of civic competence and cooperation. They also noted the importance of the role of education in the development of a civic culture.[13] Alexis de Toqueville had noted the importance of associations in sustaining Democracy in America at its earliest stages.[14] Robert Putnam, in exploring the civil traditions in modern Italy that make democracy work, includes in his notion of the civic community: civic engagement, political equality, and solidarity, trust , and tolerance , in addition to associations.[15] He finds the presence of choral societies in Italy, bowling leagues in the US, and other associations, to be important, but in Bowling Alone , finds such associations to be reducing in the US today.

The importance of civil society also became clear as a factor in the movement from authoritarianism toward democracy in the former Soviet Union and Eastern Europe at the end of the Cold War. The role of civil society received much support in early nation-building/democratization efforts in the former Soviet Union and Eastern Europe, but has drastically declined since then. This notion of the importance of civil society as an underpinning to democratic nation-building seems to be given lip-service in current efforts, but in reality it is not seen as significant by nation-builders if one measures this by any spending measure.

If nation-building in the 20th century is to be successful, it may want to return to look at some of its early theorists. The importance of democratic values, of the civic culture and civil society that develop and sustain them, the importance of increasing social, political, and economic equality, and of human development, rather than just economic development or state-building, are key in any successful strategy for long-term democratic nation-building. Nation-building is more than just state-building. To be a sustainable force for peacebuilding, it must incorporate more than just the Western appendages of democracy. Voting systems and free market development and increasing the GNP per capita are not likely to bring stable peace .

Why does nation-building matter?

Nation-building matters to intractable conflict because of the theory that a strong state is necessary in order to provide security , that the building of an integrated national community is important in the building of a state, and that there may be social and economic prerequisites or co-requisites to the building of an integrated national community.

Further, when nation-building implies democratization, there is the further hypothesis known as the democratic peace hypothesis. Originally explicated by Immanuel Kant in the 17th century, the democratic peace hypothesis says that perpetual peace can be achieved by developing a federation or league of free republican nations. Representative democracies, organized in an international organization, would bring peace. Political scientists who have explored this hypothesis have focused on one of two versions: democracies don't make war against each other, or democracies don't initiate war at all. There is certainly evidence of the former, and some evidence of the latter.

The other side of the coin is that nation-building may sometimes be simply another name for external intervention and the extension of empires. If it can be said that failed states are the cause of national, regional, or world security problems, or that human rights abuses are so extensive that the need to overcome them in turn overcomes the traditional sovereignty rights of states under international law , then intervention in the name of nation-building can be seen to be justified. Sometimes nation-building may simply be used as a justification for the expansion of imperial control. So nation-building matters, but what is meant by nation-building matters even more.

What can be done?

The first major question that needs to be asked is whether nation-building should be done at all. In the context of intractable conflict, is nation-building an appropriate method of providing stable peace and a secure community, which can meet the needs of the people within it? There are mixed conclusions here. The democratic peace hypothesis argues that democratic states do not initiate wars, or alternatively, in its more limited version, do not initiate wars against each other. Immanuel Kant's original statement of the hypothesis in his essay on Perpetual Peace in the 17th century argued both for the necessity of republican (or representative democracy) governments, and for their participation in a league of peace, or federation of free nations.[16] This would mean that the simple creation of democratic nations would not be enough; peace would require also the creation of some sort of international governance and international law.

There is disagreement among current theorists of nation-building as to the relationships between the development of a free market economy and the development of democratic participation, as well as over the necessity of building a civil society as a prerequisite for the development of state institutions for democratic participation. Different theories of nation-building emphasize different parts of the arguments. Different versions of nation-building benefit different groups. Some appear to benefit more the outside countries, and/or the international governmental and nongovernmental organizations which are involved. Some benefit elites in the nation being built or rebuilt. Some spread benefits widely in the society; some do not.

Nation-building that will be likely to contribute to stable international peace will need to emphasize the democratic participation of people within the nation to demand rights . It will need to build the society, economy, and polity which will meet the basic needs of the people, so that they are not driven by poverty, inequality, unemployment, on the one hand, or by a desire to compete for resources and power either internally or in the international system. This does means not only producing the formal institutions of democracy, but the underlying culture which recognizes respect for the identities and needs of others both within and outside. It means development of human rights -- political, civil, economic and social, and the rule of law. But it also means development of sewer systems, and roads, and jobs. Perhaps most important, it means the development of education . Nation-building must allow the participation of civil society , and develop democratic state institutions that promote welfare. Democratic state-building is an important part of that. This is a multi-faceted process that will proceed differently in each local context.

WHO? Military or Civilian?

The second major question in what can be done about nation-building is the question (if it should be done) of who should do it, and who CAN effectively do it. The literature is divided over these issues. Clearly the US leadership of the years 2001-4 believes that nation-building in Iraq is primarily the province of the US military. It has shut out even much of the US State Department in this effort, let alone other countries, let alone Iraqis themselves. But the US military itself remains divided on the issue of whether the military should be involved in peacekeeping, peacebuilding, and nation-building. Some argue that this is not the function of the military; it is to exert force, or as retired Colonel Fred Peck announced in an NPR interview October 22, 2001: "Our job is to kill people and smash things." Some argue that this would weaken the military and make them less capable of doing their primary task of defending US national interests. Some argue that the institution that projects force cannot at the same time build peace or build a nation. The U.S. Army Training and Doctrine Command's "Mission Statement and Commander's Intent" says that it develops competent and adaptive leaders ..., imbu[ing] the qualities and skills necessary to dominate across the spectrum of conflict."[17] Is it possible to dominate across the spectrum of conflict at the same time as helping to build a nation?[18]

There are others in and out of the US military who argue for a kinder, gentler military, and argue that military training needs to be changed to reflect these new tasks. In a 2003 article in The Atlantic Monthly , Robert Kaplan [19] laid out 10 rules for "Managing the World." The first rule: "Produce More Joppolos," refers to Major Victor Joppolo, from John Hersey's novel, A Bell for Adano .[20] Kaplan argues that Joppolo, a US civil affairs officer who became the post-WWII military mayor of Adano, and worked to settle internal disputes, return fishermen to the sea, and find a replacement for the bell Mussolini had melted down for arms, can be a model for soldiers in military occupations and peacemaking operations. US Army Lt. Colonel Patrick Donohoe argues that the Army must prepare leaders for nation building, by providing training in "culture; basic law and civics; city planning and public administration; economics; and ethics," as well as language, and "how a free, democratic government is supposed to work."[21] He argues that ethics training must include knowledge of the Geneva Conventions and the Law of Armed Conflict. While all of these may be important, one is still left with the question of whether the military is the best institution for nation-building.

WHO? The US? or the UN?

Another question is whether an outside country can build a nation in another country. Is nation-building more effectively done by a single country, by the UN or UN-related organizations, by regional organizations, or by some combination of these? Michael Ignatieff, in a cogent article critiquing "nation-building lite" in Afghanistan, prior to the start of the second Iraq war, argues for "imperial nation-building," for the importance of sufficient US application of force and sufficient and much larger application of dollars in development aid to make a difference in a critical period. He acknowledges this as imperialism, arguing that "nation-building is the kind of imperialism you get in a human rights era, a time when great powers believe simultaneously in the right of small nations to govern themselves and in their own right to rule the world."[22] He argues that Afghans "understand the difficult truth that their best hope of freedom lies in a temporary experience of imperial rule."

The 2003 RAND study by James Dobbins and others reviews the lessons learned in US nation-building efforts. Comparing seven historical cases: Germany, Japan, Somalia, Haiti, Bosnia, Kosovo, and Afghanistan, "in which American military power has been used in the aftermath of a conflict to underpin democratization elsewhere around the world since World War II,"[23]

Dobbins and colleagues come to the following conclusions:

Dobbins and colleagues recognize the advantages of a multilateral approach, arguing that while it is more complex and time-consuming, it is less expensive for any one participant and, more important, is better at producing both transformation and regional reconciliation. They also recognize the important role of neighboring countries. They make no mention of the US attempt to win hearts and minds in Vietnam.

The United Nations has participated in nation-building efforts both through the Security Council's authorization of peacekeeping missions involving primarily military, but also civilian and police participants as well. Among these have been Cambodia, Angola, and Bosnia in the early 1990s, and Kosovo and East Timor. Some have been more, some less, successful. It has also participated in development and human rights efforts completely aside from peacekeeping. Efforts range from those of UNICEF in fostering children's rights, to the UN Development Program in providing human development aid , to the Ad Hoc Criminal Tribunals on Rwanda and the former Yugoslavia, to the World Food Program, to UNESCO's Education for All program. These are also an important component of nation-building. Economic, social, and political development, and institutions which protect human rights and provide for the rule of law, are important not only to post-conflict peacebuilding , but to nation-building at any stage of development or any stage of conflict . And it may well be that the international legitimacy that can be provided by a global institution may be better for nation-building than efforts by any single country, or a regional organization, or a "coalition of the willing." Accusations of "imperial nation-building" are reduced when there is greater international consensus.

But Donini, Niland and Wermester question whether Western approaches, military and technological, can foster just outcomes, whether through individual countries efforts or through UN agencies. They raise questions of how UN agencies and international NGOs interact with national and local communities in the process of providing aid for political reconstruction and human rights development. Can nation-building really come from outside at all? It may be necessary to go back to the debates over the definition and purposes of nation-building to answer that question.

WHO? IGOs , States or NGOs ?

NGOs and state development agencies have also played important roles in nation-building projects. Mary Anderson has argued that foreign development aid has often fostered the propensity for greater conflict rather than reducing it. She urges that state development agencies first be certain to "do no harm."[24] As states began both to realize the costs of development aid, both financial and otherwise, NGOs became increasingly involved. Supposedly NGOs, with smaller budgets and staffs, could have a greater likelihood of actually reaching the needs of people. But both IGOs and NGOs have now become big business, and many now have the same disadvantages of states.

The issue is not so much which agency, but how the agency functions. Does it simply throw money at the problem? Does it exacerbate tensions by providing money or projects unevenly across ethnic groups or regions in such a way as to generate competition or, worse, security fears? Is its presence so big that it overwhelms the local or national governing structures it is trying to nurture? Is it culturally knowledgeable and sensitive? If one of the components of nation-building is to nurture the further development of civil society, how does an outside organization interact with civil society? This brings us to our final question: can nation-building be done by external actors, or is it only effective when done by those whose nation is being built?

WHO? Indigenous or exogenous actors?

Nation-building is an evolutionary process. It takes a long time. One of the problems with outside actors is that they come and they go. While it may be considered useful for an outside military occupation or peacekeeping force to provide the temporary stability and security necessary in order to allow the process of nation-building to proceed, the question of whether this is the best method remains. If a military stays too short a time, expectations of a dependable peace for the foreseeable future may not develop, and thus people will be unlikely to invest in the future. If, on the other hand, a military stays too long, people will rely on the security provided by outsiders and fail to develop their own institutions for providing it.

The same questions may be asked about outside civilian actors, whether a single state, a regional organization, a global organization, or an NGO. While a significant influx of resources may be necessary, especially in the period immediately following a violent conflict, the right amount, the right methods, and the right length of time are critical. In general, it appears that nation-building is best left in the hands of those whose nation it is or will be, and that outside organizations support, rather than direct, nation-building.

Arguing for the importance of indigenous nation-building does not mean that outside actors should ignore the process. If an outside military is to be involved, it must be funded and supplied sufficiently so that it can bring order and security following conflict. Or it must stay out. Similarly, if there is to be outside civilian involvement, whether state-based, IGO or NGO, it must also have sufficient funding and technical skills in order to provide what is needed and to stay the course. Arguing for the indignity of the process should not be an excuse for exiting the process where there is need for outside help.

[1] Lipset, Seymour M.(1979). The First New Nation .W.W. Norton & Co. Inc.

[2] Harvard Project on American Indian Economic Development. Available online at http://www.ksg.harvard.edu/hpaied/res-main.htm . Accessed Feb 9, 2005.

[3] Dobbins, James. (2003). "Nation-Building: the Inescapable Responsibility of the World's Only Superpower." RAND Review, Summer 2003.

[4] Weber, Max. "Politics as a Vocation," in Gerth and Mills. From Max Weber. New York, 1946. 48.

[5] Reinhard Bendix, Nationbuilding and Citizenship (Berkeley: University of California Press, 1977).

[6] Karl Deutsch, "Nation-Building and National Development: Some Issues for Political Research," in Karl Deutsch and William Foltz, eds., Nationbuilding (New York: Atherton, 1963) 7-8.

[7] Almond, Gabriel A. and James S. Coleman (eds.) The Politics of the Developing Areas. Princeton: Princeton University Press, 1960.

[8] Ibid, p 17.

[9] Pye, Lucian W. Aspects of Political Development. Boston: Little, Brown and Company, 1966.

[10] Ibid, p. 9

[11] Ibid, pp. 33-45

[12] SeErs, Dudley, "The Meaning of Development," in Uphoff, Norman T. and Warren F. Ilchman (eds.). The Political Economy of Development. Berkeley: University of California Press, 1972. p. 124.

[13] Almond, Gabriel A. and Sidney Verba. The Civic Culture. Boston: Little, Brown and Company, 1963, pp. 315-324.

[14] Tocqueville, Alexis de. Democracy in America . Hardcover ed. New York: Signet Books, 2001.

[15] Putnam, Robert D. Making Democracy Work: Civic Traditions in Modern Italy. Princeton: Princeton University Press, 1993, pp. 86-91.

[16] Kant, Immanuel. Perpetual Peace, and Other Essays on Politics, History, and Morals. Hacket Publishing Company, 1983.

[17] As cited in Donohoe, "Preparing Leaders for Nationbuilding"Military Review. http://www.Leavenworth.army.mil/milrev/download/English/MayJun04/don.pdf

[18] Army Training and Doctrine Command, "Mission Statement and Commander's Intent," on-line at http://www.tradoc.army.mil/tpubs/regs/r870-1.pdf , accessed 16 April 2004.

[19] Robert Kaplan, "Supremacy by Stealth," The Atlantic Monthly (July-August 2003): 65.

[20] John Hersey, A Bell for Adano. New York: A.A. Knopf, 1944.

[21] Donohoe, Patrick. "Preparing Leaders for Nationbuilding"Military Review. http://www.Leavenworth.army.mil/milrev/download/English/MayJun04/don.pdf

[22] Michael Ignatieff. "Nation-Building Lite," New York Times Magazine, 28 July 2002.

[23] Dobbins, James. (2003). "Nation-Building: the Inescapable Responsibility of the World's Only Superpower." RAND Review, Summer 2003.

[24] Anderson, Mary. "Do No Harm." Boulder, CO: Lynne Rienner Publishers, 1999.

Use the following to cite this article: Stephenson, Carolyn . "Nation Building." Beyond Intractability . Eds. Guy Burgess and Heidi Burgess. Conflict Information Consortium, University of Colorado, Boulder. Posted: January 2005 < http://www.beyondintractability.org/essay/nation-building >.

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How to build a nation.

Alvin Powell

Harvard Staff Writer

To succeed, Fukuyama says, a national identity must be forged from within

Building a new nation can only be done from within, one of America’s top political intellectuals said Thursday, a reality that he said explains the bloody obstacles the United States has encountered in its efforts to create new, democratic governments in Iraq and Afghanistan.

Francis Fukuyama , who in 1992 famously predicted “the end of history” because liberal democracies and free market economies suggested an endpoint in the evolution of government, said that external forces can erect the skeleton of state in an embattled country, creating police forces, administrative structures, and taxing authorities. But nation-building goes further and involves a shared sense of national identity, built on elements that tie people together — such as shared culture, language, and history — that cannot be imposed from without.

Fukuyama provided an overview in which he said large, diverse nations have a harder row to hoe in creating national identities. Nigeria is an example where little effort has been expended on nation-building, with resulting dysfunction and inter-group violence, while the United States is an example of a diverse nation where people feel a sense of national identity not because of shared ethnicity or longstanding cultural history, but because of a shared set of ideals.

Fukuyama spoke at the Minda de Gunzburg Center for European Studies in a kickoff session for a two-day workshop focused on European national identities, organized with the Grundtvig Centre at Aarhus University in Denmark.

Professor of Government Grzegorz Ekiert , the Center for European Studies’ director, introduced Fukuyama, describing him as one of the nation’s leading public intellectuals over the past 20 years and the author of nine books, including 1992’s “The End of History and the Last Man.”

Fukuyama, the Nomellini Senior Fellow in Stanford University’s Spogli Institute for International Studies , described several ways that national identities have been constructed, including by moving borders, changing populations, and assimilating people culturally.

He used the example of the collapse of the Soviet Union and the emergence of the Russian Federation as an example of changing borders to forge a national identity. The idea of creating a “Soviet Man,” once fostered by the U.S.S.R.’s leaders, never really took hold. In the discussions of what a post-Soviet Russia should look like, the idea that resonated most with people was a “small Russia” vision, in which Russians focused on home and stopped spending manpower and treasure in other places.

Changing populations has also been used to forge national identities, sometimes through inhumane means. The ethnic cleansing campaigns that marked the fighting in the Balkans in the 1990s are examples, as is the expansion of the ethnic Han from their original home in northern China to their current domination of the nation. The shuffling of populations after World War II, Fukuyama said, is a big factor in the stability of today’s Europe.

Independent cultures across Indonesia’s 11,000 islands and Tanzania’s many tribal groups were assimilated into a national identity forged by authoritarian governments. A common language was required to be taught in all schools, a key factor in building a national identity. Fukuyama contrasted those nations with Nigeria and Kenya, where nation-building efforts were not applied with a strong hand and where inter-group violence has been a problem.

Another important factor in forging national identities is “historical amnesia,” Fukuyama said. He cited the political theorist Machiavelli in saying that many of today’s stable nations have their roots in an “original crime,” a violent event such as the Swiss civil war, the partition of India and Pakistan, or the subjugation of native people in the United States. In Denmark, he said, it was German leader Otto von Bismarck’s crime — taking German-speaking provinces from Denmark by force in 1864 — that left behind a Danish-speaking nation where forging a national identity among a people sharing a common language and culture was relatively easy.

“He [Machiavelli] says all just enterprises originate in an original crime … I think this is much truer than we would like to admit,” Fukuyama said. “This doesn’t mean that liberal democracies … are any less good as democracies, but it also shouldn’t allow us to forget that they started in an original crime.”

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In This Article Expand or collapse the "in this article" section Nation-Building

Introduction, reference works: concepts and definitions.

• Structural Explanations
• State-Planned Policies
• Third-Party Nation-Building
• Contingency, Events, and Demonstration Effects
• Seminal Case Studies
• State Formation and Social Order
• Self-Determination Movements
• Public Goods Provision

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• Nations and Nationalism
• State Theory in International Relations

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Nation-Building by Harris Mylonas LAST REVIEWED: 24 September 2020 LAST MODIFIED: 24 September 2020 DOI: 10.1093/obo/9780199743292-0217

Nation-building may be defined as the process through which the boundaries of the modern state and those of the national community become congruent. The desired outcome is to achieve national integration ( Reference Works: Concepts and Definitions ). The major divide in the literature centers on the causal path that leads to national integration. Thus, nation-building has been theorized as a structural process intertwined with industrialization, urbanization, social mobilization, etc. ( Structural Explanations ); as the result of deliberate state policies that aim at the homogenization of a state along the lines of a specific constitutive story—that can and often does change over time and under certain conditions ( State-Planned Policies ); as the product of top-bottom processes that could originate from forces outside of the boundaries of the relevant state; and as the product of bottom-up processes that do not require any state intervention to come about ( Contingency, Events, and Demonstration Effects ). Since the emergence of nationalism as the dominant ideology to legitimate authority and the template of the nation-state as an organizational principle of the international system, state elites have pursued different policies toward the various unassimilated groups within their territorial boundaries ( Seminal Case Studies ) with variable consequences ( Nation-Building and Its Consequences ). Thus, scholars have suggested that the nation-building experience of each state—or lack thereof—has had an impact on patterns of State Formation and Social Order , Self-Determination Movements , War Onset , and Public Goods Provision .

The concept of nation-building cannot be understood without the help of certain key concepts such as the nation, national identity, nation-state, and nationalism. The term “nation” has been defined by multiple philosophers, scholars, and practitioners. These definitions range from essentialist ones that reify certain characteristics as purely national ones ( Herder 2004 , Fichte 2008 ) to more constructivist ones highlighting collective ascription as a key element for the existence of a nation ( Renan 1995 , Anderson 1983 ). Tension exists between scholars who see the emergence of modern nations as a natural outgrowth from centuries of development and those who understand national identity as a modern social construct. Naturally, most nationalists themselves adopt a primordialist understanding of nationhood but prominent scholars also highlight the ethnic origins of modern nations ( Smith 1986 ). Modernization scholars ( Gellner 2006 , Anderson 1983 ) and, later on, various strands of constructivists ( Laitin 2007 , Brubaker 1996 ) have pointed out the limitations of the primordialist view. The view of nations being the natural outgrowth of premodern ethnies often assumes phenotypical commonalities that do not correspond to realities on the ground. Moreover, constructivists echo Renan’s critique that shared ethnic attributes do not necessarily mean a shared national identity or imply anything about loyalty to a nation. Finally, a primordialist perspective that essentializes attributes cannot help us explain identity change ( Laitin 2007 ) or the timing of “national awakenings.” Regardless of the definition of the nation and debates about the origins of nationalism, most scholars agree that nationalism—the “political principle which holds that the political and the national unit should be congruent” ( Gellner 2006 , see p. 1)—is one of the most potent ideologies in modern times. In fact, what differentiates an ethnic group from a stateless national group is the fact that the former is not motivated by a nationalist ideology, namely the belief that the world is divided into national units (“nation-states”), that the primary loyalty should be to the nation and not to the family, the kinship group, or some other local or supranational unit, accompanied by a claim to sovereignty over a territorially bounded homeland. Nationalism takes different forms depending on the position that the group making the claim to sovereignty currently occupies in relation to other groups ( Hechter 2000 ).

Anderson, Benedict. Imagined Communities: Reflections on the Origin and Spread of Nationalism . London: Verso, 1983.

Anderson introduces an influential definition of nationalism that focuses on the constructed nature of nations, calling them “imagined communities.” He defines the nation as an imagined impersonal community, defined by its common history and perceived distinctiveness, that is believed to exercise the collective right to sovereign control over a given territory.

Brubaker, Rogers. Nationalism Refrained: Nationhood and the National Question in the New Europe . Cambridge, UK: Cambridge University Press, 1996.

DOI: 10.1017/CBO9780511558764

Brubaker’s theme is the nationalization of the political sphere. He highlights the dynamic interaction in the triadic nexus involving national minorities, nationalizing states, and external national homelands. The three entities are far from fixed according to Brubaker, who invites us to stop treating the “nation” as an entity and approach it as “an institutionalized form.”

Fichte, Johann Gottlieb. Addresses to the German Nation . Edited and translated by Gregory Moore. Cambridge, UK: Cambridge University Press, 2008.

Fichte (1808) defined the nation by objective criteria such as shared attributes. For Fichte, language is a natural phenomenon. Indeed, the possession of a shared language defines the natural boundaries of a Volk or a Nation. Fichte’s writings developed in reaction to the occupation of German territories by Napoleon’s forces.

Gellner, Ernest. Nations and Nationalism . 2d ed. Oxford: Blackwell, 2006.

This pathbreaking book was originally published in 1983. Gellner famously defined nationalism as “primarily a political principle that holds that the political and the national unit should be congruent” (p. 1). He emphasized the role of industrialization in the emergence and spread of nationalism through the introduction of mass schooling and assimilation into a high culture.

Hechter, Michael. Containing Nationalism . Oxford: Oxford University Press, 2000.

Hechter defines nations as “territorially concentrated ethnic groups” (p. 14). He focuses on the transition from indirect to direct rule and identifies different types of nationalism: State-Building Nationalism, Peripheral Nationalism, Irredentist Nationalism, Unification Nationalism, and Patriotism. Hechter, echoing Gellner, defines nationalism as “a collective action designed to render the boundaries of the nation congruent with those of its governance unit” (p. 15).

Herder, Johann Gottfried. Another Philosophy of History and Selected Political Writings . Edited and translated by Ioannis Evrigenis and Daniel Pellerin. Indianapolis, IN: Hackett, 2004.

This is a reliable English translation of Herder’s writings from the second half of the 18th century. Herder argued that “Nature raises families; the most natural state is therefore also one people, with one national character. Through the millennia, this national character is maintained within a people and can be developed most naturally if its native prince so desires, for a people is as much a plant of nature as a family, only with more branches” (p. 128). He is considered as one of the fathers of romantic nationalism.

Laitin, David. Nations, States, and Violence . Oxford: Oxford University Press, 2007.

Laitin defines the nation as a population with a coordinated set of beliefs about their cultural identities whose representatives claim ownership of a state for them by dint of that coordination either through separation, amalgamation, or return. Benefits of coordination explain the stickiness of these national identities.

Renan, Ernest. “What Is a Nation?” In The Nationalism Reader . Edited by Omar Dahbour and Micheline R. Ishay, 143–155. Atlantic Highlands, NJ: Humanities Press, 1995.

This is an English translation of a lecture that Renan gave in 1882 at Sorbonne University. It presents one of the first coherent and thorough critiques of the romantic nationalist view. Renan reviews the most common markers used to define nations in Europe, such as race, dynasty, language, religion, and geography, and discusses their limitations. For Renan, “the existence of a nation is a daily plebiscite” (p. 154).

Smith, Anthony D. The Ethnic Origins of Nations . Oxford: Blackwell, 1986.

Smith has famously engaged Gellner’s claim that “any old shred and patch would do” for the purposes of constructing a nation. Smith, instead, highlights the importance of ethnic roots in the formation of nations. He takes issue with the emphasis on the exclusively modern quality of nations and argues that most nations have premodern origins in the form of long-standing cultural symbols that are building blocks for modern nation-building.

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• Areeba Fatima
• December 27, 2023
• Daily Write-Ups , Education in Pakistan , Featured , Opinions

The following article, “What is the Role of Education in Character Building? Highlight Major Pitfalls in Pakistan’s Education System.” , is written by Areeba Fatima , a student of Sir Syed Kazim Ali . Moreover, the article is written on the same pattern, taught by Sir to his students, scoring the highest marks in compulsory subjects for years. Sir Kazim has uploaded his students’ solved past paper questions so other thousands of aspirants can understand how to crack a topic or question, how to write relevantly, what coherence is, and how to include and connect ideas, opinions, and suggestions to score the maximum.

1-Introduction 

2-Understanding the term character building and education system

3-What is the role of education system in character building?

• ✓ Nurturing intellectual virtues  
• Evidence:  As Martin Luther King Jr. has aptly said, “The function of education is to teach one to think intensively and critically. Intelligence plus character is the goal of true education.” 
• ✓ Strengthening moral ethics
• Evidence:  As Jerry Springer has rightly said, “We are all born as empty vessels, which moral values can shape.”
• ✓ Fostering civic virtues
• Evidence:  According to John Adams, the famous US president, “A free society requires, for its very survival, a citizenry devoted in large part to moral and civic virtue.”
• ✓ Boosting performance values 
• Evidence:  According to Confucius, “Education breeds confidence, confidence breeds hope, and hope breeds peace.”

4-What are the major pitfalls in Pakistan’s education system?

• ✓ Outdated and irrelevant curriculum
• Evidence:   According to our founding father, Quaid e Azam, the world is progressing so rapidly that without requisite advancements in education, we shall not only lag behind others but may be wiped out altogether.
• ✓ Lack of pedagogical skills
• Evidence:  According to the survey conducted by the Alif Ailaan Organization, over 40 per cent of teachers received no training in Pakistan.
• ✓ Ineffective education policies
• Evidence:  According to multiple pieces of research, there is a massive contradiction in policies the government launched and steps to achieve its results. Due to poor monitoring and inappropriate management, the applied policies did not give the desired results.
• ✓ Lack of career counselling 
• Evidence:  According to multiple surveys, more than 90% of students in Pakistan don’t know where the boat of their lives is going due to the lack of career counselling. 

5- Suggestions to improve Pakistan’s education system 

• ✓To timely implement effective education policies and make them free of political intervention 
• ✓To ensure the uniformity of education through a single national curriculum 
• ✓To introduce a modern and relevant curriculum and its evaluation on an annual basis

6-Critical analysis 

7-Conclusion 

Answer to the Question

1-introduction.

Education, the kindling flame, is indispensable in developing humankind’s character from darkness to light and in the evolution of thoughts from ashes to the phoenix. Moreover, education serves as a lubricant fueling society’s intellectual virtues, moral ethics, and civil virtues, cultivating mutually beneficial individuals with social traits. Besides, enlightened education also breeds critical thinking, integrity, transparency, and rational judgment, central to character building. However, Pakistan’s education system has drastically failed in the enculturation of masses within the established social values, moral codes, economic principles and political traits, ultimately leading to inclusive development. There are many flaws in Pakistan’s education system, like the lack of pedagogical skills and ineffective education policies, owing to which it has been in shambles for years. Further, outdated and irrelevant curricula and the lack of career counselling have put the country into hot waters. Nonetheless, to cure the ills of Pakistan’s education system, various concerted and sustained efforts are required to achieve the desired results. Thus, Pakistan should revamp its education policies and update its curriculum annually to have its say among nations. 

2-Understanding the terms character building and education system

Moving ahead, character building is a cognitive learning process adapting core ethical norms, intellectual virtues, and civic values. It also fosters critical thinking and decision-making abilities and encourages students to engage in meaningful dialogues and debates. Similarly, the education system includes all institutions and opportunities for formal education. In a broader context, the system consists of all institutions, public and private sector, profit and non-profit, onsite and virtual, and the ones that are directly involved in financing, managing, operating, and regulating such institutions.

3-The role of education in character building

Furthermore, education encultures masses with cognitive, social, and moral values necessary for the betterment of society and enables them to meet the demanding dynamics of life. A few ways education can help in character building are given below.

Nurturing intellectual values

First, the role of education in the generation and expansion of intellectual human capital cannot be overemphasized. It breeds creativity, critical thinking, and curiosity, nurturing the intelligent minds of youth who are the tangible assets of a nation. At the same time, it also fosters the growth of latent abilities to unlock personal talents and the quest for understanding.  As Martin Luther King Jr. aptly said, “The function of education is to teach one to think intensively and critically. Intelligence plus character is the goal of true education.”  Moreover, proper education, which makes a citizen develop cognitive abilities, is the best tool for intellectual development. Thus, quality education is considered a means to harness the intellectual virtues of a nation in all its facets.  

Strengthening moral ethics

Moving forward, education, a multipurpose process, decide the fate and future of the moral development of a nation. To illustrate, education also reaps the seeds of ethical values and norms, such as honesty, compassion, respect, and accountability. It is an undeniable fact that education helps a nation to discern between right and wrong and to differentiate between fact and myth, bringing a positive change in society.  As Jerry Springer has rightly said, “We are all born as empty vessels, which moral values can shape.”  Hence, education fosters the ethical qualities and moral values that are the guiding principle of life, uplifting the all-around development of an individual.

Fostering civic virtues

Going down the ladder, education plays a crucial role in promoting civil values, which can play a vital role in shaping the future of society and preparing students to navigate challenging civic quandaries. By fostering a sense of community awareness, responsible citizenship, and social welfare in youth, education further enhances the establishment of a democratic society.  According to John Adams, the famous US president, “A free society requires, for its very survival, a citizenry devoted in large part to moral and civic virtue.”  Education also helps cultivate future leaders who lead with civic participation and a sense of social responsibility and prioritize the greater good through imparting civic ideals. Hence, civic values’ role in generating a better citizenry cannot be overstated.

Boosting performance values

Last but not least, education boosts the performance values of students, which can create a utopic impression in the eyes of the audience. A confident personality, motivational nature, and phlegmatic character are essential to thrive in the contemporary world.  In this regard,   Confucius’s argument is well supported by the evidence that education breeds confidence, confidence breeds hope, and hope generates peace.  Hence, it shows that education is the ultimate source of confidence and motivation, allowing youth to break barriers and explore limitations.  

4-Significant pitfalls in Pakistan’s education system

Sadly, there are a plethora of challenges to Pakistan’s education system which impede its successful administration. However, a few of them are given hereunder. 

Outdated and irrelevant curriculum

Listing the first one is the outdated curriculum has been the bone of contention in developing Pakistan’s education system, making it unable to meet the current demands. It is an old curriculum that compels the learners to memorize specific facts and figures without considering the reality of education.  According to our founding father, Quaid e Azam, “The world is progressing so rapidly that without requisite advancements in teaching, we not only lag behind others but may be wiped out altogether.”  Undoubtedly, Pakistan’s present educational curriculum does not meet these modern standards of education and research. In summary, it does not promote the interest of the learner in practical work, research, and scientific knowledge. 

Lack of pedagogical skills

Likewise, the teaching process of Pakistan’s education system is currently in shambles as teachers are suffering from a lack of pedagogical skills. These skills enable teachers to instruct students, manage their classrooms, and strengthen collaborative learning. The most critical requirement of Pakistan’s education system is to improve the quality of teachers’ training, which is essential to enhance students’ outcomes.  According to the survey conducted by the Alif Ailaan Organization, over 40 per cent of teachers received no training in Pakistan.  It shows that there are no proper training institutes in Pakistan, and most existing institutes are closed due to the lack of funds. Hence, it is the need of the hour to bring about much-needed improvements in the teachers’ pedagogy training.

Ineffective education policies

Similarly, Pakistan has had several education policies since its inception. Still, due to political interventions, lack of collaboration, corruption, and ambiguous objectives, policies could not be implemented in true letter and spirit. Moreover, the policies are not based on the needs and challenges of each province and district, and they have also ignored the development of teachers, leading to alienation between the teachers and the education system.  According to multiple research studies, there is a massive contradiction in the government’s policies and the steps taken to achieve its results. Due to poor monitoring and inappropriate management, the applied policies did not give the desired results . Therefore, many ineffective education policies have drastically failed to take the country out of social, political, economic, and development quagmire.

Lack of career counselling 

Another flaw of Pakistan’s education system is the absence of career counselling at the school and college levels. Moreover, due to the lack of career counselling, most students make the wrong decisions after graduation and fail.  According to multiple surveys, more than 90% of students in Pakistan don’t know where the boat of their lives is going due to the lack of career counselling.  At the same time, the unemployment rate is increasing in the country as youth are unaware of job opportunities and demands. Hence, the main reason behind the prevailing depression in Pakistani youth lies in the roots of career unawareness.

5-Suggestions to improve Pakistan’s education system 

However, to revamp Pakistan’s education system, multi-pronged strategies are required, which can put the country back on the road to development. Some of them are discussed below.

To timely implement effective education policies and make them free of political intervention

First, education policies should be implemented promptly, free of political interference. It will allow the system to function smoothly and without any discrimination.  The glaring example is Sweden, the first country with a well-developed public education system that has worked day and night on implementing effective education policies and stands out as the 3rd best country in the world.  Therefore, Pakistan’s education policies should not remain as a potter, but practical steps should be taken to provide the right shade to these approaches.

To ensure the uniformity of education through a single national curriculum (SNC)

Moreover, by properly implementing a single national curriculum, Pakistan can reach the heights of national development and unity. A unified national curriculum can help close the divide between social classes and promote national unity.  As Mohammad Iqbal, a renowned author, has beautifully explained the situation of the education system, “The system of education in Pakistan is not based on uniform principles, and only the unified national curriculum can help ameliorate the situation.”  In summary, SNC can upgrade Pakistan on social, political, and economic grounds as it offers equal prospects to all stakeholders of society. To sum up, a single national curriculum can become a positive step in Pakistan’s education system and, in turn, promote national development. 

To introduce a modern and relevant curriculum and its evaluation on an annual basis

Furthermore, the curriculum should be kept relevant and updated, and it should be evaluated on an annual basis to meet the changing demands. Therefore, a vast survey should be conducted, and the curriculum goals should be redefined. Further, the curriculum should be changed according to the recommendations of the education’s researchers, teachers, and students. Hence, the curriculum should cater to the psyche and needs of the society and country, making it flourish nationally and internationally.

6-Critical Analysis

Character development, as per the prompt critical analysis, is a vital skill for students of all ages. Among all the character development traits, moral codes and civic values dare to change society’s track. However, Pakistan’s education system promotes a herd mentality that ends up producing only factual literature. Thus, it is high time to adopt tangible measures, revamp education policies and ensure quality education for all. 

7-Conclusion   

In conclusion, education is a tool that sharpens character development by fueling intellectual virtues, moral ethics, development values, and civic virtues. It also nurtures the social traits and personality development of an individual. Nonetheless, Pakistan’s education system has drastically failed to promote its citizens’ moral codes, social values, economic principles, and political will. The significant flaws of Pakistan’s education system are the lack of pedagogical skills, outdated curriculum, and ineffective education policies. However, the menace can be curbed by implementing and updating a single national curriculum annually.  

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Essay on Role of Youths in Nation Building for Students and Children

500 words essay on role of youths in nation building.

It is a well-known fact that the youth of any country is a great asset. They are indeed the future of the country and represent it at every level. The role of youths in nation-building is more important than you might think. In other words, the intelligence and work of the youth will take the country on the pathway of success. As every citizen is equally responsible, the youth is too. They are the building blocks of a country.

Role of Youth

The youth is important because they will be our future. Today they might be our partners, tomorrow they will go on to become leaders. The youths are very energetic and enthusiastic. They have the ability to learn and adapt to the environment . Similarly, they are willing to learn and act on it as well to achieve their goals.

Our youth can bring social reform and improvement in society. We cannot make do without the youth of a country. Furthermore, the nation requires their participation to achieve the goals and help in taking the country towards progress.

Likewise, we see how the development of any country requires active participation from the youth. It does not matter which field we want to progress in, whether it is the technical field or sports field, youth is needed. It is up to us how to help the youth in playing this role properly. We must make all the youth aware of their power and the role they have to play in nation-building.

Ways to Help the Youth

There are many ways in which we can help the youth of our country to achieve their potential. For that, the government must introduce programs that will help in fighting off issues like unemployment, poor education institutes and more to help them prosper without any hindrance.

Similarly, citizens must make sure to encourage our youth to do better in every field. When we constantly discourage our youth and don’t believe in them, they will lose their spark. We all must make sure that they should be given the wind beneath their wings to fly high instead of bringing them down by tying chains to their wings.

Furthermore, equal opportunities must be provided for all irrespective of caste, creed, gender , race, religion and more. There are various issues of nepotism and favoritism that is eating away the actual talent of the country. This must be done away with as soon as possible. We must make sure that every youth has the chance to prove themselves worthy and that must be offered equally to all.

In short, our youth has the power to build a nation so we must give them the opportunity. They are the future and they have the perspective which the older generations lack. Their zeal and enthusiasm must be channelized properly to help a nation prosper and flourish.

FAQ on Essay on Role of Youths in Nation Building

Q.1 What role does youth play in nation-building?

A.1 The youth plays a great role in nation-building. It has the power to help a country develop and move towards progress. It also is responsible for bringing social reform within a country. The youth of a country determine the future of a nation.

Q.2 How can we help youth?

A.2 As well all know youth is facing too many problems nowadays. We need to give them equal opportunities in every field so they can succeed well. They must be given all the facilities and also encouraged to take the challenge to achieve success.

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The Maritime Review

The online edition of the maritime league's maritime review magazine, character building is nation building university of perpetual help addresses modern challenges for maritime cadets.

Posted By: James Nikko Hosana 23-Mar-2018

The influx of contemporaneous challenges in the maritime arena is sending a strong signal that modern day students must be accorded the best of maritime education and training especially when it comes to building the very foundation of their future. And if one chooses the path of becoming a maritime professional, the matter of deciding where to jumpstart his career is one of the struggles of every hopeful captain, chief engineer, and naval architect in the making. The good news is, there is no need for aspiring maritime students to go far from home because over the years, the University of Perpetual Help (UPH) has developed its maritime education and training institutions very well.

With an integrated system that upholds the time-honored guiding principle of “Character Building is Nation Building” , the University of Perpetual Help offers more than the basics of teaching and training. Among others, the development of the necessary attributes of a well-rounded seafarer is a top priority that should make each and every Perpetualite mariner count. In making every Filipino seafarer count, there’s no doubt that the Philippines will continue to be the crewing capital of the world.

With the pillars of education, training, and deployment steering the way of our combined institutions’ vision and mission, the students must know what to expect aside from the traditional well-wishes of fair winds, clear skies, and following seas .

Commitment to Quality Maritime Education

The University of Perpetual Help currently offers, among its many accredited programs, three maritime programs, namely Marine Transportation, Marine Engineering, and Naval Architecture and Marine Engineering, which are available in two accessible campuses – one in Las Piñas City and the other in Biñan, Laguna. Both campuses are equipped with state-of-the art instructional facilities such as the Kongsberg Full-Mission Bridge and Engine Room Simulators and other technical laboratories. Dedicated UPH maritime professionals are always ready to mold students to the best of their abilities while instilling in them the core values of professionalism, teamwork, and excellence which are essential to the students’ pursuit of a dignified maritime profession. Recently, Senior High School with Pre-Baccalaureate Maritime Specialization has likewise been introduced into the system.

To attest to UPH’s long-standing commitment to excellence, Perpetualite maritime institutions have achieved several recognitions, from Commission on Higher Education (CHED) and Maritime Industry Authority (MARINA) to Bureau Veritas ISO 9001:2015 Certification, and even the much sought after MARINA’s list of recognized schools. UPH has been making a name for itself when it comes to quality education and training. The Philipine Association of Colleges and Universities Commission On Accreditation (PACUCOA) has ranked the UPH Las Piñas campus as the second university with the highest number of accredited programs in the Philippines. The University of Perpetual Help Las Piñas and Biñan campuses which are offering medical, health, business, engineering, computer studies, international hospitality management, education, law, maritime education, aviation, criminology, and graduate programs have already been granted Autonomous Status by CHED.

The Bachelor of Science in Naval Architecture and Marine Engineering (BSNAME) program is also being upgraded through enhanced learning techniques in the classrooms, and related works on the testing tank and mold lofting facility. BSNAME students also undergo summer On-the-Job Training (OJT) in the shipyards where their individual performances are assessed. Most of the UPH BSNAME graduates are now practicing their profession in local and international shipyards, classification societies, surveying and marine insurance companies, government agencies, uniformed services, and the academe.

Proficiency and Teamwork in Training

The University of Perpetual Help has its own training center located in Marinig, Cabuyao, Laguna which is also known as the University of Perpetual Help System Laguna – Maritime Training Center, Inc (UPHSL-MTCI).

Unlike most of the other centers, UPHSL-MTCI offers in-house training programs to provide quality maritime training instructions and services to students, seafarers, and would-be seafarers in order for them to acquire the necessary skills and knowledge to be globally competent and competitive in the industry without all the hassle of travelling back and forth from their home. In-house trainees likewise develop camaraderie and teamwork while learning as they stay 24/7 inside the training site for the duration of the course.

UPHSL-MTCI is also equipped with up-to-date and well-maintained facilities and equipment vital to the students’ learning. It has been accredited by the MARINA to offer Basic Training (BT), Advanced Firefighting (AFF), Proficiency in Survival Craft and Rescue Boat (PSCRB), Medical Emergency First Aid (MEFA), Consolidated Marine Pollution Annexes I-VI (Conso MARPOL I-VI) and Ship Security Awareness Training and Seafarers with Designated Security Duties (SSAT-SDSD). Moreover, the training center has met all the requirements for certification to guarantee to its trainees that its top priority is to help them optimize their learning potentials from the classrooms and practicum. UPHSL-MTCI is also ISO 9001:2015 Certified.

Preparedness for Deployment

The two UPH maritime colleges’ Shipboard Training Offices have been strengthened to further assist the students in the fulfillment of their shipboard training (SBT) pursuant to CMO No. 70, series of 2017. Partnership with various shipping companies engaged in international and domestic trade has been enhanced, thus providing more cadet berths for the students. Enrichment programs are likewise conducted to further ascertain the students’ preparedness with the full understanding and support of their parents for SBT deployment.

The knowledge, skills, and attitude acquired by the cadets during the conduct of their SBT on board numerous inter-island vessels will definitely help enable the Philippines to sustain its global maritime manpower dominance. The combined SBT experience gained from international and inter-island vessels will better prepare them for deployment and thus, continue to make the Filipinos the world’s maritime professionals and seafarers of choice. Dr./BGen Antonio L. Tamayo AFP (Res), Chairman of the Board and CEO, and Founder of UPH is very proud that the University has already produced and deployed not only a significant number of maritime professionals and seafarers but also many other professionals for our country and the international community.

Admiral Wilfredo D. Tamayo, former Commandant of the Philippine Coast Guard, and presently the Senior Executive Vice President for Maritime Affairs of UPH added, “along with the other maritime schools in the country, our primary goal is to produce more competent seafarers and maritime officers for both the global fleet, and the shipping industry, maritime services, and cognizant government agencies of the country”.

Here at the University of Perpetual Help, students are trained to serve and learn with a heart, mind, and hand. With the heart means to do things not just by the book but with great passion for the profession; with the mind means being mentally, socially, and spiritually prepared for whatever hardships life has to throw whether in school or onboard which would eventually make the cadet a seasoned seafarer, and lastly, with the hand means to pursue a colorful career not just for the student’s personal growth, nor for his family’s, but more so, for the betterment of our seafaring nation, guided by the very principle that every Perpetualite has known, and that is “Character Building is Nation Building”.

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• Role of Youth in Nation Building Essay

Long and Short Essay on Role of Youth in Nation Building

The role of Youth in nation-building or development is very important, and this is because the development of any nation lies in the future generation. Democracy, economy, technology and the improvement of medical science all lie in the hands of the Youth. Poverty, unemployment, global warming, and pollution of many types are the problems that the world is facing today. The answer to solving all these problems lies with the next generation.

History is evident that the next generation has been the answer to solve future problems. As time passes by, it is required to adapt to the changes and bring a change in society. The Youth is capable of doing so; we can bring a change in society. So what is the role of the Youth for a better tomorrow? What are the qualities that are required to bring a change in society?. These two questions are very important, and all the students should know the answer to them. To answer these questions, the role of Youth in nation-building essays is written. 

Below a long and short essay on the role of youths in nation-building and frequently asked questions on the essay about the role of the Youth in our society is given. Students can refer to these essays and understand the importance of Youth in the development of the country and make a speech on the role of youth in nation-building.

Long Essay on Role of Youths in Nation-Building

Swami Vivekananda once said, 'My faith is in the younger generation, the modern generation and out of them will come to my workers. This quote describes the impact the Youth can have on society. More than 60% of the Youth helped Germany win the first world war far better or the worst. The mission to make the first person walk on the moon consisted of more than 80% of the Youth who helped in planning the whole mission. Likewise, Indian Youth also played an important role to make our country free from British rule. Youth has the power to change the world. When the Youth is united, we can make the world a better place to live, and when we are divided, we also have the power to destroy the world.

Youth is the most dynamic and important segment of the population in any country. Statistics show that the developing countries which have a huge youth population could be seeing tremendous growth in all the sectors of the countries provided they inc=vest in young people's education, health and protect and guarantee their rights. It is believed that today's young minds and tomorrow's leaders, creators, builders, and innovators.

For Youth to be good leaders, inventors and innovators, it is important that they are supported and are provided good health, training, and education to transform the future. There will be a boost in the economy of the country when the Youth is working and earning rather than being dependent on anyone.

As we all know that half of the world's population is now under the age of 25, and 1.8 billion people are between the age of 11-25. This is considered to be the largest youth generation to ever exist. Many countries such as Sweden, Japan, and Germany have already started gaining from the Youth by providing them opportunities in different sectors. It has been more than 80 years since the bombing of Hiroshima and Nagasaki in Japan. Any country would be devastated by the loss of lives and the destruction that was caused during that time, but Japan did not stop, and over the decades, the government of Japan has started investing in the Youth and the investment they made in the Youth during that time is giving them the profit now. More than 80% of Youth in Japan are responsible for the economic boost of the country. Industries such as Manga and Anime consist of 90% of young minds that are responsible for generating a revenue of 1.3 billion every year to the country. This is the impact that Youth can make on the country's growth. Here the role of Youth in the national development article is discussed.

Indian Youth- Confused or Confident? 

Let us talk about the Youth of India; Today, India is one of the youngest nations in the world, with more than 55% of the population is below the age of 25, and more than 60% of the population is the working age, which is between 15 to 60 years. It is estimated that the average age of the population by the year 2023 would be 29 years old and in India, whereas, in Japan, it would be 47 years, and in the United States of America, it would be 40 years old. The presence of younger people in our country gives us an edge over the demographic dividend over other countries. The demographic dividend is the growth in the economy of the country due to the change in the age structure of the country. The Youth of our country today are increasingly becoming restless and trying their best to make a difference, but it has not been enough. More effort should be made if we all want to end unemployment, poverty, corruption, and violence in the country. Due to the presence of these diseases in our society, there has been a delay in the development of the country.

India is the biggest democracy in the world, and still, it lags in achieving economic and socio-political growth. The two things which our freedom fighters fought for were freedom and the growth of the country, and after all those years, we have failed in achieving both goals. For 72 years, we have failed to fight unemployment, poverty, corruption, illiteracy, and violence in our country. India's ranks in the various development index have barely grown in recent years. For example, India ranks 116 in the Human Capital Index, 144 in the World Happiness Index, 131 in the Human Development Index, and 141 on the Gender Development Index. This shows the state in which our country is. If India wants to improve all these indices, then it is the responsibility of the Youth to come forward and take responsibility to fight against the multiple inequalities and contribute to the development of the country.

Statistics show that India has the upper hand over other countries as 62 % of the population is the Youth. Young minds are known to be innovative and hard-working that will help in the development of the country. Youth can change the country only if proper opportunities in the various fields are given to them. In our society, we have been guided to pursue careers in either engineering or medical science. This could be because of the pressure from the family or the trend in society. This has become a major cause for the downfall of the Youth. A statistical report suggests that about 55% of engineering Youth are unemployed because they don't have the required skills to crack a job. The Youth can change society if they consider pursuing a career in different fields like arts and politics. If proper opportunities are given to the Youth to represent their ideas in fields such as politics, then we can expect a drastic change in the country's growth. Young minds should be motivated to take part in politics and occupy high positions such as education minister, finance minister, bureaucrats, and even the Prime minister.

Youth has the power to bring change. They have the power to demand justice. For example, a mass protest by the Youth against the CAA bill in Delhi or the mass protest by the Youth in Delhi for justice of Nirbhaya cases are some of the examples of the strength of the Youth. TRO makes the Youth the ultimate power of the country, and educational programs should be developed that aims to teach the young people from the school level the importance and the impact they can have on the country. They should be taught about how the country works and how it can be a significant part of the development of the country. Youth should be motivated to consider different career options such as politics, which eventually helps in running the country. 

Our nation has been facing a lot of problems, and Youth has the power to resolve most of them. All the Youth of today need is a chance to prove themselves. Through many protests against corruption, rape against women, we have witnessed that the Youth have the power to unite individuals from various ethnic groups. The world has been facing many problems such as Racism and Islamophobia. Everyone is fighting with each other because of the religion to which they belong or the complexion of their skin color. These fights within the Youth are created by political leaders or the people with power because they know that the only way they could defeat the power of Youth is when we are divided. This is the reason why we need Youth in politics as youth leaders could convince other fellow men and women to live in peace and harmony. The differences and all these issues should not allow the Youth to be divided. Instead of focusing on these differences, youth leaders should lead the way and help the majority focus on the real issues that matter, such as poverty, crime against women, unemployment, and many more. The Youth has the ability to bring a change in the country. 

To conclude, the role of the Youth is very important in the building of a nation. They can be a positive influence in society and can also solve the problem by introducing innovative and impactful ideas that will only help in the betterment of the country. They have the ability to create an identity for themselves, which will help in creating an impact. All the youth needs is the support of their family and friends, and I can assure you that they can make our country great. 

Short Essay on the Role of Youth in National Development

India is the world's largest democracy and the second largest populated country in the world.65% of the population comprises the Youth, and this is enough to show the importance of Youth and how big of an asset they are for the country.

The role of Youth in nation-building is very important. The work they do and the ideas they help to bring to the table will take the country on the path to success. In spite of being the largest democracy in the world, India is still lagging behind in achieving the economic success that will help to make a mark in the world. It has been 72 years since the freedom of our country, and throughout all these years, India has been infected by a few diseases such as corruption, unemployment, poverty, malnutrition, no proper healthcare services, and a crime against men and women. Indians are ranked 144 in the world happiness index, 141 in the gender development index, and 145 in the Global burden Index. India's rank in the various development indexes has not improved over a few years. The only way India can improve the ranks in all these indices is through empowering the Youth of the country. The Youth need to take charge and come forward to fight for a better tomorrow, and that can only be done if proper opportunities are provided to Youth in different fields.

If anyone wants to bring a change in the system, the only option is to study and get into it. The Indian Youth should consider joining politics and running for different roles such as the governor, bureaucrats, Home minister, and even Prime minister. Youth have the advantage of being a young mind and more connected to today's generation. A youth running the country will help in solving the problems that other Youth faces every day.

Youth has the ability to face any issue and solve it. There has been a rise in the cases of Racism and Islamophobia all across the world. Instead of focusing on important topics such as unemployment, poverty, and corruption, the Youth in our country is divided into a few not-so-important topics. This is because the majority of the Youth has been influenced t=by greedy political leaders who think all about themselves. This is why we need the Youth to be part of politics. Imagine a youth leader who unites every fellow Youth to focus and fight for what will matter for the future, and our country would be great.

To conclude, the Youth has the power to build a nation that will only help in its development. To do so, the Youth of our country should be supported by friends and family members. The Youth should be supported to pursue careers in various fields such as cinema, arts, and politics. The support which everyone will give today to the Youth will help in making our country great in the future. The important role of the youth in nation-building has been discussed here, and students can take a cue for writing an essay on my role as a youth in nation-building.

FAQs on Role of Youth in Nation Building Essay

1. Why is it important to build a nation?

A Nation is a group of people with a common language, beliefs, traditions and culture. Countries have been built from the basis of the shared interest, identity and aspirations of their people coming from different backgrounds. When you say you are Pakistani, Indian or American etc., what comes to your mind? Education, education and education. You have a common identity with all the people living in that particular country which is why you feel united in helping each other in times of need. A nation is a place where all the people live together with harmony and peace because they are united under one umbrella, which is the identity of that particular nation. Building a nation is important because a strong nation can only lead to a stronger economy, which in turn will bring about positive changes for the people living in that country and make their lives easier.

2. What are the traits of a good leader in nation building?

A good leader is a person who has vision and clarity about where he or she wants to take the country. He has complete knowledge about what needs to be done to achieve his goal, whether it's peaceful negotiations between countries at war or building roads within the country. He is a good motivator and knows how to bring out the best in people. He is honest and has high moral values. Last but not least, he is a true leader who can lead from the front and guide others to work for the common good. If a nation has a good leader, it can be possible to bring positive changes in every sector and make the country a better place to live in. With the help of a good leader, a nation can be built in a better way. A good leader can change the destiny of a nation.

3. What are the responsibilities of the youth in nation-building?

Youth has the responsibility to do their bit for nation-building, along with the common people like students, workers etc. Youth should make decisions after much thought and consideration because they hold the future of our generation in their hands. They should work together with all sections of society to bring about positive change in the country. They should also be involved in activities that promote national unity and solidarity. Youth should focus on their education and build a bright future for themselves and their country. They should join the army, civil services, police etc., to serve the nation in their respective capacities. The Youth play a very important role in Nation Building. They are the future of our country, and it is very important to groom them to become good leaders. Youth should be encouraged to take up sports and social work to strengthen our society. If a country has a responsible youth, then that Youth will definitely lead the country to a better future.

4. How can the youth be more involved in nation-building?

The Youth should take up jobs that benefit society. They can join the army, police or civil services to serve our nation. The Youth are our future and should be encouraged to take up sports and social work. Our Youth need to be educated because we cannot progress without them. We all must encourage our Youth to take part in nation-building activities so that together we can create a better future for everyone. With the help of our Youth, many problems can be solved. They should stop taking drugs and other harmful substances. Volunteering for community support activities is a very good way to give back to society while helping our Youth grow stronger in their personal life, health and well-being. If our Youth takes part in nation-building activities, then definitely our nation will be built in a better way.

5. What is the role of women in nation-building?

Women play a very important role in nation-building because they keep the family unit intact and pass on values to the young children. They must not neglect their household work and try to give equal importance to their traditional role while also training themselves to be good citizens. Women should strive for a healthy environment in society and join groups that work to bring about positive changes in their community. They can also involve themselves in nation-building activities like blood donation camps, tree plantation drives etc. There are many jobs women can take up, such as becoming police officers, nurses etc., to serve our nation. The role of Youth in Nation Building is very vital. A responsible youth can definitely lead the country to a better future. Youth should be encouraged to take up jobs that benefit society. Women contribute to nation-building in many ways like working with police, forest department etc. Women play a very important role in nation-building. Nowadays, women are given more freedom, and they play a vital role in society. Women involve themselves in nation-building activities like blood donation camps, tree plantation drives etc. women are taking up jobs in many fields like policewomen, nurses etc. So, women definitely play a very important role in nation-building, and they should be given more opportunities to serve our nation.

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Vivekananda’s Teachings on Character-Building

Vivekananda propounded ‘man-making education’ which involves the harmonious development of the body, mind and soul.

Human existence is going through a crisis. The tremendous emphasis on material gain and power, and the overt dependence on science and technology, are fast resulting in the devaluation of humanity. Moral and spiritual values are being undermined. The fundamental principles of civilisation are being ignored. Conflicts of ideas, manners and habits pervade the atmosphere. In this situation, the way out, as Vivekananda emphasised is ‘education’. We need to first rework our system of education to make it more holistic and value-based. There has to be an education through which ethics, ideals and values can be developed among students so that they can conduct their life consciously and conscientiously. With the right education, they should be able to decide what is right or wrong, what is good or evil and what is justice or injustice.

Vivekananda was of the opinion that it was not sufficient to be able to distinguish between what is right and wrong, but that we also needed to develop the courage to execute ‘the right’. He stressed a ‘spiritual’ education, by which he meant education that can build good character.  More than this, we need ‘life-building, man-making …[and] nation-building’ education.  For this Vivekananda prepared an outline of an educational system in accordance with fundamental principles that he thought were critical to achieving this end. Without a proper education, he did not believe it would be possible to develop the nation. Education was needed to strengthen the mind, sharpened the intellect and provide the strength to stand on one’s own feet. With these strengths, he believed education could provide solutions to all social, political and global problems.

My purpose in this chapter is to explain Vivekananda’s basic philosophy of ‘man-making education’ and the central role of character-building in that process.

Vivekananda’s educational philosophy

Vivekananda was probably among the first Indian thinkers to give a psychological and spiritual orientation to education and nation-building. His ideas about education were based on Vedantic doctrine. According to Vivekananda education, like Yoga in its deeper sense, is a rapid psychological process towards perfection. ‘Manifesting the perfection already within man’ was the keynote in Vivekananda’s approach to education ( CW , 1989, Vol. 4, p.358; Vol.3, p.224). This is rooted in the Vedantic idea of growing conscious of the ever-perfect nature of the Self and discovering the Self.  The Brihadaranyaka Upanishad (2.4.5)[*] says:

atma vaa are drashtavyah , mantavyah , shrotavyah , nididhyasitavyah.

This means that the Self alone has to be seen, thought, heard and contemplated on. Education therefore must aim at true self-knowledge which can liberate humanity from all kinds of bondage:

sa vidya ya vimuktaye. 

True knowledge alone can liberate ( Vishnu Purana , 1.19.41)[†].

According to Vivekananda, the lasting foundation for nation-building was not economics or politics but education. In Vivekananda’s words:

It is a man-making religion that we want. It is man-making theories that we want. It is man-making education all round that we want. And here is the test of truth — anything that makes you weak physically, intellectually, and spiritually, reject as poison; there is no life in it, it cannot be true. Truth is strengthening. Truth is purity, truth is all-knowledge; truth must be strengthening, must be enlightening, must be invigorating.” ( CW , 1989, Vol.3, pp.224-225)

In other words, ‘man-making education’ involves the harmonious development of the body, mind and soul. For this to be achieved, education had to involve the integration of the different aspects of our personalities. However, the modern system of education in India and elsewhere, has largely ignored the development of personality. As a result, most of us emerge from the formal educational process with semi-formed personalities. The work we engage in often bears no correspondence with our real genius.  Thus we live in deep suffering, separated from ourselves. What we need is an educational process that helps us develop rounded personalities with strong mental and spiritual powers.  Education should instil us not only with intelligence but also self-confidence and self-reliance.  Vivekananda’s teachings on this reflect contemporary understandings of how a successful educational process should be evaluated.  In this sense, he was many decades ahead of his time. For Vivekananda, the principles of education matched and reinforced the principles of yoga. He said:

Yoga may be regarded as a means of compressing one’s evolution into a single life or a few months or even a few hours of bodily existence’ (Vivekananda cited by Aurobindo, 1999, Vol.23, pp. 23:6).

Such a compression made perfection accessible to all human beings for it did not require any special isolation from everyday life. The perfection of which Vivekananda spoke was veiled by the imperfections and impurities of the three faculties that constituted an individual: the body, mind and intellect. These needed to be honed for their full potential to be realised. That honing process was the true purpose of education, according to Vivekananda. For him the educational system needed to realise the Vedic dictum ‘ manurbhavajanayadivyamjanam ’ – Be a man and create a Divine population ( CW , 1989, Vol.3, p.302; Kashyap and Sadagopan (Eds.), 1998, 10.53.6).

The contrast between Vivekananda’s vision and the modern educational system is stark: it is as if we are busy cutting trees with blunt instruments, chiselling away hoping to create perfect ‘trophies’. But the end product of our labours is that humans work and behave more like machines. The existing, conventional educational system is counterproductive to the wellbeing of individuals, the nation and humankind in general.

What is character?

The word ‘character’ first appeared in Western and European literature and self-improvement manuals around the 17th century CE. It became more popular and peaked around the 19th century CE. Susman writes that during the 1800s, ‘character was a key word in the vocabulary of Englishmen and Americans’, and men were spoken of as having strong or weak character, good or bad character, a great deal of character or no character at all (Susman, 1984 p. 273).Young people were told to cultivate real character, high character and noble character.  Character was the most priceless thing they would ever have. In the beginning of the 20th century, however, Susman found that the ideal of character began to be replaced by that of personality and the connotations of the word ‘character’ kept changing. In the course of time, character was defined not in terms of the cultivation of virtues, but in terms of people’s hobbies, dress, and material possessions, etc. This shift from ‘character’ to ‘personality’ was a shift from achievement to performance. A person who performed well was considered to be a man with a good personality irrespective of whether he held any high values or had any virtues. Further, it thus happened that while the notion of character was split into good and bad, personality was divided into the two dominant categories of, namely famous and infamous. The majority of people, however, did not rate a mention at all – presumably, they were without ‘personality’. In this culture of personality, you could become famous without having done anything to earn it. The words most associated with character in the 19th century were ‘citizenship, duty, democracy, work, building, golden deeds, outdoor life, conquest, honour, reputation, morals, manners, integrity, and above all, manhood’. By contrast, the words most associated with personality in the 20 th century were ‘fascinating, stunning, attractive, magnetic, glowing, masterful, creative, dominant, and forceful’ (Susman, 1984, p.277).

These western notions of character and personality are far removed from conceptions expressed by Indian visionaries. Vivekananda, for example, saw human character as an aggregate of an individual’s tendencies. In this he echoed the Vedantic tradition: we are what our thoughts have made us. While speaking on Karma Yoga [‡] and especially about the Samskaras or ‘inherent tendencies’ within an individual, Swamiji explained what he meant by character:

Every work that we do, every movement of the body, every thought that we think, leaves such an impression on the mind-stuff, and even when such impressions are not obvious on the surface, they are sufficiently strong to work beneath the surface, subconsciously. What we are every moment is determined by the sum total of these impressions on the mind. What I am just at this moment is the effect of the sum total of all the impressions of my past life. This is really what is meant by character; each man’s character is determined by the sum total of these impressions. If good impressions prevail, the character becomes good; if bad, it becomes bad. (CW, 1989, Vol. 9, p.193)

If the sum total of these impressions is negative, then a person has a negative character; if the impressions are positive, then a positive character emerges. The aim of education is to build individuals into positive characters who exemplify uplifting qualities such as courage, compassion, kindness and other good values. Birth and upbringing play a role in character formation. In Vivekananda’s words: ‘One child is born of a divine nature, another of a human, others of lower character’ ( CW, 1989, Vol. 9, p. 327).

Despite these influences, every human being has an opportunity to change themselves. One has a choice to transform oneself for better or for worse. The first step towards change is the personal conviction that change is necessary. After that, the person must have the will to change and be strong in their conviction till the change takes place. The foundation of character-building is this willpower, which needs to be trained so that one becomes the master of oneself instead of becoming a slave to senses, the mind or thoughts. This is inner training wherein the buddhi or the intelligence has to be strengthened and re-educated. Character-building is at the very core of this self-development.  According to Vivekananda the pre-requisites for the growth of character is freedom from attachment:

He who has succeeded in attaching or detaching his mind to or from the centres at will has succeeded in Pratyahara, which means, ‘gathering towards,’ checking the outgoing powers of the mind, freeing it from the thraldom of the senses. When we can do this, we shall really possess character; then alone we shall have taken a long step towards freedom; before that, we are mere machines (CW, 1989, Vol.1, pp.173-174).

The freedom of which Vivekananda speaks demands the inculcation of discipline. Yet at first sight, discipline and freedom appear to be opposing forces. Such contradictions are reconciled by self-discipline which also has to be nurtured. This nurturing is the process of building character. In nurturing nothing must be done as a result of compulsion: rather one takes into account an individual’s svabhava (innate nature) and svadharma ( own law of being ) .

The role of karma in building character?

According to Vivekananda, character is shaped by karma which he described as follows:

Karma in its effect on character is the most tremendous power that man has to deal with. Man, as it were, is a centre, and is attracting all the powers of the universe, towards himself… Good and bad, misery and happiness, all are running towards him and clinging round him, and out of them he fashions the mighty stream of tendencies called character and throws it outwards (CW, 1989, Vol. 1, pp.29-30).

Vivekananda had a dualistic view of karma – the good vs the bad.  But, he was not fatalistic.  The kind of karma acquired by any individual was a matter of choice: to build a good character required one to imbibe the positive values that can build good character:

If a man continuously hears bad words, thinks bad thoughts, does bad actions, his mind will be full of bad impressions; and they will influence his thought and work without his being conscious of the fact. In fact, these bad impressions are always working, and their resultant must be evil, and that man will be a bad man; he cannot help it. The sum total of these impressions in him will create the strong motive power for doing bad actions. He will be like a machine in the hands of the impressions, and they will force him to do evil. Similarly, if a man thinks good thoughts and does good works, the sum total of these impressions will be good; and they, in a similar manner will force him to do good even in spite of himself. When a man has done so much good work and thought so many good thoughts there is an irresistible tendency in him to do good, in spite of himself and even if he wishes to do evil, his mind, as the sum total of his tendencies, will not allow him to do so; the tendencies will turn him back; he is completely under the influence of the good tendencies. When such is the case, a man’s good character is said to be established (CW, 1989, Vol.1, p.54).

The character-building process depended on the strengthening of an individual’s will ( CW , 1989, Vol. 2, p.357)-  to be straightforward, fearless and honest, coupled with a sincerity to act and even to fight courageously.  In this way, one’s own life and the life of society could uphold all that is true, foster unity and uplift humanity.

Everyone’s willpower could grow through repeated practice ( abhyaasa ). Repetition ‘brings out’ the potential of the muscles and brain.  It involved a process of bringing the best to the front:  ‘manifesting the perfection already in man’ ( CW , 1989, Vol. 4, p.358). Yet, willpower could become enfeebled when an individual yields to every inclination and fancy that occurs to him.  But such weakness could be fought and one’s faults could be countered by confronting the several enemies that exist within one’s own self.  Self-denial ( vairaagya, or non-attachment) could be achieved through self-control and self-discipline so that over time, any determined individual could attain the power which enabled them to have ‘mastery over oneself’.

In building character it is necessary that one should learn to face the world, despite its many sorrows, troubles, pleasures and pains. It is very difficult to hide from these experiences. At the same time, a wise person is not meant to show all that they feels at every moment. The ordinary person, who is not mindful of these principles, is like a machine:  he reacts to every external influence and inner impulse.  As a result, he very often cannot follow the music of life.

According to Vivekananda, character formation required traits such as purity, a thirst for knowledge, hard work, perseverance, faith, humanity, submission and veneration. He sought to inspire youth to become heroes by developing these traits and setting aside fear.  Fear, said Vivekananda, was death, sin, hell, imprisonment and led to false choices. At the root of the world’s negativity was fear.  ‘Face the monster’ was the lesson that Vivekananda sought to convey. All the hardships of life could be defeated if we stood our ground courageously.  Such courage was a sign of a person’s mental and physical health. Vivekananda exhorted the youth by saying:

Be a hero. Always say, ‘I have no fear.’ Tell this to everyone—

Have no fear ( CW , 1989, Vol. 7, p.136).

A strong, positive and fearless person was also one who had compassion and love for his fellow human beings. In Vivekananda’s words:

Religions of the world have become lifeless mockeries. What the world wants is character. The world is in need of those whose life is one burning love,selfless. That love will make every word tell like thunderbolt ( CW , 1989, Vol. 7, p.501).

Such love was more important than fame or money and without it character building was not possible:  ‘it is character that cleaves its way through adamantine walls of difficulties’  ( CW , 1989, Vol. 4, p.298). A man of character has to be a man of action, competent, skilled, someone who exerts untiring labour and of love for one and all. Character is built through a thousand stumbles. In his own words, a well-developed character took the form of an integrated and harmonious person:

…what we want is to see the man who is harmoniously developed…great in heart, great in mind, [great in deed]….We want the man whose heart feels intensely the miseries and sorrows of the world…..And [we want] the man who not only can feel but can find the meanings of things, who delves deeply into the heart of nature and understanding. [We want] the man who will not even stop there, [but] who wants to work out [the feeling and meaning by actual deeds]. Such a combination of head, heart, and hand is what we want. Ultimately what is needed is a perfect sincerity, holiness, gigantic intellect and an all-conquering will (CW, 1989, Vol. 6, p.49).

How education can promote character development

Independent self-learning within the context of a holistic educational system would lead to character development. A child should be encouraged to exercise his free will and develop at a pace suited to his needs.  These inner motivations needed to be accompanied by the educational institutions and teachers promoting the right values that would lead to the development of good character. The right values have already been discussed in the previous section of this chapter but they also included the power to observe beauty, forgiveness, and the persistent search for perfection (Joshi, 1997, pp. 41-61)

For Vivekananda, the teacher played a critical role as the guide and role model in inspiring students to place a high value on character development:

No one was ever really taught by another; each of us has to teach himself. The external teacher offers only the suggestion which rouses the internal teacher to work to understand things ( CW , 1989, Vol.1, p.93).

The aim of education was to develop a balanced and well-rounded personality – ‘a combination of head, heart and hand’. Above all, education was a process of gaining self-knowledge by reflection and self-control.  This teaching by Vivekananda was the essence of his practical Vedanta:

You know but little of that which is within you. For behind you is the ocean of infinite power and blessedness. ‘This Atman is first to be heard of.’ Hear day and night that you are that Soul. Repeat it to yourselves day and night till it enters into your very veins, till it tingles in every drop of blood, till it is in your flesh and bone. (CW, 1989, Vol. 2, p.302)

It was this self-knowledge and self-confidence that released the enormous powers of the individual and enabled one to realise the integrated nature of the universe. Faith in yourself means ‘…faith in all because you are all. The love for yourself means love for all, love for animals, love for everything because you are all one’ ( CW , 1989, Vol. 2, p.301).

Vivekananda’s worldview required mankind to focus on its inward motivations and development. Education played a critical role in this ‘man-making’ process. The inside spirit and personality of a man had to be polished not the outward appearances which were illusionary and deceptive:

The ideal of all education, all training, should be this man-making. But instead of that, we are always trying to polish up the outside. What use is polishing up the outside when there is no inside? The end and aim of all training are to make the man grow. The man who influences, who throws his magic, as it were, upon his fellow-beings, is a dynamo of power, and when that man is ready, he can do anything and everything he likes; that personality put upon anything will make it work (CW, 1989, Vol. 2, p.15).

For Vivekananda, it was through the rigours of character-building that the light of spirituality could shine.

Vivekananda’s teachings demonstrate a deep insight into the needs of modern man and the times in which we live. His focus on an educational system based on character building and encouraging all individuals to develop their inner spirit of goodwill and confidence speaks to the pressures of modern living. The educational system should not think of individuals are mere resources needed by economic systems.  The true function of any educational system is to take care of developing balanced, integrated personalities. Such character building was the true foundation of individual happiness and social order for it made it possible to achieve an equilibrium between the motivations of individuals and society.

Vivekananda’s vision of education was a noble one. The more selfless the individual the better their own welfare and that of the surrounding society. Through inspiring teachers and educational institutions that promoted positive values not only would man-building promote the inner growth of individuals but also the growth and strength of the nation and ultimately the well-being of all humanity.

CW (Complete Works of Swami Vivekananda). 1989, Vols. 1, 2, 3, 4, 6, 7 and 9, Kolkata: Advaita Ashrama.

Aurobindo, Sri. 1999. Complete Works of Sri Aurobindo, Vol.23, Sri Aurobindo Ashram, Pondicherry.

Joshi, Kireet (Ed.). 1997. Education for character development, Delhi: Dharma Hinduja International Centre of Indic Research.

Kashyap, R. L. and Sadagopan. S (Eds.), Rigveda Samhita , (1998), Bangalore: Sri Aurobindo Kapali Sastry Institute of Vedic Culture.

Susman, Warren I. (1984), ‘ ‘Personality’ and the making of twentieth-century culture’, in Susman, Warren I. (ed.), Culture as history: The transformation of American society in the twentieth century, New York: Pantheon Books.

[*] The Brihadaranyaka Upanisad, one of the 10 principal Upanishads. The rest are: Isha, Kena, Katha, Prashna, Aitareya, Taittiriya, Prashna, Mundaka, Mandukya and Chandogya.

[†] The Vishnu Purana is one of 18 medieaval Hindu texts known as the Mahapuranas.

[‡] For a discussion of Karma Yoga see Chapters 1 and 7 in this collection.

About Author: Sampadananda Mishra

Dr. Sampadananda Mishra is working as a Professor at the Rashtram School of Public Leadership, Rishihood University, Sonipat. Dr. Mishra, an eminent scholar of Sanskrit has spoken at various conferences, seminars, and literary & religious festivals, both nationally and internationally on Indian culture, Sanskrit, Yoga and Education. In addition Dr. Mishra, as a devotee of Sri Aurobindo and the Mother, is familiar with their writings and feels comfortable in delivering lectures on Philosophy and practice of Sri Aurobindo’s Yoga. He has been to the USA several times for giving lectures, conducting workshops and participating in conferences and seminars. He was one of the keynote speakers in the Waves conference that took place in Trinidad and Tobago in the year 2010. In the year (2014) Dr. Mishra was invited to the Monash university, Melbourne for giving a talk on character development and service to humanity in a seminar on Swami Vivekananda. Dr. Mishra worked as the Associate Editor of the Collected Works of Vasishtha Kavyakantha Ganapati Muni published in twelve volumes. Dr. Mishra has founded and launched the first ever 24hours Sanskrit Radio called Divyavani Sanskrit Radio and is single handedly managing the entire content since its inception in 2013. In the year 2014 Dr. Mishra founded Samskrita Balasahitya Parishad with the aim of creating, evaluating and propagating children’s literature in Sanskrit. The Govt. of India has conferred the President’s award (Maharshi Badarayna Vyasa Samman 2011) on Dr. Mishra for his outstanding contribution to Sanskrit.In the year 2014 the Ministry of Culture, Govt. of India conferred the Senior Fellowship Award to Dr. Mishra for carrying out his research on the Vedic Art of Multiple Concentration. Dr. Mishra was conferred the Kendra Sahitya Akademi Bala Puraskar for 2018 for his book Shanaih Shanaih – A book of Rhyming songs in Sanskrit for children. Dr. Mishra has published several books on Sanskrit, Sri Aurobindo, Chandas etc.

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Tippsy Tripps...Writes..

Thursday 17 september 2015, character building is nation building.

2 comments:

beautifully worded with apt examples. good work

Once again a marvel of expression, politically correct ideology and unbounded inspiration filled wisdom for next generation. Best wishes sir for fortxhforth oosts.

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Participate in character-building programmes, Hajiji urges Sabah youth

• Sabah & Sarawak

Saturday, 18 May 2024

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KOTA KINABALU: Sabah youths should engage in character-building programmes and activities that promote healthy lifestyle choices, says Chief Minister Datuk Seri Hajiji Noor.

“Youths are our future leaders and more focus is needed to help them achieve their fullest potential, so that they can contribute to the economy, their families and the country,” said Hajiji during the launch of the Sabah Youth Carnival 2024 here, Saturday (May 18).

He cited examples such as the Sabah Youth Volunteer Community (SYVOC) and those focusing on science, technology and innovation.

These initiatives, he said, are vital in nurturing productive and innovative individuals.

He said the carnival themed “Yakin Boleh, Belia Sabah Maju (Believe you can, Sabah youth prosper)" aligns with the Youth and Sports Ministry's goal aimed at reviving the Rakan Muda initiative that once focused on 10 main healthy living lifestyles.

Hajiji also urged ministries and agencies in Sabah that are related to youth development to be part of efforts to empower and mould youths into high functioning individuals.

He said various initiatives are in place to assist the youth in this country, such as the RM10.5bil investment by Microsoft for cloud technology and artificial intelligence learning.

“The Sabah Budget 2024 has allocated RM16.89mil for various leadership, upskilling and entrepreneurship programmes for the youths here,” said Hajiji.

Hajiji also mentioned the continuation of high-impact programmes like Felo Sabah Maju Jaya (Felo SMJ) and Dewan Belia Sabah (DBS).

Acknowledging youths as national assets, Hajiji encouraged them to acquire new skills and knowledge, adding that the Sabah Youth Carnival is an excellent platform for this.

He said there was a need for programmes to be in line with current trends, such as reskilling, upskilling, sports, talent competitions, and forums for idea exchange.

Sabah Youth and Sports Minister Datuk Ellron Angin said that this year's carnival, which ends on May 26, focuses on 10 communities, expecting them to use their expertise to benefit the youth and society.

Tags / Keywords: Sabah youths , character-building , programmes , healthy lifestyle , Chief Minister , Hajiji Noor

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