The name is absent

4. Conclusions

The chapter described the non-integrative, meaningless or
null curriculum experienced by Anglo-Indians and Indians in
Anglo-Indian schools. Biblical, historical and theological
knowledge of Christianity was given in an ill-prepared
half-hour session either before or after school.

There was no evidence that a careful reference to the ages,
interests and degrees of comprehension of non Christians
existed during their moral education classes. Christians
and non Christians were dissatisfied and bored with their
experience. None of the students talked about conversion
to Christianity. If, conversion can be mentioned it was in
the context of conversion from a shallow and Unreflective
attitude to the teaching of religion in the schools.

The ethically diverse groups in an Anglo-Indian school felt
a need to discuss the various approaches provided by Indian
religions to answer basic questions of life and existence.
The chapter discussed the position of the teachers who were
not trained to teach the religious education curriculum.
None of the schools had a trained coordinator who could
implement a religious education curriculum which introduced
pupils to ethical pluralism.

What this chapter is arguing is that the insights provided
by the various Indian religions should be taught in the
context of personal, social and ethical problems. This
will require training for the teachers in Anglo-Indian
schools. The chapter is also arguing that allocating
resources for training in pre- and in-service education for
teachers should be emphasised and that ethical pluralism in
the religious education curriculum can be taught in Anglo-
Indian schools. It is in the hands of the educationists.
The staff room joke about who is going to take the R.E.

309

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