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Education is a factor that explains social change in various ways. Which of the following will be considered as the most appropriate indicators in this regard ?

Education is a factor that explains social change in various ways. Which of the following will be considered as the most appropriate indicators in this regard ? Correct Answer Investigation, Reflection, Attitude formation

Social change:

  • Social change in sociology, the alteration of mechanisms within the social structure, characterized by changes in cultural symbols, rules of behavior, social organizations, or value systems. 
  • “Social change is a term used to education guides the social change. It helps an individual to take decision for accepting or rejecting society norms". - Jones. 
  • Social change is influenced by many factors, education is one of them. Education helps in eradication of poverty, class discrimination and gender biasness. It promotes equality and justice in the society. 

Education as an instrument of social change:

  • Education is the most powerful instrument of social change.
  • It is through education that the society can bring desirable changes and modernize itself.
  • Education can transform society by providing opportunities and experiences through which the individual can cultivate himself for adjustment with the emerging needs and philosophy of the changing society.
  • A sound social progress needs careful planning in every aspect of life, social, cultural, economic and political. Education must be planned in a manner which is in keeping with the needs and aspirations of the people as a whole.
  • Indian Education Commission (1964-66) observed that realization of country's aspirations involves changes in the knowledge, skills, interests and values of the people as a whole. This is basic to every programme of social and economic betterment of which India stands in need.

Important Points

The functions of education in the sphere of social change are outlined as under:

1. Assistance in changing Attitudes:

  • Education helps to change the attitudes of people in favour of modern ways of life and develops attitudes which can fight prejudices, superstitions and traditional beliefs.
  • It can bring about a change in attitudes of people in favour of small family towards rising above orthodox values and socio-cultural barriers of caste and class and towards religion and secularism.
  • Education interacts with the process of social development which is another name of social change.

2. Assistance in creating desire for Change:

  • Education creates a desire for change in a society which is prerequisite for any kind of change to come.
  • It makes people aware of social evils like drinking, dowry, gambling, begging, bonded labour etc. and creates an urge to fight and change such things.
  • Education makes underprivileged, down-trodden and backward people aware of their lot and instils a desire to improve their conditions. Thus education creates a desire for change.

3. Assistance in adopting Social Change:

  • Whenever some social change occurs, it is easily adopted by some people while others find it very difficult to adjust themselves to this change.
  • It is the function of education to assist people in adopting good changes.

4. Overcoming Resistance to Change:

  • Certain factors create resistance in the way of accepting social change.
  • Education helps in overcoming resistance.

5. Analysis in Change:

  • Education invests the individual with the capacity to use his intelligence, to distinguish between right and wrong and to establish certain ideals.
  • Education determines the values which act as a criterion for the analysis of social change.

6. Emergence of new Changes:

  • Education initiates, guides and controls movements for social reform.
  • Education helps in agitating public opinion towards the abolition of many social changes.

7. Advances in the sphere of Knowledge:

  • New researches and inventions depends upon education, because only the educated individuals can search for new things in every field. Thus education contributes to social change by bringing changes in knowledge.

8. Transmission of culture:

  • Education is the creator, generator and director of all social change. In short, education is a preservative, consolidating, establishing and creative force democracy. It can help in developing democratic attitudes and values for better living.
  • Democratic values such as liberty, equality, fraternity, justice, tolerance, mutual respect, feeling of brotherhood and faith in peaceful methods are stabilized through education in free India. These values are helpful in bringing about social change.

10. National integration:

  • Education can prove very useful in bringing about national integration which is the basis for unity among people.

11. Economic prosperity:

  • Education is the most important factor in achieving rapid economic development and technological progress and in creating a social order founded on the value of freedom, social justice and equal opportunity.

12. National development:

  • Education is the fundamental basis of national development.
  • Education is the powerful instrument of economic, political, cultural, scientific and social change.

Key Points

Attitude Formation: 

  • An attitude is a general and lasting positive or negative opinion or feeling about some person, object, or issue. Attitude formation occurs through either direct experience or the persuasion of others or society. 

Investigation:

  • Investigation means to search out and examine the particulars of in an attempt to learn the facts about something hidden, unique, or complex, especially in an attempt to find a motive, cause, etc. 
  • Investigations engage pupils in active learning to explore a particular topic or problem. Therefore, through the search light of critical analysis, undesirable elements of social change are decried and discarded and desirable elements of social changes are accepted and propagated. 

Reflection:

  • Reflection is a meaning-making process that moves a learner from one’s experience into the next with deeper understanding of its relationships with and connections to other experiences and ideas to bring changes in the society.
  • It is about learning from experience, and developing your own thoughts from the experiences. While it is a natural process we often take unconsciously, we also try to facilitate reflection consciously, both in ourselves in others, by asking questions

Assimilation:

  • Assimilation is the cognitive process of making new information fit in with your existing understanding of the world. Essentially, when you encounter something new, you process and make sense of it by relating it to things that you already know.
  • In socia change, Assimilation describes the process by which a minority integrates socially, culturally, and/or politically into a larger, dominant culture and society. Assimilation usually involves a gradual change of varying degree. Full assimilation occurs when new members of a society become indistinguishable from native members.

Transmission: 

  • Transmission is the process by which information, knowledge, ideas and skills are taught to others through purposeful, conscious telling, demonstration, and guidance. Thus it won't help in social change because it is just helping to learn the already existing norma of the society.

Preservation:

  • ​Preservation is the act, process, or result of preserving something such as the activity or process of keeping something valued alive, intact, or free from damage or decay preservation of state parks/monuments preservation of an old tradition.

Conclusion: Assimilation, transmission and preservation won't help in bringing change in the society because it is just passing or keeping the existing norma rather than bringing the new norms. Hence, Investigation, Reflection, and Attitude formation will be considered as the most appropriate indicators that explains social change.

Related Questions

Social relevance of education is justified on the basis of which of the following ? Choose from the code to indicate your answer : (a) Education as a source of understanding human values (b) Education as a means of acquiring social and technical skills (c) Education as a factor for creative pursuits (d) Education as a job provider (e) Education as a context for the emergence of wisdom (f) Education as basically an information giving process Code :
In the following statements are given some indicators of development during various stages of development. Select that set of statements, from the code which points out most appropriately these developmental features : (a) There appears the change in the size of the person. (b) There is a change manifest in the personal relationships of the individuals. (c) The bodily organization and various organs of the person show change in proportion. (d) The thinking of the person changes. (e) There occurs disappearance in the old features of the person. (f) There is perceptible change in the attitude of the person. (g) There develops acquisition of new features. (h) The language of the person undergoes a change. Code :
Read the following passage carefully and choose the most appropriate answer to the question out of the four alternatives.
Implanting standards, right values, the science of good and evil are an essential part of education. Many forces thwart this to work, but two of the most serious hindrances to it are examinations and specialization. The examination system is both an opiate and a poison. It is an opiate because it lulls Man into believing that all is well when most is ill. It is a poison because it paralyses or at least slows down the natural activities of the healthy mind. Man finds himself a creature of unknown capacities in an unknown world, wants to learn what the world is like, what he should be and do in it. To help him in answering these questions is the one and only purpose of education. However, tests of progress are useful and necessary. Examinations are harmless when the examinee is indifferent to their result, but as soon as they matter, they begin to distort his attitude to education and to conceal its purpose. For disinterestedness is the essence of all good education and liberal education is impossible without it. One of the core elements of education is :
Read the following passage carefully and choose the most appropriate answer to the question out of the four alternatives.
Implanting standards, right values, the science of good and evil are an essential part of education. Many forces thwart this to work, but two of the most serious hindrances to it are examinations and specialization. The examination system is both an opiate and a poison. It is an opiate because it lulls Man into believing that all is well when most is ill. It is a poison because it paralyses or at least slows down the natural activities of the healthy mind. Man finds himself a creature of unknown capacities in an unknown world, wants to learn what the world is like, what he should be and do in it. To help him in answering these questions is the one and only purpose of education. However, tests of progress are useful and necessary. Examinations are harmless when the examinee is indifferent to their result, but as soon as they matter, they begin to distort his attitude to education and to conceal its purpose. For disinterestedness is the essence of all good education and liberal education is impossible without it. The purpose of education is
A passage is given with five questions following it. Read the passage carefully and select the best answer to each question out of the given fouralternatives. Teaching about compassion and empathy in schools can help deal with problems of climate change and environmental degradation,” says Barbara Maas, secretary,
Standing Committee for Environment and Conservation, International Buddhist Confederation (IBC). She was in New Delhi to participate in the IBCs governing
council meeting, December 10-11, 2017. “We started an awareness campaign in the year 2005-2006 with H H The Dalai Lama when we learnt that tiger skins were
being traded in China and Tibet. At that time, I was not a Buddhist; I wrote to the Dalai Lama asking him to say that this is harmful and he wrote back to say, “We
will stop this.” He used very strong words during the Kalachakra in 2006, when he said, If he sees people wearing fur and skins, he doesnt feel like living. This sent
huge shock waves in the Himalayan community. Within six months, in Lhasa, people ripped the fur trim of their tubba, the traditional Tibetan dress. The messenger was ideal and the audience was receptive,” says Maas who is a conservationist. She has studied the battered foxs behavioral ecology in Serengeti,Africa. She heads the endangered species conservation at the Nature and Biodiversity Conservation Union (NABU) International Foundation for Nature, Berlin. “I metSamdhong Rinpoche, The Karmapa, HH the Dalai Lama and Geshe Lhakdor and I thought, if by being a Buddhist, you become like this, I am going for it, “says Maas, who led the IBC initiative for including the Buddhist perspective to the global discourse on climate change by presenting the statement, The Time to Act is Now: aBuddhist Declaration on Climate Change, at COP21 in Paris. “It was for the first time in the history of Buddhism that leaders of different sanghas came together to take a stand on anything! The statement lists a couple ofimportant things: the first is that we amass things that we dont need; there is overpopulation; we need to live with contentment and deal with each other and theenvironment with love and compassion,” elaborates Maas. She is an ardent advocate of a vegan diet because “consuming meat and milk globally contributes more toclimate change than all "transport in the world.” Turning vegetarian or vegan usually requires complete change of perspective before one gives up eating their favorite food. What are the Buddhist ways to bringabout this kind of change at the individual level? “To change our behavior, Buddhism is an ideal vehicle; it made me a more contented person,” says Maas, who grewup in Germany, as a sausage chomping, meat-loving individual. She says, “If I can change, so can anybody”. Why did Ms. Barbara Mass say “If I can change, so can anybody”?
Read the following passage carefully and choose the most appropriate answer to the question out of the four alternatives.
Implanting standards, right values, the science of good and evil are an essential part of education. Many forces thwart this to work, but two of the most serious hindrances to it are examinations and specialization. The examination system is both an opiate and a poison. It is an opiate because it lulls Man into believing that all is well when most is ill. It is a poison because it paralyses or at least slows down the natural activities of the healthy mind. Man finds himself a creature of unknown capacities in an unknown world, wants to learn what the world is like, what he should be and do in it. To help him in answering these questions is the one and only purpose of education. However, tests of progress are useful and necessary. Examinations are harmless when the examinee is indifferent to their result, but as soon as they matter, they begin to distort his attitude to education and to conceal its purpose. For disinterestedness is the essence of all good education and liberal education is impossible without it. The author considers specialization as :
Read the following passage carefully and choose the most appropriate answer to the question out of the four alternatives.
Implanting standards, right values, the science of good and evil are an essential part of education. Many forces thwart this to work, but two of the most serious hindrances to it are examinations and specialization. The examination system is both an opiate and a poison. It is an opiate because it lulls Man into believing that all is well when most is ill. It is a poison because it paralyses or at least slows down the natural activities of the healthy mind. Man finds himself a creature of unknown capacities in an unknown world, wants to learn what the world is like, what he should be and do in it. To help him in answering these questions is the one and only purpose of education. However, tests of progress are useful and necessary. Examinations are harmless when the examinee is indifferent to their result, but as soon as they matter, they begin to distort his attitude to education and to conceal its purpose. For disinterestedness is the essence of all good education and liberal education is impossible without it. The examination system is an opiate because
Read the following passage carefully and choose the most appropriate answer to the question out of the four alternatives.
Implanting standards, right values, the science of good and evil are an essential part of education. Many forces thwart this to work, but two of the most serious hindrances to it are examinations and specialization. The examination system is both an opiate and a poison. It is an opiate because it lulls Man into believing that all is well when most is ill. It is a poison because it paralyses or at least slows down the natural activities of the healthy mind. Man finds himself a creature of unknown capacities in an unknown world, wants to learn what the world is like, what he should be and do in it. To help him in answering these questions is the one and only purpose of education. However, tests of progress are useful and necessary. Examinations are harmless when the examinee is indifferent to their result, but as soon as they matter, they begin to distort his attitude to education and to conceal its purpose. For disinterestedness is the essence of all good education and liberal education is impossible without it. The author
A passage is given with five questions following it. Read the passage carefully and select the best answer to each question out of the given fouralternatives. Teaching about compassion and empathy in schools can help deal with problems of climate change and environmental degradation,” says Barbara Maas, secretary,
Standing Committee for Environment and Conservation, International Buddhist Confederation (IBC). She was in New Delhi to participate in the IBCs governing
council meeting, December 10-11, 2017. “We started an awareness campaign in the year 2005-2006 with H H The Dalai Lama when we learnt that tiger skins were
being traded in China and Tibet. At that time, I was not a Buddhist; I wrote to the Dalai Lama asking him to say that this is harmful and he wrote back to say, “We
will stop this.” He used very strong words during the Kalachakra in 2006, when he said, If he sees people wearing fur and skins, he doesnt feel like living. This sent
huge shock waves in the Himalayan community. Within six months, in Lhasa, people ripped the fur trim of their tubba, the traditional Tibetan dress. The messenger was ideal and the audience was receptive,” says Maas who is a conservationist. She has studied the battered foxs behavioral ecology in Serengeti,Africa. She heads the endangered species conservation at the Nature and Biodiversity Conservation Union (NABU) International Foundation for Nature, Berlin. “I metSamdhong Rinpoche, The Karmapa, HH the Dalai Lama and Geshe Lhakdor and I thought, if by being a Buddhist, you become like this, I am going for it, “says Maas, who led the IBC initiative for including the Buddhist perspective to the global discourse on climate change by presenting the statement, The Time to Act is Now: aBuddhist Declaration on Climate Change, at COP21 in Paris. “It was for the first time in the history of Buddhism that leaders of different sanghas came together to take a stand on anything! The statement lists a couple ofimportant things: the first is that we amass things that we dont need; there is overpopulation; we need to live with contentment and deal with each other and theenvironment with love and compassion,” elaborates Maas. She is an ardent advocate of a vegan diet because “consuming meat and milk globally contributes more toclimate change than all "transport in the world.” Turning vegetarian or vegan usually requires complete change of perspective before one gives up eating their favorite food. What are the Buddhist ways to bringabout this kind of change at the individual level? “To change our behavior, Buddhism is an ideal vehicle; it made me a more contented person,” says Maas, who grewup in Germany, as a sausage chomping, meat-loving individual. She says, “If I can change, so can anybody”. What did HH Dalai Lama said to his followers which came as a blow to them?
A passage is given with five questions following it. Read the passage carefully and select the best answer to each question out of the given fouralternatives. Teaching about compassion and empathy in schools can help deal with problems of climate change and environmental degradation,” says Barbara Maas, secretary,
Standing Committee for Environment and Conservation, International Buddhist Confederation (IBC). She was in New Delhi to participate in the IBCs governing
council meeting, December 10-11, 2017. “We started an awareness campaign in the year 2005-2006 with H H The Dalai Lama when we learnt that tiger skins were
being traded in China and Tibet. At that time, I was not a Buddhist; I wrote to the Dalai Lama asking him to say that this is harmful and he wrote back to say, “We
will stop this.” He used very strong words during the Kalachakra in 2006, when he said, If he sees people wearing fur and skins, he doesnt feel like living. This sent
huge shock waves in the Himalayan community. Within six months, in Lhasa, people ripped the fur trim of their tubba, the traditional Tibetan dress. The messenger was ideal and the audience was receptive,” says Maas who is a conservationist. She has studied the battered foxs behavioral ecology in Serengeti,Africa. She heads the endangered species conservation at the Nature and Biodiversity Conservation Union (NABU) International Foundation for Nature, Berlin. “I met Samdhong Rinpoche, The Karmapa, HH the Dalai Lama and Geshe Lhakdor and I thought, if by being a Buddhist, you become like this, I am going for it, “says Maas, who led the IBC initiative for including the Buddhist perspective to the global discourse on climate change by presenting the statement, The Time to Act is Now: a Buddhist Declaration on Climate Change, at COP21 in Paris. “It was for the first time in the history of Buddhism that leaders of different sanghas came together to take a stand on anything! The statement lists a couple of important things: the first is that we amass things that we dont need; there is overpopulation; we need to live with contentment and deal with each other and the environment with love and compassion,” elaborates Maas. She is an ardent advocate of a vegan diet because “consuming meat and milk globally contributes more to climate change than all "transport in the world.” Turning vegetarian or vegan usually requires complete change of perspective before one gives up eating their favorite food. What are the Buddhist ways to bringabout this kind of change at the individual level? “To change our behavior, Buddhism is an ideal vehicle; it made me a more contented person,” says Maas, who grewup in Germany, as a sausage chomping, meat-loving individual. She says, “If I can change, so can anybody”. According to the passage, how can studying compassion and empathy in schools help?