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This article provides a comprehensive overview and analysis
of Rasamandala's systematic approach to education and in reaching
his significant audience.
In my last article I outlined the main achievements of ISKCON Educational
Services (IES) in working with schools in the UK. I'd now like to
further examine our methodology and to analyse the programme in
terms of modern communications philosophy, with particular reference
to research undertaken by Mukunda Maharaja. Through this exploration
of the potential benefits of interaction with schools, I hope devotees
worldwide will be encouraged to start or develop similar projects.
In conclusion, I'll share with you some of my ideas about the future
of the schools programme and how it may contribute towards the diversification
of book distribution.
Our Experience in the UK
We started to develop our schools programme in the UK approximately
three years ago. Although then unacquainted with the communications
theory, IES enjoyed initial successes. It may be expedient to explore
some of the principles we adopted, often by chance, though in the
light of knowledge and terminology recently acquired from communications
seminars, etc. I have analysed three important principles:
Customer Care
This principle entails knowing, acknowledging and satisfying
the needs, interests and concerns of our 'customers' (or in communications
terms, our 'target public'). In the UK, this has been reflected
by attention to service quality: as stated by a member of the IES
staff in a recent article in the Guardian Education Supplement:
'We try to provide what teachers want'. Though printed publicity
material is invaluable - and we've produced a lot - our experience
has been that the best advertising is through word of mouth. A well-earned
reputation is far more valuable and satisfying than a glossy but
superficial image.
Other practical demonstrations of our commitment
to quality have been:
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Showing consistency and accessibility
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Giving prompt attention to enquiries
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Establishing a database of all contacts
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Keeping teachers informed of the services we offer
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Taking the trouble to learn about religious education and its
often complicated jargon
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Being flexible and open to new ideas, especially from educationalists
themselves
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Going beyond the call of duty; for example, fitting in engagements
at a moment's notice when a school has been let down by someone
else (this is an excellent way to win friends!)
However, I've noticed a perhaps understandable reluctance from
some devotees to heartily adopt the principles of customer care.
Our tradition is one of descending knowledge where power of decision
lies proportionately with those of greater purity and discrimination.
Being entrusted, to different degrees, with the weighty responsibility
of delivering unchanged the message of the parampara, we
are often loathe to listen to advice from possibly 'impure' sources.
Though we wish to embrace as wide and diverse a public as possible,
we are also concerned to preserve the purity of ISKCON. I'd suggest,
however, that listening and taking note of the needs, interests,
concerns, opinions and feelings of those we consider spiritually
'our junior' neither undermines our benign hierarchical system nor
our position in it. Rather, it empowers members, and particularly
leaders, to make charitable decisions based on greater knowledge.
Furthermore, the ability to listen without being unnecessarily swayed
is a symptom of genuine purity and discrimination. Nevertheless,
it requires a degree of self-knowledge and a clear awareness of
our identity, purpose and boundaries.
Defining and Pursuing Clear Aims and Objectives
Customer care may be qualified with the following statement: 'We
can satisfy the needs, concerns and interests of our public only
in so much as they are consistent with, or contribute towards, our
own aims and objectives.'
What are ISKCON's aims and objectives and how does the schools
programme fit in with these? How can we link our own interests to
those of educationalists? What is the relationship between preaching
and teaching, the confessional and the professional?
It may be expedient to note that the word 'preach'
usually has negative connotations with our public, although it is
considered a 'buzz word' within ISKCON. However, I don't see this
a stumbling block in relating our aims to those of the public as
fortunately there is no exclusive theology at the base of our tradition.
Our preaching activities are not directed towards conversion from
one faith to another; rather we wish to encourage spiritual values
that are common to all and embodied by diverse religious traditions.
This goes a long way in validating ISKCON's 'missionary' aims in
the eyes of educationalists.
Another significant point is that provision
of information (i.e. teaching) is the basis of developing the understanding
necessary for empathy (which is the purpose of preaching). The Rowland
Company, a public relations group, endorsed this in a presentation
to the GBC on 31 May 1991: 'Information begets knowledge which begets
understanding'. Good preaching does not require coercion; respecting
the integrity of the person and his or her ability to make meaningful
decisions based on the information we provide, is part of our heritage.
This is corroborated by Lord Krsna in the Bhagavad-gita (18.63):
'Thus I have explained to you knowledge still more confidential.
Deliberate on this fully, and then do what you wish to do.' Srila
Prabhupada further elaborates this point in his purport: 'Before
surrendering, one is free to deliberate on this subject as far as
the intelligence goes; that is the best way to accept the instructions
of the Supreme Personality of Godhead.'
Is commitment inconsequential in teaching children
about different religions or does it disturb the objectivity of
the teaching process? Quite the contrary. In our experience, teachers
appear to value the contribution of faith members, not just because
of their extensive knowledge of their own tradition but because
commitment is important in the teaching process. Real commitment
is symptomised not by proselytising, but in respect for the integrity
and faith allegiance of the individual.
It has been established that the aim of the schools programme is
not to 'recruit' but to favourably influence public opinion of the
moral and philosophical integrity of ISKCON. In order to achieve
this aim, the Society needs to value its heritage and what it can
offer to its various publics, not just in terms of nebulous transcendental
aspirations but in concrete, practical services. In the UK, the
IES knows it can offer a first-class service to schools, though
is constantly aware of where it needs to improve. On this basis
I am enthusiastic and confident that we can achieve our goals: to
be the leading educational authority on the Vedic Hindu tradition
and to make a substantial and valuable contribution to ISKCON and
society.
Establishing Genuine, Sustainable Relationships
Effecting changes in society requires positive interaction with
its members. I believe the ability to establish and sustain relationships
based on genuine appreciation is central to the development of the
Krsna consciousness movement.
This third principle is consistent
with the idea of making a 'customer' rather than a 'sale' (or in
our terms, making a 'friend' rather than a 'programme'). For me,
this means trying to interact closely with those who are not devotees
without being judgemental and thinking 'I'm only here to preach
to them .'. I try to appreciate that many non-devotees have an empathy
for the principles upon which our Society is founded, and to feel
that we can be of service by offering solutions to their problems.
Modern Communications Theory
Modern communications has surpassed the cosmetic type of public
relations. It's no longer about projecting a false and non-sustainable
image, but establishing a fine reputation based on reality. Mukunda
Maharaja goes even further: 'Excellent communications in today's
world seeks not just to change an organisation's reputation, but
to change society.' (ISKCON Communications Briefing May/June
1992). He continues: 'The application of tested communications
methods for changing the way people behave towards ISKCON, involves
employing an established system of planning in which one decides
what target publics (social groupings) we want to speak to, what
messages we want to speak to each public and how we want to communicate
those messages.'
There are three basic stages here on
which I will enlarge, though I will largely concentrate on the first
two. I'll begin by identifying our publics.
Defining our Schools Public
Pupils
. In the UK this encompasses all children between four and eighteen
years of age. For them, religious education is compulsory and includes
the study of the principal world religions (usually represented
by Christianity, Judaism, Islam, Hinduism, Sikhism and Buddhism).
Notable features of this public are:
a) It encompasses almost a whole generation (except
perhaps children who are home-tutored) and necessarily includes
future prime ministers, archbishops, academics, journalists, press
editors, police chiefs, multi-millionaires and spiritual aspirants);
b) It's substantial. In the UK there are 9.16 million
school children comprising 16.27% (or nearly one-sixth) of the population;
c) Its members are at an age when they're particularly receptive
to new ideas and information, with their prejudices and misconceptions
not so deeply rooted.
Teachers.
Since teachers organise engagements and are highly influential
with our previous public, it's essential to firmly establish ISKCON's
reputation with them. We must keep this in mind when making presentations
to school audiences where teachers are usually present.
When analysing teachers as a public, we've noted the following
characteristics:
a) In the UK alone, there are over half a million teachers (approximately
0.95% of the total population);
b) Of these, some will have particular responsibility for religious
education (RE). I have no exact figures, but in the UK there are
approximately seven thousand secondary schools, each with at least
one teacher specialising in this subject. These teachers are often
involved with religious education because of a personal, as well
as professional, interest. We should obviously avoid over-generalisation
but there are many amongst them who will appreciate and respect
our commitment to spiritual values. In primary schools the staff
teach all subjects to their year groups but at least fifty per cent
of these schools will have RE co-ordinators;
c) Teachers represent the largest brahminically-inclined social
grouping in the UK and this possibly applies to other countries
as well. They are therefore an extremely influential public.
Teacher trainees
As the members of this particular public are future
teachers, establishing relationships from the beginning of their
careers is naturally advantageous. This is especially important
in moulding their perspectives on the Vedic tradition - which is
often significantly misunderstood and misrepresented though largely
not through any fault of teachers themselves.
Teacher trainers. This public is connected
with the previous one. By establishing our reputation as a genuine
authority on the Vedic/Hindu tradition we will often be invited
to make presentations to trainees.
Religious education advisers. This public
is particular to the UK, although it is assumed they have counterparts
in other countries. There are perhaps two hundred who advise and
support RE teachers regionally. Their support is instrumental in
establishing our reputation as they encourage RE teachers to interact
with faith communities and specifically recommend those they believe
are most suitable.
Academics connected with Religious Studies and
Religious Education. The direction that RE takes in schools
and the schools' perception of individual religions, is largely
moulded by academics specialising in religious studies. Contact
with this public is extremely important bearing in mind the discrepancies
between our tradition and how it is often perceived and portrayed,
particularly in school textbooks.
These are some of the main social groupings. There
are others, including government executives dealing with religious
education and educational officers for other faiths. Parents are
another important factor. In the UK, they frequently accompany school
trips to temples. In addition, they are a significant 'second-hand'
public. For example, if Susan has had a fantastic time on her school
trip to the temple the chances are she'll tell mum or dad. Devotees
are beginning to meet parents who say, 'Ah, yes, you came to my
daughter's school .' or, 'My son visited your temple and really
enjoyed himself .'.
Analysing our target public, we can observe that
it's large and broad although the focus is quite precise, there
being a definite ethos and ethic to the educational world.
Categorising our public in this way has served two purposes. Firstly,
to demonstrate the benefits of a schools programme. Secondly, to
help us identify with whom we must communicate and establish relationships.
The Needs, Interests and Concerns of Our School Publics
It's not enough to simply identify our public; at some
stage we need to know something about them. What makes them tick?
What are their needs? What interests them? What do they dislike
or wish to avoid? These enquires are not specifically mentioned
in the communications procedure we're currently studying but this
exercise is consistent with it. It's particularly appropriate when
making presentations to educational audiences (and I will be discussing
this in a future article). However, I give below brief, worked examples
for our first two schools publics ( with suggested appropriate responses
in brackets).
Pupils:
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Need to be respected as valuable individuals (don't put them
down)
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Need to have a good time (no boring sermons!)
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Need to have their senses, mind and intelligence stimulated
(remember that children are perceptive and often philosophically
astute)
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Are interested in relationships, sex, money, music, etc. (be
a real person)
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Are concerned that guest speakers are often boring, stuffy
and authoritarian (be lively and Krsna conscious)
Teachers:
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Need resources and teaching ideas (provide them)
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Are interested in people of other faiths (be prepared to share
yourself and your own experience of life)
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Are concerned that trips to temple or visits from guest speakers
may go wildly wrong (don't proselytise, denigrate other faiths,
be sexist, etc.)
This list could be considerably extended; in summary, however,
it's important to get to know our public and understand the principles
and ethics upon which it operates.
The Eight Step Procedure
According to Mukunda Maharaja (ISKCON Communications
Briefing May/June 1992), the next step is to analyse each of
these target publics, one by one, asking the following seven questions:
1. How are we perceived?
2. How do we want to be perceived?
3. What behavioural responses do we want?
4. What messages best facilitate these responses?
5. What are the obstacles to achieving these responses?
6. What programmes do we currently offer to deliver
these messages?
7. What strategies will achieve the desired response?
The eighth, and final step is known as 'Action Plan'.
The dynamics of the whole procedure
is based on the first two stages and in trying to minimise the difference
between the answers to each question. In other words, success is
realised when our public's perception of us tallies with our own
ideal.
Time and space do not permit exploration of the answers to these
questions for all our schools publics, although it's an exercise
you may consider undertaking yourself. However, I've written down
some possible answers derived from experience: example one represents
how we are perceived before a schools programme with example two
being the desired response following it.
Pupils
Q1: Strange ('look at the way they dress')
Q2: Unusually good fun ('the best school trip ever')
Teachers:
Example one
Q1: Confessional approach to life (thoughtless commitment,
etc.)
Q2: Professional/educational (thoughtful, self-reflective, stimulating)
Example two
Q1: Socially removed and out of touch.
Q2: Socially aware (integrated and active in the
community)
Q1: Different
Q2: Having similar aims and concerns to ourselves
You may come up with other suggestions or use this methodology
in your own field of service. My experience is that school programmes
considerably improve pupils' and teachers' perception of ISKCON,
making it more realistic and favourable.
Let's move on to question three: the behavioural responses we would
like from our first public, the pupils. Give up everything and join?
Definitely not, at least for the moment. When pupils reach eighteen
they'll automatically have that option. And for the spiritual seeker,
experiences gained as a pupil will not be in vain. More immediately,
though, here are some possibilities:
1. To speak favourably about the tradition and its
members
2. To study us further (i.e., renewed or continual contact).
Visits in themselves are good - not just a step to something higher
or better
3. To write to us (through our correspondence service)
4. To explore the relevance of Krsna consciousness in their own
lives
5. To explore the relevance of Krsna
consciousness in global, social and moral issues
With regard to the latter three religious education
in the UK emphasises learning from, as well as about, different
religions. However, I must reiterate a point made in my last article,
that if you respect the integrity of the individual, he or she will
feel safe to explore the relevance of Krsna consciousness in their
own lives. If we try to 'break them down' or 'smash their false
egos' we may end up doing little more than revealing our own inadequacies
and scaring people away.
Continuing the eight-step procedure, step four is particularly
important in the light of work done by Mukunda Maharaja.
Three Messages
The fourth step is to determine the messages that enhance
our reputation and help invoke the required behavioural responses.
Mukunda Maharaja has analysed three fundamental messages that we
should attempt to communicate regarding ISKCON, namely that it is:
1. Authentic
2. Culturally rich
3. Socially responsible
One of the main problems experienced by the schools
programme in attempting to communicate the above messages has undoubtedly
been the 'cult' label. Whilst here in the UK we're steadily moving
away from that image, it remains a severe problem in other countries.
Although our connection with a broader, long-standing tradition
is immediately clear to those who study our heritage, in the UK
(as I suspect in most countries) there is no way we can interact
productively with schools if we deny our connection to what is commonly
called Hinduism. Since the schools programme in the UK can only
operate under the banner of Hinduism, its popularity alone demonstrates
that teachers and educationalists accept ISKCON as authentic. (There
are, of course, subtle questions about the acceptance of the validity
of the broader tradition which will again be addressed in a later
issue).
Little effective transmission of Vedic values is achieved
in schools through simple pravachan - as previously mentioned
childrens' attention span is limited; they hate sermons (especially
the younger ones) and require constant stimulation of the mind and
senses. In the UK we've developed a whole range of pastimes - music,
drama, puppet shows, classical dance, dressing up, bullock cart
rides and full vegetarian lunch, all conveying the message that
Vedic culture is not dry and barren but sensually, emotionally and
spiritually opulent.
What, then, of the third message regarding 'social
responsibility'? It's an area I feel where ISKCON is making great
strides both internally and externally. We're becoming aware of
the practical and sociological perspectives of ISKCON, rather than
just the philosophical, and of the need to practically demonstrate
this philosophy, as well as speak it, in order to convince others
of its relevance to the modern world. Our tradition has much to
offer: its respect for all forms of life, attitude towards the environment
and perspectives on sex, violence, drugs, crime and politics. The
Vedic teachings embrace every aspect of human affairs.
Religions traditionally offer solutions to all life's challenges
and religious education generally includes the study of these. There
is increasing pressure from the British government for teachers
to take responsibility for the spiritual and moral development of
pupils. In addition, it's accepted that pupils may learn from their
own faiths, or that of others, to make decisions relating to their
own welfare in particular and global issues in general.
We also run workshops for older children which address
topical issues. For example we will shortly be putting on programme
for sixth formers entitled The Relevance of Vedic Values to the
Modern World ". An almost identical programme was held
last year featuring The Promise (advertised as a contemporary
Hindu drama). The programme was educational rather than preachy
and we've heard that pupils were still talking about it four months
later. It's also significant to note how this type of programme
ties in with the Communications Mission Statement: 'The Hare Krsna
movement benefits the individual and society by offering practical
solutions to today's material and spiritual problems'. I can therefore
emphatically affirm that the schools programme, properly conducted,
really pushes home these three messages!
Looking Towards the Future
In concluding this rationalisation of the schools programme
in terms of modern communications theory and practice, and an analysis
of some of our 'keys to success' in the UK, I sincerely hope it
has encouraged devotees to start similar projects (or to develop
ones already established) and that it gives a vision for the future.
And what of our future, here in the UK?
Well, we've developed more interest than we can currently meet.
At Bhaktivedanta Manor alone, we now undertake around five programmes
a week, reaching twenty thousand children per year. We are also
working with government officials in establishing syllabus guidelines
for religious education. Step-by-step, and by Krsna's grace, it's
possible to reach our goal of establishing ISKCON Education Services
as the number one educational resource on the Vedic tradition.
What I've been acutely experiencing, though, is a dearth of written
material suitable for our specific publics, especially schoolchildren.
Furthermore, our work with teachers and educationalists has established
that there is a market need for books on Hinduism. Of course, there
is a recession, schools are under-resourced and any enterprise is
risky. However, we have one distinct advantage in that there already
exists both a market and a distribution network for childrens' literature
in terms of our own children and those of Hindu families. What I
suggest, therefore, is that we, as a Society, consider producing
books that are suitable for all of these markets although we would
also need to determine what books would appeal to schools in general.
Devotees in the UK have already met to discuss this and came up
with four options for future book production:
1. Krsna consciousness as representative of Hinduism.
2. Hinduism from the perspective of our particular
tradition/denomination (e.g. Vaishnavism)
3. What is generally accepted as representative of
the Hindu tradition
4. Subjects within Hinduism on which ISKCON is accepted as particularly
expert
An analysis of these four options revealed the following:
Option 1 was perceived as being dishonest, ignoring
the principles of understanding our public (although I do appreciate
that according to Srila Prabhupada Krsna consciousness is the real
Hinduism).
Option 2 would also be unacceptable to schools
as there is very little specialised study within each tradition
and teachers may view a denominational approach with suspicion.
One possible exception would be a children's Bhagavad-gita.
Option 3 was initially rejected, it being considered
that there are so many books of this kind on the market already
producing more of the same would not further our aims. More recently,
however, I've felt that there are tangible benefits to this option
particularly in redressing certain identified misconceptions about
the Hindu tradition which, if corrected, could enhance our reputation.
Option 4 was a favourite with us; for example,
the role of Krsna within the Hindu tradition. The greatest
potential, however, may be in storybooks as we have such a wealth
of stories! Although some have already been published (largely with
our own children in mind), these are generally unsuitable for the
wider audience as the language is usually inconsistent, not appropriate
to the intended readership or full of ISKCON-specific terminology.
However, if these books were adapted for the general educational
market, they would still be suitable for our own children and those
of Hindu families.
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