Let me start with a story. In August 2014, I was hired by the Political Science Department at the City University, Mogadishu, Somalia. In their honours curricula, a course titled UNI102: Critical Thinking drew my attention which is taught to their 1st semester students. I was wondering that if Critical Thinking course is taught in many Universities in the Global South including Somalia, then why not in Bangladesh? Is it less important?
In this regard, Martin Davies and Ronald Barnett in their edited book titled The Palgrave Handbook of Critical Thinking in Higher Education shows “the nature of critical thinking within, its application and relevance to higher education” (2015:2) across disciplines of philosophy, sociology, psychology, education, pedagogy, management studies etc. While the whole world is embracing critical thinking, it is still absent at tertiary level education in Bangladesh which makes critical thinking an important area of study. Against this backdrop, this write-up investigates: What is critical thinking? And why Bangladesh needs to incorporate critical thinking at tertiary level education?
What is Critical Thinking?
Though the word ‘critical’ sounds negative to many, it is not. Critical thinking is basically an “art of reasoning”. It means discerning judgment based on standards. In this regard, Lewis Vaughn defines critical thinking as “the systematic evaluation or formulation of beliefs, or statements, by rational standards” (Vaughn 2008:36). In fact, it is an important skill-set that plays a crucial role in everyday life reasoning. It influences one’s thinking and decision-making. More specifically, it means “a set of conceptual tools with associated intellectual skills and strategies useful for making reasonable decisions about what to do or believe” (Rudinow and Barry 2008:11).
Why Incorporating Critical Thinking at Tertiary Level?
It is undeniable fact that in this age of knowledge-based economy, there is no alternative to incorporate critical thinking course in our honours curricula at tertiary level. Last year, I was a scholar in the Study of the U.S. Institute for Scholars programme and had the opportunity to visit many American Universities. Consequently, I had the privilege to talk with the students and professors and found that critical thinking is a necessary component in the course curricula of American Universities. In this regard, it is pertinent to mention that in her 2017 comment address Harvard President Drew Gilpin Faust contends: “For centuries, universities have been the environments in which knowledge have been discovered, collected, studied, debated, expanded, changed, and advanced through the power of rational argument, and exchange”. Here comes the rationale of critical thinking. In fact, it plays crucial role in the higher education context since it helps students to develop critical analysis of contemporary social problems. It is also argued that “critical thinking is a necessary part of the formation of critical citizens” (Davies and Barnett 2015: 1). Sadly, in this time of ‘marketization of higher education’, education is regarded as ‘commodity’ and thus ‘big businesses. But we need to keep in mind that humans are not machines and our minds need to be nurtured where comes the rationale of critical thinking. On the question of why we need to incorporate critical thinking, one can consider the following reasons:
First, we need to incorporate critical thinking at out tertiary level because, in this 21st century, critical thinking skill is regarded as the most demanded skill in the workplace by the employees even surpassing “innovation” and “application of information technology.” According to World Economic Forum, in 2020, critical thinking and creativity will dominate among the top skills. It is therefore, Davies and Barnett (2015:3) points out that “All educators across all the disciplines are interested-or should be interested-in critical thinking”.
Second, to empower people, critical thinking becomes important. In this regard, Joel Rudinow and Vincent E. Barry contend that “Critical Thinking is empowering and can improve a person’s chances of success… throughout the variety of social roles each of us may be destined to play. As important as Critical Thinking is to individual well-being, it is equally important to us collectively as a society” (Rudinow and Barry 2008:6-7). Sadly, there is no presence of critical thinking whether at our personal or societal or political level. This is not also taught or studied in higher secondary or tertiary level education in Bangladesh which merits serious attention.
Third, if one looks at the teaching and learning method of Socrates, one need to acknowledge about the role of critical thinking. Because Socrates basically inspired his followers to raise questions first. But today we hardly inspire our students to raise questions, to come out from their comfort zones and thinking from “outside of the box”. Instead, we follow conventional teaching method which motivates our students to memorize some information and facts to get good grades and nothing else. Therefore, it is high time to rethink about our traditional teaching method chalk-and-talk method which is in operation throughout decades. In fact, how we teach, and what we teach needs to be problematized. It’s high time to come out from “memorization based teaching and examination system” while incorporating critical thinking component in our teaching method. In that case, we need to engage our students using the approach called “learning by doing”. Presentations, debates, problem-solving by the students on the assigned topics can be an important way.
Fourth, it is worthy to note that approximately 52 percent of our population is below the age 25 which brings lots of potentials for Bangladesh. One can also claim that our students are being involved in different unproductive activities including extremist activities since they are devoid of reason. Thus, it is pertinent to make our students reasonable and analytical through critical thinking skills.
Fifth, does writing matter in critical thinking? Yes, it does. It helps us to explore our critical thinking, broadens our outlook, our depth of knowledge. There is no alternative to inspire our students to think better and write better. In traditional teaching and learning method, students are used to write only on the exam script. Astonishingly, the habit of not writing is also observed among many teachers though there are exceptions. During my graduation, I found that my friends and others hardly care about writings. Our current education system is also responsible for such students’ apathy towards writings. So, we need to problematize the current memorizing system and needs to incorporate creative writing and thinking skills. In each and every University in abroad, there is “Centre for Academic Writing” or something like that but in Bangladesh, such centres are hardly found though they are crying need for the country. Needless to mention, arguments, reasons, analyses among students become pertinent to become active citizens in our society. In that case, writing plays key role.
Finally, to make our students lifelong learners, critical thinking becomes important. In this regard, Deepa Idani notes that “It [CT] has a core ethical value, which has to be nurtured and harnessed among students of higher education to reach the potential to transform into lifelong learners”(Idani 2017:404-405). Critical thinking can be used as a means to make our students lifelong learners through exploring their “inner potentials”. It is expected that critical thinking skill will also facilitate human resource development in the country through exploring and harnessing the untapped potentials.
In the Hollywood movie, titled “Dead Poet Society”, one of the teachers called Mr. Keating contends to his students that, “we must constantly look at things differently. So, don’t just consider what the authors say. Try to consider what you think. Try to raise your own voice, no matter if it is wrong”. This raises question that how many teachers in today’s Bangladesh, are engaged in such teaching? How many of those are able to explore the hidden as well as “surface potentials” of the students? In fact, each and every student in Bangladesh is talented, but due to absence of proper training and mentoring, their potentials remain underexplored.
Finally, it can be claimed that knowledge transfers from generation to generation through teaching in the classroom. Therefore, how we teach and what we teach, that matters as “[w]hat we teach our children-and how we teach them-will impact almost every aspect of society, from the quality of healthcare to industrial output; from technological advances to financial services” (Agarwal 2014). And hence, it is high time to problematize our conventional teaching and learning method incorporating critical thinking. We also need to focus on critical teaching, reading, writing as well as listening in our classroom because at the end of the day, it is critical thinking which affects everything. Therefore, to explore and harness the untapped potentials of our students, we, the academics need to incorporate critical thinking in our teaching irrespective of discipline or place. And if implemented, it is expected that this will be imperative to build a better world in general and a better Bangladesh in particular.
Rolling back militancy: Bangladesh looks to Saudi Arabia in a twist of irony
Bangladesh, in a twist of irony, is looking to Saudi Arabia to fund a $ 1 billion plan to build hundreds of mosques and religious centres to counter militant Islam that for much of the past decade traced its roots to ultra-conservative strands of the faith promoted by a multi-billion dollar Saudi campaign.
The Bangladeshi plan constitutes the first effort by a Muslim country to enlist the kingdom whose crown prince, Mohammed bin Salman, has vowed to return Saudi Arabia to an undefined form of ‘moderate Islam,’ in reverse engineering.
The plan would attempt to roll back the fallout of Saudi Arabia’s global investment of up to $100 billion over a period of four decades in support of ultra-conservative mosques, religious centres, and groups as an antidote to post-1979 Iranian revolutionary zeal.
Cooperation with Saudi Arabia and various countries, including Malaysia, has focused until now on countering extremism in cooperation with defense and security authorities rather than as a religious initiative.
Saudi religious authorities and Islamic scholars have long issued fatwas or religious opinions condemning political violence and extremism and accused jihadists of deviating from the true path of Islam.
The Saudi campaign, the largest public diplomacy effort in history, was, nevertheless, long abetted by opportunistic governments who played politics with religion as well as widespread discontent fuelled by the failure of governments to deliver public goods and services.
The Bangladeshi plan raises multiple questions, including whether the counter-narrative industry can produce results in the absence of effective government policies that address social, economic and political grievances.
It also begs the question whether change in Saudi Arabia has advanced to a stage in which the kingdom can claim that it has put its ultra-conservative and militant roots truly behind it. The answer to both questions is probably no.
In many ways, Sunni Muslim ultra-conservatism and militancy, violent and non-violent, despite sharing common roots with the kingdom’s long-standing theological thinking and benefitting directly or indirectly from Saudi financial largess, has created a life of its own that no longer looks to the kingdom for guidance and support and is critical of the path on which Prince Mohammed has embarked.
The fallout of the Saudi campaign is evident in Asia not only in the rise of militancy in Bangladesh but also the degree to which concepts of supremacism and intolerance have taken root in countries like Malaysia, Indonesia and Pakistan. Those concepts are often expressed in discrimination, if not persecution of minorities like Shia Muslims and Ahmadis, and draconic anti-blasphemy measures by authorities, militants and vigilantes.
Bangladesh in past years witnessed a series of brutal killings of bloggers and intellectuals whom jihadists accused of atheism.
Moreover, basic freedoms in Bangladesh are being officially and unofficially curtailed in various forms as a result of domestic struggles originally enabled by successful Saudi pressure to amend the country’s secular constitution in 1975 to recognize Islam as its official religion. Saudi Arabia withheld recognition of the new state as well as financial support until the amendment was adopted four years after Bangladeshi independence.
In Indonesia, hard-line Islamic groups, led by the Islamic Defenders Front (FPI), earlier this month filed a blasphemy complaint against politician Sukmawati Sukarnoputri, a daughter of Indonesia’s founding father Sukarno and the younger sister of Megawati Sukarnoputri, who leads President Joko Widodo’s ruling party. The hardliners accuse Ms. Sukarnoputri of reciting a poem that allegedly insults Islam.
The groups last year accused Basuki Tjahaja Purnama aka Ahok, Jakarta’s former Christian governor, of blasphemy and spearheaded mass rallies that led to his ouster and jailing, a ruling that many believed was politicized and unjust.
Pakistan’s draconic anti-blasphemy law has created an environment that has allowed Sunni Muslim ultra-conservatives and powerful political forces to whip up popular emotion in pursuit of political objectives. The environment is symbolized by graffiti in the corridor of a courthouse In Islamabad that demanded that blasphemers be beheaded.
Pakistan last month designated Islamabad as a pilot project to regulate Friday prayer sermons in the city’s 1,003 mosques, of which only 86 are state-controlled, in a bid to curb hate speech, extremism and demonization of religions and communities.
The government has drafted a list of subjects that should be the focus of weekly Friday prayer sermons in a bid to prevent mosques being abused “to stir up sectarian hatred, demonise other religions and communities and promote extremism.” The subjects include women rights; Islamic principles of trade, cleanliness and health; and the importance of hard work, tolerance, and honesty.
However, they do not address legally enshrined discrimination of minorities like Ahmadis, who are viewed as heretics by orthodox Muslims. The list risked reinforcing supremacist and intolerant militancy by including the concept of the finality of the Prophet Mohammed that is often used as a whip to discriminate against minorities.
Raising questions about the degree of moderation that Saudi-funded mosques and religious centres in Bangladesh would propagate, Prince Mohammed, in his effort to saw off the rough edges of Saudi ultra-conservatism, has given no indication that he intends to repeal a law that defines atheists as terrorists.
A Saudi court last year condemned a man to death on charges of blasphemy and atheism. Another Saudi was a year earlier sentenced to ten years in prison and 2,000 lashes for expressing atheist sentiments on social media.
Saudi Arabia and other Muslim nations have long lobbied for the criminalization of blasphemy in international law in moves that would legitimize curbs on free speech and growing Muslim intolerance towards any open discussion of their faith.
To be sure, Saudi Arabia cannot be held directly liable for much of the expression of supremacism, intolerance and anti-pluralism in the Muslim world. Yet, by the same token there is little doubt that Saudi propagation of ultra-conservatism frequently contributed to an enabling environment.
Prince Mohammed is at the beginning of his effort to moderate Saudi Islam and has yet to spell out in detail his vision of religious change. Beyond the issue of defining atheism as terrorism, Saudi Arabia also has yet to put an end to multiple ultra-conservative practices, including the principle of male guardianship that forces women to get the approval of a male relative for major decisions in their life.
Prince Mohammed has so far forced the country’s ultra-conservative religious establishment into subservience. That raises the question whether there has been real change in the establishment’s thinking or whether it is kowtowing to an autocratic leader.
In December, King Salman fired a government official for organizing a mixed gender fashion show after ultra-conservatives criticized the event on Twitter. The kingdom this week hosted its first ever Arab Fashion Week, for women only. Designers were obliged to adhere to strict dress codes banning transparent fabrics and the display of cleavages or clothing that bared knees.
In February, Saudi Arabia agreed to surrender control of the Great Mosque in Brussels after its efforts to install a more moderate administration failed to counter mounting Belgian criticism of alleged intolerance and supremacism propagated by mosque executives.
Efforts to moderate Islam in Saudi Arabia as well as Qatar, the world’s only other Wahhabi state that traces its ultra-conservatism to the teachings of 18th century preacher Mohammed ibn Abdul Wahhab, but has long interpreted them more liberally than the kingdom, have proven to be easier said than done.
Saudi King Abdullah, King Salman’s predecessor, positioned himself as a champion of interfaith dialogue and reached out to various groups in society including Shiites and women.
Yet, more than a decade of Saudi efforts to cleanse textbooks used at home and abroad have made significant progress but have yet to completely erase descriptions of alternative strands of Islam such as Shiism and Sufism in derogatory terms or eliminate advise to Muslims not to associate with Jews and Christians who are labelled kaffirs or unbelievers.
Raising questions about Saudi involvement in the Bangladeshi plan, a Human Rights Watch survey of religion textbooks produced by the Saudi education ministry for the 2016-2017 school year concluded that “as early as first grade, students in Saudi schools are being taught hatred toward all those perceived to be of a different faith or school of thought.”
Human Rights Watch researcher Adam Coogle noted that Prince Mohammed has remained conspicuously silent about hate speech in textbooks as well as its use by officials and Islamic scholars connected to the government.
The New York-based Anti-Defamation League last year documented hate speech in Qatari mosques that was disseminated in Qatari media despite Qatar’s propagation of religious tolerance and outreach to American Jews as part of its effort to counter a United Arab Emirates-Saudi-led economic and diplomatic boycott of the Gulf state.
In one instance in December, Qatari preacher Muhammed al-Muraikhi described Jews in a sermon in Doha’s Imam Muhammad ibn Abd al-Wahhab Mosque as “your deceitful, lying, treacherous, fornicating, intransigent enemy” who have “despoiled, corrupted, ruined, and killed, and will not stop.”
No doubt, Saudi Arabia, like Qatar, which much earlier moved away from puritan and literal Sunni Muslim ultra-conservatism, is sincere in its intention to adopt more tolerant and pluralistic worldviews.
Getting from A to B, however, is a lengthy process. The question remains whether the kingdom has progressed to a degree that it can credibly help countries like Bangladesh deal with their demons even before having successfully put its own house in order.
Is India Fast Becoming a Dysfunctional Democracy?
When hate invades the human mind, there is no limit to brutal atrocity. On April 10, a Guardian story included a video in which there is cheering as an Israeli sniper shoots an unarmed Palestinian a considerable distance away. Shown on TV in Israel, it has been the subject of some introspective debate. Then there is news from Kashmir to make anyone, but the perpetrators and their supporters, cringe in horror.
Eight-year old Asifa Bano went in the afternoon to the nearby forest, as she usually did, to bring back the family horses from grazing. She never returned. Family and friends searched all-night by flashlights but could not find her. Five days later her body was found.
“She had been tortured,” recalls her mother. “Her legs were broken … Her nails had turned black and there were blue and red marks on her arm and fingers.”
Was this the work of a demented sadist? No, it turns out. It was a planned operation intended to terrorize her community of Muslim nomads (Gujjars) to leave this predominantly Hindu area about 45 miles east of Jammu City.
According to investigators, Asifa was taken to a temple where she was held for several days. The eight-year old was repeatedly “raped for days, tortured and then murdered,” states the charge sheet. She was strangled to death, then hit twice on the head with a stone.
A retired government officer, Sanji Ram aged 60, calmly planned this horror, aided by police officers Anand Dutta, Tilak Raj, Sunder Verma, and someone called Khajuria. The outrage over the incident has grown since two ministers from the ruling BJP (Mr. Modi’s party) attended a rally in support of the accused.
Terrorizing Muslims in Kashmir is not new; it has been ongoing for decades. But terrorizing Muslims, Dalits, Christians and indigenous peoples in India itself has now also mushroomed.
Six Christian churches have been burned since 2015, and a concerted attempt to boycott Christian businesses is underway in the northeast. The killing of Muslims and Dalits by vigilantes on minor pretexts continues as the country’s democracy turns into a ‘mobocracy’.
It is ‘Democracy a la’ Modi’, a phrase that is the title of a long essay by scholars Sumit Ganguly and Krishna Menon in The National Interest (Jan/Feb 2018) — the title was changed to ‘Making India Great Again?’ in the internet version. Mr. Modi and his party want to turn India’s “kaleidoscope of languages, religions, castes and cultures” into a culturally Hindu state, even a religious return to Hinduism for they believe that “many Hindus were forcibly converted to, or duped into adopting Islam and Christianity.” Forget the Islamic injunction against forced conversion or the abundant evidence of tireless Christian missionaries including Mother Teresa.
The National Volunteer Force or RSS in their white shirt, khaki shorts uniform conduct martial drills and “serves as the party’s force multiplier and base”. It demonizes the other creating the environment for vigilante lynchings of minorities — overwhelmingly Muslim note the authors — to continue with impunity.
“Attacks on minority communities have become common, and academics, students and journalists who highlight the harassment and intimidation are subjected to public calumny, and have occasionally been killed.”
Thus noted Hinduism scholar and University of Chicago divinity professor Wendy Doniger’s book, “The Hindus: An Alternative History,” which presented a ‘new way of understanding’ Hinduism according to the publisher was banned as vulgar following a Hindutva campaign. Much worse can happen. Gauri Lankesh, a prominent woman journalist and critic of Hindu nationalist policies was shot dead outside her home in Bangalore last September. A list of Indian journalists killed is on Wikipedia. By the way, no reason has been given by The National Interest as to why the original title of the Ganguly/Menon article has been altered on their website. Of course the published magazine carries the original title.
It was an RSS man — they claimed he was no longer a member — who assassinated Gandhi for his defense of minorities. Mr. Modi joined the RSS in 1971 rising to become its National General Secretary.
Such is India today.
How John Bolton as NSA would Impact Pakistan?
Despite the triumphs Pakistan has had in curbing terrorism, the NSA John Bolton doesn’t believe that Pakistan is internally strong enough to thwart an assumed Islamist takeover of the state.
President Trump on March 23rd announced in a tweet that he was removing H.R. McMaster from his post of National Security Advisor and that John Bolton would take over on April 9, 2018. In any event, President Trump’s arrangements of Mike Pompeo and Gina Haspel, to head the State Department and Central Intelligence Agency (CIA) respectively, aren’t sufficient of an omen, appointing John Bolton as the new National Security Advisor (NSA) solidifies that his foreign policy is going to wind up more forcefully than ever. Bolton will fill in as Trump’s third advisor after Michael Flynn and Lieutenant General H.R. McMaster.
Moreover, Bolton is one of the supposed ‘many people’ who believe that Pakistan’s security agencies are under Islamists’ influence, a suspicion that then manages the US narrative on Pakistan which resultantly paints Pakistan not as a ‘non-NATO’ ally but rather as an adversary; the main cause behind its failure in Afghanistan.
The Bolton account, as is apparent, fits pleasantly into India’s worldwide pro-terrorist projections of Pakistan. Not only will it add to Pakistan’s long list of issues at the international level, for example, the threat of being blacklisted by FATF, in addition it will be instrumental in tilting the regional balance of power in favor of India.
Moreover, it is clear that John Bolton thinks differently about China-Pak ties, as he believes that the US may end up gifting Pakistan to China if the US keeps on putting excessive pressure on Pakistan to do more. He rather suggests in his article for the Wall Street Journal, that the US should utilize its leverage on China to induce Pakistan to ‘sever ties with terrorists and close their sanctuaries. The Trump administration should make it clear that Beijing will face consequences if it does not realize its massive interests in support of this goal.”
Unmistakably John Bolton, particularly like President Trump, needs to squeeze Pakistan; however, he wouldn’t like to do as such by forcing sanctions on Pakistan or by removing the military aid. Rather, his approach is to take action by utilizing India in its strategy of isolating Pakistan and by pressing its significant partner, China.
And whilst John Bolton doesn’t rely on pushing Pakistan too hard, the reason isn’t that he is understanding of Pakistan’s triumphs and forfeits but since he thinks pushing too hard would actualize Pakistan’s assumed control by the terrorist outfits. In an interview given in August last year, he stated: ‘If you push Pakistan too hard, this government in Pakistan is fragile. It has been since the partition of British India. The military in Pakistan itself is at risk, increasingly, of being infiltrated through the officer ranks by radical Islamists. Many people believe the intelligence services unit already is heavily dominated by Islamists.’
In a nutshell South Asia is in a critical need for a careful approach and policy reevaluation from the US government. Be that as it may, if there is one individual with the ability to keep away from disaster, it is simply the President himself. Regardless of whether President Trump has the will to persuade his new team to take part in diplomacy over war-plotting, yet remains to be seen. It is, in this manner, up to Islamabad to ponder the most significant reaction to the possible outcome. Pakistan may only be able to neutralize Bolton’s hostility by drawing him into tactful diplomacy. Any other plans to the contrary, including reciprocating that animosity, are probably going to backfire.
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