It is quite common in Folkehojskole tradition now to speak about promoting international understanding. Peter Manniche (1889-1981), brought this aspect forcefully to the movement in the 1920’s. Since then the movement has gathered great experience in this field. Meanwhile, there have also been many attempts in this direction all over the world. Today, promoting international understanding is a commonly accepted ideal, though there are varying interpretations of this ideal.
What I have been attempted to promote in this paper may be termed – inner international understanding. What this means is to promote an understanding of the aspects of the life of societies which are not visible at first glance, but are fundamental to the understanding of a particular society. Caste, which is studied in this paper, is one such example. Without an understanding of Caste there can be no understanding of India. In fact, the same can be said of two of India’s neighbours Nepal, and Sri Lanka. Caste is the inner basis of the social organisation in these societies. (Though there are particularities specific to each of these countries, the fundamental nature of the caste system in each is the same and they have originated from the same source.) Caste is the inner Indian culture. The struggle for the establishment of a basic democracy in India has been linked to dealing with this issue. However, India has not always been caste dominated. There was a time when India freed itself from this oppression and created a culture that was called, ‘the wonder that was India.’
The inner culture of Denmark is one of democracy, influenced by its religious and secular traditions. Its formation and development had taken many generations. One of the marked features of Danish democracy is the place acquired by ordinary people. This place has been so established through an historical process, which created a culture where living dialogue with different sectors of society is accepted as normal. Liberating the voice of the ordinary folk has come about through the hard work of many people. Today, new generations receive this as a gift. Were it to be threatened it is quite likely that there would be a battle to defend it.
How can these two inner aspects of these societies meet? If they do not, can there be any real international understanding between the two peoples? How can such an understanding be established? These are the questions that will naturally arise.
Examples of two persons who have contributed to this inner and deeper culture has been presented here. This may provide an example of how a living dialogue (it is presumed that international understanding cannot be brought about by a dead discourse) which touches each other very dynamically can be brought about. Such a dialogue can establish beautiful friendships- Kalyana Mitatta.
It is not difficult to establish such international understanding these days. In this study it was possible to obtain books on Grundtvig without much difficulty. The Selected Writings-N.F.S. Grundtvig-edited by Johannes Knudsen; Tradition and Renewal -Edited by Christian Thodberg and Anders Pontoppidam Thyssen; The Land of the Living by Stevan M..Borish; Selected Educational Writings Compiled by Max Lawson; books on Danish hymns, materials on Danish Folk High Schools and research papers left by some, for example the Doctoral thesis of Theophilus Tafe (Ghana), which considered Grundtvig’s Educational ideas as a challenge to his country’s colonial legacy, a part of which I had the opportunity to read, provided a rich variety of information. Of course the best sources were the comments of Danish people with whom I was able to speak and to hear their impressions of their heritage. In particular I wish to mention Dr. K.E. Bugge, an authority on Grundtvig for his lively and clear explanations.
I also express my gratitude to the Danish Institute for Human Rights which made this research Partnership possible and to the friends in the project department of the Centre who quite often went out of their way to help me. I must also mention the help I received from friends in the Asia division of Danish Church Aid.
As for Ambedkar, for me, it was a much easier task. As a Sri Lankan and a person who is supposed to belong to a low caste, I have my own personal experience to rely on. As India is Sri Lanka’s closest neighbour our histories are merged and as a result a lot of the reality I described have become my memories. The Education Department of Maharashtra Government in India has published the collected works of B.R. Ambedkar in fourteen volumes most of which are in English. There are many publications about him and about the Dalit movement. There are publications criticizing him too, as he is undoubtedly one of the most hated figures among one section of India.
I have used all these materials and whenever possible I have acknowledged them. I take this opportunity to acknowledge my debt and to express my gratitude to the contributors and producers of these publications which has made a greater understanding possible.
About both Grundtvig and Ambedkar there are materials already available in some web-sites and such information facilities are bound to increase. Thus resources are not only available but conditions are becoming increasingly supportive to develop an inner international understanding.
Basil Fernando
Copenhagen
July 1999
