Darkness in the Academia
We are back. Let’s trigger where we ceased! The instructor asked scholars while opening the textbook. It was the first day when we came back after the winter furlough from the academic institute. Was it an ill approach to institute a learning stir? Instead, I felt auxiliary and fresh on the morning of the first day after the winter recess; got up early in the morning, outfitted well, and reached on time in the class. Sorrowly, I repaid with acute depression. Something unnatural faked me. It may be dark in the institute. Let’s probe!
It was better to start the oration with a chit-chat with pupils about their workouts during vacations. I was expecting that tutor would question us about readings during recess. The motive is that this marker can engage learners toward reading or learning in a deep sense. Moreover, it is an experience when the teacher inquires a student about which book they read or watched a knowledge-driven science documentary; everyone engages and debates.
Two, learners have disassembled thinking patterns. They don’t stay in the center or get involved in non-academic activities like conversation, arguing, or debating besides classroom timings. Pupils behave like a frog in a well or blind horse just dashing within a defined curriculum.
In light of my observations, two causes produce this filmy effect: One, learners are clueless about their writing skills. It has been proved that writing fuses with the thinking patterns of 90 billion brainiac nerves. When a reader pens down the reflection, it recasts his scattered information into coherent knowledge. Professor Shahzeb khan, a big name in academia, submits a fitting idea in this esteem: Reading is a crucial matter for university students but educational bosses should promote discussion and write in a more effective culture.
Two, learners do not obey the track of Self-discovery. They just pursue the animism trait and implement dictations or so-called hierarchy. A fundamental cause of the crisis is dark academic that does not allow them to think by themselves. They should first find the answer to this philosophical inquiry: Who are we? By tracking the individual connotations of life, they would become better scholars or more methodical citizens.
We have to consider a tool that can make us organized or coherent in reflection. In the corporate world, fifty million are more authoritative than fifty million people because they are organized or have influential societies. Professor Shahzeb khan says in the context of a cosmopolitan novel of Sufi Fareed un Attar that: we should find the collective identity. How is it doable? Interested bibliophiles can read my prior column on Understanding the subject of student bodies at Punjab University. There, I proffered a framework to make people more methodical.
As we are discussing darkness in Academia, Noam Chomsky believes that the organization has its effects. It means that you discover that you are not alone. Others have the same thoughts that you do. You can reinforce your ideas and learn more about what you believe. These are very informal movements, not like membership organizations, just a mood that involves interaction among people. (Cited by Shahid Siddique; Language, Gender, and Power)
Every organization works within its pursuit paradigm. If we don’t know what something is about, we will not gain much. Similarly, an effective community has defined agendas. Authorities run the design within the limit of this defined paradigm. Without clear objectives, the organization’s role will be like a drunken trick and cutie kite.
The institution In which I study has a vibrant scientific society without defined objectives and efficacious agendas. They get initial rulings from authorities and systematize various seminars; which is not enough. Any bunch of organizers can serve that function. In another sanity, society has no crystal clear and broad roles.
In light of observations, I would make a few applicable recommendations.
Society should define its frontiers in a more comprehensive context. It can coach various non-academic and extracurricular shiftings as well. Instead, it is bound to dictate just seminars on ideational scientific theories, comprehend exclusively by mathematical and scientific skills. That’s why it seduces the least amount of the public audience. The association should play a position in conducting book clubs, philosophic talks inside the campus, and tutorials. I believe that this all-around function of the scientific league will yield more.
Society can tie scattered learners under a tool on a center’s flag. A prototype already exists to follow. Last month, I attended academia study circles organized by the PU student body. Dr. Shahzeb Khan was the caller; he presented a philosophic talk. Many inquisitive readers attended the session under the flag of associations. It is a plus point about student groups, glorifying academic air within the hypotheses of the University. In this context, you may read my recent column titled “Understanding the subject of student bodies at Punjab University.
In an Enlightened civilization, the literary atmosphere can diminish the effect of the dark on academia. The justification behind this claim is that books provide notional information; one learns to transform this raw data into knowledge through three mediums; utilizing handwriting skills, uniting abstract facts with self-discovery, and using the medium of dialogue.
Second, discussion culture should prevail within the boundaries of academic institutes. It is noticeable from neurology that discussion helps learners to transform their conceptual data into legible knowledge; which leads them toward the best citizenship. Interested readers can read my previous column in this regard titled: Why is science pathetic in our society? I explained the above point in an insight there.
The mentality broadness of society members is also crucial for the execution of the above recommendations. They keep confining themselves to just organizing events. They should labor for persisting scientific or literary thought in a social structure. These finite brain trims of members are deconstructing the authentic role of society. That is why the dark has prevailed in academia and science is giving a pathetic glimpse.
A candle of hope with human willpower can lead us toward an enlightened tomorrow. In mortal civilization, the most powerful seed of positive evolution is “strong human determination or Insannai Azzam.” Muslim intellectuals have oriented the concept of human will eloquently in Sufi literature; Allama Iqbal writes:
ḳhudī ko kar buland itnā ki har taqdīr se pahle
ḳhudā bande se ḳhud pūchhe batā terī razā kyā hai
Even modern authors of the 21st century admire its prospect. Shoshana Zuboff, a writer of the remarkable book of this century, The Age of Surveillance Capitalism, urges humans to be determined against digital imperialism and psychopolitics. She says that we have to build virtual fences around the digital planet through human resolve.
