A Critique of the Proposed National Education Policy Reform
Â
Gandhi Jayanti
1. âYou must be the change you
wish to see in the worldâ
-Mahatma Gandhi
GANDHI
JAYANTI
2005
2. WELCOME
We call upon the Teacher of wisdom,
surrounded by his eager students, to teach us
our duty. May those who are benefactors
of all people help in achieving this elevated
existence.
May the indivisible one shower blessings upon
us. May we ever unswervingly follow the path of
duty as do the sun and the moon. May we move
in the society of the learned and pious who are
Charitably disposed and non-violent in their
deeds.
Rig Veda 2:21:12
17. My true test of non-violence will
come when Iâm shot by an assassin,
and I am able to die without holding
any malice toward my assassin.
-Mahatma Gandhi
18. VVAAISISHHNNAAVV JJAANN T TOOHH
Vaishnav Jan toh taynay
kahyeeyejey,
Peerh paraayee janney
ray,
Par dukkhey upkar karey
to yey,
Man abhimaan na anney
ray.
Sakal lokma sahuney
vandey,
Ninda na karey kainee ray
Vaach kaach, man nischal
raakhey,
Dhan-dhan jananee tainee
ray.
Samdristhi nay trishna
tyagee,
Par-stree jaynay mat ray
Jivaah thaki asatya na
GODâs CHILD IS ONE
WHO KNOWS ANOTHER'S
PAIN
WHO UPLIFTS THE
SORROWFUL
AND PRIDE DOES DISDAIN
WHO SALUTES ALL BEINGS
AND CRITICIZES NONE
OF PURE TALK AND ACTION
SUCH A ONEâs MOTHER IS
BLESSED
WHO LOOKS ON ALL AS THE
SAME
HONORS WOMAN AS
MOTHER
WHO DOES NOT UTTER
UNTRUTH EVEN WHEN THE
TONGUE HAS TIRED
19. The Making of Gandhi
By - Rashmi Raghu
âGenerations to come will scarcely believe that such a
one as this walked the earthâ
- Einstein on Gandhi
20. Childhood
âI never could learn the art of âcopyingâ.â
- About his time in high school
21. Playing the husband
â.. the lesson of faithfulness had
an untoward effect. ⊠I had
absolutely no reason to suspect
my wifeâs fidelity, but jealousy
does not wait for reasons.â
- About the early years of his married life
22. To be or not to be vegetarian
With members
of the
Vegetarian
Society
London, 1890
âThe choice was now made in favor of vegetarianism, the
spread of which henceforward became my mission.â
23. Service to family & community
ââŠif animal passion had not
blinded me, I should have been
spared the torture of separation from
my father during his last moments.â
- About his fatherâs passing
âWithout the observance of
brahmacharya, service of the family
would be inconsistent with service of
the community.â
- About his thoughts before taking the vow of
celibacy and self-restraint
24. Search for Truth
â⊠morality is the basis of things,
and ⊠truth is the substance of
all morality.â
-In India
âthe Sermon on the Mount âŠ
went straight to my heart.â
- In England
âI do not seek redemption from the
consequences of my sin. I seek to be
redeemed from sin itself, or rather
from the very thought of sin.â
- In South Africa
28. RAGHUPATI RAGHAV RAJA
RAM
Raghupati
Raghava Rajaa
Ram,
Pateeta Paavana
Seetaa Raam,
Seetaa Raam,
Seetaa Raam,
Bhaj Pyare tu
Seetaa Raam,
Ishwara Allah
Tero Naam,
Sabko Sanmati Dey
Bhagwan.
We worship you as
Rama of the Raghu
dynasty,
We worship you as
the ideal wife,
Sita,
Glory to Seetaa,
Glory to Raam,
Oh Devotee Sing to
Seetaa and Raam,
We worship you as
âIshwarâ and
âAllahâ
May you bless all
31. âI do not want my house to be walled in on all
sides and my windows to be stuffed. I want the
cultures of all lands to be blown about my house
as freely as possible. But I refuse to be blown off
my feet by any.â
Mahatma Gandhi, 1921
32. Gandhiâs Philosophy of Education
Passionate Search
for Truth
Ideal of non-attachment
Profound Reverence for Life
Readiness to sacrifice all for
the knowledge of God
33. Nai Talim (New Education)
ïź A program for universal
education
ï± Basic education for children
ïź Empower the future
ï± Adult education
ïź Upliftment of Harijans and women
36. Self-reliant model
ïź Children to learn from things in
their environment
ïź Children should be taught a useful
vocation
ï± A means to cultivate their mental,
physical and spiritual facilities
ï± Economic calculations in connection
with education were not unethical
37. Gandhi and education
ïź Adult education
ï± Important to empower every adult
Indian, especially Harijans and women
ï± Vocational education
ï± Literacy
ï± Political education
38.
39. ïź Vernacular and not
English
ïź Strengthens Identity
ïź Vocational Education
44. SABARMATI KAY SANT
De di hamein aazaadi bina khadg bina
dhaal
Sabarmati ke sant tune kar diya
kamaal
Aandhi mein bhi jalti rahi Gandhi teri
mashaal
Sabarmati ke sant tune kar diya
kamaal
De di...
Dharti pe ladi tune ajab dhang ki
ladaai
Daagi na kahin top na bandook chalaai
Dushman ke kile par bhi na ki tune
chadhaai
Wah re fakir khoob karamaat dikhaai
Chutki mein dushmanon ko diya desh se
nikaal
Sabarmati ke sant tune kar diya
kamaal
De di...
Raghupati Raghav Raja Ram
Freedom without the sword or
the shield
O Saint of the Sabarmati, what a
wonder!
Your torch burned even in the
storm
O Saint of the Sabarmati, what a
wonder!
Of a strange kind was your
battle
No canons nor guns did you fire!
Nor did you attack the enemy's
fortresses
O Magician, amazing is your magic
The enemy left in a trice
O Saint of the Sabarmati, what a
wonder!
45. SABARMATI KAY SANT
Shatranj bichha kar yahan baitha tha
zamaana
Lagta tha ki mushkil hai firangi ko
haraana
Takkar thi bade zor ki dushman bhi tha
taana
Par tu bhi tha bapu bada ustaad
puraana
Maara vo kas ke daanv ki ulti sabhi ki
chaal
Sabarmati ke sant tune kar diya
kamaal
Jab jab tera bigul bajaa, javaan chal
pade
Mazdoor chal pade the aur kisaan
chal pade
Hindu va musalman, sikh, pathan chal
pade
Kadmon pe teri koti-koti praan chal
pade
Phoolon ki sej chhodke daude
The world played a game of chess
Hard it seemed to defeat the
outsider
An immense clash with a tough
enemy
But you, Father, were a seasoned
expert
You way spoiled all their
calculations
O Saint of the Sabarmati...
Soldiers answered your every call
As did the Laborers, as did the
farmers
Hindus, Muslims, Sikhs and Pathans
Countless lives joined you on your
journey
Leaving his flowery throne, Nehru
too followed
46. Gandhi as a Social
Reformer:
Untouchability
Abhishek Bapna,
Management Science and Engineering
85. Roots of Gandhiâs Non-Violence
âOnly that person attains Me who has
no enmity to anyoneâ
Bhagvad Gita â Chap 11, Verse 55
86. Roots of Gandhiâs Non-Violence
âHe who is the same towards friend and
foe, and so also in honor and dishonor;
who is the same under cold, heat, happiness
and sorrow, who is free from attachment
to everything, such a one is dear to me.â
Bhagvad Gita â Chap 12, Verse 18
87. Gandhi had no
hatred for the
British and he
still fought
them hard.
88. Gandhiâs Life Message
âFight without a sense of enmity or
retribution, and only because it is
your dutyâ
89. Between violence and cowardly
flight, I can only prefer violence to
cowardice
Mahatma Gandhi
90. The Mind-Action
Continuum
Bravest: Non-violent mind and
action
Brave: Non-violent mind, Violent
action
Coward: Violent mind, Non-violent
action
Deluded Coward: Violent mind,
Violent action
94. Visibility
Research on Roots of
Empathy in
Management literature now
validates the importance of
visibility
95. Sticky Ideas
Create ideas that
stick
CHARKHA:
The Spinning
Wheel
CIVIL DISOBEDIENCE
NON-COOPERATION
96. PLURALISM
THE LCD SYNDROME
NON-VIOLENCE
THE MIND-ACTION CONTINUUM
NON-VIOLENT ACTION
VISIBILITY & STICKY IDEAS
97. We owe it to ourselves..
To seek the truth in all that we do
To hate none, however we may act
To try non-violence in our actions
To condemn the crime and not the
criminal
To make injustice visible
To ethically articulate
To act with courage
Aarti
Jan 31, 1948
Today, we have a collection of songs and speeches in memory and celebration of Ganshijiâs life and philosophy which have not only influenced the way people view justice and mankind, but has cross culturally influenced social movements throughout the world.
Aman
Mohandas Karmachand Gandhi was born in Porbandar, Gujarat on October 2, 1869. Growing up, Mohandas Gandhi was deeply inspired by the story of Shravan Kumar, who carryied his blind parents on his shoulders to fulfill their last wishes. He aspired to the same level of service for his own parents. His education was in Gujarati initially after which he started learning English.
AartiArrived in London on September 4, 1888, at the age of 19 to study law at University College in London. In England, he was exposed to the New Testament and revered its teachings as well as those of Buddha and Shamal Bhatt, a Gujarati poet. The idea of âturning the other cheekâ particularly captivated him.
Aarti
When Gandhi first appeared in court wearing a head covering, he was forced to remove it. He began to think of his identity in the context of where he was practicing.
Aarti
In South Africa, Gandhi is kicked out of a train at Pietersmaritzburg as Indians are not allowed to travel in first class compartments. This is inspite of having a valid ticket. Therein begins Gandhiâs tremendous journey to fight for the rights of the underprivileged.
Aarti
Gandhiâs weapon against the injustice was Satyagraha, meaning truthful or peaceful request. He first used it in South Africa to protest against the apartheid. Among other things, Indians were required to register and their marriages as such were annulled and not recognized by the government.
Aarti
This is the transition Gandhi made in both appearance and identity.
Aman
In 1915, he received a heroâs welcome at Apollo Bunder in Bombay. The same year he founded the Sabarmati Ashram in Gujrat where he lived till 1933. Gandhi once defined an ashram as "group life lived in a religious spiritâ. The ideals embraced here were truth, non-violence, chastity, to eradicate untouchability, to do physical labour and to practise fearlessness. He launched his first public campaign, âthe champaran stayagrahâ in 1917 from the ashram.
Aman
At the same time he did not consider it fair to oppose the British when they were in trouble.
Aman
In 1920, Gandhi led the first campaign in modern Indiaâs freedom struggle, the Non-Coperation movement. In Feb. 1922, he called it off after violence in an incident in Chauri Chaura, where a police station was torched and all members within were burnt alive by an angry mob. He said India was not ready to be free with his path of non-violence.
Aman
On Jan 26th, 1930, along with Gandhi the nation made the Declaration of Complete Independence. 20 years later, Indian became a republic with the adoption of its constitution, which was delayed to commemorate this day. With this the nation launched its agitation again. This time, no protestors turned violent â they all remembered how and why Gandhi had called off the movement 10 years back.
Aarti
The Salt March at Dandi, on March 12, 1930, shook the British Empire. Gandhi refused to pay the salt tax to the British and showed people an alternative way to create salt â from the sea.
After the movement, Gandhi went to London in 1931 to attend the Round Table Conference, where he won the heart of the British. This is a clip of his welcome in Britain.
Aarti
Labeled untouchables âharijansâ or âThe People of God,â and worked aggressively to reform their status. He emphasized social reform within the country. He urged Indians to not only examine injustices they were facing from outside, but also the ones they were perpetrating themselves.
Aarti
In accordance with his philosophy of nonviolence, Gandhi did not support the British governmentâs drafting of Indians into World War II. In March of 1942, he launched his third and decisive campaign against the British called the âQuit Indiaâ movement. The following clip depicts the critical events that shaped the history of the Indian subcontinent.
Aman
I am beginning my presentation with this very famous quotation, primarily to underline the basis for Gandhiâs philosophy of education â the pursuit of truth and oneâs identity â as also the context in which this philosophy grew. The context was one of colonial rule. Gandhi worried that colonial rule was robbing Indians â rich and poor â of their identity as Indians, and thereby their sense of confidence and pride in their motherland. He saw education as a means to develop the mind, spirit and body of a person.
Gandhi equated truth with reality â and this meant that education would have to be real and something every Indian found useful and could relate to. It was not something that could be borrowed from afar. As he once said of English literature, â the nobility of its literature cannot avail the Indian nation any more than the temperate climate or scenery of England can avail her. India has to flourish in her own climate and scenery and literature, even though all the three may be inferior to the English climate, scenery and literature.â With the benefit of hindsight, some of you might have a different opinion of this today â but you will do well to bear in mind the context in which it was written â and the important role this philosophy played in uniting Indians in their struggle for Independence.
Gandhiâs main concern was with educating the mass of illiterate Indians. Independent India could not be seeped in illiteracy and ignorance. Note, in the 1920s, over 80 per cent of Indiaâs population was illiterate. Gandhiâs vision of education was therefore a vision for all Indians, children and adults. His Nai Talim â which translates to New Training or New Method â visualized a form of education that Indians could live by and be enriched by, physically, spiritually and mentally.
For Gandhi, education was not mere literacy. Education was as much about the mind as it was about the body and the spirit. Unless the three were in harmony, the natural potential for the child to develop would be thwarted. Gandhi gave great importance to the introduction of crafts in the school curriculum. This was prompted by two considerations: first he had a high regard for the creative skills involved in producing artistic objects. Second, he felt that the sale of such objects produced by the school might help make the school self-supporting. This was important for Gandhi primarily because it was revenue from the liquor tax that was being used by the colonial government to fund education. And of course, it would give the child a life-long vocation and protect him/ her from unemployment.
For Gandhi, education was not mere literacy. Education was as much about the mind as it was about the body and the spirit. Unless the three were in harmony, the natural potential for the child to develop would be thwarted. Gandhi gave great importance to the introduction of crafts in the school curriculum. This was prompted by two considerations: first he had a high regard for the creative skills involved in producing artistic objects. Second, he felt that the sale of such objects produced by the school might help make the school self-supporting. This was important for Gandhi primarily because it was revenue from the liquor tax that was being used by the colonial government to fund education. And of course, it would give the child a life-long vocation and protect him/ her from unemployment.
For Gandhi, education was not mere literacy. Education was as much about the mind as it was about the body and the spirit. Unless the three were in harmony, the natural potential for the child to develop would be thwarted. Gandhi gave great importance to the introduction of crafts in the school curriculum. This was prompted by two considerations: first he had a high regard for the creative skills involved in producing artistic objects. Second, he felt that the sale of such objects produced by the school might help make the school self-supporting. This was important for Gandhi primarily because it was revenue from the liquor tax that was being used by the colonial government to fund education. And of course, it would give the child a life-long vocation and protect him/ her from unemployment.
Today, many of Gandhiâs insights remain valuable and continue to influence educational innovations