Sunday, December 16, 2012

Another type of intelligence

The other day, when bowling at the nets, I managed to get some prodigious swing off an old ball. The reason why it is significant is that old ball generally does not swing that much. The next day I began by bowling rubbish. So someone who acts as a bit of a coach (he is a BCCI certified Level 3 coach) said, "You are a brilliant bowler. But you should not be thinking of yourself like that." When I heard the comment from the coach, I was thinking why did he use the word "brilliant". Normally that word is used for intellect I thought.

That night I was having a conversation with my cousin about how I could almost visualise and sense how my body was working and could predict what would happen to the ball when I deliver in a particular style. The next day I corrected myself and bowled a lot better.

Then I realised why the word "brilliant" is not as misplaced as I thought. There is an imagination, sensitivity, feedback analysis and corrective action. It indeed displays the characteristics of what we normally call as intelligence. We, as society, do appreciate this in sportsmen and pay millions for it. But we do not when it comes to kids and others who do not often go on to become big name super star sports persons.  There, it is seen as a second class intelligence and does not receive the credit it should.

I was reminded of the cognitive, affective and psychomotor domains of learning (Bloom's Taxonomy). We celebrate the first, grudgingly acknowledge the second (Emotional Quotient) and  ignore the third. It is time we brought about a better balance in that.

Thursday, October 25, 2012

The meta narrative of Christianity............


Every now and then there is the question that people ask. Why does God permit injustice and inequity on earth? There have been many attempts to answer the question. The one that I can recollect is the Harold Kushner book, 'When bad things happen to good people.' (I have not read the book. And interestingly Wikipedia does not have a commentary on the book either.) But those answers simply do not either reach people or convince them.

Some religions have answered this question through their core stories. For example, in the Hindu tradition, the 10 avatars of Vishu are answers to this question. Vishu comes as an avatar when evil reaches its pinnacle of influence and destroys them. This is direct action by God.

My interest is in Christianity and therefore, I shall write in detail on that. In Christianity, the narrative is a little different. There is only one instance of direct action by God. That is the flood in the times of Noah. In the rest, it is always a case of God taking his shield off his people, namely Israelites, and letting them face the ire of their enemies. But these are not really addressing issues of inequity and injustice. They seem more about establishing primacy of God's will and the demand for absolute obedience. The only instance where one gets very close to an explanation on Why God permits injustice and inequity on this earth is in the story of Job. Here, the answer from God is more like "I made you, you have no right to question me, I have my own reasons which I am not answerable to reveal to you."

Having said that, I think it is possible to formulate an answer to the question by putting together various ideas presented in the Bible. It may not satisfy every man, but it will have a logic. Only if one accepts some fundamental axioms. If one is looking to establish the existence of God through an answer to this question, then he or she will not be able to.

The first part to the answer is the meta narrative of Christianity. This is absolutely critical. That there is a God and that human life is only temporal. That human life is not an end in itself. But it is only a means to achieve eternity. That human life is only a means to establish God's glory and victory over evil. The moment one accepts this, the rest becomes logical. The moment one rejects this, the rest sounds like mumbo jumbo.  So if you reject this, go no further. If you are willing to consider it, then let us go a step further and see what it implies for human conduct.

The first part above has to be taken on faith. There is no way anyone can prove it. However, the next part is more amenable to reason. That all human beings are of sinful nature. The very fact that all of us are susceptible to temptations of various kinds and we do fall into some of them once in a while (anger is possibly the most common one), should convince us of our sinful nature. This is where there is a difference between Hinduism and Christianity. In the Hindu tradition, there are good people and bad people. In Christianity, there are only bad people. This immediately makes the question of justice a little tricky. In effect, bad things dont happen to good people. Bad things happen to only bad people and all people are bad.

So where does that leave us? In between a rock and a hard place. Well, it is not all that bad. God does give us a way out. He does not use sin against us. He forgives and transforms us. Moses, David, Peter, Paul, Mathew etc should convince us of that. None of them were quite saints. They had their share of faults. The first was a murderer, the second was an adulterer and murderer, the third was a betraryer, the fourth was an oppressor of the weak, and the fifth was supposedly corrupt and an extortionist. So now what do we do. That is where one has to read the following verses and piece together the answers.

1. Luke 6:37 - Judge not, and you shall not be judged. Condemn not, and you shall not be condemned. Forgive and you will be forgiven.

2. Isaiah 53:7 - He was oppressed and He was afflicted, yet he opened not His mouth; He was led as a lamb to the slaughter, and as a sheep before its shearers is silent, so He opened not His mouth. (This is Isaiah's prophecy about Jesus Christ and his crucifixion.)

The first one is on account of the sinful nature of ALL human beings. The second is a clear directive on how to model our life. The crucifixion of Jesus Christ is the ultimate message of Christianity  as it embodies the central tenets of the Christian beliefs. It gives us a living real example of what it means to be a Christian.

While the picture of a lamb to the slaughter conjures up an image of passivity, it is a misleading imagery. We only need to think of how the lamb ended up being taken to the slaughter. Jesus' life was not one of inaction or passiveness. If he were passive, would his detractors waste 30 pieces of silver, their vocal chords and their scheming minds on his extermination. It was more a result of evil sensing danger in what Jesus was doing and working to eliminate the threat through Jesus' detractors. Now, there is gross injustice that is being inflicted on the person of Jesus' and what does he do. Submits meekly to the ire of his detractors and accepts the punishment that is inflicted on  him.

What was his explanation for accepting the injustice being meted out to him? My guess is he was holding on to the axioms and the meta narrative I had mentioned earlier. God, his Father was in control and he was using Jesus as a pawn in his battle against evil. He was not to be tempted to react in anger, not tempted to sin. The final triumph over evil is to be by God. Not by man. Man can only be a pawn in this game of chess.

It is important to note that it is evil acting THROUGH his detractors. And God acting THROUGH Jesus. It indicates the necessity to surrender ourselves to God and also provides the basis for why we should forgive others if we feel they are acting against us or doing evil. Because it is evil acting through them and not they acting. Free will? Not quite I think. You have the Free Will to submit yourself to God and seek relentlessly and passionately His Grace to live like Jesus Christ. Beyond that, it is God's game.

One can ask, what does one do when one sees injustice being inflicted on others. The Biblical answer would be to throw in your lot with the oppressed. This is what Jesus had in his mind.

Then Jesus, looking at him loved him and said to him, "One thing you lack: go your way, sell whatever you have and give to the poor, and you will have treasure in heaven; and come, take up the cross and follow me." Mark 10:21

I think this is what the women in Chipko movement were also shooting for, their treasure in heaven, when they decided to embraced the trees that were about to be cut down.

Sunday, August 19, 2012

V. R. Krishna Iyer, T. P. Chandrashekhar and Jesus

The murder of T. P. Chandrashekharan has been a much discussed topic in the current Kerala society. It has drawn unequivocal condemnation from a wide spectrum of society including laypersons, intellectuals and politicians. While the investigation is still on, a response attributed to V. R. Krishna Iyer in the course of an interview with him turned up in Facebook. 

V. R. Krishna Iyer, for those of you who do not know, is a legal luminary par excellence. A pride of the Indian Judiciary, his concern for social justice reflected in his judgments at the various courts which he served including the Supreme Court of India. He had also been a minister of the CPI(M) government in Kerala in 1957. His writing on various issues, which regularly appear in The Hindu also reflects his nuanced understanding of law and were always impassioned appeals for social justice. I would say that he was someone who I looked forward to read. I might add that apart from his expertise in jurisprudence, he has an excellent command over the English language. 

In an interview, he apparently said that "The realisation that CPI(M) was behind the murder of T. P. Chandrashekaran  is saddening and if he had realised that this was politics, he would not have ventured into it." According to the report, he was overwhelmed with emotions when he said that. I shared this on Facebook with the following comment. "Unbelievable. Would a judge of his standing with his awareness of history of the modern socialist movements and revolutions be surprised at the alleged involvement of a Left Party in a political murder. At best, they are tears of a remarkable naivete. Incredible."

I must admit I was angry when I commented like that. In fact, it was also a venting of a pent up anger at some of his articles which seemed to be in praise of the left wing politics and parties. I have always had a major problem with the left.

But coming to the question of what lies behind the anger and what explains my deep rooted dislike for the left wing ideas. (Not sure it is just the left.) Apart from my Christian upbringing (with inadequate exposure to Liberation Theology), exposure to Reader's Digest at a very young impressionable age,  management education and a slightly privileged upbringing, what were the other factors. Or perhaps what was the world view that I developed based on these and other influences which made me so against the left. In spite of the fact that some of my best friends are of the left persuasion. 

I think one of the key elements of the anti left world view, apart from a rejection of materialism, class war and the enthusiasm for revolution, is manifested as my natural tendency to defend the accused whoever it is. (It has been a source of much consternation to my friends that I tend to defend whoever is being accused. This disturbs them to no end as I seem to not have a stand on issues.)

The left has been some of the most vociferous critics of others in the world that I inhabit. It is often not just the 'system', but it is also the people who are part of the system that have been targeted. Also, they have always projected themselves as an alternative and have provided arguments to justify their positions. But going further, it is not just the left which I have had a problem with on this issue. Liberals, right wingers, left wingers and all those who have criticised what ever system that exists, personalised the criticism in their politics and projected themselves as an alternative have been major sources of discomfort for me. It might very well be impossible for any political agent to survive in a democratic polity without developing a critic of others and projecting themselves as an alternative. Therefore, it does seem to me that my dislike for criticism is inherently anti democratic. You can very well ask me whether am I not myself criticising people in this article. Good question. I hope to answer that one through this article as well. 

Now coming to criticism and how I view it. Criticism of any kind requires an intellectual foundation. There has to be a system of rights and wrongs or at least appropriateness and inappropriateness. The development of this system in most progressive groupings require an assumption of this being possible, a particular understanding of human nature and the ability to be a slightly objective observer. One also has to justify ones stand in public in order to garner support for one's views. Inevitably this includes personalised criticism of particular sections of society and also individuals who belong to opposite camps. And this is where I have a problem.

I have generally been of the view that most systems or rights and wrong are themselves wrong or at best incomplete. They are simply incapable of addressing the complexities of human existence. In such a scenario, any system with the subsequent political action of its adherents will lead to judgments of self and others which are problematic. And as a person, I am yet to find the perfect ideology across the systems that I have been exposed to over the years. However, this does not seem to dissuade one category of people in continually attempting to do this. That is the progressive intellectuals. Their or the category's raison d'etre is perhaps this attempt. Their political action is premised on justification of the self, vilification of the other and power politics of varied kinds (electoral, violent, non violent action). 

In my view, which is decidedly Bible inspired, I see all three as problems. Problems due to a belief in our ability to offer moral justifications that are free from error. And it cannot be argued that these are not claimed to be free from error for one does not see that caveat in operation in the political theatre. Going to the Jewish society of Jesus' times as per the Bible, this function of progressive intellectuals were performed by the Pharisees and the Saduccees. (I do not think that the pursuit of rationality and secular values by modern day progressive intellectuals make them different from the comparison with the Pharisees and Sadduccees. The conviction in the possibility of arriving at moral justifications which are perfect and actionable is what makes the two sets alike in my view.) It is worth noting that apart from the Pharisees and Sadduccees, the other major category of people in Bible were the Romans, businessmen and tax collectors and the commoners. The modern equivalents of these four would be the intellectuals, the state and its functionaries, entrepreneurs and the rest of society. It is safe to assume that it is the first three which are the drivers of action in society with the last being the driven mostly. It can also be noted that the thought leadership including justifications for systems of rights and wrongs are supplied the category of intellectuals. The remaining two of the first three are primarily playing within the systems of rights and wrongs for they do not generally develop extensive and society wide systems of rights and wrongs that govern all political, economic and cultural activity. 

It is remarkable that Jesus sought to serve his strongest criticism for the Pharisees and Sadduccees. The criticism was not that they were murderers, robbers, were greedy, adulterers or any such thing. What he criticised strongly was their tendency for self justification. And the continual vilification of others. When Jesus narrates a parable of the Pharisee and the Tax Collector praying, this clearly comes out. The message is further reinforced by his sayings of justified by faith (not reason), seek ye first the kingdom of God, sinful nature of human beings and many more. It is from this understanding that he asks us to refrain from judging others, asks us to bow before God seeking forgiveness. The message is very clear from his side. When viewed in this light, one gets to see what is the problem with the intellectual activity of defining systems of rights and wrongs. One simply is not in a position to do that. (And yes, what the intellectuals inevitably do is propose a system of rights and wrongs not just explanations.) 

Assuming this to be right, does this mean that no stances can be taken or that one cannot act. No. This claim is proved by none other than Gandhi and his politics. As Akeel Bilgrami argues in an insightful paper on Gandhi and his philosophy, the fundamental premise of Gandhian politics and philosophy is simply eschewing of criticism from his lips and heart and mind. ("His (Gandhi's) integrating thought is that violence owes to something as seemingly remote from it as this assumed theoretical connection between values and criticism. Take the wrong view of moral value and judgment, and you will inevitably encourage violence in society. There is no other way to understand his insistence that the satyagrahi has not eschewed violence until he has removed criticism from his lips and heart and mind." - Akeel Bilgrami). 

This reading of Gandhi, which I agree to, convinces me that it is possible to act without justifying the self, vilifying the other and being violent.

Now coming to the issue of the murder referred to above, CPI(M) as a party and left wing intellectuals in general are known for their definitions of rights and wrongs. Therefore, the seeds of the murder of T. P. Chandrashekharan is sown in the fertile soil of the left wing ideology. It is surprising and disappointing that a person like V. R. Krishna Iyer could not see this. 

It is not just the left winger, every ideology which relies on building a moral justification of themselves and their positions have an inherent violence in them. It is perhaps an inherent trait of human beings. However, it is possible to move away from this. This is amply demonstrated by the lives of people like Gandhi, Mother Teresa and many others. It must be noted that these are people who have be accused of not being radical enough or for not having a political ideology that challenged the status quo. However, in the two names that I did write, one was shot dead, the other made the lives of millions a little better. 

What I have outlined above is my tentative first steps towards building an idea of a Christian engagement with society.

Monday, July 2, 2012

Engaging with Elementary Education in India


The following note was written for a voluntary organisation which was looking to develop their strategy for working in the area of elementary education. This paper was to be one input for their decision. The paper primarily draws on what I learnt while working with Social Initiatives Group (SIG) of ICICI Bank. I am thankful to my colleagues at SIG and members of SIG's partner organisation for whatever I have learnt about elementary education in India. Of course, if these sound stupid, blame it on me. Not on SIG or its partner organisations.

A BRIEF NOTE ON SCHOOL EDUCATION IN INDIA

ROUGH SKETCH OF HISTORY OF EDUCATION IN INDIA

The idea of education has been close to the heart of many who sought to define and contribute to the development of a good society. Be it Socrates description of education for the philosopher king in The Republic or the more recent pronouncements of Dr. S. Radhakrishnan on the necessity of education and its purposes, they all stand testimony to the importance that philosophers and social reformers have given to education as a necessary instrument of shaping the good society. The premise for this belief is the definition of childhood and its importance as a preparatory phase for the adult life where individuals have to contribute towards a good society. It is a truism, but worthy of being stated, that often the kind of education proposed is founded upon the ideal of the society proposed. History and study of education systems do reveal a strong connection between the nature of society as it exists and how education happens in such a society. Therefore, it is only to be expected that proponents of reform will seek to achieve those reforms by impacting the system of education in that society.

Specific to India, education systems of varying kinds have been in existence over the centuries. This includes the gurukul system, the universities established by Buddhists, the madrassas of the Islamic establishment, community schools and home based schooling amongst others. Within these, often the gurukul system and the universities established by the Buddhists are generally represented as the prime examples of achievements in the area of education by Indian society. However, both of these were losing their relevance towards the 18th century. The gurukul system had reached a decline and was slowly dying out by the 18th century. The universities established by Buddhists had died down much earlier. The more common and widespread form of education was the village schools. This consisted of a teacher, normally from the community who taught a few children in the village. Many of these were established along communal lines (linguistic and religious) in that the support for these schools came from certain communities. However, it generally had children from other communities as students. They received patronage from the parents, wealthy people in the community and at times from the rulers. While the earlier gurukul system focused on preparing the students for future life as priests and rulers, the community schools were more about learning to read, write and do basic arithmetics. Hence, it attracted not just Brahmins or Kshatriyas but those belonging to farming and trading communities as well. Even through these community schools, the education of lower castes was a rareity if not non existent. Female participation in these schools was also minimal. The curriculum or decisions on what is worth teaching in these schools and the mediation of access to these schools closely reflected the prevalent political, economic and social characteristics of the time. Another aspect of the education system that requires mention is that of the acquisition of occupational skills. The training in these skills were primarily through a system of apprenticeship often within the household or with a skilled practioner of the craft. It is also of value to note that teaching children at home either by the parent or a hired teacher was also not an uncommon practice.

What is of value to note is that education was delivered through a diverse set of arrangements and the system for education was diffused within the 'school', household and the community. This evolved system that existed in India gave way to the modern public school system under the British rule. Many of the diversity and strengths of the earlier system was lost as a uniform system of schooling was sought to be established. At the same time, some of the rigidities of the earlier system in terms of caste and gender could also be challenged in the new system established by the British as it was premised on the belief of universal education.

The British implemented public school system was characterised by government funding, a common curriculum and a centrally administered schooling system. The government funding meant that the teachers were regularly paid and people without sufficient means could also access a school. (The social barriers still kept many communities out of schools.) It also affected the linkage between the teacher and the community in that the teacher became more an agent of the government unlike the teachers of a community run school. Again the uniform curriculum also meant that the caste based dissemination of knowledge was challenged in theory. However, it also meant that many of the trades did not find a place in the curriculum. The emphasis of the curriculum was on learning to read, write and do basic arithmetic. Economically productive skills were seldom taught in school. In the emerging society, ability to read, write and do arithmetic became critical skills which enabled one to acquire influential positions within the government. The social barriers to schooling ensured that people from lower castes were denied this opportunity. The central administration of schooling led to the establishment of administrative processes like recruitment of teachers, inspection systems, training and certification systems, central curriculum and syllabus formation etc. The public schools began to compete with the earlier models of schooling and ensured the death of the latter.

In looking at the history of Indian education system under the British rule, it is important to note the contributions of Mahatma Gandhi and Rabindranath Tagore to the cause of education. Mahatma Gandhi through his Basic Education programme and Rabindranath Tagore through his Santiniketan experiment of 'education aligned with nature' were two of the most influential 'educationists' who had an agenda for social reform through the process of education. In the Basic Education Programme, Gandhi tried to challenge the hierarchy of labour and question the hierarchy of castes, emphasised the necessity of a holistic approach to education with emphasis on overall development and tried to bring back the idea of oneness of the mind and body. The Santiniketan experiment's contribution came in the form of its emphasis on learning in an environment of free and non authoritative environment, emphasis on aesthetic development of senses along with intellectual development, nurturing empathy and sympathy, achoring education in the natural and cultural environment of the child and a global outlook. While listing the contributions of Gandhi and Tagore, one must not lose sight of the contributions of many others like Jyotirao Phule towards women's education and education of lower castes.

EDUCATION SYSTEM IN INDEPENDENT INDIA

Independent India began its tryst with education by making Universalisation of Elementary Education one of the Directive Principles of the Constitution of India. The leaders of the newly independent India viewed education as an important ingredient of the efforts at developing into a society envisioned in the Preamble of the Constitution. It began with a series of attempts over the decades. This has resulted in the school education system that India has now. It is described in brief below.

As per the then Constitution of India, education was a state subject with the provision for a few central institutions of higher learning. It was the responsibility of the respective state governments to finance education, develop curriculum and curricular material, recruit, train and deploy teachers and run the education system. The central government was only expected to play a supportive and at times advisory role. However it became evident that due to economic distress in many states and specific socio economic histories of different states, the development of the education system was uneven across the country. In order to address this, education was moved to the Concurrent list of the Constitution in 1976. This meant that the Central Government also played an influential role in school education and was able to provide resources for resource poor states, albeit limited.

All states have the following institutions with different responsibilities at the state, district, block and cluster levels. It is through this system that the government runs its school system.

State Council for Education Research and Training (SCERT) or its equivalent: The SCERT is expected to provide the academic leadership to education in a state. It is a body responsible for developing the curriculum, syllabus and textbooks for classes 1 to 8, facilitate training of teachers and develop the curriculum, syllabus and reading material for the teacher education programme, Diploma in Education (D.Ed)

Directorate of Public Instruction (DPI) or its equivalent: The DPI is responsible for the administration of the education system in the state. Their responsibilities include creation of school infrastructure, recruitment of teachers and non teaching staff, deployment and general administration of the school education.

District Institute of Education and Training (DIET): The DIETs were established under a central programme which was initiated in 1987 by the Central Government called the Centrally Sponsored Scheme for Restructuring and Reorganisation of Teacher Education. This was in the wake of the National Policy on Education, 1986 brought out by the Central Government. The aim of the DIETs is to provide academic leadership to the schools at the district level. It is expected to run the D.Ed programme, regular inservice teacher education programme and do educational research. The DIETs are generally financed by the Central Government but administered through the SCERT which is a state level body.

District Education Office (DEO): This can be treated as the equivalent of the DPI at the district level. Similarly at the Block level, there is a Block Education Office.

Apart from these, there is also the structure of the Sarva Shiksha Abhiyan, which is a Centrally Sponsored Scheme. Each state has a State Project Office at the state level, a District Project Office a the district level, a Block Resource Centre at the Block level and Cluster Resource Centre at a cluster level. The Sarva Shiksha Abhiyan is an attempt to by the government of India to Universalise elementary education (classes 1 to 8, age group of 6 to 14) in a time bound manner. Started in 2001, the programme had the objective of achieving unversalisation by the end of the decade. It focused on varied aspects like girls education, infrastructure for schooling, teacher training, creating academic support structures for teachers and education for the marginalised.
While the above is a rough sketch of the state level institutions, at the national level, there are bodies which play an advisory role. It is important to note that many of them have only an advisory role and their recommendations are not binding on the state institutions.

National Council of Educational Research and Training (NCERT): The NCERT is expected to play the role of a thought leader in the area of school education at the national level. It comes out with its own versions of curriculum frameworks, curriculum, syllabus and textbooks for classes 1 to 12. These are primarily used by the Central Government administered Kendriya Vidyalayas across the country. There are many schools and state governments who have adopted this as well. They also organise many training programmes for the government education functionaries across the country.

National University of Education Planning and Administration (NUEPA): The NUEPA is expected to develop knowledge in the area of Education Planning and Administration. This is a particulary complex task given the diversity across the country. They also conduct training programmes for the government education functionaries in India.

Ministries: At the state level, there is usually a Ministry of Education and at the national level, school education comes under the Ministry of Human Resource Development (MHRD). While the Ministry of Education in the states are responsible for the functioning of SCERT, DIETs, DEOs and schools in the state, MHRD regulates the NCERT, NUEPA and Kendriya Vidyalayas. In the case of Sarva Shiksha Abhiyan, the Ministries at the state and national level work together as it is a Centrally Sponsored Scheme with administration responsibilities for the respective states.
Private System of Education

The above description focuses on the government system of education. While it can be safely assumed that for the majority in India are covered through this system, there also exists a strong private education system in the country. Historically, India has seen many educational attempts emerging from the non governmental space. This includes religious organisations, caste based groups and philanthropists. A characteristic of these schools was that they were generally premised on a social reform agenda. A more recent tradition has been the practice of setting up schools to meet the demand of quality education from parents. This demand is often premised on a widely held belief that the private schools tend to offer better quality education as these schools are in a competitive environment on account of existence of choice for parents. However, there is very little evidence to support this belief.

Right to Education Act

Today, with the passing of the Right to Education Bill in the Parliament in April, 2011, it is a fundamental right of every child in the age group of 6 to 14 to be educated in a school. This represents a major change in the status of education in India. From making its first appearance as a directive principle of the state policy, elementary education has now become a fundamental right of every child. This entails that the government shall be liable to provide for quality education to all children in that age group. It is a justiciable right. By stipulating conditions on what should be the nature of a school, defining training and certification as an imperative for a teacher, it can be seen as an attempt at strengthening the school education system. Also, by prescribing a child centred pedagogy, it creates a window of opportunity for many to remove some of the ills of the present day schools.

Having said that, it is also important to note that the capabilities to fulfill the promises of the Act are not present in all the state governments. Understaffed DIETs and SCERTs, untrained teachers in large numbers, inadequate number of teachers are some of the challenges. Apart from this, deeply held cultural views in the society regarding education can also be a deterrent at a deeper level in ensuring the fulfillment of the commitment, not least among them being the educability of children from certain sections of society.

PRESENT STATUS OF EDUCATION IN INDIA

The present education system in India is diverse and large. The diversity is in terms of the nature of provider (public or private), curriculum and pedagogy, facilities available in the school and many others. With approximately 1.2 million schools and about 220 million children in the age group of 6
to 14, the Indian education system is possibly one of the largest in the world. This comes with its own set of challenges in ensuring good quality education for all. There have been many initiatives from the government and non government space. As we stand at the beginning of a new decade in 21st century and complete our 64th year of independence, it is of value to assess the situation of elementary education in India. To begin with, it is important to get a sense of some basic numbers that tell their own story.

No of children in the age group of 6 to 14 : 220,000,000 (approximate)
No of schools imparting Elementary Education : 1,303,812
Percentage of Schools in Public Sector : 80.37
Percentage of Schools in Public Sector : 19.44
Proportion of children in Public Schools : 69.51
Proportion of children in Private Schools : 30.42
No of children enrolled in schools : 187,872,996
Proportion of children enrolled in Public Schools : 69.51
Proportion of children enrolled in Private Schools : 30.42
Pupil to Teacher Ratio : 33
Literacy in India : 75.06 % (Wikipedia)
Women Literacy : 65.46 % (Wikipedia)

The above set of numbers are national averages. There is a lot of disparity across the states. For example, in Bihar the PTR would be 57 whereas in Kerala it would be 24 with the national average being at 32.

While there has been great achievement in ensuring enrolment at the primary levels (classes 1 to 5), there is a need to be seriously concerned about the quality of education that happens in schools. The Annual Status on Education Report brought out by Pratham for the year 2010 states that based on their study only about half the children (53 percent) in Class 5 could read Class 2 text. Many other studies of learning achievements point to a similar state of affairs. (A word of caution regarding the learning achievement tests. Generally, the learning achievements survey are based on a very small set of indicators that are comparativey easier to measure accurately. For example, ability to read, arithmetic abilities, ability to answer multiple choice questions etc. It seldom tests higher cognitive abilities, value orientation of children, ability to perform tasks like scientific experimentation, ability to articulate etc.) Understanding this failure indicated by learning achievement tests require us to explore the issue of education and schooling in India at a deeper level. It requires us to open the black box of school to examine closely what happens inside a school and what is supposed to happen.

For us to move in this direction, it is important that we first articulate our position on the aims of education and how we see the educational methods lead to these aims.

Aims and Methods of Education

The ideals aspired for by independent India found its expression in Preamble of the Constitution. The Preamble underlines our commitment to a society where its citizens have political, social and economic justice. The prerequisite for such a society is individuals who have a love of truth, a sense of compassion, a commitment to justice and ability for independent thought and action. The ability to reflect on oneself, appreciate knowledge in its diverse forms, an empathy and a sense of connect with people in society, an ability to engage with diverse cultures stem from these qualities. These are vital in a country like India with its rich history and diversity. (National Curriculum Framework 2005)

Education, primarily through formal schooling, is an important preparatory process for children to develop into such individuals. The school is a space within a society where children spent a large part of their growing up years. The boundaries of the school mark an artificial space where the child can learn and develop unfettered by the constraints of life outside. This is important for the child's full development into an adult that understands the self, has an orientation to learn and appreciates democratic values.

The schools, therefore, have a formidable challenge as it has to develop these qualities in children and at the same time protect children from the infuences that are contrary to these values and deter the development of these abilities. The school must draw upon the scholastic disciplines like sciences, social sciences, mathematics, languages and non scholastic activities like sports and crafts for the education of its children. Apart from these aids, the context of the school is itself to be an educative experience for children. Interactions with teachers and peers, natural environment of the school, the events that are celebrated in schools, the evaluation systems etc are some of the key aspects of the context of the school. The experience of the child of these aspects is going to be an extremely critical determinant of his or her educational outcomes.

The curriculum, syllabus, the teaching material and the education system itself is to be geared around these aims of education. To state the obvious, this is the essential challenge that India faces in education.

ENGAGING WITH SCHOOL EDUCATION IN INDIA

While the earlier sections dealt with the status of education and then went on to briefly describe what could be education in India, the following sections would focus on how to get there. As some of the data above indicate, all is not well with the Indian School Education system. As mentioned earlier, the reasons for problems that affect the education system are found in the political, economic and social systems of India. The visible manifestations of these problems are consistent inadequacy of public financing of education in India (expenditure less than 4 percent of GDP as against the prescribed 6 percent of GDP on education), administrative inefficiencies (average of 25 percent of teacher absenteeism in schools in India), unwarranted political manipulation in education (rewriting of history textbooks to advance narrow political agendas), poor training of teachers, caste and class based discrimination in schooling etc. This is not to discount some of the major advances that have been made in the area of education in the past few decades. Some of them have been mentioned earlier. However, a detailed analysis of these reasons is beyond the scope of this note. Having said that, it must be mentioned that an understanding of these aspects is the premise for some of these suggestions.

An attempt at engaging with school education in India must be premised on a clear vision of the educational experience of children. An attempt had been made earlier to describe such an experience earlier. A set of simple, but non negotiable requirements for the same are

  • Children of the relevant age group must have access to schools
  • The curriculum for their education must be appropriate to the aims of education
  • The schools must be adequately staffed with teachers who are well trained and are oriented towards the aims of education
While they can be easily stated, the challenges in putting in place these requirements are the ones that all organisations dedicated to education in India are grappling with. However, these challenges do not lend themselves to a 'neat' problematisation and prioritisation. However, one can briefly described the contours of the major challenges at a very broad level. Organisations that are looking to engage with school education in India can choose to tackle any of these challenges.

Public Funding for Education in India

The government financing of school education in India has consistently been on the lower side since Independence. The Kothari Committee report of 1964 recommended an allocation of 6 percent of GDP for education and later it was asserted by the Majumdar Committee report in late 1990s. However, we have never had an investment of more than 4 percent of GDP since independence. In fact, the average would be close to 3 percent of GDP. This history of consistent under funding of education, specifically, school education has resulted in the sorry state of schooling infrastructure and weak academic and administrative support networks (DIETs, SCERTs, DEOs, BEOs, DPIs etc.). Additionally, in some of the states, this has also resulted in the inability of governments to attract qualified people to teaching profession.

School infrastructure in India is an area that requires tremendous inputs. This inspite of the significant progress that has been made by Sarva Shiksha Abhiyan in the last decade. Poorly constructed school buildings, absence of boundary walls and playgrounds, lack of drinking water, absence of separate toilets for girls, absence of libraries and books, absence of desks and benches, inadequate and at times inappropriate teaching and learning material etc are some of the major problems on the infrastructural front. Some of these also result in problems of access. For example, the absence of separate toilets for girls result in drop out by many girls from schools. The overall poverty of large sections of Indian population puts additional demands on schools like providing at least one nutritious meal a day. The National Mid-day Meal Programme is an attempt in this direction. However, the quality of the meals could be improved in terms of nutrition content and taste.

The inadequate public funding has also resulted in weak institutional structures for academic and administrative support. At present, by various estimates, over 90 percent of expenditure on school education is spent on teacher salary with very little of investment in education research and professional development of education functionaries. This is visible in the poor functioning of DIETs and SCERTs in many states. Absence of good quality research, weak systems for training needs assessments, poor D.Ed curriculum and implementation etc are some of the very visible manifestations of the problem.

While on the one side there is lack of sufficient public funding, there is also the problem in efficient management of existing funds also. This is reflected in the under utilisation of budgeted amounts in education, especially in the Central Government budget.

Governance and Management System for Schooling

The current system of governance and management can be assessed at multiple levels. In terms of provider of education, there are two kinds of providers – public and private. While public provisioning accounts for atleast 70 percent of education, private education accounts for about 30 percent or less. There is a desirability of having a robust universal public provisioning system for school education in the country from the point of view of affordability, social integration, equality, perpetuation of democratic values etc. But, an initiative aimed at contributing to development in India has strong reasons to consider engaging with the public school system and not focus on the private school system. The coverage is one major reason. Also, the more secular and inclusive character of public schooling makes it a desirable option in the long run. This is not to suggest a strategy to roll back private schooling. Private schooling has spread wide in India and a roll back would be undesirable in the near term. A suitable approach would be look at regulation of private schooling in India and strengthening of public school system. The Right to Education Act provides a framework for this. It would be a good opportunity for organisations in education area to work towards developing a regulatory framework for ensuring good quality education for all.

Expertise in Education

Education has received the attention of many social reformers over the years in India. However, most of these have resulted in what one could call as 'islands of excellence' with a few set of experimental schools being set up. Shantiniketan, Rishi Valley, Gandhian Schools and many such are good examples. But it has remained a challenge to achieve educational transformation at a large scale. As J P Naik, a renowned educationist, put it, the challenge of Indian school education is best described as an elusive triangle of equality, quality and quantity. A key shortcoming that has been observed over the past many years is the absence of adequate number of people with expertise in education. Education is interdisciplinary in character and expertise in education requires one to undergo professional training in such a manner. Apart from the specific subject knowledge, a teacher is expected to have an understanding of child psychology, philosophy and sociology. When one is able to bring all these different domains together, one has the potential to be a good teacher who is sensitive to the child and the context and is able to teach. The current B. Ed and D. Ed programmes across the country attempt to do this. However, the curriculum is outdated and the training institutions are unable to provide a good quality educational experience for aspiring teachers. There has been severe dilution of standards in teacher training institutions with many colleges not have the mandated infrastructure and faculty and still continuing to operate.

This is further compounded by the distance between centres of higher education like colleges and universities from these teacher training institutions. Since, the teacher training institutions are separate from the universities, often the essential confluence of disciplinary experts to share the developments of disciplines amongst others fails to happen. Therefore, curriculum formation processes and actual training process do not have the vibrancy that is required.

Another issue, is the absence of expertise in people working in the area of education. There are numerous organisations that work in the area of education. However, the lack of proper training and proper orientation to the cause of education is often seen in their work. Primarily through adoption of improper training methods for teachers, lack of depth and quality in teaching learning processes, insensitive handling of concerns of children and parents from cross section of society etc. Some of the recent attempts in the Indian Education scenario are attempts to address this issue. Prominent amongst them being the Bachelors Level courses in Elementary Education started in select colleges in Delhi University, Masters Level course in Education initiated by the Azim Premji Foundation and Masters Level course in Elementary Education by Tata Institute of Social Sciences in partnership with Sir Ratan Tata Trust and ICICI Foundation for Inclusive Growth. However, these are very small compared to the requirement.

The above are some of the key challenges that school education in India faces at the moment. These challenges have a social, political and economic background. On the face of it, many of these appear insurmountable given the scale and scope of issues. However, theses challenges must be taken on and solutions must be built brick by brick.