Swami Vivekananda's views on Education

To Swami Vivekananda (1863 – 1902), education signified ‘man-making’. That was his one and only undertaking of life. Vivekananda was of the firm conviction that the amelioration of masses was possible only via education. Swamiji’s views on tutoring, uncover a beneficial, matter-of-fact and an all-inclusive approach to learning. The true aim of education for Swamiji was the materialization of the moral and spiritual welfare and the fortification of humanity, notwithstanding background, belief, race or era. Through his design of education, one could get to build a dominant nation, imbued with peace and harmony.

Vivekananda was very swift in realizing that mankind was passing through a predicament. The incredible stress on the scientific and perfunctory ways of life was fast plummeting man to the rank of a meager contraption. Moral and religious values were being undermined. The elementary codes of evolution were being blatantly ignored. Conflicts of ideals, manners and habits were pervading the atmosphere. Disregard for everything old was the fashion of the day. Vivekananda sought the solutions of all these social and global evils through education. With this end in view, he felt the dire need of awakening man to his spiritual self. It is a rather inquisitive inspection that Swamiji’s concerns regarding the objectives or aspirations of education or his technique of advance or its constituent parts, all emanate from his way of life, which has its quay in Vedanta.

Swami Vivekananda, known in his formative years as Narendra Nath Dutta was born in Calcutta in 1863 and died in 1902 at the age of 39. He was an honours graduate of the Calcutta University. He primarily preached the revival of the Hindu religion through the obliteration of credulous beliefs and practices. His religion consisted of humanism, sanguinity and peace. Conversely, he advocated the revival of the Hindu Society through the arousal of the national consciousness of the people. It was his efforts which not only gave a new lease of life and international recognition to the Hindu religion, but also helped to build the then prevalent system of education on a strong nationalistic base. 

Vivekananda’s views regarding the aims of education: Swamji said that education is the manifestation of the perfection already there in man. Like fire in a piece of flint, knowledge exists in the mind. Suggestion is the friction that brings it out. He advocated the exercise of the mind in order to control the senses and instill ethical values. The Indian system of education then was negative in character. It emphasised only theoretical knowledge, which failed to develop the individual as a whole. He said, education should develop the inner man and at the same time-free mankind from poverty and helplessness.

The main principles contained in his theory of education were formation of good habits and will-power, respect, self-reliance, healthy influence of nature, healthy student-teacher relationship, collective life of students and social service. For this purpose he advocated:

a) a knowledge of all branches of national culture and

b) compulsory knowledge of the English language and European science.

He also laid stress on technical training, to improve national technology and to stop the general tendency to hanker after jobs.

Vivekananda on Physical Education: Swamiji felt that without appropriate physical training, self-comprehension or character building was not likely. He stressed that it was unfeasible to maintain a sturdy mind without having a tough body. To quote him: “You will be nearer to Heaven through football than through the study of Gita. You will understand Gita better by your biceps, your muscles a little stronger. You will understand the Upanishads better and the glory of the Atman, when your body stands firm on your feet and you feel yourself as man."

Vivekananda on Mass Education: Vivekananda said to arouse the masses from their stupor, free and compulsory education must be imparted to them. He said, the neglect of the masses was a great sin and this in turn led to our downfall. For survival he laid stress on mass education through the medium of the vernacular. The curriculum, he said, should include subject like History, Geography, Literature, Science, General Knowledge and mass culture.

Vivekananda on a National System of Education: The scheme of studies should be built around the study of India's culture and heritage, art, poetry, religion, history and languages.

Vivekananda’s attack on Casteism and Untouchability: Swamiji wanted to establish optimum social harmony through education. He said. "In religion, there is no caste; caste is simply a social institution." According to him the main purpose of the caste system was to give social status to every individual and bring about social integration by providing every caste with the greatest opportunity to develop themselves. Jawaharlal Nehru, an architect of modern India subscribed to this view of Swami Vivekananda.

Close teacher-student relationship: Vivekananda was in favour of a close and harmonious relationship between the teacher and the students. That is why he greatly admired the Gurukul system of education of Ancient India. The students, he said, should have both respect for their teacher and be, at the same time, capable of free thoughts.

Vivekananda on Women’s Education: Swamiji was a staunch advocate of women's education. He pointed out that India, by restricting her women through too many taboos had turned them into mere reproductive machines. A nation which does not respect its women cannot be great. Girls' education should receive as much care as that of boys. Such education will enable them to work for the economic, social and educational reform of the country, and to provide leadership in different fields. So he recommended the establishment of schools and hermitages for women. The curriculum was to consist of subjects like vernacular, literature (including grammar), some English, sewing, cooking and child care.

Education of the Backward Castes: As far back as the 19^th century Swamiji had realised the need for granting special privileges in education for students belonging to the backward castes. He said that if, as a result of heredity, the Brahmins were more intelligent and had greater scope for education then they should also give the backward castes scopes to-educate themselves; all the money meant for education should be spent for the education of the backward castes.

The elucidation and scrutiny of Swamiji’s design of education publicizes its practical, sensible and all-inclusive disposition. He fervently affirms that if society is to be reformed, education has to reach everyone: high and low, because individuals are the very constituents of society. Conversely, Swami Vivekananda’s format of education, through which he wanted to build up a powerful, is yet a far cry. It is of absolute consequence that we confer solemn thought to his viewpoint on education and remind his clarion call: ‘Arise, awake and stop not till the goal is reached’.

Article contributed by: Adarsh Vidyarthi

The Role of Rabindranath Tagore as an Educationist

Rabindranath Tagore, who is customarily regarded as “India’s supreme educational mastermind”, had indefatigably reviled the educational system that was followed in this country. He, forever and a day wanted students to go through a holistic education system that not only shaped their vocation, but developed their liberated mind as well. Rabindranath’s worldview of education is not obtainable in any solo volume: rather it is observable in an assortment of expressions. It may be garnered from his addresses and may be read in his essays. The poet’s ideas on education were derived for the most part from his own understanding. His educational models have been shared by a host of other educationists and several of his innovations have now become a part of widespread educational practices.

Discussing the problems of education, Tagore said that a boy should be allowed to read books of his own preference additionally to the prescribed text books he must read for his school work. To quote him: “A boy in this country has very little time at his disposal. He must learn a foreign language, pass several examinations and qualify himself for a job in the shortest possible time. So what can he do but cram up a few text books with breathless speed? His parents and his teachers do not let him waste precious time by reading a book of entertainment, and they snatch it away from him the moment they see him with one."

Rabindranath played a momentous role in the National Education Movement. His involvement was two-fold. First of all, he took an active part in this movement and through his writings he provided inspiration to it. 

Secondly, he put the ideals of National Education into practice in the Brahmacharyasram established by him in Santiniketan, Bolepur, in 1901. He introduced a novel system of education based on the ideals and traditions of ancient Indian education.

Rabindranath deemed that the principal aspiration of education is self-realization. Being an ace-poet, who had, through his psyche, seized the collective soul in himself and in nature, Tagore held that this consciousness was the objective of education. Defining the aim of education, Rabindranath says, “The fundamental purpose of education is not merely to enrich ourselves through the fullness of knowledge, but also to establish the bond of love and friendship between man and man." This is the humanistic aim of education in Tagore s philosophy. His educational philosophy is an appendage of his general philosophy of life. He believed that every human being is one who has potentialities of making headway towards the Super human being, the universal soul. His design of the universal soul bore clear imprint of the Gita and the Upanishadic philosophies. He regarded education as being synonymous with life and hence the aim of education according to him was to bring about the all-round development of the pupils.

In "Sikshar Herfer" he showed how English education had created a gulf between life and education in India. Instead of emphasising the nature and meaning of the subject-matter, it emphasised only bookish knowledge. It destroyed the learners powers of thinking, imagination and discovery. So he suggested that the importance being attached to rote learning and formal examination should be replaced by the development of the powers of free thinking and constructive imagination in the students. He also suggested that the subject-matter should be presented in accordance with the growth and maturity of the students. 

Regarding the method of teaching he said that it is the teacher, who imparts knowledge, not the method of teaching. We try to fill up the gap left by a dearth of good teachers with the help of the method of teaching. He envisaged education through constructive, work in contact with nature. Like John Dewey he believed in learning through doing.

Rabindranath Tagore said that since language helped us to master the subject-matter, the mastery over these two should proceed together. But this has not been possible due to the fact that the medium of instruction is a foreign language. Too much time is devoted to the learning of the language and not enough is left for the study of the subject-matter.

In 1905, in his address to the students, he stressed the fact that total education could be imparted through a combination of modem western knowledge and the freedom of the students in the national context. The curriculum should consist of a harmonious combination of eastern and western knowledge.

He directed the students to prepare themselves for service to the nation. He stated that patriotism will be achieved through oratory or bookish knowledge, but through contact with and love for the country and the people. This love for the country will come from being acquainted with it, through the acquaintance with the nation's language, literature, sociology and history.

This purpose, he felt, could best be secured by the Gurukul system of ancient Indian education. To fulfill this objective he established the Brahmacharyasram at Santiniketan in Bolepur in 1901. He believed in a congenial and close relationship between the teacher and the taught, based on co-operation and understanding. 

Rabindranath’s educational endeavours were revolutionary in countless quarters. Being one of the first in our country to advocate a benevolent educational system that was in touch with the environment and aimed at overall development of the personality, his Santiniketan became a role-model for vernacular instruction and the development of Bengali textbooks; as well, it offered one of the earliest coeducational programs in Asia. The subsequent establishment of both Visva-Bharati and Sriniketan led to ground-breaking attempts in many directions, including models for idiosyncratically Indian higher education and mass education, as well as pan-Asian and global cultural exchange.

Rabindranath emphasised the need for practical and vocational education. In the Sriniketan attached to Santiniketan, technical training was imparted especially in rural crafts and vocations. He was a member of the "ways and means" committee which had advocated technical and vocational education along with other types of education. He was also a partner of the National Shipping Company.

He further stated that the system of education introduced by the British was turning the Indians into slaves. Hence he advocated that the Indians should somehow take over the responsibility for education in India. 

Rabindranath placed an enormous importance to the fine arts in his educational curriculum. To him, game, dance, music, drama, painting etc. had to be an indispensable part of the educational process. He felt that students should dynamically partake in the finer facets of human life for they were very crucial to enrich soul. To quote him, "Speaking is for mankind and music for nature speaking is clear and limited by its needs; whereas music is mystic and expressive for a romantic eagerness. That is why; speaking creates nearness between man and man, while music helps us to identify ourselves with nature. When the harmonies of sounds are released with our expression then speaking loses much of its limited significance, but on the contrary getting together of the two muses had an all pervading character".

Through his thoughts and efforts he not only helped the growth of the National Education Movement but also gave a concrete shape to it. 

Rabindranath, by his ventures and accomplishments, has become part of an elite group of innovatory educators, such as Rousseau, Montessori, and Dewey; who have striven to fashion non-authoritarian learning systems apposite to their respective surroundings. The visionary in Rabindranath and the great educationist in him solved the problem of today as far back as seventy five years. Tagore solved the problems of modern education, viz attendance, use of other unfair means and discipline in a dignified manner. Lack of restrictions in the class solved the dilemma of attendance, nonexistence of invigilation solved the copying or use of unfair means. Thus Tagore's educational system is an enormous exploit. It is lamentable that we do not try to apply the formulas suggested by him. 

Article contributed by: Adarsh Vidyarthi

Mentor, Teacher, Friend, Philosopher or Guide : Be The Role Model They Need

There is a lot that goes into mentoring and teaching, of being a teacher and of helping a young mind with guidance. However, it is very rare to find mentors who really put their heart and soul into guiding the next- young men and women of future India who would want to shine in all their glory. 

Back then

I still remember as a child, where I grew up studying in a convent school – St. Paul's Boarding and Day School, Kolkata. The days I reminisce, with chutzpah, nostalgia and plenty of memories- where teachers were strict and where being in an all boys school, meant challenges for them to deal with. Hats off- it is because of their guidance and following the motto of our school – BE A LIGHT- today a marginal population of the school (boys and girls) have made a name for themselves, in more ways than one.

Teachers back then took the trouble of staying back late or entering early to sit and coach students with learning challenges- private tuition back then wasn't that famous as they are now- it seems parents and teachers now have no time to guide their offspring- academically.

I am not here to judge or to preach; I rather appreciate everyone contributing in their own small ways to make a difference, but the essence of guiding a fertile mind is somewhat (in my opinion) lost. 

The new age

Times have changed and so have people; I find it so sad to see students and teachers crossing the line when it comes to being cordial with one another- where’s the respect for the two?

I have friends who teach in reputed schools across the nation and the globe- their stories are almost the same. They rant about the education system, of children walking in with high-tech gadgets to school, of parents challenging the teachings and the methodologies, of parents challenging teachers where mannerisms are spoken off and yes, of children disrespecting their mentors.

What’s new? Nothing! Growing up we too faced and did the same- however, the challenge lies in being more than just someone who teaches and preaches- of being the role model the young mind looks for outside his or her home. 

Breaking stereotypes

Teachers are foster parents and so true about that- the new age beckons the mind to be progressive and accepting; various factors here-

• There’s more to the child than just being a boy or a girl
• Gender sensitization is a must before the child reaches puberty
• Orientation acceptance- because everyone is born unique and different
• Emancipation of the old norms
• Getting back to the roots
• Understanding why the child doesn't perform well
• Understanding the socio-economic background of a child
• Children with single parents
• Children with learning issues
• Positive talks are a must, and the list can go on

Before you embark on being that mentor- ask yourself if you are sensitive enough to address the demons and evils of stereotypes- if you are willing to go that extra mile to help someone achieve a dream.

Children have stars that twinkle in their eyes- let that shine not fade under the wraps of narrow minded bigotry and phobias- society would never pay their bills when they grow up- let the rose buds blossom in full bloom!

Signing off with love

Rohan A H Noronha 

(Social activist and image stylist)

The Place of Punishment in Education

Rewards and punishments were used in the conventional system of education as incentives to education. The terror of punishment or desire for reward encouraged the students to learn. So, they were used as encouraging factors and were considered an essential part of school education. An essential reason for this state of affairs was that the curriculum was not selected according to the wants, concerns and abilities of the student, but in keeping with what the adults in the community considered obligatory for the young to know. Hence the students were not interested and had to be forced to learn with the help of reward and retribution.

But in the modern child-centric and life-centric education these are considered uninvited and superfluous. It is the bookish and theoretical curriculum, which holds no interest for the students. A broad-based activity curriculum supported by well-thought out co-curricular activities will arouse the interest and self-activity of the learners. In such a situation discipline is internal and so there is no need for reward and punishment. Here the activity of work itself acts as the incentive, and hence, external incentives like reward and punishment become superfluous. This is the reason why in modern child-centred education so much importance is attached to the fact that education must be based on the need and interests of each student. This has again brought in the trend of individualization in education.

The child is father of an adult. The child is an abridged adult with rights which cannot be abridged. The Child is a person for all practical purposes. The child observes, thinks and imitates or reacts to happenings around. The child is a person. Either at home or school, the child is subjected to disciplinary practices while, child should be part of those processes. If the indiscipline of the child could be complained, ascertained and responded to, where is the way to find and establish the indiscipline of the adults? 

A section of sociologists and educationist have brought forth three points to validate the merits of punishment.

First, the value of punishment is that like reward, it acts as an inducement to learning. Through the fear of punishment, the inattentive child may be forced to attend to his studies.

Second, corrective punishment may be doled out to make the students conform to the rules and regulations and so uphold school discipline.

Third, like the parents and guardians the teachers too provide guidance to the students. The application of punishment is sometimes unavoidable in providing such guidance. 

As opposed to this view, a larger group of educationists and psychologists have presented the following points against punishment:

1) The demerit of punishment is that, first of all, it is based on Thorndike's Law of Effect. When a modifiable connection between a situation and a response is made and is accompanied by an annoying state of affairs, its strength is decreased. 

Therefore, since punishment is annoying and painful to the individual, acts followed by punishment decrease in strength. Nevertheless, this explanation has been rejected by many psychologists, from experimental findings. Thorndike himself came to the conclusion that, in the case of human beings punishment is not effective as an incentive. So the use of punishment in schools is not psychologically sound.

2) Punishment creates fear and an acute sense of inferiority complex in the students which lead to the development of weak personality.

3) The fear of punishment gives rise to truancy.

4) The feeling of dislike, annoyance and fear for punishment may be transferred through conditioning to the school, teacher and subject-matter. Thus, the very purpose of punishment is defeated.

5) Some teachers get a sadistic pleasure out of punishing their students. When the pupils realise this, they develop a feeling of dislike for the school and the teacher and the good relation between the teacher and the taught is destroyed.

6) The effect of corporal punishment is especially harmful. The students feel that because the teacher is stronger, they have to submit to punishment. It may also cause physical harm. Corporal punishment significantly interferes with the right to development and participation as it leads to antisocial behaviour. The theme of Child Rights Convention, that an adult should recognize the child as the person which means promoting their liberty, privacy and dignity. The brutal disciplinary processes hamper psychological growth of a person.

7) Punishment is not very effective in maintaining school discipline. Since this discipline is forced the students break it at the first available opportunity.

8) The child learns to lie, to cheat and conceal in order to avoid punishment.

9) Mental punishment has a disintegrating influence leading to neurotic behaviour and emotional outbursts.

As a result of these disadvantages, educationists of the present times have called for a complete eradication of punishment from the contemporary system of education. One might wrap up by stating that both reward and punishment as incentive to learning are objectionable because they create predicaments rather than provide resolutions. 

Instead, the educator should motivate the students to learn by making an appeal to their natural interests. In such a system the pupils will attain knowledge for its own sake and his success in such learning will be his reward and failure his punishment.

Article contributed by: Mam Chatterjee