Dr.
Goutam Patra
Asst. Professor(W.B.E.S.)
Govt. College of Education, Banipur
North 24 Paraganas. West Bengal
Mobile No. 9732519106
“I hear and I forget.
I see and I believe.
I do and I understand”. –
Confucius
Abstract:
Quality indicates all the
essential attributes of an individual or an object acceptable to others for
having its values. It implies totality of features of a product or service that
bears upon its ability to the stated or implied needs. In the modern concept of
globalization, the term quality emphasizes on meeting the need and demand of
customers. In the context of education, it has become a deliberate enterprise
aiming to provide a quality service to its consumers in order to enable them to
contribute significantly for the development of nation. So the teachers have to
play a multi-tasking role in this regard. Quality in education ensures the
creation of human resources. So the perspectives of quality in education are
multidimensional, more subjective and critical as well. The educational
philosophy of Mahatma Gandhi gives a right direction for the qualitative
development in the field of education.
Gandhian
Philosophy and thought on education had brought a new dimension and fundamental
changes in the Teaching-learning process for building up of a new social order
based on tolerance, truth and non-violence. But a dismal picture in the sphere
of education is seen today as we have been failed to follow his glorious
thought in the field of education. Moreover, education of today has become
completely out of touch both with the realities of national life and the
upsurge of national aspirations. It has failed to cope up with the
socio-economic problem stirring up in our country. The morality and human
values of the youth of our country have been decreasing day by day as the
system of education gives the youth a little insight in their national
heritage, culture and values. But if we go through the Gandhian thought, we
will find that he categorically emphasized on the development of social,
cultural, economic, environmental and aesthetic values through the adoption of
‘Learning by doing’ which will cause ‘all round drawing out of the best in
child and man –body, mind and spirit’ Gandhi wanted to make our child to be
more practical rather than depending upon the accumulation of bookish
knowledge. He emphasized on the development of 3Hs (Head, Heart and Hand)
instead of 3Rs (Reading, writing and arithmetic). Gandhian approach to
education is thus the root of solutions of all present social, economic and
educational crises in the present century.
“Education for Life
Education through Life
Education throughout Life “
Mahatma Gandhi
Education through Life
Education throughout Life “
Mahatma Gandhi
Introduction: Mahatma Gandhi,
(1869-1948) a great philosopher in the world contributed his views on education
from a practical point of view and showed a new dimension of education related
to the realities of national life and aspirations of people. Mahatma Gandhi
first rejected the colonial system of education and introduced his planning of
Basic education. In 1937 he launched his new scheme of education. This new
scheme came to be known as NaiTalim or ‘Basic Education.’ Nai Talim is a new
system of education based on training depending upon the accumulation of
bookish knowledge. He emphasized on the development of 3Hs (Head, Heart and
Hand) instead of 3Rs (Reading, writing and arithmetic). He introduced
productive handicrafts in school curriculum and made the learning possible
through a productive craft in the center of Teaching-learning process. Craft
was the centre piece of the entire teaching programme. It was a radical change
in reconstructing of the sociology of school knowledge in India. Gandhi’s
proposal of basic education favoured the child belonging to the lowest stratum
of society and changed the established structure of opportunities for
education. He envisaged education as ‘the spearhead of a social revolution’
which would enable life to move forward towards peace, justice and
co-operation.[1]
Thus the programme of Basic education was a programme to change the established
structure of opportunities for education.
Self-sufficiency
through Education:
Mahatma Gandhi wanted to make the school to be self-supported. He valued
self-sufficiency and autonomy. The idea of swaraj
and swadeshi were related to the new
education system. The vision of his education system was an independent India
made up of autonomous self sufficient -village communities. Making of ideal
citizens being industrious, self- reliant and co- operative was the main
objectives of education.
Gandhi wanted to make the child
to be more practical rather than depending upon the accumulation of bookish
knowledge. ‘Gandhiji’s purpose of education was to raise man to a higher order
through full development of the individual and the evolution of a new man’.[2]
Development of Self-dependency, self-sufficiency, self-awareness, love for
truth, non-violence, creativity, life skill, values in life , soul force and
will force are more pertinent components in Gandhian view points.
Education is not mere Literacy:
Mhatma Gandhi has given emphasis
on acquiring good habits and believed that the main function of the teacher is
not to teach the alphabet but to inculcate humanity. Mere literacy is not
education.[3]
Education
as Training: When Mahatma Gandhi
was in the prison, he read Emersion, Ruskin and Mazzini. He had also been
reading the Upanishadas. All
confirmed him that ‘education does not mean knowledge of letters but it means
character building, it means knowledge of duty.’[4]
Education
as Service:
Mahatma Gandhi opined that true education lies
in serving others. ‘A great deal of
religious obligations on us is fulfilled when we nurse the sick.’ He was not
worried of the bookish learning so long as the students performed their duties
and observed solemn ethical conduct.’[5]
Education
as laying strong Foundation:
Mahatma Gandhi considered
education as the foundation of life. The ordinary meaning of education is
knowledge of letters. To teach boys reading, writing, and arithmetic is called
primary education. He believed that a man has had a liberal education has been
so trained in youth that his body is the ready servant of his will and does
with ease and pleasure. One who is truly educated is defined by him as- ‘whose
intellect is clear, cold, logic engine with all parts of equal strength and in
smooth working order, Whose mind is stored with a knowledge of the fundamental
truths of nature,… Character-building has the first place in it and that is
primary education. A building erected on that foundation will last.’[6]
Education
as Liberation:
Mahatma
Gandhi believed that true education makes man liberate from bondage and
permanent liberation from desire. It is the ultimate goal of life. He said,
‘That is true education which
leads to freedom. That which liberates is education. Liberation is of two
kinds. One form of liberation consists in securing the freedom of the country
from foreign rule. Such freedom may prove short- lived. The other kind of
liberation is for all time……the ultimate moksha.’[7]
Education
as assimilation:
Mahatma Gandhi expressed his opinion that it is the duty of students to assimilate
whatever they have learnt. They should have religious and moral instructions as
much of it as they can usefully apply.
‘They need education in such measure that it
would not become too much of a useless burden on them.’[8]
Overcoming
Fear:
Gandhi believed that real education teaches pupils to become more courageous.
It teaches to follow the truth and to be devoted for the sake of own country.
‘For us, fear has become
synonymous with life. What is the use of that education which does not help us
to overcome fear, but which, on the contrary, strengthens it? What kind of an
education is it which does not teach us to follow truth and to cultivate
devotion for the country?’[9]
Learning and courage: Learning without
courage is not the goal of true education. Mental strength and courage is
gained through work oriented education. Mahatma Gandhi suggested that - ‘Let
them (students) realize that learning without courage is like a waxen statue
beautiful to look at but bound to melt at the least touch of a hot substance.’[10]
Education
as Contemplation: Mahatma Gandhi opined that education should contemplate
the whole life. Mere memorizing and bookish knowledge is not education. He had
no faith in the so-called system of education which produced ‘men of learning
without the backbone of character.’[11]
True
Education of the Child: Mahatma
Gandhi believed that true education does not mean knowledge of the alphabet.
Knowledge of alphabet is only a means to education. But true education implies
a child’s learning how to put his mind and all his senses to good use. He believed that a child who has made very
good progress in his education ‘who can understand the difference between truth
and untruth, worth and worthlessness and chooses the good and true, while
rejecting the bad and the untrue.’[12]
Education
and Culture:
Culture is the refinement of feelings. Education makes a man cultured. Cultural
progress achieved through education makes a society and nation healthy.
‘Education’ means knowledge of literature.
‘Education is a means and culture
is the end. The latter is possible even without education. For instance, if a
child is brought up in a truly cultured family, it will consciously imbibe
culture from its family, in our country at any rate. Present-day education and
culture have no connection with each other.’[13]
Development of Body,
mind and Spirit:
The English word
‘education’ is derived from the Latin words ‘Educere’ ‘Educare’ Educo’and
‘Educatum’. ‘Educere’ etymologically means ‘drawing out’. That means to bring
out the best of the latent talents.
Development of a certain thing does not mean the change its kind or
quality, but it is to bring out the latent qualities. Hence ‘education’ means
‘unfoldment’.
True education is something different. Man is
made of three constituents, the body, mind, and spirit. True education leads
the development of all these constituents. Spiritual development causes the
development of soul force and will force. True education is that which leads to
‘moksha’.
The maximum development of body,
mind and spirit is main objectives of true education. Physical development is
realized when all organs of the body function effectively and become active at
will. Filling a lot of information does not indicate the real development of
mind. Well educated mind always serves in the desired manner and shows positive
and adoptive health behaviour. Spiritual development brings enlightment and
enables learners for self realization.
“Education can also be understood in another
sense; that is, whatever leads to a full or maximum development of all the
three, the body, mind and spirit, may also be called education.”[14]
Making
the Right Choice : Mahatma
Gandhi wanted to make a revolutionary change in the existing system of
education. He suggested that this revolutionary change would be possible when
hands on activities were given more emphasis. It would be miss interpretation
only if mind is given importance in the process of development. Development of
hands and feet is not less important. Right type of education helps to think
correctly and to discriminate between right and wrong, good and bad and to
assimilate needs and for its right choice.
According to him, ‘Our education has got to be
revolutionized. The brain must be educated through the hand. An education which
does not teach us to discriminate between good and bad, to assimilate the one
and eschew the other is a misnomer.[15]
Making the Whole Man: Mahatma
Gandhi believed that the true economics of education lies in this fact that
making of whole man is possible through the harmonious development of body,
heart and soul. He gave emphasis on the training of all organs of body and it
is the quickest way intellectual development. He categorically emphasizes on
the harmonious development of body and mind with corresponding awakening of the
soul. According to him,
‘Man is neither mere intellect,
nor the gross animal body, nor the heart or soul alone. A proper and harmonious
combination of all the three is required for the making of the whole man and
constitutes the true economics of education… A proper and all round development
of the mind, therefore, can take place only when it precedes paripassu with the education of the
physical and spiritual faculties of the child.’[16]
Education
of the hand
Mahatma Gandhi advocated the
education of the hand. Training of hands is the source of skill development. So
a socially useful productive handicraft is the heart of Basic Education.
Training of hands habituates man to think critically and creatively. Man
becomes a creator of through the education of hand. He said, ‘Literary
education should follow the education of the hand –the one gift that visibly
distinguishes man from beast.’[17]
True education is the knowledge
of the atman or true self. It is the knowledge of God and Truth. The study of
literature, the study of sciences and the study of art have the same goal of
knowledge of the self. Mahatma Gandhi says,
‘True education is that which
helps us to know the atman, our true self, God and Truth. To acquire this
knowledge, some persons may feel the study of literature, some for a study of
physical sciences and some other for art. But every branch of knowledge should
have as its goal knowledge of the self. That is so in the ashram.’
Strengthening
of character:
Real education does not mean packing
the brain with so many facts and figures, It does not mean in passing
examinations by reading numerous books. Real education is the developing of
character. Without developing of character the pursuance of non-violence is
impossible. Formation of character is the foundation of life. He says, “In my
wanderings among the students I made the discovery at an early stage of the
movement that in order to conduct a movement of this kind character must be the
foundation. We also found that real education consists not in packing the brain
with so many facts and figures, not in passing examinations by reading numerous
books but in developing character. I do not to what extent you students of
France lay stress upon character rather than upon intellectual studies, but I
can say this that if you explore the possibilities of non-violence you will
find that without characters it will prove a profitless study.[18]
Culture as the Foundation of
Education:
Mahatma Gandhi gave importance on
the cultural aspect of education. He opined that the inner development of a
person is reflected in his conduct. Ancient tradition and culture help in the
formation of personal behaviour. The foundation of education is thus a glorious
culture of nation. He says,
‘I attach far more importance to
the cultural aspect of education than to the literacy. Culture is the
foundation, Inner culture must be reflected in your speech, the way in which
treat visitors and guests, and behave towards one another and your teachers and
elders.’[19]
Education
for a New World: Education
is the way of creating a new world order based on Truth, tolerance, peace,
non-violence and global harmony. He says, ‘Education must be of a new type for
the sake of the creation of a new world.’
A new world based on mutual cooperation, mutual understanding can be
created through the introduction of production oriented education. Students
while engaged in productive work will be able to learn self-sufficiency, dignity
of labour, mutual co-operation, social awareness, mutual understanding and
peaceful co-existence of all living beings.
Nationalism: The main object of
education is to bring national consciousness. A sense of oneness is grown
through the education. True education enables students to serve for the
progress of their own country. They do not look for their self-interest.
National interest is given priority. National feeling is created through
national type of education. According to him,
“Education is just means. If it
is not accompanied by truthfulness, firmness, patience and other virtues, it
remains sterile, and sometimes does harm instead of good. The object of
education is not to be able to earn money, but to improve oneself and to serve
the country. If this object is not realized, it must be taken that the money
spent on education has been wasted.[20]
Harijan, 1947, p. 494
Public
Good: Education
is applied for the public good. The villagers apply the new invention of
science and technology in the field of agriculture and cottage industry. Thus
the development of village economy enhanced. Mahatma Gandhi says,
“Knowledge is justified only when it is put to good use and employed in
the public cause. Otherwise, as we pointed out once earlier and as everyone
will readily admit, it is like poison.[21]
Service
of Humanity: Education
is a tool that changes in the attitude of learners for the service of humanity.
Self-less service, dedication to the welfare of humanity, personal ethics all
the values can be imparted through the education. Mahatma Gandhi said that the
students receive education not for their own benefit but for the service of
their mother land. The good educational system should train a proper citizen
against social or other evils. In Gandhian system of education a harmonious
balance is reached between the individual and the social aim of education.
“Their end was not to get more
than a decent livelihood or how to shine in life, but to serve humanity in
order to serve the mother land. The education they received ought not to be
prostituted to the base use of earning livelihood; it ought to be used to
promote moral growth.[22] Speech at Law College, Trivandrum, 14 March
1925 (CW26, p.307)
Purity
of personal Life:
Absolute purity of heart is the
end of education. True education is for the purity of personal life. In the
‘Gurukul’ system of education the word student was termed as brahmachari. The Brahmachari led a religious life and gain purity of heart.
Religion, ethics and spirituality were synchronized with the life of the Brahmacharis. Personal ethics defined by the Vedas led them
to form a good moral character. According to Mahatma Gandhi,
“Purity of personal life is the
one indispensible condition for building a sound education. …And I hope you
know what the word brahmachari means.
It means searcher after God. The end of all knowledge must be building of
character.[23]
Quest
for Truth: True education helps to know the Atman, the
true self, God and truth. This knowledge
is gained by the study of literature, sciences and art. But every branch of
knowledge should have as its goal, knowledge of the self. Devotion to duty and the spirit of service
are necessary for proper development. According to Mahatma Gandhi,
“There is a science of every type
of work---whether it is cooking, sanitation, carpentry or spinning. Everybody
who does his work with the attitude of a student knows its science or discovers
it.”[24]
National
character:
Mahatma Gandhi believed that true education develops national character.
Courage, strength, virtue, working ability all these qualities are grown by the
Basic education. These qualities help to form a strong character of the
individual and the society will be built on the strong foundation. The nation
will be developed maintaining healthy relation with the states if the
individual character is developed. He says,
‘I would try to develop courage,
strength, virtue, the ability to forget oneself in working towards great aims.
This is more important than literacy; academic learning is only a means to this
greater end. I would feel that if we succeed in building the character of the
individual, society will take care of itself. But in a nation where character
is developed in all individuals, there can be no conflict between the dictates
of one’s own conscience and those of the state.’[25]
Self-
control: Mahatma
Gandhi considered education as self-control. He opined that true education
would lead a life of self-control. In a letter to Bhogilal he expressed his
opinion. ‘True education is development. One should, therefore, go in for such
kind of education as will bring it about.
It need not be of one fixed type. Hence it is not necessary to say
anything on that subject. One should lead a life of self-control.’[26]
Humility: Mahatma Gandhi did on
give emphasis on passing of examination or obtaining degree. He emphasized on
learning to be properly used through humility. True education enables
individual to achieve humility and service to others. In a Speech at Dayaagram
jethamal college, Korachi he emphasized on achieving humility of students. ‘But,
if learning is to be put to proper use, if it is to be used only for the
service, one should acquire more and more humility every day. No service is
possible without it.’[27]
Development
of Independent Thinking: In
a speech at Lahore Mahatma Gandhi advised students to acquire independent
thinking and opined that education liberates man and saves from darkness,
sensuous pleasure and false behaviour.
‘At present the minds of the
students become dull there. They can only imitate. Instead of this, they must
acquire the power of independent thinking. Education is considered necessary to
save ourselves from darkness, sensuous pleasures and capricious behavior.’
Conclusion:
Teacher
is the friend, philosopher and guide of the students. Teachers should have
motherly feeling towards the students. So Gandhiji pronounced the term
‘teacher’ as mother teacher. He advocates devotion to the teachers ‘Guru
Bhakti’ To him teacher is a creator of knowledge, preserver of knowledge and
destroyer the weeds of ignorance like Lord Brahma,
Vishnu and Mahaswara in Hindu religion. He says, “Education of the heart
could only be done through the living touch of the teacher.” There should be
intimate relation and personal touch between the teacher and the taught.
Gandhiji suggested that if the best flowers among mankind take to teaching,
society is abundantly enriched , their fragrance bond beauty are then made the
best use of it. Therefore, teachers should develop such character, which will
help them to elicit devotion from the student. Gandhiji says,“ Woe to the
teacher who teaches one thing with the lips and carries another in the heart’
So it may be concluded that
quality education seeks to perceive the complete personality of the child, and
enhances the development in cognitive, affective and psychomotor domain and
hence facilitates the process of evaluation through criterion referenced tests.
The approaches are planned by the teacher in order to bring desirable changes
in the behaviour of the students to achieve master learning as goal.
Bibliograhy:
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Mangal
S.K.(2oo1). Foundation of Educational Technology, Ludhiana: Tandon
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2.
Pradhan,
R.K., & Rao, U.R. (1945).(Compiled). The
mind of Mahatma Gandhi, Oxford University Press, London: p.44.
3.
Pradhan,B.
(1980).The socialist thought of Mahatma Gandhi. Delhi: G. D. k. Publication,
Vol. 1, p 284.
4.
Singh,
Y. K.(2009) Educational Philosophy of Mahatma Gandhi, New Delhi: A B H
Publishing Corporation, P.89
5.
Sinha,
G K.(1998). Gandhian Thought in the 21st Century. In Janardan Pandey
(Ed.), in Gandhi and 21st
Centry(p.94). New Delhi:Concept Publishing Company.
6.
Southard,
B. (1981). Feminism of Mahatma Gandhi,
Gandhi Marg, Vol. 3, No. 71, p.403
7.
Tendulkar,
D.G.(1953). Mahatma, Publications
division, Ministry of Information and Broad Casting, Government of India, Vol.
iv, P. 201.
8.
Verma,
V.P. (1980).The Political Philosophy of
Mahatma Gandhi and sarvodaya, Agra, Lakshmi Narayan
9.
Wasey,
A., & Ehsas F. (eds.).(2008).
Education, Gandhi and Man. Delhi: Shipra Publication, p.3.
[1] Wasey,
A. & Ehsas, F. (Ed.).(2008). Education
Gandhi and Man. select writings Khwaja Ghulamus Saiyyadain. Shakarpur,
Delhi: Shipra Publications, P.12.
[2]Dash, B.N, & Dash, N.(2009).Thoughts and Theories of Indian Educational
Thinkers. New Delhi: Dominant Publishers and Distributers, P.123
[3] Indian
Opinion. 18 May 1907 (CW6. PP.
484-85) cited in Singh, Y.K. (2009). Educational Philosophy of Mahatma
Gandhi.New Delhi, APH Publishing Corporation, PP.1-2
[4] Letter to Manilal Gandhi,
25 March, 1909 (CW9, P. 208). Cited in Ibid.,P.2
[5] Letter to Ramdas Gandhi (The Making of the Mahatma. P.97) cited
in Singh, Y.K.(2009). Educational Philosophy of Mahatma Gandhi.New Delhi, APH
Publishing Corporation, P.3
[6] Hind Swaraj, Chapter xviii, 21 November, 1990(CW 10. PP.54-55). cited in
Singh, Y.K. (2009). Educational Philosophy of Mahatma Gandhi.New Delhi, APH
Publishing Corporation, P.6
[8] Speech to Students in Bombay, 14 February, 1915(CW13, P.23).
cited in, Ibid., P.7
[9] Speech at students meeting, Agra, 23
November 1920 (CW19, P16) cited in, Singh, Y.K. (2009). Educational Philosophy
of Mahatma Gandhi.New Delhi, APH Publishing Corporation,
P.8
[10]Young India, 12 July,
1928, P. 236. cited in, Ibid., P.8
[11] Interview with W. W. Hall , October 1928
(CW37, P. 320). cited in, Ibid., P.9
[12] Navajivan, 2 june 1929 (CW41, P.6). cited
in, Singh, Y.K. (2009). Educational Philosophy of Mahatma Gandhi.New Delhi, APH
Publishing Corporation, PP.1-2
[13]Letter to Premabehn Kantak,
5 january, 1931 (CW 45, PP. 63-64). Ibid.,P.14
[14]
Navjiban Education Supplement,
28 February 1926(CW30, pp. 58-59).
Cited in, Singh, Y.K. (2009). Educational Philosophy of Mahatma Gandhi.New Delhi, APH Publishing Corporation,P.12
[15] Discussion with teacher
Trainees, Harijan,18 February,
1939(CW68, pp. 372-73). Ibid.,P.1
[16] Harijan, 8 may 1937 ,p. 104 cited in Singh,
Y.K. (2009). Educational Philosophy of
Mahatma Gandhi.New Delhi, APH Publishing Corporation,17
[17] Harijan, 8 March 1935, p. 28. Cited in Singh,
Y.K. (2009). Educational Philosophy of Mahatma Gandhi.New Delhi, APH Publishing
Corporation,P.16
[18] Speech at meeting of students, Marseilles ,
Young India, 1 October 1931 (CW 47,P.422). cited in, Singh, Y.K. (2009). Educational Philosophy of Mahatma Gandhi.
New Delhi, APH Publishing Corporation.
[19] Speech at Kasturba Balika Ashram,20 April
1946 (CW 84, p.36). Ibid., 19
[21] Indian opinion, 4 April 1908 (CW8, p.171)
Cited in, Singh, Y.K. (2009). Educational Philosophy of Mahatma Gandhi.New
Delhi, APH Publishing Corporation,P.37
[22] Pani, S.P., Pattnaik, S.K., (2006),
Vivekananda, Aurobindo and Gandhi on Education,
[23] Speech at Voorhee’s college, vellore, 30
August 1927 (CW, pp.422-23) cited in, Singh, Y.K. (2009). Educational Philosophy of Mahatma Gandhi. New Delhi, APH Publishing
Corporation.P. 43
[25] Remarks of mankind, 1932, pp. 104-05 cited
in, Singh, Y.K. (2009). Educational
Philosophy of Mahatma Gandhi. New Delhi, APH Publishing Corporation.P.45
[26] Letter to Bhogilal, 20 February 1933 (
CW53, p, 366) cited in, Ibid.,P. 45
[27]
Speech at Dayaagram jethamal college, korachi,10 july 1934 (CW58 ,
p.164) cited in, Singh, Y.K. (2009). Educational
Philosophy of Mahatma Gandhi. New Delhi, APH Publishing Corporation.P.45
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