scholarly journals MAHATMA GANDHI’S EDUCATION POLICY IN PRE AND POST COLONIAL INDIA

2018 ◽  
pp. 91-104
Author(s):  
Rina Avinash ◽  
Pitale Puradkar
Keyword(s):  
Plastic Material ◽  
Bertrand Russell ◽  
Basic Material ◽  
Rabindranath Tagore ◽  
Post Colonial ◽  
Colonial India ◽  
National Education ◽  
Sri Aurobindo ◽  
Education In India ◽  
Swami Vivekananda

The greatest educationalist, who played important roles in fashioning education systems have, in their quest to develop ideal processes and structure of eduation. The pioneering educational philosophers like Rousseau, Montessori, Pestalozzi, Bertrand Russell, Paulo Freire, and Piaget, it is now being increasingly recognised that education must be based on the psychology of the child-nature. Each human being is a self-developing soul and that the business of both parent and teacher is to enable and to help the child to educate himself, to develop his own intellectual, moral, aesthetic and practical capacities and to grow freely as an organic being, not to be kneaded and pressured into form like an inert plastic material. This new pedagogy impels a further realization of the potentialities of the child and its soul, a realisation that was explicitly stated in the writings of the nationalist leaders who inspired and led the movement of national education in India, such as those of Dayananda Saraswati, Swami Vivekananda, Mahatma Gandhi, Rabindranath Tagore and Sri Aurobindo. Their writings gave a clear expression of the deeper self and the real psychic entity within. In this paper I have tried to revisit the philosophy of education of M.K. Gandhi and Swami Vivekananda who tried to provide solution to the problem generated by Macaulayan education system in India. The basic material is to refer to their views from various authors’ books and articles.

scholarly journals SRI AUROBINDO’S EDUCATION POLICY IN PRE AND POST COLONIAL INDIA

2019 ◽  
pp. 20-31
Author(s):  
Rina Avinash Pitale Puradkar
Keyword(s):  
Education Policy ◽  
Education System ◽  
Philosophy Of Education ◽  
Colonial Period ◽  
Post Colonial ◽  
Colonial India ◽  
National Education ◽  
Sri Aurobindo ◽  
Education In India ◽  
Structure Of Education

The greatest educationalist, those who played important roles in designing education systems have, in their quest to develop ideal processes and structure of education. The new pedagogy of national education impels a further realization of the potentialities of the child and its soul, a realisation that was explicitly stated in the writings of the nationalist leaders who inspired and led the movement of national education in India. In this paper I have tried to revisit the philosophy of education of Sri Aurobindo who tried to provide solution to the problem generated by Macaulayan education system in India during pre and post-colonial period.

scholarly journals IS DECOLONIZATION OR REVITALIZATION OF EDUCATION NECESSARY IN POST-COLONIAL INDIA? A PHILOSOPHICAL INTROSPECTION

2019 ◽  
pp. 7-19
Author(s):  
Amita Valmiki
Keyword(s):  
Education System ◽  
Radical Change ◽  
Educational Policies ◽  
Indian Education ◽  
Rabindranath Tagore ◽  
Post Colonial ◽  
Colonial India ◽  
British Rule

The material is to go back to the work of the master-academicians of British Rule and Post British Rule times. Some asked for radical change in the education system, like Rabindranath Tagore; but people like M. K. Gandhi were moderate and thought of self-sufficient education system. Many other academicians till date are figuring out new educational policies either to ‘decolonize’ or ‘revitalize’ Indian Education System; this being the Indian ‘post-modern deconstruction’ of rigid and orthodox being replaced by progressive and invigorating policies; not giving up the old but ‘revitalizing’ the old in new scenario.

scholarly journals RETRO-INTROSPECTION ON RELIGIOUS DEBATE AND CONFLICT IN POST-COLONIAL INDIA AND POSSIBLE SUGGESTIONS TO IMPROVE THE SITUATION

2018 ◽  
pp. 83-91
Author(s):  
Amita Valmiki
Keyword(s):  
Basic Material ◽  
Post Colonial ◽  
Colonial India

Many Indian thinkers and activists like M. K. Gandhi, B. R. Ambedkar and others put their heart and soul to find out the origin of the problem. In this paper I have tried to introspect on the philosophy of these two great activists who ventured in to providing solution to the rift and hatred among the communities in India. The basic material is to refer to their views from various authors’ books and articles.

scholarly journals Role of Philosophy of Education in India

2017 ◽  
Vol 9 (2) ◽  
pp. 11-21
Author(s):  
Kiran Srivastava
Keyword(s):  
Educational Philosophy ◽  
Indian Philosophy ◽  
Philosophy Of Education ◽  
Integrated Approach ◽  
Educational Institutions ◽  
Everyday Functioning ◽  
Rabindranath Tagore ◽  
Sri Aurobindo ◽  
Education In India

One of the important aspects of educational philosophy is that it helps to construct a comprehensive system of education. During different periods, India has witnessed various stages of development. New priorities have emerged in education with the influences of monastic scholastic, realistic, idealistic and pragmatic trends. While education institutions have evolved, there remain several gaps between the philosophical ideals proposed by educational institutions and their everyday functioning. The paper brings forth the urgent need to bridge the gaps in order to attain a comprehensive philosophy of education, in principle and in action. The authors posit that the Indian philosophy of education, normatively speaking, could extend the culture and tradition of the philosophical positions of Mahatma Gandhi, Rabindranath Tagore, Sri Aurobindo and Swami Vivekananda. Such an approach could help in developing an integrated approach of teachers towards education and assist in strengthening their role in shaping the inner potential of a learner in a constructive manner.

COMPARING GOPINATH MOHANTY WITH MULK RAJ ANANDFROM THE PERSPECTIVE OF RESISTANCE LITERATURE

2017 ◽  
Vol 4 (23) ◽  
Author(s):  
Khagendra Sethi ◽  
Tithi Ray
Keyword(s):  
Sexual Harassment ◽  
Cultural Identity ◽  
Comparative Study ◽  
Significant Contribution ◽  
Ethical Issues ◽  
Comprehensive Understanding ◽  
Post Colonial ◽  
Colonial India ◽  
Resistance Literature ◽  
Political Exclusion

This article aims at a comparative study of GopinathMohanty with Mulk Raj Anand. The article will analyse and examine the works of both the writers from the perspective of Resistance literature. Both of them have significant contribution to Dalit literature. These two writers are non-dalits. But they have comprehensive understanding on the plight of these miserable sections who are on the margin. They have tried their best to fight for their rights. Along with that they have created for them a distinct cultural identity by dismantling their colonial identity. They have raised voice against the ethical issues like bonded labour, economical exploitation, socio-political exclusion, land displacement and sexual harassment which were immanent in dalit’s life in colonial and post-colonial India.

Datta Bhagat’s Routes and Escape Routes and Vijay Tendulkar’s Kanyadaan: Critiquing the Dalit

2021 ◽  
pp. 2455328X2199573
Author(s):  
Joydeep Bhattacharyya
Keyword(s):  
Indian Society ◽  
Critical Reading ◽  
Post Colonial ◽  
Colonial India ◽  
Large Segment ◽  
Art And Literature

This article seeks to understand Indian theatre’s take on Dalit politics of our time through a critical reading of two post-independence plays—Datta Bhagat’s Routes and Escape Routes and Vijay Tendulkar’s Kanyadaan. Politically, ‘Dalit’ becomes important only after 1947 in post-independence and post-colonial India or more specifically from the 1970s. In the post-Ambedkar phase of Dalit re/configuration, they begin to self-assert through politics, art, and literature, most effectively and convincingly, only with the rise of Dalit Panthers and in the aftermath of the implementation of Mandal Commission’s recommendation for Other Backward Classes (OBC) reservation. The article tries to examine the fresh critique of the Dalit vis-à-vis the upper caste-centric society, undertaken in this crucial context of reconfiguration and from beyond any traditional parameter of understanding, and map, through the plays, the plurality hidden within the perceived monolith of Dalit consciousness. Consequently, Dalit experiences against the backdrop of their struggle are laid bare, and unfamiliar realities come out to upset our comfortable knowledge about this large segment of Indian society.

Jainism in Danger? Temple entry and the rhetoric of religion and reform in post-colonial India

2020 ◽  
pp. 1-37
Author(s):  
MANISHA SETHI
Keyword(s):  
Twentieth Century ◽  
The State ◽  
The Other ◽  
Post Colonial ◽  
Colonial India ◽  
The Public ◽  
Public Debates ◽  
Definition Of ◽  
Open The Doors ◽  
The Relationship

Abstract A bitter debate broke out in the Digambar Jain community in the middle of the twentieth century following the passage of the Bombay Harijan Temple Entry Act in 1947, which continued until well after the promulgation of the Untouchability (Offences) Act 1955. These laws included Jains in the definition of ‘Hindu’, and thus threw open the doors of Jain temples to formerly Untouchable castes. In the eyes of its Jain opponents, this was a frontal and terrible assault on the integrity and sanctity of the Jain dharma. Those who called themselves reformists, on the other hand, insisted on the closeness between Jainism and Hinduism. Temple entry laws and the public debates over caste became occasions for the Jains not only to examine their distance—or closeness—to Hinduism, but also the relationship between their community and the state, which came to be imagined as predominantly Hindu. This article, by focusing on the Jains and this forgotten episode, hopes to illuminate the civilizational categories underlying state practices and the fraught relationship between nationalism and minorities.

Experiments with Khomeini's Revolution in Kargil: Contemporary Shi‘a networks between India and West Asia

2014 ◽  
Vol 48 (2) ◽  
pp. 370-398 ◽  
Author(s):  
RADHIKA GUPTA
Keyword(s):  
Nineteenth Century ◽  
Social Change ◽  
Local Politics ◽  
Religious Practice ◽  
Reform Movement ◽  
Financial Flows ◽  
Post Colonial ◽  
Colonial India ◽  
Religious Networks ◽  
Insight Into

AbstractShi‘i scholars from India have been a sizeable presence in seminaries in Iran and Iraq, both historically and today. Yet there is a dearth of scholarship on Shi‘i linkages between India and West Asia, with the exception of historical work on the patronage of shrine cities in Iraq by centres of Shi‘ism in India. Departing from this geographical and historical focus, this paper lends insight into contemporary religious networks between India and West Asia, using the example of the Twelver Shi‘a in Kargil, a region located on India's ‘border’ with Pakistan in the province of Kashmir. Kargili scholars travelled overland via Afghanistan or by sea from Bombay to Basra to study in seminaries in Iraq and Iran from the nineteenth century onwards. Increasing fluency in Urdu in post-colonial India enabled them to connect with Shi‘i institutions in other parts of India, which mediate religious, cultural, and financial flows from a transnational Shi‘ite realm. These networks ofreligiouslearning are not only conduits for the transmission of textual, doctrinal knowledge, but also for politico-religious ideologies that are selectively harnessed, and often exaggerated, to effect significant social and political changes in micro-locales. While local conflicts are over-determined by the evocation of transnational links, they also reflect, even if only through rhetorical and partial reproduction, doctrinal and politico-religious schisms among Shi‘i leaders in West Asia. This is illustrated by an ethnographic account of the activities undertaken and contestations provoked by the Imam Khomeini Memorial Trust in Kargil, a modernist reform movement that has selectively appropriated Khomeini's revolutionary ideologies to instigate social change and shape local politics and religious practice in Kargil.

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