Does Gandhian philosophy matter when it comes to higher education?

  • | Monday | 16th September, 2019

Last week,Will Gandhian symbolism will run its course sooner or later in various segments of our life including Education? They remind us of the values which we once cherished and are not yet willing to let go. This is one of the most sought after course and very difficult to get into in view of limited seats. Unless education is imparted through engagement with different facets of our society, how will our students learn to be responsible and responsive to the persistent unmet needs. If a hydro power project generating hundreds of megawatt does not establish an ITI or polytechnic to upgrade skills of the local youth, then it conveniently backtrack from the contractual obligations of hiring local youth because of lack of adequate skills.

Last week,Will Gandhian symbolism will run its course sooner or later in various segments of our life including Education? Rituals have a value, even if sometimes there are just rituals. They remind us of the values which we once cherished and are not yet willing to let go. But since we remember these values only occasionally, they remain symbolic. I will like to suggest that we can move from symbolism to substance in the 150th year of Mahatma, if the educationists are willing to absorb some of the basic lessons of Gandhian philosophy. Combining practice with theory, hand with heart and head is not easy but necessary to generate a respect for the ground. The history of Shodhyatra course for over a decade at IIMA teaches us a few lessons. This is one of the most sought after course and very difficult to get into in view of limited seats. And yet, it encourages students to go through voluntary suffering to learn from four teachers viz., the teacher within, among peers, common people and in nature. We go to Himalaya so that majestic mountains make us realise the insignificance of our being. The idea is to learn about the difficult conditions in which common people live under harsh environmental situations. And then, take up some action research initiatives for ameliorating the problems of children in government schools, economically poor communities living amidst abundant biodiversity resources and similar other missing opportunities for in-situ value addition. We have noticed during Shodhyatras in various regions like Kashmir, Kullu, Sikkim, Bastar, etc., that local shops have hardly anything made locally. The shops to which I and you go to buy our provisions also don’t have much from these regions. How will money go from our pocket to their pockets if we don’t buy value added products from them. We may have consumed apples from hills but jam, jelly, preserves, dried fruits, etc., are seldom made in the source regions. How will we teach our students about how markets work, which miseries they can monitor and which not, how to blend state and market interventions with civil society articulation. What to do in the regions where even the civil society organisations are not very eloquent. What is the process of converting needs into demand and match it with appropriate supply, given the existing structures of governance and social institutions? Unless education is imparted through engagement with different facets of our society, how will our students learn to be responsible and responsive to the persistent unmet needs. If entrepreneurship has to be promoted and if starts-ups have to emerge to meet the glaring gaps, then ecosystem for mapping the unmet needs, tapping the innovative and entrepreneurial potential and capping the increasing frustration of youth will have to be developed. There is no subject in which we cannot bring the questions of real life for understanding the theoretical and operational dimensions of discipline. If a hydro power project generating hundreds of megawatt does not establish an ITI or polytechnic to upgrade skills of the local youth, then it conveniently backtrack from the contractual obligations of hiring local youth because of lack of adequate skills. Students will have to connect with the existing policies for skilling, social responsibility and search unaccountable behaviour of centre and state organisations. They will then have to engage with these institutions and try to persuade them to fulfill their obligations. The concept of antyodaya (putting the last first) propounded by Gandhijji is not a hollow concept. It is a methodological and conceptual tool to understand the language, socio-ecological system, prevalent institutional inertia, geographical, sectoral and gender biases besides the ruthlessness of market to explore the barriers in fulfilling the Gandhian dream of a just, fair, amiable and collaborative society. The author is founder of Honey Bee Network & visiting faculty at IIM-A anilgb@gmail.com

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