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Nai Talim: Difference between revisions
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{{Rquote|right|The principal idea is to impart the whole education of the body, mind and soul through the handicraft that is taught to the children.|[[Mahatma Gandhi]]|}} | {{Rquote|right|The principal idea is to impart the whole education of the body, mind and soul through the handicraft that is taught to the children.|[[Mahatma Gandhi]]|}} | ||
[[File:Shri Chitta Bhusan a hardcore Gandhian.jpg|thumb|In 1940 Shri Chitta Bhusan hardcore Gandhian freedom fighter and follower of 'Basic Education' came to a remote village named Majhihira in the then Manbhum district of Bihar | [[File:Shri Chitta Bhusan a hardcore Gandhian.jpg|thumb|In 1940 Shri Chitta Bhusan, hardcore Gandhian freedom fighter and follower of 'Basic Education', came to a remote village named Majhihira in the then Manbhum district of Bihar (now in West Bengal), where he founded the Majhihira National Basic Education Institution (MNBEI).<ref>[https://web.archive.org/web/20171207140515/http://www.citizenside.com/en/photos/hot-topics/2009-05-30/16873/mahatma-gandhi-s-legacy-in-majhihira-ashram.html Mahatma Gandhi's Legacy in Majhihira Ashram Vidyalaya school]</ref> He took his last breath on 7th February 2016 at 101 years old. He enjoyed a simple life and used a [[Charkha (spinning wheel)|Charkha]].]] | ||
'''Basic Education''' is a principle which states that knowledge and work are not separate. [[Mahatma Gandhi]] promoted an educational curriculum with the same name based on this pedagogical principle.<ref>{{citation|author=Richards, Glynn|title=A Source-Book on Modern Hinduism|url=https://books.google.com/books?id=BGxgNTBmFNEC& | '''Basic Education''' is a principle which states that knowledge and work are not separate. [[Mahatma Gandhi]] promoted an educational curriculum with the same name based on this pedagogical principle.<ref>{{citation|author=Richards, Glynn|title=A Source-Book on Modern Hinduism|url=https://books.google.com/books?id=BGxgNTBmFNEC&q=Nai+Talim&pg=PA202|publisher=Routledge|year=1996|isbn=9780203990612}}</ref> | ||
It can be translated with the phrase 'Basic Education for all'.<ref>Basic Education (buniyadi shiksha)</ref> However, the concept has several layers of meaning. It developed out of Gandhi's experience with the English educational system and with colonialism in general. In that system, he saw that Indian children would be alienated and 'career-based thinking' would become dominant. In addition, it embodied a series of negative outcomes: the disdain for [[manual work]], the development of a new elite class, and the increasing problems of [[industrialization]] and [[urbanization]]. | It can be translated with the phrase 'Basic Education for all'.<ref>Basic Education (buniyadi shiksha)</ref> However, the concept has several layers of meaning. It developed out of Gandhi's experience with the English educational system and with colonialism in general. In that system, he saw that Indian children would be alienated and 'career-based thinking' would become dominant. In addition, it embodied a series of negative outcomes: the disdain for [[manual work]], the development of a new elite class, and the increasing problems of [[industrialization]] and [[urbanization]]. | ||
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==Education== | ==Education== | ||
[[File:Spinning wheel represents Swadeshi and self suffficiency - Nai Talim-a basic education system A concept by Mahatma Gandhi implemented at Majhihira, Purulia- August 2011-P1480448-2.jpg|thumb|Spinning wheel represents Swadeshi and self | [[File:Spinning wheel represents Swadeshi and self suffficiency - Nai Talim-a basic education system A concept by Mahatma Gandhi implemented at Majhihira, Purulia- August 2011-P1480448-2.jpg|thumb|Spinning wheel represents ''Swadeshi'' and self sufficiency - Nai Talim-a basic education system A concept by Mahatma Gandhi implemented at Majhihira, Purulia- August 2011]] | ||
Gandhi's model of education was directed toward his alternative vision of the social order: "Gandhi’s basic education was, therefore, an embodiment of his perception of an ideal society consisting of small, self-reliant communities with his ideal citizen being an industrious, self-respecting and generous individual living in a small cooperative community. | Gandhi's model of education was directed toward his alternative vision of the social order: "Gandhi’s basic education was, therefore, an embodiment of his perception of an ideal society consisting of small, self-reliant communities with his ideal citizen being an industrious, self-respecting and generous individual living in a small cooperative community. | ||
Nai Talim also envisaged a different role for the new teacher, not simply as a professional constrained by curricula and abstract standards, but rather as a person relating directly to the student in the form of a dialogue: | Nai Talim also envisaged a different role for the new teacher, not simply as a professional constrained by curricula and abstract standards, but rather as a person relating directly to the student in the form of a dialogue: | ||
"A teacher who establishes rapport with the taught, becomes one with them, learns more from them than he teaches them. He who learns nothing from his disciples is, in my opinion, worthless. Whenever I talk with someone I learn from him. I take from him more than I give him. In this way, a true teacher regards himself as a student of his students. If you will teach your pupils with this attitude, you will benefit much from them. | "A teacher who establishes rapport with the taught, becomes one with them, learns more from them than he teaches them. He who learns nothing from his disciples is, in my opinion, worthless. Whenever I talk with someone I learn from him. I take from him more than I give him. In this way, a true teacher regards himself as a student of his students. If you will teach your pupils with this attitude, you will benefit much from them. | ||
Gandhi's disciple, [[Vinobha Bhave]], developed the idea further as a means of social transformation: "The crux of Nai Talim lay in overcoming distinctions between learning and teaching, and knowledge and work. Vinoba discusses the need to redefine the relationship between teacher and student, "they must each regard the other as a fellow worker..." Instead, the ‘teacher’ was to be skilled in a kala/hunar (and to derive sustenance from this and not a teaching salary). The student was to live, work and grow with the teacher and his/her family. In this process s/he would learn the kala/hunar — the skill as part of a way of life, code of ethics, web of relationships, etc.".<ref>http://www.swaraj.org/shikshantar/vimukt_08.html#naitalim</ref> | Gandhi's disciple, [[Vinobha Bhave]], developed the idea further as a means of social transformation: "The crux of Nai Talim lay in overcoming distinctions between learning and teaching, and knowledge and work. Vinoba discusses the need to redefine the relationship between teacher and student, "they must each regard the other as a fellow worker..." Instead, the ‘teacher’ was to be skilled in a kala/hunar (and to derive sustenance from this and not a teaching salary). The student was to live, work and grow with the teacher and his/her family. In this process s/he would learn the kala/hunar — the skill as part of a way of life, code of ethics, web of relationships, etc.".<ref>http://www.swaraj.org/shikshantar/vimukt_08.html#naitalim</ref> | ||
Finally, Buniyadi shiksha was conceived as a response to one of the main dialectics of modernity as Gandhi saw it--the dialectic between human being and 'machine' or 'technology': "In this dialectic, man represented the whole of mankind, not just India, and the machine represented the industrialized West."<ref>https://web.archive.org/web/20061003011657/http://www.ibe.unesco.org/publications/ThinkersPdf/gandhie.PDF</ref> It is for this reason, among others, that Gandhi placed such central emphasis in his pedagogy on the role of handcrafts such as weaving, metal work, pottery, spinning; they symbolized the values of self-sufficiency or [[Swaraj]] and independence or [[Swadeshi]]. | Finally, Buniyadi shiksha was conceived as a response to one of the main dialectics of modernity as Gandhi saw it--the dialectic between human being and 'machine' or 'technology': "In this dialectic, man represented the whole of mankind, not just India, and the machine represented the industrialized West."<ref>{{cite web |url=http://www.ibe.unesco.org/publications/ThinkersPdf/gandhie.PDF |title=Archived copy |website=www.ibe.unesco.org |access-date=12 January 2022 |archive-url=https://web.archive.org/web/20061003011657/http://www.ibe.unesco.org/publications/ThinkersPdf/gandhie.PDF |archive-date=3 October 2006 |url-status=dead}}</ref> It is for this reason, among others, that Gandhi placed such central emphasis in his pedagogy on the role of handcrafts such as weaving, metal work, pottery, spinning; they symbolized the values of self-sufficiency or [[Swaraj]] and independence or [[Swadeshi]]. | ||
==Handicrafts== | ==Handicrafts== | ||
Traditional and colonial forms of education had emphasized literacy and abstract, text-based knowledge which had been the domain of the upper castes. Gandhi's proposal to make handicrafts the centre of his pedagogy had as its aim to bring about a "radical restructuring of the sociology of school knowledge in India" in which the 'literacies' of the lower castes--"such as spinning, weaving, leatherwork, pottery, metal-work, basket-making and book-binding"—would be made central.<ref name="WwwibeunescoorgpublicationsThinkersPdfgandhisPDF">https://web.archive.org/web/20061003005759/http://www.ibe.unesco.org/publications/ThinkersPdf/gandhis.PDF</ref> The other aim of this use of handicrafts was to make schools financially and socially independent of the state—an even more radical concept. Thus in his influential article on education in ''[[Harijan]]'' in 1937 he argued: "By education I mean an all-round drawing out of the best in child and man-body, mind and spirit. Literacy is not the end of education nor even the beginning. It is only one of the means by which man and woman can be educated. Literacy in itself is no education. I would therefore begin the child's education by teaching it a useful handicraft and enabling it to produce from the moment it begins its training. Thus every school can be made self-supporting."<ref>http://home.iitk.ac.in/~amman/soc748/sykes_story_of_nai_talim.html</</ref> | Traditional and colonial forms of education had emphasized literacy and abstract, text-based knowledge which had been the domain of the upper castes. Gandhi's proposal to make handicrafts the centre of his pedagogy had as its aim to bring about a "radical restructuring of the sociology of school knowledge in India" in which the 'literacies' of the lower castes--"such as spinning, weaving, leatherwork, pottery, metal-work, basket-making and book-binding"—would be made central.<ref name="WwwibeunescoorgpublicationsThinkersPdfgandhisPDF">{{cite web |url=http://www.ibe.unesco.org/publications/ThinkersPdf/gandhis.PDF |title=Archived copy |website=www.ibe.unesco.org |access-date=12 January 2022 |archive-url=https://web.archive.org/web/20061003005759/http://www.ibe.unesco.org/publications/ThinkersPdf/gandhis.PDF |archive-date=3 October 2006 |url-status=dead}}</ref> The other aim of this use of handicrafts was to make schools financially and socially independent of the state—an even more radical concept. Thus in his influential article on education in ''[[Harijan]]'' in 1937 he argued: "By education I mean an all-round drawing out of the best in child and man-body, mind and spirit. Literacy is not the end of education nor even the beginning. It is only one of the means by which man and woman can be educated. Literacy in itself is no education. I would therefore begin the child's education by teaching it a useful handicraft and enabling it to produce from the moment it begins its training. Thus every school can be made self-supporting."<ref>http://home.iitk.ac.in/~amman/soc748/sykes_story_of_nai_talim.html</</ref> | ||
==History== | ==History== | ||
Gandhi's first experiments in education began at the [[Tolstoy Farm]] ashram in [[South Africa]].<ref name="Httphomeiitkacinammansocsykes_story_of_nai_talimhtml">http://home.iitk.ac.in/~amman/soc748/sykes_story_of_nai_talim.html</ref> It was much later, while living at Sevagram and in the heat of the Independence struggle, that Gandhi wrote his influential article in ''[[Harijan]]'' about education. In it, he mapped out the basic pedagogy: | Gandhi's first experiments in education began at the [[Tolstoy Farm]] ashram in [[South Africa]].<ref name="Httphomeiitkacinammansocsykes_story_of_nai_talimhtml">{{Cite web|url=http://home.iitk.ac.in/~amman/soc748/sykes_story_of_nai_talim.html|title=The Story of Nai Talim}}</ref> It was much later, while living at Sevagram and in the heat of the Independence struggle, that Gandhi wrote his influential article in ''[[Harijan]]'' about education. In it, he mapped out the basic pedagogy: | ||
{{cquote|I hold that the highest development of the mind and the soul is possible under such a system of education. Only every handicraft has to be taught not merely mechanically as is done today, but scientifically i.e. the child should know the why and wherefore of every process....I have myself taught sandal- making and even spinning on these lines with good results. This method does not exclude a knowledge of history and geography. But I find that this is best taught by transmitting such general information By word of mouth. One imparts ten times as much in this manner as by reading and writing. The signs of the alphabet may be taught later...Of course, the pupil learns mathematics through his handicraft. | {{cquote|I hold that the highest development of the mind and the soul is possible under such a system of education. Only every handicraft has to be taught not merely mechanically as is done today, but scientifically i.e. the child should know the why and wherefore of every process....I have myself taught sandal- making and even spinning on these lines with good results. This method does not exclude a knowledge of history and geography. But I find that this is best taught by transmitting such general information By word of mouth. One imparts ten times as much in this manner as by reading and writing. The signs of the alphabet may be taught later...Of course, the pupil learns mathematics through his handicraft. | ||