As we strive to arm our children with the best possible education it is time we stopped to reconsider its relevance to leading a balanced life.
Even those who were them-selves deprived of formal education, de-sire to give their children the best educa-tion which they can afford. And the best education is considered to be the one meted out by the recognised and estab-lished schools and colleges. Since the de-mand for such education always outpaces the supply, education in pres-tigious institutions is a luxury few can afford. Getting one's child admitted into such an institution is considered an achievement of sorts. Few, if any, ana-lyse this situation to raise the question: Is this really the best education I should be giving my child? If we reflect a bit on this, we can see that very little of what we studied is of any practical use to us in our daily life.
"After twelve (or more) years of schooling, we know how to fig-ure the square root of an isosceles triangle (invaluable in daily life), but we do not know how to forgive ourselves and others (and the value of that). "We know what direction migrating birds fly in autumn, but we were not sure which way we want to go.
"We have dissected a frog, but have never explored the dynamics of human relationships.
"We know who wrote, "To be or not to be, that is the question", but we do not know the answer.
"We know what "pi" is, but we are not sure who we are.
"That our edu-cational system is not designed to teach us the "secrets of life" is no secret. In School, we learn how to do everything - except how to live."

J Krishnamurti proclaimed in 1953  "Our whole upbringing and education have made us afraid to be different from our neighbour, afraid to think contrary to the established pattern of society, falsely re-spectful of authority and tradition." The
classic book in which Krishnamurti gave his diagnosis and suggested the remedies (viz Education and the Significance of Life) has gone into several reprints and is still a bestseller, but nothing has changed in our mainstream education. What was said in 1953, could very well have been said yesterday. Whenever I meet a teacher, an educationist, anyone connected with education, I ask them if they have read this book. Most have not even heard of it. When I give them my copy to read, rave reviews often come back (though the book very often does not) but every-one expresses helplessness, shrugs shoul-ders and blames the "system." No one grasps the fact that "We make up this system. We are at its centre. It exists for us. We do not ex-ist for it. If we decide to change our outlook and our priorities, the system cannot withstand us for long. If we want a change, change will happen. But do we really want it? -  HUMAN DEVELOPMENT, Raju Z Moray, Humanscape, 01/12/1997, /eldoc/n00_/01dec97HUS2.pdf
 

The word for "dialogue" in Arabic is "tanakosha ". "Tanakosha" comes from a root in Arabic, which is the same as "chiselling a stone". Now when you chisel a stone, in a sense, you form some shape out of the stone that you make into a statue or something else. In Arabic, when we discuss, the meaning is to "chisel each other's minds", to "chisel each other's souls", to "chisel each other's hearts"-- which means I make you a little bit more beautiful, and you make me a little bit more beautiful. It doesn't mean that I want to change your point of view with my point of view. Nor does it mean that I discuss with you only so that one of us will win. Rather, the purpose of our to the root meaning of the word) is to try to come out of the discussion a little bit more beautiful as people. I think that this idea is totally different from the current debates and current dialogues, where eventually there is a winner and there is a loser, or there is somebody who has really better arguments, etc.

Aminata Traore: I will start with where Munir ended, that is, with the question of meaning. What is the meaning of our presence here in Porto Alegre? I think it is initially a process of questioning the state of the world - a world that we cannot decipher or make sense of anymore. It is also a process of questioning the meaning of our own presence here, and I am talking here from an African point of view. During the first social forum, I used a concept that I call the rape of the imagination. What I mean is the following: what we suffer from the most in the South in general and, in Africa in particular, is from this rape of our imagination. This means that we are never able to say who we are, to situate ourselves in our own history because there is always somebody who knows for us, who decides for us, who wants to lead us where he thinks the desirable objective is - what the ideal society is.
So now, how to reinvest in the human being, how to reconstruct our humanity? I believe that it is this challenge before us today. How to rebuild the human being, invest in him/her with a view to help reconcile him with himself and with the Other? Because they succeeded in inculcating hawed in us through competition. What shall we do after all this brainwashing - that we cannot exist without competing, country against country? Even inside our countries,unfortunately, social systems are completely demolished because, within families, within households, people have the impression that they can only exist through competition; they need to constantly' be above the Other. Because education today is above all concerned with teaching you to be the enemy of the Other. Then, how to break free from this form of training? How can we escape this kind of learning? How to de-link us from this school which deforms and dehumanizes? How to get away from this school, which makes that you feel that you cannot exist if you cannot consume?

Now, if we are talking about alternative discourse, this discourse should be defined in the framework of the current state of the world: a world in which we do not recognise ourselves anymore. Thus, the other possible world that we are asserting here should start with revisiting learning and education. We need to delve deep into our inner selves, in our memories, our inheritance, to reclaim these 'know-how' and these 'know-to-be' that enabled us to exist, to resist until now. This what is king destroyed through the media, through hegemonic thinking. And when these fail, then military violence is used. So now, even if we refuse the war, they still will impose it on us.
...The core question facing us today then is: What does it mean to reclaim control over our own learning? Institutions of education have taken that control from us; they define it for us all the time. But I think that we can learn without the experts to always tell us how. When we hear this idea of co-authoring meaning, or this idea of reviving our imagination, I would say that reclaiming control over our own learning is essential step.

For us, part of that process starts with what we call "unlearning".Unlearning certain mental frameworks we've been conditioned by- mental frameworks, narratives and assumptions about who we are, what our future is, what our past is, what our problems are, what our potentials are.

Her learning process is cut short when she enters the formal education system; a system which seeks to carve the political, territorial entity of a nation on her mind; which pins her in a prescriptive straitjacket to ensure her evolution into a 'responsible' citizen. No more discoveries for her, reinforcing the complementarity of processes with humans at the core of every activity. Her world is  discarded for an adult universe, teeming with hierarchy, segmentation, and prejudice.

Among the early effects of socialisation is to overwrite her creative and communicative impulse with comments which suggest that her drawing of the sun, flower, cat or house is not correct, and ought to be done some other way.

These mistakes are powerful signs of the child's individualistic expression and the   result of their erasure is calamitous. Art historian Herbert Read puts it aptly: We sow the seeds of disunity in the nursery and the classroom, with our superior adult   conceit. We divide the intelligence from the sensibility of our children, create split  men schizophrenics, to give them a psychological label and then discover that we have no social unity.

The split psyche is the focus of the nation-building project. In Prejudice and Pride, Prof Krishna Kumar has brought out this perspective. To make loyal citizens of children, the school becomes a tool, courtesy the state, of socialising the young into an approved national past or history. Problems start when ideas of nationalism and nationhood are increasingly built on prejudice  vis-a-vis a demonised other.
The Kargil episode showed up most schools as bugle posts for jingoism. A friend was summarily called to her daughter's liberal school to  explain the six-year-old's unpatriotic statement that soldiers were 'bad'. Told on an earlier occasion that killing is bad, the child, on hearing that soldiers were killing the  enemy, put two and two together. Instead of understanding the child, the teacher gave the parent a lecture on patriotism. No thought here for the impact of value-loaded terms on young minds ill-equipped to understand context-related events so early on in life.

- Colonising the Child: Education as an Instrument of Prejudice, Chitra Padmanabhan, Times of India, 11/03/2004, /eldoc/n20_/11mar04toi1.html
 

I seek to point out the authoritarian character of the system, and how it affects adversely  the development of an enlightened and humane society and a pluralistic, democratic polity. Through a brief analysis of the prevailing institutional  characteristics and pedagogic practices I seek to show that prolonged schooling breeds conformity to authority which is antithetical not only to democratic polity, but also to the development of a more egalitarian, humane society.
...If we look at the educational system from this view of authoritarianism, it is clearly an authoritarian system. It decides unilaterally what is to be 'learnt', how and when it is to be learnt. It takes as its absolute right to lay down the criteria for judging the outcome of learning. All this is not only done unilaterally, but more importantly, without allowing any discussion or protest by those who are affected by it. The underlying assumption, as in all authoritarian systems, is that they are not capable of exercising a valid judgement. While it is true that the students are often not in a position to make an informed judgement about what they should learn, but to presume that they need not be enlightened and consulted is neither valid nor egalitarian.

Steeped, as they are, in the expository mode of pedagogy for years, our students become incapable of the reflection, of the inquiry, of the analysis of hidden assumptions, and of the difficult task of formulating criteria for testing validity of one 's world view. In fact, the education system destroys the very potential for reflective inquiry through years of passive reception of handed down 'knowledge '. The deeply ingrained authoritarian mindset prevents reflection and inquiry. The result is too obvious. After half a century, we are entrenched in a form of manipulative, authoritarian, and coercive governance. Our elite is far from acquiring the democratic mindset and the capability to engage in true political dialogue.

- Pedagogy and Authoritarianism: Consequences of Educational Practices for Individual Emancipation and Democratic Polity, Pradeep Barthakur, Social Action, 01/10/2002,  /eldoc/n00_/01oct02SOA.pdf

Why this enquiry into the mode of teaching as a participation, as an intervention into the world? Perhaps the simplest and obvious answer is that no society can do away with teaching because it is so closely linked with the reproduction of society— the learning of culture, tradition, knowledge and skill. As a result, it is important to know how teachers are seen and how they find themselves in a rapidly changing society. increasing irrelevance of degrees, the growing incompatibility between the class room and the larger world and a faulty education system leading to the culture of mass copying and note books— there is, in fact, nothing substantial to enhance the prestige of teaching as a vocation. No teacher can escape this social construction. In his everyday interaction with his students a teacher can feel how he is being perceived by the larger society. Although exceptions do exist even today, it would not be wrong to say that for students who internalize the dominant societal ethos their teachers symbolize failure. Because society tells them to believe that their teachers are engaged in an activity that has got nothing; neither money nor power. Again, for many, nobody chooses teaching voluntarily; one is forced into it because one has not been able to manage a better job!

...percentage distribution of drop-outs by reasons for discontinuance shows that 50.83 per cent dropped out for various economic reasons, 16.29 discontin-ued because of failures while 26 per cent dropped out for lack of interest in educa-tion.  The scene in urban areas also is not very different. It may be noted that lack of interest in education appears to be one of the major reasons for both non-enrolment and drop-outs, though participation in house-hold economic activities and other eco-nomic reasons together causes the largest number of drop-outs and non-enrolments. However, lack of interest in education may have some economic bearing as well. In fact, lack of interest in education is a broad category which may need some elucida-tions. In the absence of any visible economic  benefit people may lose interest in education.

In other words, lack of interest in education may be due to uncertain eco-nomic return particularly from terminal elementary education. Toiling people in less advanced rural situations may not find any use of the existing elementary education. Agrarian relations in many areas may even discourage the toiling people to go for education. The culture content of the elementary programme may also act as a deterrent. It may make children shy of soiling their hands. On the other hand, landholding em-ployers may not like to employ educated labour lest they create labour problems by asserting their rights.

- Universal Elementary Education Receding Goal, Poromesh Acharya, Economic & Political Weekly, 14/01/1994, /eldoc/n00_/14jan94EPW.pdf
 

It is rather sad that despite recurring controversy, neither NCERT nor private publishers have acknowledged the challenge. This challenge lies in treating the child as an active constructor of knowledge, rather than as a mere recipient. In other subjects like science and mathematics, the need to shift the child's role from being a recipient to a constructor has been recognised, and a few textbooks reflect this shift. But in history, the old idea of serving children a vast narrative, studded with dates and names, continues to prevail. When people say that school history should offer nothing but facts, they reveal their ignorance of how a child's mind works and develops. Facts acquire meaning for a child when they carry a perspective. The usual way textbook authors understand perspective is in terms of ideology. But there are other ways to define perspective. If we take the child's perspective, our primary concern will be to explain how we know what we know about the past. Most textbook writers don't bother to tell children what the sources of historical knowledge are.

If you look at a German high school level textbook, you are struck by the variety of sources it introduces to children and also by the imaginative treatment it offers to the subject matter. For instance, a Class IX textbook asks children to analyse and compare the perspectives reflected in the editorials written ' by three major dailies on the day America entered World
War II. In their exam too, children are given such material and asked to make judgements within given parameters. By the scale of this intellectually stimulating approach, our teaching of history looks unforgivably backward.

We have been so obsessed with ideological issues in the teaching of history that we have just not bothered to look at pedagogy. What I find quite astonishing is that historians have not been disturbed by the common knowledge that children hate history. More disturbing is the fact that schools consider history and other subjects of the humanities stream fit only for the less bright. Indeed, some prestigious schools have scrapped the humanities sections altogether. If this becomes a trend, we will no longer need poorly written textbooks to create an unthinking public mind...The challenge of  protecting the young from indoctrination can only be met by encouraging them to think

- Facts Are Not Enough, Krishna Kumar, Times of India, 23/06/2004,  /eldoc/n20_/23jun04toi1.pdf
 

 Eric Hobsbawm has said: "Nationalist historians have often been servants of ideologists". 2 He observed: "History as inspiration and ideology has a built-in tendency to become a self-justifying myth. Nothing is a more dangerous blindfold than this, as the history of modern nations and nationalism demonstrates".3 In power politics, an ideologically based historiography provides legitimacy to the political leadership. Michael W Apple poses the question: What does ideology do for the people who have it? He writes that it "distorts one's picture of social reality and serves the interest of the dominant classes in the society".4 I H Qureshi, a leading historian, criticised the policy of cooperation with Hindus that was enunciated by Mughal rulers, especially Akbar, who included Hindus as partners and treated them equally.

Akbar is much maligned in the Pakistani historiography and is completely omitted from the school textbooks.6 He said that the reason for the downfall of the Muslim rule in India was the attempt to create a composite culture. When Akbar and other Mughal rulers adopted the policy of marrying Hindu women, the process of polluting the Muslim culture began,which ultimately led to the disintegration of the Mughal empire. He wrote: "When the Mughal rulers married Hindu women and allowed them to keep their religion and worship according to their religion, it was disaster. As a result of these marriages, Mughal rulers were born from Hindu mothers."9 Medieval Indian history is not regarded as a part of the Pakistani historiography because the Hindus and the Muslims both shared it. The culture that was produced by both is looked upon as a denial of Muslim separateness.  Pakistani historiography tries to homogenise the culture, traditions, and social and religious life of the people. This suits the political attempts towards centralisation. Any attempt to assert the historical identity of a region is discouraged and condemned. This also affects the non- Muslim religious minorities, who are also excluded from themainstream of history.

Textbook writers are allowed to select only those portions of history, which suit the ruling party in power. Michael W Apple observes: "Selectivity is the point; the way in which from a whole possible area of past and present, certain meanings and practices are chosen for emphasis, certain other meanings and practices are neglected and excluded.

- History, Ideology and Curriculum, MUBARAK ALI, Economic & Political Weekly, 02/11/2002,  /eldoc/n00_/02nov02EPW.pdf
 

Children at school need to be weaned away from a reliance solely on textbooks and the system of learning passages by rote and regurgitating them in examinations. The alternative would be to nurture a wider habit of reading. This too requires well equipped school libraries.

It is curious that the Indian middle class which has been so clued into making demands of various kinds, including the virtual reversal of the economy in the last decade, has been silent about the appalling situation regarding schooling. Nor has there been much concern about the quality of what goes into the school curriculum. The intention seems to focus on ensuring high marks in examinations to carry a student forward into higher education. This has been taken to almost self-defeating lengths as the criterion for university entrance. Such an indifference to the potential of the meaning of education results from attitudes that support education as largely an avenue to privilege. Where students come from diverse social backgrounds, and are encouraged to observe the world around them and where education is treated as a form of self-expression, the exploration of knowledge carries a richer promise. Recent activity relating to the education of women and understanding their concerns has provided challenging insights into society as a whole, resulting in a more realistic exploration of knowledge.

- Link between Democracy, Education & the Acquiring of Knowledge, Romila Thapar, Vikalp, 01/04/2001,  /eldoc/n00_/01apr01VKP.pdf

If we argue that the construction of the nation in these textbooks is a deliberate exercise in ideological structuring, we need
to address ourselves to the question of whose and which ideology is reflected. It seems superfluous to say that these textbooks function as reflections of the dominant ideology of state policy: the more interesting questions are of how this is established and whose state is ultimately reflected in the process.
While no list of the complex power lobbies which seek to imagine a nation in their own image can be entirely complete, it is clear that there are significant conflicts of interest among them. The size, diversity and the particularly segmented nature of Indian society and economy splinter the articulations of these conflicts and this is reflected in the demonisations and celebrations which appear in the textbooks.
One manifestation of this tension is between the urban industrial and professional classes on the one hand, and the rural hege-monic class of rich farmers on the other.44 A further tension is clearly visible between a centralised political class and regional groups which through a variety of caste alliances have sought to wrest the political initiative from traditional high-caste and economically powerful groups. A summarising glance at the configuration of the nation in these textbooks, reveals a variety of discourses which simultaneously contest and complement each other, thus both reflecting and shaping the discourse.

India's diversity is acknowledged but only to be superimposed onto the larger trope of unity - via myth, symbols such as the flag and history such as the freedom struggle and nationalist leaders; the unitary images of flag, bird and anthem bolstering the legiti-mising claims of a centralised political elite. Similarly, the superiority of rural India is celebrated, but so is modern, industrialised India, the two aspects appearing in uneasy juxtaposition. Thus the farmer is important in the discourse of the nation, but it is only the rich, independent farmer and not the agricultural worker or the poor peasant who appears. Finally, the social order and strong state power, dear to the heart of the bour-geoisie are valorised and economic disparity is glossed over by the suggestion that wealth is irrelevant to true happiness. The incorporation of diverse voices only serves to strengthen the dominant, rather than weaken it. The acknowledgement of the presence of different social groups does not bring the student any closer to the reality they inhabit, only deepening the gulf between the dominant and the subject worlds. Through a process of essentialisation, mythification and romanticisation, they make strange the very categories which they appear to cele-brate.
There is no serious subversion or even interrogation by alternative paradigms set by religious minorities, dalits or even by
questions of gender. The fact that these textbooks are produced by state education councils specifically set up to do away with the most blatant forms of caste and religious underpinnings does not alter the privileging and problematic nature of their ideology.- Educating the National Imagination, Shalini Advani, Economic & Political Weekly, 03/08/1996, /eldoc/n00_/03aug96EPW.pdf

Further readings

- The ABCs of undoing knowledge, Kabir Jaithirtha, Humanscape, 01/08/1998, /eldoc/n00_/01aug98HUS6.pdf

- From Pre-Colonial to Post-Colonial Educational Transitions in Southern Asia, Sureshachandra Shukla, Economic & Political Weekly, 01/06/1995, /eldoc/n00_/01jun95EPW.pdf

- A long way from reality, Vijay Sanghvi, Indian Express, 07/07/1995, /eldoc/n00_/07jul95ie1.pdf

- Colonising the Child: Education as an Instrument of Prejudice, Chitra Padmanabhan, Times of India, 11/03/2005, /eldoc/n20_/11mar05toi1.pdf

Nurturing the Indian genius, S Venkitaramanan, Business Standard, 09/02/1995, /eldoc/n00_/09feb95bs1.pdf

- Between State And Market Sigificant Of Institutions, ANDRE BETEILLE, Times of India, 18/01/1995, /eldoc/n00_/18jan95toi1.pdf

- Idea of Education Epistemic Tensions and Educational Reform, AMITA SHARMA, Economic & Political Weekly, 09/08/2003, /eldoc/n00_/09aug03EPW.pdf
- Education: An Option for Social Change, Persis Ginwalla and Jimmy Dabhi, Vikalp, 01/12/2003, /eldoc/n00_/01dec03vkp7.html

- A long way from reality, Vijay Sanghvi, Indian Express, 07/07/1995, /eldoc/n00_/07jul95ie1.pdf

- From Pre-Colonial to Post-Colonial Educational Transitions in Southern Asia, Sureshachandra Shukla, Economic & Political Weekly, 01/06/1995, /eldoc/n00_/01jun95EPW.pdf

- Looking beyond good schooling, Avijit Pathak, Indian Express, 20/02/1995,  /eldoc/n00_/20feb95ie1.pdf

- Should We Adopt the Western Educational System,  J.N.Kapur,  University News, 19/12/94,  /eldoc/n00_/19dec94uns1.pdf

 - Whither Indian Education?, KN Panikkar, SAHMAT, /eldoc/n00_/whither-education.htm

- Hurdles which make the poor education-shy, P.V.Indiresan, /eldoc/n00_/03aug95et1.pdf

- An Open Letter To Schools, Neeru M Biswas, The Statesman, 27/10/94,  /eldoc/n00_/27oct94std1.pdf
 

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Reports:

1. National Policy on Education 1986 - Programme of Action 1992, Government of India, R.N00.33,  Edu phil- reality edu- Ch 13- Delinking Degrees from Jobs and Manpower Planning- pg 74- 75

2. Education Its Use And Abuse!, LINKS, R.N00.6  Education Philosophy Alternative Thought

3. Modern Education: A Critical Approach from a Traditional Perspective - Conference on "The Crisis in Modern Science", Sharifi, Hadi Dr, Consumers' Assoc. of Penang, 26/11/1986, R.N00.4   Educational philo/Alt Thought

4. Public Report on Basic Education in India, Oxford University Press, 01/01/1999, N21.P.1, 5. Edu phil, Quality, GS, Reality Edu,  Inside the Class Room Ch 6 pg 68-82

5. Foundations of Living, Sykes, Marjorie, Parisar, 01/01/1988, R.N00.18, 4. Purpose of edu- entire rep

6. After Deschooling What?, Illich, Ivan, 12/01/1973, R.N20.1, 1. Edu phil, Purpose of education, hidden agenda of schools, Alternative Thought

7. McEducation For All? Opening a Dialogue Around UNESCO's Vision for Commoditizing Learning, Shikshantar, 01/08/2003, R.N00.39, 3. edu phil/alt thought

8. A Fate Worse Than Communalism, Jain, Shilpa, Shikshantar, 01/12/2001, R.N00.38 , 1. Teaching Methodology and Education Philosophy- 1-18 and 42-50

9. Purpose of Education Education Philo
- Danger: School!, IDAC, R.N21.7

10. Voices From Mewar - Featuring the work of: Baavji Chatur Singhji Maharaj shri Dayal chandra Soni Shrimati Choser Devi, Shikshantar, 01/04/2002, R.N00.37  Purpose of education and Reality education
http://www.swaraj.org/shikshantar/resources_publications.html

11. Education Philosophy
- Philosophy Of Education For The Contemporary Youth, A, Joshi, Kireet, Indian Council of Philo'l Res, 01/01/1985, R.N00.15

12. ED1 Education Philosophy Literacy Edu and Social Change
- The Dark side of Literacy, Shikshantar, 01/01/2003, R.N00.40 good

13. Purpose of Edu, Edu Philo
- Reinventing Education: Cartoon Strips As An Education Medium IIT 14/12/1978,  R.N20a.3
 
 

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Books:

1. Alternative Curriculum Schools Education Philo
- Totto-Chan, Kuroyanagi, Tetsuko, B.N24.K1  good

2. Purpose of Education Education Philosophies Alternative Thought Teaching Methodology
- Education for Creative Living - Ideas and Proposals of Tsunesaburo Makiguchi, Bethel, Dayle M, National Book Trust, 01/01/2005, B.N00.B17- good

3. Learning Techniques Education Philosophy/ Alternative thought
- Other Worlds of Power, Paranjape, Nitin, Shikshantar, 01/07/2004, B.N00.P6

4. Learning Techniques Education Philosophy Alternative Thought
- If the Shoe Doesn't Fit? Shikshantar, 01/07/2003, B.N00.P7

5. Education Philosophy Alternative Thought
- Paths of Unlearning, Jain, Manish, Shikshantar Andolan, 01/02/2003, B.N00.J6

6. Education Philosoph
- Unfolding Learning Societies: Experiencing the Possibilities, Jain, Manish, Shikshantar Andolan, 01/05/2002, B.N00.J4

7. - Unfolding Learning Societies: Deepening the Dialogues, Jain, Manish, Shikshantar, 01/04/2001, B.N00.S17

8. - Unfolding Learning Societies: Deepending the Dialogues, Jain, Manish, Shikshantar Andolan, 01/04/2001, B.N00.J5

9. Education Philosophy- Thinkers
- Thoughts on Education, Vinoba, Sarva Seva Sangh Prakashan, 01/12/1996, B.N00.B15

10. Schooling Edu Philosophy
- End of Education, The: Redefining the Value of School, Postman, Neil, 01/01/1995, B.N00.P3

11. Education philo
- Fantasy and Common Sense in Education, Wilson, John, Martin Robertson & Co. Ltd., 01/01/1979, B.N00.W5

12. Education Philosophy
- Assessment, Schools and Society, Broadfoot, Patricia, Methuen & Co. Ltd., 01/01/1979, B.N00.B12

13. Education Philosophy
- Studies in Socialist Pedagogy, Norton, T.M. & Ollman, B. (Ed), Monthly Review Press, 01/01/1978, B.N00.N5

14. Education Philosophy
- Power & Ideology in Education, Karabel, Jerome & Halsey, A.H. (Ed), Oxford University Press, 01/01/1977, B.N00.K9

15. Education Philosophy
- On Communist Education: Selected speeches and articles, Kalinin, Mikhail, Mass Publications, 01/01/1976, B.N00.K1

16. Education Philosophy Socialisation globalisation of edu
- Cheap Poison - American Infiltration in India's Educational Life, Prof. Bagchi Nirmalya, 01/07/1974, Chalti Duniya, B.N00.B7

17. Education Philosophy Alternative thought
- Teaching as a Subversive Activity, Postman, Neil & Weingartner, Charles, Penguin Books, 01/01/1969, B.N30.P1

18. Education Philosophy
- Deschooling Society, Illich, Ivan D, Penguin Books, 01/01/1971, B.N10.I3

19. Alternative Curriculum Schools Democratic Education Alternative Thought
- Life Lines, Gribble, David, Libertarian Education, 01/01/2004, B.N00.G3  good

20. Purpose of Education, Teaching Methodology, Alternative Thought
- Underachieving School, The, Holt, John, Penguin Books, 01/01/1970, B.N00.H9- good

21. Alternative Thought Literacy
- A Is for Ox: The Collapse of Literacy and the Rise of Violence in an Electronic Age, Sanders, Barry, Vintage Books, 01/10/1995, B.N30.S4

22. Purpose of Education /Schooling, Alternative Thought
- School is Dead: An Essay on Alternatives in Education, Reimer, Everett, Penguin Books, 01/01/1901, B.N10.R1

23.Education For Social Change, Desrochers, John, Centre for Social Action, 01/01/1987, B.N00.D2  Purpose of Education Edu and Soc Change (Scan and xerox)- “Educating for a New Society” Ch 5 pg 218-261

24. Purpose of Education Stress Teaching Methods
- School That I'd Like, The, Blishen, Edward (Ed), Penguin Books, 01/01/1969, B.N00.B14

25. Purpose of education, Teaching Methodology, Learning Techniques
- How Children Fail, Holt, John, Penguin Books, 01/01/1965, B.N00.H11- good

26. Education and the Good Life, Russell, Bertrand, Avon Book Division, 01/01/1926, B.N00.R10, Purpose of Education
- Ch1 and 2 pg 13-51

27. A National Agenda for Education, Joshi, Kireet, 01/01/2000, B.N20.J3, 1. Purpose of Education
- “Objectives of Education and Promotion of Excellence” Ch 3 p.g. 47-56

28. Exposing the illusion...FRE, 1. Critique of Schooling Alternative Thought- Ch1 The Destructive Nature of Schooling pg 11-22- still to be indexed

29. Learning from Gandhi, Bandyopadhyaya, Anu, Other India Press, 01/01/2004, B.Q31a.B3

30. Education and the Significance of Life,  Krishnamurti, J, 01/01/2004, B.N00.K11

31. The Awakening of Intelligence,  Krishnamurti, J, Penguin Books, 01/01/2000, B.L40.K13

33. Human Learning and Concept Formation, Rohit Dhankar, Learning conference 2004, MHRD and Azim Premji foundation- Education Philosophy Learning Techniques- R.N21.24

34. Rousseau, Education and the Quest for Dignity, Pratap Bhanu Mehta, Education Dialogue Volume 2:1 Monsoon 2004, B.N00.E4

35. Education: Conserve Or Subvert?: An Emerging Strategy for the Reorientation of General Education, England, John C., 1974, B.N00.E3

Audiotapes:

1. Detextualizing experience/knowledge, KB Jinan, International Democratic Education Conference, 4-13 December 2005, Bhubaneswar, Orissa, Tape 3 (3), N24

2. Reality Education Education philosophy, games in edu, teaching methodology
Indigenous Games, nature’s way to sensitize the senses, KB Jinan, International Democratic Education Conference, 4-13 December 2005, Bhubaneswar, Orissa, Tape 3 (4), N24
3. - Taleemnet and Abhivyakti’s- ‘Path Breakers in Education’ Meeting, 10-13 February 2005, Valpoi, Goa, Tape 8 (6) N24