Mohandas Karamchand Gandhi (Born: 2 October 1869 – Died: 30 January 1948) was an Indian lawyer, anti-colonial nationalist and political ethicist who employed nonviolent resistance to lead the successful campaign for India's independence from British rule. He inspired movements for civil rights and freedom across the world. The honorific Mahātmā (from Sanskrit 'great-souled, venerable'), first applied to him in South Africa in 1914, is now used throughout the world.
National Education
(Published in Young India, 1-9-1921)
- M.K. Gandhi
So many strange things have been said about my views on national education, that it would perhaps not be out of place to formulate them before the public. In my opinion the existing system of education is defective, apart from its association with an utterly unjust Government, in three most important matters:
(1) It is based upon foreign culture to the almost entire exclusion of indigenous culture.
(2) It ignores the culture of the heart and the hand, and confines itself simply to the head.
(3) Real education is impossible through a foreign medium.
Let us examine the three defects. Almost from the commencement, the text-books deal, not with things the boys and the girls have always to deal with in their homes, but things to which they are perfect strangers. It is not through the text-books, that a lad learns what is right and what is wrong in the home life. He is never taught to have any pride in his surroundings. The higher he goes, the farther he is removed from his home, so that at the end of his education he becomes estranged from his surroundings. He feels no poetry about the home life. The village scenes are all a sealed book to him. His own civilization is presented to him as imbecile, barbarous, superstitious and useless for all practical purposes. His education is calculated to wean him from his traditional culture. And if the mass of educated youths are not entirely denationalized, it is because the ancient culture is too deeply embedded in them to be altogether uprooted even by an education adverse to its growth. If I had my way, I would certainly destroy the majority of the present text-books and cause to be written text-books which have a bearing on and correspondence with the home life, so that a boy as he learns may react upon his immediate surroundings.
Secondly, whatever may be true of other countries, in India at any rate where more than eighty par cent of the population is agricultural and another ten per cent industrial, it is a crime to make education merely literary and to unfit boys and girls for manual work in after-life. Indeed I hold that as the larger part of our time is devoted to labour for earning our bread, our children must from their infancy be taught the dignity of such labour. Our children should not be so taught as to despise labour. There is no reason, why a peasant's son after having gone to a school should become useless as he does become as agricultural labourers. It is a sad thing that our school boys look upon manual labour with disfavor, if not contempt. Moreover, in India, if we expect, as we must every boy and girl of school-going age to attend public schools,
we have not the means to finance education in accordance with the existing style, nor are million of parents able to pay the fees that are at present imposed.
Education to be universal must therefore be free. I fancy that even under an ideal system of government, we shall not be able to devote two thousand million rupees which we should require for finding education for all the children of school-going age. It follows, therefore, that our children must be made to pay in labour partly or wholly for all the education they receive. Such universal labour to be profitable can only be (to my thinking) hand-spinning and handweaving. But for the purposes of my proposition, it is immaterial whether we have spinning or any other form of labour, so long as it can be turned to account. Only, it will be found upon examination, that on a practical, profitable and extensive scale, there is no occupation other than the processes connected with cloth-production which can be introduced in our schools throughout India. The introduction of manual training will serve a double purpose in a poor country like ours. It will pay for the education of our children and teach them an occupation on which they can fall back in after-life, if they choose, for earning a living. Such a system must make our children self-reliant. Nothing will demoralize the nation so much as that we should learn to despise labour.
One word only as to the education of the heart. I do not believe, that this can be imparted through books. It can only be done through the living touch of the teacher. And, who are the teachers in the primary and even secondary schools? Are they men and women of faith and character? Have they themselves received the training of the heart? Are they ever expected to
take care of the permanent element in the boys an girls placed under their charge? Is not the method of engaging teachers for lower schools an effective bar against character? Do the teachers get even a living wage? And we know, that the teachers of primary schools are not selected for their patriotism. They only come who cannot find any other employment.
Finally, the medium of instruction. My views on this point are too well known to need restating. The foreign medium has caused brain-fag, put an undue strain upon the nerves of our children, made them crammers and imitators, unfitted them for original work and thought, and disabled them for filtrating their learning to the family or the masses. The foreign medium has made our children practically foreigners in their own land. It is the greatest tragedy of the existing system. The foreign medium has prevented the growth of our vernaculars. If I had the powers of a despot, I would today stop the tuition of our boys and girls through a foreign medium, and require all the teachers and professors on pain of dismissal to introduce the change forthwith. I would not wait for the preparation of text-books. They will follow the change. It is an evil that needs a summary remedy.
My uncompromising opposition to the foreign medium has resulted in an unwarranted charge being levelled against me of being hostile to foreign culture or the learning of the English language. No reader of Young India could have missed the statement often made by me in these pages, that I regard English as the language of international commerce and diplomacy, and therefore consider its knowledge on the part of some of us as essential. As it contains some of the richest treasures of thought and literature, I would certainly encourage its careful study among those who have linguistic talents and expect them to translate those treasures for the nation in its vernaculars. Nothing can be farther from my thought than that we should become exclusive or erect barriers. But I do respectfully contend that an appreciation of other cultures can fitly follow, never precede, an appreciation and assimilation of our own. It is my firm opinion that no culture has treasures so rich as ours has. We have not known it, we have been made even to deprecate its study and depreciate its value. We have almost ceased to live it. An academic grasp without practice behind it is like an embalmed corpse, perhaps lovely to look at but nothing to inspire or ennoble. My religion forbids me to belittle or disregard other cultures, as it insists under pain of civil suicide upon imbibing and living my own.
Multiple-Choice Questions:
1. Who is the writer of National Education?
a) Rabindra Nath Tagor
b) Sarojini Naidu
c) M.K. Gandhi
d) R. K. Narayan
Ans: c) M.K. Gandhi
2. When was “National Education” published?
a) 1 September, 1921
b) 11 September, 1920
c) 21 September, 1921
d) 12 September, 1922
Answer: a) 1 September, 1921
3. In which journal was "National Education" published?
a) Young Hindustan
b) Young Bharat
c) Young India
d) Young Education
Answer: c) Young India
4. How did Gandhi suggest education be given?
a) International Language
b) foreign Language
c) Hindi
d) Vernacular
Answer: d) Vernacular
5. According to Gandhiji, the existing system of education is______.
a) Perfect
b) Defective
c) Complete
d) Expensive
Answer: b) Defective
6. What labor did Gandhi want to promote universally?
a) Agriculture
b) Hand spinning
c) Hand weaving
d) All the above
Answer: d) All the above
7. How many defects did Gandhi examine?
a) 5
b) 7
c) 3
d) 4
Answer: c) 3
8. The biggest tragedy of the education system, in Gandhi's view, is:
a) Foreign medium
b) Teaching in vernaculars
c) Foreign culture
d) International diplomacy
Answer: a) Foreign medium
9. As per Gandhi, what was the impact of the foreign medium on the student?
a) brain tumor
b) brain fag
c) pride
d) peace
Answer: b) brain fag
10. What is the meaning of ‘brain fag’?
a) brain tumor
b) hot minded
c) cold minded
d) mental fatigue
Answer: d) mental fatigue
11. What does the author believe is necessary for real education?
a) A foreign medium
b) Expensive textbooks
c) A connection to home life and surroundings
d) Advanced technology
Answer: c) A connection to home life and surroundings
12. What are Gandhiji's thoughts on the current textbooks?
a) They are perfect
b) They should be preserved
c) They should be destroyed and rewritten
d) They are mostly adequate
Answer: c) They should be destroyed and rewritten
13. What percentage of India's population is agricultural, according to Gandhiji?
a) 50%
b) 60%
c) 70%
d) 80%
Answer: d) 80%
14. What does the
author suggest about the role of manual labor in education?
a) It should be minimized
b) It should be integrated and dignified
c) It is unnecessary
d) It should be outsourced
Answer: b) It should be integrated
and dignified
15. Which manual training does the author propose for schools?
a) Carpentry
b) Hand-spinning and hand-weaving
c) Computer programming
d) Gardening
Answer: b) Hand-spinning and hand-weaving
16. What is Gandhiji's recommendation for financing universal education?
a) Through high tuition fees
b) Through labor performed by students
c) Through international loans
d) Through private donations
Answer: b) Through labor performed by students
17. What is Gandhiji's perspective on teachers' role in educating the heart?
a) It can be done through textbooks
b) It can be done through online courses
c) It can only be done through the living touch of the teacher
d) It is unnecessary
Answer: c) It can only be done
through the living touch of the teacher
18. How does Gandhiji’s describe the current view of indigenous civilization in education?
a) As advanced and practical
b) As imbecile and useless
c) As superior to foreign civilization
d) As equal to foreign civilization
Answer: b) As imbecile and useless
19. What is Gandhiji's perspective on the impact of current education on students' sense of national identity?
a) It strengthens their national identity
b) It makes them feel more connected to their culture
c) It alienates them from their national identity
d) It has no effect on their national identity
Answer: c) It alienates them from their national identity
20. What does Gandhi think about English in Indian education?
a) It should be eliminated
b) It is essential for international commerce and diplomacy
c) It should be the primary medium of instruction
d) It is unnecessary
Answer: b) It is essential for international commerce and diplomacy
21. How does the
author describe the current education's impact on students' perception of their
home life?
a) It makes them appreciate their home life more
b) It has no effect on their perception of home life
c) It estranges them from their home life
d) It improves their understanding of home life
Answer: c) It estranges them from their home life
22. As per Gandhi, what should education ideally be connected to?
a) Global culture
b) Advanced technology
c) Students' immediate surroundings and home life
d) Foreign literature
Answer: c) Students' immediate surroundings and home life
23.What has the foreign medium of instruction made students, according to Gandhi?
a) Original thinkers
b) Crammers and imitators
c) Better communicators
d) More patriotic
Answer: b) Crammers and imitators
24. What does the author believe is the main focus of the existing education system?
a) Indigenous culture
b) Foreign culture
c) Moral education
d) Physical education
Answer: b) Foreign culture
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