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The move to invite the public to participate in making the new education policy is
well intended, but Twitter-style conversations cannot build coherent arguments
Rohit Dhankar
Faulty methodology
There are at least two serious problems
of methodology in formulating policy in
this manner. One, Twitter-style opinions
need to be interpreted accurately, but the
interpretation has been left to the same
mysterious group mentioned on the site.
Interpretation requires a framework of
general ideas, which has not been discussed with or revealed to the public.
Therefore, these opinions are open to manipulations to suit pre-decided policy guidelines. This means that a small, chosen
groups preset decisions may be legitimised through an ineffective public
discussion.
Two, with no basic guiding principles of
consensus-seeking, it will become what
John While, a noted philosopher of education, calls the HCF problem. The whole
exercise will generate a list of vague and
bland recommendations that crowd out
contested social justice and equity issues
simply because they are contested and
no easy consensus is available on them.
And, therefore, the real concerns of society remain under-emphasised or totally
absent.
The 13 themes chosen in elementary
processes and improve learning outcomes. This could have been an important issue to discuss whether
examination-led reforms can be successful, or whether they will encourage teaching to test and therefore further
jeopardise education for critical rationality, and so on. Isnt one of the biggest
problems of our education system the fear
of examinations? But here, examinationled reform is taken as an article of faith.
I am not arguing against a public discussion of education policy; nor is my argument against deliberating on the details
of issues of educational importance. Both
are equally necessary to take decisions on
educational policy in a democratic country. The problem is that leading questions
and pre-decided themes limit the possibilities of an in-depth and fair discussion.
At present, Indian education is being
pulled in three directions. One, education
is being aligned with the need for economic growth. This emphasises practical skillbuilding and preparing an adequate workforce. The second pull is towards
education for democracy and social justice. This emphasises a critical understanding of society, politics, economy and
the value framework needed for a more
equitable and harmonious society. The
third pull, becoming stronger by the day,
is towards aligning education with a certain perspective of Indian culture and history. This lays emphasis on enlarging the
space in curriculum for Hindu heroes,
scriptures and practices. All three pulls
underline different approaches to understanding the needs of society and polity.
For example, the economic pull, while
emphasising marketable skills, will underplay issues of political critique and social justice. This may lead to an efficient
but docile workforce and encourage consumerism. On the other hand, a sole emphasis on education for social justice,
without taking care of the capabilities required to earn ones livelihood, may lead
to what the Kothari Commission Report
called armies of unemployable graduates who will fail even to achieve social
justice. And an emphasis on a partisan
understanding of Indian culture and history will lead to a fragmented and striferidden society, which will jeopardise economic progress as well as democracy and
social justice.
The governments emphasis on Twitter-style conversations indicates a refusal
to engage in any sustained discussion. By
opening up the narrower issues for public
debate through predened themes and
leading questions, the strategy pre-empts
any discussion on real policy issues, thus
leaving decisions in the hands of a chosen
few. An illusion of open democratic debate has been created but the public mind
has actually been bogged down in minor
details of little signicance.
(Rohit Dhankar is professor and director, academic development, at Azim
Premji University, Bengaluru, and Academic Advisor, Digantar, Jaipur.)