Author: Rajesh Kumar Sharma

  • Time for a Paradigm Shift in Indian Higher Education

    Ever since the process of economic reforms began in the 1990s, we have been hearing pious noises about the urgent need to reform education also. Obviously, the linkage is pragmatically motivated: economic growth cannot be sustained over a long period without a suitably reformed education system. This is good as far as it goes. If a concern for sustaining economic growth can trigger reforms in education, we should embrace the opportunity.

    But it would be disastrous to hang education from the peg of economics, as seems to be happening, without considering the other larger reasons for restructuring it. The need to see the larger picture is urgent also because the dominant vision of economics in the country today is itself very narrow. This is a vision shaped predominantly by corporate interests and not inspired by a socially responsible economic philosophy.

    A worthwhile exercise in educational reforms, on the contrary, must take into account the larger role that education plays in contemporary societies. Particularly, it must grapple with the changes that have swept the world during recent decades and anticipate the issues that are likely to seize the world in the coming times. Otherwise education will no more than subserviently reflect temporary business trends.

    During a recent interaction with several educationists, I found very few responding to a simple question: Given complete freedom and every resource, how will you reorganize the classroom space? The silence of those who were otherwise even impressively aware and sharp was clearly not a sign of incompetence. It was the symptom of a deeper, systemic problem that we may understand if we consider the organizing rationality of our education system.

    It is usually said that the education system is collapsing. It would make sense to speak of a collapse if the system were only burdened with more than it could bear. The real problem, instead, is even more serious: the system is faced with what it cannot handle. The reason is that its organizing rationality is that of industrial society, whereas we have been already pushed into the post-industrial society.

    The real challenge, then, is how to free education from the constraints of the obsolescent industrial paradigm and reconfigure it in accord with the emerging post-industrial paradigm. And this will have to be done in such a way that the interests of all people are served and not just those of any privileged social group. So instead of lamenting the so-called collapse of education, we need to address ourselves to the crisis that the historic shift of the paradigm has induced on a global scale. Some societies have grasped the implications of the shift and are transforming their education systems. Others either have not grasped it, or do not possess the will to confront its challenges and use its opportunities. What these societies lack is a global sense of history, a lack reflected in the inability to take the measure of the changing times and imagine something radically different from the given and the inherited.

    A global sense of history is needed if we want to be able to see the larger picture in terms of both space and time. We need to see not only continuities but also discontinuities. We need to know what sets the present, with all its legacy of traces, radically apart from the past. Successful societies of the future will be those which have a global sense of history and which moreover have the knack for translating that sense into useful practices in the present.

    The spatial organization of the typical Indian classroom might have worked for the unilateral and instructive mode of knowledge transmission that the industrial society required. That, however, does not mean it will work in the post-industrial situation. The good old method of lecturing might be personally gratifying and even inspiring, yet it cannot be allowed to retain its monopoly in an age that demands participatory knowledge production. The old method still has its uses no doubt, but it must rediscover its place in a reconfigured academy. The new mode of knowledge production has to focus on open-ended innovation through shared use of the resources of creativity. The old mode was focused more on reproduction and on derivative applications of innovation. Fortunately, technologies are today available to facilitate the shift to the new mode, yet in our country these are put to little use other than as mere “aids” to lectures. This has to change.

    Change is frightening, and more so when it is a “switch-over” change. But we can at least begin by opening up small spaces for experimentation and innovation within our great Education Machine. The good lessons can be gradually assimilated and the reconfigured spaces expanded. We have opportunities today to reaffirm the forgotten tradition of participatory production of knowledge. And for the first time in history the scale of the participation can be actually boundless and the proportion of production significantly greater than that of reproduction. The chances to reinvent the world have never looked so good.

    But are we mentally prepared to suffer the agonies of change? Are we willing to move our Education Machine into cyberspace?

    The world is doing it. The issues of quality control in scholarly electronic publication, of academic exchange and collaboration in cyberspace, of plagiarism and authenticity and the like are being discussed and resolved with utmost urgency. In most of our universities however, we continue to regard the “printed” word with a special reverence that we hesitate to accord to the electronic text. Unless we go full steam ahead for digital archiving and for unhindered electronic access and dissemination, we shall not be able to make for ourselves a place in the emerging networks of knowledge production.

    Indeed the time has also come to upgrade democracy in the academy to the next level. For a long time we have lived with a higher education that is built around the myth of the non-existent “average” learner. The myth feeds off real, living students. Those who cannot keep pace with the system fall behind and suffer, while those who are capable of greater challenges find themselves under-tested. We need to make the system more democratic by making it both more inclusive and more adequate. For this purpose we would have to make the undergraduate and postgraduate courses multi-level. The students could then walk out of the university system with a basic degree or with an advanced degree of varied levels, depending on their inclinations, strengths and limitations.

    Those students who are good and want to pursue research in the humanities and social sciences often find themselves helpless to follow their dream. With hardly any funding available, they have no choice but to abandon their dream and join the workforce. If they could be retained in the academy, they would be able to give much more to society. With their premature exit from education, the society is faced with a looming scarcity of good researchers and teachers in these crucial areas. The interdisciplinary courses in the universities, proposed by the UGC, can be an opportunity to give teaching assignments to research scholars in these areas. The assignments will financially sustain them and there will be no strain on the fund-starved universities also. In fact, even in the prevailing dispensation it is possible to provide teaching assignments to young research scholars. They can be given two or three hours of teaching every day in the departments of engineering, law, etc. The regular teachers in the departments of humanities and social sciences will be spared the trouble of additional, though paid, work; the needy research scholars will get their bread and butter.

    At the same time, even as incentives are devised, we need to make research in the humanities and social sciences more rigorous. Universities should establish interdisciplinary centres for contemporary studies that would work at the forefront of research in all conceivable areas of contemporary society and culture. The students enrolled for Ph.D. programmes could be required to undergo a one-year course in these centres to enable them to plan their research projects in terms of emerging global trends and competencies. We often complain about the quality of research. Let us at least put together some infrastructure and give our young scholars a fair chance.

    April 20, 2008

    The writer teaches in the Department of English, Punjabi University, Patiala (Punjab). He may be reached at sharajesh@gmail.com.

  • Thaksin Shinawatra Reassures Thailand

    ‘Mars moving close to Saturn causes the headache. When Mars leaves, the situation will ease.’

  • Another Turk on Trial for Saying Something

    Singer charged with attempting to turn the public against military service, contrary to Article 318.

  • Edzard Ernst: Homeopathy Putting Lives at Risk

    World’s only professor of complementary med says homoeopathic treatments must be more regulated.

  • Steven Pinker Interviwed

    What might feel like freewill from the inside is not some mysterious violation of the laws of physics.

  • Judith Shapiro on Anti-intellectualism

    Many who advocate teaching creationism do so in the name of providing a ‘balanced’ curriculum.

  • Salvation

    George H Smith remarks in his book Why Atheism? that salvation religion includes the belief that “at least some knowledge necessary for salvation requires faith in divine revelation, knowledge that cannot otherwise be justified through reason alone.” [p. 28 n. 1] That’s an interesting idea. It means that salvation religion believes in a god who is a terrible cheat and bully – one who makes “salvation” dependent on voluntary stupidity.

    It also requires us (if we want “salvation”) to divide our thinking and functioning in two – because for ordinary purposes, faith is not the right way to go, it’s the wrong way. It’s wrong and we know it’s wrong. We don’t claim to use faith for purposes of ordinary inquiry. We may use it of vague guessworky subjective matters – the future, people, results of actions – in combination with more rationally-based knowledge, but we don’t use it of empirical subjects. On the contrary, we use maps and schedules and recipes and blueprints and we expect the people who make them to use something other than faith. Yet in this other area, the rules are completely different. Well why? Why do that? Why make different rules? Why give us a reliable way of finding out things, and then make it a condition of “salvation” that we not use it in this one important area? What kind of arrangement is that? A perverse, unfair, backasswards, unreasonable one, that’s what. If faith isn’t good enough for ordinary inquiry, why is it good enough for any kind of inquiry? Even in the more guessworky subjects, blind faith is no good. Blind faith in a person you have abundant reason to know is a malicious enemy is a bad idea. So what kind of god would make faith the right way to get knowledge in one area but not the other? A trickster? A demon? What?

    In a way that doesn’t matter, because of course the real reason “faith” is necessary is the fact that there is no evidence. But in another way it does matter, because it means that people believe in a god who plays wicked games with human cognition.

  • Damages for ‘Injury to Feelings’

    Muslim woman awarded £4,000 after owner of a hair salon refused to employ her because she wears hijab.

  • Iran Police Close Hairdressers, Clothes Shops

    Police said 32 clothes shops and hairdressers in Tehran were shut down so far.

  • Health Report from Zimbabwe

    Most of these fractures will have been sustained in attempts to defend the face and upper body from violent blows with a weapon such as a heavy stick or iron bar.

  • Zimbabwe: Statement on Violence and Torture

    Zimbabwe Association of Doctors for Human Rights reports dramatic escalation in organised violence and torture.

  • Somebody somewhere said

    Andrew Coyne’s running blog of the Macleans-BC Human Rights tribunal hearing is fascinating and horrifying. He keeps pointing out that the chair is deciding this or that but that it’s hard to know what the basis of the decision is when there are no rules of evidence. Ponder that. Macleans is up before a tribunal but the rules are made up on the spot.

    1:59 PM: [W]e’re walking through another passage—which Faisal Joseph notes is particularly significant—in which Steyn particulalry disavows any suggestion that his concerns attach to all Muslims, but rather that the trends he observes prevail in “enough” of the Muslim population of Europe to be worrisome. This strikes me as eminently arguable—but whether it is or not, it is just surreal in a free and democratic society to be calling in a government panel to decide it. Instead of, you know, arguing it.

    A couple of hours later –

    3: 50 PM: Back from a break, as the tribunal members wrestle with yet another ruling on admissibility in the absence of rules of evidence. They’ve decided again to sort-of admit questioning about the “impact,” not of Steyn’s article, but of various, mostly obscure blogs who were allegedly “inspired” by Steyn’s piece. Understand: we’re now to be subjected to the state’s inquisition, not for anything that appeared in the magazine, but for whatever lunatic ramblings might appear anywhere in the blogosphere! 4:10 PM: Now we’re into, not even blogs, but comments left on a YouTube post. Is bathroom grafitti next?

    Inspiring, isn’t it?

  • BC Tribunal Hears Complaint Against Maclean’s

    Nothing wrong with Steyn expressing his view if he does not cross the line with respect to Section 7-1.

  • Liveblogging the BC Human Rights Trial

    “Those hauled before the human rights tribunal howl about censorship.” Well, yes. It’s not crying wolf if the wolf is in fact at your throat…

  • Margaret Talbot on Irene Pepperberg and Alex

    In the past decade, dozens of studies have buttressed Pepperberg’s claims about avian intelligence.

  • Pitching a Huge Fit About Nothing

    Conservative Christians angry that a gay couple used religious ritual at civil service.

  • C of E in Meltdown Over Women and Gays

    No women! No gays! No women! Arrgh!

  • Ten is the new thirteen

    The Freethinker has an atheist blog challenge in which it tapped me, so I’ve obliged.

    How would you define “atheism”?

    Non-theism; no belief in any gods.

    Was your upbringing religious? If so, what tradition?

    Very vaguely and nominally, and less and less so over time. And it never took.

    How would you describe “Intelligent Design”, using only one word?

    Infiniteregress.

    What scientific endeavour really excites you?

    Several do – but I’ll go with cognitive science. But there’s astronomy, too. So I’m a cheater.

    If you could change one thing about the “atheist community”, what would it be and why?

    Well to start with I would never call it a community! I feel fully entitled to be an atheist without being a member of any poxy community – which is not to deny that I feel a certain commonality with other atheists, especially vocal ones. But I still don’t think of atheists as enough of a community for it to be meaningful to want to change something about that community. All I know about atheists as such is that they are atheists, and I have no desire to change that.

    If your child came up to you and said “I’m joining the clergy”, what would be your first response?

    It was nice knowing you.

    What’s your favourite theistic argument, and how do you usually refute it?

    Oh, there are so many…One fave is the ‘science can’t explain why we are here’ type. I don’t exactly refute it, I just say neither can religion.

    What’s your most “controversial” (as far as general attitudes amongst other atheists goes) viewpoint?

    Er, er, er. I’m not sure I have one – possibly because I’m not sure what general attitudes among other atheists are. There are a lot of other atheists! The only general attitude I’m confident they have (excuse repetition) is non-belief in gods, and I uncontroversially share that one. Come on, try. Er, er. Well I’m not a humanist (except in the minimal sense of not being theist); that will have to do.

    Of the “Four Horsemen” (Dawkins, Dennett, Hitchens and Harris) who is your favourite, and why?

    I don’t have a favourite. They’re all fine upstanding members of the atheist community.

    If you could convince just one theistic person to abandon their beliefs, who would it be?

    The Saudi king.

    Now name three other atheist blogs that you’d like to see take up the Atheist Thirteen gauntlet.

    The New Humanist. Um…that will have to do; I’m too shy to name anyone else.

  • The truth is not a defense

    You Can’t Say That.

    A couple of years ago, a Canadian magazine published an article arguing that the rise of Islam threatened Western values. The article’s tone was mocking and biting, but it said nothing that conservative magazines and blogs in the United States do not say every day without fear of legal reprisal.

    Sigh – not just conservative magazines and blogs. Why is this so hard to grasp? Islam is not left-wing or liberal. Islam itself is far, far more conservative than most of the conservative magazines and blogs in the US. Islam is reactionary; Islam is in many ways medieval. It is not, repeat not, just conservatives who have strong reservations about ‘the rise of Islam.’ You don’t have to be a conservative to argue that the rise of Islam threatens liberal values – although being a conservative may tend to cause you to call liberal values ‘Western’ values, which is silly and wrong. (Newsflash: one of the values in question is universalism, which means that the values can’t be purely Western ones, and they’re not; they done spread.)

    Things are different here. The magazine is on trial. Two members of the Canadian Islamic Congress say the magazine, Maclean’s, Canada’s leading newsweekly, violated a provincial hate speech law by stirring up hatred against Muslims. They say the magazine should be forbidden [to say] similar things, forced to publish a rebuttal and made to compensate Muslims for injuring their “dignity, feelings and self-respect.”

    But what if the rise of Islam does in fact threaten liberal values? What then?

    [T]he lawyer for Maclean’s, Roger D. McConchie, all but called the proceeding a sham. “Innocent intent is not a defense,” Mr. McConchie said in a bitter criticism of the British Columbia law on hate speech. “Nor is truth. Nor is fair comment on true facts. Publication in the public interest and for the public benefit is not a defense. Opinion expressed in good faith is not a defense. Responsible journalism is not a defense.”

    Oh. You can’t say it even if it’s true. That’s interesting.