Books; People; Ideas : These are few of my favourite things. As I live between day-to-day compromises and change-the-world aspirations, this is the chronicle of my journey, full of moments of occasional despair and opportune discoveries, of connections and creations, and, most of all, my quest of knowledge as conversations.
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Learning from Experience and Experiential Learning
Experiential Learning is the old hot thing. Not only everyone likes the idea - that learning should happen from practical life - it has a great pedigree in education theory. The new formula of competency-based learning, that learning should focus on useful competencies required at work, takes this idea further, and tightly weave all learning around experience, making all else superfluous. However, while this has become the new orthodoxy, one limitation of this conception is how to fit this into a rapidly changing world. When everything changes, and today's competencies may not translate into any future advantage, one would wonder whether experiential learning is enough. Besides, one ought to ask how to approach learning when change happens in our life and work so rapidly.
The answer may lie in learning from experience. I use the term in the classical sense, as used by Dewey, and as opposed to the idea of experiential learning. Dewey himself contrasted his idea of 'experience' with the conventional use of the term later in his life, and pointed out five important differences. It is worth revisiting them in the context of our very real problem whether experience can be a guide to our future action when the realities are ever-changing.
First, Dewey used the term 'experience' as a way of being (living one's life) rather than as an event which produces knowledge, which is how we see experience. So, learning from experience, in this sense, includes looking, feeling, sensing, being - not only knowing! It does not also mean to have to choose experiences which teach something and rejecting others which don't, but rather engaging with the world with an open mind and a spirit of inquiry. The pragmatists' project, which Dewey was advancing, was not to submit to any grand theories (as fashionable then - Marxism etc - or as we do it now, seeing the world through our religious denominations) but to treat experience of life and being as the origin of all knowing. It is the spirit of inquiry and openness in Dewey's project that turns lived life as a source of learning, with emotions confronting experiences and turning them into memorable events and a source of reflection and reference at a future time. In that sense, a sense of engagement with one's world is absolutely essential in this project, rather than looking out first whether there is any learning in it.
Second, experience is conventionally understood as an inner mental process, subjective and private, whereas Dewey, and for that matter all pragmatists, wouldn't draw a distinction between the objective world and action and the subjective experience. When we treat experience as engagement, experience is a deeply a social process, indistinguishable from action and very much part of it. Experiencing is not just about reflection (and writing reflective pieces for academic credit) but participating and acting, because only by acting one could gain the 'experience', that of living and being.
Third, this follows from the two preceding ideas of experience as a way of being and as indistinguishable from action, that Dewey's conception of experience is not the something that happened in the past. Engagement and action rather than recollection is at the root of this scheme - as 'we live forward' - and experience is about being a sentient and sensitive being, fully engaged in social world and being committed to action and change.
Fourth, 'experience' in conventional sense is conceptualised as isolated and special events, whereas Dewey would see experience as connected and continuous, as a way of being should be. It is the continuous nature of experience - made possible by the subject, the person, as the central and engaged part of the experience - that allows one to 'be' rather than just to 'learn'.
Finally, experience in the conventional sense, an event outside our minds, is seen as beyond reasoning, whereas in Dewey's scheme, where experience is not outside one's being, no experience happens without reasoning and engagement. It is the forward-thinking all pervasive reasoning that turns life into a source of learning and knowledge, and human beings into engaged, sentient, alert beings.
This stands in contrast with the conventional uses of 'experiential learning' which projects experience as discreet, specially designated events, which must end with 'what did you learn' discussions. The implicit idea is that such past events, analysed with reasoning as existed in the past, can remain frozen in a person's mind, objectively and disconnected from all emotions and ways of being, as a source of reference for future situations. This, in many ways, imply a different sense of learning - 'a bucket to be filled' - rather than Dewey's project of making engaged individuals - 'a fire to be lit'. And, this difference perhaps become central as we approach, if the claims are to be believed, a discontinuous point in our history, an age of unprecedented globalisation and automation, when we enter a new age of the machines and have to rediscover our 'competencies to live' all over again.
A friend has recently forwarded me a quote from Lord Macaulay's speech in the British Parliament on 2nd February 1835. I reproduce the quote below: "I have traveled across the length and breadth of India and I have not seen one person who is a beggar, who is a thief. Such wealth I have seen in this country, such high moral values, people of such calibre, that I do not think we would ever conquer this country, unless we break the very backbone of this nation, which is her spiritual and cultural heritage, and, therefore, I propose that we replace her old and ancient education system, her culture, for if the Indians think that all that is foreign and English is good and greater than their own, they will lose their self-esteem, their native self-culture and they will become what we want them, a truly dominated nation."
The email requested me to forward me to every indian I know. I was tempted, but there were two oddities about this quote. First, the language, which appeared …
Business gift giving has always been common and contentious at the same time. Business gifts are usually seen as an ‘advertising, sales promotion and marketing communication medium’ (Cooper etal, 1991). Arunthanesetal (1994) points out that such gifting is practised usually for three reasons: (a) in appreciation for past client relationships, placing a new order, referrals to other clients, etc.; (b) in the hopes of creating a positive, first impression which might help to establish an initial business relationship; and (c) giving may be perceived as a quid Pro quo (i.e. returning a favour or expecting a favour in return for something).
The practitioners of gift-giving generally argue that doing business is often an aggregation of personal interactions and relationships, and gift-giving should be seen as a natural way of maintaining and enhancing these relationships. ‘Business gifts, especially one given in the course of the festive season, is …
In most societies today, making profits are accepted as moral, if not especially praiseworthy. This was not as obvious as it appears today – people used to be embarrassed about making a profit not so long ago.
Crazy as it seems today, it is worth thinking why it was so.
Profits, as economists will put it, is the reward for risk-taking, for putting a business enterprise together in the pursuit of an objective. In this definition, remember, profits are not what it is commonly understood to be – the gross middle-line towards the bottom – but a figure net of entrepreneur’s earning [wages for his labour], dividends and interests on borrowed capital, and provisions for building and other physical assets [a sort of rent, offsetting what these assets could have earned if leased out]. This pure profit – surplus – accrues to a business as a reward to its organisation, for the act of entrepreneurship itself.
Economists were divided on how this surplus comes about. The conventional wisdom was, as I …
This has been the best and worst of the times for Higher and Professional Education. While people pursuing Higher and Professional Education has attained a new peak globally, new questions about its relevance and cost have arisen too. The expansion of formal education has crowded out the ecosystems of informal learning, in effect depriving societies with one of the tried-and-tested coping mechanisms for social and technical change (see my earlier post on this), but it has offered little in its space. Its claims on the territory, in various avatars of Lifelong Learning or Massive Open Online Courses, have underachieved, being too structured, too bureaucratic, too content driven and too top-down. Finally, its claims of being able to assess everything overshot its capability, and created dissonance with employers as they struggled to work out hard measures of the 'soft' skills.
However, among all these debates and questions, one that attracts maximum attention is the one about …
In an earlier post, I pointed out that the application of 'platform thinking' in education misses the mark, as it fails to understand how value is created in education. Since this apparently contradicts my earlier enthusiasm for the university as a 'user network', this statement needs further explanation.
To start with, Clayton Christiansen's idea that the universities of the Twentieth Century needs to evolve from its current 'value chain' model - wherein its value lies in its processes - to a form of User Network, where its value emanates from its community, still resonates with me. The Value Chain model, with departments, examinations, textbooks and degrees, that we know the university for, is very much a late Nineteenth/ early Twentieth century formulation. And, indeed, one can claim that the universities were always communities, and its value came from being a member of that community rather than its end product - the degrees - for much of history. It …
I remember this awkward dinner conversation. I was with my colleague in Northern Ireland, and a friend of his joined our table. After we were introduced, he wondered at my name and asked me what religion I belong to. I went for the simpler answer and kept my doubts aside: "I am Hindu", I said. That made him even more confused. "What's a Hindu?" he said, "Is that some kind of Muslim?"
When I tell this story to my friends in India, they are usually outraged. What an ignorant person, they would say. Particularly treating Hinduism as a branch of Islam, when Hindus love to believe that everyone was originally a Hindu, upsets them. I have also reflected upon this conversation later. It may indeed be that he did not know. He was particularly ignorant, just as ignorant as the lady, who, standing inside the Irish Bar at Mumbai's ITC Grand Central hotel, asked my colleague - the same person as it happened to be - where Ireland was. But the confusion about …
Since October, as I walked out of my job, I have been looking to fine-tune my ideas about Education-to-Employment transition.
The first step of this was to look at the experiences of last six years, which I spent developing, first, an online competency-based education programme and then on building employer-engaged online project-based education. These were all good ideas, and the reason that I am not doing these any more are partially operational: The first business was underfunded, and the second one was poorly conceived and implemented. But those are discussions for a different day. I am focusing currently on understanding the key conceptual elements - what works and what doesn't work - of a successful education-to-employment transition.
Indeed, the claim that we can make a student employable with a few months of training is apparently pretentious. The years of schooling, family background and the students' dispensation, and luck, plays a much bigger role than any traini…
It is possible to see the recent history as an interplay between Politics and Economics, and 2016 as some kind of inflection point that made politics interesting again.
Allowing for a broad generalisation, my point is that the narrative of harmonised economic interest keeping the status quo, which effectively meant a professional political class indulging in risk-free politics, is no longer the only story in town after 2016. The broad consensus that kept emotions out and interests predominant in public affairs has taken a serious beating in Brexit, Trump and myriad other political changes around the world. This includes the failed bids too, as Marine Le Pen reaching second round or AfD entering Parliament make politics something that all intelligent people should be engaged into.
And, yet, if the 2016 was only the beginning, the events in Catalonia yesterday mark a political turn that all the preceding events pointed to. Whether or not this really leads to a Catalan secession, this …
Earlier, I claimed Ed-Tech is over-rated: It promises too much and delivers too little. Worse, the noise of EdTech obscures Education Innovation, which encompasses lot more than gadgets and apps. My point was that the Education Innovation happening away from the limelight of twenty-somethings, venture capital and conference circuits deserve attention. (See here)
The question is what innovation is really there in Education. Raphael's School of Athens makes a popular slide in Conferences, as the speakers often claim that the classrooms today look exactly as they were in Ancient Greece. That statement is symptomatic: It is instructive to pause at School of Athens and reflect on the claim - what counts and does not count as Innovation in the Conference Circuit.
Surely the classrooms do not look anything like Raphael had painted them. Raphael's school is an Open Portal, and don't have rows of chairs and tables, people seating in neat rows. There were no black, white or smart …
The inspiration behind this post comes from several conversations with my colleague Pratik Dattani, the former UK Director of FICCI, an Indian trade body. Pratik, in a regular column he writes for Dainik Bhaskar, pointed out India's meagre tally of 30,000 odd foreign students, against 450,000 in China (which is growing at 10% annually), is a huge missed opportunity, in terms of foreign currency earnings, 'soft power' and diffusion of foreign cultures and ideas. And, besides, number of foreign students in India may be going down rather than up, and several factors, not least anti-African sentiments in some Indian cities, are contributing to it.
Pratik and I have collaborated on a number of projects over the years and I have been closely involved in a Conference, now in its fifth edition, that he organises on Education Innovation in London and in India. We both agreed that India's continuing weaknesses in attracting foreign students is something we want to put on the a…