I think about dead people. Not because they are dead - this is not about any maschoistic exercise thinking about deadness - but of their ideas. I seek my intellectual stimulation not just from Wired magazine, looking at all those gadgets of the future, but also trying to understand what Adam Smith or Karl Marx would say about technology, society and progress. But such habit of looking back makes me lonely - I am often without company in the midst of excited conversations about gadgets and possibilities. But, oddly, this does not make me feel old: It makes me feel alive.
Whatever you may think of this self-justification, there is something lovably naive about all this chatter about technology. Lots of people believe that whatever we are experiencing - this progress - is unprecedented. Consider, for example, this magic of hailing a cab through Uber, or getting a handyman through Handy! This is denting the universe - they would claim! While it is certainly denting the universe in a way - Uber's billions could buy out all the possessions of most of us - that exalted claim of changing lives as has never been done before is at best narcissistic. We have never been before - as we never hailed a cab on a smartphone - but this is deja vu all over again for those who could think what public transport would have appeared like for those lucky humans when it appeared. Lord Curzon, the Victorian in a time-wrap, once fought with a bus driver as he would not drop him at home: Our sense of loss with Uber may be compared with that.
Forgetfulness have its virtues. We forget, particularly those moments of the end of the world that pervade our lives from time to time, and that allows us to move forward. It is easy, but mistaken, to transpose this individual virtue as a collective goal: To seek to achieve historical amnesia does not make us move forward, but back - as we forget, we repeat! This is where Dead People and their ideas are infinitely useful: They are those counsellors who stand outside our time, and even if we do not fully understand history, their ideas are useful bulwork against the collective forgetting that we make ourselves capable of.
So, unlike being old - I do not start my sentences with "In 1972" - a life pursuing Dead People and their ideas may be alive, filled not just with I-was-here-before moments but also a view of what comes next. It is not the pursuit of lost time, but rather the voices from out of our time that give me a sense of perspective: We have been triumphant about our technological progress before, just as much, and as economic historians are pointing out now, our recent progress may be hollow in comparison. We do not know, we can not know - such judgement would surely be the preserve of a future generation - and it is only the thought that would matter.
Future is exciting, and past matters - but we live in the Present. But the present is just a moment, something so temporal, almost without its own presence: Caught between the legacy of the past and expectations of the future, the present is merely a negotiation. And, bereft of meaning in itself, it is that perspective, balance, or tension, between the Past and the Future that gives the Present its meaning. In this, some intimacy with dead people and their ideas give us that perspective.
Popular posts from this blog
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
Introduction : The Business of Gift Giving 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 et al , 1991). Arunthanes et al (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 s
There is no other city like Kolkata for me: It is Home. The only city where I don't have to find a reason to go to, or to love. It is one city hardwired into my identity, and despite being away for a decade, that refuses to go away. People stay away from their homeland for a variety of reasons. But, as I have come to feel, no one can be completely happy to be away. One may find fame or fortune, love and learning, in another land, but they always live an incomplete life. They bring home broken bits of their homeland into their awkward daily existence, a cushion somewhere, a broken conversation in mother tongue some other time, always rediscovering the land they left behind for that brief moment of wanting to be themselves. The cruelest punishment, therefore, for a man who lives abroad is when his love for his land is denied. It is indeed often denied, because the pursuit of work, knowledge or love seemed to have gotten priority over the attraction of the land. This is particularly
Today, Helen Goddard, 26, a highly popular music teacher of a City School for Girls, has been sentenced to 15 months in prison. Her crime was to carry out a year long lesbian affair with one of her pupils, who appeared in the court and admitted that the affair was consensual and it was she who pressured Helen into the affair. For Helen, a bright musician and a devout Chistian, this is an extraordinary lapse of judgement. Also, she was teaching in the £13,000 private girls only school in London. She was surely aware what the consequences of her action will be. The fact that she still could not stop herself tells us that lovers do not always act rationally, something we always knew. There is more in this affair than personal tragedies. For a start, this has all the dramatic elements: a bright, beautiful teacher more in Julia Roberts mould [as in Mona Lisa Smile], a stiff upper lip school [not unlike Wellesley] and a story like Notes On A Scandal with an added twist. Indeed, Helen
Buzzwords have disadvantages. Right now, experiential learning is one, and that means we put the label on everything and it stops to mean anything. Also, this means reasonable conversation about experiential learning becomes difficult - at times such as this, either you preach experiential learning or you are traditional, antiquarian and hopelessly out of touch. But, overlooking the limitations of experiential learning can cause big problems. Experiential Learning does many things - putting practice at the heart of learning is an important paradigm shift - but not everything, and it is important to be aware what it does not do. Usually, we equate the terms Project-based Learning (the method) with Experiential Learning (the idea) and Learning from Experience (the ideal), treating them as one and the same and using the terms interchangeably. Any talk about distinctive meaning of these terms is usually seen as pedantic, but really represent very different ideas about education.
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,
Nations are ideas. We try to fashion them as territories. But how can a river, a mountain ridge or sometimes an imaginary line in the middle of a field can explain the wide division in the lives, thoughts and futures of the people who live on different sides? Nations are not the people too. Indeed, people build nations and become its body. But the soul of the nation is an idea: People come together on an idea to build a nation. While that's what a modern nation is - an idea - and that way exceptionalism is not an American exception, very few nations are as completely defined by an idea as Pakistan. There was hardly any political, geographic or military rationale of Pakistan other than the idea of an Islamic homeland in South Asia. [In that way, the ideological brother of Pakistan in the family of nations is Israel] This, abated by the short term political calculations of some backroom colonialists, created a modern state which must be solely sustained on that singular idea. Reli
India's employment data is sobering ( see here ). The pandemic has wrecked havoc and the structural problems of the economy - service sector dependence, uneven regional development and health and education challenges - are more evident than ever. Something needs to happen, and fast. To its credit, the government acknowledges the education challenge. Belatedly - it took more than 30 years - India has come up with a new National Education Policy. It is a comprehensive policy, which covers the whole spectrum of education and perhaps overcompensates the previous neglect by advocating radical change. As I commented elsewhere on this blog, it shows a curious mixture of aspirations, cultural revival and global competitiveness put under the same hood. However, despite its radical aspirations, the policy document often betrays same-old thinking. One of these is India's approach to foreign universities. The NEP makes the case for allowing foreign universities to set up operations in Ind
Introduction: Hastings in the history of Indian Education Whether or not one includes Warren Hastings in the history of Education in India is a matter of perspective. If writing the history of education means writing the history of schools, the impact of Hastings' administration would be quite limited. If anything, the rapid implosion of local rulers in Eastern, Southern and Northern India during Hastings' tenure had meant a bleak period for the indigenous education system, as patronage and funds would have dwindled away for many of them. The Company administration really concerned itself with the schooling of the natives only after 1813, as Nurullah and Naik rightly pointed out ( see my earlier post ) and one can legitimately start the story at this point. However, if history of Education in India is to encompass the transformation of Indian Scholarship, on which foundation the new, colonial, system of Education would be built, the story must start with Warren Hast
It's not often that I get to do things I like, but, as it happens, the lockdown came with a little gift. I was asked to develop, by an Indian entrepreneur with a strong commitment to education, a framework for a Liberal Education for one of his schools. And, as a part of this exercise, I was asked to develop a critique of Indian Education, if only to set the context of the proposal I am to make. I claim to have some unusual - therefore unique - qualification to do this job. I am, after all, an outsider in all senses. I have lived outside India for a long time, but never went too far away, making it my field of work for most of the period. I have also been outside the academe but never too far away: Just outside the bureaucracy but intimately into the conversations. I worked in the 'disruptive' end of education without the intention to disrupt and in For-profit without the desire for profit. Along the way, the only thing I consistently did is study educatio
Creative Commons License
This work is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International License.