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.
Would Technology Transform Higher Education?
I. Why Doesn't Technology Change Higher Education?
I lived through the Dotcom years - all that frenzy about valuation of Start-ups, reading Red Herring (the aptly named Magazine of the time that is no more), the excited talk about a changing world - and I have heard this before, that Technology would utterly, completely, irreversibly change College.
It sure did. So, textbooks were replaced by e-textbooks, lectures were recorded and made available as videos, journals became searchable e-journals and submissions became online (though, tediously, many schools still asked for paper copies). But it was a damp squib! There was no disruption like the Music industry, which stopped becoming an industry, almost; nothing like the Netflix-size challenge that shook the big studios; and not even like steady, creeping territory grabbing like Amazon, that redefined how we buy stuff.
A lot of businesses, and people who built them (which includes me), tried and failed to transform education in any fundamental way. Great ambitions often pivoted into mere selling of services, and the only the investor portfolios felt the impact of disruption that was supposed to come about. The teachers were blamed for their fear of change as well as their habit of abandoning the course too soon into an enterprise; regulators were blamed for over regulation that strangulated innovation and under-regulation that encouraged markets for lemons. But the question remained unasked: Why doesn't technology transform Higher Education?
Let's rephrase it: Why doesn't Higher Education change the same way the other similar sectors changed through technology? Streaming destroyed record labels and now the studios, but in education, it became the tool for the marginal indulgence of the podcasts; data sharing and RFID transformed the supply chain and how things are bought, but de-materialization of textbooks did not mean the end of textbooks, but rather a greater, more profitable, proliferation of them. Surely, these changes brought greater efficiency, increased private sector participation and changed student engagement, but it left the PROCESS of College 'un-disrupted': The popular conference slide that a show classrooms of the nineteenth century side by side with contemporary ones to illustrate how little has changed is not heralding the future, but rather, in itself, is an admission of defeat.
II. What's Different About Higher Education?
Is Higher Education peculiar then, a sort of impermeable, unchanging practise that continued the same way all the time? Certainly that carefully cultivated claim is the embattled educators' last defence: It was as it now is and as it always will be. And, the reason such a claim may sound authentic is not because College has not changed, but rather the opposite, that it has changed and such claims were always made. It is the language and the nature of the claim that remained constant, though Higher Education has always been a historically defined activity.
It is more helpful to focus on the origins of this claim than to settle for the more obvious, but superficial, explanation that Higher Education is not really comparable to media or retail sectors: The latter came about as a result of technological transformation, and were expected to change when the technologies changed. This is obvious because the music, movie and organised retail are very much industrial era phenomenon, made possible by a certain technological moment. But this explanation is superficial because this hides more than it says: It obscures that the College in its current form is very much an industrial era creation too, and that the media and retail industries were created not just as a result of enabling technologies, but because of the social conditions - urbanisation, nuclear families, consumer culture etc - that accompanied it. It was not just that the technologists said that let there be a film industry and there it was: It came about in baby steps, through a process of negotiation between ways of organising businesses and ways of living - and in perspective of those changes, the recent transformation of those industries are, at the same time, less revolutionary and yet more promising.
Once we accept that Jeff Bezos is very much a child of Sears, just responding to a different social reality, and Steve Jobs was merely updating the visions of Akio Morita for a 'Prosumer' (Alvin Toffler's prescient term to describe Producer-Consumers that sounds slightly clunky now) world, we perhaps get to see why Education might be different, and how technologies may indeed change education. It is not the Technology in itself, but the whole complex of technical, social, economic and commercial factors that make a sector change to transform the sector. Our affection for the term 'Revolution' is unhelpful; and the adulation for the 'Revolutionaries' is outright mistaken: Rather than making transformation, changes come as the existing arrangements fail, utterly, completely and irreversibly, and eventually, someone gets it and seizes the moment, usually from the outside!
This is where Higher Education is different. Because the industrial era assumptions that brought the current system of College into play are still alive and kicking! We may claim that Robots are changing everything and we have this wonderful age of globalisation going, but it is harder to accept that we would no longer be educating people for 'jobs', 'skills' may not really be as easy to define, and that we may not need to do things that we can't really measure. Ideas die harder than the realities that created them, and the industrial era realities - the big corporation, education for jobs, clearly defined subjects and disciplines, of merit and innate intelligence, 'smarts' - are very much with us even after the chimneys have disappeared.
III. How May Education Change?
It is that claim - of the timeless continuity of College - which tells how may it change. The claim, indeed, is not just a claim, but an elaborate process of symbols and practises - with red-brick buildings or Roman arches, beautiful Robes at the Commencement Ceremonies, cryptic motto written in ancient languages - designed to sustain the central functions of the college, 'sex for students, parking for faculty and sports of the alumni' (in Clark Kerr's words). The modern university wants to claim its lineage directly to the medieval monasteries, through University of Paris to Plato's Academy - and perhaps beyond - to remain OUTSIDE historical time. The central motivation of this claim is not Utopian, but Conservative - of preservation of privilege - and it should therefore be acknowledged as such. The modern Higher Education is a building block of modern social relations, which are based on assumptions of 'merit' and measured in terms of economic productivity, which replaced the previous arrangement of privileges of birth and appreciation through civility. The current structure of college is an intrinsic part of privilege and power of the modern society, and that any amount of Silicon Valley money would rock this proverbial boat is a rather frivolous assumption.
But the emergent economic and social realities just might! In more than one way, the expansionist assumptions of Industrial Era - that there will be unending economic growth, new jobs and ever larger businesses - sound seriously outdated, and yet these are at the heart of our educational enterprise. Despite our premonition that we don't know what's coming, we tend to believe we can define, develop and measure competencies, only to be proved wrong again and again. We fetishize on economic productivity, and yet, know no straight path to it. These problems and possibilities arise from technologies, but they are not technological problems, to be solved with yet another cool app. There will be apps and gadgets that will enable the transformation, but they wouldn't define it.
What would define it is the imperative to correspond with social realities, such as adjusting for a world without jobs, one without year-on-year growth and credit-fuelled expansion of desire, one where money is reined into some sound basis after the bits-driven frivolities burns itself out and where politics, after years of abjuring the 'popular', returns to local and the familiar. This is no return to medieval monasticism, but an abrogation of industrial era College, which is structured as a PROCESS - with defined output and, often, defined input - and which, implied in itself, arrogate the role of arbitrating the shape of the future. Instead, as jobs and careers break down (industrial era concepts as they were), the Higher Education may become a NETWORK, something one may join and leave, each pursuing their own goals, and bringing their own credentials and experiences with, to validate, to collaborate and to co-create. The College, in this, wouldn't exist to measure, to certify and to ensure conformance, but rather to connect, to create and to expand possibilities. Admittedly, these expressions are empty and over-used, but such is our limited vocabulary of the college, inherited from the industrial-era dictionary: What the college would really do would emerge as the attendant social situations emerge, and most certainly, new words to describe it would emerge with it.
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
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. Religi
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 was gui
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
This post is a reaction to Aatish Taseer's evocative obituary of secular India in the Atlantic ( read here ). While I agree with it mostly - and share the reservations about the direction and the future of India - I differ with the author on one key aspect: I do not agree with his portrayal of a resurgent Bharat eating up a secular India. In fact, I believe while Mr Taseer regrets the Indian elite's loss of connection with the realities of day to day life of the country, his very presentation of Bharat and India as oppositional entities stems from that incomprehension. While I understand that he is only using these categories as RSS uses them - to effectively other the English-speaking elites and non-Hindus - I believe it is a mistake to describe the profound changes in contemporary India as the ascendance of Bharat. I grew up in Bharat. I never learnt English until late in life, when I started working. My growing-up world was one of small-town India, vernacu
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
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
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.
Introduction Erna Petri née Kürbs, a farmer’s daughter from Herressen in Thuringia, arrived in Ukraine with her three year old son to join her husband Horst in June 1942. Horst, an SS leader inspired by Nazi ideologue Dr Richard Walter Darré, settled in the plantation of Grzenda, just outside today’s Lviv, to become a German Gentleman-Farmer. Erna saw Horst beating and abusing the workers in the plantation within two days of arriving there, which was, as Horst explained, necessary for establishing authority. Erna joined in enthusiastically, settling into a combination of roles of ‘plantation mistress, prairie Madonna in apron-covered dress lording over slave labourers, infant-carrying, gun-wielding Hausfrau.’  However, there were clear rules in the plantation, and Erna was very much expected to play the woman’s role of being a Cake-and-Coffee hostess. When four Jews were caught in the estate while trying to escape from a transport to a death camp, Horst told Erna and her female
As India's democracy reaches a critical juncture, with a very real danger of a authoritarian take-over, Rabindranath Tagore's birth anniversary is a perfect occasion to revisit the founding idea of India once again. There are many things in his politics that we may need to dust up and reconsider: Tagore's political ideas, because of his inherent aversion of popular nationalism and enthusiasm about Pan-Asianism and universalism, were outside the mainstream of the Indian National Movement, seen as impractical and effectively shunned. He was seen mostly as the Poet and the mystic, someone whose politics remains in the domain of the ideas rather than action. Tagore himself, after a brief passionate involvement in politics during the division of Bengal by Lord Curzon in 1905, withdrew from political action: He never belonged to the political class, despite his iconic status and itinerant interventions, such as returning the Knighthood after the massacre of Amritsar in 1919.