Indian educational system

Popularly Hinduism is believed to be the world’s oldest living religion. This claim is based on a continuous reverence to the oldest strata of religious authority within the Hindu traditions, the Vedic corpus, which began to be composed more than three thousand years ago, around 1750–1200 BCE. The Vedas have been considered by many as the philosophical cornerstone of the Brahmanical traditions (āstika); even previous to the colonial construction of the concept of “Hinduism.” However, what can be pieced together from the Vedic texts is very different from contemporary Hindu religious practices, beliefs, social norms and political realities. This book presents the results of a study of the traditional education and training of Brahmins through the traditional system of education called gurukula as observed in 25 contemporary Vedic schools across the state of Maharasthra. This system of education aims to teach Brahmin males how to properly recite, memorize and ultimately embody the Veda. This book combines insights from ethnographic and textual analysis to unravel how the recitation of the Vedic texts and the Vedic traditions, as well as the identity of the traditional Brahmin in general, are transmitted from one generation to the next in contemporary India.

Apart from John Dewey, no American educational reformer has been as internationally successful and influential as Helen Parkhurst, the founder of Dalton education. In the twenties and thirties of the twentieth century, Dalton education was spread throughout the world. There was Dalton education in America, England, Germany, the Netherlands, the Soviet Union, India, China and Japan. Particularly in the Netherlands and Japan, Dalton education has remained in existence. In recent years there has been a revival of international interest. It crops up again, for instance, in England, Germany, the Czech Republic and Slovakia, Poland and China.

The Netherlands is the country with the highest density of Dalton schools. At the moment there are four hundred, three hundred and seventy of which are elementary schools. Comprising five percent of all elementary schools, Dalton education is by far the largest educational reform movement in the Netherlands. And, contrary to Montessori, Jena Plan and Waldorf education, it is steadily on the increase: approximately one hundred schools have been founded in the past five years. The only Dalton school in America, is the school that Helen Parkhurst founded herself in 1919, and which she was subsequently to direct for more than twenty years: the Dalton School in New York. It is a renowned school. But its fame is not due to its origins as an experiment in progressive education. The Dalton School is the second most expensive private school in New York.

We begin with an account of the original practice and theory of the Dalton Plan. The first chapter is mostly historical: a concise reconstruction of the history of the development of the Dalton Plan. The second chapter characterizes the theory of the Dalton Plan based upon our interpretation of texts written by Parkhurst.

Evidence from around the world presents alarming and widespread deficiencies in financial literacy. This evidence has led to the launch of financial literacy programs in many countries. The programs vary widely in their scope and approach across countries.In India the need for financial literacy is getting greater because of the low level of literacy and large section of population which remains out of the formal financial set up.The goal of this paper is to provide a snapshot of the current status of financial literacy in India with the help of various survey results and the various financial education programs initiated in India to improve the level of financial literacy in India. Some recommendations are also put forwarded to make our financial education programs more effective.

A teachers' manual to develop a critical understanding of communication and mass media through 95 lessons, 'Exercises in Media Education' is essential, systematic and fun. It wears its research and erudition lightly and strikes a blow at several ills. It fits well into schoolwork where this kind of stimulus could do lasting good but is usually absent. It provides a simple, hard-to-find framework for an understanding of the media, for study and discussion of the subject beyond the classroom and for that most important of requirements, responsible participation in the use of media. (Gerson da Cunha, Ex-Communication Executive in UNICEF) 
Publisher: Tej-prasarini, Don Bosco Communications, Matunga, Mumbai, India. 
Year: 1994/1999, Pages: 206,  ISBN 81-87060-10-7,
Email: <tej_dbc@vsnl.net>

The historiography of education in South Asia has been held back by a semantic focus on institutions and policy. This article aims to widen the definition of ‘education’ by examining the transition pre-colonial forms of learning underwent during the period of state formation in early modern India. It explores particular communities of learning which straddled the Mughal and early British periods, the educational economy of pen and paper, and the role subordinate pensmen played in supporting both the late Mughal and early East India Company's empires in their agrarian reach into the Indian economy. Lowly, clerical castes served as pillars for the Company in enacting revenue settlements as they had under a wider Mughal political culture. The importance of the skills of paper management and accountancy were accelerated by British interests and provided the seeds for the emergence of not only the structures of north Indian education, but also some of the mid-nineteenth century colonial state's own forms of modern state organization.

This paper comparatively deal with the Idea and vision of Swami Vivekananda and Sir Syed Ahmed Khan towards modern education, through the different aspects which they tried to implemented for reform the society by removing the evils of country and attempting re-orientation to politics, society, economics and education. It also handled with their philosophical and social thoughts as well as religious approaches and influences through their entire works. It stress on different aspects of religion, youth, education, faith, philosophy, character of both eminent edu-socio reformers.

The Montessori Method of education is becoming more popular in Indian cities in the recent decades. The parents, educationists and policy makers are keenly interested in the overall development of their children or stakeholders. Since its inception, the Montessori Method of education is adopting several procedures based on its basic principles of cognitive, social and emotional development of the children. Although every principle of Montessori education is not followed in the Indian Montessori schools, the schools are adhering to several of them. The present article adopted comparative analyses to determine the effect of Montessori and traditional method of education on emotional intelligence of the school children. A total sample of 1082 children between the age group of 12 – 16 years was selected from the schools of Montessori and traditional education. The data were collected using the Baron , (1997, 2000) Emotional Intelligence scale with Likert response patterns ranging 1 to 5. The obtained data was subjected to 't' test analysis and it was evident in the result findings that the children of Montessori method of education has significantly higher emotional intelligence than the children of traditional method on the total and as well on all dimensions of emotional intelligence. This highlights the education intervention method having strong bearing on emotional development of the children. Further, the findings related to gender effect provides inconclusive results both with Montessori and traditional children.

Educational system in British India was in fact, a plan of control. British government wanted to facilitate Hindus therefore this system was destroying Muslim identity and recognition. Although, one of its prime objectives was to promote Christianity and western culture in Indo-Pak Subcontinent but its other features were covering interests of Hindus. Therefore, Muslims had been forced to give up getting education. This article highlights all the seven educational plans which are called seven terms of British educational system in India, introduced by the British Government according to the need of time. Impacts of every term are also presented here while characteristics of British educational system are covering the whole tenure of British educational policies in Indo-Pak Subcontinent from 1813 to 1947. The socio-political consequences of this system after the formation of Pakistan are also discussed here. HYPOTHESIS British educational system in India was totally against the Muslims benefits and identity. In fact, British East India Company snatched the rule of Indo-Pak Subcontinent from Muslims therefore it considered them as their big enemy. Therefore, all the seven terms of British educational system created fully negative impacts on Indian Muslims and they suffered a lot socially, economically, religiously, culturally, legally, politically and institutionally. But, some of rational thinkers perceived it as a reason of delivering defending thoughts to the Muslims. So, firstly they established their own political party in 1906 and secondly, they got a separate homeland in 1947.

The article is available in print  in Archiv Orientalni, 2015, 83 (2), 255–280.
This article’s two aims are to briefly describe the activities of a Hindu nationalist organisation commonly referred to as Vidya Bharati, particularly in the Indian state of Uttarakhand, and more specifically to analyse and describe the contents and political aims of its ideologically charged social science textbook called Gauravśālī Bhārat (“Glorious India”). Vidya Bharati, that is Vidya Bharati Akhil Bharatiya Shiksha Sansthan, is a part of a well-known and influential Hindu nationalist organisation, the Rashtriya Swayamsevak Sangh. The author describes how its textbook distorts the vision of history in order to mould the worldview of the students and their vision of contemporary Indian politics and society. The article also states that Gauravśālī Bhārat is probably an edited continuation of the earlier, controversial textbook called Gaurav Gāthā and that Vidya Bharati schools emulate the solutions of Christian missionary schools in some respects.

I will attempt to address four fundamental questions in this paper as I explore some key differences and similarities between and Sri Aurobindo’s and Mahatma Gandhi’s approaches to education. These questions are:
• What is human and what is human destiny?
• What is the aim of life and aim of true Education? 
• What is the “social” relevance of Gandhian and Aurobindonian thoughts on education?
• Can Gandhian educational philosophy be considered Integral?

This essay may be seen as an attempt to understand Mahatma Gandhi’s vision for education in the light of Sri Aurobindo’s and the Mother’s approach to Integral Education. Given that the four guiding questions are closely inter-connected I offer this write-up as an initial attempt at weaving together some responses, with full awareness that many gaps are bound to be here.

The paper examines the higher education scenario in India and attempts to point out why very few serious investors invest in higher educational sector. Several factors are responsible for this. Primary among these are the legal and legislative hurdles in several federal states. It is also seen that the bad precedent set by the existing institutions dissuade serious investments. These factors have led to specific problems for serious investors in this sector in India. The paper identifies these problems and suggests that a possible change in perception towards higher education would be most desired in the current milieu. Certain contours of change in perception are identified.

In India, education is in the concurrent list, where federal states and the central government share responsibilities. Until recently, legislations in higher education prohibited profit making in the sector. Higher education was defined as a not-for-profit sector.

The nodal ministry for education in India is the Ministry of Human Resource Development (MHRD). The MHRD has a Department of Higher education which is the apex department “for the overall development of the basic infrastructure of Higher Education sector”. The University Grants Commission (UGC) under the Department of Higher Education in the MHRD acts as the coordinator as well as prescriber of standards for education in the country.

One of the questions emerging as a result of an intense socio-cultural churning that is happening in India is this: how to Indian-ize our education system? Can it be done by bringing more of India into the curriculum, or more of Indian approaches to knowing, learning, human development? Or more fundamentally, what does it mean to Indian-ize our education? How can Indian spirit be more meaningfully integrated into the educational experience of our children and youth? Or perhaps, to begin with – what is meant by the Indian spirit? In this essay I address some of these questions in the light of some of the writings of the Mother and Sri Aurobindo on topics related to Integral Education, National Education and Indian culture. Some practical implications from the analysis are also presented for readers’ consideration. I argue that an India-centric philosophy or conception of education must be based on a deep and conscious awareness of Indian conception of human being, aim of human life, aim of education.

She has done her doctoral studies on " Linguistic diversity and group rights: an assessment of the Commissioner for Linguistic Minorities in India ". Her research interests include language in federal polity, minority accommodation and power sharing, multicultural policies and governance in democratic politics. She was a visiting scholar in the Centre for South Asian Studies, University of Edinburgh 2012, Shastri Indo-Canadian Faculty Fellow 2007. And have been awarded fellowships from Brown University, School of Critical Studies-Cornell University, University Grants Commission grants for travel and paper presentations. She has published articles on language, federalism, territoriality and power sharing in Economic and Political Weekly and international journals. Her areas of interest includes minority studies, language rights, multiculturalism, inclusionary policies for marginalized groups.

Education has been the major area of work for RSS all through. Since it has a view of Nationalism which is opposed to the concept of Indian Nationalism, it already had made lot of efforts to promote its views through Shakhas, through Sarswati Shishu Mandirs and through Ekal Schools. It has set up organizations to influence the policies in the field of education like Vidya Bharati. It has also started putting its followers in the top positions in Universities and major research institutes of the country. The previous BJP led NDA regime had already started the process of saffronisation by changing the school books and by introducing like courses like Paurohitya (Clergy specialising in rituals) an Karmakand (rituals). (1) The attempt to bring in their view point on ancient, medieval and modern history have been intensified during last few years (from 2014) with BJP being in the seat of power. RSS leaders has been interacting with MHRD ministry to overall change the education system. One can say that the gradual changes in education and forthcoming education policy by BJP is aimed to bringing it in tune with globalisation, privatisation along with Hindutva agenda of Manuwad. (2)

Knowledge Management is now becoming popular in Education field due to need to disclose the intellectual power available in institution for sharing experiences. It has great potential and should have equal and even greater significance for education sector. Knowledge builds on knowledge and past events helps in generating new knowledge. The main source of generation of knowledge is human efforts which are developed through conducting good educational activities, research activities and generating innovative concepts in the area of interest. All knowledge generating organizations like industries, R and D centers, and higher education academics from colleges to universities are in search of new concepts in their subject of interest and also contribute to knowledge through various means. They are considered as “Knowledge Houses” where knowledge flows from teachers to students and new knowledge is created. Though developed countries has already started knowledge management practices in educational and research institutes still many developing countries yet to start practicing this. In this paper the author discussed the present status of knowledge management in education sector in India, Initiatives taken by various government bodies, importance of knowledge management in education sector especially traditional colleges and universities, strategies used to capture students, teachers and processes knowledge and suggested knowledge management process for higher educational institute in India.

This paper highlights influence of colonizers on the Muslim educational systems of the Indian subcontinent which has a mixed reaction among Muslim educationists-some of whom consider colonization as an actor of educational development and most of whom found the devastating impact of colonization on Muslim education. This deserves rethinking the role of colonization on Muslim educational systems because without reflecting on it, current Muslim educational development would be impractical even it would be unknown to the Muslims that how the present came into being and what trends will dominate in the near future. The British modernized the education of India and this modernization does not contradict the essence and target of Islamic education if the education integrates Islamic epistemology with learning resources. Perhaps the clash starts when the scope of Muslim education is thought as the madrasah education but in fact madrasah education is only a part of entire Muslim education system.

It is a hard known reality that when it comes to getting the children with disabilities admitted to the schools, the parents run from pillar to post and the gift of being blessed with a child becomes a cumbersome burden ….somewhere the hard reality starts sinking in that if she/he can " t be educated then life of her/himwould become all the more miserable.So, here it is necessary that Inclusive Schools be established where the Differently abled child gets the advantage of learning with other normal children and thus maintaining his self-esteem though she/he may learn at a pace slower than the other children. Inclusive Schools are schools that recognize and respond to the diverse needs of their students thus accommodating in itself both-the different styles of learning and different rates of learning. And, also ensure Quality Education through appropriate curricula and teaching strategies, resource use and community arrangements. School " s policy on Inclusiveness comes into picture when:- A school " s enrolment practices do not discriminate between students with disabilities and students without disabilities.  School " s services and facilities are equally accessible to students with disabilities and those without disabilities.  Curriculum is designed in such a way that learning needs of all the students are catered for.  Assessment and Certification procedures are responsive to the learning outcomes targets and goals of the students with and without disabilities.

Plagiarism awareness is increasing overall in the Indian academia, but theological institutions lag behind. In this context, exploring viable solutions should be prioritized by theological educators. The challenge is to incorporate anti-plagiarism measures as intrinsic to the overall learning experience. This is the subtle battle for the heart of the theological education. To achieve long-term success, collaboration of all the stakeholders looms to be critical.

Education is the method of acquisition of knowledge, ethics, and values. It can also be defined as the process of bringing desirable changes into human beings. It is the base for the advancement of humans and plays a key role in development aspect of an individual and also the society. It not only helps in development of an individual but also in advancing the nation and leads to sustainable economic growth. Its direct and indirect effects can be seen on economic sector of the country. Although, the system in which the education is carried out varies from one country to another, but its core idea and purpose is same. For a county to have best education there should be a strong foundation and a good system with proper structure to carry out it effectively. If one sort outs the best educational system countries in the world, the list starts with Finland followed by Japan, South Korea, Denmark etc., the place of India is somewhere at the middle. It is the responsibility of every individual to bring India to the top in the list of best educational system. At present, Indian education system lags in few aspects and some improvements and changes are required. This paper addresses few issues, challenges and some lagging aspects in Indian education system and also provides some immediate changes required to enhance the quality of education in India.

In an age when our understandings of the terms ‘human’ and ‘humanistic’ have become substantially shaped by questions of use, applicability, marketability and monetization, leading to a powerful and serious challenge about the relevance of the ‘humanities’, it has become urgent to respond to that challenge. This paper is an attempt to map the contours of this field today; the challenges to it; current and possible responses to that challenge; as well as trace some of the implications of all of these.

Education is the most important instrument for social and economic development, which is related to comprehensive and sustainable development. Sustainable development is the world known word and which is first define by Brundtland commission (1987). According to Brundtland commission sustainable development “that meets the needs of the present without compromising the ability of future generations to meet their own needs”. A well educated population, adequately equipped with knowledge and skill is not only help the economic growth but it is also as an essential for inclusive growth.

                    According to world development report India will be world‘s most populous country in 2028 and half of the total population are fall on less than 25 years age group. And in the times to come India will have largest working population. All of the working population may have crucial role to acquire sustainable development in India. Thus education can help to prepare the skilled based labour and human resources. According to census 2011 literacy rate in rural and urban areas is 68.91% and 84.98% respectively, i.e, huge gap of literacy rate between there. Thus if India envisage to faster inclusive growth this population should be prominently engaged in development process otherwise that exercise will not bear the desired fruits. In this regard education is relevant way for engagement of rural population to take them to the sustainable development process. In that purpose Indian govt has been taken several schemes in the post independence era. Such schemes are SSA (2001), RTE (2009) which is come in to effect from April 2010, DPEP, DIET, SCERT etc which are sponsored by central govt (Ministry of Human Resource Department). This paper discuss about the recent trend and problems on the basis of several educational schemes in India.

Ancient Indian Education lights the way out of the imminent destruction facing human civilization by teaching humanity to humanize itself. It provides human being with a concrete methodology, curriculum of instruction, a code of conduct to govern relationship of teacher and taught, and the goal of attaining discipline of body and mind for yoking himself with the best and finest in his internal and external environment. It guides humanity out of the suicidal course of following its basest and most heinous instincts that have disrupted its harmony with nature and habitat and endangered its own survival. India has to recall, renew and complete its mission to educate human being to be human, to protect him from collective suicide.

This paper presents an analytical understanding on the role of human capital in economic growth, focusing on India’s growth pattern and human capital formation. The fundamental questions which try to answer here are- is India a failure to convert its favorable population size into a productive human capital? What are the factors that pull back the country in successful formulation of its human capital? How India can harness its demographic dividend for potential future growth? The essay begins with an outline of a basic theoretical foundation of the presumed macroeconomic role of human capital on economic growth. It is followed by the discussion on the current empirical findings and the major flows in it. The remaining sections focus on the problem of human capital in India, and exclusively deals with the aforementioned questions we try to answer. The essay concludes with the policy recommendations for successful human capital formation in India.

Few topics connected to the study of colonial India have produced quite as much scholarship in recent years as the issue of colonial Indian education reform. The past decade alone has witnessed the publication of no fewer than eight English-language books on the subject, as well as a steady stream of journal articles. Part of the appeal of such research is no doubt a result of India's privileged place in the British Empire during the nineteenth century. In 1881, India's first complete census documented the existence of 253,891,821 Indian subjects living under the British Raj – or, to put it another way, a population nearly ten times the size of England and Wales's own population during the same period. For scholars, education offers a particularly fruitful site for understanding British colonial ideology. In addition, it provides an important glimpse into the lives of Indian subjects. An extensive print archive, manifest in sources as diverse as political speeches, bureaucratic files, periodicals, and memoirs, has greatly aided research into the development of colonial education. At the same time, the tendency for research to privilege particular regional focuses has left troublesome gaps in the historical record.

The post-industrial societies are going through the phenomenon of growing need and dependence on knowledge, distinctively, scientific knowledge. Knowledge is getting more and more associated with technology and being fed into the economy. The advanced nations are geared up to generate and disseminate the latest variety of knowledge. The workers in the economy are expected to develop high skills and update their knowledge base regularly. This has given these societies the name ‘Knowledge Society’ for their dependence on and extensive use of knowledge.
The educational sphere of the KS is changing its configuration and coming more and more under the vortex of economic need.  The education policy of its members is also being guided by the Organisation of Economic Cooperation and Development (OECD), chiefly an economic organisation. (OECD,2007)
However, it is surprising when a developing and agrarian nation like India takes up the same challenge under the guidance of the National Knowledge Commission which wants to transform India into a KS. It wants changes in its educational policy which fits in with the KS concept though the circumstances which led to the development of KS in the West are not present in India. This essay focuses on the question whether India will be able to become a KS just by changing the education policy or is it looking towards a new model of KS altogether. In doing so it presents the UNESCO point of view which claims every society has the potential to become a KS. Finally, the essay looks at the ‘KS’ as a perception as well as a phenomenon and attempts to contextualize India in the KS argument.

This paper focuses on learning style, school environment and home environment in relation to academic achievement. The research was carried out in Raipur city on a sample of 50 IX standard students. Learning styles of students was measured by Styles of Learning and Thinking (SOLAT) by D. Venkataraman. Home Environment and School Environment was measured by the Inventory prepared by Dr. Karuna Shankar Mishra. The research finding revealed that there is very low, negative & negligible relationship between academic achievement & home environment. Study also revealed that school environment and academic achievement have positive but very low relationship. It is also found that there is significant difference between the academic achievement of students learned by right & left hemisphere but there is no significant difference between the academic achievement of boys & girls students learned either by right hemisphere or left hemisphere.

The present HRD Minister Mr. Pallam Raju is an innovative person. The nation does expect better from him in primary education along with professional and technical education. It would be in the interest of the nation to take present madrasa system positively and count it in line with Gurukuls and mission schools of Hindus and Christians. It is also imperative that those who pass out from full-fledged madrasas should be given permission to continue their education, if they desire so, in colleges and universities and this is only possible if a madrasa degree is accredited on par with a BA degree.

Transnational educational policies are challenging current pedagogic practices in
India. The United Nations Decade of “Education for Sustainable Development”
(UNDESD, 2005 to 2014) is based on constructivist concepts of learning, and encourages the ongoing transformation from an authoritarian to a participative, studentoriented teaching methodology. The implementation of this global educational initiative in a local developing context is examined in this paper by applying the arguments
of Basil Bernstein’s (1990) Sociological Theory of Pedagogy. Power relations (classification) and control mechanisms (framing) present in Indian classroom teaching as
well as current teaching methods and content — specifically on the topic of “water,”
as taught in Geography lessons — are analyzed in this paper on the basis of classroom observation and of policy and textbook analysis at English-medium schools in
Pune. It is elucidated how traditional pedagogic practices, cultural constructions, and
social hierarchies are fundamentally challenged. The central role of teachers and
textbooks indicate the opportunities and challenges for the current transition process
from performance-oriented to competence-based pedagogic practice in the Indian
educational system. Furthermore, the potential that transnational educational policies
have to effect social transformation is addressed.

Rabindranath Tagore was a universal personality. His genius was versatile. He was influenced by the Christian conception of the fatherhood of God and by Shakespeare, Goethe, and Wordsworth etc. But the roots of his intellectual creativism and emotional make-up lie in the Upanishads, in the poetry of kalidas, in the lyrics of Vaisnavas, in the mystic poems of Kabir and the religious atmosphere of the Brahmo Samaj. Tagore’s inspired poetry and prose becomes the literary vehicle of the regeneration of a fallen race. His songs and messages were like inspirations to social and political workers. Tagore was venerated as a seer of Indian freedom. Apart from his political and social thoughts his educational thoughts were also standing as a landmark in the educational system of India.

This article is an attempt to identify areas of potential conflict in the teacher-student relationship and to redefine the teacher’s role in the modern context. As technology threatens to replace the teacher and students rely more and more on alternative sources of knowledge like the media and the internet for learning, it is time for teachers and students to do some serious introspection and reformulate their role and responsibility.

The university grew out of the work of Sir Syed Ahmad Khan, the great Muslim reformer and statesman, who in the aftermath of the Indian War of Independence of 1857 felt that it was important for Muslims to gain education and become involved in the public life and government services in India. Raja Jai Kishan helped Sir Syed in establishing the university

The British decision to replace the use of Persian in 1842 for government employment and as the language of Courts of Law caused deep anxiety among Muslims of the sub-continent. Sir Syed saw a need for Muslims to acquire proficiency in the English language and Western sciences if the community were to maintain its social and political clout, particularly in Northern India. He began to prepare foundation for the formation of a Muslim University by starting schools at Moradabad (1858) and Ghazipur (1863).His purpose for the establishment of the Scientific Society in 1864, in Aligarh was to translate Western works into Indian languages as a prelude to prepare the community to accept Western education and to inculcate scientific temperament among the Muslims. The intense desire to ameliorate the social conditions of Indian Muslims led Sir Syed to publish the periodical, 'Tehzibul Akhlaq' in 1870.

In 1877, Sir Syed founded the Muhammadan Anglo Oriental College in Aligarh and patterned the college after Oxford and Cambridge universities that he had visited on a trip to England. His objective was to build a college in tune with the British education system but without compromising its Islamic values. Sir Syed's son, Syed Mahmood, who was an alumnus of Cambridge prepared a proposal for an independent university to the ‘Muhammadan Anglo-Oriental College Fund Committee’ upon his return from England in 1872. This proposal was adopted and subsequently modified. Syed Mahmood continued to work along with his father in founding the college.

It was one of the first purely residential educational institutions set up either by the government or the public in India. Over the years it gave rise to a new educated class of Indian Muslims who were active in the political system of the British Raj. When viceroy to India Lord Curzon visited the college in 1901, he praised the work which was carried on and called it of "sovereign importance".

The college was originally affiliated with the University of Calcutta and subsequently got affiliated with the university of Allahabad in 1885. Near the turn of the century, the college began publishing its own magazine, The Aligarian, and established a Law School.

It was also around this time that a movement began to have it develop into a university. To achieve this goal, expansions were made and more academic programs added to the curriculum of the college. A school for girls was established in 1907. By 1920 the college was transformed into the Aligarh Muslim University.

Sir Syed breathed his last on March 27, 1898 and was buried in the premises of the university mosque in the Sir Syed Hall, AMU.

INCLUSION OF STUDY OF RSS IN THE UNIVERSITY SYLLABUS
OPEN LETTER TO THE VICE-CHANCELLOR OF RASHTRASANT TUKADOJI MAHARAJ NAGPUR UNIVERSITY
Respected Vice-chancellor Dr. Siddharthavinayaka P. Kane Saheb,
I am writing this open letter to you on a critical issue concerning the contents of the syllabus at your University. As per a communiqué of the the University which must have had your concurrence, the history of the Rashtriya Swayamsevak Sangh (RSS), and its role in 'nation-building' have been included in the syllabus for in the second year BA (History) course. Surprisingly, it has been accommodated by removing a crucial topic, 'Rise and growth of communalism in India'. According to Mr. Satish Chafle, spokesperson the University it has been done to accommodate the "Nationalist school of thoughts". 
Vice-chancellor Saheb!
There cannot be a bigger lie than this that RSS was ever an Indian nationalist organization or it played any nation-building role so far as our democratic-secular India is concerned. On the contrary, RSS since its birth in 1925 with its Hindutva allies like Hindu Mahasabha led by VD Savarkar worked overtime to betray the glorious anti-colonial freedom struggle, denigrated all symbols of national unity, belittled the martyrs, demanded promulgation of inhuman Manusmriti as constitution of India, decried democracy  and demanded conversion of democratic-secular polity into a Hindutva state. As if all this was not enough, the RSS idol and the Hindutva icon 'Veer' Savarkar led Hindu Mahasabha ran coalition governments with the Muslim League in 1942 and backstabbed Netaji when he was trying to liberate Indian militarily.
Sir,
I trust you as an educationist and believe that you have stakes in finding the truth about RSS or any other organization. I am producing immensely disturbing facts about the ideology and practices of RSS from its own archives and no other source.
LINK FOR THE FULL TEXT OF THE LETTER:
https://countercurrents.org/2019/07/inclusion-of-study-of-history-of-rss-in-the-university-syllabus

National Adult Education Programme (NAEP) was a programme launched on 2nd  October1978 to eradicate illiteracy. It was a massive programme aimed at educating 100 million illiterate adults in the age-group of 15-35 years within a time frame of five years.
NAEP emphasizes three things:
1) Literacy and numeracy;
2) Functional development, i.e., the role of an individual as a producer or worker, as a member of the family, and as a citizen;
3) Social awareness, including an awareness of the social problems, of laws and government policies, and of the need for the poor and illiterate to work together towards development.