Abstract
In the fall of 1872–1873, Matthew Arnold wrote a letter to Sir Roper Lethbridge who ‘during his career served as principal of Krishnagur College in Bengal, fellow of Calcutta University, and political agent of the India Office’:
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Notes
- 1.
Written in the fall after Arnold’s long vacation of 1872–73, this letter grants permission for use of Arnold’s works to Sir Roper Lethbridge. He wrote a History of India and edited the Calcutta Quarterly Review 1871–1878. See Forrest D. Burt and Clinton Machann, ‘Matthew Arnold and Education: Nine New Letters’, Victorian Poetry, Vol. 28, No. 1, (Spring, 1990), 83. (Burt and Machann Spring, 1990)
- 2.
Higher Schools and Universities in Germany, 215.
- 3.
- 4.
Hans, ‘English Pioneers of Comparative Education’, 58. (Hans Nov., 1952)
- 5.
Universities in Germany, 249. Quoted in Hans, ‘English Pioneers of Comparative Education’, 57. (Hans Nov., 1952)
- 6.
M. Arnold, ‘On the Modern Element in Literature’, The Complete Prose Works of Matthew Arnold (ed) R. H. Super (Ann Arbor: University of Michigan, 1960–1977), Vol. I, 21. (Super 1960–1977)
- 7.
Quoted in Brendan Rapple, ‘Matthew Arnold and Comparative Education’ British Journal of Educational Studies, Vol. 37, No. 1, (Feb., 1989), 58 (Rapple 1989). Arnold was far more insistent (as evident in A French Eton & 1868 Schools and Universities on the Continent) than Tagore on the role of the state as the inevitable centre in an educational apparatus.
- 8.
What deserves a complementary mention is that Arnold spent his life time in the ‘delicate and inward task of determining racial and national characteristics, focussing, like Taine, on the dominant trait (pensée maîtresse). Frederic Faverty points out that Arnold chose representative features of a particular race or nation to frame this methodology of interpretation. He writes, ‘to each of the great nations of Europe he assigned a particular “power” under which the elements of the national life could be classified, as, for example, “the power of knowledge” among the Germans, and “the power of social life and manners” among the French. Objection can be made to the method and has been made to it as it is employed by Taine and his disciple Émile Boutmy. The aspects of the national being are too many, too complex, and too varied to be comprehended in such neat categories. There was justice in the charge of Arnold’s English contemporaries that he had fallen victim to the French habit of generalizing. Yet, as an English political scientist has recently insisted, there is a rock on which each nation stands and from which it is hewn. If on occasion Arnold floundered in the quick sands, he not infrequently discovered the solid foundations on which the national life was established’. See Frederic E. Faverty, Matthew Arnold, the Ethnologist (Evanston, IL: Northwestern University Press, 1951), 186–87 (Faverty 1951). What kind of a political and cultural rationale one wonders Tagore had when he proposed a meeting of the spirituality of the East with the mechanic kineticism and scientific rigour of the West? Was it a collapse into an ideological and discursive quicksand?
- 9.
See David Phillips, ‘Beyond Travellers’ Tales: Some Nineteenth-Century British Commentators on Education in Germany’, Oxford Review of Education, Vol. 26, No. 1, (Mar., 2000), 59. (Phillips 2000) ‘I hope with time to convince people,’ he wrote in a letter of April 1868, ‘that I do not care the least for importing this or that foreign machinery, whether it be French or German, but only for getting certain English deficiencies supplied’. See David Phillips, Investigating Education in Germany: Historical Studies from a British Perspective (London: Routledge, 2016), 31.
- 10.
The Complete Prose Works of Matthew Arnold, Vol. 1, 19. (Super 1960–1977)
- 11.
Ibid., 24.
- 12.
Brendan A. Rapple, ‘Matthew Arnold’s Views on Modernity and a State System of Middle – Class Education in England: Some Continental Influences’, The Journal of General Education, Vol. 39, No. 4, (1988), 214–15. (Rapple 1988)
- 13.
Mary E. Black, ‘Matthew Arnold as School Inspector: A Revaluation’, Pacific Coast Philology, Vol. 22, No. 1/2, (Nov., 1987), 16. (Black Nov., 1987)
- 14.
Novak Bruce, ‘National Standards” vs the Free Standards of Culture: Matthew Arnold’s Culture and Anarchy and Contemporary Educational Philistinism’, Philosophy of Education, 2003, 380. (Novak 2003)
- 15.
‘“National Standards” vs the Free Standards of Culture’, 382. (Novak 2003) http://ojs.ed.uiuc.edu/index.php/pes/article/view/1763/480
- 16.
Donald D. Stone, ‘Matthew Arnold and the Pragmatics of Hebraism and Hellenism’, Poetics Today, Vol. 19, No. 2, (Summer, 1998), 180. (Stone 1998)
- 17.
Ibid., 182.
- 18.
Tagore, The Centre of Indian Culture (Visva-Bharati: Calcutta, 1921), 12. (Tagore 1921)
- 19.
Ibid., 13.
- 20.
Tagore writes: ‘there is a private corner for me in my house with a little table, which has its special fittings of pen and ink stand and paper, and here I can best do my writing and other work. There is no reason to run down, or run away from this corner of mine because in it, I cannot invite and provide seats for all my friends and guests. It may be that this corner is too narrow, or too close, or too untidy, so that my doctor may object, my friends remonstrate, my enemies sneer.…My point is that if all the rooms in my house be likewise solely for my own special convenience, if there be no reception room for my friends or accommodation for my guests, then indeed I may be blamed. Then with bowed head I must confess that in my house no great meeting of friends can ever take place’. The Centre of Indian Culture, 228–29. (Tagore 1921)
- 21.
Peter Cox, ‘A Journey into the World of Rabindrananth Tagore,’ in Rabindranath Tagore and the Challenges of Today (ed.) Bhudeb Chaudhuri & K. G. Subramanyan (Simla: Indian Institute of Advanced Study, 1988), 180. (Cox 1988)
- 22.
Tagore, ‘An Eastern University’ in Creative Unity (London: Macmillan and Co., 1922), 170–71. (Tagore 1922)
- 23.
Himangshu Bhushan Mukherjee, Education for Fullness (London: Asia Publishing House, 1962), 106. (Mukherjee 1962)
- 24.
The Centre of Indian Culture, 2. (Tagore 1921)
- 25.
The First Visva-Bharati prospectus (1922) states: To bring into more intimate relation with one another through patient study and research, the different cultures of the East on the basis of their underlying unity: To approach the West from the standpoint of such a unity of the life and thought of Asia: To seek to realize in a common fellowship of study the meeting of East and West and thus ultimately to strengthen the fundamental conditions of world peace through the free communication of ideas between the two hemispheres.
- 26.
See Rabindranath Tagore, ‘Vidyasomobyay’, Rabindra Rachanavali, Vol. 14, 386–87. (Tagore 1992)
- 27.
Mukherjee, Education for Fullness, 98. Italics are mine. (Mukherjee 1962)
- 28.
‘An Eastern University’, 189–90. (Tagore 1922)
- 29.
Ibid., 190.
- 30.
- 31.
‘Everything depends as far as human life is concerned, on whether each thinks of the other as the one he is, whether each, that is, with all his desire to influence the other, nevertheless unreservedly accepts and confirms him in his being this man and in his being made in this particular way’. See Martin Buber, Knowledge of Men: Selected Essays (New York: Humanity Books, 1998), 59. (Buber 1998)
- 32.
See Gabriel Marcel, The Mystery of Being, Vol I, (London: Regnery Publishing, Inc: 1950), 133. (Marcel 1950)
- 33.
Stephen L. Darwall, ‘Two Kinds of Respect,’ in Dignity, Character, and Self-Respect (ed.) Robin S. Dillon (New York: Routledge, 1995), 183, 192. (Darwall 1995)
- 34.
See Robert Kunzman, Grappling with the Good: Talking About Religion and Morality in Public Schools (Albany: SUNY, 2006), 43. (Kunzman 2006)
- 35.
Charles Taylor, Multiculturalism and the Politics of Recognition (Princeton: Princeton University Press, 1992), 39. (Taylor 1992)
- 36.
Richard Rorty, Contingency, Irony and Solidarity (Cambridge: Cambridge University Press, 1989), xvi. (Rorty 1989)
- 37.
See G. J. J. Biesta, Beyond learning: Democratic Education for a Human Future (Boulder: Paradigm Publishers, 2006), 91. (Biesta 2006)
- 38.
‘An Eastern University’ in Creative Unity (London: Macmillan and Co., 1922), 185. (Tagore 1992)
- 39.
P. Bourdieu and J-C Passeron, Reproduction in Education, Society and Culture (London: Sage, 1977), 9. (Bourdieu and Passeron 1977)
- 40.
Mukherjee, Education for Fulness, 144 (Mukherjee 1962). Italics are mine. Emphasizing cooperation in thinking and learning, Tagore observes it is the West that has triumphed across the world through the force of education and knowledge and, hence, a whole scale obloquy directed at the West might just prove counterproductive because education is truth. Unlike animals, man has the ability to protest and be a rebel. He is equipped to ‘connect’ with a variety of thoughts and objects. The East and the West need not stick like a glue or get screwed into a point because meeting of minds cannot happen with an adhesive or a hammer and nail. The union is internal which, again, makes us realize that a portrait is not a metanarratival line but a fraternity of several lines – minor, causal, necessary and fundamental. See ‘Sikshar Milon’ [Unity in Education] in Rabindra Rachanavali, Vol. 14, 387–399. (Tagore 1992)
- 41.
J. Hillis Miller, Black Holes (Stanford: Stanford University Press, 1999), 29. (Miller 1999)
- 42.
Jan Masschelein and Norbert Ricken, ‘Do We (Still) Need the Concept of Bildung?’Educational Philosophy and Theory, Vol. 35, No. 2, 2003, 150 (Masschelein and Ricken 2003). In the course of a long discussion of the term in Truth and Method, Gadamer defines bildung as follows: ‘…Bildung: keeping oneself open to what is other – to other, more universal points of view. It embraces a sense of proportion and distance in relation to itself, and hence consists in rising above itself to universality. To distance oneself from oneself and from one’s private purposes means to look at these in the way that others see them’. H-G. Gadamer, Truth and Method (London, Sheed & Ward Ltd., 1989), 17. (Gadamer 1989)
- 43.
Hans Reiss (ed.) Political Writings (Cambridge: Cambridge University Press, 1970), 26–27. (Reiss 1970)
- 44.
John H. Newman, The Idea of a University (Oxford: Clarendon Press, 1976), 379. (Newman 1976)
- 45.
Reiss, Political Writings, 28–9. (Reiss 1970)
- 46.
- 47.
See David Nicholls and Fergus Kerr, John Henry Newman: Reason, Rhetoric, and Romanticism (Carbondale: Southern Illinois University Press, 1991), 111 (Nicholls and Kerr 1991). Also, see chapter ‘Formal and Informal Inference’ in Jay Newman, The Mental Philosophy of John Henry Newman (Carbondale: Wilfrid Laurier University Press, 1986), 135–64. (Newman 1986)
- 48.
- 49.
‘An Eastern University’, 171–72. (Tagore 1922) Italics are mine.
- 50.
William James, Pragmatism (Cambridge, MA: Harvard University Press, 1975), 78–9. (James 1975)
- 51.
Mary Parker Follet, The New State: Group Organization and the Solution of Popular Government (New York: Longmans, Green and Co., 1918), 35, 76. (Follet 1918)
- 52.
Personality (Bombay/London: Macmillan and Co. Ltd, 1970), 136. (Tagore 1970)
- 53.
Alistair Pennycook, ‘English, Universities and Struggles over Culture and Knowledge’, in Ruth Hayhoe and Julia Pan (ed.) East-West Dialogue in Knowledge and Higher Education (New York: M.E. Sharpe, 1996), 64–82. (Pennycook 1996)
- 54.
- 55.
Michael Oakeshott, ‘A Place of Learning,’ The Voice of Liberal Learning: Michael Oakeshott on Education, (ed.) Timothy Fuller (New Haven: Yale University Press, 1989), 24. (Fuller 1989)
- 56.
The Centre of Indian Culture (Visva-Bharati: Calcutta, 1921), 43. (Tagore 1921)
- 57.
Alfred North Whitehead, The Aims of Education and Other Essays (New York: Mentor Books, 1929), 26. (Whitehead 1929)
- 58.
- 59.
See Charles Taylor, Sources of the Self (Cambridge: Harvard University Press, 1989), 4–5. (Taylor 1989)
- 60.
Emmanuel Levinas, Otherwise Than Being or Beyond Essence, (trans.) Alphonso Lingis (Pittsburgh: Duquesne University Press, 1998), 92. (Levinas 1998)
- 61.
Tagore considers the ‘other’ primarily as the European other, seeking certain forms of knowledge and eventually finding more to learn from them than he thought was possible. For Levinas the experience of responsibility was tied to the susceptibility one had to the Other – the alterity of the other coming unbidden and exceeding the subject’s grasp of knowledge. It avoids totalizing the other and subjects the self to keep making itself responsive to the other. This in the Derridean sense calls for challenging the aporetic status of the other, the immobility of thinking that the self can develop about its idea of the other. Here, for Tagore, Derrida and Levinas the other comes through as the ‘unthought’, the very possibility of thinking and thinking the possibilities that the other can evoke.
- 62.
Truth and Method, 276–77. (Gadamer 1989)
- 63.
Ibid., 295.
- 64.
Ibid., 361.
- 65.
- 66.
J. Waldron, ‘Minority cultures and the cosmopolitan alternative’, in W. Kymlicka (ed.) The Rights of Minority Cultures (Oxford: Oxford University Press, 1995), 104. (Kymlicka 1995)
- 67.
Ibid.,108.
- 68.
- 69.
See The New World Border (San Francisco: City Lights Books, 1996), 7. (Gomez-Pena 1996)
- 70.
Marcos Becquer and Gatti Jose, ‘Elements of Vogue’ Third Text 16/17, 1991, 69. (Becquer and Jose 1991). See Peter McLaren, Revolutionary Multiculturalism, 90.
- 71.
Ibid., 70.
- 72.
See B. Parekh, Rethinking Multiculturalism: Cultural diversity and Political Theory (Basingstoke: Palgrave, 2000), 73. (Parekh 2000)
- 73.
- 74.
See Immanuel Kant, Perpetual Peace (2000), 300. Also see ‘Kant’s Right of World Citizens: a historical interpretation’ in Georg Cavaller, Embedded Cosmopolitanism (Berlin: Walter de Gruyter, 2015), 49–56 (Cavaller 2015); Pauline Kleingeld (ed.) Toward Perpetual Peace and Other Writings on Politics, Peace and History (New Haven: Yale University Press, 2006). (Kleingeld 2006)
- 75.
Poulomi Saha, ‘Singing Bengal into a Nation: Tagore the Colonial Cosmopolitan?’ Journal of Modern Literature, Vol. 36, No. 2, (Winter 2013), 4, 1–24. (Saha 2013) Saha observes further: ‘The transformative will and power of a cosmopolitan ethics is of dubious efficacy for one not in the position of power, one not on the eve of a successful imperial campaign, one who is indeed subject to and a subject of imperial power. What does it mean to be a cosmopolitan colonial subject? I want to suggest here that for all of the trappings of wealth and celebrity, Tagore, who was not a citizen of any nation, and legally a subject of Britain, could not actually be a citizen of the world. The passport on which he travelled – both literally and figuratively – was a British one, just as the vehicle of his literary fame was the English language. Nussbaum’s idyllic notion of cosmopolitanism is blind to the deeply vexed relationship between cosmopolitanism, imperialism, and citizenship rights. The refined statelessness of cosmopolitanism is not simply available to the already stateless’. (16)
- 76.
Emily Zakin, ‘Crisscrossing Cosmopolitanism: State-Phobia, World Alienation, and the Global Soul’ Journal of Speculative Philosophy, Vol. 29, No. 1, (2015), 62. (Zakin 2015)
- 77.
Torill Strand, Paideusis, Vol. 19, No. 1, (2010), 55. (Strand 2010)
- 78.
See Kwame Anthony Appiah, Cosmopolitanism: Ethics in a World of Strangers (London: Penguin Books, 2007). (Appiah 2007)
- 79.
Ibid., xi.
- 80.
Tagore struggled to find a place to build a nest, a stranger: ‘I am afraid the West has lost its foothold of the inner life and has been hopping with one leg, reveling in the very jerkiness of its difficult movement, because that has the appearance of power. Unfortunately, the East has gone to the other extreme, and instead of using the inner life as the source of all harmonious movements, has used it as a retreat for its practice and hibernation. But I, who have the amphibious duality of nature in me, whose food is in the West and breathe air in the East, do not find a place where I can build my nest. I suppose I shall have to be a migratory bird and cross and recross the sea, owning two nests, one on each shore’. Mary Lago, Imperfect Encounter: Letters of William Rothenstein and Rabindranath Tagore (Cam, MA: Harvard University Press, 1972), 136. (Lago 1972)
- 81.
Papastephanou Marianna, Thinking Differently about Cosmopolitanism: Theory, Eccentricity and the Globalised World (London: Routledge, 2015), 220. (Papastephanou 2015 )
- 82.
Rainer Forst, ‘Toleration, justice and reason’ in The Culture of Toleration in Diverse Societies (eds.) C. McKinnon and D. Castiglion (Manchester: Manchester University Press, 2003), 71–85. (Forst 2003)
- 83.
- 84.
See the chapter titled ‘Magma’ in Suzi Adams (ed.) Cornelius Castoriadis: Key Concepts (London: Bloomsbury, 2014) (Adams 2014). Also see Marcela Tovar-Restrepo, Castoriadis, Foucault and Autonomy: New Approaches to Subjectivity, Society and Social Change (London: Continuum, 2012), 33–64, (Tovar-Restrepo 2012) where the discussion is on the ontology of creation.
- 85.
See Chantal Mouffe, Politics and Passion: The Stakes of Democracy (London: Centre for the Study of Democracy, 2002), 5–8. (Mouffe 2002)
- 86.
Jacques Derrida, ‘The principle of reason: the university in the eyes of its pupils’, Diacritics 13, (Fall, 1983), 19. (Derrida 1983)
- 87.
This is in deliberate imitation of the title of the seventh chapter (‘…That Dangerous Supplement…’) from Derrida’s Of Grammatology (trans.) Gayatri Chakravorty Spivak (Baltimore: Johns Hopkins University Press, 1998), 141. (Derrida 1998)
- 88.
Derrida, ‘The principle of reason: the university in the eyes of its pupils’, 4. (Derrida 1983)
- 89.
M. Paine, M and J. Schad (eds). Life.After.Theory (London/New York: Continuum, 2003), 31–32. (Paine and Schad 2003)
- 90.
Tagore, ‘An Eastern University’ in Creative Unity (London: Macmillan and Co., 1922), 179. (Tagore 1922)
- 91.
Negotiations: Interventions and Interviews 1971–2001 (edited and translated with an introduction) Elizabeth Rottenberg (Stanford: Stanford University Press, 2002), 21. (Derrida 2002b)
- 92.
- 93.
Derrida, ‘I Have a Taste for the Secret’ in Jacques Derrida and Maurizio Ferraris A Taste for the Secret (ed.) Giacomo Donis & David Webb, (trans.) Giacomo Donis (London: Polity Press, 2001), 50–51. (Derrida and Ferraris 2001)
- 94.
Henri Lefebvre, The Production of Space (Oxford: Basil Blackwell, 1991), 110. (Lefebvre 1991)
- 95.
Tagore, ‘An Eastern University’, 196. (Tagore 1922)
- 96.
Ibid., 194.
- 97.
Derrida, Margins of Philosophy (translation with additional notes) Alan Bass (Chicago: University of Chicago Press, 1982), xi. (Derrida 1982)
- 98.
Derrida, ‘Mochlos ou le conflit des facultes’, Du Droit a la philosophie (Paris: Galilee, 1990), 401, 404. (Derrida 1990)
- 99.
Christian Moraru, ‘Fringes, Margins, Diaphragms: The University and Textual Reason after Derrida’, Crossings 3 (1999), 84. (Moraru 1999)
- 100.
Derrida, ‘The future of the profession or the university without condition’ in T. Cohen (ed.) Jacques Derrida and the Humanities. A Critical Reader (Cambridge: Cambridge University Press, 2001), 25. (Cohen 2001)
- 101.
Letter written on 30 November, 1920. Quoted in Das Gupta, Rabindranath Tagore, 81.
- 102.
See Uma Das Gupta, Rabindranath Tagore: an Illustrated Life (Delhi: Oxford University Press, 2013), 83. (Das Gupta 2013)
- 103.
In ‘Hostipitality,’ Derrida claims, ‘Hospitality is the deconstruction of the at-home; deconstruction is hospitality to the other’. Jacques Derrida, Acts of Religion (trans.) Gil Anidjar (New York: Routledge, 2002), 364 (Derrida 2002b). Also, see Of Hospitality (trans.) Rachel Bowlby (Stanford: Stanford University Press, 2000) (Derrida 2000) and Rogues (trans.) Pascale-Anne Brault and Michael Naas (Stanford: Stanford University Press, 2005). (Derrida 2005)
- 104.
Thomas Claviez (ed.) The Conditions of Hospitality (New York: Fordham University Press, 2013), 32 (Claviez 2013). Claviez writes: ‘If the figure of two legs moving alternately and equally toward some telos adequately captures the teleological movement of dialectical sublation, limping toward a radical concept of hospitality that dispenses with a dialectical economy of reciprocity connotes the fact that we acknowledge multiple transcendances moving and tearing left and right, veering us off a fixed track, and maybe making us go in circles – even in our own homes’ (40–41).
- 105.
Paulo Freire, Education for Critical Consciousness (London: Continuum, 2005), 3. (Freire 2005)
- 106.
Ibid., 4.
- 107.
Tagore, ‘The History and Ideals of Sriniketan’, The Modern Review November 1941, 433. (Tagore 1941)
- 108.
Martin Buber, Between Man and Man (trans.) Roger Gregor Smith (New York: Macmillan, 1969), 97. (Buber 1969)
- 109.
John Dewey, Art as Experience (London: Penguin Book, 2005), 360. (Dewey 2005)
- 110.
Francis A. Samuel, ‘Educational Visions from Two Continents: What Tagore adds to the Deweyan Perspective’, Educational Philosophy and Theory, Vol. 43, No. 10, 2011, 1162. (Samuel 2011)
- 111.
- 112.
See Jürgen Oelkers ‘Some Historical Notes on George Herbert Mead’s Theory of Education’, www.ife.uzh.ch/dam/jcr:ffffffff-bb47-55f9…/Meadtranslationfirst.pdf
- 113.
Elsewhere Dewey observes, ‘Any experience is mis-educative that has the effect of arresting or distorting the growth of further experience,’ see John Dewey, ‘Logic: The Theory of Inquiry,’ in John Dewey: The Later Works, 1925–1953, Vol. 12, (ed.) J Ann Boydston (Carbondale: Southern Illinois University Press, 1986), 11. (Dewey 1986)
- 114.
Tagore, ‘Education for Rural India’, The Visva-Bharati Quarterly (May-Oct), 1947, 27–28 (Tagore 1947). This was an address delivered at the anniversary of the Rural Reconstruction Institute, Sriniketan, in February, 1931.
- 115.
See Bhabatosh Dutta, ‘Tagore and the Economics of Rural Development’ The Visva-Bharati Quarterly, Vol. 48, Nos. 1–4, (May 1982-April 1983), 348. (Dutta 1983)
- 116.
Bourdieu, Outline of a Theory of Practice (trans.) R. Nice (Cambridge: Cambridge University Press, 1979), 214. (Bourdieu 1979)
- 117.
- 118.
Freire, Pedagogy of the Oppressed (New York: Continuum, 1997), 312, 306. (Freire 1997)
- 119.
See P. Bourdieu and L. Wacquant, An Invitation to Reflexive Sociology (Cambridge: Polity, 1992), 251. (Bourdieu and Wacquant 1992)
- 120.
- 121.
See Dikshit Sinha, Rabindranather Pallypunargathan Prayas (Kolkata: Paschimbanga Bangla Academy, 2010), 228–234. (Sinha 2010)
- 122.
P. Bourdieu, In Other Worlds: Essays Towards a Reflexive Sociology (trans.) M. Adamson (Cambridge: Polity, 1994), 61. (Bourdieu 1994)
- 123.
See Bourdieu, The Logic of Practice (trans.) R. Nice (Cambridge: Polity, 1990), 64. (Bourdieu 1990)
- 124.
Tagore, ‘Palli Seva’, Palli Prakriti, 64.
- 125.
Pedagogy of the Oppressed, 66. (Freire 1997)
- 126.
P. Freire, Pedagogy of Freedom: Ethics, Democracy, and Civic Courage (Lanham: Rowman & Littlefield, 1998), 30. (Freire 1998)
- 127.
Leonard Elmhirst writes: ‘The inclusion of garden within his home compound, properly supervised provides an ample basis for the widest and best form of education’. See his ‘A Home School for Orphans’, Visva Bharati Quarterly, 1924.
- 128.
Connell, Rabindranath Tagore: The Poet as Educator, 298. (O’Connell 2002).
- 129.
Inspired by Tagore’s rural reconstructive thinking, Geddes produced his Bengal Study, Study of Soil and Civilization of Bengal and then went on to collect his doctoral degree from Edinburgh based on this work under population geography. See Madhu Mitra, Shikor-er Udaan Swabhimaan o Rabindranath (Kolkata: Udaar Aashash, 2014), 42. (Mitra 2014)
- 130.
See T. S. Eliot. ‘The Aims of Education: Can “Education” be Defined?’ in To Criticize the Critic and Other Writings (Farrer, Strauss and Giroux, 1965), 73. (Eliot 1965)
- 131.
Kathleen Coburn, Inquiring Spirit: A New Presentation of Coleridge from His Published and Unpublished Prose Writings (New York: Pantheon Books, 1951), 81. (Coburn 1951)
- 132.
- 133.
Tagore, ‘City and Village’, Visva-Bharati Bulletin, No. 10, 1928, 24–5. (Tagore 1928)
- 134.
As an instance of the organisational and structural changes that Visva Bharati had to undergo we encounter an advertisement in a leading Bengali daily Ananda Bazar Patrika in 1931 where details as to the kind of degrees that Santiniketan provided and the subjects that the institution offered can be found. For more on timely and, often undesired, structural modifications and the concomitant politics see Dikshit Sinha, Rabindranather Pallypunargathan Prayas, 41, 31–53. (Sinha 2010)
- 135.
Das Gupta, Rabindranath Tagore, 101. In 1930, he wrote to Elmhirst: ‘I have come to accept the inevitable limitation of ideas when solidied in an institution’. See Krishna Dutta & Andrew Robinson (ed.) Purabi: A Miscellany in memory of Rabindranath Tagore (London: 1991). (Dutta and Robinson 1991)
- 136.
Letter to Elmhirst, 13 December, 1937.
- 137.
Peter McLaren ‘Paulo Freire’s Pedagogy of Possibility’, in Freirean Pedagogy, Praxis, and Possibilities: Projects for the New Millennium (ed.) H. Mark Krank, Peter Mclaren, Robert E. Bahruth (New York: Falmer Press, 2000), 14. (McLaren 2000)
- 138.
Letter to L. K. Elmhirst, 3 September 1932. See Leonard Elmhirst, ‘Rabindranath Tagore and Sriniketan’ The Visva Bharati Quarterly 24, no. 2 (Autumn 1958), 132. (Elmhirst 1958)
- 139.
Quoted in Jim Garrison, ‘Dewey, Eros and Education’, Education and Culture Fall 1994, Vol. XI, No. 2, 2. (Garrison 1994)
- 140.
- 141.
Tagore, ‘Poet’s School’ quoted in Alex Aronson, ‘Rabindranath’s Educational Ideals and the West’, The Visva-Bharati Quarterly (May–Oct), 1947, 37. (Aronson 1947)
- 142.
See P. Leistyna, Presence of Mind (Boulder: Westview, 1999), 57. (Leistyna 1999)
- 143.
Pedagogy of the City (New York: Continuum, 1993) 87. (Freire 1993)
- 144.
See I. Shor and P. Freire, A Pedagogy for Liberation (Washington, D.C.: Bergin & Garvey, 1987). (Shor and Freire 1987)
- 145.
Letter to Elmhirst, 25 June 1924. See Leonard Elmhirst, ‘Rabindranath Tagore and Sriniketan’, 137. (Elmhirst Autumn 1958)
- 146.
Alain Badiou, Being and Event (trans.) O. Feltham (London: Continuum, 2005), 9. (Badiou 2005)
- 147.
Badiou, Metapolitics (trans.) J. Barker (London: Verso, 2005), 77. For more on Rancière see J. Rancière, The Philosopher and His Poor, (trans.) J. Drury, C. Ostert & A. Parker (Durham, NC: Duke University Press, 2003); J. Rancière, ‘From Politics to Aesthetics?’ Paragraph, Vol. 28, No. 2, 2005, 12–25. (Rancière 2005)
- 148.
Philip Armstrong, Reticulations: Jean-Luc Nancy and the Networks of the Political (Minneapolis: University of Minnesota Press, 2009), xiv. (Armstrong 2009)
- 149.
Bill Readings notes: ‘Lyotard’s insistence on institutional critique requires of us that we find a way to make our pedagogical activities, as students and teachers, difficult for the system to swallow, hard to insert within the generalized economy of capitalist exchange. The exponential growth in the commodification of information itself, thanks to new technologies, renders this situation even more acute. If pedagogy is to pose a challenge to the ever-increasing bureaucratization of the university as a whole, this will require a decentring of our vision of the educational process. Only in this way can we hope to open up pedagogy, to lend it a temporality that resists commodification, by arguing that listening to Thought is not the spending of time in the production of an autonomous subject or in an autonomous body of knowledge. Rather, to listen to thought, to think beside each other and beside ourselves, is to explore an open network of obligations that keeps the question of meaning open, a locus of debate – doing justice to thought, listening to our interlocutors, means trying to hear what cannot be said, but which tries to make itself heard, a process incompatible with the production of (even relatively) stable and exchangeable knowledge’. See Education and the Postmodern Condition (ed.) Michael Peters (Westport, CT: Bergin & Garvey, 1995), 205. (Peters 1995)
- 150.
See Bert P. Helm, ‘Emerson Agonistes: Education as Struggle and Process’, Educational Theory, Vol. 42, No. 2, (1992), 171. (Helm 1992)
- 151.
Rainer Maria Rilke, Letters to a Young Poet (trans.) Stephen Mitchell (New York: Random House, 1984), 34–35. (Rilke 1984)
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Ghosh, R. (2017). The Politics of Counter: Critical Education and the Encounters with Difference. In: Aesthetics, Politics, Pedagogy and Tagore. Palgrave Studies in Education and Transculturalism. Palgrave Macmillan, London. https://doi.org/10.1057/978-1-137-48026-2_3
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