Written by Nethra Singhi The Philosophy of Education is a reflection on the nature, aims and problems of education. It is a branch of applied philosophy that borrows from epistemology, metaphysics, language etc. It looks at both the theoretical and practical aspects of education from a philosophical angle. Now, because educational practice is so vast and varied around the world, there are, of course, variations in the philosophy of education as well. This series of articles aims at analysing the different theories on education famous philosophers across history had and their application in the modern education system. This particular article, though, will focus more on the philosophical and scientific thought of Rene Descartes rather than its direct impact on education. This is because while Descartes founded a new scientific method of study, he did not have many opinions on how people should be educated and the importance of his method in studying. However, his philosophical thought influenced many modern educational philosophers, and his scientific approach led to many changes in education and scientific research. Rene Descartes was a mathematician, scientist and philosopher in the 16th and 17th centuries. He is best known for his contribution to the fields of geometry and algebra and the phrase “Cogito Ergo Sum” (originally in French, “Je pense, donc Je suis”) aka “I Think, Therefore I am”. Rene Descartes’ Philosophy Descartes is often regarded as the founder of modern philosophy, as he was one of the earliest philosophers to reject the Aristotelian Scholastic convention in his time. He proposed the modern take on mind-body dualism and propagated the use of a new kind of science grounded in observation and experiment, unlike the Scholastic reliance on senses. In philosophical thought, Descartes was essentially a rationalist who believed that everything had a reason, and this reason could be found through continuous observation and experimentation. Descartes believed reality to be made up of three substances: God, mind and matter, of which only God was capable of existing on its own and creating the other two. He proposed that the mind and body were distinct, the mind a thinking substance that is not extended, compared to the body, a non-thinking extended substance that can be broken down into parts. In simpler terms, Descartes believed that mind and body (matter) were two distinct entities that fundamentally differed in nature. The material (physical) world could be doubted, but the mind could not deny its own existence as a thinking thing. This belief has obviously been contested, one significant debate being how the mind and body can work together if they are as distinct as Descartes believed them to be. But in its existence, this belief was a radical thought that contested Aristotelian principles in a time where doing so was almost considered blasphemy. A fundamental Aristotelian belief that Descartes contested was that any and all knowledge came through senses. While Descartes believed that our senses were capable enough to help us avoid pain and increase pleasure, he found them unreliable sources of knowledge. Instead, he proposed that human beings were born knowing some fundamental truths and the basic structures of reality and then grew up learning others. Descartes suggested that if we wanted to know true metaphysical facts, we must move away from our senses and “and turn toward our innate ideas of the essences of things, including the essences of mind, matter, and an infinite being (God).” The other Scholastic belief Descartes renounced was the use of substantial forms. Aristotelians held that all things had a substantial form from which the physical form was derived. This did not explain how anything worked and why. Thus, Descartes proposed that one could draw more fruitful conclusions by looking into the configurations of a thing and its parts. This would help further the progress of physical science and provide mechanistic explanations of how things actually worked with no reason to look at their substantial forms. This is where observation and experimentation came into play. If one would keep observing the inner workings of a thing and conduct experiments to draw verifiable conclusions, they would know what the thing was and the purpose of its existence. In simpler terms, everything material (non-thinking), including the human body, was a machine and thus was operated by mechanical principles. Figure out the mechanical principles, and you will figure out the machine. Then, these mechanistic explanations extended to nutrition, growth, reproduction, and even how the senses functioned. Descartes’ mechanistic approach also led him to found theories on sensory perception and how the spatial properties of size, shape, distance, and position are perceived in vision specifically, contributing to modern optics theories. His mathematical (geometrical and algebraic) contributions too impacted the above. While Rene Descartes may not have proposed any educational theories, his contributions to philosophy, science and mathematics have profoundly impacted modern-day education. Perhaps, the most significant impact is that his mechanistic science and rejection of Scholastic tradition opened up avenues for how human knowledge, its acquisition, and application were perceived. He influenced his contemporaries and successors to examine the knower (human) as a means to determine the scope and possibilities of human knowledge. Philosophers influenced by Descartes include Henry More, Nicolas Malebranche, Benedict de Spinoza, G. W. Leibniz and more. Although later epistemologists like John Locke, George Burkley, David Hume, Immanuel Kant etc., rejected Descartes’ metaphysical beliefs, they did it through Descartes’ own approach: the investigation of the cognitive capacities of the knower. Thus, Descartes offered a systematic reformulation of natural philosophy and science that continues to influence contemporary thought. References Ariew, Roger. Descartes and the last scholastics. Cornell University Press, 2019. Gibson, A.B. (1932). The Philosophy of Descartes (1st ed.). Routledge. https://doi.org/10.4324/9781315468099 Hatfield, Gary. “ René Descartes .” (2008). The Stanford Encyclopedia of Philosophy (Summer 2018 Edition), Edward N. Zalta (ed.), URL = < https://plato.stanford.edu/archives/sum2018/entries/descartes/ >. Skirry, Justin., 2022. Descartes, Rene. [online] Internet Encyclopedia of Philosophy. Available at: < https://iep.utm.edu/rene-descartes/#SH2a > [Accessed 15 March 2022]. Smith, Kurt. “ Descartes’ life and works .” (2001). Watson, Richard A.. “ René Descartes ”. Encyclopedia Britannica, 7 Feb. 2022, https://www.britannica.com/biography/Rene-Descartes . Accessed 15 March 2022.

The Philosophy of Education is a reflection on the nature, aims and problems of education. It is a branch of applied philosophy that borrows from epistemology, metaphysics, language etc. It looks at both the theoretical and practical aspects of education from a philosophical angle. Now, because educational practice is so vast and varied around the world, there are variations in the philosophy of education as well. This series of articles aims at analysing the different theories on education famous philosophers across history had and their application in the modern education system. This article expands on John Locke’s educational philosophy and how it still impacts schooling after over three hundred years. Locke’s Philosophy Locke was a British philosopher most famous for his writings on the government and separating the church and the state. He was one of the first modern empiricists in terms of philosophical approach, meaning he believed that knowledge came from empirical observation and experience. A lot of Locke’s philosophy and academic works stem from opposition of authority. He wrote that reason is the only way to know the truth. Hence the public should not merely believe authorities, but use their own reason to arrive at the truth. Even institutions should distinguish between their legitimate and illegitimate functions and use force correspondingly. This will help both the individual and society flourish fully, both with respect to material and spiritual welfare. This, in turn, amounts to following natural law and the fulfilment of the divine purpose for humanity. Locke’s Philosophy of Education As covered before, Locke believed that knowledge came from empirical observation and mindful reflection. He did not believe that human beings were innately knowledgeable. Thus, he believed that children were to be treated as human beings whose gradual development of rationality was to be fostered by their parents. In his time, the educational system was still following the middle ages pattern where children were treated as miniature adults who were born with inherent knowledge, and thus the only purpose of education was to help them recollect this knowledge. Age did not matter, nor did their future aspirations or roles. Contrarily, Locke believed that education should be tailored to the individual child’s needs and future profession. He encouraged parents to actually spend time with their children so as to help them develop a sound body and mind. Locke’s writings on education continue the rejection of authoritarianism. He did not believe that the educational systems of his time were adequate centres for learning. Rote learning and corporal punishment were very prevalent in academic institutions at the time. But Locke believed that these were not effective methods and did not help the child further. Instead, he advocated for a different type of education, one that made people think for themselves and use reason to properly self-govern and participate in public services. Locke believed that reason was the key to freedom and morality, as it helped people make good decisions that did not harm anybody. Thus, it was a responsibility of the government to provide an education that helped cultivate reason and enable people to self-govern and be productive citizens. Otherwise, there would be moral failings of partiality, passion etc. that would lead to an unhappy society. The curriculum to make the above happen would include: both physical and mental development, exercise and study. The first requirement is to instill virtue, wisdom, and good manners. This is to be followed by book learning. For the latter, Locke gave a list of recommended texts on Latin, French, mathematics, geography, and history, as well as civil law, philosophy, and natural science. He also said to give enough time for recreational activities, including dancing and riding. Locke’s Impact on Modern Thought Locke’s works on empiricism, education, life and politics were all very influential for both academic study and societal reform in seventeenth century England. He was a famous influence on the period of Enlightenment in Western History. Under his and contemporaries, there was a seration of church and state and establishment of a civil government. Many educational institutions gradually dropped the practice of rote learning and corporal punishment, moving towards a safer environment where thinking could thrive. Overall, Locke is considered to be the “best available introduction to the intellectual environment of the modern Western world.” References Adamson, John William. “The educational writings of John Locke.” (2011). Baldwin, Bird T. “John Locke’s Contributions to Education.” The Sewanee Review, vol. 21, no. 2, Johns Hopkins University Press, 1913, pp. 177–87, http://www.jstor.org/stable/27532614 . Rogers, Graham A.J.. “John Locke”. Encyclopedia Britannica, 24 Oct. 2021, https://www.britannica.com/biography/John-Locke . Accessed 23 March 2022. Tesar, Marek, and Kirsten Locke. The philosophy of education. Ed. Richard Stanley Peters. Oxford: Oxford University Press, 1973. Uzgalis, William, “John Locke”, The Stanford Encyclopedia of Philosophy (Spring 2020 Edition), Edward N. Zalta (ed.), URL = < https://plato.stanford.edu/archives/spr2020/entries/locke/ >. Yolton, John W., and Jean S. Yolton. “John Locke: Some Thoughts Concerning Education.” (2000).

Written by Nethra Singhi In a previous article , we explored the pros and cons of technology within the classroom and technology as the classroom. The conclusion was that blended learning (using digital technology in physical classrooms) was the way forward. So, how does one go about it? The top five ways of incorporating digital tools in education are listed below. Of course, accessibility in India is still an issue for many schools. Hence, to use as few resources as possible, the digital tools mentioned here can work with a laptop in the classroom and/or be accessible through smartphones. Multimedia teaching and presentations: One of the simplest ways to include digital tools in the classroom is using multimedia formats to teach and encourage students to present information. Including relevant videos, movies, or podcasts in the lesson plan keeps children engaged and provides them with different learning methods. For instance, students who may find learning through reading difficult can rely on audiovisual tools to internalise information. Asking children to make multimedia presentations and projects enables them to learn different tools like photo and video editing, sound recording etc. It also encourages creativity and helps students synthesise and explain data in exciting ways. 2. Student grading and feedback Another easy to incorporate tool in the classroom is taking the grading and feedback system online. Using dashboards like Moodle or Google, teachers can upload student marks and reviews online, making their progress easier to track. This progress can also be shared easily with the parents. 3. Gamification of learning There are many existing virtual games and simulations in STEM fields that teachers can encourage students to play to make learning fun. But if such software or games are not available, teachers can also create their own. Some examples include creating an online scavenger hunt, quiz competition that involves searching web pages, virtual charades etc. The reward factor in gaming motivates students to learn the topic. Using digital tools helps them learn how to use digital technology. It is also a way to build energy in the classroom if it is virtual or the topic is challenging or dry. 4. Google Site for all classroom-related information Setting up a site with all the resources and material for the class makes it easier for the teacher to keep track of content required and shared in the classroom. It also helps children access this data more quickly. Moreover, all the books, videos, and podcasts used can be accessed efficiently by all, including parents who wish to participate. Setting up this site can also be a collaborative process where students can add relevant information to the class material and share their ideas and thoughts and the teacher. Collaboration can also be done on Google Docs or Slides or any tools that allow multiple people live access to commenting and editing if a site is not available. These are also great tools that enable communication during a group project. 5. Online calendar Using an online calendar tool helps a teacher relay all information about upcoming lessons, tests, quizzes, activities etc. The alerts and reminders help children keep up with the calendar and know what to expect. The calendar can also be shared with the parents and make it easier for them to participate in their child’s learning.

Written by Revathi Narayanan 3rd and 4th March 2022 — the same scene played out in selected schools and Agastya Science Centres from Hyderabad to Sikkim, Delhi to Kuppam and more. One could feel the excitement in the room. There they were, three girls and three boys to a team, five or six teams in the room, bright-eyed, waiting eagerly for the Moderator to begin the International Women’s Day (IWD) Quiz on Women Scientists. This Regional Round of the Quiz took place in ten centres across the Agastya regions in early March 2022. The winning teams took part in the final Virtual round held on 8th March. About three hundred and sixty students from our partner schools took part in the main competition. The process started at the end of February. The Instructor Master Trainer (IMT) team that manages training and academic content for the Agastya sessions was looking for ideas to celebrate IWD in a way that would be exciting, inspiring, that would tell the stories of women who had broken barriers. The team wanted it to be a learning process for students and for themselves, with content that would help in our day-to-day work. Our brainstorming took us back to a challenge in the daily sessions in the Mobile van and Science Centre. In the Agastya activity-based learning sessions, students sit in groups. Each group selects the name of a scientist. As part of our work to enhance gender-sensitive practices, we had decided that at least half the groups should be named for women scientists. And this is where, we usually got stuck, rarely going beyond Marie Curie and Kalpana Chawla. There just wasn’t enough common knowledge about women scientists! So this became the core idea for IWD: what better way to celebrate it than by talking about the inspirational lives and work of women scientists. The quiz format would bring the “Aah, aha and haha” into the event for children. We wanted girls and boys to see that women had done great science even though patriarchal social systems ensured that their numbers were far fewer than they would have been in a more equal society. Often, IWD events become “of women, by women, for women” events. It is very important to involve men and boys because gender discriminatory practices affect us all — women and men, girls and boys. It was very important for us that girls and boys learn together about the achievements of women scientists. The next step was to make sure that children got reading material for the quiz. We needed a level playing field because all children would not have equal access to information. We decided to write up the material in-house. Children were told that questions would be based only on the material that we circulated. Our categories included women who had won the Nobel Prize (Just 57 of the 900 plus winners since 1901!), women scientists who should have won the Nobel, Indian women scientists of the past and present. The information on each scientist included their main scientific achievement, their pictures and the challenges they faced. Many were unfamiliar Western names, but children were able to learn them. We tried to simplify the science as much as possible. The IMT teams translated the material into local languages and students did a great job preparing for the quiz in a very short time. During the quiz, teams were told to discuss and then give the answer to make sure that everyone participated. The Regional quiz was opened up to many more schools and children as part of the IWD celebration across Agastya regions. About 2000 more girls and boys participated in these events on 8th March. The Agastya North region conducted the quiz online. All the effort was worth it since we were able to tick all the boxes at the end of the event Was it fun for the children? Was it appropriate to IWD? Did we all learn something new? Did we try out a new way of engaging children in an exciting way? Did the event lead to preparing more learning resources? It was a resounding “yes” to all of the above. Feedback from some children sums up the event very well - “I did not win, but I learnt so much and enjoyed the event” “Khoob mazaa aala (we enjoyed so much). “

The Philosophy of Education is a reflection on the nature, aims and problems of education. It is a branch of applied philosophy that borrows from epistemology, metaphysics, language etc. It looks at both the theoretical and practical aspects of education from a philosophical angle. Now, because educational practice is so vast and varied around the world, there are, of course, variations in the philosophy of education as well. This series of articles aims at analysing the different theories on education famous philosophers across history had and their application in the modern education system. This article explores Jean Jacques Rousseau’s thoughts on education and its role in fostering individuality and good citizenship. Rousseau’s philosophy Rousseau’s philosophy depends on his notion of human nature and ‘general will’. First, he believes that human beings are all naturally good but are corrupted by society because they are driven by their love for themselves (by their instinct of self-preservation). How does this work? Rousseau states that while human beings are solitary by nature and don’t need others to survive, as the human population grows, so does the need for competition, especially competition for a partner. This happens along with growing interdependence (like the division of roles in modern society where people depend on farmers for food, governments for rule etc.). Once this happens, there is a division of private property, and an unequal society is created where everyone wants more. Hence, in settled communities, while they fight each other to be considered more attractive or worthy than their counterparts, more toxicity is added when there is a want for material things. It thus corrupts previously good human beings, who are now okay with choosing the bad path if it means they own more and are more esteemed. The second opinion, general will, is a product of Rousseau’s attempt at reconciling the role and authority of the ruling body and the autonomy of the individual citizen. He states that a ruling body is only legitimate if it is given ruling power by the ‘general will’ of its citizens. As societies advance and become more interdependent, they will require a law keeper that protects their members’ private property and freedom. But this could mean that the rich, who have more possessions, could enforce the law, and the poor would not fall under the blanket of protection. Thus, the Social Contract proposed by Rousseau provides a protection force that everyone can commonly enjoy while each individual is as free as they were in nature. The collective will of each citizen determines this contract. “The general will is the source of law and is willed by each and every citizen. In obeying the law, each citizen is thus subject to their own will, and consequently, according to Rousseau, remains free.” This thought was heavily featured in the French Revolution. Thoughts on education Following Rousseau’s political philosophy, his educational philosophy thus aims to nurture the autonomy of children while teaching them to be loyal citizens that can participate in the social contract. This means that education was to be both for individualism and good citizenship. While this can get contradictory at times, the main idea is that education should be child-centred. The teacher does not come in a position of authority but as a guide to making the child discover their own thoughts and opinions. To achieve this, the child must be left as free as possible up to adolescence to accomplish this. As toddlers and young children, they should be protected from harm, but otherwise, they should be left to discover their own bodily strengths. Abstract skills and knowledge should be taught from twelve or so, not through books and lessons, but through practical experiences. These practical experiences are formed by the teacher’s manipulation of their environment, where the children learn independently but are still protected from harm. As they reach the age of puberty, children will naturally start taking an interest in how they appear to others, especially potential partners. This is the most delicate stage, as they can then twist it into a competition, being corrupted by the society as mentioned above. Thus, the teacher’s role is to establish the child’s contact with others through compassion. They should guide the children to be able to walk in another’s shoes and relate to their problems and insecurities. Through this, they establish their own moral worth by helping others without turning it into a competition. Their inherent goodness should be nurtured so that society can’t corrupt them. The final period of education is where the young adult is prepared to be a good citizen after the first three phases have helped them develop autonomy and exercise living freely. Here, the teacher changes from being a guide that helps them learn by manipulating their environment to a trusted advisor that instructs them about the nature of the social world, including the doctrines of Rousseau’s political philosophy. Rousseau’s influence on other educational philosophers and contemporary education Rousseau’s political and educational thought heavily influenced his contemporaries and later philosophers. Immanuel Kant, especially, was a massive proponent of Rousseau’s works. His moral philosophy, educational theories, and international justice theories borrow heavily from Rousseau. Other philosophers who either believed in his work or studied it to form their own views include Karl Marx, George Wilhelm Fredrich Hegel, and John Rawls. His belief in letting a child discover their world by themselves can also be seen reflected in the Montessori method of education. Both believe a child is inherently good, and to sustain this good, they need only a guide, not a teacher that imposes their authority. Children are encouraged to participate in physical activities and practical experiments while having a safety net. Moreover, Rousseau’s influence on modern democratic theories and civil liberties and his emphasis on raising a good, patriotic citizen indirectly influence how civics and history are taught in schools. Children from a young age are taught about their rights and duties. References Bertram, Christopher. “Jean Jacques Rousseau.” (2010). Cahn, Steven M. Classic and contemporary readings in the philosophy of education. Oxford University Press. 198 Madison Avenue, New York, NY 10016, 2011. Collins, Peter M. “Rousseau’s Philosophy (or Philosophies?) Of Education.” The Irish Journal of Education / Iris Eireannach an Oideachais, vol. 10, no. 2, Educational Research Centre, 1976, pp. 51–80, http://www.jstor.org/stable/30077246 . Noddings, Nel. Philosophy of education. Routledge, 2018. Riley, Patrick, ed. The Cambridge Companion to Rousseau. Cambridge University Press, 2001.

The Philosophy of Education is a reflection on the nature, aims and problems of education. It is a branch of applied philosophy that borrows from epistemology, metaphysics, language etc. It looks at both the theoretical and practical aspects of education from a philosophical angle. Now, because educational practice is so vast and varied around the world, there are, of course, variations in the philosophy of education as well. This series of articles aims at analysing the different theories on education famous philosophers across history had and their application in the modern education system. Today, we explore Tagore’s educational ideas against the backdrop of the Indian independence movement and the educational reforms proposed during the period. Educational reforms during the independence movement When the British had started opening schools and standardising education in India, their motive was to create a workforce for running the Empire’s operations smoothly in India. However, with rising national consciousness due to various socio-politico-economic reasons, national leaders and reformers like Raja Ram Mohan Roy, Gopal Krishna Gokhale, Bal Gangadhar Shastri, Keshabh Chandra Sen and more started emphasising independent education. They advocated for reforms where all Indians could access education and, more importantly, learn about the true India and its achievements, rather than British education that put Indians down and disregarded the subcontinent’s history and culture. Thus, through newspapers and other forms of vernacular media, many activists started providing ideas on what should be taught in school and what level of minimum education all children should receive. This was important because educating everybody, even women, would create permanent reform in the society and refute British claims of ‘backward India’. Tagore’s philosophy Where does Tagore fit in this landscape? Most of Tagore’s philosophy came in the 1910s-1920s when the nationalist independence movement was running high in India, and the world was devastated after the war. Thus his social philosophy was based on decolonisation, peace and harmony. Although he was a strong proponent of independent India and influenced many activists, Tagore was also a critic of nationalism. He believed that ‘narrow’ nationalism (nationalism that is stemmed from one issue alone or focuses only on one route towards independence) undermined the very ideals that brought a nation together. This kind of nationalism would divide rather than unite the country. Tagore emphasised other aspects of human identity found in civil life, cultural history, etc., to curb these extremist tendencies of nationalism. He believed that a country’s unity did not come from uniformity but from harmony. He believed that nationalism promoted uniformity, while what should be propounded was harmony. This meant that while people were different, they all contributed to the common goal of living a secure, happy life and thus worked in harmony towards this goal. Tagore’s educational philosophy Thus, Tagore’s educational philosophy was based on the idea of unity that produced a patriot but not an extreme nationalist. Education, according to Tagore, played the role of making a well-rounded citizen that was loyal to their country, but did not believe in nationalism. These citizens were well-rounded also because they were not mere citizens but human individuals who lived freely and cultivated their own interests. “Thus, in the political vocabulary of nation-states, we all are citizens of a nation, but in the cultural sense, we are (or perhaps ought to be) citizens of the world.” He came up with the ideal place of learning: Shantiniketan. Tagore’s Shantiniketan was based on the Ashrama style of learning, where the principles of freedom, natural trust, cooperation and joy were instilled in students. Away from the hustle and bustle of city life, the Shantiniketan provided an abode where the students stayed, prayed and learnt the fundamentals of life. Here, teachers played a more important role than the content of education itself. Tagore believed that teachers should lead by example and inspire students through their own lifestyles. He also did not believe in textbooks, putting the entire onus of educating on the ‘guru’. The discarding of textbooks was also due to Tagore’s belief that children could learn directly from natural objects and events. They did not need rules and directions to learn but intuitively knew how to imbibe knowledge from their surroundings. Rather than depend on rote memorisation, they could use all their senses to understand the world around them. Tagore also disliked that English was the language of education. He strongly advocated for vernacular languages to be the medium of instruction for two reasons. One, he believed education could not truly be universalised without it being in the mother tongue. If education were only imparted in English, only a handful of privileged children could access it. Two, the emotions of and deep connection to the mother tongue were vital if a child was to be correctly educated. It was from the mother tongue that knowledge was born. Apart from science-oriented subjects, music, dancing and other cultural activities were also considered an integral part of education at Shantiniketan. All these classes were conducted through live observation and independent thought rather than relying on textbook knowledge. Overall, Tagore’s educational philosophy claims that worthwhile education makes possible a life, navigating under the sign of an ideal unity, that is capable of cultural empathy. Influence of Tagore’s Shantiniketan Famous alumni of Shantiniketan include the likes of Amartya Sen and Satyajit Ray. They both have noted the profound impact Shantiniketan had on their lives and works. While contemporary education largely still follows the British method of education, Shantiniketan has influenced many alternative school systems in different parts of the country and the world. These alternative schools, like Tagore, believe that there is more to education than rote learning. They focus on imparting a lifestyle, not mere information. References Bhattacharya, Kumkum. Rabindranath Tagore: Adventure of ideas and innovative practices in education. Springer Science & Business Media, 2013. Chatterjee, Ramananda. “Rabindranath Tagore.” Writers Workshop, 1985. Das, Dreamsea. “Educational Philosophy of Rabindranath Tagore.” India: Department of Philosophy, Women’s College (2014). Pushpanathan, T. “Rabindranath Tagore’s philosophy of education and its influence on Indian education.” International journal of current research and academic review 1.4 (2013): 42–45. Tagore, Saranindranath. “Tagore, education, cosmopolitanism.” Asian interfaith dialogue (2003): 78–92.

Children absorb and retain information in different ways. Hence, it is essential to accommodate them in the classroom to ensure that all children learn best. This article lists the five most common ways of learning and how one can integrate them into the syllabus. Visual Learning: One of the most frequently used methods of learning is through visual input. Many children learn best when they can see information visually or observe a physical process. There are multiple tools teachers can use to engage these types of learners. Using a whiteboard to draw diagrams and sort information visually (like in a graph or list) is a cost-effective method. Another method is to include videos and films in the syllabus. Videos keep students focused on the subject and create a comfortable learning atmosphere. Agastya uses many videos and visual cues in its teaching material, especially in the Creativity Lab at Kuppam. There are multiple models, and visual activities children can observe and learn information from. Auditory Learning: The other sensory input that helps children learn better is auditory. Children who find this learning style most useful rely on their hearing and sound inputs. Music is a great tool to keep such children engaged. Turning formulae or processes (the how-tos in science and math) into poems or songs children can recite helps lodge information better in their brains. It is also a great way to memorise and recall information, coming in handy during standardised tests when they have to use their memory. A cost-effective method to help auditory learners is to make them read out material in class or prepare a speech on the topic. Their voice helps them internalise the subject matter better when they speak out loud. Agastya uses many audio-visual models and films for the same. We also use audiotapes as a tool for teaching. Linguistic Learning: Also called learning through reading and writing, linguistic learning is one of the most used teaching methods in Indian classrooms. These types of learners are drawn to expression through writing, reading articles or books, writing in diaries — just about anything that involves the written word. But what the Indian education system lacks is making effective use of this method. While there is a lot of reading and writing involved, it is often done with the purpose of rote memorisation, not understanding the concept. Thus a better way to incorporate linguistic learners is to give them time to research a topic and write essays elucidating their understanding of it. Another way is to encourage storybooks and storytelling in the class. This simplifies a concept for children and gives them the vocabulary with which they can internalise the topic. It is especially useful in subjects like history or science, where the chronology of events can be used to make a story. Agastya’s Library and its mobile wings encourage reading amongst children and develop storytelling skills. Kinesthetic Learning: Learning through physical activity is called kinesthetic learning. It is one of the tenets of the Agastya Way of learning, and an important teaching tool, especially for the younger ages. Active Learning is beneficial in many ways. The easiest way to accommodate these learners is gamifying the learning process. When teachers turn the subject into physical activity, especially as a competition, it motivates the children and makes the subject interesting. Kinesthetic learners rely on physical memory to internalise information. Making them move in specific ways or do an activity that requires physical movement helps them process the subject matter better. Agastya’s ActiLearn book is filled with such activities that emphasise learning by doing. Many live-action models at the Creativity Lab in Kuppam and physical game boards help the hands-on learning process. Learn more about how Agastya uses this method of learning through makerspaces here . Social Learning: Social learning, or interpersonal learning, involves learning in groups. Children often learn from each other, apart from learning from the teacher. Thus they need environments to collaborate or engage in discussions with their peers to learn better. Encouraging group activities is a way Agastya uses effectively to engage social learners. In smaller groups consisting of their peers, children feel less pressured to ask or answer questions. Thus they open up better, and can adequately participate in the activity, making for more effective learning. Class debates are another tool teachers can use with older children to keep them focused on a subject and learn more about it through dialogue. But a thing to keep in mind is that social learning is not for every child. Some children may be the opposite and prefer to learn on their own, or alone. If these children are pushed towards more socialisation, it may become a detriment to their learning. Thus a balance needs to be struck. These are the five most common learning styles children adopt to study and internalise a subject. Use the above-mentioned tips to integrate them into your learning material.

Written by Nethra Singhi Conventionally, education happens within the four walls of a classroom. In the same room, day in and day out, children and teachers tackle multiple essential concepts that would benefit from being observed in real life rather than from a textbook. It becomes a tedious process to go through every day and can suck the joy out of learning. A change in scenery is a good solution to this problem. In fact, taking classes in natural scenery is excellent for multiple reasons. Called outdoor education, this concept is being adopted by many non-conventional educational systems and is a cornerstone of Montessori education. What are the types of outdoor education? Outdoor education can happen in many forms. One way is taking students out during class to study or observe — especially when talking about plants or animals that they can watch outdoors. Another is a field trip or outdoor excursion. Yet another form of outdoor education is taking classes outdoors. It can also take the form of camp or weekend trips. In whatever form outdoor teaching happens, it has many benefits for children, especially those in kindergarten and primary schools. However, according to multiple studies, even adult education has improved with outdoor learning. Here are nine main reasons why: Benefits of outdoor education Supports child development: Studies have shown that students who learn outdoors develop: a sense of self, independence, confidence, creativity, decision-making and problem-solving skills, empathy towards others, motor skills, self-discipline and initiative. Fosters active, hands-on, inquiry-based learning: When children observe a phenomenon in real life, they are automatically curious about why it happens. This curiosity leads to greater interest. Moreover, learning outdoors provides ample opportunities to be hands-on — this way, they take charge of their own learning. Reduces stress levels: Being in a natural environment is good for mental health. It calms the mind and is a good stress-reliever. Thus it provides a beneficial backdrop for learning. Greater motivation and engagement: Physical activity outdoors stimulates children and relaxes them enough to be calm when back indoors. They are happier and more eager to learn once the excess energy is shaken off. This leads to greater engagement in class because they’re focused on the task at hand. Improves performance: Many studies have linked outdoor education to better performance in standardised tests and exams. Because of the above reason, children are more likely to understand the subjects taught and take a more active role in their learning. This leads to retaining concepts, analysing them correctly, and better answering questions in the exam paper. Builds a sense of community: When parents and townspeople are involved in the school’s outdoor activities, maybe in a camp or fair, it fosters the sense of community in children. They see the roles people play in a society and try to emulate the same. Enhances social skills: When working in groups, while playing a game, or doing an outdoor activity, children learn teamwork and cooperation. Their communication skills also improve, and they come to know how to connect with people from different walks of life. Makes children environmentally conscious: Being in nature and seeing how human activities affect the environment make children more motivated to live sustainably. When they know how the ecosystem works, they’ll do their best to preserve it. Makes room for interdisciplinary studies: Learning outdoors gives many segues into different subjects to which the concept is related. For instance, children learn about photosynthesis and plant reproduction while also learning how their practices can potentially harm the process. When star-gazing, they can learn about astronomy and aviation. There are multiple angles from which a world problem needs to be looked at, and this interdisciplinary approach will equip them with the ability to do so. How you can incorporate outdoor education into your curriculum There are multiple ways to incorporate outdoor learning into the syllabus. From taking class outdoors to making children observe plants and insects in the school’s backyard, there is not much investment schools need to make outdoor learning possible. Starting with a game that children can play outdoors is a fun way to introduce a concept and gain their attention and interest. Outdoor excursions or field trips to nearby farms, gardens etc., also help foster hands-on learning. If children learn how to plant a seed or take care of an animal, they’ll intuitively pay attention to how these things work and the science behind them. Organising a star-gazing night is another low-cost way an Agastya centre recently adopted, making children observe stars and constellations in groups. These are just a few of the many opportunities that make outdoor education possible. All that is needed is a little bit of creativity and devising activities that get the children to pay attention. This will help reap the benefits of outdoor learning and make school a memorable time for children.

The Philosophy of Education is a reflection on the nature, aims and problems of education. It is a branch of applied philosophy that borrows from epistemology, metaphysics, language etc. It looks at both the theoretical and practical aspects of education from a philosophical angle. Now, because educational practice is so vast and varied around the world, there are, of course, variations in the philosophy of education as well. In the last nine articles of this series, we’ve covered a handful of history’s most impactful educational philosophers, from Plato to Tagore. What did they have in common? And how do their thoughts on education coincide with the Agastya Way of Learning? This article rounds up the educational philosophy series by pondering upon these questions. We covered Plato, Confucius, al-Kindi, Erasmus, Bacon, Descartes, Locke, Rousseau and Tagore in the previous articles. All these philosophers have something in common regarding their thoughts on education. They all believed education was the founding stone of life, and to achieve specific goals in society, children were to be educated a certain way. The method manifested in different ways, stemming from the branch of philosophy they subscribed to or, in many cases, founded. But the purpose of education was the fundamental belief in the smooth functioning of societies through the personal development of its individuals. Many believed in the child’s capacity to learn and grow, whether inherent or nurtured. Hence, more emphasis was placed on creating an environment to support child development and the teacher’s role in creating and upkeeping this environment. Yet, these ideals are scarcely visible when one looks at the current education system. Instead of a space where children are encouraged to learn independently, there is a culture of spoonfeeding information and not emphasising developing the child’s ability to rationalise and reason. This is where the Agastya Way of Learning comes into play. We believe in the philosophers’ ideas of creating a learning space where children don’t just learn by rote but by doing. They are the central player in their education. The Agastya Way Of Learning The process of “Aah! Aha! Ha-Ha!” is called the Agastya Way of Learning. What does this stand for? The Aah indicates the curiosity one has about phenomena around them. The Aha is for when one conducts experiments and arrives at an explanation for their curiosity. The Ha-Ha stands for the joy gained during this process of learning. This is the tenet Agastya’s learning modules are based on. They are designed to aid the above process, ultimately resulting in the child getting invested in and taking responsibility for their own learning. It aims to spark curiosity, creativity and confidence in children. How? We conduct and promote hands-on learning through activities that engage a child. A good example of this is our Creativity Campus in Kuppam, where there are multiple spaces in the seat of nature (a la Shantiniketan) designed to create a calm, curious learning environment. All labs at the campus are filled with demonstrative models and learning models that a child can interact with, trying to understand why they behave the way they do. The principle of learning by doing is a must-follow at Agastya. Thus, lessons are conducted with an equal amount of reading and playing, incorporating a child’s sensory experiences and memories. This is followed in all learning centres of Agastya across the country. Children are put at the centre of education, as advocated by Rousseau, Locke, Bacon, etc. Teachers are guided to become guides on the child’s learning journey. They are trained to ask leading questions, encourage debate and discussion and nurture a child’s logical and social skills while teaching the fundamentals of the given subject and concept. Why Is Agastya’s Way Of Leaning Beneficial? Multiple studies have shown that active, hands-on, inquiry-based learning is one of the best-employed learning methods. This is Agastya’s core philosophy. This type of learning engages a child’s mind and allows them to understand a topic rather than merely memorise it. Hands-on learning has also been proven to improve test performance, class engagement, critical thinking and social skills in children. Thus, the Aah! Aha! Ha-Ha method is an innovative approach toward such learning, incorporating Indian and Western educational philosophies and providing the best of both worlds.

The Agastya’s Campus Creativity Lab at Kuppam is designed to provide children with the best learning environment and equipment. It strives to truly invoke children’s curiosity and enable them to learn by themselves instead of hand-feeding information that students learn by rote for the sole purpose of school. This series of articles aims to provide a glimpse of the different labs and spaces on the campus and how they aid the process of “Aah! Aha! Ha-Ha!” the Agastya Way of Learning. What does this stand for? The Aah indicates the curiosity one has about phenomena around them. The Aha is for when one conducts experiments and arrives at an explanation for their curiosity. The Ha-Ha stands for the joy and confidence gained during this learning process. The Math Park at the Campus Creativity Lab is dedicated to Srinivasa Ramanujan, the brilliant mathematician of India. It is inspired by Ramji Raghavan’s (the co-founder of Agastya) visit to Ramanujan’s wife, who mourned that nobody remembered her husband’s genius and contributions to the field of mathematics. Hence, through the park, Agastya hopes to keep his memory alive. The entrance to the math lab The Ramanujan Math Park is an outdoor learning space filled with life-size models, games and other interactive activities. Art, Design and Math blend at the Ramanujan Math Park to make learning fun and immersive. The main objective of the Math Park is to promote greater engagement with mathematics and understand the fundamentals of math. We achieve this by using hands-on interactive approaches through exhibits that demonstrate connections between math and other fields. Aerial view of the Ramanujan Math Park We aim to provoke greater engagement not only among students and teachers but also among the parents and the community at large. The idea is to make learning a community practice and use it to increase dialogue and discussion amongst the whole society. Students and teachers can look at it as cooperative learning, where they can discuss, use their hands and play while learning. The lab is designed this way to remove the fear barrier between the learners and the teachers in a conventional classroom. In a traditional classroom, teachers are often put in a place of authority, and the children are discouraged from engaging in dialogue with them or asking too many questions. Teachers fear they would not have time to discuss a topic in too much detail, lest they are unable to cover the whole syllabus. Thus, in the lab, they can use demonstrative and hands-on models to explain subjects more clearly and engage in fruitful discussions with their pupils. The lab helps the students connect what they’ve learned in the classroom with real-life situations. The math park propagates the prototyping of creative math models to improve methods of teaching. Hence, it is not about equations on the blackboard but about seeing math in nature and day-to-day life through interactive learning. In the words of Ramji Raghavan , “the Ramanujan Math Park uses tabletop models and life-size demonstrations that facilitate the Aah! Aha! Ha-Ha! Way of learning.” Inside the indoor lab connected to the Ramanujan Math Park, the models combine math with music, physics, art, architecture, and many other fields. At the end of the day, children see that math is not about hypothetical numbers and problem-solving but that math is everywhere, in everything. A model demonstrating Math in Music The Math Lab also houses imaginary exhibits on touch screens with geometric patterns, 3D models etc., that make a child curious about what’s happening, making them click on the I button to read more information. They invoke the curiosity that is the starting step of learning. One of the exhibits inthe Imaginary Exhibits Room Srinivasa Ramanujan embodies the spirit of curiosity, creativity, inclusion and inspiration. These aspects helped create the genius from the obscure government school that the world today remembers. The Agastya Ramanujan Math Park hopes to invoke the spirit of Ramanujan in visitors who leave with a new perspective that involves all these aspects.

Summer camps are a community where children come together to have fun while learning lifelong lessons. They help children start developing a sense of independence while trying new adventures. Agastya’s summer camps are known for their safe environment and the fun activities for kids that they provide. This month we kicked off summer camps in 103 centres in Maharashtra, Gujarat and Karnataka. More are going to start next month in North India, Tamil Nadu etc. So what do Agastya’s summer camps consist of? As established in many previous articles, Agastya’s philosophy of education is centred on active, hands-on experimental learning. Aah! Aha! Ha-Ha! is the journey we take a child on, from curiosity about a subject to a complete understanding of it through a series of activities and games. This philosophy of education continues to be a cornerstone even in Agastya’s summer camps. The duration of the centres ranges from 2 to 6 days, depending on the centres and the age of the children attending them. Children attending one of the many sessions at Agastya’s summer camp Activities in the camp are focused on creative learning of the sciences, keeping the child’s desire to learn alive even during school holidays, for instance, in one of the centres in Gujarat, Stone painting, Craftwork, Leaf painting, Low-cost model making etc. Many camps also celebrated World Earth Day on the 22nd of April this month. In Karnataka, 4th Std Student Neela Basarkod gave an excellent speech on the topic, citing the urgent need for everyone to take care of the environment and planet. In the Bagalkot centre, the festivities kicked off with the chief guest watering the plants at the centre. In Maharashtra, children made low-cost water feeders for birds. A bird feeder model by a child Overall, the activities are designed to make a child curious to learn even out of the classroom. These activities include learning how plants and machines work, have games surrounding many different topics, and provide an overall sense of learning that does not restrict the child or make it feel like a task to them. Joyous smiles at the inauguration of one of the summer camps Needless to say, children love the camp and approach it with a sense of wonder. Many have stated it as a core memory as part of their time with Agastya and thoroughly enjoyed the plethora of fun they had with their friends.

Are you worried that summer vacation means learning will take a backseat with your children? That need not be the case! With these 8 easy activities, you can ensure that your child does some summer learning while also having the summer fun! Art and craft Summer is synonymous with art and craft. It is a sure, easy and inexpensive way to keep children occupied and help their creative spirit grow. The sheer multitude of choices, from contemporary art forms like finger painting and blow painting to out-of-the-box craft ideas like paper quilling and DIY projects, can occupy kids the whole summer. You can look up plenty of such art and craft projects online with cheap materials readily available at home. Cooking Engaging children with cooking also gets you some help around the house while they learn survival skills and natural science. Teach them about the boiling point of water, why certain spices are mixed in first, what vegetable cooks faster, how baking soda works, etc. Voila, they’re also learning chemistry! Local Biodiversity One of the best ways to spend summer is to be in the seat of nature. Take your children to a park/garden near you and ask them to record the plants, animals and birds they see. They can also learn how to identify plants from leaf shapes. Take it a step further by making them in charge of growing a plant/flower at home from scratch, including seeding the plant. Ask them to take care of it and make observations every day — how tall has it grown, how many leaves and flowers, the pattern of leaves, whether it looks healthy etc. This will aid in developing their scientific temperament while teaching them about responsibility. Science experiments Home science experiments are a great way to spend summer. They provide a fun source of learning that invokes curiosity. Many easy science experiments can be conducted at home using everyday materials. Acti-Learn provides 70+ such activities that children can do within the comfort of four walls. Encourage your budding scientist with this tool! Treasure hunt and board games Game learning is one of the best ways to capture a child’s attention and ensure they understand the concept at hand. Thus treasure hunts, board games, and such provide an excellent opportunity for children to learn while playing. You can create word hunt games that aid language and vocabulary development while engaging the competitive spirit of children. There is plenty to be learnt from Monopoly, chess, checkers, palankuzhi , pachis i etc. Board games are also a great way to increase bonding in the family and help everyone have a fun time together. Reading Summer is the best time to awaken your child’s inner bookworm. With enough time on their hands and tasty snacks to eat, they’ll be more amenable to reading a book in the sun. Fiction stories in both English and vernacular languages aid the creative development of children while also improving their linguistic skills and vocabulary. Reading a book also teaches a child to focus and summarise points, helping develop their logical thinking and critical reasoning skills. Stargazing/ Birdwatching Gazing at the stars on nights children are too excited to sleep will help develop their knowledge of astronomy while calming them down and making them sleepy. Ask them to record how many big and small stars they can see, which constellations they can identify, and what all this tells them about space and the distance between them and the earth. Math with playing cards Uno or playing cards are a great way to develop counting and math skills in children. Create equations with cards and handmade plus/minus/multiplication/division signs and ask your child to solve them. Play games that involve mathematical analysis and strategy building. This includes Rummy, Solitaire, Bluff, Chaugadi etc. These are also a great way to increase family bonding and help everyone spend quality time together. Which of these activities will your child be the most interested in?