Nai Talim was popularly and correctly described as education through handicrafts. This was part of the truth. The root of this new education went much deeper. It lay in the application of truth and love in every variety of human activity, whether in individual life or a corporate one. The notion of education through handicraft rose from the contemplation of truth and love permeating life's activities. Love required that true education should be easily accessible to all and should be of use to every villager in his daily life. Such education was not derived from nor did it depend upon books. It had no relation to sectional religion. If it could be called religious, it was universal religion from which all sectional religions were derived. Therefore, it was learnt from the Book of Life which cost nothing and which could not be taken away from one by any force on earth.
H., 21-12-’47, p.480
I hold that true education of the intellect can only come through a proper exercise and training of the bodily organs, e.g. hands, feet, eyes, ears, nose, etc. In other words an intelligent use of the bodily organs in a child provides the best and quickest way of developing his intellect. But unless the development of the mind and body goes hand in hand with a corresponding awakening of the soul, the former alone would prove to be a poor lop-sided affair. By spiritual training I mean education of the heart. A proper and all-round development of the mind, therefore, can take place only when it proceeds pari passu with the education of the physical and spiritual faculties of the child. They constitute an indivisible whole. According to this theory, therefore, it would be a gross fallacy to suppose that they can be developed piecemeal or independently of one another.
The baneful effects of absence of proper coordination and harmony among the various faculties of body, mind and soul respectively are obvious. They are all around us; only we have lost perception of them owing to our present perverse associations. Take the case of our village folk. From their childhood upward they toil and labour in their fields from morning till night like their cattle in the midst of whom they live. Their existence is a weary endless round of mechanical drudgery unrelieved by a spark of intelligence or higher graces of life. Deprived of all scope for developing their mind and soul, they have sunk to the level of the beast. Life to them is a sorry bungle which they muddle through anyhow. On the other hand what goes by the name of education in our schools and colleges in the cities today is in reality only intellectual dissipation. Intellectual training is there looked upon as something altogether unrelated to manual or physical work. But since the body must have some sort of physical exercise to keep it in health, they vainly try to attain that end by means of artificial and otherwise barren system of physical culture which would be ridiculous beyond words if the result was not so tragic. The young man who emerges from this system can in no way compete in physical endurance with an ordinary labourer. The slightest physical exertion gives him a headache; a mild exposure to the sun is enough to cause him giddiness. And what is more, all this is looked upon as quite 'natural'. As for the faculties of the heart, they are simply allowed to run to seed or to grow anyhow in a wild undisciplined manner. The result is moral and spiritual anarchy. And it is regarded as something laudable!
As against this, take the case of a child in whom the education of the heart is attended to from the very beginning. Supposing he is set to some useful occupation like spinning, carpentry, agriculture, etc., for his education and in that connection is given a thorough comprehensive knowledge relating to the theory of the various operations that he is to perform and the use and construction of the tools that he would be wielding. He would not only develop a fine healthy body but also a sound, vigorous intellect that is not merely academic but is firmly rooted in and is tested from day to day by experience. His intellectual education would include a knowledge of mathematics and the various sciences that are useful for an intelligent and efficient exercise of his avocation. If to this is added literature by way of recreation, it would give him a perfect well-balanced, all-round education in which the intellect, the body and the spirit have all full play and develop together into a natural, harmonious whole. Man is neither mere intellect, nor the gross animal body, nor the heart or soul alone. A proper and harmonious combination of all the three is required for the making of the whole man and constitutes the true economics of education.
H., 8-5-’37, p.104
If we want to impart education best suited to the needs of villagers, we should take the Vidyapith to the villages. We should convert it into a training school in order that we might be able to give practical training to teachers in terms of the needs of villagers. You cannot instruct the teachers in the needs of villagers through a training school in a city. Nor can you so interest them in the condition of villages. To interest city-dwellers in villages and make them live in them is no easy task. I am finding daily confirmation of this in Segaon. I cannot give you the assurance that our year's stay in Segaon has made of us villagers or that we have become one with them for the common good.
Then as to primary education, my confirmed opinion is that the commencement of training by teaching the alphabet and reading and writing hampers their intellectual growth. I would not teach them the alphabet till they have had an elementary knowledge of history, geography, mental arithmetic and the art (say) of spinning. Through these three I should develop their intelligence. Question may be asked how intelligence can be developed through the takli or the spinning wheel. It can to a marvellous degree if it is not taught merely mechanically. When you tell a child the reason for each process, when you explain the mechanism of the takli or the wheel, when you give him the history of cotton and its connection with civilization itself and take him to the village field where it is grown, and teach him to count the rounds he spins and the method of finding the evenness and strength of his yarn, you hold his interest and simultaneously train his hands, his eyes and his mind. I should give six months to this preliminary training. The child is probably now ready for learning how to read the alphabet, and when he is able to do so rapidly, he is ready to learn simple drawing, and when he has learnt to draw geometrical figures and the figures of the birds etc., he will draw, not scrawl, the figures of the alphabet. I can recall the days of my childhood when I was being taught the alphabet. I know what a drag it was. Nobody cared why my intellect was rusting. I consider writing as a fine art. We kill it by imposing the alphabet on little children and making it the beginning of learning. Thus we do violence to the art of writing and stunt the growth of the child when we seek to teach him the alphabet before its time.
H., 5-6-’37, p.130
As to the necessity and value of regarding the teaching of village handicrafts as the pivot and centre of education I have no manner of doubt. The method adopted in the institutions in India I do not call education, i.e. drawing out the best in man, but a debauchery of the mind. It informs the mind anyhow, whereas the method of training the mind through village handicrafts from the beginning as the central fact would promote the real, disciplined development of the mind resulting in conservation of the intellectual energy and indirectly also the spiritual.
H., 5-6-’37, p.131
In my scheme of things the hand will handle tools before it draws or traces the writing. The eyes will read the pictures of letters and words as they will know other things in life, the ears will catch the names and meanings of things and sentences. The whole training will be natural, responsive, and therefore the quickest and the cheapest in the land. The children of my school will therefore read much more quickly than they will write. And when they write they will not produce daubs as I do even now (thanks to my teachers) but they will trace correct letters even as they will trace correct figures of the objects they may see. If the schools of my conception ever come into being, I make bold to say that they will vie with the most advanced schools in quickness, so far as reading is concerned, and even writing if it is common ground that the writing must be correct and not incorrect as now is in the vast majority of cases.
H., 28-8-’37, p.225
The course of primary education should be extended at least to seven years and should include the general knowledge gained up to the matriculation standard less English and plus a substantial vocation.
For the all-round development of boys and girls all training should so far as possible be given through a profit-yielding vocation. In other words vocations should serve a double purpose—to enable the pupils to pay for his tuition through the products of his labour and at the same time to develop the whole man or woman in him or her through the vocation learnt at school.
Land, buildings and equipment are not intended to be covered by the proceeds of the pupil's labour.
All the processes of cotton, wool and silk, commencing from gathering, cleaning, ginning (in the case of cotton), carding, spinning, dyeing, sizing, warp-making, double-twisting, designing and weaving, embroidery, tailoring, paper-making, cutting, bookbinding, cabinet-making, toy-making, gar-making are undoubted occupations that can easily be learnt and handled without much capital outlay.
This primary education should equip boys and girls to earn their bread by the State guaranteeing employment in the vocations learnt or by buying their manufactures at prices fixed by the State.
H., 2-10-’37, p.282
But as a nation we are so backward in education that we cannot hope to fulfill our obligations to the nation in this respect in the given time during this generation, if the programme is to depend on money. I have therefore made bold, even at the risk of losing ail reputation for constructive ability, to suggest that education should be self-supporting. By education I mean an all-round drawing out of the best in child and man—body, mind and spirit. Literacy is not the end of education nor even the beginning. It is only one of the means whereby man and woman can be educated. Literacy in itself is no education. I would therefore begin the child's education by teaching it a useful handicraft and enabling it to produce from the moment it begins its training. Thus every school can be made self-supporting, the condition being that the State takes over the manufactures of these schools.
I hold that the highest development of the mind and the soul is possible under such a system of education. Only every handicraft has to be taught not merely mechanically as is done today but scientifically, i.e. the child should know the why and the wherefore of every process. I am not writing this without some confidence, because it has the backing of experience. This method is being adopted more or less completely wherever spinning is being taught to workers. I have myself taught sandal-making and even spinning on these lines with good results. This method does not exclude a knowledge of history and geography. But I find that this is best taught by transmitting such general information by word of mouth. One imparts ten times as much in this manner as by reading and writing. The signs of the alphabet may be taught later when the pupil has learnt to distinguish the wheat from the chaff and when he has somewhat developed his or her tastes. This is a revolutionary proposal but it saves immense labour and enables a student to acquire in one year what he may take much longer to learn. This means all-round economy. Of course the pupil learns mathematics whilst he is learning his handicraft.
I attach the greatest importance to primary education which according to my conception should be equal to the present matriculation less English. If all the collegians were all of a sudden to forget their knowledge, the loss sustained by the sudden lapse of the memory of say a few lakhs of collegians would be as nothing compared to the loss that the nation has sustained and is sustaining through the ocean of darkness that surrounds three hundred millions. The measure of illiteracy is 110 adequate measure of the prevailing ignorance among the millions of villagers.
I would revolutionize college education and relate it to national necessities. There would be degrees for mechanical and other engineers. They would be attached to the different industries which should pay for the training of the graduates they need. Thus the Tatas would be expected to run a college for training engineers under the supervision of the State, the mill associations would run among them a college for training graduates whom they need. Similarly for the other industries that may be named. Commerce will have its college. There remain arts, medicine and agriculture. Several private arts colleges are today self-supporting. The State would, therefore, cease to run its own. Medical colleges would be attached to certified hospitals. As they are popular among moneyed men they may be expected by voluntary contributions to support medical colleges. And agricultural colleges to be worthy of the name must be self-supporting. I have a painful experience of some agricultural graduates. Their knowledge is superficial. They lack practical experience. But if they had their apprenticeship on farms which are self-sustained and answer the requirements of the country, they would not have to gain experience after getting their degrees and at the expense of their employers.
H., 31-7-’37, p.197
Given the right kind of teachers, our children will be taught the dignity of labour and learn to regard it as an integral part and a means of their intellectual growth, and to realize that it is patriotic to pay for their training through their labour. The core of my suggestion is that handicrafts are to be taught, not merely for productive works, but for developing the intellect of the pupils. Surely, if the State takes charge of the children between seven and fourteen, and trains their bodies and minds through productive labour, the public schools must be frauds and teachers idiots, if they cannot become self-supporting.
H., 11-9-’37, p.256
We have up to now concentrated on stuffing children's minds with all kinds of information, without ever thinking of stimulating and developing them. Let us now cry a halt and concentrate on educating the child properly through manual work, not as a side activity, but as the prime means of intellectual training.
H., 18-9-’37, p.261
In the schools I advocate, boys have all that boys learn in high schools less English but plus drill, music, drawing, and, of course, a vocation.
H., 18-9-’37, p.42
I am a firm believer in the principle of free and compulsory primary education for India. I also hold that we shall realize this only by teaching the children a useful vocation and utilizing it as a means for cultivating their mental, physical and spiritual faculties. Let no one consider these economic calculations in connection with education as sordid, or out of place. There is nothing essentially sordid about economic calculations. True economics never militates against the highest ethical standard, just as all true ethics to be worth its name must at the same time be also good economics.
H., 9-10-’37, p.292
What kind of vocations are the fittest for being taught to children in urban schools? There is no hard and fast rule about it. But my reply is clear. I want to resuscitate the villages of India. Today our villages have become a mere appendage to the cities. They exist, as it were, to be exploited by the latter and depend on the latter's sufferance. This is unnatural. It is only when the cities realize the duty of making an adequate return to the villages for the strength and sustenance which they derive from them, instead of selfishly exploiting them, that a healthy and moral relationship between the two will spring up. And if the city children are to play their part in this great and noble work of social reconstruction, the vocations through which they are to receive their education ought to be directly related to the requirements of the villages. So far as I can see the various processes of cotton manufacture from ginning and cleaning of cotton to the spinning of yarn, answer this test as nothing else does. Even today cotton is grown in the villages and is ginned and spun and converted into cloth in the cities. But the chain of processes which cotton undergoes in the mills from the beginning to the end constitutes a huge tragedy of waste in men, materials and mechanical power.
My plan to impart primary education through the medium of village handicrafts like spinning and carding etc. is thus conceived as the spear-head of a silent social revolution fraught with the most far- reaching consequences. It will provide a healthy and moral basis of relationship between the city and the village and thus go a long way toward eradicating some of the worst evils of the present social insecurity and poisoned relationship between the classes. It will check the progressive decay of our villages and lay the foundation of a juster social order in which there is no unnatural division between the 'haves' and 'have-nots' and everybody is assured of a living wage and the right to freedom. And all this would be accomplished without the horrors of a bloody class war or a colossal capital expenditure such as would be involved in the mechanization of a vast continent like India. Nor would it entail a helpless dependence on foreign imported machinery or technical skill. Lastly, by obviating the necessity for highly specialized talent, it would place the destiny of the masses, as it were, in their own hands. But who will bell the cat? Will the city-folk listen to me at all? Or, will mine remain a mere cry in the wilderness? Replies to these and similar questions will depend more on lovers of education living in cities than on me.
H., 9-10-’37, p.293
If such education is given, the direct result will be that it will be self-supporting. But the test of success is not its self-supporting character, but that the whole man has been drawn out through the teaching of the handicraft in a scientific manner. In fact I would reject a teacher who would promise to make it self-supporting under any circumstances. The self-supporting part will be the logical corollary of the fact that the pupil has learnt the use of every one of his faculties. If a boy who works at a handicraft for three hours a day will surely earn his keep, how much more a boy who adds to the work a development of his mind and soul!
H., 11-6-’38, p.143
This basic education has grown out of the atmosphere surrounding us in the country and is in response to it. It is, therefore, designed to cope with that atmosphere. This atmosphere pervades India's seven hundred thousand villages and its millions of inhabitants. Forget them and you forget India. India is not to be found in her cities. It is in her innumerable villages.
The following are the fundamentals of basic education:
H., 2-11-’47, p.393
All instruction must be linked with some basic craft. When you are imparting knowledge to a child of 7 or 10 through the medium of an industry, you should, to begin with, exclude all those subjects which cannot be linked with the craft. By doing so from day to day you will discover ways and means of linking with the craft many things which you had excluded in the beginning. You will save your own energy and the pupil's if you follow this process of exclusion to begin with. We have today no books to go by, no precedents to guide us. Therefore we have to go slow. The main thing is that the teacher should retain his freshness of mind. If you come across something that you cannot correlate with the craft, do not fret over it and get disheartened. Leave it, and go ahead with the subjects that you can correlate. May be another teacher will hit upon the right way and show how it can be correlated. And when you have pooled the experience of many, you will have books to guide you, so that the work of those who follow you will become easier.
How long, you will ask, are we to go on with this process of exclusion. My reply is, for the whole life-time. At the end you will find that you have included many things that you have excluded at first, that practically all that was worth including has been included, and whatever you have been obliged to exclude till the end was something very superficial that deserved exclusion. This has been my experience of life. I would not have been able to do many things that I have done if I had not excluded an equal number.
Our education has got to be revolutionized. The brain must be educated through the hand. If I were a poet, I could write poetry on the possibilities of the five fingers. Why should you think that the mind is everything and the hands and feet nothing? Those who do not train their hands, who go through the ordinary rut of education, lack 'music' in their life. All their faculties are not trained. Mere book knowledge does not interest the child so as to hold his attention fully. The brain gets weary of mere words, and the child's mind begins to wander. The hand does the things it ought not to do, the eye sees the things it ought not to see, the ear hears the things it ought not to hear, and they do not do, see, or hear, respectively, what they ought to. They are not taught to make the right choice and so their education often proves their ruin. An education which does not teach us to discriminate between good and bad, to assimilate the one and eschew the other is a misnomer.
The old idea Was to add a handicraft to the ordinary curriculum of education followed in the schools. That is to say, the craft was to be taken in hand wholly separately from education. To me that seems a fatal mistake. The teacher must learn the craft and correlate his knowledge to the craft, so that he will impart all that knowledge to his pupils through the medium of the particular craft that he chooses.
Take the instance of spinning. Unless I know arithmetic I cannot report how many yards of yarn I have produced on the takli, or how many standard rounds it will make or what is the count of the yarn that I have spun. I must learn figures to be able to do so, and I also must learn addition and subtraction and multiplication and division. In dealing with complicated sums I shall have to use symbols and so get my algebra. Even here, I would insist on the use of Hindustani letters instead of Roman.
Take geometry next. What can be a better demonstration of a circle than the disc of the takli ? I can teach all about the circle in this way, without- even mentioning the name of Euclid.
Again, you may ask how I can teach my child geography and history through spinning. Some time ago I came across a book called Cotton—The Story of Mankind. It thrilled me. It read like a romance. It began with the history of ancient times, how and when cotton was first grown, the stages of its development, the cotton trade between the different countries and so on. As I mention the different countries to the child, I shall naturally tell him something about the history and geography of these countries. Under whose reign the different commercial treaties were signed during the different periods? Why has cotton to be imported by some countries and cloth by others? Why can every country not grow the cotton it requires? That will lead me into economics and elements of agriculture. I shall teach him to know the different varieties of cotton, in what kind of soil they grow, how to grow them, from where to get them, and so on. Thus takli spinning leads me into the whole history of the East India Company, what brought them here, how they destroyed our spinning industry, how the economic motive that brought them to India led them later to entertain political aspirations, how it became a causative factor in the downfall of the Moghuls and the Marathas, in the establishment of the English Raj5 and then again in the awakening of the masses in our times. There is thus no end to the educative possibilities of this new scheme. And how much quicker the child will learn all that, without putting an unnecessary tax on his mind and memory.
Let me further elaborate the idea. Just as a biologist, in order to become a good biologist must learn many other sciences besides biology, basic education, if it is treated as a science, takes us into interminable channels of learning. To extend the example of the takli, a pupil teacher, who rivets his attention not merely on the mechanical process of spinning, which of course he must master, but on the spirit of the thing, will concentrate on the takli and its various aspects. He will ask himself why the takli is made out of a brass disc and has a steel spindle. The original takli had its disc made anyhow. The still more primitive takli consisted of a wooden spindle with a disc of slate or clay. The takli has been developed scientifically, and there is a reason for making the disc out of brass and the spindle out of steel. He must find out that reason. Then, the teacher must ask himself why the disc has that particular diameter, no more and no less. When he has solved these questions satisfactorily and has gone into the mathematics of the thing, your pupil becomes a good engineer. The takli becomes his Kamadhenu—the 'cow of plenty'. There is no limit to the possibilities of knowledge that can be imparted through this medium. It will be limited only by the energy and conviction with which you work. You have been here for three weeks. You will have spent them usefully if it has enabled you to take to this scheme seriously, so that you will say to yourself, 'I shall either do or die'.
I am elaborating the instance of spinning because I know it. If I were a carpenter, I would teach my child all these things through carpentry, or through cardboard work if I were a worker in cardboard.
What we need is educationists with originality, fired with true zeal, who will think out from day to day what they are going to teach their pupils. The teacher cannot get this knowledge through musty volumes. He has to use his own faculties of observation and thinking and impart his knowledge to the children through his lips, with the help of a craft. This means a revolution in the method of teaching, a revolution in the teacher's outlook. Up till now you have been guided by inspectors' reports. You wanted to do what the inspector might like so that you might get more money yet for your institutions or higher salaries for yourselves. But the new teacher will not care for all that. He will say, 'I have done my duty by my pupil if I have made him a better man and in doing so I have used all my resources. That is enough for me.'
H., 18-2-’39, p.14-15
This education is meant to transform village children into model villagers. It is principally designed for them. The inspiration for it has come from the villages. Congressmen who want to build up the structure of Swaraj from its very foundation dare not neglect the children. Foreign rule has unconsciously, though none the less surely, begun with the children in the field of education. Primary education is a farce designed without regard to the wants of the India of the villages and for that matter even of the cities. Basic education links the children, whether of the cities or the villages, to all that is best and lasting in India. It develops both the body and the mind, and keeps the child rooted to the soil with a glorious vision of the future in the realization of which he or she begins to take his or her share from the very commencement of his or her career in school.
Constructive Programmes, 1961, p.18