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This paper analyses the development of UNESCO's Mahatma Gandhi Institute on Education for Peace and Sustainable Development (MGIEP), examining its record from global, national and institutional perspectives. The global perspective encompasses challenges to UNESCO's attempts to articulate a distinctive, humanistic vision in competition with other multilateral bodies. The national perspective relates to India, which hosts MGIEP, provides the bulk of its funding and exerts significant influence over its governance. Consideration is also given to the relationship between MGIEP's work and Mahatma Gandhi's ideas. Finally, the institutional perspective relates both to the author's own experience with MGIEP, and to information gained through interviews with others involved with the institute. It is argued that MGIEP's story illuminates challenges to attempts, within India and internationally, to sustain a humanistic vision of education in the face of powerful countervailing interests. [ABSTRACT FROM AUTHOR]

The Child-Centred Approach (CCA) is increasingly promoted within India and internationally as a response to the challenge of delivering quality education. From identifying and examining Indian indigenous and global concepts of CCA within traditional and contemporary child-centred pedagogic discourse, this paper reveals the complexities of underlying agendas within the domestic and international setting and the implications of this for the integration of CCA and the ‘child-centred’ teacher in India. Based on empirical analysis of teachers’ interviews, the findings demonstrate that the role of the teacher continues to be largely overlooked in spite of a willingness from teachers to engage within the child-centred pedagogic discourse. Disempowerment, a lack of autonomy and limited professional status are highlighted. Therefore, this paper calls for the rediscovery of the ‘child-centred’ teacher to advance from within the nation. Without this, it is asserted that the authenticity of the CCA model will continue to be compromised, and with it, any indigenous expressions of a similar epistemology will be fundamentally restricted. [ABSTRACT FROM PUBLISHER]

Studies to date show how low-fee private (LFP) schools, including unrecognised ones, have gained practical legitimacy and continue to increase in number. However, little explanation is offered regarding the legal legitimacy of such unrecognised LFP schools. This paper intends to fill this gap by examining the legal legitimacy of unrecognised schools in Delhi whose actual existence was challenged by the Delhi High Court and the Right to Education Act, 2009. The paper also illustrates the practical legitimacy of unrecognised schools by comparing perspectives of different actors (the government, NGOs and managers, teachers and parents at nine unrecognised schools in Delhi) based primarily on the author’s interviews with these actors. [ABSTRACT FROM AUTHOR]

Efforts to improve the 'quality' of education for all in government primary schools in India have seen a shift towards child-centred teaching. This paper examines the 'Joyful Learning' programme, an example of a pedagogic reform implemented in rural primary schools in the southern Indian state of Karnataka. Through an empirical analysis of teachers' pedagogic discourses, I explore what it means to introduce child-centred pedagogic principles in low-income, rural Indian contexts. Of particular interest to this paper is how new forms of pedagogic control in child-centred approaches might be understood and mediated by teachers. The analysis reveals how the social controls of knowledge acquisition can remain unchallenged, and hidden, by the rhetoric of this child-centred pedagogy. The discussions reflect on the need for more complex and contextual considerations of pedagogy in attempts to achieve 'quality' universal education. [ABSTRACT FROM AUTHOR]

In addition to the proliferation of private, fee-paying schools in India, non-governmental organisations (NGOs) play an important role in providing educational services, especially in un-served and under-served communities. This paper uses qualitative research to critically examine the nature and potential of NGO provision of primary schooling in India. In particular, it explores the contributions of one NGO programme which has sought to increase access for socially and economically marginalised children by establishing and providing support for small, rural, multigrade schools. The paper argues that NGO programmes like these have had positive impacts in terms of both access and quality because, firstly, the programmes are small-scale and locally rooted, and secondly, their organisation allows for greater flexibility and room for innovation in areas such as curriculum design, teacher education, and school networking than is commonly possible within government schools. [ABSTRACT FROM AUTHOR]

This paper examines whether the recent growth in 'low-fee private' (LFP) schools is able to promote Education for All by being accessible to the poor. Based primarily on a 13-village survey of 250 households and visits to 26 private and government schools in rural Uttar Pradesh, India, this paper explores who 'chooses' private schooling, in the light of the well-documented failure of the government school system. In particular, the paper explores the issue of whether private provision is affordable and accessible to poor rural parents. It finds that LFP school costs are unaffordable for over half of the sampled children, including the majority of low caste and Muslim families. It also finds that while LFPs are greatly preferred under current conditions, what parents actually want is a well-functioning government school system. [ABSTRACT FROM AUTHOR]

This paper explores the cultural and economic strategies of educated but un/under‐employed young Muslim men aged between 20 and 34 in a village in western Uttar Pradesh, north India. Drawing on Connell's gender theory, the paper demonstrates how economic and political forces shape Muslim young men's strategies. The paper distinguishes between ‘school‐educated’ men, some of whom had studied in madrasahs for long periods, and the ‘madrasah‐educated’. Concentrating on school‐educated men, we discuss their perceptions of education, and how these relate to their search for a respectable masculinity and what they regard as ‘good work’. We also show how uneducated Muslim young men with alternative visions of education criticise the strategies of their educated peers. We use this account of Muslim young men's practices to emphasise the value of a culturally sensitive political economy approach to the analysis of threatened masculinities. [ABSTRACT FROM PUBLISHER]

The present paper, based on an ethnographic study of a government school and a low-cost private school in Andhra Pradesh, India, argues that the students of a government school and a private school have two different worlds and are socialised differently. As children progress from childhood to adolescence, the transition is accompanied by increased responsibilities, cognitive maturity and behavioural changes. At home, socio-economic status, parental educational levels, family atmosphere and household survival strategies influence the way children perceive the world. At school, teachers and peer-group relationships play a cardinal role in moulding children differently. However, family, peers and school are not distinct arenas, but inter-related, and together contribute in shaping the child. [ABSTRACT FROM PUBLISHER]

Schooling is not a benign process, rather the choice of schooling is often an opportunity for marginalised groups to creatively express particular sets of values in an attempt to gain distinction. Educational attainments carry the potential to open up a range of employment opportunities, but even if these options fail due to structural constraints, particular types of schooling are socially valued for the lifestyles, culture and values they inculcate. This paper, based on field research in Jharkhand, India, explores how people of different social categories make educational choices, focusing particularly on the gendered nature of both their aspirations and strategies for gaining distinction. The experience of state-run schooling is compared to private (including mission) education, both in the locality and at a distance, the latter often perceived to provide higher-quality English education by both parents and children. [ABSTRACT FROM AUTHOR]

The transformational power of education is considered crucial to improving life outcomes. However, girls in rural India often still face barriers to learning. The literature notes economic and socio-cultural barriers to girls' education which both mediate, and are affected by, parental aspirations. This research explored the aspirations for girls' education of members of a grassroots microfinance organisation in rural Bihar through one-on-one interviews and focus group discussions. Economic factors, such as increased awareness of employment opportunities and changing financial situations enabled mothers to act on their pre-existing aspirations for daughters' education, supported by shifts in the requirement of higher levels of education for marriage. Mothers also emphasised the potential for education to enhance their daughters' wellbeing as influencing their aspirations. Therefore, policymakers must prioritise education that has a socially transformative agenda, as well as providing support to tackle economic and socio-cultural barriers to girls' education. [ABSTRACT FROM AUTHOR]

This article explores the combination of education and affirmative action in challenging historic inequalities faced by adivasis, or indigenous peo-ples, living in a remote region of Eastern India. We show how the com-bined effects of education and affirmative action can act as a 'contradictory resource'. On the one hand, policies of affirmative action are enabling young educated adivasis - the children of subsistence farm-ers and manual labourers - to benefit from the creation of new, rural state jobs. We show how without affirmative action, such jobs may well have been monopolised by a local elite of higher castes. On the other hand, we argue several conservative processes have accompanied these changes. First, the reserved jobs secured by adivasis are relatively badly paid and insecure. Second, these jobs have not enabled relative progress for adivasis vis-à-vis traditional elites who are moving out of rural areas and diversifying their livelihoods. Third, young educated adivasis have begun to emulate the norms, values and ways of life of the local elite. This 'culture of emulation' is fostering new inequalities between edu-cated adivasis and their poorer kin, who face increasing proletarianisa-tion. The contradictory resource, we argue, concerns not only inequalities in accessing certain jobs, but also the creation of new forms of differentiation among historically marginalised people. We conclude by setting these findings within the wider complex relations emerging between caste, ethnicity and class in contemporary India. [ABSTRACT FROM AUTHOR]

The education exclusion of pastoralists is increasingly recognised as a critical area for attention in progress towards Education For All. This article sets out two interlinked propositions as to what underlies barriers to education inclusion for pastoralists in India: a conflation of ‘education’ with schooling; and ambiguity over whether pastoralism is a relevant contemporary livelihood. Taking an adverse incorporation and social exclusion perspective on marginality, policy narratives of education inclusion are explored using its construct of ‘terms of inclusion’. Empirical evidence showing how pastoralism and formal education intersect demonstrates multi-faceted exclusions which simultaneously drive demand for schooling and impose highly adverse terms of incorporation for pastoralism in the globalising economy. Policy strategies currently undervalue ‘education’ as situated learning with a crucial role in pastoralist livelihood sustainability, recognition of which is essential to considering how such ‘education’ can interface with institutional arrangements and tackling the delegitimisation of pastoralism by hegemonic, place-based schooling. [ABSTRACT FROM AUTHOR]