Sunday, 9 March 2014




         (Publication of an educational and literary journal)


                   (Publication of a grammar course book)    


 3. स्वच्छताग्रह 

4. हम सब प्रत्येक, पेड़ लगाएं  एक 



INDIA REDEEMING -education & literary quarterly

Communication is to education what water is to roots. Exactly so is literature to education. A steady perseverance in the practice of communication skill turns it into creative communication. The sap of creative communication carries intellectual nourishment to the different budding branches of learning.

Our education begins with the first interactive caress from mother much before we have attained our fair share of acuity. The mother starts to convert her animal baby into a human being out of an instinctive sense of love and care for its proper upbringing. She spontaneously furthers to educate her baby on the members of family and the articles of household by different means and methods of communication. She does so to establish its educative links with the family world. The child grows more articulate through the eloquence of gurgles and smiles; by gestures of approval and disapproval.  This is the most creative phase of learning in the life of a person as it has no competitors to contend with and no particular aims to achieve. It is in the later stages of life when the inborn inclination to creativity and originality gives way to unnatural competitiveness and mind dumbing simulations that a person goes bankrupt of the inner resources. The fact that a child firmly feels as a social entity in general and a part of his family group in particular is the A grade certification of its basic home education.
As the domain of a growing child’s education extends from family to society, the need for communication also rises proportionately. It falls to the system to meet that need in an earnest way. Unfortunately, that is not forthcoming in the measure expected. Some even suffer from identity crisis throughout their life if this need isn’t met at the earliest. Likewise others, who luckily enjoy some level of the skill, may also suffer creativity degeneration if they don’t get a platform to feel and to feed their impulse of new thoughts and emotions. In that case, all they can do is leave things to chance.
Must that be so?
Not really, as the close relationship between communication, education and literature, drawn earlier, strongly suggests. We had better avail of this fund of knowledge to create the needed opportunity than always leave things to chance.
I believe that a literary journal will answer the need best because of the unitary nature of communication-education-literature complex.
Accordingly, our education & literary quarterly solemnly promises to cater for all ability ranges from readers; writers to teachers to the taught, in a word, to all conscientious citizens. That will bring all concerned citizens into the fold of India Redeeming, certainly little appreciated but the top most priority of our incessantly suffering nation.
Finally, leaning on the Keats exuberance, I may exult that publishing a journal on education and literature is truly a-thing-of-beauty-is-a-joy-for-ever.
Now, that is the Culture of Creative Communication, isn’t it? 




INTRODUCTION:   The main objective of teaching English as a second language in India is to nurture communicative competence in learners so that it may facilitate their learning of all kinds. Whether one aims at sharpening the skill of reading, writing, speaking and listening or sets out to hone up the cognitive and the creative aspect of language, s/he could ill afford to stick to a single method of teaching/learning language. For example, the direct method (originated in France and approved by International Phonetic Association of France) –- that almost bypasses rules and practices of grammar as it is based on the philosophy “ Fluency in reading and facility in writing follow fluency in speech”—may fail students in terms of  literary aspects of language.  Likewise the grammar-translation method (Foger Aschem & William bath) or bilingual method (by C.J.Dodson) may miss out on tapping into the instinctive learning potential of students.
The students in their early age or initial stages of learning language are natural and instinctive learners. They must be administered to cognitive and creative techniques of learning and those with logically developed faculty for learning need to be freed from many vernacular interventions before they get stuck in the groove of arbitrariness of learning and teaching practices.      



The Integral and Spontaneous Methodology of teaching English is based on the philosophy that the skill of writing and speaking in the case of beginners and the mediocre doesn’t allow for any particular grading. One can write as much as one can speak right from the word go until they develop ears for the silent and unsaid words and eyes for the invisible meaning of sentences over long hours of practice.

The integral and spontaneous method of learning language has been well researched in the backdrop of many prevalent theories of learning languages. For example, in general theory of learning language (Kreshan 1981), that makes a basic distinction between two processes i.e. learning language through formal instruction in the classroom and acquisition of it outside in natural setting. Acquisition occurs with reference to speaking and listening; and formal instruction generally takes place in the classroom with respect to reading and writing.

Key principles of the integral and spontaneous methodology of teaching English

  1. The conceptual and functional grammatical approach to communication.
  2. The interdisciplinary approach to learning/teaching English.

a.   The art of making notes while reading texts.

b.   The art of taking notes while listening to a lecture.

Materials & Methods 

Venue: Satyan School of Languages, Solan
A class of 30 students (8th to 12th) (beginners) was divided into three groups.
All of them were kept under observation for two months while being taught and simultaneously guided through three different methods of teaching language.

Group-1.    First group was taught through the direct method almost bypassing the rules and practices of grammar.

Group-2.   This group was taught through bilingual method and grammar method.

Group-3.  The students of this session were introduced to the Integral and Spontaneous Method of teaching languages. What sit at the heart of the method is the grammar workbook ‘CREATIVE COMMUNICATION GRAMMAR COURSE and innovations in teaching (developed by GESM guild).
After two months of observation, the three groups were tested for their overall communicative competence.

The evaluation criteria source

A standard reading comprehension passage 
(THE BLUE UMBRELLA, a story by Ruskin Bond and ECONOMICS IS NO NATURAL SCIENCE , an essay by Dr. S K Shukla)
Audio-visual aid 5 minutes in which students were examined for their listening skill
Writing a short essay 100 words on MY VILLAGE / MY CITY
Result :
   Students :30

Group-1.  (10)

Group-2   (10)

Group-3  (10)

    Direct Method

The level of speaking and listening skill: 3 students improved 60%

The writing and reading comprehension : 4 students improved 60%

Bilingual Method

The speaking and listening skill: 4 students improved 60%

The writing and reading comprehension :
5 students improved 70%

Integral Method
( conceptual and interdisciplinary approach)

The speaking and listening skill : 8 students improved 90%

The writing and reading comprehension : 8 students improved 80%


The students of third group scored over the others in many respects.
1st group general observation:
 They attained a certain level of fluency but were found deficient in writing.

2nd group general observation:
The students of this group were found improved better than the first group in terms of reading and writing skill

3rd group general observation:
The students were found equally good at writing and speaking.
  1. This group students enjoyed good reading comprehension.
  2. The cognitive and the creative development were observed more improved in this group in terms of speaking, reading, listening and writing comprehension.
  3. The students of this group were found way better grounded in denotative and connotative understanding of language.


 3. स्वच्छताग्रह


       हम सब प्रत्येक, पेड़ लगाएं एक 
                               Education and Society
Humans are born with an ‘education’ spoon in their mouth. Unlike other living creatures on earth, we are blessed with a special faculty for educating ourselves, by all creative ways and means. Nature is like a mother who remains unbiased in giving all of her children an equal potential for learning and growth in life. Except for some reasons beyond man’s understanding, it is due to the frailties of human nature or character that all children don’t get equal opportunities to fully realize their inborn potential for success. Hence, there has been a gap between the rich and the poor, growing wider, day by day, across the world.
It seems unlikely that the increase in billionaires will be quite in proportion with the decrease in the number of the poor of this planet in the foreseeable future.          
We cannot make a true success of anything in life unless we understand how to succeed in line with Nature’s sustainable ways of development; that means we must not only make success possible for one and all, but also make sure that peace follows in the wake of prosperity. This could be possible if we use our gift of natural capacity to develop through our career in an egalitarian like manner. Peace will never follow prosperity unless we wake up to the fact that we cannot develop in the real sense, by running counter Nature and the natural ways.    
Unfortunately, Man is walking a fine line between development and death—uncontrolled development of materialism and premature death of our planet earth. Isn’t it all clearly the result of our headless exploitation of natural resources in the name of development?
We embark upon the journey of our personal growth and development in life with the first step towards gaining education. Our education, that comprises both the formal and the informal, lends itself well to our overall success in life. The formal education of ours has at its heart a conscious and planned process of learning in academic establishments like schools, colleges and universities; whereas our informal education mainly involves a conscious or subconscious absorbing of knowledge from our dawn-till-dusk experiences of everyday life. It is through education that we get opportunities to tap into the collective wisdom and knowledge of the world. Education not only enables us to understand what has been known since the dawn of human civilization, but also inspires us to know what is yet to be known in the whole universe. 
Our education finds fulfillment after we have created new knowledge of any kind, pushing back the boundaries of human knowledge, that is to say. But we cannot fulfill ourselves through education if our education doesn’t help us develop in all manner of ways. Education should inspire in us a true spirit for enquiry into who we are, what is the purpose of our life and what is our individual stake in society. Above all, it must help us advance our understanding of all the institutions of society that we need to interact with in the course of living. If our education helps us progress on all fronts of life, only then will it complete us as human beings. This onward march of life of an individual is relative to that of the society’s that s/he lives in.
An individual cannot go far, growing apart from his society.  No one can succeed without the help of others in society. On our way to success, on the one side, we are bound to have the need of society in more ways than one. When we are a success, on the other side, our society also needs us, in an equal measure, for the smooth run of it. Therefore, as the principle of give and take becomes a necessary condition for the holistic growth of both an individual and his society, we cannot fulfill ourselves through education by ‘going’ and ‘growing’ away from our society.
This symbiotic relationship between an individual and his society gives rise to the values of service and sacrifice in any kind of society on earth. These values it is that lay the very foundation of a fair and just society of the world.
The question arises as to what can sustain these values in the frame of a social system.
No doubt, the onus lies on every single institution of the society. But, the institutions of education have more responsibility for ensuring that the social and moral values of life are promoted and preserved on their floors of learning, to the best of their capacity. After all, the seeds of character are sown better in the early impressionable phases of students’ life. A society grows richer in peace and prosperity for its members being more aware of their own social responsibility. “Try not to become a man of success, but rather try to be a man of values,” says Albert Einstein, a great man of science. Only the men of values can bring about harmony between the forms and functions of a society.
All this necessitates the system of education in a society making some provision for students to learn the values in their early stages of life. In the absence of a mechanism for ‘values inculcation’ in the system of education, the students will definitely lack for the social and environmental values of life. This will result in their growing up to be ‘unsocial’ or ‘antisocial’ or Eco-unfriendly citizens of the nation. And then it should come as no surprise to see that the society they make will be sharply defined against the economic indiscrimination and prejudices of all kinds. Evidently, such society will deeply be divided against itself, bringing humanity to its knees.
And then, the most important purpose of education—to unite a society by providing equal opportunities of learning and growth for all—will be defeated for sure.
One can see something of the same kind happening in the present Indian society of ours. Our society is highly marked with the growing polarity between the haves and the have-nots. The structure of society seems to be collapsing under the weight of moral degeneration. The root cause of this decadence of our modern society can be traced back to the foundation of the system of education that was laid on the colonial line of social exploitation. The present system of education in India is nothing but the shadow of its former self. It is not in sync with our social lay of the land. There is hardly any specific provision for teaching social values and skills to students in all loci of learning in India. The students are taught the meaning of success in terms of money and money only. The majority of the teachers—except for the few who are really a saving grace of the system—are far and away from the Sewa-Bhav in the spirit of profession. One wonders if they have got any sense of vocation for teaching at all. Most of the educational institutes are like the factories where young raw minds are ruthlessly turned into money-minting-machines that seem to know next to nothing about society and humanity; even their capability in creativity, innovation, research and the like are way below the average quality in the world.
It is rather strange to see that so called the educated of today in India want to grow and go away from their own society which is providing them with the very sustenance of life. That makes a fit case of ‘biting the hand that feeds you’—JIS THALI MEIN KHANA USI MEIN CHHED. What could be more glaring example of this than the fact that we want to get a government job but we don’t want to put our children through government schools? The teachers teaching in government educational institutions must seriously think about it, why so? How indifferent we the educated class of this country has grown to our moral duty of social building! Some of us have already gone corrupted beyond belief. Who cares what will become of our cultural matrix, of land, of society, of nation and of the overall environment of living?
I think this state of affairs has not yet gone beyond redemption. The problems can be worked out through the concerted efforts by the educationists, teachers and the parents. Therefore, it must become an issue of the first importance for the educationists to provide for teaching the social skills in schools and colleges. The path of the overall development of a nation goes through the gateway of education, which must be a universal right for all, not a privilege for a few. It should be the first concern of education experts or policy-makers to find out ways to make education work for the welfare of society, and free it from the dead hands of commercialization.

Education’s main function of social building must not give way to commercialization at all. Students, in their formative years, must get to know why they should put their social duties before everything else they do for a living in life.    
(Here is humbly put forth one such social and educational experiment for the consideration of one and all, especially for those who are connected with the Indian education in one way or other.
शिक्षा क्रांति, a social welfare organization, launched a pilot project स्वच्छताग्रह (एक रुपया दान, शिक्षा उत्थान) in an educational institute of Solan at micro level. Under this project, the students of the institute were asked to save one rupee out of their pocket money and donate it as pledge money of planting a tree and looking after it throughout life. The students went overboard, jumping at their chance of doing something for their society and Mother Nature— thanks to the teachers of the institute who promised to  contribue  rupee 1/- to the cause every day, thereby inspiring in students the spirit to work for society.
The money of donation thus collected from the students was spent on buying the books and magazines of environmental relevance for the institute. Now the students were not only found more interested than earlier in reading the books and magazines bought with their own money of donation, but also could be seen keener on discussing the issues pertaining to society and Nature at large. With the students’ increasing participation in the group reading and writing, ‘the culture of creative communication’  took the roots in the institute. 
The students have begun to develop in them the social skills of learning and the critical skill of thinking. The educational experiment has been a roaring success.
Could there be better practical way of inculcating the social and the 'natural 'values of life in students than this?
Shouldn’t the experiment for the common good of all be conducted in every single educational institute of India? Of course, it must be carried out under the due guidelines of the concerned administrations and teachers of the institute.)