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ABSTRACT
Rabindranath Tagore was a Bengali polymath who reshaped his region's literature and music. Author of Gitanjali and its "profoundly
sensitive, fresh and beautiful verse", he became the first non-European to win the Nobel Prize in Literature in 1913. He was highly
influential in introducing the best of Indian culture to the West and vice versa, and he is generally regarded as the outstanding creative artist
of the modern Indian subcontinent. Tagore's theory of education is marked by naturalistic & aesthetic values. He had a belief that "The
widest road leading to the solution of all our problems is education." Education can develop a new pattern of life. Culminating in the
realization of Universal man. Tagore's system of education emphasizes the intellectual, physical, social, moral economic and spiritual
aspects of human life. By which a man can develop an integrated personality. In Tagores philosophy of education, the aesthetic
development of the senses was as important as the intellectualif not more soand music, literature, art, dance and drama were given great
prominence in the daily life of the school. As one of the earliest educators to think in terms of the global village, Rabindranath Tagores
educational model has a unique sensitivity and aptness for education within multi-racial, multi-lingual and multi-cultural situations, amidst
conditions of acknowledged economic discrepancy and political imbalance.
Keywords : Tagore an Outstanding Creative Artist, Development of Integral Personality through Education, Naturalistic and Aesthetic
Values in Education, Unique Sensitivity and Aptness for Education.
1. INTRODUCTION
Rabindranath Tagore (1861-1941), Asias first Nobel
Laureate, was born into a prominent Calcutta family known
for its socio-religious and cultural innovations during the
19th Bengal Renaissance. The profound social and cultural
involvement of his family would later play a strong role in
the formulation of Rabindranaths educational priorities.
His grandfather Dwarkanath was involved in supporting
medical facilities, educational institutions and the arts, and
he fought for religious and social reform and the
establishment of a free press. His father was also a leader in
social and religious reform, which encouraged a multicultural exchange in the family mansion Jorasanko. Within
the joint family, Rabindranaths thirteen brothers and sisters
were mathematicians, journalists, novelists, musicians, and
artists. His cousins, who shared the family mansion, were
leaders in theatre, science and a new art movement. The
tremendous excitement and cultural richness of his
extended family permitted young Rabindranath to absorb
and learn subconsciously at his own pace, giving him a
dynamic open model of education, which he later tried to
recreate in his school at Santiniketan. Not surprisingly, he
found his outside formal schooling to be inferior and boring
and, after a brief exposure to several schools, he refused to
attend school. The only degrees he ever received were
honorary ones bestowed late in life. His experiences at
Jorasanko provided him with a lifelong conviction
concerning the importance of freedom in education. He also
realized in a profound manner the importance of the arts for
developing empathy and sensitivity, and the necessity for
4. RABINDRANATH
TAGORE`S
EDUCATIONAL WRITINGS
Tagore's educational writings constitute a voluminous
literature, mostly scattered in independent essays, speeches
and letters, only a small number of which have been
collected in books and journals. The rest either are available
in pages of old magazines and periodicals or lying in
obscurity. This has deterred many educational researchers
from working on Tagore. Also, majorities of Tagores
educational writings has been in Bengali, and have not yet
been translated into English. This automatically narrows
down the numbers of workers, especially in the West.
Besides, Tagore's literary genius has almost overpowered
his work on education so much that even many of his
biographers (Kriplani, 1962; Thompson, 1961) do not seem
to be doing justice to his contributions to education. In such
a situation, it seems important to locate, identify and
analyze some of the valuable writings of Tagore in
educational philosophy, theory and his experiments in
education.
SiksarHerpher is Tagore's very first writing which
enunciates explicitly some of his fundamental educational
thoughts although in earlier articles and essays his political
and social consciousness could be observed in spite of the
fact that at the time of its publication he was only 31 years
of age. It is likely that these early experiences were forming
the background for Tagore's educational career. The article
SiksarHerpher eloquently pleads for a system of
education conducted in congenial surroundings and in a
manner surcharged with the spirit of joy. It argues that the
ultimate aim of education should be the all-round
development of an individual for harmonious adjustment to
reality. It advocated the value and need of the mother
tongue in providing all the necessary educational
nourishment of the child. SiksarHerpher considered the
first really comprehensive and competent criticism of the
educational system of the country at that time. Tagore 's
first educational writing attracted wide attention in Bengal
and for some time Tagore kept on writing about the subject
in editorial columns of Sadhana under the general title
Prasanga Katha (Relevant talks). He was firm on his
stand for the place of the mother tongue in education, but
nevertheless he insisted that English may be taught as a
language and that from early years, in wise doses, and in
the proper sequence, only as a supplement to the mother
tongue. With the advent of the twentieth century Tagore's
idea of the all-round regeneration of the country through
national self-determination, individual efforts and sacrifice
were being expressed more powerfully through his writings
and actions. He was a great believer in the value of
education as the most fundamental prerequisite of the
progress of a nation and he joined the National Council of
Education which aimed at bringing reforms in education.
But Tagore's conception of true national education was
fundamentally different from the official policy of the
National Education Council. He heartily welcomed the
desire for self-determination in education which had
nothing," he says, they would have had ample time for play,
climbing trees, diving into ponds, plucking and tearing
flowers, perpetrating thousand and one mischiefs on
Mother Nature, they would have obtained the nourishment
of the body, happiness of mind, and the satisfaction of the
natural impulses of childhood"(Tagore, 1351 B.S., pp. 910).Tagore has given religion a place of high importance in
education, but for him it did not involve the formal teaching
of any religious dogma. True religiousness, he believed, is
as natural as respiration; it is as much a vital part of our
being as breathing. Religious training for him is a spirit, an
inspiration, pervading every aspect of human life, affirming
its relationship with the highest of values and giving sense
of kinship with the Real. If education fails to cultivate the
quality of human understanding and strengthen the sense of
human unity, then that education is considered superficial
and misguided. Similarly, Tagore emphasized the
importance of discipline in a moral life and he suggested
that real discipline means protection of raw, natural
impulses from unhealthy excitement and growth in
undesirable directions. Tagores moral and spiritual aims of
education were varied in nature. He advocated the power of
self-determination, the ideal of peace and tranquility,
liberation of self from all kinds of slavery, and his
educational institutions provided opportunity for it. He said,
"The character of good education is that it does not
overpower man; it emancipates him" (Tagore, 1351 B.S.,
p.62).Tagore believed in social aims of education too.
Sociability and human fellow-feeling was considered as an
indispensable equipment of a truly educated person. He
regretted that people were living in an artificial world of
books and not in the real world of living men and women.
"We have become learned, but have ceased to be human"
(Tagore, 1351 B.S., p. 71). "Pursuit of knowledge," he said,
"should be supplemented by living and loving contact. For
the fundamental purpose of education is not merely to
enrich ourselves through the fullness of knowledge, but also
to establish the bond of love and friendship between man
and man." So long as we do not come down to the level of
the common man and feel a bond of kinship with the poor
and the lowly and the lost, he insisted, our education will be
sadly incomplete. This idea of fellow-feeling was not
limited to one's own countrymen but spread the message of
inter-nationalism in Tagore's writing. This social aim gets
expression in Tagore's message for the education of the
feeling or 'Bodher-Sadhana ' as he puts it. He felt sorry
that education of sympathy was not only systematically
ignored in schools, but was severely repressed, because we
may become powerful by knowledge, but we attain fullness
by sympathy. The highest education is that which does not
merely give us information but makes our life in harmony
with all existence (Tagore, 1917c, p. 142). The Aims of
education as reflected in educational institution founded by
Rabindranath Tagore is Santiniketan are as follows:
Intellectual Development: Tagore also greatly
emphasized the intellectual development of the child.
By intellectual development he means development of
imagination, creative free thinking, constraint curiosity