Opinion

What does ‘respect’ mean for infants and toddlers in early childhood centres?

From inviting infants to engage and waiting for their approval prior to interacting with them to interpreting children’s intentions by peacefully observing them, Toni Christie explores how respect is the most significant aspect of care and education

Published

7 years ago

March 8, 2018

Toni Christie

Respect is the most significant aspect of care and education with infants and toddlers in centre-based care. Defined as ‘treating with consideration’, respect was the over-arching feature underpinning the values and actions of teachers in a recent research project undertaken in a New Zealand infant and toddler centre. The overall aim of the study was to explore these practices for the benefit of other practitioners wanting to emulate a similar environment.

Introduction

This article is based on the findings from my master’s thesis completed in 2010. I undertook a qualitative case study that investigated the practices of primary care, freedom of children’s movement to enhance their physical capabilities, and respect for children’s confidence and competence.

The case study centre caters for twenty children under two years of age and is open from 7.30am until 6pm Monday to Friday. The ratio is 1:4 with a centre manager who works on the floor but outside of the ratio. The centre is divided into three distinct areas; the infant room, the toddler room and an outdoor area. There are eight infants with two teachers in the infant room and twelve toddlers with three teachers in the toddler room. My research was conducted in the infant room and the teaching staff observed and interviewed for the research were the two infant teachers and the centre manager.

Observation data was gathered by non-participant pen and paper observations and video recording. Documentation records such as ERO reports, prospectus information, children’s individual discovery projects, wall displays, newsletters and information for parents were useful in triangulating data generated by observations and teacher interviews as well as a parent focus group interview. A thematic coding of observational and interview data was used to interpret and analyse the data.

Teachers at the case study centre engaged in ways that would suggest they accept each person as an individual with rights and freedoms. Teachers invited children to engage with them, and no action would be initiated for or with a child without his or her agreement. This agreement was shown through the children’s cues and gestures, to which the teachers were all highly attuned. Teachers slowed their pace intentionally and offered children choices in their care and education. Close observation of the children by the teachers enhanced their ability to interpret individual children’s needs and wants. The teachers would then offer support for children rather than intervene unnecessarily

Ethics of care

The ethics of care discourse provided an important background to my study. The notions of empathy and respect at the heart of the ‘ethics of care’ discourse are prevalent in the feminist moral theory literature (Goldstein, 1998; Dahlberg & Moss, 2005; Noddings, 1984; Tronto, 1993). The general premise of the ethics of care debate is that “caring is not something you are, but rather something you engage in, something you do” (Goldstein, 1998, p. 247). The word ‘care’, as it pertains to teaching, is often linked to feelings, personality traits, or a person’s temperament. However, Goldstein argues, this simplistic view of care obscures the “complexity and intellectual challenge of work with young children” (p. 245).

Noddings (1984) is in agreement with Goldstein and states: “Caring involves stepping out of one’s own personal frame of reference and into the other’s” (p. 24). Noddings calls this motivational shift of putting aside your own choices, preferences, ideas, and really receiving another person as “motivational displacement” (p. 24). This shift “compels the one-caring to give primacy, even if momentarily, to the goals and needs of the cared-for” (Goldstein, 1998, p. 246). This motivational displacement coupled with peaceful observation (see later section) will lead the one caring to support the one cared for in a manner most suited to the cared for. For example, a teacher may believe that a child has no need or use for a security toy, but in reading the gestures and cues of the infant (peaceful observation) may offer the infant their security toy against their own beliefs (motivational displacement).

Teachers invite children to engage

Interactions with children at the case study centre would most often begin with some form of invitation to interact by the teacher. Usually this would take the form of a verbal invitation accompanied by outstretched open hands with palms facing up. After this initial verbal and physical invitation, the caregiver would wait for a response. The response time from the child varied. The one constant in this sequence of events was that nothing happened until the child agreed:

Interaction between Kea [teacher] and Charlotte [infant]

(All participants’ names are pseudonyms.)

“Would you like a nappy change?” she says the words and offers opened arms and hands.

When Charlotte doesn’t react Kea says “I’ll wait until you are ready.”

[Adding] “You let me know when you are ready” Charlotte thought for about 30 seconds and then bum-shuffled, waving her hands over to Kea who scooped her into her waiting open hands and arms and took her for a nappy change.

(Observation data transcribed from video)

In this exchange the child is offered the choice and therefore holds the power over when her nappy is changed. This was very typical of the interactions at the case study centre. A teacher would initiate with a verbal invitation, always accompanied by open hands held out as a gesture of invitation. Then the teacher would wait for the child’s assent which would usually be a physical sign such as tipping forwards into the open arms or putting their hands up to be carried or moving closer to be picked up.

An invitation and explanation is a simple matter of respect. This can be understood in another scenario: for example, imagine being asked, being heard, and holding the power yourself in matters affecting your physical well-being. For most adults this is accepted as a basic human right. Now imagine someone physically lifting or interfering with you in any way to which you have not consented. In the second instance, when you were not invited or consulted, the experience is one of powerlessness. You might feel more like an object rather than a human being with individual thoughts, opinions, freedoms and rights!

Unhurried time

In order to give infants unhurried time, teachers themselves have to make a commitment to slow down and be emotionally ‘present’ with infants (Kovach & Da Ros-Voseles, 2008). The following is an example of how teachers were unhurried in their interactions with infants at the case study centre:

When Tui comes back to the nursery Kea has been cuddling Max and Tui heats his bottle. She gently removes his jersey. This is a slow process and she talks to him about how she is moving his body. Tui takes Max and the bottle through to the sleep room. Tui cuddles Max as she feeds him his bottle. Ben is not yet asleep and he calls out when Max makes some sounds prior to his bottle coming. Max stops to have a look at the moving stars and Tui waits patiently until he wants his bottle again. She tries again but Max moves his head indicating he has had enough… “OK shall we put you to bed then?” She puts Max into his bed and strokes his head. She hums along with the music that is playing and Max makes little snuffling sleepy noises while she hums. He plays with her hand which is not stroking his head. Ben lets out some sounds and Max makes a small complaint. Not enough for Tui to take him out of bed. Max yawns and Tui rubs his chest gently. Max experiments with sounds and Ben joins in a little bit. Now Tui is rubbing his chest gently with one hand and his head with the other. Max’ eyes close and Tui stays with him a while longer continuing to rub his chest. When she is sure he’s asleep she gently removes her hand from his chest and fluidly secures the side of his cot and removes herself from his cot. She sits listening to Ben for a while: I think she is deciding whether she should allow him to see her as till this point though he has heard her he hasn’t seen her. He holds his hands out to Tui to indicate that he needs her. She picks him up and suggests they go and change his nappy. (Observation data transcribed from video)

The observation above is evidence of the teacher’s commitment to slowing her pace and providing valuable, uninterrupted, quality time and attention to the infant. When she does this she demonstrates her ability to empathise with the infant and understand from his perspective what the experience of going to sleep at the centre must feel like.

One parent at the focus group interview described a workshop (run by the teachers at the case study centre) where she and her husband, along with other partners present, had to feed each other:

We were role playing and one was the child and the other the adult and we had to role play the scenario where they are rushing the child. Her partner was feeding her yoghurt and talking on his cell phone at the same time and wasn’t allowing her the time to swallow. She said by the end of it she was covered in yoghurt and really angry but the exercise taught her a great lesson about following the child’s lead for when they are ready and how long they might need to swallow. Also, she was annoyed about him talking on the cell phone instead of paying attention to her.

(Janine: parent focus group interview)

Another aspect of unhurried time is the conscious decision that teachers have made to move slowly and fluidly in the infant room. They move as though they do not want to disturb anything. On several occasions I observed teachers moving slowly and softly, with small, quiet, and fluid movements. When asked about this in the teacher interviews they would explain their intention is to reinforce the idea that this is the children’s space and teachers do not want to do anything that will disturb that slow, peaceful space and pace.

This practice of taking adequate time deepens teachers’ awareness and knowledge of each child, sensed by their behaviour, body language and expressions. In the case above, the cues suggested Max might be a bit tired. Talking to him about tiredness and suggesting a sleep allowed the child to be the decision maker in the process.

My research indicated that when teachers give their time they show value for the person with whom they are engaged. When we rush an interaction we run the risk of leaving the person with whom we are interacting feeling unsatisfied and undervalued by the experience. Each child will have his or her own rhythm and pace. Respectful practice involves stepping out of personal rhythm and pace and adjusting to that of the infant. For adults generally this is going to mean slowing down a great deal in order to observe and interpret needs, invite children to engage, wait for their response and then engage in the interaction at the child’s pace.

Choices are offered

On several occasions I observed teachers offering children choices and one of the most common was to offer children a choice in the colour of the bib they wanted to wear for a mealtime. This was something that happened prior to every meal time and was part of a sequenced routine for children. Wearing a bib indicated that they would have their meal next. I noticed that the action of choosing a bib aided children’s ability to wait for a turn.

At mealtimes there were always choices for food prepared by the cook so teachers could cater to children’s individual tastes. Also choices about when children were hungry and wanted to eat were decided by the child. Teachers would offer food and if it was not accepted they would put it away to offer later.

Teachers at the case study centre felt that offering children choices was an essential element of their philosophy and practices. Below are examples of the Centre manager’s opinion on the subject of choices:

It is important to offer children choices. You know especially infants – they don’t get a lot of choice about anything really. So offering them a choice in anything that involves them gives the power over to them. They can see and feel how powerful they are in decisions which directly affect their wellbeing (Huia: teacher interview).

It is important to talk to them about what is going to happen next and giving them the opportunity to respond and be a willing participant. By giving children choices (particularly infants who are often overlooked in this area), they will soon get the idea that their opinion is valued (Huia: teacher interview).

Offering choices and inviting children to engage are both important parts of the programme provided at the case study centre. In both of these aspects the teachers consider it essential that they wait for a response. Suskind (1985, cited in Petrie & Owen, 2005, p. 144) calls this time between teacher invitation and child response “. This is another important aspect of offering choices which links to the concept of unhurried time. When a choice is offered, teachers need to allow time for a response (and this may take longer than expected in ‘adult time’), and then react according to the wishes of the child. I agree with Brumbaugh (2008) who sums up why it is important to offer children choices succinctly: “When educators trust children to make choices concerning their daily events and activities, they not only create a sense of autonomy, but also an environment of respect” (p. 175).

Peaceful observation

My findings indicate that through subtle signs and gestures in the presence of sensitive, attuned observers, even the youngest child can express his or her opinion and therefore have his or her human rights upheld (United Nations Committee on the Rights of the Child, 2003).

It is through observation that teachers learn what the child wants, needs, likes, dislikes and also what they are capable of and what their emerging capabilities are. This peaceful observation enables teachers to go further than just feeling empathy. They go beyond “what would I want if I were her?” to actually consider “what does she want?” An example was when Kea put away a child’s pacifier because she had thought she did not need it:

The child didn’t complain but looked anxious so Kea gave it back and said “Do you feel you need that?” Liv put it down beside her and continued to explore without it.

In the example above, Kea felt Liv had no need or use for the pacifier but by paying close attention to the emotions of the child who did not complain but simply looked anxious, was able to interpret the desires of the child. The ethics of care discourse (Goldstein, 1998; Noddings, 1984) would suggest that peaceful observation led Kea to give Liv the pacifier against her own better judgment (motivational displacement) because the ethics of care involve respecting another person enough to understand what they might actually want as opposed to what you think they might want.

This same ideology explains why I observed teachers over-riding the guidelines of free movement on occasion at the case study centre. Even though teachers believed strongly in the idea of natural motor progression and un-aided motor development, they would pick up a child who became upset lying on his back, or help him roll back onto his back if he was upset on his tummy, or prop a child to sit if this was a practice they were more used to from home. By paying close attention or engaging in attentive, receptive engrossment (Goldstein, 1998) the teacher displaces her own motivation and acts as the child wants, as opposed to the teacher’s own perception of what the child wants.

This ability to really see from the perspective of another requires close attention on the part of the teacher. I have labeled it peaceful observation as neither teacher nor child is making any demands of the other.

Teachers support rather than intervene

The teachers at the case study centre all felt very strongly that support rather than intervention was a mark of respect for the child. They felt that adults generally try to do too much for children and this can have a damaging effect on the child’s perception of themselves as confident and competent learners. The following were some of the comments from the teacher interviews:

Our infants are exposed to an environment that respects them for who they are, their wairua (spirit) is nurtured, honoured and celebrated. Our programme encourages our babies to feel secure and safe to make independent choices in all areas of their learning and development. I believe this teaches them a positive and healthy self-image and, ultimately and optimistically, a healthy world view (Tui: teacher interview).

I think respecting children’s confidence and competence provides them with the mana (self-esteem) that comes with working through feelings and emotions. When infants are allowed time and support to work through feelings like frustration they learn to self-regulate, collect themselves and focus. They also learn to trust and feel emotionally secure if they need that extra hand from someone else. Knowing when to lend that hand is really important. Children are capable of so much more than people often give them credit for (Tui: teacher interview).

[We believe in] giving children the freedom, and encouraging them to become confident explorers. Being there to support, but not interfere as they figure things out, for example how to use their own bodies to get to where they want to go in their own time (Huia: teacher interview).

Brownlee (2009) talks about “a baby’s sacred quest for competence” (p. 4) and discusses why trusting children and waiting and watching is far more beneficial to the child than rushing in to ‘save’ or ‘rescue’ them. When a child learns to master anything on his or her own there is a sense of power and competence that no amount of watching an adult do it for them could possibly hope to emulate.

A team approach is an important element

In the same way that it has been shown that teachers show respect for children they also demonstrate it amongst themselves. The teachers developed some sound strategies for ensuring they have a shared understanding of what it is to be respectful of each other. The team contract created by the current teaching team at the case study centre is a good example. This contract is a document the teachers developed together by brainstorming everything that each felt was important. Everything in the contract had to be agreed to by all the parties and this has given the teachers a shared understanding of respectful behaviour. Most importantly, because it was worked out together, each of the team has ownership of the ideas the contract contains.

Summary

Actions demonstrating respect include: developing nurturing relationships, predictability, empathy, considering the child as a capable and equal human being, being fully ‘present’ and undertaking peaceful observations to respond sensitively. Respect involves intentional caring or an ethic of care where the teacher is intentionally able to displace her own motivation in order to truly understand the needs and wishes of the child. When teachers invite children to engage, and wait for their agreement prior to engaging, infants are afforded control over their situation.

Teachers show respect for infants with their practice in early childhood centres by:

Recognising that infants need to develop a strong and reciprocal relationship with at least one other person in the environment and implementing a primary caregiver system to cater for that primary need.

Inviting infants to engage and waiting for their approval prior to interacting with them.

Interpreting children’s intentions by peacefully observing them and paying close attention to their body language, cues and gestures.

Recognising that infants may prefer an unhurried approach to their individual care routines, learning and development, for example, being flexible and responding according to the needs and rhythms of the infants as opposed to working by the clock.

Offering infants choices about what is to happen for them and waiting for a response to the choices that are offered.

Being available to the infant and supporting them in their learning, but resisting the urge to intervene unnecessarily in their problem-solving efforts and mastery of their own physical development.

Recognising the need for a strong philosophy and deep level of respect for children, families and the whole team at the centre.

The teachers at the case study centre have a vision about how their centre should feel and what experiences will be like for infants and toddlers who attend. The most important part of realising this vision is that every one of the teaching team shares the vision. Part of the philosophy with children is that teachers trust them to be confident and competent learners but the first level of trust necessary within the environment is amongst all of the adults who are participating.

Brownlee, P. (2009).Ego and the baby, or why your colleagues huff and puff when you trust infants.In Yeah baby! 2009: A collection of articles for teachers and parents of infants and toddlers.(pp. 4-5).Wellington, New Zealand: Childspace Early Childhood Institute.

Brumbaugh, E. (2008).DAP in ECE: Respect.Kappa Delta Pi Record. 44(4), 70- 175.

Dahlberg, G., & Moss, P. (2005).What ethics?In G. Dahlberg & P. Moss (Eds.), Ethics and politics in early childhood education (pp. 64-85).London, England:Routledge.

Goldstein, L. (1998).More than gentle smiles and warm hugs:Applying the ethic of care to early childhood education.Journal of Research in Childhood Education. 12 (2), 244-256.

Hammond, R. (2009).Respecting babies: A new look at Magda Gerber’s RIE approach. Washington, DC:Zero to Three .

Kovach, B., & Da Ros-Voseles, D. (2008) Being with babies:Understanding and responding to the infants in your care.Silver Spring, MD:Gryphon House.

Noddings, N. (1984). Caring.Berkeley, CA: University of California Press.

Petrie, S., & Owen, S. (2005). Authentic relationships in group care for infants and toddlers – Resources for infant educarers (RIE) principles into practice.Philadelphia, PA:Jessica Kingsley.

Tronto, J. (1993). Moral boundaries:A political argument for an ethic of care.New York, NY:Routledge.

United Nations Committee on the Rights of the Child. (2003, October). Concluding observations of the Committee on the Rights of the Child: New Zealand. (UN Doc. CRC/C/15/Add.216).Geneva, Italy: Author.

About the Author:

Toni Christie is the Director of Childspace Early Childhood Institute in Wellington, New Zealand. She holds a Master's degree in Education and her research interests include infants and toddlers, environment design, nature education and leadership. Toni enjoys her many roles as Director, author, editor, marriage celebrant, speaker, musician, wife and mother.

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Neuroscience says:

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And when we talk about empathy, it isn’t just a desirable trait; it’s a cornerstone of transformative education. It fosters a respectful and inclusive classroom, bridging differences and creating a sense of belonging – a principle deeply embedded in the Cambridge approach. Initiatives from organizations like UNESCO, the OECD, and leading universities worldwide highlight the vital role of empathy in learning. Empathetic students become collaborative team players, ethical decision-makers, and engaged global citizens, embodying the Cambridge Learner Attributes.

Cambridge & NEP 2020: A Shared Vision

In today’s intricate world, I believe that intellectual prowess alone is no longer the sole measure of success. It needs to be nurtured alongside – and often complemented by – emotional and social intelligence. The ability to understand and manage one’s own emotions, navigate social situations with sensitivity, and act with kindness are not just “nice-to-haves”; they are essential skills for thriving in the 21st century and are woven into the fabric of the Cambridge curriculum.

How IPS Integrates the Cambridge Curriculum

The Cambridge curriculum at Indirapuram Public School, Indirapuram (IPS) is intentionally integrated both vertically and horizontally. As students get older, scaffolded concepts are built upon and nuanced while we work against a compartmentalized view of truth. Students, daily, engage with a host of interconnected ideas across the curriculum to prepare them for the complexity of discourse beyond the walls of our school. Beyond the traditional curriculum, Cambridge endeavors to socially integrate students across grade levels and foster meaningful relationships with their teachers.

As the Cambridge curriculum at IPS evolves, we continue to make it even more responsive to the individual needs of our learners, creating a supportive and welcoming atmosphere. Themes such as values, peace, sustainability, and diversity are integrated across subjects, becoming central threads in our teaching rather than isolated topics. From well-being initiatives to environmental projects like Climate Quest, we are helping the students connect academic learning with real-world empathy and action, especially through engaging, experiential learning.

Leadership within a Cambridge school plays a crucial role in setting this tone. Those who guide our schools shape their very essence, influencing the entire learning community. When leaders model empathy, authenticity, and a clear sense of purpose, our schools become more than just educational institutions; they become nurturing environments where humanity thrives.

“Your children are not your children… They come through you but not from you.”

—Kahlil Gibran

Let us reimagine education—not just as preparation for the future, but as a meaningful and purposeful way of living in the present.

This article is authored by Dr Ashish Mittal
Principal || CBSE & Cambridge Leader
INDIRAPURAM PUBLIC SCHOOL, INDIRAPURAM

Education

History, Identity, and Pride: Books That Make Sense of Being You

Published

1 month ago

June 11, 2025

Dhruv Chhabra

When classrooms fall short, books can become lifelines for teens exploring queer identities in India. (Representational AI Image)

Every June, rainbow flags go up, corporate logos get a splash of colour, and the words Pride Month fill our timelines. But behind this month-long celebration lies something far deeper — an entire universe of history, identity, and stories that often remain outside the margins of our textbooks, especially here in India.

When we talk about queer histories, most people quickly say: Pride is an American concept. And yes, the Stonewall Riots of 1969 are often marked as the start of the modern LGBTQIA+ rights movement. But to believe that queer identities only exist where the parades happen is both lazy and inaccurate. Because if you look carefully — at temple walls, ancient texts, and folklore — you’ll find that India, too, has always had queer stories. We’ve just failed to write them down as part of our “official” history.

Take Mahabharat — where Shikhandi, a warrior born as a woman but raised as a man, plays a crucial role in Bhishma’s death. Or Brihannala, Arjuna’s year-long identity as a eunuch. Look at Khajuraho or Konark temples — where fluid sexual depictions exist without judgement. Even Mughal records speak softly of same-sex companionship. Yet none of these ever made it to our history chapters. Why? Because of historiography — the selective way in which history gets written, where lived experiences are often filtered through political, cultural or moral lenses. What we’re left with is history that’s comfortable — not always complete.

But while adults debate culture wars, there’s a rising generation of Indian teens who are quietly asking braver questions. More kids today — some as young as 12 or 13 — are exploring their gender identities, sexual orientations, or even just the vocabulary to describe what they feel. And many of them don’t know who to turn to. Some are scared of being mocked by peers. Others fear judgement from family. Teachers, too, often don’t have the training or language to guide them. The result? Stories like Aarvey Malhotra’s — a young boy who couldn’t bear the bullying he faced for his gender expression — remind us how deadly this silence can be.

Arvey Malhotra with his mother Aarti Malhotra

So where can these kids turn? Sometimes, the safest place to meet yourself is inside a book.

Here’s a small, carefully chosen list of books (curated with the help of AI) that may help teens (13+) begin that journey of understanding — about themselves or others:

1. Beyond the Gender Binary by Alok Vaid-Menon

Written by a gender non-conforming writer of Indian origin, this is a short, deeply accessible introduction to gender fluidity.

2. The Boy & The Bindi by Vivek Shraya (Illustrated by Rajni Perera)

While more suitable for slightly younger kids, this beautifully illustrated book helps children embrace non-conformity and Indian culture together.

3. Pride: The Story of Harvey Milk and the Rainbow Flag by Rob Sanders

An excellent way to understand where the modern pride movement began, told through the story of the Pride flag’s creation.

4. Gender Identity: Beyond Pronouns and Bathrooms by Maria Cook

Written for teens, this breaks down gender identity, expression, dysphoria and non-binary identities in simple, compassionate language.

5. The Queer Hindu: A Spiritual Perspective by Devdutt Pattanaik (Selected Essays)

While not strictly a children’s book, certain essays by Pattanaik can open doors for older teens who wish to explore how queerness exists within Indic traditions.

6.Pet by Akwaeke Emezi

A young-adult novel that tackles identity, family, and justice in a tender, imaginative way by a non-binary author.

7. When Aidan Became a Brother by Kyle Lukoff

For kids exploring trans experiences, this picture book offers a gentle, positive portrayal of gender transition.

(Book covers- Amazon.in, Goodreads)

So why does Pride matter in schools?

This isn’t about imposing ideologies — it’s about offering answers to kids who are already asking. And if we want fewer kids like Aarvey to feel alone, confused, or ashamed, we need to stop treating gender and sexuality like topics too complicated for them to understand. They’re not. What they need are trusted spaces, the right words, and adults who listen without first judging.

After all, education was always meant to make us more human — and queerness, in all its forms, is part of that humanity.

Edutainment

Of Formulas and Frames: Why India Must Stop Dividing Science and Art

Published

1 month ago

June 10, 2025

Dhruv Chhabra

India’s Innovation Dilemma: Why Separating Science and Arts Is Holding Us Back (representational AI image)

In a recent interview with Lallantop, Varun Grover—acclaimed writer, lyricist, comedian, and filmmaker—hit upon a truth so striking, it should’ve been plastered across school walls: India has lost its plot in nurturing innovators. And the reason? We’ve boxed our subjects—and our students—into separate lanes. Science on one side, art on the other. One wears lab coats, the other paints canvases. They rarely, if ever, meet.

Grover put it sharply: in India, we’ve created a caste-like hierarchy between subjects. Science students often carry the burden of “doing real work,” while arts students claim the higher ground of exploring life and meaning. The result? A deep-rooted disconnect. And it begins early—often in Class 11, when students are forced to pick a stream and silently abandon the rest of their interests.

But must a physicist give up poetry? Must a musician ignore algorithms?

It doesn’t have to be this way. At MIT, one of the world’s top science and tech universities, PhD students in Physics can take courses in music, design, or history—and earn credits for them. Why? Because innovation thrives where disciplines intersect. Because understanding how a flute works can teach you more about frequencies than a textbook diagram ever will.

Consider Steve Jobs, who credited a college calligraphy class for inspiring the Mac’s typography. Or Indian innovator Sonam Wangchuk, whose work in Ladakh seamlessly blends engineering with local art, architecture, and sustainability. His Himalayan Institute of Alternatives (HIAL) teaches future engineers and designers side-by-side, breaking the very silos our system has normalised.

Even Nobel laureate Richard Feynman once said, “I have a friend who’s an artist… He’ll hold up a flower and say, ‘Look how beautiful it is,’ and I’ll agree. But I can also see beauty in how the flower works—its structure, its physics. Science only adds to the beauty.”

And yet, in India, we continue to teach these as separate things. We train students to clear tests, not to create. We push them into IIT-JEE coaching at 13 and expect them to build world-changing ideas at 25.

This isn’t just an academic issue—it’s cultural. Our textbooks rarely reference architecture as both engineering and aesthetic legacy. Our school plays and science exhibitions are held in different corners of the building. Our awards are either for “Best Innovation” or “Best Performance”—never both.

The irony is painful. A land of classical music rooted in maths. A civilisation that built temples with astronomical precision. A country that once integrated dance, sculpture, and geometry with everyday life. And yet, we’ve chosen to modernise by compartmentalising.

It’s time we remember what Varun Grover reminded us of: the pyramid is both an engineering feat and an artistic marvel. And so is the human mind.

Let’s build an education system that stops asking children to choose between knowing and feeling, between numbers and narratives.

Let’s stop making them pick a lane—when the real magic happens at the crossroads.

Education

World Environment Day: Why Your School’s Environmental Education Needs a Cleanup

Published

1 month ago

June 5, 2025

Vivasvat Devanampriya

Image Source- Envato Elements

It’s June 5. There’s a poster-making competition happening in the library. “Say No to Plastic,” one child writes, her glitter pen catching the sunlight. In the background, a teacher sips from a plastic bottle of mineral water. On the ground — a single dustbin, filled with half-eaten sandwiches, the plastic wrappers they came in, and the poster that didn’t win.

Welcome to World Environment Day. The annual ritual of colouring inside the lines of climate awareness, only to throw the sketch away at 3:00 p.m.

And nowhere is this performance of eco-consciousness more apparent than in the average Environmental Studies (EVS) class. A subject that, in theory, is about the environment. In practice, it is about completing the syllabus before the assessments begin.

EVS is full of the right words: sustainability, waste segregation, reduce-reuse-recycle. It teaches children the parts of a plant, but not how to grow one. It tells them about carbon footprints, but not about the quiet pride of switching off a fan when they leave a room.

It is, in short, a subject that ends at the bell.

Let’s pause and ask: how many schools actually segregate their waste? How many have separate bins for wet and dry garbage — not just during inspection week or annual day, but on a random Tuesday in August?

Most schools don’t have a waste problem. They have a waste denial problem.

Because admitting there’s a problem would mean someone has to do something about it. And doing something is messy. It requires time, training, tantrums. It requires telling people they can’t use fifteen thermocol plates for a two-hour workshop. It requires building a system where children see that the habits they are being asked to adopt are not just lesson objectives, but lifestyle choices being modelled by the adults around them.

Right now, most EVS classes are like that school function where the Chief Guest arrives in a diesel SUV to plant a sapling. Ceremonial. Shallow. Slightly offensive.

But here’s the good news: children get it. Better than we think. They’re not too young to understand why the cafeteria needs to stop using plastic spoons. They don’t need a unit on climate change to know that the AC doesn’t have to be set to freezing for learning to happen.

They just need one thing: to see the grown-ups walking the talk.

Start small. Set up separate bins — label them, colour-code them, talk about them. Let kids bring waste from home and run a sorting drive. Make a habit of auditing your school’s paper usage. Assign class monitors for turning off switches. Let kids design posters that don’t end up in the bin — or better yet, design the bins themselves.

And while you’re at it, stop calling it an EVS period.

Call it the lab of life.

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If you really want children to learn how to care for the world, don’t just teach them the names of forests. Teach them how to keep their classrooms clean. Don’t just mention Greta Thunberg in a chapter. Ask what they would skip school for. Don’t say “reduce-reuse-recycle” like it’s a rhyme. Say it like it’s a revolution.

And show them the bin.

Education

Curriculum Controversy at Delhi University: Academic Voices Clash Over Syllabus Overhaul

Published

2 months ago

May 27, 2025

Dhruv Chhabra

Delhi University’s syllabus changes spark backlash over academic freedom by the faculty

Delhi University’s Executive Council (EC) has approved sweeping curriculum revisions that have sparked sharp protests from faculty members, igniting a fresh debate over academic freedom, ideological influence, and the future of higher education in India. The changes, ratified during the EC’s 1,275th meeting, affect multiple departments including Psychology, Sociology, and English, and introduce new programmes in journalism and nuclear medicine.

Among the most contentious shifts is the removal of conflict-based case studies from the Psychology of Peace paper. Case references to Kashmir, Palestine, India-Pakistan relations, and the Northeast have been replaced with conflict-resolution examples drawn from Indian epics like the Mahabharata and Bhagavad Gita. Similarly, a Sociology paper has dropped foundational thinkers like Karl Marx and Thomas Robert Malthus, along with key sections such as the Sociology of Food and the critical lens on the Sociology of Law.

Faculty members are sounding the alarm. As per a story in Business Standard, EC member and Associate Professor at Kirori Mal College, Rudrashish Chakraborty, called the changes “a complete disregard for disciplinary expertise” and warned they could severely damage DU’s global academic standing.

At the heart of the backlash is a deeper concern about ideological overreach in curriculum design. Critics say the move replaces rigorous, research-based frameworks with selectively religious narratives, undermining the pluralism that once defined Indian academia.

Why These Topics Were in the Curriculum in the First Place

Incorporating geopolitical issues like Kashmir and Palestine in social science syllabi wasn’t about courting controversy—it was about helping students understand conflict, diplomacy, and peace-building through lived realities. Scholars like Marx and Malthus, often labelled as ideologues, contributed frameworks that shaped global discourse on inequality, population, labour, and social justice. To erase them from academic memory is not just selective—it’s intellectually dishonest.

Their inclusion wasn’t about promoting one ideology over another but about exposing students to a spectrum of thought. If academic institutions stop encouraging intellectual plurality, they risk becoming echo chambers that simply mirror prevailing politics.

What Could Have Been Done Differently

If the aim was truly to Indianise or decolonise the curriculum—as has been cited in many recent reforms—it could have been done with scholarly rigour. Including Indian thinkers alongside global ones, offering critical engagement rather than replacement, and developing interdisciplinary modules that draw on Indian social realities would have strengthened rather than diluted the curriculum.

A meaningful curriculum reform should be inclusive, consultative, and pedagogically sound. Instead, these changes appear abrupt and top-down, with several faculty members alleging they were not adequately consulted. As one member remarked, “Modernisation cannot come at the cost of academic autonomy.”

The counter to a whitewashed curriculum should not be to do the exact opposite. Figures like Karl Marx are not just ideologists; their legacies extend beyond nation-states. They presented global ideas that remain relevant to Indian society, especially in an age grappling with inequality and labour rights.

And religion—while an important part of many societies—must never dominate education policy. When one faith is elevated in academic materials meant for students of all backgrounds, it chips away at the secular fabric of our democracy.

Replacing complex geopolitical issues with religious scripture is not only pedagogically flawed—it’s, frankly, a dangerous precedent.

New Programmes and Policy Decisions

Beyond the curriculum overhaul, DU has also announced the launch of a two-year M.A. in Journalism in both Hindi and English, and a BSc in Nuclear Medicine Technology, to be offered at the Army Hospital (R&R) for Armed Forces Medical Services personnel. The EC also introduced a new policy for determining teacher seniority, with age taking precedence over API scores when qualifications are equal.

A committee has been constituted to assess the implications of a DoPT circular mandating periodic review of employees aged 50 and above—raising concerns about forced retirement policies within the university system.

As the NEP rollout moves ahead, universities like DU need to walk the path wisely. Reforms should fuel learning, not push a story. Education isn’t meant to box students into ideologies—it’s meant to open minds, spark debate, and shape citizens who can think for themselves. Our classrooms should dig deeper, not go narrow. We can’t afford to swap knowledge for one-sided thinking.

Education

Kerala Reimagines Schooling: Social Awareness Over Syllabi in Bold New Reforms

Published

2 months ago

May 22, 2025

Dhruv Chhabra

Kerala General Education Minister V Sivankutty (Image Source- minister-education.kerala.gov.in)

Kerala’s Department of Public Education is steering its schools in a direction few others in the country have ventured. With a growing emphasis on emotional well-being, civic sense, and digital discipline, the state has announced a series of reforms that aim to reframe the purpose and process of schooling in the 2025–26 academic year.

The most striking of these changes is the introduction of a two-week social awareness programme at the beginning of the school year for students from Classes 1 to 10, starting June 2. Higher secondary students will take part in a shorter version of the initiative from July 18. In this period, traditional textbooks will be set aside in favour of sessions that explore topics like drug abuse prevention, responsible social behaviour, emotional regulation, hygiene, gender sensitivity, and legal awareness.

The programme was designed in consultation with experts from the Police Department, Social Justice Ministry, Child Rights Commission, SCERT, and others, ensuring that content is both relevant and age-appropriate. Arts and sports will also be given space during this period, further promoting a holistic approach to education.

In addition to curriculum shifts, the department has issued a directive asking teachers not to create or share reels and videos on social media platforms during school hours. This move comes in light of growing concerns about distractions and the professional image of educators in the digital age.

These reforms reflect a deeper philosophical shift. Education Minister V Sivankutty’s vision seems to be one where schooling is not only about academic advancement but also about nurturing responsible, resilient individuals. While some critics may question the timing or implementation capacity of these reforms, the global education landscape suggests Kerala may be on the right track. Countries like Finland and New Zealand have already incorporated social-emotional learning and life skills into their core curricula, recognising that academic performance alone does not prepare students for an unpredictable world.

Are these reforms necessary? Given rising cases of student stress, substance abuse, and digital addiction, the answer may well be yes. By introducing these changes early in the academic calendar, Kerala is making a case for front-loading empathy, awareness, and life-readiness—concepts that are increasingly critical but often delayed in traditional schooling.

Whether this is a bold experiment or the beginning of a national shift remains to be seen. But there’s little doubt that other states will be watching closely.

Education

Human (Soft) Skills: The Missing Piece in School Curriculums

Published

2 months ago

May 19, 2025

Renata Sguario

As the future of work continues to evolve at a breakneck pace, one thing is becoming increasingly clear: the ability to be human is our greatest advantage. In an age where automation and AI are reshaping industries, it’s no longer technical proficiency that sets students apart, it’s human skills.

And yet, our schools aren’t keeping up.

Globally, education systems remain heavily weighted towards academic and technical achievement. While these are certainly important, they no longer tell the whole story. Employers across sectors are united in their call for graduates who can communicate effectively, manage stress, work in diverse teams, and adapt to constant change.

Deloitte’s 2019 report The path to prosperity: Why the future of work is human found that by 2030, two-thirds of all jobs created will be reliant on human capabilities. These include empathy, creativity, collaboration, emotional intelligence, and the ability to learn continuously. All of which are underdeveloped in our current school structures.

This is not a theoretical problem. The impact is already being felt. Research consistently shows that up to 68% of high school students report feeling anxious, underprepared, and lacking the confidence to take the next step into work or further education. The transition from school to career requires more than ‘knowledge acquisition,’ it requires self awareness.

Human skills are the gateway to that self-awareness. They help students identify their strengths, regulate their emotions, communicate effectively, and develop resilience. These are the foundational competencies that allow young people to navigate uncertainty and thrive in a rapidly changing world.

Importantly, these skills are not innate. They are learned, practised, and refined over time — just like maths, science, or coding. When introduced early, human skill development empowers students with confidence and clarity. They learn how to navigate social complexity, resolve conflicts, deal with failure, and see growth as a lifelong journey rather than a fixed destination.

So, why aren’t we teaching these skills in schools as deliberately as we teach literacy or numeracy?

Perhaps it’s because human skills feel harder to measure. But we must shift our mindset. What we value, we measure — and what we measure, we teach. Forward-thinking educators and school leaders across the globe are beginning to incorporate social-emotional learning, strengths-based development, and mental wellbeing into their curriculums, recognising that these are not “nice-to-haves” — they are must-haves.

Imagine a student graduating from high school with not just academic marks, but a toolkit of emotional and interpersonal strengths: an understanding of who they are, what drives them, and how to manage themselves under pressure. Imagine a generation that sees learning as a lifelong pursuit and failure as a stepping stone rather than a setback.

This is the future we must design for.

It starts by giving human skills a seat at the table – not as a supplement to education, but as a core component of it. We need to empower educators with the tools and frameworks to deliver this kind of learning and where necessary provide expert facilitators to avoid adding more to the workload of educators. We need to engage students in real, reflective experiences that help them connect their inner world with the outer demands of life and work.

The most meaningful educational innovation doesn’t just teach students to do more. It teaches them to be more – to be self-aware, to be empathetic, to be adaptable. That’s how we create work-ready individuals and life-ready citizens.

The world doesn’t need more rote learners. It needs more critical thinkers, resilient leaders, and emotionally intelligent problem solvers. And the time to cultivate them is now – in our classrooms, through our curriculums, and with intention.