“আমরা শিশুদের জগৎকে কেড়ে নিয়ে ভূগোল শেখাই, ভাষা কেড়ে নিয়ে ব্যাকরণ শেখাই। সে চায় অনেক কিছু কিন্তু পায় শুধু তথ্য।”
Geniuses are born. But the flowering of the multifaceted personality of Rabindranath Tagore was a result of the interaction of a spread of favorable environmental factors in producing the genius. In a letter that he wrote to Mahatma Gandhi, Rabindranath Tagore likened his educational experiment at Santiniketan to a vessel carrying the cargo of his “life’s best treasure”. In the galaxy of modern educational thinkers, the name of Rabindranath Tagore, popularly known as “Gurudev”, is famous not only in our country for his contribution in the field of education, but all over the world because he considered education as the most effective tool for modernizing India.
Rabindranath Tagore was born in a strife-torn Bengal in 1861 to Debendranath Tagore and Sarada Devi. Debendranath Tagore was one of the most notable members of Brahmo Samaj, a movement based on the teachings of Upanishad that sought to reform Hinduism. It had one of the most profound influences on young Rabindranath. One of the most significant movements in his childhood that influenced his poetry and is widely considered to be the harbinger of poetic thoughts in him has to be the literary movement of Bengal. That movement sought to revive literature from under the dead weight of rigid orthodoxy.
However, the most remarkable revolution of which Tagore was an integral part was India’s freedom struggle! He played an important role in the latter part of his life through his poems. India’s resistance against Western imperialism influenced him throughout his life. Broadly, it was these three movements that found a recurring place in Tagore’s literary works.
Tagore was brought up in the Jorasanko mansion, a melting pot of knowledge, brilliant ideas, and excellence. The tremendous excitement and cultural richness of his relatives provided young Rabindranath with an environment to grasp things and learn subconsciously at his own pace, giving him a unique as well as a dynamic and open model of education, which he later tried to recreate in his latter days at Santiniketan.
Nature runs as a consistent motif in all of Rabindranath Tagore’s oeuvre. Be it his keen observation from childhood or his consistent exposure to the miracles, nature has played an important part in his life, works and mostly his thoughts on education. Tagore perhaps was the first visionary in British India to consciously realize and relate the underlying synthesis between nature and culture, a thought that later culminated into his establishment of “Santiniketan”.
At Santiniketan, within the surroundings of the ashram; the students locate the fine possibility for his or her physical, highbrow, and religious development. Being individuals in their faculty community, they examine their lesson of citizenship in a huge society and the sports of the faculty are deliberate and prepared through the academics to intently join students with society by having possibilities of drawing thought without delay from their people’s literature, traditions and additionally receiving commands through the medium in their vernacular. A reading of Tagore’s writings on this educational viewpoint encourages us to rethink this prioritization. His pedagogical approach of the “method of nature” could inspire us to accept a deceleration of learning and the simplification of living as the most forward-leading approach. In his commitment for instructively denied individuals, Tagore never resolved to cut down their schooling to the mere basics however ensured that cultural evolution and the joy of learning were included in their learning process which strengthened their self-worth thereby empowering them.
He associated awe-inspiring importance to the pleasant expressions in his scholastic educational program. Game, dance, music, drama, and so forth should shape a part of the instructional interaction according to Tagore’s thought process. Understudies should take an energetic segment in human life, for those are vital to supplement the human spirit. In his words, “Speaking is for mankind and music for nature speaking is clear and limited by its needs, whereas music is mystic and expressive for a romantic eagerness. That is why; speaking creates nearness between man and man, while the music helps us to identify ourselves with nature. When the harmonies of sounds are released with our expression then speaking loses much of its limited significance, but on the contrary, getting together of the two muses had an all-pervading character”.
As Rabindranath started thinking about Visva-Bharati as a public community for expressions of the human experience, he motivated craftsmen like Nandalal Bose to take up home at Santiniketan and to dedicate themselves as an ideal opportunity to advance a public type of craftsmanship. Without music and the expressive arts, he felt, a country does not have its most note-worthy methods for public self-articulation and individuals stay bumbling. He represented the advancement of a free psyche, free information and a free country. Indeed, even as a young man, he could feel that school was only a dead daily practice and dormant. He viewed schools as factories of repetitive learning with no opportunity for inventiveness. In the event that one thing is said to have not changed since days of yore, it is the best regard for information and regard for the learned in our general public. Had there been no transformative improvement of discourse and spread of information through language, it is indeed hard to envision how humankind would have thrived!
Probably the earliest teacher to think regarding the worldwide town, Rabindranath Tagore’s instructive model had a remarkable affectability and inclination for schooling inside multi-racial, multilingual, and multi-social circumstances, in the midst of states of recognized monetary disparity and political irregularity. One trademark that sets Tagore’s instructive hypothesis apart is his way to deal with training as an artist. At Santiniketan, he expressed that his objective was to make a sonnet ‘in a medium other than words.’ Rabindranath Tagore, by his endeavors and accomplishments, is essential for a worldwide organization of spearheading instructors, like Rousseau, Pestalozzi, Froebel, Montessori, and Dewey–and in the contemporary setting, Malcolm Knowles–who have endeavored to make non-dictator learning frameworks fitting to their separate environmental factors. Rabindranath Tagore had been the most reformist educationist from whom we can gain even today. While inventiveness, association with nature and capacity to bear different societies are these days more perceived as significant parts of instruction, they actually take a secondary lounge in contrast with employability and outside accomplishments.
It ought to be noticed that Rabindranath, in his own individual capacity, was a living symbol of the kind of commonality and innovative trade that he upheld. His thoughts should be gathered through his versatile works and instructive trials at Santiniketan. He imagined a training that was profoundly established in one’s nearby environmental factors yet associated with the way of life of the more extensive world, predicated upon pleasurable learning and individualized to the character of the kid. His vision of culture was not a static one, but rather one that pushed new social combinations. He battled for an existence where numerous voices were urged to cooperate with each other and to accommodate contrasts inside an abrogating obligation to harmony and common interconnectedness. To cite Tagore: “A day will come when the unvanquished man will follow his way of victory, in spite of all hindrances, to win back his lost legacy”.