Contested Ideologies & Visions of Higher Education

The above trends represent two different visions of higher education in contemporary society. There is a growing view that higher education must serve the goal of ‘wealth creationâ in todayâs knowledge economy; arguments in favour of this vision focus on the requirements of intellectual human capacities for economic development. This vision of higher education is rooted in the neo-liberal ideology of market-driven growth, which requires highly skilled and educated specialists, experts and intellectual elites to lead such growth and development. Individual self-interest is seen to be driving this perspective which economists would label as ‘private consumption goodâ, to be paid for by the individual herself.

The other vision of higher education posits its ultimate purpose as human well-being and societal harmony. This view is inspired by the vision of knowledge as a public good, for the service of all humanity. It focuses on the contributions of intellectuals in addressing the problems of society, and in preparing a new generation of informed and active citizens. The ideology of social justice and equity underpins this vision of higher education. In such a view, the social responsibility of higher education is seen as a central element in elaborating the curriculum of teaching and the priorities of research. As a public good for the welfare of all, such a perspective requires public support and financing of higher education as well.

During the past week, the two contrasting visions and contesting ideologies of higher education described above seemed to somehow appear integrated in the course of my encounters at two universities in India. In 1920, Mahatma Gandhi established Gujarat Vidyapith in Ahmedabad; it was meant to challenge the education, pedagogy and knowledge systems associated with colonial control of India. Gandhijiâs writings on basic education and literacy for all are well-known; he was passionate about the same. But, he also saw the value of post-secondary education nearly a century ago, while most citizens of India then were illiterate. His logic was simple; there is no contradiction between literacy and higher education; a society needs them both. The curriculum, pedagogy and knowledge systems they support are the critical issues in literacy and basic education, just as they are in higher education.
Gandhiji then motivated a group of Islamist and nationalist Muslim intellectuals in Aligarh and Delhi to come together and set up another university; JamiaMilliaIslamia was thus born in Delhi around that time. Jamia became a focal point of anti-colonial struggle by creating the ‘space for dissentâ that was so crucial in that era. Nationalist discourse and preparation of ‘swadeshiâ scholars took roots in Jamia.

In todaysâ world, the contestation between ideologies and divergent visions of higher education may need to be harmonized in a new synthesis. While knowledge economy is relevant context, and livelihood for educated professionals and experts is a relevant criterion, it is not necessary to subordinate the entire contributions of higher education to such narrow aims alone. The social responsibility of higher education isas much relevant today in India (and elsewhere) as it was during the liberation struggle of the early 20thcentury. Liberation from prejudices, violence, inequality and ill-health is even more pressing a calling for higher education system today. Would national policies, leaders of higher education institutions and students and faculty of such institutions make a call for such an integrated vision of higher education in the next decades?