DO WE NEED UNIVERSITIES AND SCHOOLS?

Categorized research-works of Debaprasad-26

DO WE NEED UNIVERSITIES AND SCHOOLS? 

Debaprasad Bandyopadhyay *

^ দেবপ্রসাদ বন্দ্যোপাধ্যায় ^

 

 ABSTRACT

In fact, by posting this document, containing Bangla documents on academiocracy, I am digging my own grave as I, a cog in the academic machinery, am condemning streamlined education system and institutionalized organized funded academic institutes and propagating “Life-Long-Learning”(as it is practiced by La Filológica Por La Causa )  and “open access to knowledge” (as it is found in academia.edu and other open access repository and are highly condemned by the doyens of print capitalism). Is it not a paradox or a severe hypocrisy on my part? Despite the fact that I am earning my bread and butter form an educational institute, I am against the authoritarian ritualization of education in institutional framework  that makes human being “A well-trained dog than a harmoniously developed person” (Einstein, Ideas And Opinions, pg. 195.). I, wish to withdraw myself from the glorious data collection team; the patron-client relationship with the dominant political party (in most of the cases, in our locality, the recruitments and promotions are determined by such relationship); conformist attitude towards dominant academic fashion; the conditioning system of educational institutes that indoctrinates and manufactures ideology… Therefore, I have started a non-violent non-cooperation with such ideological state apparatuses (a la Althusser). I, highly influenced by Rousseau, Tagore, Russell, Gandhi and Ivan Illich, do not want to be either a trained dog or  a watchdog ( I am a watchdog, when I am surveying) of a corporate-sponsored state-controlled apparatus.                                                                                                                                                              It is understood that I am alienated from the socially necessary labor as well as supposed nature—I cannot make my own garments or my food and that is due to the conditioning camps I had attended in my early  stage of life. If I do not have such skills (farming, animal husbandry, weaving, gathering etc.), what shall I do at this moment (anthropocene) of disaster due to the anthropogenic global heating? If my educational training cut a sorry figure to engage myself with supposed nature and culture (that include both my human and non-human neighbor), what is the meaning of my education?

 

The monograph, Contemporary Academics in West Bengal: A Collection এখ(৷)নকার আকাদেমিক্স সংহতি-মার্গও আমি-বিষয়ী,  is an edited collection of papers on the condition of academiocracy in West Bengal, India under the pseudo-communist regime of 34 years (the situation is as same as before or even worst after the change [?] of the ruling party in West Bengal). The editor of this collection, in the prologue, from his subjective position as a  glocal sub-altern research-activist (a) described the long colonial legacy of Scientific Imperialism by reiterating Galtung’s arguments; (b) criticized Model Theoretic Approach with the analogy of fashion models, who are suffering from anorexia nervosa or bulimia (c) in connection with that, he emphasized on the intellectual anorexia of the local academiocracy, the model followers in the ramp of academics; (d) pointed out the patron-client relationship among the then existing corporate-sponsored ruling party, academic mafias sponsored by the ruling party, so-called educated unemployed or party-cadres and the sponsored- ‘scholars’; (e) depicted the embedded inferiority complex of the indigenous educators, who believed that the “West is best”; indigenous knowledge and mother tongue were (un)officially ignored due to lack of self-confidence (f) the proliferation of technical intelligentsia/inorganic intellectuals that caused the endangerment of thinking person/ philosopher with social engagement.

The collection consists of excerpts from the writings of Isvarchandra Vidyasagar (on the homogenous molding within academic tribe under the Raj, which is still being observed as the governmentality leads to mediocrity –the top of the Gaussian bell is enhanced by marginalizing ‘other’!), Kalidas Bhattacharya (He also criticized Model Theoretic Approach and the hegemony of political parties in the realm of academics), Subhendu Dasgupta (who described the non-neutrality of institutionalized academics that carried the filthy politicalization), Sourin Bhattacharya (He explained the problem of institutionalized organized merchant-sponsored academics, problems of funded research, lack of knowledge in philosophy and history of science and Model Theoretic Approach), Tapan Roychoudhuri (He vehemently criticized the print capitalistic “publish or perish [and publish rubbish]” –policy of international academiocracy. ), Mihir Chakroborti ( He elaborated the role of imagination in case of Mathematics, which is disrupted by the power politics within the academic sphere), Partha Chatterji ( He pointed out the enhancement of mediocrity by the political society of West Bengal) and Ajit Choudhuri ( He found an apparent solution in many academic terrorist spaces that could be established as a symptom[in Lacanian sense of the term] against the existing local front politics).  In the epilogue, the collector of these excerpts, though mentioned many collaborative and non-collaborative options, ultimately selected non-violent non-cooperation with the existing system of academics. Before that he discussed the lives of some thinking persons, viz., Socrates, Spinoza, Wittgenstein et al. so that one could learn the ‘art ‘of such resistance.

In the paper, Narrative of না-ইস্কুল বা/or Nice School, a biographical story is presented with some theoretical inputs. Being unnecessarily disturbed by the schooling system of the West Bengal, India and consulting the statistical reports of National Crime Bureau on the bleak scenario of schooling, a father, deeply influenced by Rousseau, Rabindranath, Gandhi and Ivan Illich, withdrew his son from the Ideological state Apparatus (a la Althusser) and followed the Illichian methods of deschooling.

Keywords: academiocracy, academic-mafia, academic-tribe, Scientific Imperialism, Model Theoretic Approach and Fashion Models, academic-ramp, patron-client relationship, technical intelligentsia/inorganic intellectuals, institutionalized organized merchant-sponsored academics, political society, ideological state apparatuses.

 

For detailed discussion, kindly follow hyperlinks (blue-colored titles)

   

 Download (.pdf)

 

 

 

 

TV TALK SHOWS:

 

View this TV Talk @
1. https://www.youtube.com/watch?v=zcBt97gApYQ
2. https://www.youtube.com/watch?v=CWRCOiDG5wo
3. https://www.youtube.com/watch?v=PsVG0V0SmuA
4. https://www.youtube.com/watch?v=y6usXR9250s
5. https://www.youtube.com/watch?v=KH6EdQ9SN-g

 

  1. https://www.youtube.com/watch?v=UWkypHEO4Cg
  2. https://www.youtube.com/watch?v=xAqhjGtZmOo

 

 

 

 

 

 

 

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About Debaprasad Bandyopadhyay

Debaprasad Bandyopdhyay (b. 1965), through his 25 years journey in the realm of institutionalized academics did 27 different types of works, which are someway different from the earlier paradigms or, one might say that those works are not only mere reproductions of his inherited institutionalized cultural capital or a mimicry of a colonially imposed model that leads to intellectual anorexia or rather a type falsification of earlier paradigms. However, that might be not only a lofty claim but it also hid the fact that all our information and knowledge are socially accumulated knowledge that was, it is matter of regret, posed as private property through the sign © and the wisdom is rarely available. Bandyopadhyay’s works and projects are the products of his social milieu. Bandyopadhyay is a local sub-altern public sphere academician, who avoids the technical intelligentsia (followers of Sahib’s models and they are not committed to the persons who are accommodating surplus work-time to them by performing surplus labour) or inorganic intellectuals and thus fails to be a part of academic tribe and its subsequent socialization process. Of course, that socialization process does not lead to legendary Socratic dialogue. He is also a political activist though he has not affiliated to any political parties as he was always talking about the corporatization of political parties within the money-sign-based democratic system. He is a regular participant in TV and radio talk-shows and documentary films, street-corners’ talks and International seminars on socio-political, psychological, linguistic, environmental and economic issues. He also writes editorial columns in newspapers. He is also a part of parallel academics as it is found in West Bengal’s Little Magazine Movement, though that was not counted as the part his academic pursuit by his parent institute. His parent institute justifiably does not believe in the domain of parallel academics as this unorganized sector does not directly contribute in the transactions of formal/organized print capitalist eco-enemy paper-publication. Though the dissemination of knowledge is also observed in this space of these parallel academics as all these writings in public sphere simultaneously influence the classroom-discourse and some of them are translated into English, French and Italian. Not only that, Bandyopadhyay also sought engagement with the people, who, by supplying their surplus labour, are sustaining his livelihood. Bandyopadhyay, a linguist by training and a Ph.D.-holder (1996), a junior lecturer (1999-2011) in an autonomous central government institute in India, tries his best for those from he has received and is receiving the manifestation of surplus labour by executing some self-funded projects on economic issues in West Bengal, India. Recently he has got a consolation promotion to the post of Assistant Professor. He has done following 27 research works: 1. Crippled Creativity: An inquiry into language, psyche, society: 2. VALENCY OF BANGLA VERB AND PROBLEM OF COMPOUND VERBS: 3. Archaeology of Bangla Grammar : 4. CAN COMPUTER SPEAK? 5. FUZZY LOGICAL EXPRESSION IN BANGLA : 6. FOLKLORE AND FOLK-LANGUAGE: MYTH OR REALITY? 7. HISTORICISM IN THE DISCOURSE OF BANGLA LANGUAGE AND LITERATURE 8. ABHABA, ECP, DELETION AND TRACE 9. SVATVA OR MY-NESS AND ECONOMIC ENTITLEMEMT 10. TRANSLATION STUDIES 11. MASCULINITY STUDIES 12. YAYATI & BABAR COMPLEX 13. SOCIO-ECONOMIC SURVEYS IN AGRICULTURE AND INDUSTRY IN WEST BENGAL 14. CONCEPT OF BODY IN INDIAN PHILOSOPHY AND ARCHITECTURE 15. THE CONCEPT OF ERROR (KHYATI) IN MAD-(WO)MEN’S LANGUAGE 16. THE CONCEPT OF PERCEPTUAL TIME AND GRAMMATICAL TIME IN BANGLA 17. BANGLA CALLIGRAPHY, LANGUAGE ART AND LINGUISTIC PEDAGOGY 18. WO(L)D SPACES: NON-EXISTENCE OF WORDS 19. ANEKANTA METHODS 20. SILENCEME: SILENT OTHER IN LINGUISTICS 21. IMAGINED BOUDARIES AND PRE-COLONIAL INDIAN IMAGI-NATION 22. MAKING OF THE INDIAN PHILOSOPHY OF SCIENCE 23. SEGMENTING THE SUPRASEGMENTALS : MUSICKING IN SPEAKING 24. INTERPRETING GENETIC STRUCTURE BY DEPLOYING LINGUISTIC STRUCTURE 25. GLOTTOPOLITICS OF LINGUISTIC SUBALTERNITY OR AN AGENDA FOR PLANNING FROM BELOW 26. SEMIOTICS OF PHOTOGRAPHY 27. SOCIOLOGY OF CONTEMPORARY ACADEMICS
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One Response to DO WE NEED UNIVERSITIES AND SCHOOLS?

  1. Pingback: DO WE NEED UNIVERSITIES AND SCHOOLS? | Nityananda Khan

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