ASSIGNMENTS

SPECIALIZEDAREA: ADULT EDUCATION

MASTER OFARTS (EDUCATION)-2nd YEAR
January 2019 & July 2019

MAE-004: EXTENSION EDUCATION AND DEVELOPMENT

a) Discuss the philosophy and principles of extension education. (500 words)

b) Critically analyze Gandhi’s ideas of economic development. (500 words)
c) Identify the basic issues and problems of development in India. Why has the Government
of India been failing to address these issues over the years? Give suggestions to address these
issues. (500 words)
Answers
a) Discuss the philosophy and principles of extension education.
Ans.: 'Extension' is a term which is open to a wide variety of interpretations. It is a dynamic
concept subject to multiple interpretations and thus has been changing. It is a relatively new
operational concept in India. It became diversified due to its increasing relevance and
contribution to different sectors of development. Extension education as an applied science
derives its contents from research, field experiences and behavioural science, among others.
It employs diverse means, techniques, technologies and approaches to deliver its contents. It
has its philosophy and principles that focus on addressing the problems of people in rural,
remote and disadvantaged or backward areas.
Extension is a significant factor which works to produce change for development. Its
philosophy is to co-operate with all those who aim to develop individuals, communities and
the nation. Extension philosophy broadens thevision of the I individuals to set realistic goals,
to work towards opportunities and to realise the set goals. It also helps in formulating the
principles for practice of extension. In this section we will therefore focus our discussion on
the philosophy and the principles of extension.
Extension ctducation takes into consideration the culture. tradition, habits and customs of the
local people. The educational methods should be in lie with the culture of the people to make
extension education effective. A blue-print of work designed for one part of the globe cannot
be applied affectively to another part, mainly because of the cultural differences. These
differences can be perceived in the way of life of the people, their attitudes, values. habits and
customs. Each programme must take into consideration all these factors. Desirable changes in
behaviout are accomplished when the process employed for organized syste~natic learning
are affective in transmitting the ilecessary knowledge in a manner appropriate to the
organizational and cultural patterns of the participants.
There is a lot of difference in the culture and thinking of the people of U.P., Kerala and Tamil
Nadu. Instead of using the same extension methods in all the States, it will be wise to study
the history, culture, values, organisations and leadership patterns of these areas and then
make appropriate changes in the educational methods. Of course it is more difficult to

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recognise the attitudes, values, beliefs and traditions than to see the cultivation niahods, use
of improved implenlents and farm size etc. The extension worker has to recognise this
difference between different cultures and use it in increasing the effectiveness of his work.
In order to achieve desired success, it is necessary that the extension worker gets started at
the grass-roots level where the people are. The extension programmes have to take into
account the local situation and local problems. It is; therefore, necessary that the study of the
situation, needs, interests and problems of the people is undertaken by the extension worker
to set realistic objectives for an extension programme. One should also not lose sight of
different groups which work within a rural community.
In some places, the extension programmes are thrust upon the people without any relevance
to the interest of these small groups. Unless the farmers feel that the ideas coming to them are
useful they will not come forward to adopt them. The programmes based on the needs and
interest of these small groups would give better results in extension work. The establishment
of Panchayat at village, block and district levels will be an effective mechanism through
which the felt needs of the people will get reflected in extension work. The extension worker
will have to work in close coordination with these grass-roots level organisations.
In order to be effective, extension work must begin with the interests and needs of the people.
To identify the real needs and interests of the people is a challenging task. Many times the
interests of the rural people are not the interest of the extension worker. Even though he sees
the needs of the people better than they do themselves, he must begin with the interests and
needs as they (the people) see them.
In such cases the extension worker should give priority to the felt needs of the people. While
doing this he should create an atmosphere of confidence, which would help in converting the
unfelt needs of the people into the felt needs in the future. The extension worker is also
learning while giving the learning experience to the people. An Extension Worker must start
from the experience and traditions of the people and leads them towards their development.
b) Critically analyze Gandhi’s ideas of economic development.
Ans.: Gandhi's views on economics were simple and straight forward at the outset. They have
even been criticized at various levels from being utopian to regressive. But it had deep
political connotations. He understood economic motives to be the basic principle of
imperialism and colonialism. And he therefore understood that the only way to attack and
weaken the colonial forces would be to attack the basic economic profits that the British
gained from the colonies. This coupled with his actual understanding of the Indian condition
led to the development of a unique brand of economic re-orientation of the Indian society that
he propagated throughout his life. However, it will be erroneous to consider his economic
model to be merely a political tool shrouded in spiritual rhetoric. His concern for the
predicament of the Indian villagers was genuine, as was his concern for a heartless
mechanization of the world economy sans ethical considerations. In his time, the influence of
his economic model was immense and has been dutifully followed in various parts of the
world as well as in India, with varied degrees of success.

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Gandhi's thinking on what we would consider socia-secular issues (he himself saw little
distinction between the sacred and its expression in the social world) was influenced by John
Ruskin and the American writer Henry David Thoreau. Throughout his life, Gandhi sought to
develop ways to fight India's extreme poverty, backwardness, and socio-economic challenges
as a part of his wider involvement in the Indian independence movement. Gandhi's
championing of Swadeshi and non-cooperation were centred on the principles of economic
self-sufficiency. Gandhi sought to target European-made clothing and other products as not
only a symbol of British colonialism but also the source of mass unemployment and poverty,
as European industrial goods had left many millions of India's workers, craftsmen and
women without a livelihood.
By championing homespun khadi clothing and Indian-made goods, Gandhi sought to
incorporate peaceful civil resistance as a means of promoting national self-sufficiency.
Gandhi led farmers of Champaran and Kheda in a satyagraha (civil disobedience and tax
resistance) against the mill owners and landlords supported by the British government in an
effort to end oppressive taxation and other policies that forced the farmers and workers into
poverty and defend their economic rights. A major part of this rebellion was a commitment
from the farmers to end caste discrimination and oppressive social practices against women
while launching a co-operative effort to promote education, health care and self-sufficiency
by producing their own clothes and food.
Gandhi and his followers also founded numerous ashrams in India (Gandhi had pioneered the
ashram settlement in South Africa). The concept of an ashram has been compared with the
commune, where its inhabitants would seek to produce their own food, clothing and means of
living, while promoting a lifestyle of self-sufficiency, personal and spiritual development and
working for wider social development. The ashrams included small farms and houses
constructed by the inhabitants themselves. All inhabitants were expected to help in any task
necessary, promoting the values of equality. Gandhi also espoused the notion of
"trusteeship," which centred on denying material pursuits and coveting of wealth, with
practitioners acting as "trustees" of other individuals and the community in their management
of economic resources and property.
Contrary to many Indian socialists and communists, Gandhi was averse to all notions of class
warfare and concepts of class-based revolution, which he saw as causes of social violence
and disharmony. Gandhi's concept of egalitarianism was centred on the preservation of
human dignity rather than material development. Some of Gandhi's closest supporters and
admirers included industrialists such as Ghanshyamdas Birla, Ambalal Sarabhai, Jamnalal
Bajaj and J. R. D. Tata, who adopted several of Gandhi's progressive ideas in managing
labour relations while also personally participating in Gandhi's ashrams and socio-political
work.
c) Identify the basic issues and problems of development in India. Why has the Government
of India been failing to address these issues over the years? Give suggestions to address these
issues.

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Ans.: Development essentially is about population. So, population itself is the most important
issue around which development revolves. In this section, we will focus on population issues
and problems in development.
ndia has always been a hot bed for issues. It is super shiny on one side and super dull on the
other. It manages to capture the world’s glance in varied aspects. But, visionaries have been
watching it grow under the hands of huge names. And they have been guessing, for a long
time — her future. And still are. Personally, and a little help from the Goldman Sachs’s
paper, here are my list of areas where India should be focusing on, 64 years from
independence for the Dream Vision.
We all aspire to live in a developed human society where human beings lead long and healthy
lives, to be knowledgeable, to have access to resources for a decent standard of living, and to
be able to participate in the life of the community. Development is possible only by mass
participation, which can be possible through the process of inclusion. According to Amartya
Sen, “Human development is about creating an environment in which people can develop
their full potential and lead productive, creative lives in accord with their needs and interests.
People are the real wealth of nations. Development is, thus, about expanding the choices
people have to lead lives that they value. And, it is, thus, about much more than economic
growth, which is only a means - if a very important one - of enlarging people’s choices”.
Though there are several complex factors, yet some of the major factors are important to
mention here. This section has a brief discussion on factors such as inequity, social exclusion,
deprivation, disparity, and displacement affecting inclusive development. It is also important
to note that all these factors are not distinct from each other; rather they are interrelated and
affect each other in a number of ways.
(i) Inequity: One cannot ignore the fundamental inequalities in society, many of
which cannot be explained by differences in individual aptitude or inclination. The
socioeconomic and political structure plays a significant role in sustaining those
inequities, and, consequently hinders development. Inclusive development is
based on the premise of equity. As has already been discussed above, growing
inequity in the wake of rapid globalization brings new and multiple challenges to
the inclusive process. Internationally, equity groups are those who have been
historically excluded, under-served, and include Blacks, Latinos, Asian/Pacific
Islanders, American Indians, women, persons with disabilities, and the
economically disadvantaged. Now, there is an enlarged list of groups that include
other groups, most prominently gays, lesbians, and bisexuals, who are frequent
targets of harassment and discrimination.
(ii) Social Exclusion: The concept of inclusion or exclusion is complex, and
intertwined with the very psychic and social life of the individual. The concept of
social inclusion has the advantage of situating individuals in a social and relational
context instead of situating in individual characteristics. The social structure itself
promotes inequality and excludes people from participating in the social life. The
practices of patriarchy, caste and various other forms also exclude many in the
society, creating a hindrance to progressive and developed social living. There is

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 no easy strategy to overcome inequality and promote inclusiveness in all aspects
of sociocultural and economic life.
(iii) Poverty: The impact of exclusion is felt predominantly by the poor. The more
profound the exclusion — that is the more ways in which an individual or a
community experiences multiple exclusions, the more devastating the impacts.
Poverty poses a serious challenges to inclusive development which must be
tackled in a systematic manner.According to the UNDP (1998) “Human poverty is
deprivation in multiple dimensions, not just income”.
(iv) Disparity: Wide spread disparities in terms of region, gender, caste, and class are
evident in different parts of the world. Disparities are the result of a set of factors,
such as natural differences, socio-cultural conditions and policy decisions. Natural
factors, such as differences in the colour and race of a person, agro-climatic
conditions, where they live in, endowment with natural resources or geographical
location, such as distance to a seaport or a centre of commerce, determine the
potential for economic development of an area, or a region. Some conditions, such
as climate and natural endowments, are largely invariable, while others can be
improved through such infrastructure as roads to overcome isolation, and
irrigation to overcome arid conditions.
(v) Displacement: By their high frequency, cumulative magnitude, and destructive
socio-economic and cultural effects, forced displacements have come to be
recognized as a antipathy to development. These processes give rise to massive
socio-economic losses, to pain and suffering, to growing resistance movements.
Many countries, especially democracies around the world, responded to the inequalities in the
society by enacting legislations and incorporating equality clauses in their constitutions.
Policies such as compensatory discrimination or, protective discrimination are intended to
include members of groups whose members have relatively limited access to social and
economic advancement.
There are enormous challenges to development. Inclusiveness is one of the major policy
options available for promoting development. In this section we have discussed the concepts,
meanings and broad issues in inclusive development, as well as the key approaches followed
by various countries across the globe.