English Language Education

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Aani Schooling: Synergyging Nunnery with Modern Education System of Nepal
(Faculty of Education, 2007) Bimali, Pawan
Religious beliefs and practice of it is a way of life for majority of the world population. Each religion has its own unique characters and features. The followers try to remain close to the principles and dogma by obtaining educational opportunities. Buddhism has its wide horizon to educate the followers. It is traditional; however, the religious leaders have realized and understood the present needs and interest of the people. As there is growing influence of modernity and modern education, the existing monastic education system has tried to incorporate modern education by offering the monastic people in or out of their religious premises. In this context, I have tried to study the synergy of modern education to the Aanis (Buddhist nuns). The objectives of this research were: i) to study Aanis’ education system; and ii) to explore the reason behind the attraction of Aanis to modern education. Here, modern education refers to the school/formal education where the students study national and international language (English), science, and computer and so on. I used qualitative research methods to carry on the process of this research. For the data generation, I consulted an Aani with both traditional and modern education. Nine other Aanis were interviewed and observed. Case stories were used as data source. People related to the Aanis and other concerned people were met and interviewed or consulted for the information and data generation. Since the monastic education offers educational and residential facilities to the disciples many children and young people from remote northern Himalayas of Nepal prefer to grasp this precious chances. Such people are the source of this study. In some places they are introduced as the Buddhists of Tibetan origin and in some places they are introduced as the Buddhists of Himalayan and hill regions/ area. The Buddhist children of developed areas are also keen to join the monastic life for religious education and practice expecting salvation. Contrary to it, the opportunity of modern education and colourful surroundings made them think in a different way, which sometimes leads to give up monastic life. Such attitude is common to the people with school education. From the implication point of views it is obvious to include traits of Buddhist education for the peace. On the other hands, incorporation of modern education in the traditional Buddhist education will be useful for the Aanis to deal in the present modern world.
Basic level teacher education and pedagogical practices: contentions in multilingual context
(Department of English Educaion, 2022) K. C., Laxman
Available with full text
Civic Pluralism: A Quest to Address Secondary School Curriculum of Nepal
(Faculty of Education, 2009) Acharya, Devi Prasad
The main purpose of this study was to find out the perceptions of different ethnics groups of people on civic education, civic knowledge and civic values and its representation in the secondary school curriculum of Nepal. This study also identifies how far the Nepalese secondary school level curriculum has given place to civic ducation. This study followed qualitative research methodology to identify the perceptions of different individuals on civic education and its knowledge and values. The field study was conducted in Lalitpur district Saibu VDC word no. 6, 7 Bhaisepati. The research participants were the people from three ethnic groups, school teachers and SLC graduates. For the collection of information in-depth interviews, discussion and observation were conducted. Document study was also done to find out the situation of civic components in secondary level school curriculum. The information was collected than triangulated and interpreted linking with different theories. The findings indicate that the secondary school curriculum has not been able to address the cultural values of different ethnic groups of people. Document study shows that less value has been given to civic education in different periods of time. Teachers and students claimed that there are not enough civic contents and pedagogical processes in the secondary school level curriculum. Ethnic civic cultural values are largely ignored. Civic education has got less priority in secondary school level curriculum. In this context, it is there fore concluded that there is need to address ethnic civic values and socio cultural orientations in school level curriculum as well as contextualizing at the local attitudes and constitutional knowledge etc should be incorporated in social studies and other subjects like EPH, Nepali and English subjects also in secondary level school curriculum. level. Civic components such as civic knowledge, democratic culture, tolerance, cooperative
Classroom practices of teachers with TPD training
(Department of English Education, 2019) Saud, Chanda
The present thesis entitled "Classroom Practices of Teachers with TPD Training" has been conducted to find out the practices of TPD trained teacher in teaching language skills, classroom teaching activities, use of teaching materials and teachers' professional development. The study followed survey research design. The data were collected from primary sources. For this research, I selected thirty classrooms as sample in which I selected fiveteachers with their six classes. I used the purposive non-random sampling procedure to select the data. The tool for data collection was observation. The major finding of the study was that most of the teachers were not implementing the training skills and knowledge what they have acquired. Majority of the teachers were not using the audio-video materials and projector tools as ICT in teaching the English classes. Similarly, the lesson plans were not theappropriate with text book, curriculum, students' interests and level. The study is divided into five chapters. The first chapter is introductory part. It includes background of the study, statement of the problem, objectives of the study, research questions, significance of the study, delimitations of the studyand operational definitions of key terms. The second chapter deals with review of related literature and conceptual framework. The third chapter includes research design, population, sample and sampling strategy, study area, data collection tools and techniques, data collection procedure. The fourth chapter includes analysis of data and interpretation of results and summary and findings.In this section, both simple statistical and descriptive approach are used. The fifth chapter includes conclusion and recommendations. The reference and appendices are included at the concluding part of this thesis.
Contribution of Child Care Centers to Early Childhood Development A case study from the Kathmandu Valley of Nepal
(Faculty of Education, 2011) Baral, Raj Kumar
This thesis explores the contribution of child care centers in Kathmandu valley to early childhood development. Relevant data was collected through questionnaires, interviews, observation, and discussion with over one hundred participants. A general review of pertinent literature is also included to gain perspective. A broad range of theoretical lenses were used to analyze and interpret the data including the perspectives of early childhood development, economic, cultural sociology, and psychology. Analysis of the data showed that commercial child care centers in Kathmandu are in crisis: they need to contribute more to mental and psychological development of the children. Due to economic constraints - they have inadequate materials, facilities, and number of teachers. To address these issues, the author suggests that a special authority be created immediately to monitor commercial childcare centers and create common standards for their operation. Additionally, a policy to include teachers and parents in the management of and decisions making procedures of CCCs should be implemented.
Curricular Perceptions and Pedagogical Oreintation of School Teachers
(Faculty of Education, 2010) Kafle, Mukti Narayan
The main purpose of this study was to find out the perceptions of school teachers on different aspects of curriculum such as concept of curriculum, local curriculum, extbooks, learners, classroom activities, evaluation and co-curricular activities and the interrelationship between teachers‟ curricular perceptions and pedagogical activities. This study also tried to analyze how far the teachers' orientation influenced their pedagogical processes. This study followed qualitative research methodology. Kavre district was the field for this study. Secondary school teachers of three major subject areas: language, mathematics and social studies and students of that level were the research participants. Phenomenological research approach was used to collect the lived experiences of the research participants. The collected information was triangulated and interpreted linking with different theories. The findings indicate that school teachers perceived curriculum as a guiding document for teaching learning process designed by the experts. eachers‟ pedagogical actions were guided based on their own curricular understanding and they were in transforming phase from traditional to modern approaches of teaching learning system. Despite this, there was gap between the existing learning opportunities provided to students and the changing context. In this context, as teachers are the pillars to deliver the curriculum, they should be given some responsibilities for developing curriculum so that they can internalize and implement it effectively.
Elites to Paupers: Turning Points in Education
(2008) Regmi, Ishwari Prasad
In the name of Durbar School (DS), the first modern school was established by Jung Bahadur Rana in 1854 A.D. in Kathmandu. In the beginning, only elites were allowed to study in DS, but in the course of time, it has witnessed turning points, and now the same school with the name- Bhanu Madhyamik Bidhayalaya is still running at the west side of Rani Pokhari. Unlike in the past, now children of people living in very marginalized situation i.e. paupers are studying in DS with a hope of success in the future. While observing these contexts - ‘Turning Points in Education’ as they are reflected in the case study of DS. I started this study, in order to understand how these turning points in education and the people who are living in very marginalized situation interplay with each other and again the situation is turning to miss the points of social justice and equal opportunities. Hence, this study shed light on diverse experiences of and responses to schooling as seen from the view of actors in students, teachers, parents and footpath pasale in and around DS. Following the brief discussion of local cosmology of schooling, the study turns to the elite formation in Modern Nepal and making elites linkages with DS, which was the primary research unit. Information was then gathered, mainly based on the qualitative design of research, by using questionnaire based survey form, FGD, individual interview, life stories, NGD, participant observation, and I took this study as a mosaic of learning, a pattern produced by text posing events in the history of Nepal and making their linkages with the present context of DS in Kathmandu. While making such an exploration superunknowns and empirical heuristics in educational research are also considered. It is apparent that turning points have occurred in education in Nepal and these turning points also sneaked up on the paupers life and taking schooling as a means for their prosperous future life. But in the school context, there are many turning points including missed turning points which could be witnessed and must be retraced back. Beyond these, the power of education and knowledge of English is primarily underpinning in Nepali school. In this respect, this study throws light on the ‘Turning Points in Education’ as a new discourse in Nepal. Further, this study explores on the multiple aspects of turning points around the issue of paupers schooling. The dynamic interplay between Durbar School, inner-city context and pauper’s subjective experiences have been in the foreground, empirically and analytically, and has motivated me to look at the ‘Turning Points in Education’ as a new discourse. In order to establish an understanding of the turning points in education, I have used an analytical framework that builds on three major theoretical constructs. The first is the work of Bourdieu on the role of schooling in social and cultural reproduction and second, agency and structure of Anthony Giddens and cultural production of Skinner and Holland to unfold the social realities in and around DS in Kathmandu. Finally the notion of power/knowledge by Michael Foucault to understand the social facts and people’s practices. Besides these I have used the notion of rebirth and Dharma from Gita to understand the serving nature of DS in the past and in the present. This study shows that children living in other’s houses as domestic workers are not only poor from economic points of view but they face multiple difficulties at home and school. This infers that paupers have to bear double and greater burden of marginalization and stigmatization. This sort of double victimization of the paupers in Nepali society is contributing to witness missed turning points in education. First school seems to promise anticipated turning points in pauper’s life but at the same time it becomes missed turning points for the paupers and school contributes to the reproduction of social inequalities. Second the discourse of education in Nepal is found ever changing in nature, slowly the trends are shifting, paupers voices are being heard in school setting. Within in these context, the agentic nature of DS and knowledgeability and capability of the students are analysed and interpreted based on the theoretical constructs; agency-structure developed by Anthony Giddens, cultural production propounded by Skinner and Holland, and ‘rebirth’ from Bhagwat Gita. Third, schooling itself being a complex process, I intend to go beyond the agency and structure, to understand turning point in education as a new discourse. So, I have applied the terms power/ knowledge developed by Foucault, as an abstract force which determines what will be known, rather than assuming that elites develop ideas and knowledge to dominate the paupers in the society. This study also reveals that children studying in DS had given more value to education specially English education. This conjuncture of power and knowledge on English education has created great difficulties. The power of education and knowledge of English is underpinning in Nepali school. Nevertheless, there are many unresolved issues and challenges in the field of education which could be understood from other theoretical and empirical understanding, with that respect this study could be challenged. However this study also turned to the current school system which requires certain readjustment and transformations in order to make useful for the paupers in Nepal.
Inclusion of Dalit Students in a Formal School
(Faculty of Education, 2007) Simkhada, Sharad Chandra
Hierarchical social structure and norms are pervasive in caste-based society of Nepal. The Dalits fall at the bottom of societal framework. In this context, this study deals with inclusion and exclusion of the Dalit children in a formal Nepalese school. Specific objectives of this research endeavor were: a) to assess caste discrimination in the community, and b) to find out the situation of inclusion of Dalit students in formal education. I reviewed literatures on concept of inclusion, policy, caste and relevant previous researches. A school from Gorkha district was selected for the study. The Dalit students studying in the school were units of study. Their perception towards inclusion was focal point of the study. I generated information by employing qualitative case study method. The case materials were identified and purposively sampled. I also interviewed students, teachers and parents, and observed some phenomena in the school and the community in the course of field study. As I found caste discrimination is on decrease order in the community, however, some discriminatory practices were observed and heard during my study period. Most of the non- Dalits such as Brahmans, Chhetris, Newars, Magars, Gurungs, and Gharti are still sensitive about commensal rules and caste related taboos. At the same time, wealthy and educated Dalits are being increasingly assimilated in social gatherings. The Dalits who are involved in patron-client relationships are incorporated in ceremonies of the so-called higher caste community functions such as marriage, Bratabandha (sacred thread wearing ceremony) and worship of ancestral deity. However, the Dalits concerned have to maintain certain distance especially in sitting and eating. In comparison to the social behaviors in the community, treatment with the Dalit students in the school is less discriminatory. I have analysed their inclusion in terms of behavior, policy and representation. The Dalit students are equally treated inside the school compound. They have access to stay in hostel with other caste pupils. In the policy document particularly the SIP, there is not a single word which indicates inclusion. The teachers are mostly found unfamiliar about the national and international discourse of inclusion. Regarding representation, there is a Dalit teacher and there are two Dalit members in Parent Teachers' Association. From the viewpoint of inclusion, there is good practice in the school in comparison to other schools in the surrounding. Despite blanket treatment in the school, Dalit students have lower performance in education. Because of caste discrimination in the community, they still have humiliation and they are hesitant to establish good relationships with talented friends for collegial learning. Their participation in school activities has been lower. In comparison to the non-Dalit students, they face several problems at school and home. They lack negotiation skill to cope with the problems and to mold the situation in their favour. Their parents were found indifferent and unable to provide them educational support. Therefore, they need counseling from teachers in addition to regular teaching. To meet the requirement, curriculum needs to be made inclusive. Apart from this, capacity of the teachers to be accommodative requires to be built through inclusive training package.
Indigenous Approaches to Knowledge Generation
(Faculty of Education, 2009) Gurung, Ganga Bahadur
Not Available
Paharis’ Schooling: A Postmodern Lens
(Faculty of Education, 2007) Khadka, Anju
The heterogeneity of language and socio-cultural setting of schools made me interested to know about Pahari’s schooling. In this process I tried to know the worldview of the Paharis. How their worldview is difference and differance from the worldview of the non-Paharis? How the Paharis' and non-Paharis' construct of schooling? How are the matched/unmatched with each other? What can be alternative measures to help Pahari children for their better learning? In order to understand the subjectivity of these stakeholders of education, I selected Pahari community; Pahari children dominated school, Pahari and non-Pahari teachers, Pahari parents and Pahari organization of the peri urban area called Bodikhel of Lalitpur district for fieldwork. There I tried to understand the Pahari community in general and school aged - Pahari children in particular. In doing so, I examined the Pahari community from Kaupapa theory. But in understanding the schooling of Pahari, I applied Derridian standpoint. For this, I used qualitative research design. The methodology to gather field information I analyzed documents, interviewed people, observed the community and school practice, conducted focus group discussion, and did case studies. For data management, I analyzed stakeholders’ perceptions and did theoretical interpretations of these perspectives. This study found that (a) due to the lacking of social cosmos formal schooling has been the place of interface between self and other to the Pahari schoolchildren (b) Pahari found the utility of mainstream language at one time and in other times they found linguistic oppression. In both situations they just looked for their identity (c) by lingual/socio-cultural setting of schools can also create co-existence through binary opposites relationship between the opposite groups (d) Pahari students’ looking self-glass has search for symbolic representation at the time of learning and teaching process and teachers were failed to do so (e) for Pahari schoolchildren, school is a condition of “no hearing” and (f) Pahari schoolchildren interpreted the school from different angles. School in this regard lacked the knowledge and environment for the creation of hybridized culture for educational justice to the Pahari children. Out of the above findings, I have drawn some implications as well. These implications include Pahari students are facing difficulty in school and at the same time they are creating the alternative ways for getting the educational justice to all. In this situation, formal schooling can be redesigned to make social cosmos with school's cosmos. This effort can bridge the gap between Paharis’ home schooling and formal schooling for the improvement of their personality. Teachers' reorientation can make it happen. The second implication is that school should value socio-culturally different students' subjectivity and promote co-learning including language co-existence approach in school. The third implication is that teachers should learn students' home culture and traditionally handed down teaching learning practices. Once they learn it they are supposed to ensure the linkages between the school and students' approach to learning and teaching.
Paharis’ Schooling: A Postmodern Lens
(Faculty of Education, 2009) Khadka, Anju
The heterogeneity of language and socio-cultural setting of schools made me interested to know about Pahari’s schooling. In this process I tried to know the worldview of the Paharis. How their worldview is difference and differance from the worldview of the non-Paharis? How the Paharis' and non-Paharis' construct of schooling? How are the matched/unmatched with each other? What can be alternative measures to help Pahari children for their better learning? In order to understand the subjectivity of these stakeholders of education, I selected Pahari community; Pahari children dominated school, Pahari and non-Pahari teachers, Pahari parents and Pahari organization of the peri urban area called Bodikhel of Lalitpur district for fieldwork. There I tried to understand the Pahari community in general and school aged - Pahari children in particular. In doing so, I examined the Pahari community from Kaupapa theory. But in understanding the schooling of Pahari, I applied Derridian standpoint. For this, I used qualitative research design. The methodology to gather field information I analyzed documents, interviewed people, observed the community and school practice, conducted focus group discussion, and did case studies. For data management, I analyzed stakeholders’ perceptions and did theoretical interpretations of these perspectives. This study found that (a) due to the lacking of social cosmos formal schooling has been the place of interface between self and other to the Pahari schoolchildren (b) Pahari found the utility of mainstream language at one time and in other times they found linguistic oppression. In both situations they just looked for their identity (c) by lingual/socio-cultural setting of schools can also create co-existence through binary opposites relationship between the opposite groups (d) Pahari students’ looking self-glass has search for symbolic representation at the time of learning and teaching process and teachers were failed to do so (e) for Pahari schoolchildren, school is a condition of “no hearing” and (f) Pahari schoolchildren interpreted the school from different angles. School in this regard lacked the knowledge and environment for the creation of hybridized culture for educational justice to the Pahari children. Out of the above findings, I have drawn some implications as well. These implications include Pahari students are facing difficulty in school and at the same time they are creating the alternative ways for getting the educational justice to all. In this situation, formal schooling can be redesigned to make social cosmos with school's cosmos. This effort can bridge the gap between Paharis’ home schooling and formal schooling for the improvement of their personality. Teachers' reorientation can make it happen. The second implication is that school should value socio-culturally different students' subjectivity and promote co-learning including language co-existence approach in school. The third implication is that teachers should learn students' home culture and traditionally handed down teaching learning practices. Once they learn it they are supposed to ensure the linkages between the school and students' approach to learning and teaching.
Spiritual Education from Texts to the Lived Context
(Faculty of Education, 2009) Adhikari, Jyoti
The study unveils spiritual knowledge envisaged in the documents and field. For this I had two overarching research questions viz- how can spiritual knowledge be helpful in developing the holistic personality of children? And In what way does the present education system respond to the quest of spiritual knowledge? In order to find out the answers of these questions I examined literatures, reflected my personal understanding, interviewed teachers, parents and students of seven schools of Kathmandu valley. I also observed children in their classrooms and the playground. The findings that I could generate from the field through hermeneutic enquiry were- (a) I found that both the texts and the field really need the knowledge that can establish relation between body, mind, senses and soul. This finding was not only helpful for them to rethink about the perception of god and the importance of human life but also helpful to protect the great and the glorious diverse cultural values and ethical skills and there by remove all the differences of the external world into the principle of singularity and uniqueness. (b) Both literatures and field gave me intuition that the knowledge of discrimination through the five sheaths (Panchakosha viveka); analysis of the three bodies- the (gross, subtle, causal), three states of existence (waking, dream, deepsleep), three attributes (Satva, rajas, tamas), three times (past, present, future), the three states (Ichha, medha, kriya),and subject and object( seer and seen) abundant in the oriental texts like the Vedas, Upanishads and Gita with the practice of using positive values, meditation, silent sitting, introspection, retrospection ,self audit and involvement in the humanitarian activities are essential to be inculcated in the minds of the students, teachers and parents simultaneously. (c) I found that with the attainment of spiritual knowledge the field would automatically find the integral relationship between spirituality and other social institutions and start to accept spirituality as an inseparable part of life. (d) I also found that the present education system has not been responding to the spiritual need of the children and the community. The education system of the country had forced children towards materialization (the grades, the examination, course of study, get got job with handsome salary) only. The field lacks the presence of divine energy. However the field responded positively to arouse the spiritual feelings and need, hidden and become dormant in their hearts through spiritual education. I used a good number of theories to interpret the above findings and provide justice to my study. I studied and used their theme and added spiritual essence to make them fit for application in the field. As an implication of the above findings, I made some programmes to promote spirituality and my first target is to hold exhibition on human and spirituality in the government schools and expand this process gradually. The second programme that I developed was to organize talk programmes on the existence of god and relation of human beings with it. Third programme that I wanted to initiate is to train and prepare teachers for imparting spiritual knowledge to their students Fourth programme will be related to providing specially designed spirituality promoting textbooks for the students. In short I intend to develop prototype materials for the students. My fifth programme will be concentrated on organizing talk programmes on spirituality for parents and community for the revival of the glory of the ancient living.
Spiritual Education from Texts to the Lived Context
(Faculty of Education, 2009) Adhikari, Jyoti
The study unveils spiritual knowledge envisaged in the documents and field. For this I had two overarching research questions viz- how can spiritual knowledge be helpful in developing the holistic personality of children? And In what way does the present education system respond to the quest of spiritual knowledge? In order to find out the answers of these questions I examined literatures, reflected my personal understanding, interviewed teachers, parents and students of seven schools of Kathmandu valley. I also observed children in their classrooms and the playground. The findings that I could generate from the field through hermeneutic enquiry were- (a) I found that both the texts and the field really need the knowledge that can establish relation between body, mind, senses and soul. This finding was not only helpful for them to rethink about the perception of god and the importance of human life but also helpful to protect the great and the glorious diverse cultural values and ethical skills and there by remove all the differences of the external world into the principle of singularity and uniqueness. (b) Both literatures and field gave me intuition that the knowledge of discrimination through the five sheaths (Panchakosha viveka); analysis of the three bodies- the (gross, subtle, causal), three states of existence (waking, dream, deepsleep), three attributes (Satva, rajas, tamas), three times (past, present, future), the three states (Ichha, medha, kriya),and subject and object( seer and seen) abundant in the oriental texts like the Vedas, Upanishads and Gita with the practice of using positive values, meditation, silent sitting, introspection, retrospection ,self audit and involvement in the humanitarian activities are essential to be inculcated in the minds of the students, teachers and parents simultaneously. (c) I found that with the attainment of spiritual knowledge the field would automatically find the integral relationship between spirituality and other social institutions and start to accept spirituality as an inseparable part of life. (d) I also found that the present education system has not been responding to the spiritual need of the children and the community. The education system of the country had forced children towards materialization (the grades, the examination, course of study, get got job with handsome salary) only. The field lacks the presence of divine energy. However the field responded positively to arouse the spiritual feelings and need, hidden and become dormant in their hearts through spiritual education. I used a good number of theories to interpret the above findings and provide justice to my study. I studied and used their theme and added spiritual essence to make them fit for application in the field. As an implication of the above findings, I made some programmes to promote spirituality and my first target is to hold exhibition on human and spirituality in the government schools and expand this process gradually. The second programme that I developed was to organize talk programmes on the existence of god and relation of human beings with it. Third programme that I wanted to initiate is to train and prepare teachers for imparting spiritual knowledge to their students Fourth programme will be related to providing specially designed spirituality promoting textbooks for the students. In short I intend to develop prototype materials for the students. My fifth programme will be concentrated on organizing talk programmes on spirituality for parents and community for the revival of the glory of the ancient living.
Teaching Culture in the Classroom: Binding the Gap Between Teachers' Perspectives and Students’ Needs
(2009) Dhakal , Ganesh Prasad
In the present context of Nepal, a number of governmental, non-governmental and private organizations have taken a nationwide initiation to provide children with the quality education. To accomplish this objective, the programs like EFA, SESP, TEP, food for education program, Japanese grant for the development of school physical facilities have been executed with the active involvement and contribution of these organizations. These programs have mainly contributed to creating enabling environment in Nepalese schools through monitory support, development of physical infrastructure and capacity building of human resources. Despite these initiatives, the existing performance level of public school students is relatively low as compared to that of private school students. Hence, it is in this context that the present research has aimed to examine and explore the present scenario of the classroom environment, which is one of the responsible factors for overall students’ performance. This study made an attempt to undertake four objectives such as to explore actual teaching learning culture, pedagogical processes, stakeholders’ perceptions and problems faced by them, and finally to suggest some solutions in overcoming these problems. In pursuit of these objectives, the findings of the study were explored from detailed and systematic observation of different aspects of classroom culture in respect of teaching and learning activities, and from expressions and experiences of different stakeholders. Similarly, field information has been analyzed in terms of different theories, principles and the concepts available in different literatures. The research tools adopted in the present work are basically open observations of the classrooms and an in-depth interview with the stakeholders. The information about classroom teaching culture and stakeholders’ perceptions in relation to democracy, equity, child friendly and learner centered classroom activities were also compiled and analyzed. To analyze information, data were grouped into different main headings and sub headings. In this process I have analyzed information keeping the literature in view and linking them to different theories. In the same way, the data from the field were triangulated for its validation. Most of the teachers were found to carry remarkably structured, traditionally routed, cultured and power centric characteristics in the actual classroom activities. The major lacking on the part of teachers in the actual classroom situation is that they were not able to contextualize and generate knowledge when they involved students in teaching learning activities. Furthermore, they were not enthusiastic enough to make maximum utilization of their knowledge by using resources available. They mostly treated all individual students equally instead of identifying and addressing their personal needs. They did not understand themselves as a supporter of students, and presented themselves as an authoritarian in the classroom. It is interesting to note that teacher as a powerful authoritarian employed the same traditional model of transmitting knowledge to students. The present work revealed that teachers did not produce new ideas with the active involvement of students in the classroom so that they create an environment in which they can actualize students’ potentials. Thus, the present classroom practices driven by such a trend of teachers fail to solve the students’ needs. Eventually, facts and information elicited from the observations did not agree consistently with the perceptions and expressions of stakeholders. However, the opinions of the stakeholders were found consistently similar. The present scenario after all showed in general that the classroom culture could not address the children’s needs.
Understanding and practices of continuous assessment system provisioned under integrated curriculum
(Department of English Education, 2023) Prajapati, Pancha Laxmi
Available with full text

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