Milani-Gandhi Comparative Reflective Article
PRACTICAL & RELEVANT EDUCATION: Mahatma Gandhi and Don Milani’s Lessons for the Whole Person
By Marco Tavanti, Elizabeth Wilp, and Julie Tavanti
First published on 08 September 2023, International Literacy Day (UNESCO)
** Reflections inspired by the Centennial Celebrations of Don Milani (1923–2023)
Two Symbols of Practical Education
Mahatma Gandhi and Don Lorenzo Milani, coming from vastly different cultural and geographical backgrounds, championed education's transformative power through symbolic tools that represented their practical educational philosophies. Gandhi’s use of the spinning wheel in his “Nai Talim” model symbolized the integration of manual labor with academic study, advocating for intellectual, moral, and social development. This symbol of self-sufficiency and non-violence revolutionized traditional education by promoting economic independence and societal reform, viewing education as a pivotal means to cultivate engaged and morally grounded citizens.
Don Lorenzo Milani at his school in Barbiana, Italy used the astrolabe as a symbol to teach students about the vastness of the world and their particular place within it, emphasizing the discovery of identity and the importance of understanding one’s position in the global community. His educational practices moved beyond the classroom to include real-world issues and community engagement, encouraging students to be critical thinkers and active citizens capable of addressing social inequities.
Gandhi and Don Milani redefined traditional education, focusing on practical skills and critical thinking. Each chose a powerful symbol to promote important educational values—self-reliance and global awareness—into their teaching, enhancing education's role as a catalyst for personal growth and societal change.
Gandhi’s “Nai Talim” for Nonviolence & Social Transformation
Mahatma Gandhi’s “Nai Talim,” also known as “New Education” or “Basic Education,” was a radical reformative strategy aimed at the heart of Indian society. Introduced in 1937, this educational philosophy was rooted in the principle of nonviolence and aimed at promoting social transformation through a curriculum that integrated intellectual learning with manual labor. The model was both a pedagogical and a social innovation, reflecting Gandhi’s vision for an independent India grounded in self-reliance and communal harmony.
Education as Practice of Nonviolence: At the core of “Nai Talim” is the concept of nonviolence or “Ahimsa,” which Gandhi considered essential in the struggle for political freedom and the realm of education. By integrating nonviolence into the curriculum, Gandhi envisioned a teaching methodology that opposed the traditional, authoritarian educational system. Instead of rote learning, “Nai Talim” promoted experiential learning where students and teachers engage as equals, eliminating the hierarchical teacher-student dynamic typical of contemporary educational practices. This model fostered an environment where conflicts were resolved through dialogue and mutual respect, embodying nonviolent principles in daily interactions and problem-solving approaches. The emphasis on manual labor — such as spinning, farming, and weaving — was not merely to teach skills but to instill a sense of dignity in labor and to break down the caste-based distinctions prevalent in Indian society.
Social Transformation Through Education: Gandhi’s educational philosophy was deeply connected with his vision for societal change. He believed that education should be directly relevant to the surrounding environment of the learner, focusing on the community’s immediate needs and challenges. “Nai Talim” was a tool for empowering the masses and making education accessible to everyone, irrespective of their social or economic status. This inclusivity was revolutionary in promoting social equity. Moreover, the curriculum encouraged students to think critically about their social conditions and inspired them to use their education to improve their communities. This approach aimed to produce literate individuals and proactive citizens capable of leading and sustaining social reforms. Gandhi envisioned these educated individuals as agents of change, spreading the ideals of nonviolence and self-sufficiency across India.
Legacy and Relevance: The legacy of “Nai Talim” extends beyond its time, offering insights into how education can be a conduit for peace and societal transformation. In contemporary times, where educational systems worldwide grapple with issues of relevance and social responsibility, Gandhi’s model provides a poignant reminder of the transformative potential of education that is deeply connected to the community and its needs. In essence, “Nai Talim” serves as a beacon for educators and policymakers aiming to cultivate an education system that not only imparts knowledge but also kindles moral values, fosters social consciousness, and builds the capacities of individuals to contribute positively to their communities. Contemporary adaptations of Gandhi’s educational models are evident in initiatives such as the Barefoot College in Rajasthan, which empowers rural communities through practical skills training in solar engineering and water testing, embodying Gandhi’s vision of self-sufficiency and community-based education. Similarly, the City Montessori School (CMS) in Lucknow integrates Gandhi’s “Education for Peace” philosophy into its curriculum, fostering global citizenship and peace through education. Additionally, service learning programs worldwide encourage students to engage in community service as part of their academic curriculum. It reflects Gandhi’s emphasis on education that actively contributes to societal well-being, mirroring his practical and community-oriented learning ideals.
Don Milani’s “Praxis” for Theory and Practice
Don Lorenzo Milani’s educational approach at the Barbiana school was a pioneering example of praxis in education, where theory and practice are seamlessly integrated to foster critical thinking, effective communication, and cultural awareness among students. His methods were innovative, deeply community-oriented, and focused on empowering the marginalized. Here, we explore the various aspects of Don Milani’s praxis methods that illustrate his unique educational philosophy.
The Officina Below the Classroom: At the heart of Don Milani’s educational strategy was the “Officina,” or workshop, located down the classroom steps. This physical and symbolic placement underscored integrating hands-on activities with academic learning. The Officina was a place where theoretical knowledge met practical application, enabling students to engage in woodworking, mechanical repairs, and other crafts. This environment was crucial for developing a holistic understanding of subjects by applying classroom lessons to tangible tasks, fostering a deep appreciation of manual labor alongside intellectual pursuits.
Mastery of Writing and Communication: Don Milani highlighted the importance of writing and communication as fundamental tools for critical thinking and active involvement in societal discussions. He championed a collective writing method, where students collaboratively crafted documents, emphasizing clarity of thought and expression. This method was more than just a means of communication; it was a powerful vehicle for advocacy and social change. Inspired by the maxim “Every word you do not know today is a kick in the butt you will get tomorrow,” Don Milani instilled in his students the importance of language mastery. Through this collaborative writing process, students learned to analyze texts and participate effectively in debates, equipping them to challenge existing norms and articulate their perspectives precisely. This approach enhanced their communication skills and fostered a collective sense of responsibility and empowerment.
Learning “Living” Languages: Understanding and communicating with the wider world, especially with other marginalized communities, was a priority in Don Milani’s curriculum. He introduced his students to “living” languages necessary for practical communication rather than traditional academic study. This focus was intended to break cultural barriers and foster a sense of global solidarity among the oppressed. Learning these languages was directly linked to understanding and engaging with diverse cultural narratives and struggles.
Embracing Diversity Through Sport: Sports played a significant role in Don Milani’s educational model. They were used as a means to experience and appreciate diversity. He encouraged activities like swimming, which was not commonplace for the mountain-dwelling students of Barbiana. Through sports, students learned about their physical limits and capabilities while interacting with peers from different backgrounds, thus fostering mutual respect and understanding across diverse groups.
International Exposure and Cultural Learning: Don Milani believed in the importance of direct exposure to different cultures and languages. He encouraged trips abroad as a critical learning component, allowing students to immerse themselves in new environments and linguistic contexts. These experiences were crucial for students to gain a firsthand understanding of global perspectives and reflect on their cultural identities in a broader context.
Affirming Identity and Culture: A key aspect of Don Milani’s education model was affirming students’ identities and helping them understand their place in the world in relation to others. He challenged the traditional, often elitist educational systems that often marginalized rural and working-class students. By validating their backgrounds and experiences, Don Milani empowered his students to claim their voices and spaces in academic and social debates, fostering a sense of pride and confidence in their heritage.
Relevance and Integration: Together, these elements of Don Milani’s educational praxis not only challenged conventional teaching methods but also cultivated a generation of informed, critical, and compassionate individuals committed to social justice and community engagement. Don Milani’s educational praxis, which blends practical experience with theoretical learning, continues to resonate in modern education through project-based learning and accessible international service programs. These methods, reminiscent of Don Milani’s hands-on approach, involve students in real-world problem-solving and community projects, enhancing learning outcomes and societal engagement. To better integrate Don Milani’s ideals, especially in study-abroad programs, institutions should ensure affordable opportunities and focus on capacity building and sustainable impact in host communities. Such efforts advance Don Milani’s vision and promote a more inclusive and effective global educational framework.
Educating the Whole Person
The Jesuit principle of “cura personalis,” or care for the whole person, finds profound resonance in the educational philosophies of Mahatma Gandhi and Don Lorenzo Milani. This principle underscores the importance of addressing the individual needs of each student, fostering intellectual, emotional, spiritual, and social development. Both educators championed a holistic approach to education, albeit tailored to their distinct cultural and social contexts, emphasizing integrating personal growth with academic learning.
Mahatma Gandhi’s Nai Talim: Gandhi’s “Nai Talim” system was a groundbreaking educational model that integrated manual labor with academic learning, promoting skill development and moral and ethical growth. This approach moved beyond traditional education to include practical skills and an appreciation of local culture and resources, aiming to cultivate all aspects of a person. Gandhi stressed the importance of moral values such as truth and non-violence, advocating for education in the mother tongue to strengthen cultural connections. He envisioned education as a means to develop well-rounded individuals who could contribute positively to society. He emphasized that true empowerment comes from comprehensive education that includes moral and character development, fostering a sense of social justice and communal harmony.
Don Milani’s Educational Practices: In contrast, Don Milani adapted his educational strategies to meet the needs of students often marginalized by traditional systems. He implemented a peer tutoring system at his school, encouraging older students to teach younger ones, thus integrating academic knowledge with practical life skills. Don Milani’s curriculum focused on real-world issues, promoting critical thinking, social justice, and active social engagement. His educational methods were deeply embedded in the day-to-day lives of students, aimed at improving not just individual circumstances but also those of the wider community.
Gandhi and Don Milani highlighted the importance of an education system that nurtures the whole person. They demonstrated a deep commitment to developing individuals who are academically proficient, socially responsible, and ethically aware. By embracing “cura personalis,” their educational practices illustrated how education can be a powerful tool for personal and societal transformation. Their enduring legacies inspire educational models prioritizing comprehensive development and community involvement.
Political Education with the Capital “P”
Political education, emphasized with a capital “P,” transcends basic knowledge of political systems and ideologies; it is about educating individuals to actively engage and shape the political realities of their communities and nations. Gandhi and Don Milani viewed education as vital for political empowerment and societal transformation.
Mahatma Gandhi’s Vision of Political Education: Gandhi’s “Nai Talim” system was a holistic educational model that merged practical skills with a deep moral and political consciousness, fostering self-sufficiency and community service. This approach was not just about economic empowerment. It was also a tool for instilling discipline, unity, and equality, reflecting his broader political message of non-violent resistance and self-governance. Central to Gandhi’s philosophy was the spinning wheel, which symbolized resistance against British colonial rule and the importance of Indian self-reliance through the production of khadi. Gandhi believed education should be practical, relevant to one’s environment, and empower individuals to contribute productively to society. By integrating manual labor with ethical and community-oriented education, Gandhi aimed to cultivate a well-rounded, politically conscious citizenry prepared to lead a democratic and just society.
Don Milani’s Approach to Political Education: In contrast, operating in post-fascist Italy, Don Milani confronted an educational system that he found disconnected from the practical and political realities of the day. His critique of the system’s apolitical stance can be summarized in his statement, “28 apolitical people plus 3 fascists equals 31 fascists,” underscoring the dangers of political indifference. In Barbiana, Don Milani emphasized empowering the marginalized and fostering critical thinking. He advocated for a curriculum deeply engaged with current social, political, and cultural issues, aiming to educate students not just as learners but as active citizens capable of challenging and transforming societal structures. Don Milani’s pedagogy included collective writing and critical literacy, essential for developing students' abilities to articulate their conditions and challenge societal norms. He saw education as a liberating force, a crucial element in the fight against inequality, and a vehicle for social justice, positing that real change could be achieved through a dedicated educational focus on social justice and personal empowerment.
Gandhi’s and Don Milani’s Challenges to Political Authorities: Gandhi and Don Milani revolutionized educational paradigms and challenged political authorities through their poignant correspondences, exemplifying their deep commitment to political education and active civic engagement. Their letters to influential figures and institutions served both as demonstrations of their leadership and as profound calls for moral and social reform.
During the volatile period leading up to World War II, Gandhi took a courageous step by writing to Adolf Hitler in 1939 and again in 1940. These letters, initiated personally by Gandhi, reflected his steadfast commitment to non-violence. Addressing Hitler as a friend, Gandhi appealed to his humanity and urged him to avoid a path leading to war and destruction. Although it was unlikely these letters would ever be delivered due to political constraints, they stand as a testament to Gandhi’s unyielding belief in non-violence and the power of personal diplomacy. Through this act, Gandhi showcased political education in action — emphasizing that communication and empathy, even towards seemingly irredeemable individuals, are essential to mitigate violence and conflict.
Similarly, Don Milani’s confrontations with political authority are powerfully articulated in his “Lettera ai giudici” (Letter to the Judges) and “Lettera ai cappellani militari” (Letter to Military Chaplains). In “Lettera ai giudici,” penned in 1965, Don Milani defended his students’ right to refuse military service on grounds of conscientious objection. This letter boldly critiqued the Italian judicial system, challenging its moral and ethical underpinnings, and advocated for the rights of individuals to act based on their moral convictions against war and violence. “Lettera ai cappellani militari” similarly addressed the role of military chaplains in promoting conscription during a period of significant political tension in Italy, questioning whether Christian teachings could ever be compatible with the violence of military actions and urging chaplains to reconsider their roles as both religious leaders and citizens.
Both letters were protests and educational tools that demonstrated the practical application of ethical reasoning and civic responsibility. Gandhi and Don Milani taught by example through these writings, illustrating how educational leaders can engage directly in political discourse and advocate for societal change and justice. Their actions remind us of the powerful role that education can play in shaping not only minds but also the fabric of society.
Comparative Insights: Gandhi and Don Milani recognized the indispensable role of political education in personal and societal development. However, their methods highlighted different facets of political engagement: Gandhi focused on internal governance and ethical self-sufficiency as pathways to societal change, while Don Milani explicitly equipped his students to confront and rectify political and social injustices directly. Both educators demonstrated that true political education prepares students not just to fit into existing frameworks but to transform these frameworks based on principles of justice and equality. Their legacies advocate for an education system beyond academics to include robust political engagement and social responsibility, empowering individuals to be agents of change within their societies. Gandhi and Don Milani have shown that education can be a powerful catalyst for practically relevant, political, and social transformation through their visionary approaches.
Suggested Citation: Tavanti, Marco, Elizabeth Wilp, and Julie Tavanti. “Practical & Relevant Education: Mahatma Gandhi and Don Milani’s Lessons for the Whole Person.” Medium (EduVators), September 8, 2023. https://medium.com/p/b6150f9fafb8
Explore More: Patra, Gautam. Educational and Social Philosophy of Mahatma Gandhi. BFC Publications, 2021. Fondazione Don Lorenzo Milani. Gianni e Pierino. La scuola di «Lettera a una professoressa». Ediz. illustrata Copertina flessibile — Illustrato, 27 giugno 2019.
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About the Authors: Marco Tavanti is an Italian-born American professor who deeply appreciates Don Lorenzo Milani’s teaching methods. He learned about these methods near the Barbiana school early in his career. Marco’s work brings these impactful ideas into today’s teaching practices worldwide. Elizabeth Wilp is a researcher contributing to inclusive education, especially in curricula and classrooms with students from different cultures and backgrounds. Her research and experience provide important insights into how schools can be more effective and welcoming for all students. Julie Tavanti is a Chinese-born American student passionate about developing new ways to teach students who learn differently and helping more women get into STEM fields. Her unique background and dedication to diverse education shape her views and efforts.
