I have read quite a few materials on education related issues in India. Most of the literature is either quite dry or full of anecdotes and no data, or focused on specific area/issues. The PROBE report is different.

It is an easy to read, lively presentation of the current knowledge and understanding of issues relating to children's education in India. The authors examine the problem as a whole: ie. what does it take to educate a whole population? What has been done so far? What is education? What are the key challenges? How well are the teachers trained? Do rural parents actually value education?

The primary source is a survey of the BIMARU states (Bihar, MP, Rajasthan & UP) and Himachal Pradesh. But it also includes insights from a range of sources such as dissertations (Nidhi Mehrotra) to leading social workers (Mrs. Shantha Sinha) to NGOs (Eklavya in MP) to governement officials. To understand why some states (eg. Himachal) are succeeding, while others are not, they compare the story of Himachal Pradesh with those of BIMARU states. Key factors that lead to positive results are identified.

A must read for anyone intersted in basic education.

This is a highly unusual and readable report. It comes from India,researched and written by Indians who evidently care deeply about how their country fares and how their children do. But what it says it applies to the universal issues of basic education that are asked just about anywhere in the world. So anyone who wants to move beyond the "oh isn't it terrible?" mode to the "how to fix it?" mode will find this book worth reading. The report is really well researched for the five states of India which are its focus: Bihar, Madhya Pradesh, Rajasthan, Uttar Pradesh, and Himachal Pradesh. But its power is not in its numbers, nor in the rehash of what "we know". Many other documents, such as World Bank documents, might do a more complete job of that. Its power is in the freshness and the passion coming out of the field investigations. Indias poor "shine through". We hear them speak in their own voice. And it is not just a keening about problems. It is a focussed and powerful statement of where the solutions are and how to get at them. It looks intensely at pockets of success and really asks, "why is that so?". This approach works in this report.

The Public Report on Basic Education in India (PROBE Report) must be the best and most genuine overall account of the state of basic education in the BIMARU states (Bihar, MP, Rajasthan, & UP) of India. The Report is based on a field-survey carried out by a team of investigators in the last few months of 1996. Simply put, I believe it is an absolute must for anybody interested in India's educational backwardness, and indeed anybody interested in the problem of development generally. The Report gives substance to a lot of what most people vaguely 'know' about the problems with rural elementary education. It ends up making a strong and very valid plea for, among other things: forming an effective lobby for rural and basic education; raising state investment in basic education; raising the awareness & improving the attitude of urban elites and middle classes and (ironically enough) the media to basic education issues; increasing the accountability of teachers; drastically improving school infrastructure; changing pedagogical styles; recognizing and overturning the elite bias of school curricula; making students less alienated from the educational environment; making basic education a participatory process between the students, their families, the teachers, and the community; and giving more value to the work of teachers and helping them overcome the manifold frustrations they face in their work. One thing the Report stresses is the benefits of making basic education a Fundamental Right rather than merely a constitutional directive.

A mere summary will not do justice to the Report - reading it is important because it not only provides detailed information, but it also hits one hard. However, here I will just point out some facts and myths about elementary education, as mentioned in chapter 2.

Fact 1: Low Achievements: Half the country's population (61% males, 36% females) cannot read or write. Less than 30% of adults have completed 8 years of schooling. Female literacy rates in India are much lower than in sub-Saharan Africa.

Fact 2: High disparities: By region, class, caste, gender (an extreme eg: literacy rates for an urban male from Kerala is 96%, and literacy rates for rural SC females in Rajasthan is 5%). Only 5 countries have higher male-female literacy gap than India - and Rajasthan alone has a larger population than these countries combined.

Fact 3: Slow progress: The increase of literacy rates is so slow that the absolute number of illiterate persons is still rising with each year.

Fact 4: State inertia

Myth 1: Parents are not interested; Myth 2: Child labor is the main obstacle; Myth 3: Elementary education is free; Myth 4: Schools are available.

One final word about the Report: it combines reasonable academic rigor with personal narratives, so that it is pitched at both the academic and the layman.

Tony Vaux took a job that landed him in Kosovo, Ethiopia, Sudan, Mozambique, Afghanistan, Somalia, Bosnia, Azerbaijan and Rwanda. He worked for Oxfam, one of the world's premier development and relief organizations. In his work, he helped some of the poorest and hungriest people on this planet. He believed his work vital, but he observed and raised questions. He saw that what needed to be done frequently did not get done. Vaux and his associates, over stressed and under funded, decided sometimes who would live and who would not. Food and medical aid became entangled with politics and military action. Many of the people helped were less than innocent and sometimes guilty of horrific crimes. Helping the vulnerable, the most laudable of tasks, he found, can itself be corrupting.

What saves this book from becoming another "realist" tome about how awful and hopeless we humans are, is Vaux's willingness to probe his own psyche as well as others'. We're often able to make ourselves quite comfortable with the assessment that the human race is, as Vaux states, "a species of exceptional brutality and cruelty" (page iv). We object only when the accusation is made against ourselves. If our accuser presses on and places before us our own behavior, we may admit that, yes, sometimes we have, under certain circumstances, acted brutally. But, we hasten to explain: circumstances forced us to act so. We had our reasons. They made us do it. It's a cruel world. Vaux rejects this sophistry. He admits, "the possibility that I too could be a killer." (184) By "killer" he does not mean that he could serve in a UN peacekeeping force. He means he is fully capable of having been on the wrong side in Somalia, Bosnia or Rwanda.

From this non-privileged position, Vaux recounts debates among Oxfam staff about the identity of the organization: will it aim to promote development or be an emergency relief action? Should Oxfam deliver aid to a society that oppresses women to the point that women will not benefit from the aid - or should the organization try to save as many lives as possible, even if most of them will be male? Will accepting help from one side in a conflict - in this case trucks with armed soldiers to deliver food - compromise Oxfam's neutrality and its future effectiveness?

It is also from this position that he raises his most fundamental issue. Vaux points out that aid workers are in positions of power and that power corrupts. Aid organizations and workers develop interests, organizational and personal, in seeing that acts are done in a certain way and that they receive credit. "Saving lives," he writes, "can be intoxicating, especially when people are weak and vulnerable." (94) "The motive of pity so easily interacts with the motive for cruelty, and the desire to help so easily becomes the desire for power. .... Managers in the 'disaster relief industry', like those in charge of homes for children or the elderly, have the opportunity to abuse power because they are dealing with vulnerable people." (95) Pity becomes contempt.

But, Vaux argues, "Self-knowledge is the prerequisite of humanity." (72) "(T)o be happy requires a(n) ... abandonment of self - an ability to rejoice in other's success and in the formation of their altruism." (180) As another person has pointed out, aid may be something done to people. Better is to do something for people. But the best is to do something with people. Only the worker who has abandoned "self" is able to work with people.