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What TV doesn't, print can't; we deliver.
The recent proposal by the Karnataka government to make Kannada the medium of instruction in all schools, and to increase the weightage of Kannada in the state board exams from 40% to 60%, has sparked a fresh debate on the language issue.
India is a country of diverse languages, cultures, and identities. The Constitution of India recognizes 22 official languages, and the Eighth Schedule lists 14 regional languages that are given special status and protection. The three-language formula, adopted by the National Education Policy in 1968, aims to promote multilingualism and national integration by encouraging the learning of three languages: the native language, Hindi, and English.
However, the implementation of this formula has been fraught with challenges and controversies, especially in the southern states, where Hindi is not widely spoken or accepted. The recent proposal by the Karnataka government to make Kannada the medium of instruction in all schools, and to increase the weightage of Kannada in the state board exams from 40% to 60%, has sparked a fresh debate on the language issue. The proposal has been met with opposition from various quarters, including students, parents, teachers, and activists, who argue that it violates the constitutional right to education in one’s mother tongue and that it will adversely affect the quality and competitiveness of education in the state.
The proponents of the proposal, on the other hand, claim that it is necessary to protect and promote the Kannada language and culture, which are facing a threat from the dominance of English and Hindi. They also assert that learning in one’s native language enhances cognitive development and academic performance and that Kannada is a rich and ancient language that deserves respect and recognition.
The Kannada language row is not an isolated case, but a reflection of the larger linguistic tensions and aspirations that exist in India. The question of language is not merely a matter of communication, but also of identity, culture, and politics. Language is a powerful symbol of belonging and pride, as well as a source of conflict and discrimination. The linguistic diversity of India is both a strength and a challenge and requires a sensitive and balanced approach that respects the rights and interests of all stakeholders.
The three-language formula, while well-intentioned, has not been able to address the complexities and realities of the linguistic situation in India. It has been criticized for being biased towards Hindi, and for ignoring the linguistic diversity and aspirations of the non-Hindi-speaking regions. It has also been accused of being impractical and unrealistic, as it imposes a heavy burden on the students and teachers, and creates a hierarchy of languages that privileges some over others.
A possible way forward is to revisit and revise the three-language formula, and to make it more flexible and inclusive. The formula should be based on the principle of choice and consent, rather than compulsion and imposition. The students and parents should be given the option to choose the languages they want to learn, based on their needs, interests, and preferences. The states should also be given the autonomy and authority to decide the medium of instruction and the curriculum of their schools, in consultation with the stakeholders. The central government should play a facilitative and supportive role, rather than a directive and coercive one.
The Kannada language row is an opportunity to rethink and reform the language policy and education system in India and to foster a culture of linguistic diversity and harmony. The ultimate goal should be to create a multilingual and multicultural society, where every language is valued and respected, and where every citizen is empowered and enriched by the knowledge of multiple languages.
