Horace Mann biography
Horace Mann, often called the “Father of American Public Education,” was a pioneering reformer who transformed the Massachusetts school system and laid the foundation for universal, tax-supported common schools across the United States. His vision that education is a universal right and a cornerstone of democracy continues to influence educational discourse today.
⛏️ From Humble Beginnings to a Life of Reform
Horace Mann’s personal experiences with poverty and limited schooling deeply shaped his commitment to educational reform. He was born in 1796 in Franklin, Massachusetts, into an environment characterized by poverty and self-denial. His early education was sporadic; from age ten to twenty, he received no more than six weeks of schooling in any given year. Despite these limitations, he avidly educated himself using the resources of the Franklin town library, the first public library in America.
Driven by intellect and determination, Mann gained admission to Brown University at 20, graduating as valedictorian just three years later in 1819. He studied law, was admitted to the bar in 1823, and quickly entered politics. Mann served in the Massachusetts House of Representatives from 1827 to 1833 and later in the state Senate, where he was president from 1836-1837. During his legislative career, he championed social causes, including the construction of railroads and canals, and most notably, he led the movement to establish the first state hospital for the insane in Worcester.
A profound personal tragedy struck in 1832 when his first wife, Charlotte Messer Mann, died after just two years of marriage. He never fully recovered from this loss. In 1843, he married Mary Tyler Peabody, who would later bear him three sons.
🏫 The Architect of the Common School Movement
In 1837, Mann made a pivotal career shift, accepting the position of the first Secretary of the newly created Massachusetts Board of Education. He withdrew from all other professional and political engagements to dedicate himself fully to this role.
As Secretary, Mann embarked on an ambitious reform agenda. He held teachers’ conventions, delivered lectures, and wrote extensively on education. His twelve Annual Reports to the board became foundational texts, widely circulated and discussed. He also founded and edited The Common School Journal, a periodical aimed at spreading progressive educational ideas. To inform his reforms, Mann traveled to Europe in 1843 to study educational institutions, particularly the renowned school system in Prussia.
The six revolutionary principles for his time
| Principle | Core Belief |
|---|---|
| 1. Necessity of Universal Education | A republic cannot remain ignorant and free; universal popular education is essential for democracy. |
| 2. Public Funding and Control | Education must be paid for, controlled, and sustained by an interested public. |
| 3. Inclusive Schools | Education is best provided in schools embracing children from all religious, social, and ethnic backgrounds. |
| 4. Non-Sectarian Nature | Education must be profoundly moral but free from sectarian religious influence. |
| 5. Spirit of a Free Society | Teaching must use the methods and discipline of a free society, rejecting harsh classroom pedagogy. |
| 6. Professional Teachers | Education can only be provided by well-trained, professional teachers. |
To realize his vision, Mann championed several key innovations:
- Normal Schools: Mann was crucial in establishing the first “normal schools” in Massachusetts to provide professional training for teachers. This was vital for improving the quality of instruction, particularly in rural schools.
- Feminization of Teaching: Mann argued that women were better suited for teaching and actively recruited them into the profession, often through normal schools. This partnership with reformers like Catharine Beecher created new career opportunities for women.
- Secular and Moral Education: Mann navigated a delicate balance on religion. He argued that schools should be “non-sectarian,” excluding specific denominational doctrines but actively inculcating “Christian morals” using the Bible as a common text. This stance drew criticism from various religious sectarians.
💡 The Driving Vision: Why Mann Fought for Reform
Mann’s crusade was motivated by a conviction that public education was fundamental to solving the young nation’s most pressing challenges.
He saw democratic citizenship as the primary goal, famously declaring, “A republican form of government, without intelligence in the people, must be, on a vast scale, what a mad-house, without superintendent or keepers, would be on a small one”. He believed schools were essential for creating the virtuous, informed citizenry needed to sustain American political institutions.
Mann also viewed education as a powerful tool for social harmony and equality. He hoped that by bringing children from all classes together in common schools, they would have a shared learning experience. This would help “equalize the conditions of men,” allowing less fortunate children to advance socially and creating a bond of common sentiment to mitigate class conflict.
Furthermore, he persuaded business-minded modernizers that a more educated workforce would lead to a richer and more profitable economy, thereby justifying the new taxes required to fund public schools.
🛡️ Facing Opposition and a Complex Legacy
Mann’s reforms were not universally welcomed. He faced bitter opposition from several fronts:
- Boston schoolmasters disapproved of his innovative pedagogical ideas and his advocacy against corporal punishment.
- Religious leaders, particularly orthodox Congregationalists, contended against the exclusion of sectarian instruction from schools.
- Local communities and politicians opposed the state board as an improper infringement on local educational authority.
- Catholic immigrants, especially the Irish, condemned his Protestant-centered morality and reacted by constructing their own system of parochial schools.
Mann’s legacy is also marked by controversies that modern scholars continue to examine.
- Opposition to American Sign Language: Mann was an early proponent of “oralism” for deaf education, insisting that deaf children learn to speak and lip-read English rather than use sign language. Historians note that his support may have helped cement educational practices that were harmful and limiting for many deaf students.
- Emphasis on Moral Conformity: Some scholars argue that Mann was less concerned with sparking intellectual curiosity than with molding students into good, disciplined citizens. The common school could be seen as a tool for social control, designed to universalize the values of the Northern Protestant middle class and suppress diversity.
🎓 Later Career and Lasting Influence
After resigning as Secretary of Education in 1848, Mann succeeded the late John Quincy Adams in the U.S. House of Representatives, where he served until 1853 and was a fierce opponent of slavery. In 1853, he became the first president of Antioch College in Ohio.
At Antioch, a new institution committed to coeducation, non-sectarianism, and equal opportunity for African Americans, Mann faced the financial and administrative crises typical of a new college. It was here, just two months before his death in 1859, that he delivered his famous valedictory to the graduating class: “I beseech you to treasure up in your hearts these my parting words: Be ashamed to die until you have won some victory for humanity”.
While his vision for a perfectly uniform common school was never fully realized, his principles spread across the nation. Most Northern states adopted a version of the system he established, and by the post-Civil War era, the idea of tax-funded public schools had taken root nationwide. His belief that all children, regardless of background, deserve access to a quality education remains a foundational ideal of the American public school system.
I hope this overview provides a comprehensive and humanized portrait of Horace Mann’s life and work. Would you be interested in learning more about the specific criticisms of his educational models or his influence on particular states?
Paulo Freire: Liberation Through Literacy and the Unfinished Quest for Humanization
In 1962, Brazilian educator Paulo Freire taught 300 sugarcane workers to read and write in just 45 days. This astonishing feat was not merely a technical achievement but a profound political and philosophical act. In a Brazil where literacy was a requirement for voting, these workers were not just learning to decipher syllables; they were learning to name their world, to recognize the structures of their oppression, and to begin transforming reality itself. For Freire, literacy was never about memorizing letters and sounds—it was the fundamental practice through which human beings achieve their “ontological vocation of becoming more fully human.”
This article explores the revolutionary vision of Paulo Freire, whose work continues to resonate across continents and disciplines decades after his death. We will examine his core philosophy of humanization and liberation, his transformative educational methods, the historical context that shaped his thinking, and the enduring legacy of his approach to literacy as an instrument of social change.
The Philosophical Foundation: Humanization Versus Dehumanization
At the heart of Freire’s entire pedagogical project lies a deceptively simple proposition: “While the problem of humanization has always, from an axiological point of view, been humankind’s central problem, it now takes on the character of an inescapable concern.” This powerful opening to Pedagogy of the Oppressed establishes the stakes—education is not about test scores or workforce readiness but about what it means to become fully human.
Paulo Freire: Central Dialectic
For Freire, humanization represents our fundamental vocation as incomplete beings conscious of our incompletion. It is the process of becoming more fully human through critical reflection and transformative action upon our world. Conversely, dehumanization represents a distortion of this vocation—a historical reality where both oppressor and oppressed are diminished, though in different ways.
This dynamic creates what Freire identified as the “culture of silence” where the oppressed internalize the negative images imposed by their oppressors and come to see their situation as an unchangeable reality. The ultimate goal of liberation is not merely to invert the power structure but to restore the humanity of both parties: “The great humanistic and historical task of the oppressed is to liberate themselves and their oppressors as well.”
Paulo Freire: The Awakening of Critical Consciousness
The engine of this liberation is conscientização—the process of developing a critical consciousness that enables individuals to perceive social, political, and economic contradictions and to take action against oppressive elements of reality. Unlike mere awareness, conscientização involves “a constant unveiling of reality” that strives for “critical intervention in reality.”
This process represents what Freire called praxis—the symbiotic relationship between reflection and action where each continuously informs and transforms the other. As one interpreter of Freire explains, “Human beings must reflect on the world… and that human beings can influence and shape—and to act on that reflection”. Through praxis, the oppressed move from being passive objects of history to active subjects who can “name the world” and thereby transform it.
The Educational Battlefield: Paulo Freire
Freire’s philosophy finds its most practical expression in his devastating critique of traditional education and his proposition of a radical alternative.
The “Banking Concept” of Education
Freire famously criticized what he termed the “banking concept of education,” where students are treated as empty containers to be filled by the teacher’s knowledge. In this model:
- The teacher teaches and the students are taught
- The teacher knows everything and the students know nothing
- The teacher thinks and the students are thought about
- The teacher talks and the students listen meekly
This approach is not merely ineffective pedagogy—for Freire, it is “an oppressor tactic” that creates dependence and passivity, mirroring and reinforcing larger structures of oppression. It produces students who may be able to recite facts but cannot critically engage with reality or recognize their capacity to transform it. As one Freirean scholar notes, this system is designed to “produce more cogs within a hegemonic cookie-cutter society” where the status quo remains unchallenged.
Problem-Posing Education as Liberation
In opposition to the banking model, Freire proposed problem-posing education, which treats students as co-investigators in dialogue with the teacher. Rather than depositing information, the teacher presents material for collective consideration and reconsiders her earlier understandings as students express theirs.
Paulo Freire: Banking Model vs. Problem-Posing Education
| Banking Model | Problem-Posing Model |
|---|---|
| Teacher as active subject | Teacher-student as co-learners |
| Students as passive objects | Students-teachers as critical investigators |
| Knowledge as possession to be deposited | Knowledge as process of inquiry |
| Focus on maintaining status quo | Focus on transforming reality |
| Promotes adaptation | Promotes critical intervention |
This approach stimulates “action upon reality” (praxis) and responds to “the vocation of persons as beings who are authentic only when engaged in inquiry and creative transformation.” In problem-posing education, as one analyst summarizes Freire’s view, people “develop their power to perceive critically the way they exist in the world… they come to see the world not as a static reality, but as a reality in process, in transformation.”
Literacy as Liberation: Paulo Freire Methodology
Freire’s philosophy was not abstract; it found concrete expression in his literacy methods, which combined technical skill development with consciousness-raising.
The Freirean Process
Freire developed his approach through a multi-phase plan in Brazil:
- Research Phase: Literacy teams immersed themselves in communities, engaging in conversations and observing culture to identify “generative words”—words with special affective importance that contained syllables that could be recombined to form other words.
- Thematic Representation: These generative words were embedded in “codifications”—drawings or pictures depicting problematic situations from community life. These codes were designed to stimulate discussion and critical analysis.
- Decoding and Literacy: Through dialogue about these codifications, learners would identify embedded generative words, which teachers would then use to develop reading and writing exercises through discovery cards that separated words into syllabic components.
Dialogue and Love as Foundations
What made this process revolutionary was its foundation in authentic dialogue and what Freire called “profound love.” For Freire:
- “Dialogue cannot exist, however, in the absence of a profound love for the world and for people”
- “Love is at the same time the foundation of dialogue and dialogue itself”
- “Love is an act of courage, not of fear” that seeks to see others blossom
This love was not sentimental but courageous—requiring the humility to abandon “the power and prestige of expertness” necessary for authentic dialogue. The teacher’s primary duty was not to deposit information but to create and maintain dialogical exchanges that affirmed students’ reality as meaningful.
Paulo Freire: The Politics of Literacy
To understand why Freire’s methods were considered so dangerous, we must examine the context in which they developed.
Brazil’s Colonial Legacy
Freire’s work emerged from northeastern Brazil in the mid-20th century, a region characterized by extreme poverty and the aftermath of nearly 400 years of colonization and slavery. Brazil had been a Portuguese colony until 1822, and slavery wasn’t abolished until 1888. The hierarchical and authoritarian relationships from this colonial period continued to shape Brazilian society, including its educational system.
Freire himself experienced poverty and hunger during the Great Depression, which forged his “unyielding sense of solidarity with the poor”. As a child, he was forced to steal food for his family and drop out of school to work. These experiences gave him firsthand understanding of the “dehumanizing effects of hunger” and the relationship between poverty and educational access.
Literacy as Political Threat
Freire recognized that in Brazil, where literacy was a voting requirement, teaching reading and writing was inherently political. His successful literacy campaign with sugarcane workers led to a national plan to create 2,000 cultural circles to educate 20,000 illiterate Brazilians.
This expansion was short-lived. Following the 1964 military coup, Freire was imprisoned as the regime viewed his literacy efforts as threatening to their authority. After 70 days in prison, he began a 16-year exile. It was during this exile that he wrote his seminal work, Pedagogy of the Oppressed.
Enduring Legacy: Freire in the Contemporary World
Despite attempts to suppress his work, Freire’s ideas have spread globally, influencing diverse fields far beyond literacy education.
Global Impact and Adaptation
Freirean approaches have been adapted worldwide in various contexts:
- Native Language Literacy: Organizations throughout Latin America and the United States have used Freire’s methods to teach initial literacy in Spanish and other languages.
- ESL Education: Practitioners have adapted problem-posing approaches for English language learners using language experience stories, oral histories, picture stories, and other techniques.
- Health Education: Freire’s legacy is evident in community-based participatory research and health education initiatives that engage communities in defining their own health needs and challenges.
- Community Development: The Freirean approach has influenced community organizing worldwide through its emphasis on dialogue and critical consciousness.
Critiques and Complexities
Despite his profound influence, Freire’s work has not been without critics:
- Some feminist scholars have noted his exclusion of women in his visions of liberation.
- Others have criticized a certain reductionism in his characterization of “the oppressed” and his initial lack of engagement with intersectional forms of oppression.
- A more radical critique comes from scholars like Gustavo Esteva, who argue that despite Freire’s intentions, his approach can position the educator as an “enlightened vanguard” that potentially reproduces colonial relationships.
These critiques highlight the importance of applying Freire’s principles to his own work—continually re-examining and adapting his ideas in light of new understandings and contexts.
Conclusion: The Unfinished Vocation of Humanization
More than half a century after the publication of Pedagogy of the Oppressed, Freire’s work remains tragically relevant. In an era marked by rising authoritarianism, persistent inequality, and what Henry Giroux calls the “dis-imagination machine,” Freire’s call for education as a practice of freedom resonates with renewed urgency.
The core insight of Freire’s work—that literacy is not about reading words but about reading the world—challenges us to reconsider the purpose of education itself. In an age of standardized testing and workforce preparation, Freire reminds us that education is ultimately about what it means to be human. It is about developing our capacity to name, to question, and to transform the world in community with others.
As Peter McLaren, a prominent scholar of Freire’s work, notes: “We need Freire more than ever” in the face of right-wing extremism, anti-rationalism, and the erosion of democratic values. The task of humanization that Freire identified as our ontological vocation remains unfinished—an ongoing project that each generation must take up anew.
Ultimately, Freire’s legacy lies not in a fixed methodology but in an insistent question: Will we choose an education that domesticates and conforms, or one that liberates and transforms? The answer will determine not only the future of education but the future of our humanity itself.
Rabindranath Tagore biography in English
Rabindranath Tagore: Educator and Poet
Rabindranath Tagore (1861–1941) remains one of the most luminous figures in world literature and education. Known as “Gurudev,” Tagore was not only the first non-European Nobel laureate in literature but also a visionary educator, philosopher, painter, and social reformer. His contributions transcended poetry, extending into the realm of progressive education, where he sought to harmonize the individual’s creative spirit with the rhythms of nature and the needs of society.
This article explores Tagore’s dual role as an educator and a poet, showing how his literary genius and educational philosophy converged to shape modern India and inspire global thought.
Early Life and Influences
Childhood in Bengal
Born into the illustrious Tagore family of Jorasanko, Calcutta, Rabindranath was nurtured in a household that blended art, culture, and intellectual curiosity. He was exposed to classical Indian traditions, folk music, and Western ideas, creating a fertile ground for his imagination.
Exposure to Multiple Traditions
His father, Debendranath Tagore, a leader of the Brahmo Samaj, instilled in him a spirit of spiritual inquiry and social reform. His early travels exposed him to English Romantic poetry, ancient Sanskrit texts, and the Upanishads, all of which deeply shaped his poetic voice and educational ideals.
Rabindranath Tagore as a Poet
Literary Style and Themes
Tagore’s poetry is marked by lyrical beauty, philosophical depth, and a profound sense of universalism. His works transcend narrow boundaries of nationalism, speaking instead of human unity and cosmic harmony.
- Nature: Tagore’s poems often celebrate the soul’s communion with nature, reflecting his belief that education and life itself should remain in touch with the natural world.
- Love and Devotion: His devotional lyrics, especially in Gitanjali, reveal a deep spiritual yearning.
- Humanism: He emphasized the dignity of individuals and the moral responsibility of societies.
Nobel Prize in Literature
In 1913, Tagore was awarded the Nobel Prize for Literature for his English translation of Gitanjali. This recognition made him a global literary icon, introducing Indian spirituality and poetry to the Western world.
Contribution to Music
Tagore composed over 2,000 songs, collectively known as Rabindra Sangeet, blending poetry and melody in ways that shaped the cultural identity of Bengal. Remarkably, his compositions include the national anthems of India (Jana Gana Mana) and Bangladesh (Amar Shonar Bangla).
Rabindranath Tagore as an Educator
Founding of Santiniketan
Tagore’s most enduring educational contribution was the creation of Santiniketan in 1901, a school situated amid the natural beauty of rural Bengal. Unlike conventional schools, Santiniketan was envisioned as an ashram-like environment where children could learn in freedom, close to nature, and away from rigid curricula.
Establishment of Visva-Bharati University
In 1921, Santiniketan evolved into Visva-Bharati University, which Tagore described as a place “where the world makes a home in a single nest.” Its aim was to blend Eastern and Western knowledge systems, promoting internationalism, multidisciplinary learning, and cultural exchange.
Educational Philosophy
Tagore’s ideas on education were revolutionary for his time:
- Learning in Harmony with Nature: He rejected the prison-like structure of colonial schools and emphasized outdoor learning.
- Freedom and Creativity: Tagore valued imagination, play, and creativity over rote memorization.
- Holistic Education: His model combined arts, literature, music, physical activity, and sciences into a balanced curriculum.
- Spiritual and Humanistic Values: Education was, for him, a pathway toward self-realization and service to humanity.
- Internationalism: At Visva-Bharati, he invited thinkers from across the globe, including Einstein, Romain Rolland, and Yeats, fostering a cross-cultural dialogue.
Critique of Colonial Education
Tagore strongly criticized the British colonial education system in India, which he felt was designed to produce clerks rather than creative thinkers. His alternative vision aimed at empowering individuals to think independently, remain rooted in their culture, and yet remain open to the world.
Interplay of Poetry and Education
Poetry as Pedagogy
For Tagore, poetry and education were inseparable. His use of imagination, symbolism, and lyrical expression was not only a literary device but also a method of teaching and awakening consciousness.
- His poems often served as texts for reflection in Santiniketan.
- Through storytelling and song, he conveyed ethical values and spiritual insights in ways that inspired young minds.
Rabindranath Tagore – Nature as Teacher
Tagore’s poems about rivers, trees, seasons, and birds reinforced his belief that nature is the ultimate teacher. This philosophy directly influenced the outdoor classrooms and seasonal festivals at Santiniketan, where students engaged with the environment in creative ways.
Global Influence and Legacy
Conversations with the World
Tagore’s stature as a public intellectual brought him into dialogue with leading thinkers of his time. He exchanged letters with Mahatma Gandhi, debated modern science with Albert Einstein, and inspired leaders in Asia and beyond.
Impact on Indian Education
His model of liberal, holistic education influenced subsequent educational reforms in India. Many aspects of modern progressive schooling, such as project-based learning and arts integration, echo Tagore’s ideas.
Lasting Literary Impact
Tagore’s poetry continues to inspire across generations. His writings are celebrated in India, Bangladesh, and worldwide, not only for their beauty but also for their vision of a world united by compassion and creativity.
Rabindranath Tagore: Criticism and Challenges
Educational Experiment
While Santiniketan was groundbreaking, it faced challenges of financial sustainability and scaling up. Critics argue that his educational philosophy, though idealistic, was difficult to replicate on a large scale.
Rabindranath Tagore Literary Criticism
Some Western critics initially found Tagore’s English translations of his works overly mystical. However, his reputation has endured as a literary giant of universal relevance.
Rabindranath Tagore – Conclusion
Rabindranath Tagore remains a unique figure in history, one who combined the lyrical imagination of a poet with the visionary foresight of an educator. He believed that education was not the mere acquisition of knowledge but the cultivation of wisdom, creativity, and humanity.
As a poet, he opened the hearts of millions through words; as an educator, he sought to liberate the minds of future generations. His dream of an education rooted in freedom, creativity, and human unity continues to resonate in contemporary debates on learning.
In a world still grappling with issues of mmechanisedlearning, cultural conflict, and ecological imbalance, Tagore’s vision remains not only relevant but profoundly urgent.
Anne Sullivan teaching philosophy
How Anne Sullivan Taught Helen Keller to Communicate
Stricken deaf, blind, and mute by a childhood illness, Helen Keller learned to read, write, and speak thanks to the efforts of her miracle-working instructor, Anne Sullivan, who also became a friend and companion. But how exactly did Sullivan manage to connect with a student who couldn’t see or hear? Today, we’re going to take a look at how the miracle worker Anne Sullivan taught Helen Keller to communicate.
Anne Sullivan’s Early Life
Anne Sullivan was born in 1866 to poor, illiterate Irish immigrants in Massachusetts. Out of five children, she and her brother were the only ones to survive into adulthood. She lost her mother to tuberculosis when she was just nine, and her father, an alcoholic, soon abandoned the children. Anne was placed in Tewkesbury’s almshouse, a nearby poorhouse.
Due to a bacterial infection of the eyes called trachoma, Sullivan lost most of her sight at the age of five and underwent several surgeries to try and repair the damage. Despite these struggles, she was determined to improve her life.
In 1880, after personally pleading with the state of Massachusetts, Anne Sullivan was sent to the Perkins School for the Blind. Although teased for her poverty, she focused on learning and formed close bonds with her teachers. Sullivan quickly caught up intellectually and mastered communication methods such as finger spelling and palm writing—skills that would prove essential for teaching Helen Keller.
Thanks to surgeries, Sullivan gradually regained some of her sight. By 1882, she was able to read print, and in 1886 she graduated as valedictorian of her class.
Laura Bridgman: A Predecessor
Before Helen Keller, there was Laura Bridgman—the first blind and deaf English speaker to learn to communicate using finger spelling and writing. After contracting scarlet fever as a child, Bridgman lost her sight, hearing, smell, and most of her sense of taste. She created her own ways of communicating with family members through gestures and movements.
In 1837, she enrolled at what later became the Perkins School for the Blind, where she learned to read raised print and spell words using hand signals and block writing. By 1850, she was studying advanced subjects like history, philosophy, and mathematics. Bridgman became internationally famous, even catching the attention of Charles Dickens.
By the time Anne Sullivan arrived at Perkins in 1880, Bridgman had already been there for nearly 50 years. Sullivan learned from her, often reading to her and observing how teachers communicated with her.
Helen Keller’s Early Struggles
At 19 months old, Helen Keller was struck with an unknown illness that left her blind and deaf. Once an inquisitive child, she became frustrated and angry without a way to communicate. Sometimes she used grunts and gestures, but often she lashed out in tantrums.
Helen’s parents, however, were determined to help her. After reading Dickens’ account of Laura Bridgman in American Notes, they grew hopeful. They consulted numerous doctors and eventually met Alexander Graham Bell, who recommended they contact the Perkins School for the Blind. Perkins responded by sending their brightest graduate, Anne Sullivan, to Alabama.
Anne Meets Helen
Anne Sullivan arrived at the Keller home on March 3, 1887. Seven-year-old Helen was defiant, violent, and unmanageable. Sullivan immediately began spelling words into Helen’s hand, though at first Helen didn’t understand.
One incident at the dinner table highlighted Anne’s determination. When Helen tried to grab food from her plate, Anne smacked her hand with a spoon until she stopped. Though Helen threw a fierce tantrum, Sullivan ignored it and continued eating, showing the same stubbornness that would make her a great teacher.
The Breakthrough: “W-A-T-E-R”
Sullivan used methods inspired by Laura Bridgman and Perkins. She spelled words into Helen’s hand while associating them with objects. Still, Helen struggled to connect the gestures with meaning.
That changed one day when Sullivan spelled W-A-T-E-R into Helen’s hand while running water over it. Suddenly, Helen understood—objects had names. This was her breakthrough moment.
Within weeks, Helen had learned over 100 words for objects, actions, and concepts. She became insatiable in her desire to learn.
Anne Sullivan Learning Beyond the Classroom
Keller’s curiosity led Sullivan to abandon traditional structured lessons. Instead, they spent much time outdoors, where Helen learned by experiencing the world. She delighted in sunlight, flowers, and trees, later writing,
“All my early lessons have in them the breath of the woods, the fine resonance odor of pine needles, blended with the perfume of wild grapes.”
Through Sullivan, Keller also studied arithmetic (though she disliked it), botany, zoology, and writing. She wrote to family, to the Perkins director, and even to Alexander Graham Bell.
By 1890, Keller was learning to speak by feeling her teacher’s lips, cheeks, and throat. Through repetition, she eventually succeeded in speaking to her family—a moment filled with pride and joy.
Anne Sullivan “Spelling Monster”
Sullivan soon found herself with a “spelling monster” on her hands. Helen spelled words constantly—upon waking, throughout the day, and even to herself if no one else was available. Sullivan noted that Keller carried on lively conversations with herself, showing how ingrained language had become.
In 1888, Sullivan and Keller visited the Perkins School, where Helen met other blind and deaf children. She began spending winters there, broadening her experiences.
Anne Sullivan Fame and Recognition
In 1892, Helen was accused of plagiarizing a poem, “The Frost King,” which caused both her and Sullivan to leave Perkins. By then, however, they were gaining recognition thanks to Alexander Graham Bell’s writings. They even met President Grover Cleveland and later befriended Mark Twain, who coined the term “miracle worker” to describe Sullivan.
Anne Sullivan College and Later Life
In 1900, Sullivan accompanied Keller to Radcliffe College, spelling lectures and translating textbooks. The work strained her eyesight and health, but it paid off when Keller graduated in 1904 with a bachelor’s degree.
Sullivan married John Albert Macy in 1905 but continued to work with Keller. In 1914, Polly Thompson joined as Keller’s secretary and later became her companion after Sullivan’s death in 1936.
Anne Sullivan Legacy
Thanks to Anne Sullivan’s education, Helen Keller never stopped learning. Keller went on to become a celebrated author, poet, and humanitarian, advocating for the blind, deaf, and disadvantaged.
In her autobiography, Keller wrote:
“It was my teacher’s genius which made the first years of my education so beautiful. How much of my delight in all beautiful things is innate and how much is due to her influence I can never tell. All the best of me belongs to her.”
Anne Sullivan wasn’t just a teacher—she was truly a miracle worker.
Savitribai Phule first female teacher India 1848
Savitri Bai Phule: India’s First Female Teacher
History is often written by those in positions of power, leaving the voices of marginalized communities silenced or erased. Yet, some individuals break through the walls of prejudice and oppression to carve a place not only for themselves but also for generations to come. Savitri Bai Phule, widely recognized as India’s first female teacher, stands as one such towering figure. She was not merely a teacher but also a poet, social reformer, and revolutionary whose work challenged entrenched caste and gender hierarchies in 19th-century India.
To call her “India’s first female teacher” is both accurate and incomplete. It captures her pioneering role in women’s education but does not fully convey the courage, vision, and radical activism that defined her life. Her story is one of resilience against a deeply patriarchal society, one that treated women as inferior and untouchable communities as subhuman. By choosing education as her weapon, Savitribai fought against oppression and planted the seeds of equality and justice.
This essay explores her life, struggles, contributions, and enduring legacy in around 2500 words.
The Context: India in the 19th Century
Patriarchy and Gender Inequality
In the early 19th century, women in India—especially from lower castes—were systematically denied education. Practices like child marriage, female infanticide, and enforced widowhood were widespread. Women were confined to domestic spaces and expected to remain silent and submissive. The very idea of a woman being educated was seen as a threat to tradition.
Caste Oppression
The caste system further intensified social inequality. Dalits and other marginalized communities were denied access to temples, schools, and public spaces. Education was restricted to the upper castes, ensuring that privilege was maintained across generations.
Savitri Bai Phule – The Colonial Backdrop
Under British rule, India was undergoing cultural churn. Social reformers such as Raja Ram Mohan Roy and Ishwar Chandra Vidyasagar had started questioning regressive practices. However, these reform movements were often led by upper-caste men, and their scope sometimes excluded the lived realities of Dalits and women.
In this landscape of exclusion, Savitribai Phule and her husband Jyotirao Phule emerged as visionaries who centered education as the pathway to liberation for both women and the oppressed castes.
Early Life of Savitribai Phule
Savitribai was born on 3 January 1831 in Naigaon, a small village in Maharashtra. She belonged to the Mali caste, a community traditionally engaged in gardening and agriculture. At the age of nine, she was married to Jyotirao Phule, who was just 13 at the time. Child marriage was common, and like many girls of her time, Savitribai’s life could have been confined to household chores.
However, her husband recognized her potential and encouraged her education. Jyotirao himself was a rare progressive voice, but what set Savitribai apart was her willingness to embrace learning despite ridicule and resistance. She pursued her studies initially at home under Jyotirao’s guidance and later trained at a teacher’s training institution in Pune and then in Ahmednagar.
Her journey from an illiterate child bride to India’s first female teacher was nothing short of revolutionary.
Pioneering Education for Girls
In 1848, Savitribai Phule, along with Jyotirao, started the first girls’ school in Bhide Wada, Pune. At a time when even upper-caste men opposed female education, this was a radical act.
Resistance and Hostility
The hostility they faced was immense. Conservative families and orthodox Brahmins claimed that educating women would corrupt society. Savitribai was often abused on her way to school—pelted with stones, mud, and cow dung. But she carried an extra saree with her so she could change upon reaching school, continuing her work with dignity.
Pedagogical Innovation
Unlike traditional rote-learning methods, the Phules emphasized critical thinking, reasoning, and practical knowledge. They introduced subjects such as mathematics, science, and social studies, ensuring that girls received a holistic education. Their schools were inclusive, admitting children from marginalized castes and challenging the monopoly of upper-caste education.
Savitri Bai Phule Expanding Movement
By the early 1850s, Savitribai and Jyotirao had established multiple schools in Pune. Records suggest that their schools were more successful than government schools at the time, both in enrollment and outcomes.
Savitri Bai Phule: A Social Reformer Beyond Education
Although education remained central to her activism, Savitribai’s contributions extended far beyond classrooms.
Fighting Caste Discrimination
Savitribai and Jyotirao opened the Satyashodhak Samaj (Society of Truth Seekers) in 1873, which challenged Brahminical dominance and caste-based inequality. Through this platform, Savitribai worked to promote social equality, inter-caste marriages, and the rights of oppressed communities.
Champion of Women’s Rights
Savitribai strongly opposed child marriage and fought for the rights of widows, who were often subject to inhumane treatment. She, along with Jyotirao, started a home for widows and encouraged widow remarriage—an act seen as scandalous at the time.
She also established the Balhatya Pratibandhak Griha (home to prevent infanticide), where widows and pregnant women could find shelter and support. By creating safe spaces for women, she challenged the stigma that society attached to them.
Savitri Bai Phule – First Woman Poet
Savitribai was also a poet whose writings reflected her revolutionary spirit. In her poetry collections such as Kavya Phule and Bavan Kashi Subodh Ratnakar, she urged people to educate themselves, rise against oppression, and embrace equality. Her verses were both accessible and inspiring, giving voice to the voiceless.
Partnership with Jyotirao Phule
One of the remarkable aspects of Savitribai’s journey was her partnership with Jyotirao. Unlike many reformers of their time, they worked as equals. Jyotirao recognized Savitribai not just as his wife but as a comrade in the struggle for social justice.
Together, they defied societal norms, transforming their personal relationship into a public movement. Their bond demonstrates how social change often requires solidarity between men and women, each empowering the other.
Savitri Bai Phule Challenges and Criticism
The path was not easy. The Phules were ostracized by their own families. Neighbors and relatives accused them of corrupting society. Upper-caste elites mocked and threatened them, while religious leaders declared them heretics.
Despite this, Savitribai did not retreat. Her resilience in the face of abuse symbolized her defiance of patriarchal and casteist structures. She once said through her writings that “education is the lamp that can dispel darkness,” showing her unshakable faith in the transformative power of knowledge.
Savitri Bai Phule Life and Humanitarian Work
After Jyotirao’s death in 1890, Savitribai continued his work with undiminished energy. She took charge of the Satyashodhak Samaj and remained an active reformer.
During the plague epidemic of 1897, she worked tirelessly, setting up care centers for the affected. While serving patients, she contracted the disease herself and passed away on 10 March 1897. Even in death, she embodied sacrifice and service.
Legacy of Savitri Bai Phule
A Pioneer in Education
Savitribai Phule’s most enduring contribution is her role as a pioneer of women’s education in India. Today, millions of girls in India attend school and college because of the path she created against overwhelming odds.
A Voice for the Marginalized
She stood at the intersection of caste and gender oppression, addressing both with equal urgency. This makes her not only India’s first female teacher but also one of the first intersectional feminists of the country.
Inspiration for Movements
Her life and writings continue to inspire Dalit movements, women’s movements, and educational reforms. Statues, memorials, and institutions across India now honor her legacy, and her birthday is celebrated as Women’s Education Day in some regions.
Savitri Bai Phule: Beyond the Icon
While it is easy to view Savitribai as an icon or symbol, it is equally important to see her humanity. She was a woman of flesh and blood who endured insults, isolation, and physical hardships. Imagine walking to school every day knowing that people would throw filth at you. Imagine starting each day knowing that your dignity would be under assault.
Yet, she chose not to give up. Her story is one of everyday courage, not just grand gestures. She reminds us that social change often comes from consistent, quiet acts of defiance—teaching a child, writing a poem, standing by another woman in distress.
Savitri Bai Phule Relevance Today
More than a century after her death, Savitribai’s vision remains deeply relevant.
- Education for All: While literacy has improved, gender gaps and caste-based disparities in education persist. Her call for universal, inclusive education is unfinished work.
- Women’s Empowerment: Issues like child marriage, gender-based violence, and unequal access to opportunities still affect women in India. Savitribai’s struggle reminds us of the need for vigilance.
- Caste Discrimination: Despite constitutional safeguards, caste-based discrimination and violence continue. Savitribai’s commitment to equality is a moral compass for today’s society.
Savitri Bai Phule Conclusion
Savitribai Phule’s life is not merely a historical episode; it is a living legacy. She was India’s first female teacher, yes, but also much more—a radical reformer, a poet of the oppressed, a caregiver in times of crisis, and a fearless challenger of injustice.
In an age when both caste and patriarchy colluded to keep women and marginalized communities in darkness, she lit the lamp of education. That lamp continues to burn, guiding us toward a more just and equitable society.
Her story teaches us that true education is not just about literacy; it is about awakening the human spirit to dignity, equality, and freedom. In honoring Savitribai Phule, we honor the struggles of all those who dared to dream of a better world.
Maria Montessori: The Woman Who Revolutionized Education
Maria Montessori: The Learning Revolutionary Who Transformed Education Forever
On August 31, 1870, in the small Italian town of Chiaravalle, Maria Tecla Artemisia Montessori was born—a child who would grow up to challenge centuries of educational dogma and become one of the most transformative figures in the history of learning. What makes Montessori’s story remarkable isn’t just her educational discoveries, but the incredible personal journey that led her to them. In an era when women’s roles were severely constrained, Montessori broke through multiple barriers to become one of Italy’s first female physicians, a prominent feminist voice, and ultimately the founder of an educational movement that would span the globe and endure for over a century .
The Montessori method, now implemented in thousands of schools worldwide, represents far more than an educational approach—it embodies a profound respect for children’s capabilities, a radical rethinking of the teacher’s role, and a revolutionary understanding of how human beings naturally learn. This blog post explores the extraordinary life and legacy of a woman whose ideas about children’s education were so ahead of their time that they continue to shape educational conversations and innovations more than a century later.
Early Life and Formative Experiences: The Making of a Revolutionary
Defying Gender Norms
- Technical education: At age 13, Montessori entered a technical school previously reserved for boys, initially studying engineering—an unusual choice for women at the time that demonstrated her early inclination toward breaking barriers .
- Medical school pursuit: Despite her parents’ encouragement toward teaching (one of the few professions open to women), Montessori determined to enter medical school. When initially refused by the head of school, she reportedly responded: “I know I shall become a doctor” .
- Persistence against prejudice: After completing degrees in physics, mathematics, and natural sciences, she finally gained admission to the University of Rome’s medical program, where she faced hostility and harassment from male colleagues and professors .
Medical Career and Early Insights
Montessori graduated in 1896 as one of Italy’s first female physicians, immediately joining the staff at the University of Rome’s Psychiatric Clinic . Here, she encountered society’s most vulnerable children—those labeled “deficient” or “insane”—who were confined to asylums with minimal stimulation or care. These experiences fundamentally shaped her educational philosophy:
- Keen observation: Montessori noticed that confined children desperately sought sensory stimulation, often grabbing crumbs from the floor after meals to have something to touch and manipulate .
- Scientific approach: She began reading extensively about educational theory, particularly drawn to the work of French physicians Jean-Marc Itard and Édouard Séguin, who had developed techniques for educating children with special needs .
- Advocacy: In 1898, she addressed the National Pedagogical Congress, presenting her controversial theory that the lack of adequate provision for children with mental and emotional disorders was a cause of their delinquency .
“The subject of our study is humanity; our purpose is to become teachers. Now, what really makes a teacher is love for the human child; for it is love that transforms the social duty of the educator into the higher consciousness of a mission.” — Maria Montessori
Personal Sacrifices and Hidden Struggles
Montessori’s professional achievements came with personal costs that would later inform her understanding of childhood development:
- Forbidden relationship: While co-directing the Orthophrenic School with Giuseppe Montesano, Montessori developed a romantic relationship that resulted in the birth of her son Mario in 1898 .
- Social constraints: As an unmarried professional woman, Montessori could not keep her child without sacrificing her career. She initially placed Mario with a family in the countryside, visiting him regularly but only revealing her motherhood when he was older .
- Personal understanding: This experience arguably deepened her comprehension of the struggles faced by children separated from their parents and the importance of nurturing environments .
The Birth of a Method: Scientific Pedagogy in Practice
The Orthophrenic School Laboratory
In 1900, Montessori became co-director of Rome’s Orthophrenic School, a “medico-pedagogical institute” for training teachers in educating children with learning difficulties . For two years, she experimented with educational materials and approaches:
- Sensory materials: She adapted apparatus designed by Séguin and others to help children develop motor skills and sensory perception .
- Scientific observation: Montessori would observe children by day and write up her notes by night, developing a method grounded in empirical study rather than theoretical presuppositions .
- Remarkable results: Her work proved so successful that many of her students deemed “uneducable” passed public examinations given to so-called “normal” children .
This success led Montessori to a revolutionary question: If children with disabilities could achieve such results, what might be possible for typically developing children in traditional schools? This question would soon lead to her groundbreaking work with children in San Lorenzo.
Casa dei Bambini: The First Children’s House
In 1907, Montessori was presented with an unexpected opportunity. A housing development in Rome’s impoverished San Lorenzo district needed a solution for children who were vandalizing buildings while their parents worked . Montessori agreed to establish a childcare center—the first Casa dei Bambini (Children’s House)—which opened on January 6, 1907 .
The environment Montessori created was radically different from traditional classrooms:
- Child-sized furniture: She commissioned small tables, chairs, and armchairs designed specifically for children’s proportions .
- Accessible materials: Learning materials were placed on low, open shelves where children could access them freely rather than having to ask adults for help .
- Practical life activities: Children were taught how to care for themselves and their environment through activities like pouring, spooning, washing, and scrubbing .
Montessori admitted she had no special system to test initially—she simply wanted to observe how normal children would respond to materials designed for children with disabilities . What she witnessed would become the foundation of her educational philosophy.
Revolutionary Discoveries
Through careful observation at the Casa dei Bambini, Montessori identified several phenomena that contradicted conventional educational wisdom:
- Polarization of attention: She observed a three-year-old becoming utterly absorbed in wooden cylinders, repeating the activity forty-four times despite efforts to distract her. When finished, the child appeared refreshed and satisfied, leading Montessori to identify children’s capacity for deep concentration .
- Spontaneous self-discipline: Without external rewards or punishments, children began exhibiting natural discipline, choosing purposeful activity over misbehavior .
- Love of order: Montessori noticed that children naturally wanted to return materials to their proper places, leading her to design classrooms that supported this innate sense of order .
- Explosions of learning: Children taught themselves to read and write through sandpaper letters and other materials, often with what Montessori described as “explosive” enthusiasm .
“I did not invent a method of education, I simply gave some little children a chance to live.” — Maria Montessori
Maria Montessori Discoveries at the First Casa dei Bambini
| Observation | Description | Educational Implication |
|---|---|---|
| Polarization of Attention | Children capable of deep, prolonged concentration when interested | Environment must protect concentration periods (3-hour work cycles) |
| Love of Order | Children naturally want to maintain orderly environments | Materials should be logically organized and accessible without adult help |
| Spontaneous Discipline | Purposeful activity eliminates behavior problems | Meaningful work satisfies developmental needs better than control |
| Self-Directed Learning | Children naturally choose activities that meet developmental needs | Prepared environment allows following internal developmental timeline |
Core Principles of Maria Montessori Education
The Montessori method represents a comprehensive educational approach grounded in specific philosophical principles and implemented through carefully designed practices.
The Prepared Environment
Rather than focusing primarily on curriculum, Montessori emphasized creating environments tailored to children’s developmental needs:
- Order and simplicity: Spaces are organized logically, with materials arranged sequentially from simple to complex .
- Beauty and accessibility: Classrooms are designed to be aesthetically pleasing, with natural light, plants, and materials made from natural substances like wood rather than plastic .
- Freedom within limits: Children can choose their activities but within boundaries that ensure productive engagement .
The Role of the Teacher
Montessori reimagined the teacher not as an instructor but as a guide:
- Scientific observer: Teachers carefully observe children to understand their developmental needs and interests .
- Preparer of environment: The teacher’s primary responsibility is to maintain the prepared environment and introduce materials when children are ready .
- Humble servant: Montessori teachers are trained to intervene minimally, following the principle: “As soon as concentration has begun, act as if the child does not exist” .
Maria Montessori Materials and Practices
Montessori developed specific materials and practices based on her observations:
- Sensorial materials: Items like the pink tower, brown stairs, and sound cylinders help refine the senses and develop cognitive skills .
- Auto-educative materials: Most materials are self-correcting, allowing children to recognize and learn from errors without adult intervention .
- Mixed-age classrooms: Typically spanning three-year age ranges, these communities allow younger children to learn from older ones and older children to reinforce learning through teaching .
- Uninterrupted work periods: Extended blocks of time (typically 2-3 hours) allow children to develop deep concentration .
“The teacher has two tasks: to lead the children to concentration and to help them in their development afterwards.” — Maria Montessori
Global Spread and Challenges
Maria Montessori Rapid International Expansion
The success of the Casa dei Bambini attracted worldwide attention almost immediately:
- Media sensation: By 1909, Montessori’s children were internationally famous, with visitors from around the world coming to observe the “miracle” children who loved learning and displayed extraordinary concentration .
- Teacher training: In 1909, Montessori conducted her first training course for about 100 students . Her notes from this course became her first book, The Montessori Method, published in 1912 and quickly translated into 20 languages .
- American enthusiasm: The method spread rapidly in the United States, supported by figures like Alexander Graham Bell and Thomas Edison . The first American Montessori school opened in Tarrytown, New York, in 1911 .
Institutional Backlash and Decline
Despite early enthusiasm, the Montessori method faced significant opposition:
- Educational establishment: Influential educator William Heard Kilpatrick published The Montessori System Examined (1914), dismissing her methods as outdated .
- Rise of behaviorism: The growing popularity of Skinnerian behaviorism and standardized testing made Montessori’s child-directed approach seem incompatible with American educational trends .
- Fascist opposition: Mussolini initially embraced Montessori schools but later closed them as Montessori refused to compromise her principles for fascist ideology. Similarly, Nazis closed all Montessori schools in Germany and burned her books .
Maria Montessori Exile and Reinvention
The rise of fascism forced Montessori into exile with significant consequences:
- Indian sojourn: While in India in 1939, World War II broke out, and British authorities detained her as an Italian national. Despite restrictions, she continued working, training thousands of Indian teachers and developing her concept of “Cosmic Education” for elementary students .
- Peace education: During her years in India, Montessori increasingly connected her educational method with peace advocacy, arguing that “preventing conflicts is the work of politics; establishing peace is the work of education” .
- Association Montessori Internationale: Founded in 1929 with her son Mario, this organization preserved the integrity of her method during her exile and beyond .
Modern Relevance and Scientific Validation
More than a century after its development, Montessori education continues to be implemented globally, and contemporary research has begun validating many of Montessori’s insights.
Maria Montessori Contemporary Research
Modern developmental psychology and neuroscience have confirmed many of Montessori’s principles:
- Executive function: Montessori students often demonstrate stronger executive function skills—including self-regulation, working memory, and cognitive flexibility—which are predictors of life success .
- Hands-on learning: Research confirms that concrete learning materials benefit cognitive development, especially in young children .
- Self-determination theory: Montessori’s emphasis on autonomy, competence, and relatedness aligns with this well-established psychological theory of motivation .
Contemporary Applications
The Montessori approach has influenced diverse educational contexts:
- Public Montessori: Thousands of public schools now offer Montessori programs, making the method accessible to more diverse populations .
- Aging and dementia: Montessori principles are being applied to care for adults with dementia, helping maintain skills and dignity .
- Technology integration: Contemporary Montessori educators are thoughtfully integrating technology while maintaining the method’s core principles .
Principles Supported by Contemporary Science
| Montessori Principle | Historical Practice | Modern Scientific Support |
|---|---|---|
| Sensitive Periods | Offering specific materials at developmental stages | Brain research confirms critical periods for specific learning |
| Movement & Learning | Integrating physical activity with cognitive work | Studies show movement enhances cognitive processing |
| Choice & Autonomy | Allowing children to select activities | Self-determination theory links autonomy to motivation |
| Multi-age Learning | Mixed-age classrooms | Research supports benefits of peer learning and mentoring |
Legacy and Influence
Maria died on May 6, 1952, in Noordwijk, Netherlands, but her educational legacy continues to thrive worldwide . Her contributions extend far beyond the method that bears her name:
Recognition and Honors
- Nobel nominations: Montessori was nominated for the Nobel Peace Prize in three consecutive years (1949, 1950, and 1951) for her work connecting education to peace .
- Global impact: Today, there are approximately 15,000 Montessori schools worldwide in countries including the United States, Germany, the Netherlands, the United Kingdom, India, and Japan .
- Enduring influence: Her ideas about child-centered education, prepared environments, and hands-on learning have influenced mainstream education far beyond official Montessori schools .
Living Philosophy
Montessori’s true legacy lies not in a fixed set of materials or practices but in a fundamentally different way of seeing children:
- Respect for childhood: Montessori championed the idea that children are not incomplete adults but fully human beings with their own developmental needs and processes .
- Education for peace: She envisioned education as a force for social transformation and peace, arguing that “the child is both a hope and a promise for mankind” .
- Scientific approach: She pioneered what we would now call evidence-based educational practice, insisting that educators should observe children directly rather than impose predetermined methods .
“The child who has never learned to work by himself, to set goals for his own acts, or to be the master of his own force of will is recognizable in the adult who lets others guide his will and feels a constant need for approval of others.” — Maria Montessori
Maria Montessori: The Revolutionary’s Challenge
Maria Montessori’s life and work present a radical proposition: What if education were not something we do to children but something we allow to develop naturally through appropriate environments and respectful guidance? Her method represents more than an educational alternative—it challenges us to rethink fundamental assumptions about teaching, learning, and human development.
More than seventy years after her death, Montessori’s vision continues to inspire educators, parents, and researchers worldwide. In an era of standardized testing and increasingly prescribed curricula, her emphasis on individual development, intrinsic motivation, and respectful observation offers a compelling alternative. The scientific validation her methods continue to receive underscores the remarkable prescience of her observations and innovations.
Perhaps Montessori’s most enduring revolution was her transformational insight that education should not be about filling children with information but about cultivating their natural abilities and innate love of learning. As she herself expressed it: “The goal of early childhood education should be to activate the child’s own natural desire to learn” .
In a world that increasingly recognizes the value of creativity, innovation, and lifelong learning, Maria Montessori’s revolutionary approach to education may be more relevant than ever. Her legacy challenges us to create learning environments that honor children’s capabilities, nurture their potential, and recognize that within each child lies what she called “the secret of childhood”—the mysterious and marvelous process of human development that, when respected and supported, allows each individual to reach their fullest potential.