Gitanjali Angmo, educator and wife of climate activist Sonam Wangchuk, on Thursday, 3 September called on the government to treat ongoing protests over the examination system as a 'wake-up call' and move proactively on comprehensive reforms in both education and examinations. Speaking from Bhubaneswar, Angmo warned that inaction risks triggering a far larger social movement in the future.

On the National Education Policy and the Role of Teachers

Angmo described the National Education Policy (NEP) as a strong document in principle, but stressed that implementation remains the defining challenge. Drawing on the ancient Gurukul tradition, she argued that the teacher — not the curriculum — is the true centre of any education system. 'Today, teaching has often become a profession of last resort,' she said, pointing out that many enter the field only after failing to secure careers in engineering, medicine, or the civil services.

She called for teaching to be made one of the most respected and well-remunerated professions in India, arguing that without attracting talented individuals into classrooms, no policy document can deliver meaningful change. She also emphasised that every child, regardless of whether they attend a government or private school, deserves a strong and equal basic education through at least the tenth grade.

Examination Reform: Beyond Paper Leaks

On the Nandan Nilekani-led committee working on examination security, Angmo acknowledged the importance of making the process technologically airtight. However, she drew a clear distinction between process integrity and deeper philosophical reform. 'Technology can ensure there are no paper leaks and that the process remains secure,' she said. 'But technology cannot answer the larger philosophical question of what education and examinations are supposed to achieve.'

She argued that current examinations primarily test memory and information recall under pressure — a narrow measure of a child's capabilities. Instead, she called for assessments that evaluate understanding, creativity, problem-solving, and independent thinking. She also advocated for a separate, apolitical educational commission, insulated from electoral cycles, to guide long-term reform. 'Education isn't a five-year project. It's a decades-long endeavour,' she said, citing Finland's multi-decade education transformation as a reference point.

On Vande Mataram, Cultural Memory, and Political Polarisation

Angmo spoke at length on the controversy surrounding 'Vande Mataram', expressing concern that the national song is fading from collective memory. She rejected objections to the song on religious grounds as 'not a mature way of thinking,' arguing that engaging with symbols from another tradition does not corrupt one's own faith. She noted that it took 80 years for the song to be sung from the Red Fort on Independence Day, calling the eventual inclusion a welcome step.

Citing philosopher Sri Aurobindo's interpretation of Bankim Chandra Chatterjee's 'Anandamath', she described Vande Mataram as more than a patriotic song — a living relationship between citizens and the land. She cautioned, however, that the song must not become mere ritual; its historical significance and deeper meaning must be actively understood by younger generations.

On political polarisation more broadly, Angmo argued that politicians frequently exploit cultural and ideological divisions for vote-bank purposes. She drew on the metaphor of a botanical garden — diverse flowers creating collective beauty — to make the case that harmony does not require uniformity. 'Nation comes first, then parties, then ideologies, and then narratives,' she said.

Indian Philosophy, 'Dimagi Naxals', and Rediscovering Knowledge Systems

Angmo pushed back against the use of the term 'Dimagi Naxal' to describe those who ask critical questions, calling it 'a very insensitive way' to characterise intellectual enquiry. She pointed to the Upanishads, the Gita, and the tradition of Nachiketa questioning Yama as evidence that enquiry has always been central to Indian thought. She argued that Indian philosophical systems — Nyaya, Vaisheshika, Advaita Vedanta — offer frameworks as rigorous as any Western counterpart, yet remain absent from mainstream education.

She also challenged the Left-Right binary as largely inapplicable to the Indian context, describing Sanatan Dharma as fundamentally liberal in its orientation toward liberation and its tolerance of diverse philosophical paths. She similarly questioned the direct application of Western categories of Socialism and Capitalism to India, arguing that Indian thought — anchored in the four goals of Artha, Kama, Dharma and Moksha — has historically sought integration rather than opposition.

Odisha, Patriotism, and Sri Aurobindo's Legacy

Reflecting on her return to Odisha, her birthplace, Angmo described the state's deep reverence for Sri Aurobindo's philosophy as one of the formative influences of her life. She said Aurobindo's framework helped her move beyond binary thinking — Left versus Right, secular versus sacred, individual versus collective — toward a more integrated worldview.

On patriotism, she offered a definition rooted in action rather than sentiment: honest work in one's field, prioritising national interest, and passing on something better to the next generation. 'True patriotism lies in how well and honestly we work in our respective fields,' she said. As protests over examination integrity continue, Angmo's call for institutionalised, apolitical education reform is likely to resonate well beyond the immediate controversy.