Alternative Educational & Economic Development Foundation

"Rithma": Arts & Crafts exhibition - Art Gallery, Colombo 7 - 1995.

2011-01-14T13:02:00.000-08:00

Jobs, Businesses, and Professions

2010-12-16T12:01:00.000-08:00

"The highest reward for a person’s toil is not what they get for it, but what they become by it." - John Ruskin (1819-1900), English writer, art critic and social reformer

The three words job, business, and profession all relate to work done in expectation of payment or income, but mean different things in terms of the main motive that drives each. A job is what you do to earn a living, a business involves work relating to the production, buying or selling of goods or services, and a profession is work which requires specialized knowledge and rigorous training, and which is considered to be more a form of honourable service to the society than simple labour to be appropriately remunerated. Disciplined performance on all these three forms of employment is essential for a country’s wellbeing. However, in the society today, one is often struck by the way traditionally hallowed professions such as the medical and the teaching professions are losing their aura of nobility, and degenerating into mere jobs or businesses, though there’s no reason to despair that old values are totally gone.

Professionalism, that is, the practice of skills combined with high standards, while intrinsic to professions by definition, is also expected of jobs and businesses. However, we don’t talk about ‘noble’ jobs or businesses, while we do apply that adjective to a profession. What makes a profession noble is the sense of compassion, generosity, and service that characterizes it. There is nothing very exalted about doing a piece of work to make a living, or exchanging goods or services for money to make a profit. But if your work involves, as in the case of the medical profession, saving people from physical and mental pain, or even death, or, as in the case of the teaching profession, fashioning the character of an individual for life, and if you do that out of compassion for fellow beings rather than covetousness, such ‘service’ should be considered noble.

A job is the least complicated of the three forms of employment. It is a regular occupation, and is nothing more than just a means of making a living. The worker is expected to work a regular number of hours each day, and is paid a regular salary. Usually the type of work the person is expected to do is routine, and allows little room for innovation. There may not be much of an opportunity or need to reveal one’s altruistic spirit, once the duties connected with the job are conscientiously performed.

A business makes an initial investment to produce goods or services for a target customer base. The main purpose of a business is to ensure a return for the money that is invested. Though businesses are usually for-profit organizations, occasionally, there are non-profit making businesses too, such as cooperative establishments, where the income earned is distributed among the members, who are themselves the investors, in the form of enhanced services and other benefits. A non-profit making business may sometimes raise money for a special cause, for example, charity. But, in the case of a business, the overriding concern is to augment returns on the capital resources deployed. Perhaps, moral standards seem to be irrelevant to business. This may be why American author Jim Tully (1886-1947) was prompted to say: "The lawyer and the doctor and other professional men have often a touch of civilization. The banker and the merchant seldom", something borne out by the recent scams and scandals in the financial investment field in Sri Lanka.

A profession is different from both. The only common feature a profession shares with jobs and businesses is that it is practiced in expectation of some income. But, in reality, the purpose of earning some money becomes incidental to its main motive of providing a vitally important public service. A profession is no profession if it allows itself to become a mere job or business.

A number of special attributes of a profession (and by implication, of a professional) have been identified by different writers. Following are the most frequently stressed ones: a profession is based on a systematic body of scientific knowledge, and practical skills acquired through a formally assessed period of serious study and hard training; it should reflect authority and credibility in the relevant knowledge field, and also a widening of the knowledge field through research; a profession should be informed by compassion and a sense of dedication for public service; it should conform to a culture of values and standards; a profession must be committed to a special code of ethics; and it should demonstrate efficiency and competence in the performance of specific, socially useful, tasks which are challenging. These attributes give status and prestige to those engaged in the professions. Professionals generally enjoy more respect and recognition in society than other workers, and their work is regarded as a service. They are usually better paid than others, though people believe that the important work they do using their advanced knowledge and expertise cannot be valued in terms of money.

In the past, only a few forms of employment were included in the category of professions, such as the careers of doctors, educators, lawyers, engineers, or the (Christian) clergy. In modern times, however, the term is used more inclusively. It is extended to any field (such as business management, journalism, and communication) in which the practitioner performs an important task in a spirit of public service, based on his or her advanced scientific knowledge and hard training acquired over a period of time.

This western concept of profession is quite compatible with our own indigenous cultural attitudes, strongly evident in the medical and teaching fields. The (material) poverty of the ‘vedaralas’ (native physicians) who looked after the health of particularly the rural villagers, the vast majority of the population, almost single-handed until perhaps the beginning of the last century before the western system of medical care spread throughout the country is the theme of the following Sinhalese verse (I learned this verse from my late mother who herself had learnt it in her childhood. I regret my inability to relate it to a source):

Saththare denagath vedaralalata

Neththare nidinatha rae thun yamata

Goththare natha kusagini welawata

Paththare mai vedakama hingamanata

"Physicians who have mastered the art of healing have no rest even at night. You forget about your caste when you are hungry. Truly, this occupation of a physician makes a beggar out of you".

The verse suggests that the local healers of that bygone era expected and got very little material benefit from practicing their profession. They engaged in it as a duty they owed to society. It seems that they believed that those who had gained medical knowledge were morally obliged to serve the community. They considered it a religious duty, a meritorious act. The society also relied on them to behave in that manner, and accorded them great respect and recognition.

In our knowledge-loving society teachers have always been similarly respected. It was only in the 1970’s that the private tuition centres started in earnest. Before that time, students depended entirely on classroom teaching. Sometimes, teachers offered extra teaching free of charge after school hours. We find no evidence to suggest that teachers of those less modernist times wanted to use their teaching to get materially rich.

This is only a neutral reflection on the past. No implied criticism of the highly commercialised medical and educational spheres that one finds nowadays is intended. Today we live in much more complicated times. We are materially and socially more advanced than before. We have more expectations in life and more opportunities to realize them. If private medical practitioners, and private tutors flourish by plying their trade, that is because there is a great demand for their services. Answering the vital needs of the society is no crime. But, even in the highly commercialized world of today, it is not impossible for them to infuse a sense of professionalism and humanity into their activities.

There are many who do, and enjoy the highest reward they can get for their toil as conceived by Ruskin in my quote at the beginning. That is why any indiscriminate condemnation of private practitioners in the medical or education fields as unconscionable profiteers would not be proper. We have many specialist doctors engaged in private practice who maintain high ethical standards by focusing on their profession rather than profit. The same applies to teachers; in both urban and rural schools some teachers who may be adding to their income by doing some moonlighting often provide free tuition to their needy students after school hours. This must be recognized and those professionals duly honoured for their service.

OUR ONGOING LEADERSHIP PROGRAMS

2010-12-01T02:22:00.000-08:00

ONE OF OUR FUNDAMENTAL MOTIVATIONS IS TO FOUND AEEDF IS TO PROMOTE

AN ONGOING LEADERSHIP PROGRAMS TO OUR PEOPLE.

HERE BELOW YOU CAN SEE SOME OF THEM.

KANDY, D. S. SENANAYEKE ROAD.

DURING A VISIT TO AA BUDHIST TEMPLE - KANDY.

UDAVALAWE FOREST - KANDY

HENDALA FERRY ROAD - COLOMBO 15.

OUR FIRST PRESCHOOL 1994

2010-11-26T05:49:00.000-08:00

MOTHERS AND CHILDREN WITH THE PRESIDENT OF AEEDF

CHILDREN ARE PLAYING WITH TEACHERS

First members of "Lama Handa" (Voice of Children)

2010-11-18T12:24:00.000-08:00

First Office bearers &

Mr. Thushara Perera & Mr. Premil Navindra

First working group for children

Children are playing

THIS IS OUR SCHOOL.

2010-11-11T07:51:00.000-08:00

HELP US TO HELP THIS CHILDREN & YOUTH IN COLOMBO 15, SRI LANKA.

IN OUR SCHOOL WE ARE HAPPY!

AFTER SCHOOL.

AMILA NUWAN

LAMA HANDA & YOUTH GROUP WITH Mrs. MARIAN & Mr PRASANNA.

WE ARE HAPPY!

WE LEARN HERE TO LIVE AS HUMAN!

YOUTH GROUP

AN ENCOUNTER WITH YOUTH & PARENTS.

First Exhibition to raise fund 1994 - History 2

2010-11-03T06:45:00.000-07:00

PREPARING "KOLA KENDA" FOR HELPERS

"ONE OF THE BENEFACTORS" OF AEED FOUNDATION

CHILDREN AND YOUTH SOCIETIES AT WORK

THE GROUND IS OK TO BUILD

CHILDREN AND YOUTH SOCIETIES AT WORK

PARENTS AT WORK FOR THE EXHIBITION

FOR THE FIRST EXHIBITION 1994

EXHIBITION 1994

THE SHELTER 1

THUSHARA, DILIP & GANESH

History of AEED Foundation 1

2010-11-02T13:32:00.000-07:00

1994 Hendala Ferry Road.

"Sinhala/Tamil Aurudu" 1994

"A sramadhana" - Youth of Hendala Ferry Road, 1994.

Hendala Ferry Road 1994. "Lama Handa"

PROGETTO RETORICO - 20. 10. 2010

2010-10-20T03:46:00.000-07:00

Un invito a tutti coloro che desiderano ad aiutare alle persone bisognose dello Sri Lanka.

Dr. Ajith Rohan J. T. F., Rome.

Introduzione

Primato del linguaggio

Il linguaggio è la dimensione fondamentale dell’esistenza umana. Essa si comporta in due modi: come l’espressione vitale e come l’identità sociale. Nel primo caso gli esseri umani, innanzitutto imparano a comprendere se stessi, l’altro e il mondo. In questo modo l’uomo in parte si circoscrive nel mondo e comincia a regolare i movimenti naturali in base ai concetti tradotti in linguaggi diversi. In questo modo comprendiamo innanzitutto, la lingua di comunicazione fondamentale di ciascun persona è il medium per accedere al proprio sé e al mondo e poi dà la possibilità di muoversi oltre. Ora bisogna precisare che lo sfondo filosofico – metafisico è assai profondo ed è una delle domande più difficili da comprendere, ma possiamo dire anche che, ciò che non vediamo ora sul piano ontologico-fenomenologico, lo possiamo comprendere man mano nel processo della ricerca. Così, possiamo affermare che l’uomo non è solo linguaggio ma va oltre, vale a dire, la nostra visone del mondo non si è basata su una forma di riduzionismo (uomo solo al linguaggio). In modo adamantino possiamo dire che la nostra convinzione è che «Il linguaggio è in verità laddove c’è colloquio, [nel dialogo], quindi nell’essere-l’uno-con-l’altro, […][1]».

Il problema nel contesto.

In Sri Lanka ci sono tre lingue: Sinhala, tamil e inglese. Queste già costituiscono un ambiente multiculturale in un unica area geografica (salvo il valore fondamentale della cultura di base, in questo caso in Sri Lanka, quella di buddhista Theravada). Questo fatto esige da ciascuna persona di sapere oltre a propria lingua della casa propria, sapere altre due lingue. Sapere una lingua diversa dalla propria è oggi, in un mondo aperto, ormai ha l’importanza vitale. Questa è la natura di cui noi stiamo trattando. Lo Sri Lanka è costituito dalle razze: Sinhala, tamil, musulmani, malese, Burger e gli aborigeni “Vedda”. Non vi è dubbio che lo sfondo della cultura è la filosofia buddista Theravada. Da questo punto di vista il modo di vivere in Sri Lanka è diventato il paradigma di una nuova Weltanschauung, cioè, viviamo nella diversità senza violare la libertà dell’altro attivando il rispetto reciproco. Tutto ciò ora esige un progetto preciso insegnare le lingue nelle zone problematiche come nelle borgate urbane e rurali. Questa urgenza nasce dopo trenta anni lotta contro il terrorismo; cioè, ciò che noi abbiamo detto pocanzi per quanto concerne della cultura in generale costituito da tre lingue e con multi razze, è stato sfidato e ora dobbiamo riportarlo a uno stato di pace durevole al paese. In questo modo innanzitutto i bambini, ragazzi e adulti delle borgate potranno imparare almeno una lingua in più per dialogare e per essere-l’uno-con-l’altro.

la lingua e la conoscenza

Oggi sappiamo che il conoscere delle lingue è un fatto importante sia a livello nazionale sia internazionale. Questa è l’esigenza della nostra società globale. Senza queste conoscenze uno non può partecipare a questa società. Come sappiamo che la conoscenza non dovrebbe essere una proprietà delle nazioni o delle razze selezionate. È un diritto di tutti. Il “Progetto Retorico” ha l’obiettivo, non solo di insegnare le lingue ma prepariamo anche per l’arte di “comunicare bene”. Questo non si limita così a solo per trovare un lavoro o per qualcosa di simile, ma la persona diventa saggia. In questo modo, possiamo partecipare alla costruzione di una società democratica, vale a dire, in una società ove pratica la saggezza. D’altra parte, l’avvento di Internet ha già cambiato i vecchi schemi di pensiero dei nazionalisti di tutto il mondo. Vale a dire, milioni di persone del mondo, che condividono interessi comuni, sono in grado di comunicare tra loro non solo grazie ai progressi tecnologici che hanno, ma anche per i linguaggi comuni che condividono. Dobbiamo essere molto chiaro sul fatto che questo progetto non ha come un fine a uniformare il mondo o le culture, dando alle nazioni e alle lingue loro la precedenza, sostituendo altre lingue e dialetti.

La violenza e il linguaggio

I recenti studi psicologici e sociologici dimostrano che vi è un legame tra la scarsa capacità di linguaggio e la violenza. Cioè, se la persona è capace di tradurre le proprie emozioni in concetti della propria lingua e se è capace di esprimerle in modo giusto si può portare ai livelli minimali della violenza psico e fisica. Perché tramite la lingua i sentimenti, e l’emozioni diventano le parole, e in questo modo, la persona ha meno possibilità di essere vittima di attività di violenza che scaturisce dal suo profondo. Il “Progetto Retorico”, tiene presente questo fatto e propone come soluzione immediata e durevole, insegnare le lingue e l’arte di comunicare bene. Il “Comunicare bene” è necessario, perché, la lingua sola non risolve il problema di violenza o dei comportamenti in adeguati delle persone; cioè, la violenza può essere una forma intrinseca del linguaggio. Ora dobbiamo precisare la convinzione fondamentale della nostra fondazione (AEED Foundation) per quanto concerne la formazione: educare alla ragione tramite l’etica. I bambini da 0-7 anni devono imparare sotto un’etica sana, partendo da casa propria, poi da altre entità legate. La persona già in questo modo impostata va alla scuola, poi si muove verso altre tappe formative. Ciò non annulla la post-formazione verso nuovi habitus, invece vi è la possibilità di essere formato anche dopo (precisiamo che i primi anni fondamentali diventano le impostazioni configurativi irripetibili, quindi, quando una persona ha bisogno di tornare per esempio, alle prime esperienze, dovrebbero essere coerenti), ma, diventare un cittadino adeguato e coerente non dipende solo dalla formazione, ma ci sono anche altre necessità. In questo modo, il concetto di “comunicare bene”, in altre parole, la saggezza pratica personalizzata, aiuta a vivere bene. Oggi, la continua diffusione della violenza nel mondo, ostacola lo sviluppo della persona. Come sappiamo che i bambini e i giovani di ogni luogo dovrebbero passare attraverso una fase critica dello sviluppo psicologico e sociale, al fine di diventare cittadini partecipanti. La situazione, di oggi, pertanto, non è ignorabile. Dobbiamo preoccuparci di trovare modi alternativi per sviluppare le competenze linguistiche in particolare dei bambini e dei giovani e per non dire degli adulti.

Il modo migliore per imparare le lingue straniere.

Per imparare una lingua straniera, prima deve essere impostato la propria lingua bene. Imparare una lingua per accumulare i migliori strumenti adeguati, per pensare e per esprimere i pensieri in un contesto, a sua volta dovrebbe essere fondato sulla filosofia della determinata lingua, quindi, della cultura. Senza queste qualità e gli sfondi fondamentali, è difficile pensare ed esprimere chiaramente. Lo sviluppo del linguaggio nei primi sette anni di vita è molto importante. La performance più tardi di una persona che predice dalla sua capacità precoce delle lingue. In questo modo possiamo comprendere che la lingua è collegata strettamente con lo sviluppo etico di una persona. Dobbiamo, dunque, concentrarci ad aiutare i bambini, i giovani e gli adulti per imparare bene la loro lingua madre.

Obiettivi generali del progetto

Ci auguriamo di sviluppare le conoscenze linguistiche e competenze dei bambini e dei giovani che vivono nelle borgate di Colombo ( Sri Lanka) in vista di formare una mentalità aperta e sana. Quest’apertura poi nel suo cammino diventa la luce per ragionare in modo adeguato e coerente. In questo modo la persona dovrebbe avere un’apertura anche per uscire verso altri luoghi lontani e remoti, cioè, avere una capacità che supera la forma provinciale della mente. Questa sollecitudine per una visione dialettica della persona, che porta ad ampliare l'orizzonte, in altre parole, la persona così formata preoccupa non solo per i propri bisogni, interessi locali, ma anche pensa effettivamente responsabile e che s’identifica con l'umanità.

Obiettivi specifici

1. Educare per un’antropologia che riconosce l’uomo in quanto uomo;

2. Formare per una cultura del dialogo (lingua-azione);
3. Formare persona verso democrazia e bene comune;
4. Dare una formazione adeguata per migliorare la situazione economica.

Il pacchetto didattico composto da tre elementi

1. una biblioteca (cartacce e digitale).
2. Un Laboratorio linguistico.
3. Teatro, musica e disegno e altre arti.

Occorrenza

In questo caso dobbiamo dire che lo spazio per ora disponibile non è sufficiente per una buona biblioteca, quindi, promuoviamo anche il progetto di costruire una scuola con due piani (http://aeedfoundation.blogspot.com).

Per la biblioteca abbiamo bisogno dei libri, riviste, periodici, computer.
Impianti audio e video per i nostri scopi;

Per gli studi di lingua abbiamo bisogno di insegnanti di: Sinhala, tamil e inglese.
Teatro, musica e disegno richiedono grande talento di volontari. Inoltre abbiamo bisogno degli strumenti musicali come le chitarre, tastiere, e altre possibili.

[1] Gadamer H. G., Ermeneutica, uno sguardo retrospettivo, p. 47.

Mega project for AEED Foundation

2010-09-09T14:18:00.000-07:00

09. 09. 2010 - Rome, Italy.

1. It is worth to mention here for all those who wish to know, and by knowing to act, our basic principles. On this ground the first thing is to underline is this: our firm idea on education and on formation. The education (= formal school, University and other) doesn't form good or bad people; but it just offers adequate and coherent instruments to the person who already had been formed at home. Therefore, ethic must come first, and then education. NB: for ethic we AEED Foundation anticipate a way inevitably and immediately based, motivated and firmed up by reciprocal respect for the freedom of the others. The AEED foundation also had to ground on democracy as the fundamental reason to be in act; that is to say, as we know, democracy is an active process which is direct to a perfect society where we can find the people who think before act and where the golden rule can be activated. Therefore the democracy is something to be realized and right now nowhere in the world a single state or an organization could boast to be democratic. So our purpose also oriented to form a perfect democratic society.

2. The social, economic and cultural development of a country is fundamentally depends on its general educational plan; which means that this is the catalyst of a given society on which flows its life. Forming a capricious education system we can gain just discontinuity and disorder of a society which formed by distorted individuals. A plan of an “open educational system” does not come out of just imitating another plan which had its prosperity according to the specific locus, time and availability of the resources. It must be moulded on the base of given space-time; in other words specific country or society. On the other hand there must be another important faculty: to absorb the necessary principles and procedures from the others (civilizations, cultures and organizations etc.). For this we need a group of innovators and not imitators who on their way, conduct only to establish on commodity and to consume what is available and not to discover “new practices”. On the other side, a purely imitated educational plan is an optimum way to start and to maintain a colony. This is what the famous Italian political thinker Antonio Gramsci meant by the revolution without shading a drop of blood, and is practiced specially by USA (via music, films, literature and making universal models such as intellectuals, actors, singers, awarded people, universities). In this way we have to respect and obey the given restrictions, otherwise we are judged and doomed to be stopped and destroyed by their speculations made by institutions established, sponsored and promoted to maintain their power and order on others. Therefore we have to promote a new way of looking at world within and around of the people of Sri Lanka. This shouldn’t be tried as something unusual, fast or radical, but something as real and coherent with our principles.

3. As we believe, innovators, leaders, intellectuals also can be trained; otherwise the process to be democratic should be an illusion. On the other hand education is an on-going process. That is to say, according to our principles; there shouldn’t be radical dogmatic interruptions of the formation of a person. But the restriction of the age is respected under given welfare programme where fundamental principles are determined by Social-Political-Economic and Cultural (SPEC) situation. AEED Foundation as a principle treats people as what they are, respecting specially the personality for what he or she is, of any age group. The necessary requirement is that the person should be motivated or/and talented. For this we locate the person on the centre of the formation and not the system, because each person is a world which has its hidden connections with the universe which in their turns come in to act only when the person is free and respected accepting what he or she is. In this way, we can find a solution for the problem that we meet everywhere and anytime: there are jobs, but we have no qualified people.

4. Our formation is based on respect of the traditional, historical and cultural aspects of Sri Lanka, because they provide us the necessary concepts, plausible procedures and models. On this ground the dialogue (= language-action) which depart from the individual level to expand towards national and international level helps us to locate the person in the centre of the formation. The person should dialogue with any given flexible system because the diversity of characteristics of the person enriches them. We don’t approve any attempt of uniform this diversity.

We can specify then as our vital object: grounding on dialogue which is enforced by a dialectical vision of the reality, we first locate our vision on given real situations with new interpretations, in order to help the rural and urban disadvantaged people to live with dignity. We continue to help this people with a research group which dedicate their time, energy and will of their own accord to find available resources in site. Then we concentrate to develop them with the help of the innovative power of the people of the place.

To realize this project:

We have to collect information and research material of the site and this should be a continues activity of the project;
We have to find external resources (books, periodicals, magazines, newspapers and articles) on national and international level;
We have to organize seminars, conferences and workshops.
We have to use the new technology for research, to reproduce, to store, and to publish our researches and innovations.
These materials are destined specially to the people of the site, but this should be necessarily open resources for all those who are interested;
We plan to teach also foreign languages. As the first step, we start teaching Sinhala, Tamil, and English. Then dialoguing with the demands of our projects can find out what we can add. Beyond our general objectives this language project is necessarily fundamental for all our principles. To develop the language knowledge and skills of the children and youth of the slums to form an open mind which on its way becomes the catalyst for the person to go beyond from the local mind, and this is vital and crucial. On this way we hope to form the person for a dialectical view, which leads to enlarge the horizon; in other words, to form a person who preoccupy not only for his/her own needs, or local interests, but also to be a responsible person who identify first with the humanity and then its good. This educational pack consists of three elements: development of the libraries, language studies with laboratories and theatre, Music and arts and crafts.

On this way we have a direct plan to form our future leaders of the country under an economic-political plan. On this matter we have to say that, a school or special kind of on-going formation centre for the politicians is nowhere in the world. That is to say, we are not going to pretend a perfect formal programme for this purpose, but, basing on our direct and indirect experience regarding national and international economics and politics we can find necessary forces and tools to depart for this kind of ambitious project for our country.

All these objectives directly demand adequate spaces to continue their activities. That is to say, we have to build a school for these purposes. On the other hand, we have also the intension of eventual expansion of our activities in other parts of Sri Lanka especially of north and east. In this point of view, our Hendala Ferry Road, Colombo 15, site will be the centre for all our expansions.

FIRST SHELTER / 1995

2010-04-19T04:35:00.000-07:00

LAMA HANDA 2010

2010-04-19T04:33:00.001-07:00

LAMA HANDA 2010

2010-04-19T04:32:00.001-07:00

LAMA HANDA 2010

2010-04-19T04:31:00.000-07:00

LAMA HANDA 2010

2010-04-19T04:30:00.000-07:00

FIRST AEEDF GROUP / COLOMBO 15

2010-04-19T04:27:00.000-07:00

Kungfu for character building

2010-04-19T02:42:00.000-07:00

Towards Future

2010-04-19T01:22:00.000-07:00

1995 Sinhala Aurudu competion / Third Place

Second Place / Sinhala Aurudu Kumari 1995 / Sulochana

First Place 1995 Sinhala Aurudu Kumar competion

Memory of "Summitpura" Colombo 15

2008-02-22T00:21:00.000-08:00

Past- Present-Future

(in the photo: mr. Amila Perera)

Our First pre-school 1995 in Hendala Ferry Road, Colombo 15

2008-02-22T00:17:00.000-08:00

A trip to "Vihara Mahadevi Park" Colombo 7

In the "Vihara Mhahadevi park"

Summitpura pre-school

We have got water to AEEDFoundation (in the photo: Mr. Thushara)

2008-02-22T00:10:00.000-08:00

To Recognize

2008-01-14T12:29:00.000-08:00

If you recognize the other, that meaning you comprehend yourself; that is to say you find the other in you with all his/her qualities(good & bad) so, this process leads you to the harmoney in all aspects.

2008-01-02T06:22:00.000-08:00

Yes, we are ready to be your oar to cross the life on spase-time.

The first day to school

The first criket team

2008-01-02T05:54:00.000-08:00

This is our school. We love it.

Hope

2008-01-02T05:52:00.000-08:00

Where there is a will, there is a way!

The people to whom we dedicate our project ...

ETHICS; THEN EDUCATION

2007-12-31T16:13:00.000-08:00

For a better future

2007-12-31T16:01:00.000-08:00