School is the first and most important starting point of formal education. Theoretically, school education should create an environment for identifying, developing and creatively practicing the potential inherent in the individual. Not only this, but we must create a person with the conscience to understand and change multifaceted issues like human life, society, culture and politics.

Education plays a role in developing the ability to practice the new knowledge of science and technology that is developing more rapidly. Basically, education plays a role in the formation and development of personality. Therefore, school level education is not only about building personality, but it is necessary to promote the diversity, contradictions and transformation of human society. 

On October 27, 1910, Darbar High School was established as the first formal school, in which only the children of the Rana and Gharani could study. In course of time, Darbar High School was also opened for common citizens. Similarly, women, Dalits and marginalized communities were not allowed to acquire formal education for a long time.

Only because of socio-political movements and struggles have the doors of schools been opened for marginalized communities. The schools opened in this way did not work to identify and promote important life-useful arts, knowledge, culture and civilization available in the society.

No environment was created to share the original knowledge inherent in the unique art, ability, and culture of children from diverse communities. It failed to bring out the talent in children and add creativity to personality development. On the other hand, with the rapid development of science and technology, schools are not able to play an adequate role in creating awareness to compete with the changed environment.

Being educated and being literate are not the same thing. To know how to read and write is to be literate, but to be educated means to use the acquired knowledge for the transformation of society. Education helps people develop a critical attitude towards bringing about change in human society, not arrogance.

As the world-renowned pedagogue Paulo Freire said, education that develops critical awareness, establishes social justice, and frees the oppressed from oppression only helps in the transformation of individuals and society. However, the education system of Nepal does not give much importance to the identification of inherent abilities in individuals and individuals, personality building and social responsibility, nor has it been able to play an effective role in building the ability to compete with the developed modern global environment.

Nepal's education system is producing an individualistic 'jagire' labor force with narrow educational goals or an unemployed group isolated from their original knowledge, skills and abilities. Nepal's school education system is in a very weak state in terms of building creative manpower with critical awareness. 

Schooling and the reproduction of discrimination

A large population living in rural areas of Nepal is poor and marginalized communities. From the educational point of view, the classes and communities who cannot afford to study in private schools in the city have taken up local level public schools. Due to extreme partisanship, there is no proper education in those schools.

Most of the teachers' children and relatives do not study in those schools. On the other hand, most of the teachers do not show interest in identifying and developing the potential of the students. This has further weakened the educational level of the weaker sections and communities. On the other hand, people who are financially strong or have a strong financial status teach in private and relatively quality education schools.

It is providing inferior education to the economically privileged classes and the poor, marginalized and weaker sections. Finally, students from better-off families are often given priority in getting opportunities after schooling.

Poor and vulnerable students are facing another level of exclusion. Even though there is provision of quality education for all as a fundamental right of the constitution, the fact that different economic classes get different educational opportunities perpetuates class discrimination. Therefore, school education in Nepal should not become a means of reproducing class differences. The state should at least end caste discrimination in school education.

Most of the time, when the issue of discrimination is discussed at the social level, the question of emphasis on education to end the discrimination arises. Naturally, education helps in reducing discrimination. However, it is necessary to review how much role the current education system has played in ending socio-cultural differences. According to the 2078 census, 76.2 percent of Nepal's population is literate.

Constitutionally and legally, gender and caste discrimination are listed as serious social crimes. However, despite such a large population being literate, discrimination against women, Dalits and other marginalized communities continues. A more serious question is that people who claim to be educated are practicing patriarchy, caste system and casteism.

to such an extent that in some cases racist, misogynist and racist discrimination is manifested in the teachers who teach the students. There are many cases where the teachers have behaved unequally towards the students. Inclusive and justice-based educational practice is not possible in Nepal until the end of the situation where teachers are the protectors and promoters of discrimination. Such an education system is contributing to the reproduction of discrimination, which is an obstacle to social transformation. 

In order to build critical consciousness in students, the meaning, justification and necessity of the question should be understood. There is a need for an environment where ideas are discussed between teachers and students and different ideas are respected. However, in most schools in Nepal, there is no discussion between teachers and students to develop critical awareness. Education based on the psychology of the teacher being perfect in everything and teaching the students does not allow the development of critical consciousness. Another important aspect of the

learning method is creativity and collaboration. There is such a big level difference between teachers and students that most of the schools in Nepal do not have an environment where students can easily communicate with the teacher, have their different ideas and opinions or communicate. As an important aspect of

studies, unless schools create conditions for open dialogue and discussion about different knowledge, cultures and practices, it establishes the monopolistic dominance of the dominant class and marginalizes the knowledge and subject matter of marginalized communities. This in turn reinforces the discriminatory knowledge structure in society, while formal schooling itself rejects social diversity. This in turn reinforces the differential structure of social power.

In most of the school classrooms in Nepal, women, Dalits and marginalized communities have not been able to become a place where they can study easily and confidently. The reflection of social discrimination based on caste, language, religion and community is also seen in the school classroom. For example, a Dalit student is forced to feel discriminated against on the basis of caste by other students and teachers in the classroom.

When a student is trapped in a tight circle of caste in the classroom, psychologically forced to feel the difference, such a student is less likely to compete with other students. On the other hand, there is a tendency in the classroom to discourage or encourage weak students in learning.

School education will continue to reproduce another level of discrimination until strong educational laws and policies are implemented to resolve such serious socio-cultural contradictions as well as a policy of zero tolerance of any discrimination in schools.

A strong foundation of cultural awareness is education. But schooling has a role to play in building a culture of justice, equality and coexistence. The dominant classes and communities have been using education as a political weapon to maintain their dominance.

As King Mahendra did politics through education for the promotion of a single caste, language, culture and civilization, even now the dominant caste, religion, class, gender and community in the society are using education to exercise monopolistic power.

If we do not develop education policies and methods that accept and respect the existence of all languages, religions, cultures, castes and communities, it will continue to reproduce the discriminatory culture. Therefore, there is a need for radical changes in the education sector of Nepal. 

mandatory educational transformation

It is necessary to do a lot of work to improve the education sector in Nepal. The government is preparing the school education law and is discussing it in the parliamentary committee. However, there is very little chance of improvement in the education sector without carrying out a solid policy, plan and campaign to improve the overall education sector in Nepal.

The radical transformation of school education is essential for the development of inherent abilities in individuals, for understanding and transforming the social system, and for creating capable human resources that can face the new challenges developed in the world. One of the important issues in such a transformation is educational inclusion.

There is a need to make school structure fully inclusive. Only if the school management committee is made inclusive, it becomes a policy to address the needs of different genders, classes and communities studying in schools. Apart from this, the school management committee should also be inclusive for the provision and implementation of the policy of zero tolerance towards all forms of discrimination.

is not only that, inclusive practice should be done in the appointment of teachers so that social reflection is reflected in the school. Unless students see a teacher at school who understands their concerns or sees their reflection, the psychological trauma of students from oppressed communities will continue forever. Therefore, creating a teacher structure where students from marginalized communities, classes and genders feel comfortable is another basis for making education inclusive. which must be enforced. 

is not only that, but what kind of curriculum is taught in the classroom or what topics are prioritized in the dialogue, debate and discussion in the classroom also makes a lot of sense.

For example, students can understand the oppression of women and Dalits only if a material study is taught or discussed, where a community feels that a community has done great oppression due to the practice of patriarchy and caste system against women and Dalits historically. However, the curriculum included in schools in Nepal does not include content of the nature of understanding social diversity, social conflict and reality. So  Multifaceted aspects of social diversity should be included in the development of

curriculum, the development of teaching methods and the measurement of teacher quality. Only a person who understands the society properly can contribute to the transformation of the society. Therefore, school education must be made inclusive.