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Within India, there is considerable debate about the economic benefits that will come by way of demographic dividend. In fact, we have been having this discourse for over a decade. Adapted from the source document.

One cannot be both black & in higher educ in white America. Current higher educ is either irrelevant to or has negative consequences for blacks, including the exploitation of the miseries of nearby residents. The blacks in white instit's are agents of the Establishment. My own experiences at various Coll's & U's has taught me this lesson. Integration & student busing are misleading issues. The problem is to keep blacks from "walking the white line." Only wholly black instit's will create a new definition of black educ in white America. Modified HA.

Preface -- Acknowledgments -- 1 Introduction and Overview -- 2 LGBTQ Education Research in Historical Context -- 3 Sociolegal Contexts of LGBTQ Issues in Education -- 4 Schools and Children in LGBTQ Families -- 5 K-12 Students in Schools -- 6 Bullying and K-12 Students -- 7 LGBTQ Student Achievement and Educational Attainment -- 8 Higher Education -- 9 School Workers -- 10 Use of Large-Scale Data Sets and LGBTQ Education -- 11 Challenges to Doing Research on LGBTQ Issues in Education and Important Research Needs -- 12 Conclusion and Recommendations for Further Research -- Name Index -- Subject Index -- Workshop Participant Roster -- About the Contributors

This paper tries to extricate philosophical education from the restrictions of social and school systems and to commend some independent and subversive views. This is to be accomplished through a conceptual dissection of the term ?education?. On the one hand, there is education seen as transmitter of the tradition, where to be educated is seen as being able to fit into an established community. There is also another education to which the authority of tradition is a permanent target of resistance, always trying to undermine any educational uniformity. This second history of education, genuinely philosophical, is radically opposed to the history of institutionalized mass-education. However, intention of this paper is not to proclaim this as an "alternative" model, or to build it up as a new mythology. On the contrary, it is being written as a history of continuous subversion. Viewed from this vantage point, autonomous philosophical education is not a subsystem of a social system. This education has itself as a measurement, and always resists the wider community (the environment) that has accidentally befallen it. Its honor is exactly in this attitude of resistance, in being watchful against any conscription and integration. Understood in this manner, philosophical education is not a useful "implemented" function of society, but is rather its dysfunction.