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La musique r les verres se vident. Les joints se finissent. Arriv vers 23h30, il y a dej pas mal de monde. If you ride a poorly engineered road bike, you notice that much of the power is lost when you pedal. This is often described as “the bike is not very responsive”. High quality road bikes prevent unnecessary energy wastage.

However, there remains a gap in knowledge with regard to the educational factors that might have contributed to the cultivation of the individual’s moral character.Adopting a social constructionist paradigm and assuming knowledge and understanding as relational and co constructed through shared meaning making this research took a narrative approach and a life history method of inquiry, including individual in depth interviews with a focus group of former students of Sands, a British democratic school. The key method of analysis was developing and comparing portrayals of the participants’ narratives of their life journeys, in order to explore and identify a typology of their courses of action in everyday life, in relation to their moral character and how they have understood the impact of their school experiences on the development of their moral character.The data show a strong overlap in the participants’ understandings of what has enabled their capacity to practice and enact moral character in everyday life. This has been contributed to by three key factors in their schooling and educational experiences which seemingly remain relevant and even supportive to their pursuing on going meaningful living: (a) having the freedom to explore and express who one really is as a person, (b) having the opportunity to take responsibility for one’s own life, (c) becoming aware that there is always an option or choice in any situation, thus one has the ability to enact change in one’s life.The key finding of this inquiry is that all three identified factors are anchored in the school’s commitment to itself as a personal learning community and the democratic pedagogy of freedom.

The gesture of the framed Gandhi can, of course, be read in myriad other ways. It is customary for states to hang framed photographs of the highest officials often elected, just as often self appointed, as in the case of ‘presidents for life’, or otherwise chosen to preside over the destinies of their people but Gandhi occupied an anomalous position in the immediate aftermath of independence, holding no office and yet being bestowed with the epithet of ‘Father of the Nation’. But, in India, framed photographs of the gods and goddesses are even more common than the photographs of netas, ‘leaders’ of the nation.

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