Quotes and Meanings to Remember for the Exam

How we cite the quotes:

Citations follow this format: (Part.Chapter.Paragraph)

Friendship

Quote #1

"You understand me, you know what others feel. Oh, if others resembled you!"

Rather surprised, she replied: "I don't think I understand people very well. I only know whether I like or dislike them."

"Then you are an Oriental." (1.2.121-3)

In this conversation, Aziz tells Mrs. Moore she is "Oriental" because she bases her friendships on intuition, rather than on knowledge: she instinctively picks her friends, rather than waiting to get to know them. Mrs. Moore's spontaneous affection makes her an "Oriental," according to Aziz.

Quote #2

[Aziz and the soldier] reined up again, the fire of good fellowship in their eyes. But it cooled with their bodies, for athletics can only raise a temporary glow. Nationality was returning, but before it could exert its poison they parted, saluting each other. (1.6.23)

This passage is ironic because later on in the novel, the same soldier will argue for a military crackdown on Indians in the days leading up to Aziz's trial.

Quote #3

The world, [Fielding] believed, is a globe of men who are trying to reach one another and can best do so by the help of good will plus culture and intelligence. (1.7.2)

This statement may very well express the novel's deepest hope: that the whole muddle of empire can be resolved through intelligent, informed dialogues conducted in good faith and with a mutual appreciation for each side's culture.

Quote #4

"[…] Kindness, more kindness, and even after that more kindness […] We can't build up India except on what we feel. What is the use of all these reforms, and Conciliations Committees for Mohurram, and shall we cut the tazia short or shall we carry it another route, and Councils of Notables and official parties where the English sneer at our skins?" (1.11.17)

Here, Aziz draws an analogy between his friendship with Fielding and India's relationship with Britain. Just as Fielding approaches Aziz with "kindness" and with affection, Britain should also approach India through affection, rather than the racist baggage of a Turton. For Aziz, personal friendships, not political committees, provides the true model for international relationships.

Quote #5

Kindness, kindness, and more kindness – yes, that [Fielding] might supply, but was that really all that the queer nation needed? Did it not also demand an occasional intoxication of the blood? What had he done to deserve this outburst of confidence, and what hostage could he give in exchange? (1.11.19)

Fielding agrees with Aziz's comments in Quote #4, but with the puzzling caveat that "an occasional intoxication of the blood" is required. Fielding might be referring to an Orientalist stereotype here. The stereotype is that Indians are a sensual, emotional, people, but they're also passive – they never act on their emotions. This stereotype seems supported by the novel, which repeatedly shows Aziz's passive-aggressive treatment of Fielding. Instead of directly confronting Fielding about the rumors of his relationship with Adela, for example, Aziz indirectly needles Fielding with all kinds of insinuations. Similarly, Indians in general never directly act on their desire for national independence, which is why they will, according to Fielding, always remain a colony. Of course, historically, this all changes even at the time that Forster's novel is being written with Gandhi's activism, which showed that passive resistance could also be a stimulating force for change (see "Setting").

Quote #6

But they were friends, brothers. That part was settled, their compact had been subscribed by the photograph, they trusted one another, affection had triumphed for once in a way. (1.11.74)

This quote emphasizes how Aziz and Fielding's friendship is sealed by Aziz's sharing of his wife's photograph: essentially, they're wife-swapping. The other problem with friendship as a model for nation-building is that if the model friendship is Aziz and Fielding's, then women seem to get excluded.

Quote #7

Like most Orientals, Aziz overrated hospitality, mistaking it for intimacy, and not seeing that it is tainted with the sense of possession. It was only when Mrs. Moore or Fielding was near him that he saw further, and knew that it is more blessed to receive than to give. These two had strange and beautiful effects on him – they were his friends, his for ever, and he theirs for ever; he loved them so much that giving and receiving became one. He loved them even better than the Hamidullahs because he had surmounted obstacles to meet them, and this stimulates a generous mind. (2.14.49)

Here, the novel takes issue with Aziz's attitude toward hospitality. Hospitality is not the same as friendship: it's more about showing off how cool he is ("Hey, check out this awesome elephant I picked up"). It also suggests that an obligation is being placed on his guests: "I give you a sweet elephant, you give me your esteem and respect." Hospitality is basically a way of buying friendship. True friendships like the ones he experiences with Mrs. Moore and Fielding require no obligations, no exchanges. Friendship in this sense goes beyond each individual's own little egotistical needs. (Aziz's friendship with Fielding sours when he suspects that Fielding may have had both an amorous and a financial motive in keeping him from suing Adela.) The novel seems to be playing with an Orientalist stereotype, though, when it claims that all Orientals have this problem with hospitality.

Quote #8

"Never be angry with me. I am, as far as my limitations permit, your true friend; besides, it is my holy festival." Aziz always felt like a baby in that strange presence, a baby who unexpectedly receives a toy. (3.34.3)

Godbole is certainly a strange one, but one of Aziz's true friends. Nobody can ever seem to get mad or stay mad at Godbole, not Aziz, not even Fielding, who discovers that Godbole failed to maintain the school he was supposed to set up at Mau. Oddly, Godbole is a true friend precisely because he is a friend to everybody and nobody at the same time: he loves everybody and nobody (what has he ever done for anyone in the novel?).

Quote #9

"Yes, your mother was my best friend in all the world." [Aziz] was silent, puzzled by his own great gratitude. What did this eternal goodness of Mrs. Moore amount to? To nothing, if brought to the test of thought. (3.34.47)

Aziz also considers Mrs. Moore one of his true friends. Like Godbole, Mrs. Moore never gave him anything, nor put him under any obligations. But the fact that the only woman he considers his friend is dead brings up the pesky question of whether women are being excluded from the novel's depiction of ideal friendships.

Quote #10

But the horses didn't want it – they swerved apart; the earth didn't want it … they didn't want it, they said in their hundred voices, "No, not yet," and the sky said, "No, not there." (3.35.29)

For more on this passage, see "What's Up with the Ending?" For the purposes of our discussion of this theme, however, this quote is a critical one that shows how difficult it is for Aziz and Fielding to remain friends given their particular historical circumstances. Aziz an Indian, Fielding an Englishman in British India. The quote underscores again that true friends – such as other-worldly Godbole and dead Mrs. Moore for Aziz – seem to be possible only outside human time and space.

Quotes and Meanings to Remember for the Exam

How we cite the quotes:

Citations follow this format: (Part.Chapter.Paragraph)

Contrasting Regions

Quote #1

But the force that lies behind colour and movement would escape [Adela] even more effectually than it did now. She would see India always as a frieze, never as a spirit, and she assumed that it was a spirit of which Mrs. Moore had had a glimpse. (1.5.48)

Adela is convinced that the "real" India will always elude her because she will always see India through the screen of official English culture. She's not far wrong as she constantly butts heads with Ronny about getting to see more of India.

Quote #2

But nothing in India is identifiable, the mere asking of a question causes it to disappear or to merge into something else. (1.8.43)

The narrator suggests here that India can't be "identifiable" – i.e., packaged up in a neat definition. It will always elude description. As in other passages (see Quote #3), the word "nothing" is constantly associated with India, as if nothing could possibly express the true identity of India – if there is such a thing.

Quote #3

[The visitor] finds it difficult to discuss the caves, or to keep them apart in his mind, for the pattern never varies, and no carving, not even a bees'-nest or a bat distinguishes one from another. Nothing, nothing attaches to them, and their reputation – for they have one – does not depend upon human speech. It is as if the surrounding plain or the passing birds have taken upon themselves to exclaim "extraordinary," and the world has taken root in the air, and been inhaled by mankind. (2.13.4) [see later: "Nothing is inside them …nothing, nothing would be added to the sum of good and evil]

The Marabar Caves have often been taken to be a metaphor for India in general. This is a figure of speech we call a "synecdoche," when a part of something (the caves) stand for a whole (India). As in Quote #2, the caves are indescribable, and there's that word "nothing" again. But just because they're nothing doesn't mean that they aren't anything. That is, it's because we don't have a conceptual handle on the caves that they happen to be – "extraordinary."

Quote #4

Trouble after trouble encountered [Aziz], because he had challenged the spirit of the Indian earth, which tries to keep men in compartments. (2.14.2)

The novel portrays India as a country that will always be doomed to be divided against itself, fissured by competing religious and cultural groups.

Quote #5

How can the mind take hold of such a country? Generations of invaders have tried, but they remain in exile. The important towns they build are only retreats, their quarrels the malaise of men who cannot find their way home. India knows of their trouble. She knows of the whole world's trouble, to its uttermost depth. She calls "Come" through her hundred mouths, through objects ridiculous and august. But come to what? She has never defined. She is not a promise, only an appeal. (2.14.22)

This passage again stresses how India eludes any attempt to grasp it – intellectually or geographically. India is so varied and vast that the mind can't possibly know it. Similarly, it is so diverse and so enormous that no one power can maintain its hold over it, including the British, like so many empires before it. This passage seems to play with an Orientalist stereotype. Here, India is seen as so alien to thought that it reinforces the stereotype of India as essentially foreign and exotic.

Quote #6

"Ah, dearest Grasmere!" Its little lakes and mountains were beloved by them all. Romantic yet manageable, it sprang from a kindlier planet. (2.14.27)

In contrast to India, Grasmere, a pleasant little place in England, is a source of comfort. It's not threatening in the way India is in its vastness: it's homey and sounds kind of cute with its "little lakes and mountains."

Quote #7

[Mrs. Moore] would never visit Asirgarh or the other untouched places […] she longed to stop, though it was only Bombay, and disentangle the hundred Indias that passed each other in its streets. (2.23.4)

The problem with viewing the Marabar Caves as a symbol for India is that the novel turns right back around and says that no, India is not reducible to the caves. Along Mrs. Moore's ride to Bombay, the novel keeps stressing that there's a whole world of Indias to discover along the way.

Quote #8 Theme of PowerSet in India at a time when the country was a British colony, Forster's novel is an obvious critique of the British Empire. (For more on the historical context of the novel, check out "Setting.") The assumption that one people have a right to dominate another – what people at the time called Britain's "civilizing mission" – is constantly and consistently undercut throughout the novel. The British Empire is portrayed as a fundamentally racist institution that excludes and subjugates others. But the novel is ambivalent about Indian aspirations for independence. It seems equally skeptical of the idea of India as an independent nation: how can a country with so much religious and social diversity be unified under one government? Is the idea of nationhood just as exclusive as the idea of empire? Is there anything beyond nation and empire, something that includes everyone, regardless of race, religion, or class?

Questions About Power

1. How do different characters feel about the British empire? What are the differences between the English and the Indian perspectives on empire? What about the differences within the English and Indian communities? Consider, for example, the differences between Turton and the subaltern, Ronny and Mrs. Moore, or Aziz and Godbole.

2. How do the different characters feel about the prospect of an independent Indian nation? You might want to compare and contrast the views of Aziz, Fielding, Hamidullah, and Ronny, for starters.

3. What do you think is the novel's general attitude toward the British Empire? To put it bluntly, do you think the novel is saying that the empire is a good thing or a bad thing? What evidence can you cite in support of your interpretation of the novel's general attitude?

Chew on This

Try on an opinion or two, start a debate, or play the devil’s advocate.

Through its unsympathetic portrayal of characters such as Ronny Heaslop and Mr. Turton, Forster's A Passage to India questions the ideological bases for the British Empire.

Forster's A Passage to India depicts the fractures within both English and Indian society to show how difficult the passage to Indian independence was in the early 20th century.

Theme of Justice and Judgment

While the novel is certainly a critique of the British Empire (see our discussion of "Power"), it is not a wholesale rejection of everything British, European, and "Western." Why? Well, Western civilization has some plusses. There's the whole notion of civil rights, for one – the notion that all human beings have rights under the law, such as the right to a fair and timely trial, the right to confront your witnesses, and that whole innocence until proven guilty thing. And let's not forget habeas corpus – your legal right not to be imprisoned without getting charged. In addition to this vibrant tradition of civil liberties, Western civilization also values dialogue as a way of mediating conflicts and reaching consensus. And last but not least, let's not forget that the idea of universal human rights is also critical to the Western European tradition.

Of course, we're not saying that these ideas are the exclusive property – or invention – of Western civilization. Forster's novel itself invokes both Muslim and Hindu traditions to show how there is a global tradition at work weaving the fabric of a common humanity.

But what Forster's novel does is focus in on what happens to lofty Western ideals when they get caught up in a morally corrupt institution such as the British Empire. Individual British colonial administrators such as Turton, McBryde, and Ronny Heaslop all struggle between their baser desire to mistreat Indian "natives" and their obligation to uphold the finer aspects of British culture and Western civilization. Looming in the historical background is not only the 1857 Mutiny, but also the Amritsar Massacre of 1919, which marked the radical curtailment of civil liberties for Indians (see "Setting" for the specifics). The novel takes the occasion of Aziz's trial to show how justice becomes contaminated by the institutions – the civil administration, the military, the court system – of empire.

Questions About Justice and Judgment

1. Consider some of the ways that the British characters take advantage of their powerful positions to treat Aziz unfairly. How is Aziz's situation complicated by the fact that he's an Indian subject in a British colony?

2. How do stereotypes about the "Oriental" and the Indian color the British perception of Aziz? What are some of the ways that his behavior is misinterpreted in light of those stereotypes?

3. Take a look at how Aziz is treated in the days leading up to the trial. What are some of the rights built into the British judicial system that prevent the British from punishing Aziz without a trial?

Chew on This

Try on an opinion or two, start a debate, or play the devil’s advocate.

The novel reveals how racial stereotypes about the inherent criminality of the "Oriental" prevent the fair treatment of Indian subjects in the British Empire.

Despite the general fiasco of the trial, the novel demonstrates that British institutions such as civil rights are a necessary barricade against the machinations of a fundamentally unjust empire.

Theme of Race

In A Passage to India, life in Chandrapore, and indeed throughout the British Empire, is deeply fissured along racial lines, with the white Europeans on one side, and everyone else on the other. Indians are referred to as "Orientals," an out-dated racial term that was applied to everyone living east of Europe, from Turkey all the way out to China. Orientals were stereotypically considered to be exotic, sensual, passive, and backward, as opposed to the intellectual, civilized, progressive Westerner (source). Thus Orientals, such as the Indians in A Passage to India, were considered unable to rule themselves, essentially needing the British Empire to help them toward civilization (despite the fact that they had civilizations of their own). Even as the novel criticizes this stereotyping of Orientals – or "Orientalism" – it is itself not entirely free of the Orientalist attitude. The narrator makes broad generalizations about Orientals, about their psychology and their sexuality, that shows how entrenched the Orientalist attitude is even in a novel that is sympathetic to them.

Questions About Race

1. How do the British characters feel about "Orientals" and Indians? What stereotypes characterize their attitude toward Indians? Are some British characters more racist than others? If so, which ones and how?

2. Take a look at the social interactions between British and Indian characters. How does race factor into their encounters?

3. Consider the ways that British and Indian characters are portrayed. Do you think there is a difference in the way the novel portrays these characters? Do you think that the novel also supports Orientalist stereotypes, or is it trying to criticize these stereotypes? Or both? Can you find specific instances to support your view?

Chew on This

Try on an opinion or two, start a debate, or play the devil’s advocate.

In A Passage to India, racism against Indians can take a variety of shapes: while it is at its most vitriolic in a character such as Mrs. Turton, it can take more subtle forms in the case of an enlightened character such as Fielding.

A Passage to India challenges the Orientalist stereotype that Indians are weak, passive, and

incapable of governing themselves.

Theme of Gender

In addition to race, gender also divides colonial society . British colonial society in India, made up as it is of administrators and their wives, is not exactly English society in miniature – it tends to aggravate whatever is most conservative and traditional about English culture, including a traditional attitude toward women as the much weaker sex. The stereotypical idea is that Englishwomen need white knights in shining armor to save them from lusting Orientals; thus Adela, as an Englishwoman, needs to be saved from Aziz by Englishmen. Englishwomen further demonstrate their weakness by being far more racist than their men: a character like Mrs. Turton doesn't have the benefit of her husband's education or civic-mindedness. On the other hand, British colonial society dismisses the Indian practice of purdah, or of segregating women from men, as backwards and unenlightened.

Despite its criticism of the British colonial attitude toward women, A Passage to India seems to harbor sexist attitudes. In fact, some critics have argued that female characters such as Adela and Aziz's wife are reduced to pawns who are exchanged between men to establish relationships between men, excluding the possibility of equal relationships between men and women.

Questions About Gender

1. Take a look at the female, English characters who have spent some time in India, including Mrs. Turton, Mrs. McBryde, and Miss Das. Do you agree with Hamidullah's claim that Englishwomen are far worse than Englishmen when it comes to dealing with Indians?

2. How are Adela and Mrs. Moore different from the other female, English characters? Do you think of either of them as feminist heroines? Why or why not?

3. Do you think the novel favors the male characters (such as Aziz and Fielding) over the female characters (such as Adela, Mrs. Moore, and Stella)? Can you point to specific passages in the novel that supports your view?

Chew on This

Try on an opinion or two, start a debate, or play the devil’s advocate.

The racism of Englishwomen in A Passage to India is far worse than that of the Englishmen because the women lack the men's commitment to England's "civilizing mission" in India.

Adela's courageous retraction at the trial defies the belief shared by the British and Indians alike that women inevitably become racist during their stay in India.

Theme of Religion

Religion plays a major role in A Passage to India, dividing not only the primarily Christian British from the Indians, but also dividing Indian society from within. While Hinduism is the majority religion in India, and Islam the most significant minority, other Indian religious groups mentioned in the novel include Sikhs, Jains, and Buddhists. Ronny Heaslop typifies the British administrator's attitude toward all religion, including Christianity, as an irrational system of beliefs. According to him, Christianity is only useful insofar as it provides divine justification for the British monarchy, and no more. And India's plethora of religions only underscores its backwardness to someone like Ronny. The novel, however, explores how different religious traditions, including Christianity, Hinduism, and Islam, might provide a better, more inclusive view of humanity. But no one religion in the novel is valorized over the others as the last word on life, the universe, and everything. The "boum" – a twist on the Hindu Dharmic "om" – that threatens Mrs. Moore's hold on life signals the novel's general skepticism toward all organized religions.

Questions About Religion

1. A number of different religious traditions are explored in the novel, including Christianity, Hinduism, and Islam. Putting aside what you know about these religions, can you explain how the novel represents these religions? What are the similarities and differences in their general values as depicted in the novel?

2. What are the religious background of the different characters? How do the differences in their religious backgrounds affect their relationships with each other?

3. Some critics argue that the novel sets up Hinduism as a superior religious system to Islam and Christianity because of its inclusiveness. Do you agree? Why or why not?

Chew on This

Try on an opinion or two, start a debate, or play the devil’s advocate.

While A Passage to India certainly shows how religious differences divide colonial society in Chandrapore, it also shows how the value of love in Christianity, Hinduism, and Islam can contribute to a bridging between cultures.

While Hinduism is represented as the closest to the novel's principle of inclusiveness, it is weakened by its own internal divisions and caste hierarchies.

Theme of Life, Consciousness, Existence

A novel that keeps digging at the way human beings draw lines to separate themselves from each other, lines of race and culture and nationality, inevitably has to ask well, what else is out there? If not race, religion, gender, culture, nationality, our very humanity – who are we? What are we? Why are we here? What is the meaning of it all? A Passage to India suggests that there may not be anything deeper and truer out there. It may all just be – a "muddle" (1.7.71). All of it – ancient civilizations, grand empires, powerful potentates, and the humble peasant picking at the dirt – could be reduced to so much half-cooked pudding, primordial ooze. Despite the general gunkiness of existence, A Passage to India shows various characters as they strive to give a form to the muddle, to give form as a way of making sense of the muddle.

Muddled, yet? Well, think of Forster's form as one of those molds you use to make shapeless dough into nifty cookie shapes, or a mold you might use to turn mud into building blocks. Forms help us make the formless and shapeless into something we can recognize – a gingerbread man, a sand castle. In the novel, somebody like Mrs. Turton might use the mold or form of race to turn humankind into something she can recognize: English humans, Indian humans.

Obviously, the novel rejects Mrs. Turton's molds. What's the alternative? Are there molds/forms that can give shape to human existence without excluding others? Some critics have looked to Godbole's Hinduism, but as the novel points out, Hinduism itself is divided into different sects and castes. Perhaps the novel tries to embrace the muddle through the form of art, and literature specifically. The novel itself could be an experiment in coming up with a form that includes everybody without being a muddle. It may not be successful – see "Gender" and "Race" for some of its limitations – but at least it tried. And as Mrs. Moore puts it, some "kinds of failure" may be preferable to others (1.5.99).

Questions About Life, Consciousness, Existence

1. The term "muddle" recurs throughout the novel. What are some of the different senses of the term? What does it reveal about the characters' attitudes? What

about the novel's general attitude toward life?2. Consider Adela and Mrs. Moore's experiences in the caves. What does the "echo"

or "ou-boum" of the cave do to them? How does it alter the way they look at the world, the way they behave? How does it affect their experience for the rest of the novel?

3. How do different characters cope with the "muddle" of existence? Some characters you could look at include Fielding, Adela, Aziz, Mrs. Moore, and Ronny Heaslop.

Chew on This

Try on an opinion or two, start a debate, or play the devil’s advocate.

While A Passage to India emphasizes the fundamental meaninglessness or "muddle" of life, it also shows how even in its meaninglessness, or because of it, life can be marvelous and extraordinary.

Adela's confusion about her attack in the caves is engendered by the profound emotional and intellectual upheaval she experienced in the echo of the caves.

Theme of Contrasting Regions

A Passage to India turns again and again to India as a country so vast, so diverse, and so exotic that it cannot be fathomed by the puny human mind. India is contrasted with England, which is presented as a small, charming island that doesn't overwhelm you with its neat valleys and lakes. England is homey and familiar; India is uncanny and strange. England is modern, progressive, civilized; India is both primitive and infinitely more civilized, bearing the ruins of numerous ancient and modern civilizations. In the novel, even the Indian characters have trouble grasping what India is all about. The mysterious Marabar Caves stand in for India as a whole: an entity that is certainly extraordinary but about which not much can be said. The novel itself seems torn between championing India's rich history and disparaging its muddled diversity.

Questions About Contrasting Regions

1. How is India as a country represented in the novel? What are some of the characteristics of its geography, its landscape, and its cities?

2. How are English characters affected by their experience of India? What does India do to their state of mind, their emotions, the way they look at the world?

3. How is India depicted as foreign, exotic, and different from England?

Chew on This

Try on an opinion or two, start a debate, or play the devil’s advocate.

A Passage to India attempts to encompass the vast cultural and geographical diversity of India at the same time that it constantly reminds the reader of the futility of such a project.

Forster's novel consistently represents India as so alien that it is virtually unrepresentable to the "Western" mind.

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The Marabar Caves had been a terrible strain on the local administration; they altered a good many lives and wrecked several careers, but they did not break up a continent or even dislocate a district. (2.25.45)

If we were to follow the reading of the caves as a symbol for India here, this passage seems to revert back to the stereotypical view of the Oriental as passive and incapable of worldly action. Like Hamidullah's committees, the Marabar Caves can't really do anything against the British. It's no more than a momentary nuisance.

Quote #9

Perhaps life is a mystery, not a muddle; they could not tell. Perhaps the hundred Indias which fuss and squabble so tiresomely are one, and the universe they mirror is one. [Fielding and Adela] had not the apparatus for judging. (2.29.17)

This quote again reinforces the image of India as a "muddle," something confusing and hard to pin down, completely foreign to Westerners such as Fielding and Adela.

Quote #10

India a nation! What an apotheosis! Last comer to the drab nineteenth-century sisterhood! Waddling in at this hour of the world to take her seat! She, whose only peer was the Holy Roman Empire, she shall rank with Guatemala and Belgium perhaps! (3.35.27)

This quote expresses Fielding's opinion of Indian nationalism. It's sort of a backhanded compliment. He's basically saying that the whole idea of nationhood is a recent invention (thus his examples of Guatemala and Belgium), which seems inappropriate for a country with as rich a history as India. But if India is not a nation, how is it supposed to be taken seriously by modern nations such as Britain?

Use OF ICT in Teaching and Learning:

CAI-Computer Aided Instruction: [CAL and CBT (Computer –based Teaching)]

CAI replaces the teacher or the current learning environment.

The computer is used as the main method of ‘teaching’ or delivering knowledge.

The CAI will give a pre-test to the student to determine at what level they should

start. In a good CAI package, this assessment is straightforward.

Navigation is easy for the student.

Games and quizzes make it more enjoyable.

This software also keeps track of the students’ progress.

These methods usually make extensive use of graphics, built-in-games and quizzes.

The use of a computer to assist in teaching a subject. The incorporation of

computers into educational processes. Such learning may take place at an

educational environment, a library, a workplace, or the home

CAL-Computer Aided Learning: [ CAL and CBL (Computer-based learning)]

CAL and CBL [computer based learning]-Methods in which the teacher is not replaced but they are used to aid the teacher and to improve the learning experience for the student.

The teacher controls the learning experience. CAL or CBL are only introduced after an assessment of the current teaching

methods. It should be used with textbooks, worksheets + other media. CAL and CBL are the methods by which the computer and associated software do

not replace a lecture or lesson, but are introduced into the course as a learning resource in much the same way as a textbook or television program.

What is the most important part of CAL? The Internet

Why? It allows the student to research and investigate ideas.

What ICT devices are used by teachers [making their teaching CAL]? Computers DVD Players Interactive Whiteboards

Multimedia Projectors Overhead Projectors Televisions

CMC-Computer Mediated Communication:

What does it consist of?

o Email: Used to send completed tasks to teacherso Instant Messagingo Chat Rooms

CAA-Computer Aided Assessment:

Computers are being used a lost more to test students and to determine the progress they are making. There are two types of testing:

1. Formative : this is when answers of a specific question are collected to form a judgement on specific progress. Formative assessment is the use of the results of answers to specific questions to form a judgement on specific performance.

2. Summative : this is when questions are asked and answered are recorded. A total mark is given and the teacher and the students are informed of their results.