Through critical analysis, the purpose of this article is to reflect critically on some of the key aspects of Paulo Freire's critical pedagogy and its contribution to educational transformation. This study is based on critical interpretation and the concept of some key terms in particular. First, this article gives a glimpse into the background of critical thinking, the theoretical basis of Freire's critical pedagogy, and his life experience. Similarly, Freire's critical thinking on the banking education system, which hinders the development of learner's creative thinking, is discussed. These include the role of oppression and dehumanization of the traditional and banking system of education, dialogue and conscientization, libations and problem-posing education, praxis as the reflection in the situations, the role of political and cultural factors in educational change. Second, based on Freire's critical pedagogy, there is a critical interpretation of the current school system's educational process, Practicing Freedom based Teaching Strategies, curriculum planning, and possible transformation into teacher and learner roles. Therefore, to prepare a citizen inspired by freedom and humanization, it is necessary for learners to have critical pedagogical method that can move forward by establishing a connection between themselves and their environment. This requires collaborative and interactive based policies and teaching. It is hoped that such a study will provide some impetus for the transformation of the existing state of education, and will benefit the qualitative development of education.

The purpose of this article is to explore the practice of caste-based discrimination in the education by analyzing the perception and experiences of the Dalit students within schools and society. This analysis is based on the data obtained from literature and documents, questionnaire with focus group discussion, conversation and observation conducted on purposively selected schools in Kailali and Achham Districts of Far Western region, Nepal. Dalit students are the main informants of this study. In this regard, total 235 students were selected through a probability sampling method. The practice of caste-based discrimination still exists in society and schools as well. However, it is constitutionally illegal and its effect was seen in school. And yet Dalit students have felt some kind of discrimination in the education system. Due to this discrimination, Dalit students have faced psychological effects with their school participation and performance. Dalit students also think that schools cannot fulfill their expectations due to school actions as reproducing social norms and norms. The issue of education that excludes Dalits is still challenged. Most importantly, changing root of social practices and structural problems is not a task to be completed by anyone's single effort. However, this article suggests that a restructuring of the education system is needed. Similarly, a sustained effort to transform the attitudes of discrimination into the values of humanity and to adjust these values into practices is essential.

The purpose of this article is to explore the reasons behind the historical backwardness of Dalits in education and analyze it on a theoretical basis. Based on theoretical review and personal interactions, this article is qualitative. Due to the strict policy of the caste system, especially Dalits have been deprived of every opportunity of human development for a long time. Manusmriti gave untouchability to the caste system which started from the Varna system in the name of religion. The ruler of the state merged religion with the state. Thus historically Dalits have been deprived of education by both religion and the state. At present, despite the removal of caste restrictions, the participation, sustainability, and achievement of Dalits in education are low. Even though the state has provided various facilities by increasing educational opportunities, there has been no meaningful participation of Dalit children in schools. The main reason for this is the continuity of social culture and the ceiling of job. The caste discrimination in the community is reflected in the schools as well. As a result, Dalit children have not been able to take benefit from the current education system in a fair and independent manner. This article shows that Dalits can be brought into the mainstream of education only through the education system which can create an equitable cultural capital to change the social structure developed on the cultural basis of inequality. Similarly, the education system needs to be restructured, and continuous efforts are needed to transform discriminatory values and attitudes into human values and integrate these values into practice.

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