28 SOCIAL SCIENTIST of capitalist modernisation. Intellectual perspectives, especially in social sciences facilitate this 'integration* far more easily than in any other sphere. Economics of liberalisation, politics of privatisation, sociology of the individual and the groups, and psychology of achievement and competition, emerge as dominant themes in the practice of knowledge. Commerce and business studies rise to lead the social sciences. Education policy is remade to become 'relevant* to the new state of modernisation. Since social science in particular and the sphere of education in general is highly dependent on the state and is closely linked with the world process, they are made to serve the global trend more directly than others. This is how knowledge and politics are related to each other. When we put this trend in historical perspective and see their character in the context of the values of the freedom struggle in countries like India and China we find a great dysjunction. The contemporary preoccupation of the Third World elites is fundamentally divorced from the primary goals of the liberation movements which took place in these countries. These societies fought for freedom from foreign rule as a part of a larger vision of achieving freedom in every sphere of life. No doubt, there were significant debates over these values and the methods of realising them. But all of them were part of the freedom discourse. The political movements and the intellectual currents took stand on them. But today when arenas of unfreedom are starkly staring at us, the political and the intellectual preoccupations are delinked from the pursuit of freedom. Class inequality, caste domination, ethnic alienation, gender exploitation and above all political authoritarianism at several levels make freedom the central category. Self-determination and liberation from multiple forms of domination and exploitation are still and will continue to be the main demands of people. While the elite discourse in the Third World has distanced itself from the original values like 'Swaraj* in case of India and 'Jiefang* (Liberation) in case of China the movements of people seeking freedom in various spheres of society keep the freedom discourse alive. The tribals fight for freedom to utilise the forest resources for their living. The dalits seek freedom from social oppression. The vast masses of the poor—the landless, small peasant and unorganised workers in India are fighting for freedom from hunger and starvation. Economically backward regions and groups, oppressed or alienated nationalities are striving for self-determination. Even after decades of independence when the Third World countries have to accept conditions of dependence, the issue of defending national soverignty once again becomes salient. It is these movements who maintain the link with the anti-colonial struggle. The protagonists of capitalist modernisation assert that in their success lies the fulfilment of the aspirations of all sections of the