34 SOCIAL SCIENTIST door*. In India the movement against the Emergency and the dominant model which was led by a section of the ruling forces got divided, and its effect dissipated. Hence in the 1980s the modernisation perspective slowly became the dominant policy framework in India as well. Practically all the major sections of the ruling forces adopted this perspective by the beginning of the 1990s. The challenges which arose from the grassroot movements in the 1980s in India were sufficiently subdued by the Indian state over the years. The movements, however, continue to throw their challenges to the contemporary model of capitalist modernisation in India, but the state leadership and the elites in general have decisively opted for this model. In China the students' movement, especially the Tiananmen episode in 1989 dramatically questioned the prevailing model in China which had combined economic liberalism with political authoritarianism. It was firmly suppressed by the regime and the broad framework, with minor adjustments, has continued. At the intellectual plane, the perspective of capitalist modernisation which was the target of criticism in the Third World in the 1960s and the 1970s has now reemerged with renewed vigour. In education and communication today most knowledge has the character of 'derivative knowledge' i.e. knowledge derived from the dominant paradigm. Even the body of knowledge associated with the global campaign for alternatives to the dominant paradigm represent another form of derivative knowledge. Because they are only dissidents within the capitalist framework. Still they have contributed to a continuing critique of the dominant paradigm. Aside this permissible dissidence, the prospects of 'participative knowledge' arise from the people's democratic movements of Janavadi Andolans which are going on in the Third World. The socialists who had sought transformation also within the framework of the industrial revolution had lost the socialist vision and the freedom discourse. The coming years will see an intensified contradiction between the elite's pursuit of capitalist modernisation and the Janavadi Andolans pursuit of freedom. All actions, political and intellectual will thus be tested in the freedom discourse.