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An integrated process for education and sustainable community development has not been incorporated in countries of the North or the South. Although environmental education has been introduced into many curricula, this is only a beginning step compared to what is required to rebuild our understanding of development and set ourselves on more sustainable paths. / The Barefoot College, in India has developed an education process for sustainable community development and has experience with reinventing the concepts of education and development. Their process has broad implications for educators, policy makers, academics and the general public in the South and North. / The main objective of this study was to examine the essential characteristics of an education process which contribute to sustainable community development as exemplified by the Barefoot College. The participatory research data has been used to extend theoretical perspectives on sustainability and education and to reinforce new directions for research on education and sustainable communities. / Students of the Barefoot College emerge as potential partners for the development of their communities. They learn skills to support themselves and to facilitate sustainable community development. Specific implications for applications of the Barefoot College process to Western education are suggested.

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The extant Manasara is one of the authoritative treatises of vastusastra, traditional Indian architectural theory. The dissertation addresses the question of the nature of vastusastra, traditional architectural theory, as enunciated in the Manasara, and the relationship of theory to traditional practice. Vastusastra claims itself to be a priori with respect to practice. Two aspects of theory, theology and nomology, constitute the ontological and epistemological foundation and structure for this claim. From this sastraic perspective, practice is understood as mere application of rules. However, a closer hermeneutical reading of the text reveals the dialectical nature of theory itself, in both its theological and nomological aspects. This dialectic obtains in the relationship between theory and practice as a certain reciprocity between them, and in the parallelism between making the temple (the paradigmatic architectural object) and writing the treatise. Thus, a more precise understanding of the nature of traditional theory and its relationship to traditional practice is arrived at through this exercise. Such a calibrated understanding of vastusastra is indispensable in addressing the issue of the proper role that it may play in contemporary Indian architectural practice which is constituted in the modern scientific and technological mode.

Typescript. / Bibliography: leaves 57-62. / viii, 62 l graphs, maps (4 fold. in pocket)

Typescript. / Bibliography: leaves [149]-160. / vii, 160 l illus., graphs, tables