Rabindranath Tagore was the first non-European Nobel laureate in literature from Asia. He received this honour during the British colonial rule over the Indian subcontinent, in 1913. This was a major recognition for a colonial subject from the Global South who had opted out of the colonial education system and chose to write literature in his native language, Bengali, when just a single shelf of European literature was considered far superior to an entire library full of literature in native languages from the Global South, such as Sanskrit or Arabic, according to Lord Macaulay’s 1835 “Minutes on Indian Education.”1 However, though Tagore became famous globally as a literary figure, he spent much of his adult life building his own school at Shantiniketan, in rural Bengal. Later, Tagore also established the first-of-its-kind international university in modern India: Visva-Bharati (World-Minded Indian) University, at Shantiniketan. After over a century following the global recognition of his literary work, only recently, in 2023, was Shantiniketan incorporated by UNESCO as a World Heritage Site for Tagore’s pedagogic reform work. This chapter presents Rabindranath Tagore’s philosophy of education and pedagogic practice that guided him to establish his school and university. Tagore’s ideas and educational experiments were far ahead of his time during British colonial India. Their purpose and efficacy were often misunderstood at the time. Scholars have also raised questions about the sustainability of these progressive ideas and practices by labelling Tagore as an idealist whose ideas are hard to institutionalise in practice. However, this chapter demonstrates how Tagore’s relational humanist philosophy of education and pedagogic practices are now more relevant than ever before, as our only home—all of planet Earth—is facing a sustainability crisis. I draw on archival documentary evidence, Tagore’s own writings, and the writings of scholars who have observed his work and written about it to argue how Tagore’s pedagogic work during colonial British India was similar to the critical valuesbased perspective of global citizenship education (GCED) as discussed by critical GCED scholars. I further argue that the kind of world-minded, community-engaged responsible citizens Tagore was seeking to nurture in his school and university during British colonial India exhibit the characteristics of critical and compassionate global citizens. Hence, we can rethink GCED and competencies as enumerated by UNESCO (2014) from Tagore’s perspective.