म ब्युँझेको रात
-
म ब्युँझेको रात
तिमी मस्त निद्रामा
अचेत शरीरलाई घरै छोडी
मेरो बगैंचामा डुल्न आएकी थियौ ।
मैले रोपेका फूलहरुले
बसन्तलाई डाकेका थिए,
बगैंचामा सुगन्ध थपेका थिए...
13 years ago
Tuesday, June 26, 2012
Internal
How does online redefines the notion of mass communication? Discuss with suitable examples.
- Mass communication can be defined as a process of transferring a message to a large group of people. It represents the creation and sending of a homogeneous message to a large hetrogeneous audience through media. Mass communication practices traditional media. There is mechanism to control the content and gate keeping. With the process of gate keeping no one can go beyond the rules and the regulations which is already been set. It has set narrow boundary.
Online comes under new media. It has broadened its boundary. So, there is no limitation. People are enjoying its freedom. The access of online is itself a positive point to get connected with the world. New communication technology, including accessible online publishing software and evolving mobile device technology, means that citizens have the potential to observe and report more immediately than traditional media outlets do. As a result the public is turning to online sources for news, reflecting growing trust in alternative media. Mainstream news outlets are increasingly scanning blogs and other online sources for leads on news items, and some are hiring journalists from the blogging ranks. Slowly after knowing the importance public is turning towards participatory form of online journalism. As a result media environment is shifting away from the broadcast model, where there used to be few communicators to many. Now, more inclusive model where publics and audiences have also their voices.
Online has merged all the media as a whole. For an example before the online we have access to text, video, audio in a separate format. After the multi- media all the text, video sound animation can be done together. Moreover, we had to view television, read newspaper and listen to radio to get all the proper information. Today technologies have changed. We do not need to have a look to different medium of mass communication. The information is in our finger. the only work that we need to do is just clicking. Online has changed our behavior and the ability of thinking. It has shaped our mind like a machine. We do not need to wait for tomorrow to read what had happen yesterday. World is transforming into digitalization. Online is another name for digital Age.
Discuss citizen Journalism also discuss how the online media has been vital in the development of citizen Journalism?
-In a simple language the journalism which is done by citizen is known as citizen journalism. Citizen journalism is a journalism which can be done by anyone. to participate as a citizen journalism. It is not essential that an individual must be professional..It takes various forms. Such as also participatory or public. It involves citizen's contribution in one form or another form.
There consist various stages in journalism. Reporting is the initial stage. To publish a story as a news it needs gate keeping. Sometimes the story may not develop as a news and may not be published. Now, the situation has changed with time. Today anyone can write news without gate keeping. The other main feature of citizen journalism is that it's usually found online. In fact, the emergence of the Internet - with blogs, podcasts, streaming video and other Web related innovations has made citizen journalism possible. It gave average people the ability to transmit information globally. That was a power once reserved for only the very largest media corporations and news agencies.
Before citizen journalism, only professional journalist practiced journalism. Citizen journalism has enhanced the ideas of premature people who want to be a journalist. Though there is no gate keeping process in Citizen Journalist, people themselves censored their content. Citizen journalism is therefore proved as a boom for the beginners.
Online media has been playing as a vital role in the developments of citizen journalism. Readers can post their comments with stories done by reporters. Readers can post information about any topic, in any areas. Like if someone wrote about the problems related with education sector they can suggest even better schools and colleges. Readers can actively participated and work with professionals reporters in adding a story . Reporters can asks question to readers with expertise in a particular areas. This involves citizen journalists working in ways that are fully independent of traditional professional news outlets.
Online media has changed the definition of traditional media. With the emerging trend of online, citizen journalism is also flourishing. Online media give the platform and the visibility to the new comers. No one is there to control the content. It is free from any authority. Unlike in the professionals they do not ask qualifications and work experiments. Thus, citizen journalism can be taken as a new form or new source of experiences.
Discuss functions and dysfunctions of Web 2.0 and social media with suitable examples.
-At present time web 2.0 has been very popular. People are taking more and more advantages. Web 2.0 is an enhancement of the existing internet. It is a system in which online users became the participatory than the viewer.. It is also said that web 2.0 can help to communicate with the mass population with spreading ideas rather than just getting the information from the authorities as one way traffic. Information can pass freely and people can express without the repression. With Web 2.0 , we can say this period as a true democratic practice. Web, wikis and web services are the components of Web 2.0. People can communicate from various places of the world through the fraction of second. People can bring the information from various places and devices .Different people have their own needs. Web 2.0 can allow each individual to modify their needs, wants and interests. It has made the computers more personalized. It has become the medium to communicate in the whole world.
RSS Feeds
RSS feeds are a suitable way to stay informed. Subscribers select Web sites and blogs and subscribe to online service for the purpose of keeping the track of all their news feeds in one place.
Wikis
It is a series of web pages that can be created, edited and maintained by multiple users, as long as knowledge repository or database.
Blogging
Any individual can operate blog where an individual can regularly posts, comments and news, including multimedia files.
Online Surveys
Online surveys gather opinions within a fraction of second with proper data..
Photo and Video Sharing
This function is mainly helpful in an academic sector while exchanging photo and video.
Podcasting
Podcast is a digital media file that includes audio and video which is syndicated, subscribed to, and downloaded automatically when new content is added.
Social Bookmarking
Social bookmarking sites are the interesting sites that store and allow users to comment on their favorite Web resources . They can also share it with others.
Collaboration and Networking
Collaboration and networking is the interaction among people in case if they are working together to achieve a common goal.
Productivity and Creativity -
This is the useful function of web 2.0 that we can show our creativity and the most important thing is downloaded the document to our computer.
The above are the utilities of Web 2.0, through which we can perform the above mentioned activities.
The functions and dysfunctions of Web 2.9 are as follows-
Functions
1. Online users can participate more.
2. it can be personalized to meet the needs of a single user.
3. Web 2.0 allow the mass population to communicate with each other and spread their ideas rather than receiving their information from a single authority.
4. The flow of information is free and people can express their ideas without the fear of oppression.
5. People will be more informed. Instead of getting information from once source ,they can receive their information from multiple sources, and this will allow them to make better decisions about the world around them.
Though web 2.0 has many good functions it has some dysfunctions too . They are as follows-
1. It is not getting sufficient visibility. Information is rarely discussed in media.
2. Too many people are pushing the benefits of web 2.0 without taking the time to educate people about its problem .
3. Information cannot be secure, and they could easily be targeted by hackers.
4. If the connection is gone we cannot access the information.
5. Information can be overloaded.
6. Anyone can use web 2.0 or social media. So, no one can take it for granted
7. It is not neccessary that people will use it for collaboration and networking. That means they can use it for creating disharmony and crimes in the society.
Social Media
Social media refers the various online technology tools that enable people to communicate easily through the internet to share information and resources. Social media can include text, audio, video, images, podcasts, and other multimedia communications. It is a type of online media that expedites conversation as opposed to traditional media, which delivers content . It doesn't allow any readers,viewers,listeners to participate in the creation or development of the content. But it essentially is a category of online media where people are talking, participating, sharing, networking, and bookmarking online.
Social sites are basically used for fun. That may be the another reason why people admired it in a large number. It is easy to share our ideas, photos, videos, likes and dislikes. Social media provides us what other media like television cannot give . That is a chance to be engaged and engage others.
The famous example of social media is face book. There is community, sharing, and connecting. People can share their stuff that will make strong bonding . Other example are My Space and MagNolia. These are famous and well known social sites. Social media are making the people more social in the virtual world. Everybody wants to get connect in different social sites to prove that yeh they are also socially connected.
Short notes on Mark Zuckerberg
Mark Zuckerberg was born in 1984 in White plains. He is the son of Karen (née Kempner), a psychiatrist, and Edward Zuckerberg, a dentist. He and his three sisters, Randi, Donna, and Arielle, were brought up in Dobbs Ferry, New York Zuckerberg was raised Jewish, had his bar mitzvah his when he turned and has since described himself as an atheist. While he was at Harvard, Zuckerberg created Facemash, a website that compared students’ dorm photos side-by-side in a fashion similar to HOT or NOT. Harvard administration was not amused and Zuckerberg faced subsequent disciplinary action. Less than three months later, he launched Facebook.
Mark Zuckerberg is the chief Executive of popular social network sites “ Face book”which he started in his college dorm room in 2004 with roomates Dustin Moskovitz and Chris HughesHe has done a great contribution in the field of communication. After his invention many people are sharing their feelings with photos and video. Though it is still in debate that whether face book can be called as a form of new media or not. It is an easy access for sharing the information. Face book is one of the example that how we are bound towards new media or let's say how we are ready to grasp the new form of media. Facebook as a social site, has sets the new level of media. everyone is known with face book. Even in context of Nepal, an uneducated belong to rural area are familier with it .
Wednesday, June 20, 2012
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Audio
Thursday, April 26, 2012
Journey
Water trickled from rocks
As a small mountain stream
Everything was so beautiful
I didn't believe it was a dream
The stream went for miles
Along all kinds of terrain
I followed it barefoot
Without a single ache or pain
As I went farther
It grew bigger and bigger
I lost track
Of when the stream became a river
This highway of my life
Landed me at a lake
It was so perfect and peaceful
Something only god could make
All of the problems I had to work through
No longer seemed so bad
I could work through anything
With the strength and wisdom that I had
With each new experience
I will begin to grow
Keep searching for knowledge
Until there is nothing I don't know
Monday, April 23, 2012
Change!!!
We all experience change in our lives. I think it's the only constant in our lives. There are changes that we look forward to and change that we fear. But its sure that things will not stay the same no matter how much we would like them too. When change occurs, we have two choices in terms of responding. We can despair that a change has come and assume that things will be worse, or we can look with excitement at the new possibilities that the change presents.
I do have my own dreams. The ways are not clear and I don't know how to reach there. On the way I had already met several people among them some are so near, dear, dearest. At a point I even thought what would be my life without them. I don't want to think about that because I know that is never going to happen. But it is not necessary that our all dreams and wishes come true. Likewise, yesterday I had so many hands to hold but today I'm not getting any one. Today I'm feeling alone no one has time for me. May be I'm taking too seriously but nothing is working neither this nor that.That was the day when I felt that you were gone I felt it literally. I let you go too. I don't have any option.The more I'm feeling lone the more I cry. Crying is not a best solution but it is for a time. Now, i don't wanna live for a time. I don't know what I'm saying.. The fact is I'm lost totally lost just like my dreams......
I do think New Year's resolutions can't technically be expected to begin on New Year's Day, don't u? Since, because it's an extension of New Year's Eve, smokers are already on a smoking roll and cannot be expected to stop abruptly on the stroke of midnight with so much nicotine in the system. Also dieting on New Year's Day isn't a good idea as you can't eat rationally but really need to be free to consume whatever is necessary, moment by moment, in order to ease your hangover. I think it would be much more sensible if resolutions began generally on Jan the second.
My
dream
I belong to media studies. Since my childhood I wanted to draw my own
boundary and I believe, there is no boundary for dreams. My mother persuades me
to have dreams. With the change of time my dreams are also changed. Now I am
seeing myself as a photojournalist. Few years ago to be a photojournalist was
mine dream. Now, I have no doubt that my dream becomes my passion and my
ambition. I had experienced photography from my home during the family
ceremony. I used to snap my friend’s photo along with my family members. When
most of mine photo came beautiful I was very happy and i started to move backward
and forward for my dream as a photojournalist. The next reason behind my
photojournalist is- I had lost my granny when my dad was very young. Even he
was unable to remember her face. We don’t have any photographs related with my
granny. I feel bad and though if we had camera at that time today I could
imagine her face. So, the day when I had my camera I started to clicking and
capturing the moment inside the film.
Photojournalism itself is a
challenging job. It’s thorny to make other people understand what actually we
are trying to illustrate. Though it’s interesting. We don’t have control over
time but with the technology we are able to rewind and replay the moment which
we had already lived it.
To be a photojournalist is not only
challenging but it will help me to pursue my dream of being a photojournalist
one day. As a media student I want to put in my skills and the learned things
together to communicate with the help of pictures, as it is said that “a
picture is worth a thousand words” I want to see this quote come in action.
Thursday, June 16, 2011
Vedantic Ethics
Vedanta is the teachings of the Upanishads (the concluding chapters of the four Vedas), the Brahma Sutras, the Bhagavad Gita, and their commentaries by Shri Sankaracharya, the 8th century philosopher saint.Veda means "knowledge" and anta means "end". Thus Vedanta means "the end of knowledge". Vedanta is that highest spritual knowledge knowing which, there remains nothing further to be known. It is Self knowledge (Atmavidya). It is knowledge of the Absolute Truth (Brahmavidya). Vedanta teaches the real or essential nature of God, the universe, and the individual being (Self) and its oneness with God. The quintessence of the teachings of Vedanta is that Brahman (God) which is Existence, Consciousness and Bliss Absolute is the only Reality and that the universe is an illusory appearance like a mirage seen in a desert or a rope mistakenly seen as a snake, and that the individual being (self) is essentially Brahman or God Himself. This oneness of the self (jiva) with Absolute Consciousness (Brahman or God) is the goal of Vedanta. For want of the right understanding about his real nature, man remains deluded and considers himself limited, unhappy, miserable and beset with innumerable problems. Vedanta shows the way to eradicate these problems once and for all and enables man to attain the highest spiritual enlightenment, peace, happiness and freedom (moksha) from repeated births and deaths. Knowledge of the Self (Atmavidya) and knowledge of the Absolute Consciousness (Brahmavidya) is the highest knowledge to be obtained. It is the highest of all human pursuits.
History of Vedanta
In earlier writings, Sanskrit 'Vedānta' simply referred to the Upanishads, the most speculative and philosophical of the Vedic texts. However, in the medieval period of Hinduism, the word Vedānta came to mean the school of philosophy that interpreted the Upanishads. Traditional Vedānta considers scriptural evidence, or shabda pramāna, as the most authentic means of knowledge, while perception, or pratyaksa, and logical inference, or anumana, are considered to be subordinate (but valid).The systematization of Vedāntic ideas into one coherent treatise was undertaken by Badarāyana in the Vedānta Sutra which was composed around 200 BCE.[3] The Vedānta-sūtra are known by a variety of names, including (1) Brahma-sūtra, (2) Śārīraka, (3) Vyāsa-sūtra, (4) Bādarāyaṇa-sūtra, (5) Uttara-mīmāṁsā and (6) Vedānta-darśana.[4] The cryptic aphorisms of the Vedanta Sutras are open to a variety of interpretations, resulting in the formation of numerous Vedanta schools, each interpreting the texts in its own way and producing its own sub-commentaries. Consistent throughout Vedanta, however, is the exhortation that ritual be eschewed in favor of the individual's quest for truth through meditation governed by a loving morality, secure in the knowledge that infinite bliss awaits the seeker. Nearly all existing sects of Hinduism are directly or indirectly influenced by the thought systems developed by Vedantic thinkers. Hinduism to a great extent owes its survival to the formation of the coherent and logically advanced systems of Vedanta.
The six sub schools of Vedanta School of philosophy are as follows.
Advaita - The Advaita philosophy is probably the best-known of all Vedanta schools. It means "not two" referring to as a monistic or non-dualistic system, emphasizing on oneness. Sri Adi Shankaracharya preached this philosophy through exposing the relative nature of the world by analyzing the three states of experience of the waking, the dreaming and the deep sleeping. It emphasizes on the non-dual reality of Brahman in which atman or the individual soul and the brahman or the ultimate reality expressed in the Trimurti are identified to be the same.
VisishtAdvaita - The VisishtAdvaita philosophy was propounded by Ramanujacharya who was the foremost proponent of Saguna Brahman, the concept of Brahman, the ultimate power, having a definite form, name, and attributes. He saw Sriman Narayana as the supreme Brahman. According to him, the Ultimate reality had three aspects such as Ishvara (Vishnu), chit (soul), and achit (matter). He also said that Vishnu is the only independent reality, while souls and matter are dependent on God for their existence.
Dvaita - The Dvaita philosophy was founded by Sri Madhvacharya who identified God with Vishnu but his view of reality was purely pluralistic. It was supposed to be Tattvavada or pluralism instead of Dvaita or dualism. In this philosophy, there are three ultimate realities which are Ishvara (god), jiva (soul), jada (matter). Souls are not created, but are dependent on Ishavara and are supported by his will. There are five distinctions made in this philosophy. They are god is distinct from a soul, god is distinct from a matter, a soul is distinct from a matter, a soul is distinct from another soul, and a matter is distinct from another matter.
Dvaitadvaita (Bhedabheda) - The Dvaitadvaita philosophy proposed by Nimbarka who was a 13th Century Vaishnava Philosopher hailing from Andhra Region. According to this philosophy, the three important categories of existence are Chit, Achit, and Isvara. Chit and achit are different from Isvara, as they have attributes (Guna) and capacities (Swabhaava), which are different from those of Isvara. Isvara is independent, but chit and achit have existence dependent on Him, but are not different from Isvara, as they cannot exist independently of Him. Nimbarka had the highest object of worship as Krishna and his consort Radha, attended by thousands of gopis, or cowherdesses, of the celestial Vrindavana.
Suddhadvaita - The Suddhadvaita was proposed by Vallabhacharya who belonged to Andhra region but eventually settled in Gujarat.
Achintya Bheda Abheda - The Achintya Bheda Abheda was proposed by Chaitanya who was a great devotee of Krishna. He proposed a synthesis between the monist and dualist philosophies by stating that the soul is equally distinct (bheda) and non-distinct (abheda) from God. He identified Krishna as god. ISKCON which is also called as the Hare Krishna movement was started by Chaitanya.
Comparing Vedanta with mimamsa and yoga
One should make it very clear that there is a great difference between the Nityatva and Anaditva of the Vedas accepted by the Mimamsakasand the Vidantins, which becomes very clear after reading the Bhamati ofthe 3rd Sutra. There is a very sublime difference. Mimamsakas don't
believe in Srishti (creation) and Pralaya (distraction). But Vedantins dobelieve in them. So the Nityatva of the Vedas according to Vedanta ispravAha-nityatva, like that of the prakriti or the samsara. But clearlyVedanta accepts that Vedas are created every time in the beginning of the creation. Let me tell you that the creation of the Vedas is also clearlymentioned in the Purusha Sukta, which is one of the most ancient Sukta anda sukta from the Rig-veda and YajurVeda itself. But Vedanta acceptsAnaditva and Nityatva and Apaurusheyatva in the sense, that even the creator has no freedom in introducing a change into the text, but he justcreates it as it was in the previous creation. And this chain is endless,this is what is meant by Nityatva and Anaditva of the Vedas. It is verydifferent from that of the Mimamsakas. Please clearly read the Bhamati on the Sutra 1-1-3. How else would you prove shastra-yonitva of the Supreme Brahman mentioned in that Sutra? What I mean to say is that Vedas are not"aja" like the Supreme Brahman. Please don't forget that nothing else thanthe Supreme Brahman alone has got paaramaarthika sattaa (Supreme Existence). Even the Vedas have only vyaavahaarika sattaa (existence from daily dealings), like the rest of the creation. That is why the Supreme state of realization has been clearly mentioned in the Gita astranscending even the Vedas. The Brihadaranyaka also says: "where even the Vedas don't remain Veda". A possible meaning of Nirveda can also be transcending the Vedas. Doesn't Shankara clearly state that a Jivanmuktais free from the rules of the Vedas.
Even though it may sound similar to Vedanta, there are several major differences between the two.
First, unlike Yoga which claims that purusha and prakriti both enjoy same order of reality, according to Vedanta, there are no two parallel entities enjoying the same order of reality but only one non dual limitless whole. The truth of I is the absolute reality while the entire universe is mithya.
Second, according to Yoga, there are many purushas in form of pockets of consciousness that are independent of prakriti. According to Vedanta, there is only one limitless I, which is the truth of everything.
Third, the ultimate goal in Yoga is nirvikalpa samadhi, where the mind completely ceases to have any thoughts. The goal of Vedanta is not the experience of nirvikalpa samadhi since it is a peculiar state of the mind that comes and goes. For Vedanta, there is no need to remove or stop the thoughts to understand their truth. Just like you need not remove physically either wave or ocean to understand its nature as water. The absolute reality is what is invariably present among all experiences and has to be understood as it is.
Among the various sub school of Vedanta, I am dealing with Advaita Vedanta only because I have related the ethics of media with Advaita Vedanta.
Central Teaching of Advaita Vedanta:
The central teaching of Advaita may be summarised in three propositions.
Brahman is real- According to this school of Vedanta, Brahman is the only reality, and the world, as it appears, is illusory. The individuals are only modifications of Brahman. Thus advaita vedanta advocates one single reality.
The world which has only a dependent existence is mithya- An illusory power of Brahman called maya causes the world to arise. Since maya is not ultimate real, the world which is a projection of maya is also not ultimately real. (It is however real for practical purposes and so it is empiricaly real.)The jiva in its essential nature is no other than mithya- Ignorance of this (this here means maya as not ultimately real) reality is the cause of all suffering in the world and only upon true knowledge of Brahman can liberation be attained. When a person tries to know Brahman through his mind, due to the influence of Maya, Brahman appears as God (Ishvara), separate from the world and from the individual. In reality, there is no difference between the individual soul (jivatman) and Brahman. Liberation lies in knowing the reality of this non-difference (i.e. a-dvaita, "non-duality"). Thus, the path to liberation is finally only through knowledge (jnana).
Non-injury: The principle of non-injury requires that individuals honor the validity of every creature’s position in the cosmic scheme. As Swami Vivekananda says, “Never producing pain by thought, word and deed in any living being is what is called ahimsa, non-injury.”
Truthfulness: Trying to perceive and relate facts as they are, without any prejudice, is to be truthful. Any recognition or assertion of facts is strengthening, and any falsehood is weakening. Sri Ramakrishna stresses that man should make his thoughts, words and actions tally. But sticking to truth does not mean that one should hurt others by speaking unpleasant truths.
Non-stealing and non-receiving of gifts: These two disciplines are advised in order to control greed, which, according to the Bhagavad Gita, is the gateway to all ruin. Generally, acceptance of gifts—except from good people who will not try to dominate, dictate to or control the receiver— creates a feeling of obligation, which robs a person of independence.
Swami Vivekananda points out: The mind of the man who receives is acted on by the mind of the giver, so the receiver is likely to become degenerated. Receiving gifts is prone to destroy the independence of the mind and make us slavish.
Non-stealing means not taking anything that is not one’s own at any level, physically or mentally.What is ethical and unethical according to Advaita Vedanta?
Unity of theory and practice is ethical- It holds the view that philosophy is not only a view of life, but also a way of life. Sri Ramakrishna likened the people only of theory to vultures soaring high up in the sky with their eyes fixed at garbage on the ground.
Pursuit of wealth and happiness in accordance to dharma is ethical.
Posthulating the absolute oneness of all things is ethical- According to Bhagavada Gita, a source book of Vedanta there is no difference in a cow, in an elephant in a dog and a dog eater.
Accepting pluralism is ethical- At the religious level, Advaita holds the view that, though there is only one God or Isvara, there are many forms of it. According to Sri Ramakrishna, ''every religion in the world is one of the ways to reach him'.
Vedanta teaches us to love truth, respect reason and realize the purpose of life- For example the propounder of Vedanta, Samkara destroyed many an old dogma, not by violently attacking it, but by quietly suggesting something more reasonable, which was at the same time more spiritual too.
Application in Media:
Reports of Press Council have shown that Nepalese journalists are unware of constitutional porvision and code of conduct regarding press and those who are aware are not following them. This situation clearly is unethical according to Advaita Vedanta which focuses on unity of theory and practice. Thus, the porvision of unity between theory and practice will solve a lot of problem nepalese media are facing.
The provision to pursuit of wealth and happiness in accordance to dharma will sort out the unfair practice and relationship between news sorce and journalists. For example if I am journalist it is my duty to write the news related with the concern of people that is my dharma and get paid after doing my job. If i am loyal to with my profession then I will get satisfaction.
Discrimination and unequal presentation of marginalised people can be solved if a journalist follow Advaita Vedanta because according to it every thing is equal. Beeinf a media professional its an ethical to receive gift. When we receive gift we are controlled by the giver.
History of Vedanta
In earlier writings, Sanskrit 'Vedānta' simply referred to the Upanishads, the most speculative and philosophical of the Vedic texts. However, in the medieval period of Hinduism, the word Vedānta came to mean the school of philosophy that interpreted the Upanishads. Traditional Vedānta considers scriptural evidence, or shabda pramāna, as the most authentic means of knowledge, while perception, or pratyaksa, and logical inference, or anumana, are considered to be subordinate (but valid).The systematization of Vedāntic ideas into one coherent treatise was undertaken by Badarāyana in the Vedānta Sutra which was composed around 200 BCE.[3] The Vedānta-sūtra are known by a variety of names, including (1) Brahma-sūtra, (2) Śārīraka, (3) Vyāsa-sūtra, (4) Bādarāyaṇa-sūtra, (5) Uttara-mīmāṁsā and (6) Vedānta-darśana.[4] The cryptic aphorisms of the Vedanta Sutras are open to a variety of interpretations, resulting in the formation of numerous Vedanta schools, each interpreting the texts in its own way and producing its own sub-commentaries. Consistent throughout Vedanta, however, is the exhortation that ritual be eschewed in favor of the individual's quest for truth through meditation governed by a loving morality, secure in the knowledge that infinite bliss awaits the seeker. Nearly all existing sects of Hinduism are directly or indirectly influenced by the thought systems developed by Vedantic thinkers. Hinduism to a great extent owes its survival to the formation of the coherent and logically advanced systems of Vedanta.
The six sub schools of Vedanta School of philosophy are as follows.
Advaita - The Advaita philosophy is probably the best-known of all Vedanta schools. It means "not two" referring to as a monistic or non-dualistic system, emphasizing on oneness. Sri Adi Shankaracharya preached this philosophy through exposing the relative nature of the world by analyzing the three states of experience of the waking, the dreaming and the deep sleeping. It emphasizes on the non-dual reality of Brahman in which atman or the individual soul and the brahman or the ultimate reality expressed in the Trimurti are identified to be the same.
VisishtAdvaita - The VisishtAdvaita philosophy was propounded by Ramanujacharya who was the foremost proponent of Saguna Brahman, the concept of Brahman, the ultimate power, having a definite form, name, and attributes. He saw Sriman Narayana as the supreme Brahman. According to him, the Ultimate reality had three aspects such as Ishvara (Vishnu), chit (soul), and achit (matter). He also said that Vishnu is the only independent reality, while souls and matter are dependent on God for their existence.
Dvaita - The Dvaita philosophy was founded by Sri Madhvacharya who identified God with Vishnu but his view of reality was purely pluralistic. It was supposed to be Tattvavada or pluralism instead of Dvaita or dualism. In this philosophy, there are three ultimate realities which are Ishvara (god), jiva (soul), jada (matter). Souls are not created, but are dependent on Ishavara and are supported by his will. There are five distinctions made in this philosophy. They are god is distinct from a soul, god is distinct from a matter, a soul is distinct from a matter, a soul is distinct from another soul, and a matter is distinct from another matter.
Dvaitadvaita (Bhedabheda) - The Dvaitadvaita philosophy proposed by Nimbarka who was a 13th Century Vaishnava Philosopher hailing from Andhra Region. According to this philosophy, the three important categories of existence are Chit, Achit, and Isvara. Chit and achit are different from Isvara, as they have attributes (Guna) and capacities (Swabhaava), which are different from those of Isvara. Isvara is independent, but chit and achit have existence dependent on Him, but are not different from Isvara, as they cannot exist independently of Him. Nimbarka had the highest object of worship as Krishna and his consort Radha, attended by thousands of gopis, or cowherdesses, of the celestial Vrindavana.
Suddhadvaita - The Suddhadvaita was proposed by Vallabhacharya who belonged to Andhra region but eventually settled in Gujarat.
Achintya Bheda Abheda - The Achintya Bheda Abheda was proposed by Chaitanya who was a great devotee of Krishna. He proposed a synthesis between the monist and dualist philosophies by stating that the soul is equally distinct (bheda) and non-distinct (abheda) from God. He identified Krishna as god. ISKCON which is also called as the Hare Krishna movement was started by Chaitanya.
Comparing Vedanta with mimamsa and yoga
One should make it very clear that there is a great difference between the Nityatva and Anaditva of the Vedas accepted by the Mimamsakasand the Vidantins, which becomes very clear after reading the Bhamati ofthe 3rd Sutra. There is a very sublime difference. Mimamsakas don't
believe in Srishti (creation) and Pralaya (distraction). But Vedantins dobelieve in them. So the Nityatva of the Vedas according to Vedanta ispravAha-nityatva, like that of the prakriti or the samsara. But clearlyVedanta accepts that Vedas are created every time in the beginning of the creation. Let me tell you that the creation of the Vedas is also clearlymentioned in the Purusha Sukta, which is one of the most ancient Sukta anda sukta from the Rig-veda and YajurVeda itself. But Vedanta acceptsAnaditva and Nityatva and Apaurusheyatva in the sense, that even the creator has no freedom in introducing a change into the text, but he justcreates it as it was in the previous creation. And this chain is endless,this is what is meant by Nityatva and Anaditva of the Vedas. It is verydifferent from that of the Mimamsakas. Please clearly read the Bhamati on the Sutra 1-1-3. How else would you prove shastra-yonitva of the Supreme Brahman mentioned in that Sutra? What I mean to say is that Vedas are not"aja" like the Supreme Brahman. Please don't forget that nothing else thanthe Supreme Brahman alone has got paaramaarthika sattaa (Supreme Existence). Even the Vedas have only vyaavahaarika sattaa (existence from daily dealings), like the rest of the creation. That is why the Supreme state of realization has been clearly mentioned in the Gita astranscending even the Vedas. The Brihadaranyaka also says: "where even the Vedas don't remain Veda". A possible meaning of Nirveda can also be transcending the Vedas. Doesn't Shankara clearly state that a Jivanmuktais free from the rules of the Vedas.
Even though it may sound similar to Vedanta, there are several major differences between the two.
First, unlike Yoga which claims that purusha and prakriti both enjoy same order of reality, according to Vedanta, there are no two parallel entities enjoying the same order of reality but only one non dual limitless whole. The truth of I is the absolute reality while the entire universe is mithya.
Second, according to Yoga, there are many purushas in form of pockets of consciousness that are independent of prakriti. According to Vedanta, there is only one limitless I, which is the truth of everything.
Third, the ultimate goal in Yoga is nirvikalpa samadhi, where the mind completely ceases to have any thoughts. The goal of Vedanta is not the experience of nirvikalpa samadhi since it is a peculiar state of the mind that comes and goes. For Vedanta, there is no need to remove or stop the thoughts to understand their truth. Just like you need not remove physically either wave or ocean to understand its nature as water. The absolute reality is what is invariably present among all experiences and has to be understood as it is.
Among the various sub school of Vedanta, I am dealing with Advaita Vedanta only because I have related the ethics of media with Advaita Vedanta.
Central Teaching of Advaita Vedanta:
The central teaching of Advaita may be summarised in three propositions.
Brahman is real- According to this school of Vedanta, Brahman is the only reality, and the world, as it appears, is illusory. The individuals are only modifications of Brahman. Thus advaita vedanta advocates one single reality.
The world which has only a dependent existence is mithya- An illusory power of Brahman called maya causes the world to arise. Since maya is not ultimate real, the world which is a projection of maya is also not ultimately real. (It is however real for practical purposes and so it is empiricaly real.)The jiva in its essential nature is no other than mithya- Ignorance of this (this here means maya as not ultimately real) reality is the cause of all suffering in the world and only upon true knowledge of Brahman can liberation be attained. When a person tries to know Brahman through his mind, due to the influence of Maya, Brahman appears as God (Ishvara), separate from the world and from the individual. In reality, there is no difference between the individual soul (jivatman) and Brahman. Liberation lies in knowing the reality of this non-difference (i.e. a-dvaita, "non-duality"). Thus, the path to liberation is finally only through knowledge (jnana).
Non-injury: The principle of non-injury requires that individuals honor the validity of every creature’s position in the cosmic scheme. As Swami Vivekananda says, “Never producing pain by thought, word and deed in any living being is what is called ahimsa, non-injury.”
Truthfulness: Trying to perceive and relate facts as they are, without any prejudice, is to be truthful. Any recognition or assertion of facts is strengthening, and any falsehood is weakening. Sri Ramakrishna stresses that man should make his thoughts, words and actions tally. But sticking to truth does not mean that one should hurt others by speaking unpleasant truths.
Non-stealing and non-receiving of gifts: These two disciplines are advised in order to control greed, which, according to the Bhagavad Gita, is the gateway to all ruin. Generally, acceptance of gifts—except from good people who will not try to dominate, dictate to or control the receiver— creates a feeling of obligation, which robs a person of independence.
Swami Vivekananda points out: The mind of the man who receives is acted on by the mind of the giver, so the receiver is likely to become degenerated. Receiving gifts is prone to destroy the independence of the mind and make us slavish.
Non-stealing means not taking anything that is not one’s own at any level, physically or mentally.What is ethical and unethical according to Advaita Vedanta?
Unity of theory and practice is ethical- It holds the view that philosophy is not only a view of life, but also a way of life. Sri Ramakrishna likened the people only of theory to vultures soaring high up in the sky with their eyes fixed at garbage on the ground.
Pursuit of wealth and happiness in accordance to dharma is ethical.
Posthulating the absolute oneness of all things is ethical- According to Bhagavada Gita, a source book of Vedanta there is no difference in a cow, in an elephant in a dog and a dog eater.
Accepting pluralism is ethical- At the religious level, Advaita holds the view that, though there is only one God or Isvara, there are many forms of it. According to Sri Ramakrishna, ''every religion in the world is one of the ways to reach him'.
Vedanta teaches us to love truth, respect reason and realize the purpose of life- For example the propounder of Vedanta, Samkara destroyed many an old dogma, not by violently attacking it, but by quietly suggesting something more reasonable, which was at the same time more spiritual too.
Application in Media:
Reports of Press Council have shown that Nepalese journalists are unware of constitutional porvision and code of conduct regarding press and those who are aware are not following them. This situation clearly is unethical according to Advaita Vedanta which focuses on unity of theory and practice. Thus, the porvision of unity between theory and practice will solve a lot of problem nepalese media are facing.
The provision to pursuit of wealth and happiness in accordance to dharma will sort out the unfair practice and relationship between news sorce and journalists. For example if I am journalist it is my duty to write the news related with the concern of people that is my dharma and get paid after doing my job. If i am loyal to with my profession then I will get satisfaction.
Discrimination and unequal presentation of marginalised people can be solved if a journalist follow Advaita Vedanta because according to it every thing is equal. Beeinf a media professional its an ethical to receive gift. When we receive gift we are controlled by the giver.
Monday, May 30, 2011
Aa dikka lagdo!!!
Aakha haru dhamilo bhayo paper ma bhaye ko read garna khoje tara sakina k bhaye cha bhanera herda ta aafai heheheh garera death dekhaye, k hunu ni chasma nai lagaye ko raina chu. Aati halnu pardaina yestai huncha exam time ma k he hos hudaina.Aba hijo kai kura garam maa le bhandai hununthyo yeslai ta jaach ma bolnai hudaina karai halcha, khai malai ta tyesto lagdaina sayed hola. Bichara dimag le pani kaha kaha matra bhyaunu bhanya. Uthne bitikai hijo cheu ma rakhe ko paper haru nikalera padhai theye maan nai kasto kasto hudai theyo k hune ho kaso hune ho maan na ho samjhauna ta kaso na sakiyela. Tyesai le aafnai maan lai sab thik huncha bhandai padhdai theye. Tyesai bella na ni na nana ni na garera mobile ko ghanti bhajo miscall hola bhanera wasta garina dherai ber bajyo yeso here ko sathi Samuel ko call rahecha. “daddu aaja ta band re bhancha”. Aba k bhanam khushi hunu ki dukha. Pahila ta khushi nai bhaye tara yeso soche kasto khal ko jaba kunai accident huncha bato aborodh garcha band garcha hola 2-3 din samma pani band garcha tara bholi palta k huncha? Sabai normal hijo k bhaye ko theyo tyo sabai le birsancha, yesto pani huncha wakka lagdo. Manche ko jiven kukur ko bhanda pani sasto bhaisakyo aaja bichara bhanyo sakyo. K yesko kunai dirghau samadhan chaina???
Sunday, March 28, 2010
Journalism as Social institution
Journalism is the craft of conveying news, descriptive material and opinion via a widening pectrum of media. These include newspaper,magazine,radio and telivision the internet and even recently the mobile phone.
an institution can be seen as a sort of super-custom, a sort of mores, folkways and pattens of behavor that deals with major social interests,law,church and family.
an institution can be seen as a sort of super-custom, a sort of mores, folkways and pattens of behavor that deals with major social interests,law,church and family.
Gonzo journalism
Gonzo journalism is a style of journalism which is written subjectively, often including the reporter as part of the story via a first person narrative. The word Gonzo was first used in 1970 to describe an article by Hunter S. Thompson, who later popularized the style. The term has since been applied to other subjective artistic endeavors.
Gonzo journalism tends to favor style over accuracy and often uses personal experiences and emotions to provide context for the topic or event being covered. It disregards the 'polished' edited product favored by newspaper media and strives for the gritty factor. Use of quotations, sarcasm, humor, exaggeration, and even profanity is common. The use of Gonzo journalism suggests that journalism can be truthful without striving for objectivity and is loosely equivalent to an editorial. For an example Hunter S Thompson's fear and loathing in las Vegar. and PJo Rourke's Holidays in Hell and so on.Contemporary styles of Gonzo journalism have sprung up in the blogsphere for examples and travel journalism. Gonzo has also worked its way into cartoons targeting the 18-36 years old male demographic manifested in a character based. In factHunter Thompson's famous quote"to weired to live and too rare to die" could have been directed towards Gonzo journalism as a writing styles.In Gonzo journalism, a journalist is free to participate in events and circumstances which may themselves be considered newsworthy. A Gonzo journalist can actively participate in a political candidates campaign without making any effort to appear politically neutral or unbiased.
Gonzo journalism tends to favor style over accuracy and often uses personal experiences and emotions to provide context for the topic or event being covered. It disregards the 'polished' edited product favored by newspaper media and strives for the gritty factor. Use of quotations, sarcasm, humor, exaggeration, and even profanity is common. The use of Gonzo journalism suggests that journalism can be truthful without striving for objectivity and is loosely equivalent to an editorial. For an example Hunter S Thompson's fear and loathing in las Vegar. and PJo Rourke's Holidays in Hell and so on.Contemporary styles of Gonzo journalism have sprung up in the blogsphere for examples and travel journalism. Gonzo has also worked its way into cartoons targeting the 18-36 years old male demographic manifested in a character based. In factHunter Thompson's famous quote"to weired to live and too rare to die" could have been directed towards Gonzo journalism as a writing styles.In Gonzo journalism, a journalist is free to participate in events and circumstances which may themselves be considered newsworthy. A Gonzo journalist can actively participate in a political candidates campaign without making any effort to appear politically neutral or unbiased.
Wednesday, December 16, 2009
Media System
Srilanka
Brief Early History
At the beginning of the post- independence era, broadcasting was a state monopoly and the press was a private duopoly. Over the last half- century, the country’s media scene has changed considerably, with the government asserting a dominant role in press operations, while conceding the private sector a role in broadcasting operations. The Dutch set up the first printing press on island in 1737. The British producer the first regular publication- the weekly Government Gazette in 1802, the year when the country became a crown colony. The country’s press was largely unregulated from its beginning in1802 until 1973. The patronage of the colonial government and the commercial interests of the British colonists ensured a high degree of government – press harmony in the early history of the press. Governor R. W. Horton sponsored the first English newspaper “Colombo Journal” in 1832. In 1834, a group of English merchants started another biweekly, the Observer and Commercial Advertiser, the country’s oldest newspapers today.
The Sinhala press began in the provincial city of Galle with the publication of Lankaloka in 1860. However, Lakmini Pahana, which commenced on September 11, 1862 was the first Sinhala newspaper registered under the Newspaper Ordinance of 1839. In contrast to the pro- Western and pro- Christian bias of the English press, the Sinhala press exuded a remarkable pro- nationalistic and pro- Buddhist bias. “Lakrivikirana” which started as a weekly in July 1863, turned itself into the second Sinhala daily in 1896.
Muthulingham (1997) and Thillainathan (1997) have outlined the development of the Tamil press in srilanka. The early Tamil publications were religious and ethnonationalists in orientation. The main aim of the publications like Illangai Nasen and Sivabhimani is Hindu revivalism. The national Tamil press emerged with Jaffna- based Eelakesari (1930- 1958) and Colombo- based Virakesari (1930 onwards) and Thinakaran (1932 onwards). The last two are the country’s longest surviving Tamil dailies.
Print Media
The Association Newspapers of Ceyion Ltd (ANCL) and the Times of Ceylon Ltd are the two private newspapers groups which dominated the country’s press. It published the country’s morning dailies with the largest circulation in all three languages. It also published afternoom daily (Janatha), weekend papers (Silumina). The morning daily Lankadipa, an innovative newspaper started by journalist D. B. Dhanapala, commenced publishing another English daily, Morning Times in 1954. The recently ceased publication was Tamil daily ‘Mithram’.
The Swadeshi Newspapers Ltd made an unsuccessful attempt in the 1950s to capture a share of the daily newspaper market. It was the publisher of the nationalist weekly Sinhala Jathiya. A more successful challenge to the press duopoly took place when the country’s largest book publisher, M. D. Gunasena & Co. Ltd, formed the Independent News- Papers Ltd. Dhanapala left the Times Group to edit the new group’s flag bearer.
The country’s newspaper scene changed when the SLFP- led left- wing coalition passed the Associated Newspapers of Ceylon Ltd. law and took over Lake House on July 20, 1973. The government subsidies, the company’s newspapers failed to achieve profitable circulation levels. The Independent Newspapers Ltd. closed down on December 26, 1990. Taking advantage of the emergency regulations, which had gone into force on March 16, 1971 to counter the JVP insurrection, the government sealed the group’s printing press and reintroduction press censorship on April 20, 1974. Internal problems, as well as the inability to compete with two newspaper groups that emerged in the 1980s with modern printing machinery, led to its demise less than 14 yrs.later. Ranjit Wijewardene, who lost the ownership of ANCL in 1973, re-entered the newspaper business with the establishment of the Wijeya Newspaper Ltd.
The Press
Policy and Legal Framework
Article 10 guarantees the freedom of thought, conscience and religion. Article 14 (1) (a) guarantees the freedom of speech and expression, including publication. Article 15 (2) states that this right “shall be subject to such restrictions as may be presented by law in the interest of racial and religious harmony or in relation to Parliamentary Privilege, contempt of court, defamation or incitement to an offence”. Article 15 (7) goes on to declare that the fundamental rights- right to equality; freedom from arbitrary arrest; freedom from arbitrary detention; and freedom of speech, assembly, association, occupation and movement. Udagama wrote that in the mid 1980s, the press was “almost totally under governmental control”. The establishment of a free and responsible press, what actually happened was “the creation of a press tightly controlled by the government which denied freedom of expression to the press and the public and also freedom of information to the public. Srilanka had no form of government control of the press until 1973.
Ownership and Financing
The radio and television which make up the apex of the broadcasting structure are public corporations.
Press freedom was suffered badly toward the late 1980s. Journalists were under threat from both the state and the insurgents. The PA government appointed an official committee to report on laws affecting media freedom and freedom of expression. After five years in power, the government has not gone beyond repealing which had given parliament the right to fine and imprison journalist. In 1997, Supreme Court in positive side rejected as unconstitutional the Srilanka Broadcasting Bill, which would have placed the annual licensing of privately owned audiovisual media under the political control of a government led authority.
Maldives
Maldivan press has a history of some 56 years with some form of organized press. The first newspaper is reported to be Al Islah. The other early newspapers are Sarukaaruge Khabaru and Viyaafari Miyaddhu. In early 1990, Gayoom initiated democratic reforms with particular attention on the freedom of press. The emergence of several “outspoken” magazines and journals, including Sangu and Hukuru, made the government and the elite skittish about a “free press”. By June, the government reversed its policy of liberalization and banned publications that it had not permitted. Writers and journalists were arrested (The Europe World yearbook, 1998; Freedom House, 1998). The conditions for press freedom remain a source of tension between journalists and the government. Maldives had two dailies, two weeklies, two monthlies, two fortnightlies and 38 different magazines. The country’s two dailies Haveeru and Aafathis were established in 1978 and 1979 respectively. The radio system, voice of Maldives was founded in 1962 and Television Maldives in 1978. Both are government operations.
The Press
The operation and regulation of the press should also b considered in the light of Islamic nature of the society. Foreign ownership of media therefore is restricted. Article 13 of the Maldivian Constitution guarantees the freedom of “speech and expression of thought, orally and in writing”. Press freedom is guaranteed and extended under Article13 and 14. More or less 30 other clauses and laws place limis on such freedom on such freedom.
Law no.47/78 requires the registration of newspapers and magazines with the Department of Information and Broadcasting. Articles 5 of law no.3/68 gives the publishers and journalists the right to express heir views, provided as outlined in article 8 of law no. 4/68, they donot touch on three things the law specifies as unconstitutional. In the Maldives, press censorship, while not extensive, is prevalent. Goverment closed down those publications that were critical and didnot have its "sancation".All the publications and circulated in the nation's capital of Male.
Broadcasting
Since Radio and Television are owned operated by the government, the degree of autonomy, who enjoyed the broadcasting system is unclear. Freedom house reported that the" government owned" radio and the "state-run television service pluralistic views".However, journalists practise self- censorship.
Ownership
The voice of Maldives(Radio)and Television on Maldives(channels7) are both government operated and funded. As a result activists are bound to press the Maldivian government to relax its grip on the media. Tension between the government counter insurgency efforts have caused defense expenditures to overshoot budget targets.
Culture
Maldives doesnot come under the influence of India in terms of media reach. Maldives magazines and newspapers from India find a hospitable audience in Maldives. This certainly raises a concern about cultural autonomy, through it has not been an issue so far. They are sensitive to the issue of cultural integrity. Broadcast news covers 47%, entertainment issue 29% by news, 18%religion, 6%education.
Financial Aspects
The afternoon daily Haveeru has a circulation of 4,500 while the morning Aafahis has a circulation of 300.The small population of the country dispersed in 20 atolls cannot support a multiplicity of media backed by advertising. The government subsidizes the press through minimal taxation on the media revenues and lowered registration fees which is helping in media development.
Bangaladesh
political bias in the media are common, although there is considerable controversy concerning the nature of this bias: neither liberals or conservatives are pleased.some have objected that the media often attack corporations. It's true, certainly, that this or that individual corporation may be subjected to media criticism, sometimes even harsh criticism—but it strikes us as significant that the sort of stringent and fundamental reforms needed to bring about real change are virtually never mentioned, let alone advocated.
Financial aspects
The government reported that "no less than 216 dailies and 180 weeklies" are published in the country while Dhaka alone has 73 dailies was 2.05 million while that of the English ones was 182,312. But those data are shown lower circulation while they are shown by other arganisation. Circulation is the basis of almost all print media revenue in Bangladesh, the publishers have not used a standard defination of newspapers sales.Indepent newspaper space sales agents also used inflated circulated figures to justify higher space rates and their commissions.The press in Bangladesh functions within a competitive structure just like other private bussiness. however, Bangladesh has a history of government intervention in the newspaper bussiness.Government cannot penalize the media any more but they can reward them profusely.
Radio
Radio Bangladesh funtioned as an independent government under the sponsorship of the Ministry of Information.Radio broadcasting continues to be a state activity.The recent power boost in Shavar and Comilla stations has brought the entire country within broadcasting range.The shortwave service operates on 4,880khz and 15,520khz in Shavar.
Television
In terms of television there seems a huge development.The operators pay an annual fee of Taka 25,000 for service in the four metropolitan cities of Dhaka, Chittagong,Rajshahi, and Khulna.The number of licensed in the country was estimatd to be 1.5 million. Community viewing has not yet become widespread because he government has not distributed that many tv sets free of cost.The average transmission time is about 9hrs daily except on sunday and saturday.Programming is generally slotted thus entertainment 55.3%,news 14.7% cultural/religious 6.8% educational 9.5% commercial9.1%and others 4.6%. More than 77% of broadcasts are in Bengali.
Bangladesh has 8 Internent service providers who use the 42 VSAT terminals that the Bangladesh Telegraph and television Broad has estimated to facilated high speed data communication services.Bangladesh publication are now accessible on the wed
Brief Early History
At the beginning of the post- independence era, broadcasting was a state monopoly and the press was a private duopoly. Over the last half- century, the country’s media scene has changed considerably, with the government asserting a dominant role in press operations, while conceding the private sector a role in broadcasting operations. The Dutch set up the first printing press on island in 1737. The British producer the first regular publication- the weekly Government Gazette in 1802, the year when the country became a crown colony. The country’s press was largely unregulated from its beginning in1802 until 1973. The patronage of the colonial government and the commercial interests of the British colonists ensured a high degree of government – press harmony in the early history of the press. Governor R. W. Horton sponsored the first English newspaper “Colombo Journal” in 1832. In 1834, a group of English merchants started another biweekly, the Observer and Commercial Advertiser, the country’s oldest newspapers today.
The Sinhala press began in the provincial city of Galle with the publication of Lankaloka in 1860. However, Lakmini Pahana, which commenced on September 11, 1862 was the first Sinhala newspaper registered under the Newspaper Ordinance of 1839. In contrast to the pro- Western and pro- Christian bias of the English press, the Sinhala press exuded a remarkable pro- nationalistic and pro- Buddhist bias. “Lakrivikirana” which started as a weekly in July 1863, turned itself into the second Sinhala daily in 1896.
Muthulingham (1997) and Thillainathan (1997) have outlined the development of the Tamil press in srilanka. The early Tamil publications were religious and ethnonationalists in orientation. The main aim of the publications like Illangai Nasen and Sivabhimani is Hindu revivalism. The national Tamil press emerged with Jaffna- based Eelakesari (1930- 1958) and Colombo- based Virakesari (1930 onwards) and Thinakaran (1932 onwards). The last two are the country’s longest surviving Tamil dailies.
Print Media
The Association Newspapers of Ceyion Ltd (ANCL) and the Times of Ceylon Ltd are the two private newspapers groups which dominated the country’s press. It published the country’s morning dailies with the largest circulation in all three languages. It also published afternoom daily (Janatha), weekend papers (Silumina). The morning daily Lankadipa, an innovative newspaper started by journalist D. B. Dhanapala, commenced publishing another English daily, Morning Times in 1954. The recently ceased publication was Tamil daily ‘Mithram’.
The Swadeshi Newspapers Ltd made an unsuccessful attempt in the 1950s to capture a share of the daily newspaper market. It was the publisher of the nationalist weekly Sinhala Jathiya. A more successful challenge to the press duopoly took place when the country’s largest book publisher, M. D. Gunasena & Co. Ltd, formed the Independent News- Papers Ltd. Dhanapala left the Times Group to edit the new group’s flag bearer.
The country’s newspaper scene changed when the SLFP- led left- wing coalition passed the Associated Newspapers of Ceylon Ltd. law and took over Lake House on July 20, 1973. The government subsidies, the company’s newspapers failed to achieve profitable circulation levels. The Independent Newspapers Ltd. closed down on December 26, 1990. Taking advantage of the emergency regulations, which had gone into force on March 16, 1971 to counter the JVP insurrection, the government sealed the group’s printing press and reintroduction press censorship on April 20, 1974. Internal problems, as well as the inability to compete with two newspaper groups that emerged in the 1980s with modern printing machinery, led to its demise less than 14 yrs.later. Ranjit Wijewardene, who lost the ownership of ANCL in 1973, re-entered the newspaper business with the establishment of the Wijeya Newspaper Ltd.
The Press
Policy and Legal Framework
Article 10 guarantees the freedom of thought, conscience and religion. Article 14 (1) (a) guarantees the freedom of speech and expression, including publication. Article 15 (2) states that this right “shall be subject to such restrictions as may be presented by law in the interest of racial and religious harmony or in relation to Parliamentary Privilege, contempt of court, defamation or incitement to an offence”. Article 15 (7) goes on to declare that the fundamental rights- right to equality; freedom from arbitrary arrest; freedom from arbitrary detention; and freedom of speech, assembly, association, occupation and movement. Udagama wrote that in the mid 1980s, the press was “almost totally under governmental control”. The establishment of a free and responsible press, what actually happened was “the creation of a press tightly controlled by the government which denied freedom of expression to the press and the public and also freedom of information to the public. Srilanka had no form of government control of the press until 1973.
Ownership and Financing
The radio and television which make up the apex of the broadcasting structure are public corporations.
Press freedom was suffered badly toward the late 1980s. Journalists were under threat from both the state and the insurgents. The PA government appointed an official committee to report on laws affecting media freedom and freedom of expression. After five years in power, the government has not gone beyond repealing which had given parliament the right to fine and imprison journalist. In 1997, Supreme Court in positive side rejected as unconstitutional the Srilanka Broadcasting Bill, which would have placed the annual licensing of privately owned audiovisual media under the political control of a government led authority.
Maldives
Maldivan press has a history of some 56 years with some form of organized press. The first newspaper is reported to be Al Islah. The other early newspapers are Sarukaaruge Khabaru and Viyaafari Miyaddhu. In early 1990, Gayoom initiated democratic reforms with particular attention on the freedom of press. The emergence of several “outspoken” magazines and journals, including Sangu and Hukuru, made the government and the elite skittish about a “free press”. By June, the government reversed its policy of liberalization and banned publications that it had not permitted. Writers and journalists were arrested (The Europe World yearbook, 1998; Freedom House, 1998). The conditions for press freedom remain a source of tension between journalists and the government. Maldives had two dailies, two weeklies, two monthlies, two fortnightlies and 38 different magazines. The country’s two dailies Haveeru and Aafathis were established in 1978 and 1979 respectively. The radio system, voice of Maldives was founded in 1962 and Television Maldives in 1978. Both are government operations.
The Press
The operation and regulation of the press should also b considered in the light of Islamic nature of the society. Foreign ownership of media therefore is restricted. Article 13 of the Maldivian Constitution guarantees the freedom of “speech and expression of thought, orally and in writing”. Press freedom is guaranteed and extended under Article13 and 14. More or less 30 other clauses and laws place limis on such freedom on such freedom.
Law no.47/78 requires the registration of newspapers and magazines with the Department of Information and Broadcasting. Articles 5 of law no.3/68 gives the publishers and journalists the right to express heir views, provided as outlined in article 8 of law no. 4/68, they donot touch on three things the law specifies as unconstitutional. In the Maldives, press censorship, while not extensive, is prevalent. Goverment closed down those publications that were critical and didnot have its "sancation".All the publications and circulated in the nation's capital of Male.
Broadcasting
Since Radio and Television are owned operated by the government, the degree of autonomy, who enjoyed the broadcasting system is unclear. Freedom house reported that the" government owned" radio and the "state-run television service pluralistic views".However, journalists practise self- censorship.
Ownership
The voice of Maldives(Radio)and Television on Maldives(channels7) are both government operated and funded. As a result activists are bound to press the Maldivian government to relax its grip on the media. Tension between the government counter insurgency efforts have caused defense expenditures to overshoot budget targets.
Culture
Maldives doesnot come under the influence of India in terms of media reach. Maldives magazines and newspapers from India find a hospitable audience in Maldives. This certainly raises a concern about cultural autonomy, through it has not been an issue so far. They are sensitive to the issue of cultural integrity. Broadcast news covers 47%, entertainment issue 29% by news, 18%religion, 6%education.
Financial Aspects
The afternoon daily Haveeru has a circulation of 4,500 while the morning Aafahis has a circulation of 300.The small population of the country dispersed in 20 atolls cannot support a multiplicity of media backed by advertising. The government subsidizes the press through minimal taxation on the media revenues and lowered registration fees which is helping in media development.
Bangaladesh
political bias in the media are common, although there is considerable controversy concerning the nature of this bias: neither liberals or conservatives are pleased.some have objected that the media often attack corporations. It's true, certainly, that this or that individual corporation may be subjected to media criticism, sometimes even harsh criticism—but it strikes us as significant that the sort of stringent and fundamental reforms needed to bring about real change are virtually never mentioned, let alone advocated.
Financial aspects
The government reported that "no less than 216 dailies and 180 weeklies" are published in the country while Dhaka alone has 73 dailies was 2.05 million while that of the English ones was 182,312. But those data are shown lower circulation while they are shown by other arganisation. Circulation is the basis of almost all print media revenue in Bangladesh, the publishers have not used a standard defination of newspapers sales.Indepent newspaper space sales agents also used inflated circulated figures to justify higher space rates and their commissions.The press in Bangladesh functions within a competitive structure just like other private bussiness. however, Bangladesh has a history of government intervention in the newspaper bussiness.Government cannot penalize the media any more but they can reward them profusely.
Radio
Radio Bangladesh funtioned as an independent government under the sponsorship of the Ministry of Information.Radio broadcasting continues to be a state activity.The recent power boost in Shavar and Comilla stations has brought the entire country within broadcasting range.The shortwave service operates on 4,880khz and 15,520khz in Shavar.
Television
In terms of television there seems a huge development.The operators pay an annual fee of Taka 25,000 for service in the four metropolitan cities of Dhaka, Chittagong,Rajshahi, and Khulna.The number of licensed in the country was estimatd to be 1.5 million. Community viewing has not yet become widespread because he government has not distributed that many tv sets free of cost.The average transmission time is about 9hrs daily except on sunday and saturday.Programming is generally slotted thus entertainment 55.3%,news 14.7% cultural/religious 6.8% educational 9.5% commercial9.1%and others 4.6%. More than 77% of broadcasts are in Bengali.
Bangladesh has 8 Internent service providers who use the 42 VSAT terminals that the Bangladesh Telegraph and television Broad has estimated to facilated high speed data communication services.Bangladesh publication are now accessible on the wed
Friday, September 4, 2009
Communication And Globalization
Communication means the process through which people can express their inner feelings by using different medium. Let's turn into the history at that time also people used to talk not in a word like todays. The mode of human communication has been changing with the changes in human society by including the development of technology.
Initially people started to talk with themselves which consists thoughts, emotions and feelings. Then it change into interpersonal communication. The thoughts, feelings or emotions which are processed in the brain must be expressed to another person. So, it is the communication between two persons physically located in the same place. It may also occur if they are physically separated too. The development form of interpersonal communication is group communication where groups came in many sizes and are organized in a great variety of ways. The larger the group the less personal and intimate possibility of sharing. Group group form inorder to be organizational communication. It has more participants as compared to group setting which creates more complexies too. To get over those complexies mass communication come. Though initally it is taken in a negative way. But today it transmits or delivers the message to huge mass at a time by using various mass media.
Communication and Globalization are inseparable with each other as they have close relationship. Here, Globalization means 'the name that is often used to designate the power relations, practies and technologies that characterize and have helped bring into being, the contemporory world.The person who has termed or coined the word as a 'GLOBALIZATION' is Marshal McLuhan. According to him, he has viewed mass media as the extension of human body. That has an implied meaning i.e. media donot bring the world to us but rather permit us to experience the world with a scope and depth. Just like a clothes are extension of our skin.
Today we are very familier with the word 'Globalization'.Today it occuies huge area where there is no any limitation. As a result it makes the world as a small village. When we talked about globalization the first thing that come in our mind is the use of modern effective technology. It is only because of globalization that people are not stick within their cultures only rather they prepare globalized cultures as it is being the part of human life.
According to the society's point of view they think we have reached in 'GLOBAL COMMUNITY' or global society. But from the perspective of communication's we are reached in 'MASS COMMUNICATION OF GLOBAL SCALE'. In a same way from media's point of view' it is the journey from local to global media'.
It isnot easy to come from ancient time to todays' modern Age. There are various difficulties on the way of development. Though technology helps to come over time and space. Ir is the globalization which has made possible to establish human structure. It has affected media and viceversa. At present the communication is from local to international. Various agenda are setting by media. Our knowledge is mediater. Our reality is known by media. It is a factor which brings people closer not only physically but also emotionally.There is a famous saying that' Think Globally, act locally'. Globalization always encourage people to think globally it has no any limitation. It is the process that fitfully brings various elements of world society together.It integrates and democratize the world's cultures, economy and infrastructure through transnational investment rapid proliferation of communication and information technologies and the impacts of free-market forces on local, regiona; and national economies.
In a nutshell, communication and globalization are inter related with each other. It may have negative aspects along with positive aspects too. But we have to see the positive aspects rather than negative as it is the multi- dimensional process.
(photo : http://www.upenn.edu/gazette/0507/images/cgcs_berkheiser.gif )
Saturday, May 30, 2009
Literary figure- HARIMANJUSHREE
Many people have born tallent some gain in course of time. ManjuShree is one of precious star in the field of literature. ManjuShree was born with born tallent though his economical condition was not good. He was born in Bhojpur but he has contributed in Kavre. He is loyal in his profession so he has to suffer most of the time. He is able to earn name but not money. Saying that the home where he is living now is built by his friends. From this reality we can guess how loyal and clean his character is.
In the occasion of New year2066 Red cross has launched a solo book exibition where Dr.Sureshraj Sharma vice chancellor of Kathmandu University, was the chief guest.Due to his busyness he was unable to give full time. ManjuShree is good in Grammar.He has worked as a journalist too. Reader can find simple and effectiveness word in his literature. His works can't be return by the price and prize though he has got several honour like 'Kulchandra Khorila Smriti Pratisthan', 'Roshi literature patra', 'saptahik madhammarga sadhana samman', 'Sunkoshi shahetyea pratisthan samman patra', 'Muktimarga darshan puruskar' e.t.c. He has contributed an important role in the field of literature. He becomes the idol of many people who wants to involve their life in literature.
At last but not least love and respect the work done by ai individual then you will get respect by other. Money is not everything all the time. Continuity and strong determination must be there to accomplish goal is the lesson I learn from his lifr
In the occasion of New year2066 Red cross has launched a solo book exibition where Dr.Sureshraj Sharma vice chancellor of Kathmandu University, was the chief guest.Due to his busyness he was unable to give full time. ManjuShree is good in Grammar.He has worked as a journalist too. Reader can find simple and effectiveness word in his literature. His works can't be return by the price and prize though he has got several honour like 'Kulchandra Khorila Smriti Pratisthan', 'Roshi literature patra', 'saptahik madhammarga sadhana samman', 'Sunkoshi shahetyea pratisthan samman patra', 'Muktimarga darshan puruskar' e.t.c. He has contributed an important role in the field of literature. He becomes the idol of many people who wants to involve their life in literature.
At last but not least love and respect the work done by ai individual then you will get respect by other. Money is not everything all the time. Continuity and strong determination must be there to accomplish goal is the lesson I learn from his lifr
Madan Pustakalaya
Madan Pustakalaya was established in 1976 B.S. It is the liliable abd historical library used to get historical information. We can get records related with Nepali news media too. It was established inorder to presserve all types of books materials. It is their duty to presserve those important materials. So, they are using microfilm and digital technology. According to Sagan subedi and Deepak Aryal, Madan Pustakalaya consist 26 thousand 8 hundred 54 books with the collection of Five thousand one hundred twenty-five Newspaper. Effimera(a kind of collection) with Seven Hundred audio, video.
Likewise,Nepal's first published book in 1821 can be seen here. According to this Pustakalaya, initally One Hundred Twenty-Two years, Three Thousand, Eight hundred books materials were published. among them Janga Bahadur's "Jangi Yen Da Holi Bible" was the oldest book published in 1821.
Thus, this pustakalaya carry an historical importance. It is only their duy to preserve it is ours too.
Likewise,Nepal's first published book in 1821 can be seen here. According to this Pustakalaya, initally One Hundred Twenty-Two years, Three Thousand, Eight hundred books materials were published. among them Janga Bahadur's "Jangi Yen Da Holi Bible" was the oldest book published in 1821.
Thus, this pustakalaya carry an historical importance. It is only their duy to preserve it is ours too.
Position of Nepali film industry
- From the beginning,Nepalese movie industry has been facing serious competition fromIndian movie industry.In comparison with Bollywood in terms of quality,quantity,technical equipments and know-hows,Nepalese movie industry is Goliath.Every time,it is fighting against a DAVID named 'Bollywood'.The outcome is,Nepalese movie makers end up imitating Bollywood movies.
- According to Uddhav Poudel,producers,Nepali movie market demands 150 movies per year.Five years earlier,the condition of film industry was quite well.It produced 55 movies per year.Now the number has taken a nose dive between 12 and 15.
- ilmmaking started in Nepal around 1962. The state made three propaganda films between 1964 and 1971 and later formed Royal Nepal Film Corporation (RNFC) in 1974. RNFC made some films, developed some infrastructures and manpower. Even though some of the films made by RNFC became hits, it could not do much to develop the sector.
One film Maitighar was made as early as around 1966. But no other followed it. It took about 16 years for the private sector to come up with another film -- Juni. Unfortunately this proved a failure. Filmmaking was still a risky business and the government regulated it quite strictly.
In the 1970s, the government introduced a tax rebate policy. According to it, 50 percent (which was later increased to 65 percent) of entertainment tax would be rebated to the producers. This proved to be a major booster. Investment in film became a little more secure. Also, after 1980s, some relatively more creative films were made and they became successful too. Thus, filmmaking started to appear a little more viable profession and the number of productions increased a bit.
In 1990, the country witnessed an important political change. The people's movement brought the autocratic monarchy to its knees and democracy was restored. The society started to become open and vibrant. This had an important consequence for the fledgling film industry: it began to grow rapidly, or even to 'bloat', if one might call it so. There was an unprecedented growth in number of productions. Within a period of three years, some 140 films were made. Distribution started to develop. Market share in the existing market increased and the market itself expanded. Cinema halls increased to more than 300. Nepali filmmakers became optimistic of displacing Hindi films--which dominated and continue to dominate Nepali market.
But, towards the end of 1990s, Nepali films began to fare badly. Gradually, the film industry began to experience a very hard time, though productions did not cease altogether.
The major reasons for this were that the quantity of films outdid the capacity of the market and also most of the films lacked quality. Also, quite importantly, the violent war, started by the Maoists rebels in 1998, began to crumple the economy and deteriorate the security situation. Most of the cinema halls outside the urban centers had to be closed. The situation worsened after the king took over in 2005.
During the 90s, some filmmakers, mostly with non-fiction base, started championing for a new kind of cinema. They denounced the crude imitation of Bollywood esthetics and demanded indigenous esthetics and a more realistic approach. They made some films, which have received some critical acclaim at home and some international recognition.
The people's movement - 2 in April 2006, ousted the autocratic monarch for the second and, in all probability, for the last time. Democracy has been restored and the rebels have agreed to join the government and resolve the conflict peacefully.
This new political development has stirred Nepali film industry. There is a new hope and optimism. Also lately, there has been a common realization in the industry that the quality of the films needs to be bettered and that Nepali Cinema requires international exposure.
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