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February 2013 | Vol. 1 | Issue 11 | Price ` 10
how culture is
transmitted through
mass media and how
this transmission of
culture has shaped the
human society?
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sN-t¡m Un-Untbm a-Wn-tbmÀ-U-tdm A-b-¡p-I
s^{_phcn 2013 $ ]pkvXIw 1 $ e¡w 11 $ hne ` 10
06 The Pedagogical Acceptance of
Media Anthropology: References from India
19
Dr. Pradeep Nair
FUntämdnbð
4
{]XnIcWw
18
{^w hÀ½mPn, hn¯v eu 29
Øncw _n-kn-\-Ên-s\
Xpd-óp Im«ð
kptN-X Z-emð
sI. Fð. taml\hÀ½
23
Social audit of the news media
]n. kpPm-X³
36
38
Sashi Kumar
The LAADLI media awards
for Gender Sensitivity
Dr. Shoma A. Chatterji
“The Media must be
part of the Solution,
not the Problem”
Network of Women in Media
ap³t] ]dóhÀ
\yq thhvkv
31
39
tPmk^v BâWn
hmb-\ 43
jmPn tP¡_v
Bookshelf \yqkv s\äv
46
47
C.]n.jmPpZo³
Reader Writes 48
A¡mZan hmÀ¯IÄ 49
temIw Iï hc 50
(4)
FUntämdnbð
-Ìn-§v tP-W-en-kw þ F-´m-Wv ]-cn[n?
am
Editor
N. P. Rajendran
Chairman, Kerala Press Academy
Editorial Board
E. P. Shajuddeen
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Design & Layout
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Printer & Publisher
V. G. Renuka
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Address
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s^{_phcn 2013
[y-a-{]-hÀ-¯-\-cwK-¯v Ìn-§v Hm-]-td-j³ C-óv F-hn-sS-bm-Wv
F-¯n-\nð-¡póXv? sXñv B-i-¦-tbm-sSbmWv Cu tNmZyw am-[ya-{]-hÀ¯-\w \n-co-£n-¡p-ó B-cpw tNm-Zn-¡p-I. i-àn- {]m-]n-¨p-h-cp-ó
Cu {]-h-WX-sb km-[m-c-W ]u-c-òmÀ B-th-i-]qÀ-hw kzmK-Xw sN-¿p-óp
Fó-Xv B-i-¦ hÀ-²n-¸n-¡p-tó DÅq. \n-b-atam hy-h-Øtbm \n-b-{´-Wtam N-«-h-«-§tfm i-cn-sX-äp-I-sf-¡p-dn-¨p-Å Nn-´tbm Cñm-sX BÀ¡pw
BÀ-s¡-Xn-scbpw \-S¯m-hp-ó H-fn-bm-{I-a-W-kw-hn[m\am-bn am-dp-I-bmWv
"kv-än-§v tP-W-en-kw' F-ó B-i-¦-bm-Wv i-àn {]m-]n-¡p-óXv.
-Bcp-sS ssI-h-i-hpw C-óv H-fn-Iym-a-d D-ïm-hmw. km-t¦-Xn-I-hn-Zy-bp-sS
hym-]-\w A-Xns\ BÀ¡pw In-«pó H-óm-bn am-än-bn-cn-¡p-óp. t]m-¡-än-se
H-cp t]-\-¯p-¼-X¯v L-Sn-¸n-¨,v B-tcm-Sp-kw-km-cn-¡p-t¼mgpw ho-Un-tbm
bpw i-Ðhpw sd-t¡m-Uv sN-¿mw. BÀ-s¡-Xn-sc F-t¸mÄ th-W-sa-¦n-epw
C-X-p-{]-tbm-Kn-¡mw. Zn-h-khpw Sn.hn.Nm-\-ep-I-fnð Im-Wp-ó hmÀ-¯-I-fnð
\-sñm-cp ]-¦v H-fn-Iym-a-d-I-fp-sS kw-`m-h-\-bm-bn am-dn-¯p-S-§n-bn-«pïv. Cu
Ip-dn-¸v F-gp-Xp-ó-Xn-\n-sS, H-cp t£-{X-¯n-se Po-h-\-¡mÀ `-Þm-c-¯n-se
t\m-«v F-®n-¯n-«-s¸-Sp-¯p-ó-Xn-\n-S-bnð t\m-«p-sI-«p-IÄ A-c-bnð Xn-cp-Ip
-ó-Xn-sâ Zr-iy-§Ä Nm-\-enð Im-Wm³ I-gn-ªp. XoÀ-¨-bm-bpw Im-gv-¨-¡msc Cu cw-Kw c-kn-¸n-¡p-ópïv. Nm-\-en-sâ {]-hÀ-¯I-sc Bcpw A-`n-\-µn¨p-t]m-Ipw. Ip-d-¨p-t\-cw te-J-I³ kw-`-h-s¯-Ip-dn-¨v kw-km-cn-¨-Xp-tI-«
-t¸mÄ H-cp Imcyw hy-à-ambn. te-J-I³ Añ H-fn-Iym-a-d Hm-]-td-j-³ \-S¯n-bXv. t£-{X-¯n-se A-gn-a-Xn-bnð a-\w-s\m-´ H-cp `-à-\m-Wv Iym-a-d
]n-Sn-¸n-¨Xv. ^-e-¯nð C-sXm-cp kn-än-k¬ tP-W-enkw Hm-]-td-j-\m-Wv.
{]-Xy-£-¯nð A-Xnð sX-änñ. ]t£, C-Xv G-Xv \n-e-bn-te¡pw h-gn-sX-änt¸m-Imw. hn-tñPv Hm-^o-knð A-gna-Xn F-ó X-e-s¡-«nð hmÀ-¯ F-gp-Xn
]{Xw Hm-^o-knð F-¯n-¡p-ó em-L-h-t¯msS B-fp-IÄ ssI-¡q-en
ko-\p-IÄ Iym-a-d-bnð ]-IÀ-¯n Nm\ð Hm-^o-kp-I-fnð F-¯n-¡p-óXv
\ñ-XmtWm? A-gn-a-Xn-¡mc-tñ t]-Sn-t¡ïq, a-äp-Å-hÀ-s¡-´n-\v `-bw F-ó
tNm-Zyw kzm-`m-hn-I-am-bn D-b-cmw. H-óp-c-ïv ZiI§-fm-bn hn-Im-kw {]m-]n¨ph-ó H-fn-Iym-a-d kv-än-§v tP-W-en-k-¯nð Fñm \m-«n-ep-ap-Å am-[y-a-{]hÀ-¯-IÀ kzo-I-cn-¨p-h-cp-ó H-cp ap³-I-cp-X-ep-ïv þ H-fn-Iym-a-d {]-hÀ¯-\w
F-hn-sS F-t¸mÄ \-S-¯-W-sa-óv Xo-cp-am-\n-¡pó-Xv am-[y-a-{]-hÀ-¯-IÀ
B-bn-cn-¡Ww. A-hÀ D-ïm¡n-b dn-t¸mÀ-«v am-{X-ta kzo-I-cn-¡p-I-bpÅq.
BÀ-¡pw F-hn-sSbpw Iym-a-d sh¨v B-sc th-W-sa-¦n-epw Nn-{Xo-I-cn-¨v
Nm-\-enð {]-kn-²-s¸-Sp¯mw F-óv h-cpó-Xv A-gna-Xn Cñm-Xm-¡p-I-bñ,
Ìn§v Hm-]-td-js\X-só h³ A-gna-Xn B-¡n amäp-I-bm-Wv sN-¿p-I.
h³-tXm-Xn-epÅ »m-¡v-sa-bn-en-§v hy-h-km-b-am-bn C-Xv cq-]m-´-c-s¸Smw
F-óÀ-°w.
I-gn-ª \q-äm-ïn-sâ Xp-S-¡-¯nð A-ta-cn-¡-bnð -cq-]w sImï "a-Iv-tdt¡-gv-kv' (Ip-¸- tImcpóhÀ) F-óp-hn-fn-¡-s¸-« {]-Xn-`mkw ZoÀ-L-Im-ew
\n-e-\n-ón-cp-óp. \n-ch[n ]-{X-{]-hÀ-¯IÀ A-\oXnI-sfbpw A-gn-a-Xn-Isfbpw `-c-W-]-cam-b ho-gv-N-I-sfbpw Xp-d-óp-Im-«m³ cw-K-¯n-d-§n. th-jw
am-dn {`m-´v A-`n-\-bn-¨v kÀ-¡mÀ {`m-´m-kv-]-{Xn-bnð {]-thi-\w t\-Sn
B-kv-]-{Xn-sb-Ip-dn-¨v B-scbpw sR-«n-¡p-ó A-t\z-j-W ]c-¼-c c-Nn-¨
te-J-I-cp-ïv. sP-bn-enepw a-ä-\h-[n ta-J-e-I-fnepw C§-s\ I-S-óp-sN-óv
I-®p-Xp-d-¸n-¡p-ó dn-t¸mÀ-«p-IÄ F-gp-Xn-b-h-cp-sS I-Y-IÄ a-Iv-td-t¡-gv-kv
F-ó t]-cnð C-d§n-b A-t\-Iw ]p-kv-X-I-§-fnð hn-h-cn-¨n-«p-ïv. 1970I-Ä
h-sc A-Xv Xp-SÀ-ón-cpóp. Cu te-J-I-scmópw t]-cpw {]-i-kv-Xnbpw Imw£n-¨ñ h-f-sc-tb-sd A-]-I-S-km-[y-X-bp-Å Cu ]-Wn-¡n-d-§n-¯n-cn-¨Xv.
A-hÀ k-aql-s¯ tk-hn¡p-I Fó e-£yw-X-só-bm-Wv ap-ónð I-ï-Xv.
A-¡me-s¯ am-[y-a-{]-hÀ¯-\w k-aq-l-tkh-\w ap-Jy-e-£y-am-bn I-ïn-cpóp. A-ó-s¯ km-aq-ly-{]-Xn_-²-X C-ónñ. D-sï-óv A-`n\-bw am-{X-apïv. A-Xp-sIm-ïpX-só hym-P-\m-W-b§-sf Xn-cn-¨-dn-bm\pw sX-äp-i-cn-IÄ
thÀ-Xn-cn-¡m\pw h-gn I-sï-¯p-ón-sñ-¦n-ð G-Xv ]p-¯³ {]-h-W-Xbpw
BZyw a-[p-cn-¡p-I-bpw ]n-só I-bv-¡p-Ibpw sN-¿p-sa-óv D-d-¸m-Wv.
U-k³-I-W-¡n-\v Nm-\-ep-IÄ Hmtcm kw-Øm-\¯pw tZ-io-b-X-e-¯nepw Im-gv-¨-¡m-scbpw A-Xph-gn ]-c-ky-¡m-scbpw B-IÀ-jn-¡m³ I-gp¯-d-¸³ aÕ-cw \-S-¯p-ó C-¡me-¯v Nm-\ð D-S-a-Ø-òm-cnð \n-óv
hen-b tXm-Xn-ep-Å [mÀan-I A-¨-S-¡-samópw {]-Xo-£n-¡m-\m-hnñ. Nm-\ep-I-fp-sS hmÀ-¯m-Npa-X-e h-ln-¡p-ó-hÀ Cu cwK-¯v F-{X-t¯m-fw t]m-
(5)
Imw- F-óp-\n-Ý-bn-t¨ Xocq. F-{X-t¯m-fw t]m-Imw, F-´m-Wv i-cn, F-´m-Wv sX-äv F-óv B-cm-Wv Xo-cp-am-\n-¡p-óXv?
hn-hm-Z-am-hp-I-bpw Nm-\ð t{]-£-IÀ Xn-c-ªp-]n-Sn-¨p-Im-Wp-Ibpw sd-bv-än-§v D-bÀ-¯p-Ibpw sN-¿p-ó-sXñmw i-cn Fóp-h-cpó-Xv am-[y-a-{]-h-À-¯-\-am-hnñ, A-Xn-\v thsd t]-cv I-sï-t¯-ïn-h-cpw.
am-[y-a-cwK-s¯ [mÀ-an-I-X \m-«nð hen-b NÀ-¨m-hn-j-b-amWv. F´p-hmÀ-¯-sb-Ip-dn-¨v ]-cm-Xn-s¸-Sp-t¼m-gpw B-fpIÄ ]-{X-[À-aw F-óv B-hÀ-¯n-¨p-]-d-bpw. ]t£, \mw ]-{X-{]-hÀ-¯-IÀ B hm-¡v I-gn-bp-tó-S-t¯m-fw D-]-tbm-Kn-¡mdnñ. [mÀ-an-Iam-b F-s´-¦nepw hyh-Ø Cu cw-K-¯p-ïv F-óp-t]mepw ]pXn-b X-e-apd-sb ]Tn-¸n-¡m³ {i-an-¡p-ónñ
F-ó ]-cm-Xnbpw \n-e-\nð-¡póp. kzm-`m-hn-I-am-bpw Ìn-§v tP-W-en-k-¯n-sâ Øn-Xn C-Xn-t\-¡mÄ tam-i-amWv. F-fp¸-¯nð sN-bv-Xv Ìm-dmImhp-ó H-óm-bn A-Xv am-dpóp. kv-änMv Hm-]-td-j³ Xp-S-§n sh¨-Xv t]m-eo-kv BWv. Ip-äm-t\zj-W-¯n-\v D-]-tbm-Kn-¨ B co-Xn A-tX]-Sn hmÀ-¯m-cwK-s¯ C³-sh-Ìn-tK-j\pw D-]-tbm-Kn-¡p-ó-Xn-\v G-sd ]-cn-anXn-I-fpïv. t]m-eo-kn-\v D-Å \n-b-a-]-cam-b ]-cn-c-£ am-[y-a-{]-hÀ-¯-IÀ-¡nñ F-ó-XpX-só H-cp Im-cyw. Fñm kv-än§v
Hm-]-td-j-\p-I-fnepw F-s´-¦nepw co-Xn-bn-ep-Å \n-b-a-ew-L-\-ap-ïv F-tómÀ-t¡-ï-Xpïv. BÄ-am-dm-«-tam c-lkyw
tNmÀ-¯tem ap-Xð ]-¨bm-b hn-izm-k-h-ô-\ h-sc C-Xnð-s]-Spw. \m-«n-se \n-b-a-ewL-\w Xp-d-óp-Im-«m³ \-½Ä sN-¿póXpw A-Xn-t\-¡mÄ tam-iam-b \n-b-a-ew-L-\-am-Imtam? t]m-eo-kv ]-e-t¸mgpw sI-Wn-bnð-s]-Sp-¯p-I-bm-Wv sN-¿p-óXv þ F³-{Sm-]v-saâv. X-§fpw t]m-eo-Êm-sW-óv [-cn-¨v B-fpI-sf sI-Wn-bnð s]-Sp-¯m³ {i-an-¨mð am-[y-a-{]-hÀ-¯-I-À
Ip-g-¸-¯nð Nm-SpI-tb DÅq.
k-ao-]-Ime-s¯ C-´y³ Ìn§v Hm-]-td-j³ N-cn-{X-¯nð sX-lð-¡-bp-sS t]-cm-Wv F-t¸mgpw ap-ónð h-cn-I.
F³.Un.F. `-c-W-Ime-¯v {]-Xn-tcm-[-a{´n tPmÀ-Pv s^À-Wm-ï-Ên-s\bpw _n.sP.]n.A-[y-£³ _w-Km-cp e-£v-a-W-s\
bpw H-fn-Iym-a-d-bnð Ip-Sp-¡n \n-ew-]-Xn-¸n-¨v I-¿Sn t\Sn-b sXlð-I ]n-óo-Sv sNbv-X ]-e-Xpw B-fp-I-fp-sS s\-än Np-fn¸n¨p. am-[y-a-{]-hÀ-¯-Icpw {]-Xn-tcm-[ D-tZym-K-Øcpw X-½n-ep-Å _-Ôw D-d-¸n-¡m³ tImÄ tKÄ-kn-s\ cw-K-¯n-d-¡nb-Xv s]m-Xp-k-aq-l-¯n-\v ap-ón-ð \ym-bo-I-cn-¡m³ sX-lð-¡ F-Un-äÀ X-cp¬ tX-Pv-]mð ]m-Sp-s]«p. A-km-[m-c-W
km-l-N-cy-§-fnð A-km-[m-c-W co-Xn-IÄ A-h-ew-_n-t¡-ïn hcpw F-ó A-t±-l-¯n-sâ \ym-bo-Ic-Ww, BÀ-¡pw
F-´n-s\bpw \ym-bo-I-cn-¨v ]-d-bm-hp-ó H-óm-tb P-\-§Ä ]-cn-K-Wn-¨p-Åq. km-[m-c-W-amtWm A-km-[m-c-W-am-tWm
F-óm-cm-Wv Xo-cp-am-\n-¡p-óXv?
Uð-ln-bn-se Sn.hn.Nm-\-en-se H-cp h-\n-Xm-dn-t¸mÀ-«À Nm³-kv tX-Sn h-ó A-`n-t\{Xn B-sW-óv sX-än-²-cn-¸n-¨v,
i-àn I-¸qÀ F-ó kn-\nam kw-hn-[m-b-I-s\ tlm-«-en-te-¡v £-Wn-¨p-sIm-ïp-t]m-bn A-bm-sf ssew-Kn-I-am-bn {]-tIm]n-¸n¡p-I h-sc sN-bvXp, kn-\n-am-cwK-¯v ssew-Kn-I-Nqj-Ww D-ïv F-óv sX-fn-bn-¡m³. Cu cwK-¯v BÀ¡pw F-´pam-hmw F-ó \n-e kw-Pm-X-am-bn-cn-¡póp F-óm-Wv C-sX-ñmw hn-fn-¨p-]-d-bp-ó-Xv. sX-lð-¡-bpsS Ìn-§v Hm-]-td-j³
\-S¯n-b ]-{X-{]-hÀ-¯I-sc tI-Ênð Ip-Sp-¡m-\p-Å t]m-eo-kn-sâ {i-aw tImS-Xn X-S-bp-Ibpw Ìn-§v tP-W-en-kw
\n-b-a-hn-cp-²-añ F-óv hn-[n-¡p-Ibpw D-ïmbn. tIm-g sIm-Sp-¡pó-Xv Nn-{Xo-I-cn-¡m³ th-ïn tIm-g¸-Ww ssI-am-dnb-Xv
A-gna-Xn \n-tcm-[-\-\n-b-a-{]-Imcw Ip-ä-I-c-am-sW-óv B-tcm-]n-¨m-Wv t]m-eo-kv ]-{X-{]-hÀ-¯-I-cp-sS t]-cnð tI-kv F-Sp¯Xv. tImS-Xn A-Xv A-\p-h-Zn-¨nñ. A-gna-Xn X-Sbp-I Fó-Xv `-c-W-L-S-\m-]-c-am-b IÀ-¯-hy-am-b-Xp-sIm-ïv A-gna-Xn
X-S-bp-ó-Xn-\p-Å Ìn-§v Hm-]-td-j\pw `-c-W-L-S-\m-\p-kr-X-am-Wv F-ó Uð-ln ssl-t¡mSXn hn-[n am-[y-a-k-aq-l¯n\v hen-b B-izm-k-ta-Ip-I-bp-ïm-bn. F-ómð tIm-S-Xnbpw C-Xn-\v ]-cn-[n-IÄ \n-Ý-bn-¡p-Itbm \n-b-a-hy-h-Ø-IÄ
D-ïm-¡p-Itbm sN-bv-Xn-«nñ.
C-´y-bnð Ìn§v Hm-]-td-j³ kw-_-Ôn-¨v H-cp hy-h-Øbpw \n-b-{´-Whpw \n-e-hn-enñ F-óv C-Xn-\À-°-anñ.
C-´y³ am-[y-a§-sf kw-_-Ôn-¨n-S-t¯m-fw {]-kv Iu¬-kn-em-Wv C-t¸mÄ Cu cwK-¯v amÀ-K-\nÀ-t±-i-§Ä \ð-Im³
I-gn-bp-ó G-I Øm-]\w. {]-kv Iu¬-knð \nÀ-t±-i-§fpw hy-h-Ø-Ifpw Zr-iy-am-[y-a-§Ä-¡v _m-[-I-añ F-óv hm-Zn¡m-sa-¦nepw A-sXm-cp km-t¦-Xn-IXzw am-{X-amWv. H«pw k-a-{K-añm-¯ D-]-cn-¹-ham-b hy-h-Ø-I-fm-Wv C-h-sb-¦nepw
{]-kv Iu¬-knð Xm-sg-tNÀ-¯ \n-_-Ô-\-IÄ \nÀ-t±-in-¨n-«p-ïv F-óv \mw A-dn-ªn-cn-t¡-ï-Xm-Wv.
1. Ìn-§v {]-hÀ¯-\w dn-t¸mÀ-«v sN-¿p-ó Øm-]\w, A-Xv \-S-¯n-b-h-cnð \n-óv X-§-Ä-Xsó, k-Xy-k-Ô-am-bm-Wv
C-Xv \-S-¯nb-Xv F-óv F-gp-Xn-hm-t§-ï-XmWv.
2. Ìn§v Hm-]-tdjsâ Hm-tcm L-«-¯nepw B-scñmw F-s´ñmw sN-bv-Xp F-óv {]-tXy-Iw tc-J-s¸-Sp-t¯ï-Xm-Wv.
3. Ìn§v Hm-]-td-j-³ \-S-¯m\pw dn-t¸mÀ-«v sN-¿m-\p-ap-Å Xo-cp-am-\w ]-{Xm-[n-]À X-só ssI-s¡m-ÅWw. A-t\z-jn¡p-ó hnj-bw s]m-Xp-Xm-ev-]cyw D-Å-Xm-Wv Fópw dn-t¸mÀ-«v \n-b-a-]-c-am-bn i-cn-bm-Wv Fópw ]-{Xm-[n-]-À D-d-¸p-h-cp¯Ww.
4. hm-b-\-¡m-c-s\ a-\-Ênð I-ïp-th-Ww hm-À-¯ {]-kn-²-s¸-Sp-¯m³. A-hÀ-¡v sR-«-tem B-Lm-Xtam D-ïm-¡p-óXm-h-cp-Xv dn-t¸mÀ-«v F-ó {i-²bpw ]-cn-K-W-\bpw D-ïm-hWw.
tem-I-¯n-sâ ]-e `m-K-§-fnepw kÀ-¡m-dp-Ifpw tIm-S-Xn-Ifpw am-[y-a-kw-L-S-\-Ifpw Øm-]-\-§fpw a-äp-]-e Im-cy§-fn-se-ó t]m-se Ìn-§v Hm-]-td-j-\nepw s]-cp-am-ä¨-«w D-ïm-¡n-bn-«pïv. C-h-sb-Ip-dn-¨v G-I-tZ-i-sam-cp [m-c-W-sb-¦nepw \-ap-¡p-ïm-th-ï-Xp-ïv. 99 i-X-am-\w C-sñ-¦nð 90 i-X-am-\-sa-¦n-epw s]m-XpP-\w Ìn-§v Hm-]-td-j-\pI-sf kÀ-hm
ß-\m ]n-´p-W-¡p-ó-h-cm-Wv F-ó-dn-ªp-sIm-ïp-X-só-bmWv Cu \n-b-{´-W-§-sf-Ip-dn-¨v Nn-´n-¡p-óXv. C-ó-s¯
\n-e Xp-SÀ-ómð A-gn-a-Xn-¡msc Xñn-s¡mñWw F-óv km-[m-c-WP-\w ]-d-bp-sa-óp-d-¸m-Wv. ]t£, am-[y-a-{]-hÀ-¯-IÀ¡v A-Xv sN-¿m³ ]-änñ-tñm.
k-ao-]-Ime-¯v G-ä-hp-ta-sd hn-hm-Z-ap-ïm¡n-b P-Ìn-kv _k-´v Nm-\ð hn-hmZs¯ Ip-dn-s¨mcp hm-¡v. Ìn-§v Hm-]td-j-\pI-sf Ip-dn-¨p-Å H-cp NÀ-¨-bnð ]-cn-K-Wn-¡-s¸-tS-ï- hnj-b-ta Añ A-Xv. A-sXm-cp Ìn§v Hm-]-td-j-³ B-bncp-ónñ. H-cm-sf A-`n-ap-J-kw-`mj-Ww \-S-¯m³ sNóp. A-bmÄ A-Xn-\v k-ó-²-\m-bnñ. F-ómð tc-J-s¸-Sp-¯p-I-tbm
{]-kn-²-s¸-Sp-¯p-Itbm sN-¿n-sñ-¦nð kw-km-cn-¡m-sa-óv k-½-Xn¨p. B hm-Kv-Zm-\w ew-Ln-¨v H-cp a-cym-Z-bp-anñmsX
kz-Im-cy-kw-`mjWw dn-t¡m-Uv- sN-¿p-Ibpw {]-kn-²-s¸-Sp-¯p-Ibpw sN-bv-Xp. C-Xv A-`n-ap-Jtam Ìn-§v Hm-]-td-jt\m
]-{X-{]-hÀ-¯-\-w t]meptam Añ. A-Xn-sem-cp X-¯z-Zo-£-bnñ, s]m-Xp-Xm-ev-]-cy-anñ, k-aq-l-\-ò F-ó e-£yhpanñ.
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Dr. Pradeep Nair
The Pedagogical Acceptance of
Media Anthropology:
References from India
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Media Anthropology is known as an area of study within social or cultural
anthropology and now a day as a part of media and cultural studies that deal
with the social and cultural aspects of mass media. As an inter-disciplinary
stream of study, media anthropology is influenced by the approaches
and practices taking place in Visual Anthropology, Film, Television and
Performance Studies and Development Communication. This manuscript
looks media anthropology as an application of theories, concepts, methods,
approaches and instruments to understand media studies from a socioanthropological perspective.
The study makes an in-depth analysis of the interaction taking place between
various academic and applied aspects of anthropology and multitude of
media with some relevant references from India. The study deals with the
new directions to reconceptualize mass media relations to culture and society
and their particular role in providing common arenas for constructing social
relations, concepts of individual role as a media content consumer, and moral
evaluations.
A significant aspect of these new media anthropological studies discussed in
this manuscript is to understand the intricate connection of media production
and consumption with the wider processes of commoditization and
transnational culture. An interesting area of study under this domain is also
to analyze how media professionals are situating themselves and their work
in relation to more global media trends.
1
Introduction
Today media anthropology is understood as a
new study object for both anthropology and media
studies, not as a new discipline within the social
sciences. Majority of the anthropologists, social
scientists and communication scholars are ready
to accept it as a new area of study within social
sciences, anthropology and media studies but are
reluctant to accept it as an independent domain.
The debate started before three decades in
1980’s when a lot of studies have been conducted
all over the world on media effects especially on
television viewing. These studies were based on the
popular belief that television has immense power to
influence individual behavior. Most of the studies
concluded that television can change the mind
of any member of the society and therefore can
change the individual action. These studies studied
television programmes as televisual representation
of various cultures and how these cultural symbols
are broadcast and penetrated into someone’s mind
(the viewer of the programme).
Most of these studies followed a casual
explanation of media effects and how media can
influence people by creating a common theme
or problem to discuss and debate. The agenda
setting approach one of the most critically
debated approaches is more concerned about
how media constitutes a forum or bulletin board
in which society’s central issues are aired for
consideration. The scholars like McLuhan and
Katz were very optimistic about the relationship
between anthropology and mass communication
(McLuhan, 1964; Katz, 1989). It was the time when
media anthropology started coming up with new
theoretical concepts and methods.
Dickey first time defines mass media as
communication media that can be widely distributed
in virtually identical form, including not only film,
video, television, radio and printed texts but also as
advertising, publicity and World Wide Web (Dickey,
1997: 414-427). Whereas Spitulnik argued mass
media as cultural artifacts, experiences, practices and
processes (Spitulnik, 1993). Communication scholars
started realizing that media are economically-andpolitically driven concepts and are well linked
to the developments taking place in science and
technology and was bound up with the use of
language. Because of these broad characteristics of
mass media, anthropologists and social scientists
started approaching media as institutions,
workplaces, communicative practices, cultural
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products, social activities, aesthetic forms, and as
historical developments.
A large number of studies took place in 1980’s
and 90’s on studying mass communication as
a subject matter of anthropology. Most of the
anthropologist acclaimed that they were well
aware of the trends in communication research.
But later on in mid 90’s, mass media went for
further expansion from conventional to new media,
television and radio broadcasting to internet and
mobile communication, the subject suddenly
started expanding. The change in the practices of
communication, the diversity of mass media and
media audiences, media uses and multivocality
and indeterminacy of media texts has insisted the
scholars to take more serious concentration on media
studies from anthropological point of view.
With the advent of digital media communication,
new theories, trends, subject matters and problems
started inviting attention of social scientists
and media scholars to conduct serious studies
on how the new media can provide social and
cultural integration on a massive scale. Scholars
like Spitulnik and Dickey argued for conducting
new studies on the process of constructing social
and cultural identities in interaction with media
and encouraged communication scholars and
anthropologists to conduct studies to understand
how media are used in mundane and extraordinary
practices to create and contest representations of self
and other (Dickey, 1997; Spitulnik, 1993).
The concept of media anthropology
conceptualizes from these arguments and started
recognizing as an area of study to integrate media
studies into the total social and cultural fact of
modern life. The area provides ample scope to
theorize media processes, products and its uses as
complex parts of social and cultural reality. Many
cross-cultural research studies were conducted in
last two decades and some studies are still in process
in India and in other countries in order to test the
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findings of communication studies conducted in
these above mentioned areas carried by individuals
and institutions and to see how they can be
applicable to some other social and cultural setups.
2. Conceptual framework of the study
Media anthropology is understood as
anthropology of modern societies. Even though the
debate was that the discipline does not invent new
theories and methods rather than it borrows them
from cultural anthropology and communication
studies, media anthropology is not a mere exercise
of mechanically applying anthropologists’ concepts
and techniques to media phenomena. The identity
of media anthropology is based on a conceptual
framework with its debate on the use of ideas and
methods to study the various aspects of media.
The conceptual framework of media
anthropology depends on the methods and
techniques which are practiced today to study the
structural changes taking place in the society and
which the media is trying to bring out in front of the
people to understand their own identity as a social
unit.
Unfortunately at conceptual front, media
anthropology has been treated as a field of contact
between the two disciplines of anthropology and
mass communication rather than generating its
own disciplinary frame. Anthropologists and
communication scholars approached media
anthropology from their own directions with
different histories and for different purposes.
But now the landscape of media studies has
changed and expanded to a wide extent. From
print to electronic and now to the digital age, mass
media has changed and is changing the ways people
work, think about themselves and interact with each
other. The new media especially internet, mobile
communication and high definition broadcasting
are infiltrating every aspect of social and cultural
life in many cultures and societies. The flow of
images, sound and textual information over multiple
delivery platforms are complex process and have a
strong influence on the contemporary societies. So,
the domain itself needs its own concepts, methods
and interpretations to establish its own new
disciplinary standards to mark its own boundaries
and police the scholarly activities within it.
2.1 Objectives
The study deals with the following objectives
in order to understand the relationship between
mass communication and anthropological studies
developed in 80’s and 90’s and the new emerging
dimensions of media anthropology.
1. How media anthropology deals with the issues
related to media representation and shaping of
social and cultural values within a society?
2. What are the premises of media anthropology
as a new area of study and how it has been defined
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and recognized in India?
3. To discuss the application of instruments
(theories, concepts, methods, approaches, tools and
techniques) to understand media studies from a
socio-anthropological perspective.
4. To make an in-depth analysis of media
anthropology as an approach to understand the
interaction between various academic and applied
aspects of anthropology and the multitude of media
while taking some relevant references from India.
5. To discuss how Indian universities/institutions
are incorporating media anthropology as a subject
area within a research framework to enable the
students to develop a critical perspective on media,
culture and society.
6. How media industries, social and development
sectors are providing scope for research based social
and cultural campaigns which are intended to bring
a complete process of cultural modernization in the
country. What kind of job opportunities are available
for communication strategists to design and deliver
media messages to the intended audiences?
2.2 Structure
The structure of the study focused on two main
dimensions –
1. How consumption of media messages
can create social and cultural integration by
providing the individual with a kind of social
and cultural commons within the mass of society,
an illusion of participation in social and political
events, a common perception of the world and a
reinforcement of public opinion and how these
issues can be studied under the domain of media
anthropology.
2. In what ways media anthropologists are
accepting media anthropology as a new area of
study within the domain of applied anthropology
and applied communication and how the theoretical
basis for the study of media has been established in
anthropology.
in which they exists.
3. Literature review
The 1996 Routledge Encyclopedia of Social and
Cultural Anthropology has shown a new indicator
of the growing interest in media anthropology as a
new subject area. Philip C. Salzman distinguished
the traditional forms of mass media, the print media
and the electronic media. He discussed in his study
titled ‘The Elephant Trojan Horse: Television in the
Globalization of Paramodern Cultures’ in 1996 that
the electronic media has changed the whole nature
of mass communication across the globe. While
discussing on the power of influence what television
has as a communication medium, he argued that
the electronic forms of communication is coded
through the same human skills of speech and body
movements that are characteristics of face-to-face
communication.
In his study, he tried to convince that television
broadcasting is highly diverse in nature and it can
transmit and broadcast messages across social and
cultural boundaries and has the potential to bring
immense social and cultural changes in societies not
A study conducted by Mankekar titled
‘National Texts and Gendered Lives: An
Ethnography of Television Viewers in a
North India City’ in 1993 discuss about
the way in which men and women,
located in specific sociocultural context,
interpret entertainment serials shown on
Indian television. The study proceeds to
explore the place of the viewers’ active
engagement with television in terms of
their constitutions as national and gendered
subjects
2.3 Theme
From the perspective of both communication
and cultural anthropology, the study of media
anthropology can provide some valuable insights
on the function of media within a society. The theme
is relevant because it can help us to understand the
day to day interaction between media and society
from cultural point of view.
The theme is also important to connect both
anthropology and mass communication research
and to understand how mass media arrives and
adjust itself in a dominant system of social and
cultural communications. The expansion of mass
media with the advent of internet and mobile as
two most interactive communication platforms
has restructured the whole gamut of mass
communication making it more diverse in its nature,
functions, and effects along with the cultural context
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possible by any other communication medium. He
invited social and cultural anthropologists to study
television and its social and cultural impact and thus
his study provides a scope for conducting studies in
the domain of media anthropology.
Scholars like Ruth Benedict, Clifford Geertz,
Ernest Gellner, and Anthony Smith worked to
produce knowledge in mass communication
and thus brought a shift from mass society to
anthropology and provided space for mass
communication to appear on the scene. The studies
conducted by these scholars addressed the issue of
television’s effect on national identity. These studies
focused on the role of television in the mobilization
of nationalism as a resource and also on how
television has helped to instrument nationalism to
get employed in a particular political and economic
situation (Benedict, 1946; Geertz, 1963; Gellner, 1983;
Smith, 1994).
A study conducted by Mankekar titled ‘National
Texts and Gendered Lives: An Ethnography of
Television Viewers in a North India City’ in 1993
discuss about the way in which men and women,
located in specific sociocultural context, interpret
entertainment serials shown on Indian television.
The study proceeds to explore the place of the
viewers’ active engagement with television in terms
of their constitutions as national and gendered
subjects (Mankekar, 1993).
The study initiated a debate at various
intellectual platforms in India on how and in what
ways television programmes produce culture and
how this culture is defining people’s behavior.
The study argued that the human process of
understanding consists of depositing those modes
of being which define us into cultural elements.
In other words, we learn how to behave, so to
speak, by going to the cultural elements which we
have already created. The role to television here
is to allow this movement, because people go to
television to watch a prime time soap-opera but at
the same time, the soap opera is a cultural element
that tells them (viewers) how to be a member of
society, what are the symbols of cultural identity and
how to carry the process of cultural interpretation.
Thus, television reflects the social and cultural face
of the society (Mankekar, 1993: 543-563).
Another study conducted by Sushil Arora titled
‘Problem and Controversies attached to framing
of ‘Quality Film’: Audience Views’ in 1990 also
argued that film and video including television
is an integrative element of society. If we want to
understand people or culture, we have to look for
film and television and its role in society. This study
also encouraged media anthropologist to discuss
and debate more on media effects tradition in mass
communication studies (Arora, 1990: 185-191).
Studies like ‘Communication and Cultural
Development: a Multidimensional Analysis’ by
George A. Bernett in 1981, ‘The Effects of Television
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Viewing: a Cross-Cultural Perspective’ conducted
by Susan Kent in 1985 and ‘Culture/Media: a (mild)
Polemic’ by Faye Ginsburg in 1994 talks about how
culture is transmitted through mass media especially
television and how this transmission of culture has
shaped the human society. All these studies brought
mass media in the centre of anthropology and
communication studies.
Anthropologists like Landers 1974, Turner 1985,
Auge 1986, Handelman 1990, McLeod 1999 and
communication scholars like Carey 1975, Dayan and
Katz 1992, Rothenbuhler 1998, Marvin 1999 studied
the relationship between television and culture
and how social and cultural messages are carried
by television and other visual media and how it
integrates the human society.
These studies laid a foundation for media
anthropology to argue that how in the process
of the evolution of societies; mass media became
the vehicle of the transmission of culture. So the
domain of media anthropology explores with the
understanding that what is happening with culture
is because of media. Studies conducted by Krishna
on ‘Feature Film as a Political Medium’ in 1993,
‘Feature Films and Visual Anthropology: India- a
Case Study’ by K N Sahay in 1988 helps the Indian
scholars to understand how Indian culture has
adopted Film and Television and how mass media
especially visual media is integrating the Indian
society by building national identity both socially
and culturally, spreading consumerism and how it
is changing the role of individuals in the process of
modernization.
https:\\graphicanthropology.wordpress.com
4. Methodology
In this study, the classical anthropological
approach is used. Most of the findings are relied on
observation (participant or direct), textual analysis,
case studies and interviews. Survey and qualitative
analysis is also used to conduct some part of the
study to find out the trends of media studies carried
in anthropology.
Some specific studies from India are used as
references to understand the conceptual framework
developed by anthropologists to study mass
media and what kind of research are conducted
in traditional and non-traditional anthropological
settings . Data about the references/cases is
obtained from interviews (primary data), published
papers, published reports and media reports.
These references are basically considered and
analyzed to study the overall picture of the media
anthropological framework developed in India and
abroad. The focus of these case studies is to analyze:
• Media anthropology as an independent domain
• What does anthropology understand by mass
media
• How does anthropology approach to mass
media as a social and cultural institution
• What is the objective of an anthropology of
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mass communication
• How media anthropology has been accepted as
an area of study in the curriculum of anthropology
and communication studies
• How industry is responding to this new area of
interest
While going through these references, it has
been observed that a lot of points of contacts
are there between both anthropology and mass
communication/media studies. In the study, a
number of issues are reviewed that have been
addressed in the review of literature and the section
which deals with the issues of conflict to understand
how media anthropology is growing as a subject of
interest among media scholars and social scientists
although still it is not an institutionalized area.
5. Issues considered for study
Most of the issues addressed in this part of the
study have tried to explain how mass media creates
social and cultural integration in a world where
many other social and cultural networks are already
Communication is a key tool that
anthropologists use to understand social
and cultural environment by focusing
on each and every aspect of the social
and cultural life of a nation. In social and
cultural anthropology, communication
is used to educate and train people to
study and analyze the nature and state of
specific social and cultural structures and
institutions which widely affect all the
process of social and cultural developments
in the society.
doing the same. The issues also have a focus on
the scope of media anthropology as a new domain
of knowledge and how Indian universities and
social science institutions are incorporating media
anthropology in their curricula.
5.1 Scope and Areas
As far as the growth and scope of the subject is
concerned, media anthropology grows out of the
anthropology of modern societies and their culture
finding a place under the broad arena of mass
media. It is different from cultural anthropology as
it turns its attention from ‘exotic’ to ‘mundane’ and
from ‘indigenous’ to ‘manufactured culture’ while
preserving the methodological and conceptual assets
of anthropological tradition.
The study of media anthropology in
communication studies is gaining a lot of attention
these days because it prepares media practitioners
for more complete engagement with the symbolic
construction of reality and the fundamental
importance of symbolic structures, myth and rituals
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in everyday life.
Media Anthropology is a multidisciplinary field
of study having a wide scope for the graduates
from the fields of Communication, Anthropology,
Psychology, Sociology, and Philosophy.
Media anthropology as a practice provides the
scholars two main branches/areas to build a career –
i. Research Branch:
This branch especially deals with studies related
to media structures, function, process, impact etc
of media information, technologies, mediums,
professionals, audience and control.
ii. Applied Branch:
This branch deals with the communication of
anthropological information and insights through
media channels in widely acceptable styles and
formats. The branch also provides an opportunity
to the scholars to promote anthropology in various
media by influencing journalism practices to add a
sixth ‘W’ – whole to the conventional list of ‘5 Ws’ –
who, what, when, where and how, in order to create
an alternative method of gathering and presenting
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information that can help to fill the educational
vacuum, not with more detail, but more perspective.
Communication is a key tool that anthropologists
use to understand social and cultural environment
by focusing on each and every aspect of the
social and cultural life of a nation. In social and
cultural anthropology, communication is used to
educate and train people to study and analyze
the nature and state of specific social and cultural
structures and institutions which widely affect all
the process of social and cultural developments
in the society. The approach is to understand the
media and cultural process as institutions, as
workplaces, as communicative practices, as cultural
products, as social activities, as aesthetic forms, as
historical developments and alike. The studies are
mostly concerned with the understanding of the
relationship between media institutions/channels
and the patterns of socio-cultural changes basic to
the problems of contemporary nation building.
The scope of media anthropology is tremendous.
It offers an excellent opportunity to communication
scholars having a background in social sciences and
humanities (with a good understanding of socialcultural anthropology) along with communication to
study how media institutions in transitional societies
can best manage the communication activities and
tools to facilitate cultural modernization.
There is a peculiarly intimate relationship
between the social, cultural and communication
process. Media anthropology provides a new
ethnographically informed, historically grounded
and context-sensitive approach to communication
scholars and cultural scientists to study the ways
in which people use and make sense of media
technologies. The subject has great potential to
explore the dynamics of social and cultural processes
of media consumption, production and circulation.
So, we can see media anthropology as an
independent field within the broad discipline of
social sciences and humanities dealing with the
relationship between the mass media and culture.
The main focus of the study is more about how
culture is transmitted through the mass media, and
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the media process or system by means of which
society is shaped. Anthropology is the social science,
studying culture, whereas media anthropology
is the specific field which deals with the whole
process through which culture shapes human beings
through the mass media.
5.2 Institutions & Curricula
Presently many departments of Communication
of Indian Universities are offering Media and
Cultural studies as one of their optional subjects at
Post Graduate level. People trained in Journalism
and Mass Communication with a degree in
Anthropology, Sociology or Psychology can find a
job assignment in the field of Media Anthropology.
The Centre for Media and Cultural Studies of Tata
Institute of Social Sciences (TISS), Mumbai offers
a Masters program in Media and Cultural Studies,
whereas the School of Arts and Aesthetics of
Jawahar Lal University (JNU), Anwar Jamal Kidwai
Mass Communication Research Centre (AJK-MCRC)
of Jamia Millia Islamia, New Delhi, School of Media
and Communication of Pondicherry University and
Sarojini Naidu School of Arts & Communication,
Hyderabad University have specific modules on
media and cultural studies as a part of their regular
master program in mass communication. Many old
schools of sociology and anthropology in India like
Lucknow, Delhi, Calcutta, Madras, have specific
modules on media anthropology as a part of their
regular sociology and anthropology programs.
These specific modules on media anthropology,
media and cultural studies offered by these
institutions aims at honing skills of media students
within a research framework which enables them to
develop a critical perspective on media, culture and
society.
Research programs offered in the field of media
anthropology by Indian universities encourage
scholars to study the determinations of media
technologies, micro-group cultural traditions,
reception situations, and immediate social,
cultural and economic configurations. Universities
and research organizations offering research
programmes in the field of media & cultural
studies generally promote a local vision of acts of
communication with mass media placed within a
domestic communication having inter-discourse
connections thus linking new communication
and media technologies, television, internet and
other media to the family dynamics and other
conventional social and cultural networks.
5.3 Industrial Acceptance & Job Market
Media anthropologists learn to communicate
effectively with people from a variety of media
backgrounds, cultures and places, studying an
incredible range of audience populations from
displaced immigrants to employees of multinational
corporations. A formal education in media
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anthropology cultivates an understanding of the
multicultural perspectives of mass media. Media
anthropologists use cross-cultural perspectives to
study how media contents are received by various
audiences.
Media organizations hire media anthropologists
before implementing key policies in areas from
producing cultural contents to news production
all over the world. Media anthropologists working
with Intel’s People and Practices Research Division
immerse themselves in potential markets in order
to understand local information and technology
wants and needs. A number of Intel’s innovative
and successful technological models have been
developed for the emerging global markets based
on ethnographic research carried by the information
anthropologists of Intel.
Media anthropologists have also scope in
development agencies working in environment
sector. By using the skills of effective communication
and understanding of media issues, one can work
with state development agencies, businesses and
community leaders to develop and spread quality
awareness and policy about environmental issues.
With a knack for understanding diverse social and
(15)
cultural perspectives from media point of view and
an objective eye, media anthropologists are often
excellent at conflict management, negotiation and
dispute resolution.
A rapid fluctuation in the current economy
demands a clear understanding of global social
and cultural changes and its impact on local
communities and how people are adopting these
changes. Media anthropologists are trained to
look at new media technology and how people are
using them differently according to their social and
cultural needs. Media anthropologists are preferred
to communicate these technology driven social and
cultural changes to masses through mass media.
They are skilled in a number of techniques to gather,
understand and integrate data that helps them to
assess and adapt new communication practices,
public message design, to analyze media usage,
consumer mindset, programme appeal, research
data and programme producer’s motivation.
Trained media anthropologists always have
immense scope in the media industries for
the evaluation and risk assessment of media
programmes. Government social organizations,
cultural agencies and departments, academic and
research institutions, communication consultancies
working in the field of social and cultural
development, media organizations, and nongovernment organizations working in social sectors
generally advertise their vacancies in newspapers.
Websites of these organizations also publish the
details of the jobs, eligibility and application
procedure. One can work with these agencies as
a media anthropologist, cultural communication
specialist, journalist, researcher, and as a media
consultant.
5.4 Commercial Viability of the Discipline
The rumeration in media anthropology and
cultural sectors depends on one’s qualification and
experience, his/her expertise in social and cultural
issues and on his/her communication skills. Having
a degree or diploma in communication studies along
with a good understanding of social and cultural
development issues can help young scholars to earn
a decent monthly salary at entry level positions.
A Master’s or Doctoral degree in communication
studies with a formal education/specialization in
social sciences/humanities is recommended for
more opportunities. Reputed Non Government
Organizations and Communication Consultancies
can offer good remuneration to media anthropology
professionals for their different projects/
programmes. International donors and government
partners also offers good positions for people having
a good understanding of cross-cutting support in
ethnographic media research. A strong leadership,
team development and networking skills may
promise one a high position in media and cultural
sectors.
5.5 Skills Requirement
As a media anthropologist one should have a
good understanding of the effective communication
to plan and create initiatives at all levels, from
designing simple social and cultural messages
for print or electronic media or for a website to
strategize a complete socio-cultural communication
campaign. Social and cultural campaigns require
research based communication strategies to design
and deliver media messages to the intended
audiences. As a media anthropologist one should
have to learn how a complete process of cultural
modernization takes place in a country.
Carrying research based anthropological and
cultural studies for educational institutions, research
organizations and media production houses
requires a scientific approach capable of allowing
the immersion in volatile social and cultural
contexts, a capability to eliminate social and cultural
distances and psychological barriers and a minute
observation of microscopic behaviours. As a media
anthropologist if you have the skills to identify social
values on which cultural consumption practices
are based, you may have a chance to do it really
s^{_phcn 2013
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significant in the field of applied communication.
6. Discussion, Implications and Conclusion
Communication scholars and cultural
anthropologists across the globe have a common
agreement that mass media in some form or another
have touched almost all societies and had pervade
the entire social and cultural fabric. The relations
between mass media, society and culture have been
a major subject of inquiry for several decades within
social sciences, humanities and communication
studies. The developments concerning the nature
of media power and influence, the communication
process, media language and the ethnography of
media audiences have been a subject of interest for
both anthropologists and communication experts in
India in last five decades.
But the question is that where they want to place
these studies? Whether in the domain of cultural
anthropology or in the domain of media studies?
Cultural anthropology in India is more concerned
about the power of mass media and in particular
their roles as vehicles of culture. In most of the
studies, carried by Indian scholars, the approach
is to analyze mass media as forces that provide
audiences with ways of seeing and interpreting the
social and cultural world, the ways that ultimately
shape their own existence and participation in the
society.
s^{_phcn 2013
The arena of Indian media studies are a
fragmented terrain, highly sensitive to the
developments taking place at social front and to the
particularities of changing media technologies and
media uses.
So, both the domains of media and
anthropological studies miss to understand the
process of media production and consumption of
media messages as a separate area of study and also
how this production process is changing from a
conventional process to an independent, alternative
and decentralized process.
Here media anthropology offers a more wide
scope to study the new media applications like
interactive television (Internet Protocol Television),
virtual reality, digital compression, direct satellite
broadcasting, social networking platforms
(Facebook, Twitter, LinkedIn, My Space, Orkut),
mobile communication, digital films; how they
are functioning in the changing social and cultural
contexts; how media contents are produced and
delivered on these new interactive platforms, how
these contents are used and interpreted within the
larger context of new media ecology.
In addition to the growing body of research on
new media technologies, a number of new studies
have begun in India to explore the socio-cultural
dynamics of these new alternative media platforms.
The concerns of these studies are mainly to establish
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exactly how mass media with emerging technologies
assist in constructing a virtual and digital society
and how people are participating in this virtual
world with their diverse social and cultural
backgrounds.
Media anthropology is offering the anthropology
and communication scholars a new direction to
reconceptualize mass media relations to culture
and society and their particular role in providing
common arenas for constructing social relations,
concepts of individual role as a media content
consumer, and moral evaluations. A significant
aspect of these new media anthropological studies
is to understand the intricate connection of media
production and consumption with the wider
processes of commoditization and transnational
culture. An interesting area of study under this
domain is also to analyze how media professionals
are situating themselves and their work in relation to
more global media trends.
Media anthropologist have now begun to
look the changing political, social, cultural and
linguistic dimensions of mass media in the digital
era and how these changes are affecting our
ways of relating to one another and our ways of
understanding ourselves in a more personalized
media environment. The Indian universities and
institutions of higher learning in media and social
sciences are more interested to encourage the young
social scientists and scholars to discuss and debate
the broader social and cultural conditions that is
enabling the emergence of new media technologies,
processes and contents and the changing political
and economical conditions that impel the
circulations of these media contents and messages
in diverse societies across the globe with special
reference to India and South Asia.
So, finally going through a long debate
and discussion on media anthropology and its
recognition among Indian scholars it seems good to
conclude that media anthropology is establishing
itself as a self-standing independent domain of
knowledge and its identity is assured by a welldefined object, by a specific conceptual framework
and by a hard to deny role in configuring the
socio-cultural role of media in a information based
society. This new domain of study in India needs
more discussion and debate at various intellectual
platforms, acceptance among universities
higher learning institutions and media industry,
incorporation in the curricula of media and
anthropological studies, and here we have to go for
more efforts.
The writer is Associate Professor & Head, Department
of Mass Communication & Electronic Media, Central
University of Himachal Pradesh, Dharamshala, Kangra.
His E-Mail: [email protected]
References:
1. McLuhan, Marshall. 1964. Understanding Media: The
Extensions of Man. New York: McGraw-Hill.
2. Katz, Elihu. 1989. ‘Mass Media Effects’, International
Encyclopedia of Communications, (2), Oxford University
Press, 492-497.
3. Dickey, Sara. 1997. ‘Anthropology and its Contribution
to Studies of Mass Media’, International Social Science
Journal, (153), 414-427.
4. Spitulnik, Debra. 1993. ‘Anthropology and Mass Media’,
Annual Review of Anthropology, (22), 293-315.
5. Benedict, Ruth. 1946. The Chrysanthemum and the
Sword: Patterns of Japanese Culture. Boston: Houghton
Mifflin.
6. Geertz, Clifford. 1963. Old Societies and the New States:
The Quest for Modernity in Asia and Africa. New York:
Free Press.
7. Gellner, Ernst. 1983. Nations and Nationalism. Ithaca:
Cornell University Press.
8. Smith, Anthony. 1994. ‘The Politics of Culture:
Ethnicity and Nationalism’, in Ingold, Tim, Companion
Encyclopedia of Anthropology, London: Routledge.
9. Mankekar, P. 1993. ‘National Texts and Gendered Lives:
An Ethnography of Television Viewers in a North India
City’, American Ethnologists, 20 (3), 543-563.
10. Arora, Sushil. 1990. ‘Problem and Controversies
attached to framing of ‘Quality Film’: Audience Views,
Man in India, 70 (2), 185-191.
11. Bernett, George A. 1981. ‘Communication and Cultural
Development: A Multidimensional Analysis’, Human
Organization, 40 (4), 330-337.
12. Kent, Susan. 1985. ‘The Effects of Television Viewing: A
Cross-Cultural Perspective’, Current Anthropology, 26 (1),
121-126.
13. Ginsburg, Faye. 1994. Culture/Media: A (Mild)
Polemic’, Anthropology Today, 10 (2), 5-15.
14. Landers, Pamela. 1974. ‘Prime Time Television:
Mythology of a Complex Society’, Studies in Visual
Communication, 5(3), 1-5.
15. Turner, Victor. 1985. ‘Liminality, Kabbalah, and the
Media’, Religion, (15), 205-217.
16. Auge, Marc. 1986. ‘Teleculture Heroes’, Current
Anthropology, 27(2), 184-188.
17. Handelman, Don. 1990. Models and Mirrors: Towards
an Anthropology of Public Events. Cambridge: Cambridge
University Press.
18. McLeod, J.R. 1999. “The Sociodrama of Presidential
Politics: Rhetoric, Ritual, and Power in the Era of
Teledemocracy’, American Anthropologist, 101(2), 359-373.
19. Carey, James W. 1989. ‘A Cultural Approach to
Communication’, Communication as Culture: Essays on
Media and Society. Boston: Unwin Hyman.
20. Dayan, Daniel & Elihu Katz. 1992. Media Events: The
Live Broadcasting of History, Harvard University Press.
21. Rothenbuhler, Eric W. 1998. Ritual Communication:
From Everyday Conversation to Mediated Ceremony.
London: Sage Publications.
22. Marvin, Carolyn and D.W. Ingle. 1999. Blood Sacrifices
and the Nation: Myth, Ritual, and the American Flag.
Cambridge: Cambridge University Press.
23. Krishna & Catir Naccu. 1993. ‘Feature Film as a
Political Medium’, Visual Anthropology, 5(3-4), 271-284.
24. Sahay, K.N. 1988. ‘Feature Films and Visual
Anthropology: India- A Case Study’, Visual Anthropology,
1 (2), 171-184.
s^{_phcn 2013
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{]XnIcWw
_n.BÀ.]n. `mkvIÀ
Nmct¡kns\¸än¯só...
c
ïv hmZ§Ä DbÀ¯ns¡mïmWv Nmct¡kv sImgp
¸n¨ am²ya§fpsS {]hr¯n {io. F³. _meIrjvW³ \ymboIcn¡póXv. ({]XnIcWw, aoUnb, P\phcn
2013). Hóv, hnaÀi\§sfñmw \¼n \mcmbW³ Ipähnap
à\mbn {]Jym]n¡s¸«Xnsâ ASnØm\¯nemWv.
F. cmPsb 2þPn tIknð tImSXn shdpsX hn«mð \¼n
\mcmbWs\t¸mse At±ls¯bpw hmgv¯ptam Fóv
At±lw tNmZn¡pópïv. cïv, Nmct¡kv Imet¯Xp
t]mepÅ dnt¸mÀ«pIÄ Ct¸mgpw am²ya§fnð hcpóp
ïv. Cu cïv hmZ§fpw XoÀ¯pw A{]kàamWv.
hkvXpXIÄ IrXyXtbmsSbñ {io. _meIrjvW³
AhXcn¸n¡póXv. ""imkv{XÚ³ \nc]cm[nbmsWóv
tImSXnbpsS A´nahn[n hótXmsSbmWsñm aebmfn
kaql¯n\v Ipät_m[w sImïv eÖn¨v XeXmgvt¯
ïnhóXv'' Fóp ]dªpsImïmWv At±lw \ymboI
cWw XpS§póXv. tImSXn \¼n \mcmbWs\ hnNmcW
sNbvXv Ipähmfnbsñóv {]Jym]n¡pIbmbncpónñ.
tIknsâ At\zjW¨paXe GsäSp¯ kn._n.sF.
kwØm\ s]meokv Btcm]n¨Xc¯nepÅ IpäIrXy
§Ä \Són«nsñópw tIkv sI«n¨a¨XmsWópw
tImSXnsb Adnbn¡pIbpw tImSXn AXv AwKoIcn
¡pIbpambncpóp. t{]mknIyqj\v tIkv sXfnbn¡m³
Ignbm¯XpsImïv HcmÄ Ipähnapà\mIpóXpw
IÅt¡kv BsWóv Iïv tImSXn AXv XÅpóXpw
X½nð henb hyXymkapïv.
Nmct¡knð BZyw AdÌv sN¿s¸«Xv amen¡mcn
bmb adnbw djoZbmWv. aäv {]XnIÄ hcpóXv ]nóoSm
Wv. Hcp Nm\ð BgvNtXmdpw kwt{]jWw sNbvXncpó
am²yahnaÀi\ ]cn]mSnbpsS AhXmcIscó \nebnð
k¡dnbbpw Rm\pw A¡me¯pXsó Cu tIkv kw_
Ôn¨v ]{X§Ä {]kn²oIcn¨ hmÀ¯IÄ \nc´cw
]cntim[n¡pIbpw Ahbnse A]mIXIð Nqïn¡mWn
¡pIbpw sNbvXncpóp. {]XnIÄ \nc]cm[nIfmsWó
\nKa\¯nsâ ASnØm\¯neñ, ]{X§Ä ]{X{]hÀ¯
\aqey§Ä adópsImïv {]hÀ¯n¡pópshóv IïXn
sâ ASnØm\¯nemWv R§Ä hnaÀi\w Dóbn¨Xv.
]{X{]hÀ¯Isc D]tbmKn¨v s]meokptZymKØòmÀ
\S¯nb {]NmcW¯nsâ ^eambn sF.Fkv.BÀ.H.
imkv{XÚòmÀs¡Xnsc iàamb P\hnImcw DbÀón
cpóp. sF.Fkv.BÀ.H _kpIÄs¡Xnsc Dïmb Itñdp
Ifpw tImSXn ]cnkc¯v imkv{XÚòmÀs¡Xnsc
DbÀó ap{ZmhmIy§fpw AXn\v sXfnhmWv. Cu hnImcw
tImSXnIfnte¡v IqSn hym]n¡pIbpw AXnsâ ^eambn
{]XnIÄ in£n¡s¸SpIbpw sNbvXncpsó¦nepw
s^{_phcn 2013
R§fpsS hnaÀi\§Ä A{]kàamIpambncpónñ.
hmÀ¯IfpsS DdhnSw F´mWv, hnhc¯n\v teJI
òmÀ B{ibn¡pó t{kmXkpIÄ hnizk\obamtWm,
]dbpó Imcy§Ä kmam\y_p²n¡p \nc¡póXmtWm XpS§nb tNmZy§Ä R§Ä Dóbn¨ncpóp. At\zjW
¯nencn¡pó tIkv kw_Ôn¨ hnhc§Ä¡v am²ya
§Ä¡v B{ibn¡mhpóXv At\zjWw \S¯pó
s]meokv DtZymKØscbmWv. aäv t{kmXkpIsf B{i
bn¨XmWv Nmct¡knsâ Imcy¯nð teJIòmÀ
sNbvX KpcpXcamb sXäv. tI{µ¯nsâ IognepÅ hntZi
B`y´c clkymt\zjW GP³knIfpsS DtZymKØ
òmcpw tIm¬{Kkv {Kq¸v t\Xm¡fpw A¡q«¯nð s]Sp
óp. tIkv At\zjn¡pó s]meokptZymKØ\v IpäIr
Xyw kw_Ôn¨ sXfnhpIÄ tiJcn¨v hnNmcWt¡mSXn
sb t_m[ys¸Sp¯m\pÅ NpaXebpïv. clkymt\z
jW GP³kn DtZymKØòmÀ¡pw cm{ãob t\Xm¡Ä
¡pw A¯c¯nepÅ NpaXebnñ. Cu tIkv kw_
Ôn¨v ]{X§Ä¡v AhÀ \ðInb hnhc§Ä¡v sI«pIY
bpsS kz`mhapïmbncpóp. taemfòmÀ¡v Ab¨ clky
dnt¸mÀ«pIÄ _es¸Sp¯m\pÅ hnhc§fmWv tI{µ
GP³kn DtZymKØòmÀ ]{X{]Xn\n[nIÄ¡v \ðInbXv. {Kq¸v Xmð]cy§Ä aptóm«p sImïpt]mIm³ ]äp
ó hnhc§fmWv tIm¬{Kkv t\Xm¡Ä \ðInbXv.
kw{`aP\Iamb hkvXpXIÄ¡p Dgdpó a\kpIfpambn
\nó teJIòmÀ hnthN\_p²n D]tbmKn¡msX AsX
ñmw tIs«gpXn {]kn²oIcn¨p.
B am\knImhØbnð Ignbpó am²ya{]hÀ¯IÀ
Cópw DÅXpsImïmWv {io. _meIrjvW\v C§s\
sbmcp tNmZyw tNmZn¡m\mhpóXv: ""Xncph\´]pc¯v
Nmchr¯n kwibn¨v tIskSp¡pI, amen¡mcmb cïv
h\nXIÄ AdÌnemhpI, sF.Fkv.BÀ. H.hnse Nne
imkv{XÚòmsc IÌUnbnseSp¯v tNmZyw sN¿pI
XpS§n kw`h§fpsS Hcp ]c¼c Xsó Dïmhpt¼mÄ
A¡me¯p am{Xañ C¡me¯mbmepw hmÀ¯Iftñ?''
AXn\pÅ lrkzamb D¯cw A¡me¯p am{Xañ
C¡me¯mbmepw am²ya{]hÀ¯IÀ tIhew cm{ãob
t\Xm¡fpsSbpw s]meokptZymKØòmcpsSbpw aäv
t{kmXkpIfpsSbpw tIs«gp¯pImcmbn XcwXmgcpsXómWv.
teJIsâ Cþsabvð: [email protected]
(19)
kptN-X Z-emð
Øncw _n-kn-\-Ên-s\
Xpd-óp Im«ð
anI¨ h\nXm ]{X{]hÀ¯IÀ¡v Hmtcm hÀjhpw \ðIn hcpó
tZiob AhmÀUmb Ntaen tZhn sPbv³ AhmÀUv t\SnbhÀ
X§fpsS A\p`h§Ä hnhcn¡pó "sabv¡n§v \yqkv, s{_
bvIn§v \yqkv tlÀ Hm¬ th' Fó ]pkvXI¯nð \nópÅ
]cn`mj. hnhÀ¯\w: _mecma³
sXm
-®q-dp-I-fn-em-Wv cm-Py
s¯ _n-kn\-Êv tP-W
-en-kw kz-´w Im-enð \nð-¡m³
I-cp-¯p-t\Sn-b-Xv. A-¡m-e-¯mW-tñm, sse-k³kpw s]À-an-äpw
h-gn-bpÅ km-¼¯n-I A[n-Imcw
Uð-ln-bnse t\-Xm-¡-fnð \nópw
_m_pam-cnð \nópw [\Imcy X-eØm-\am-b apwss-_bn-te-¡v am-dnbXv. hntZ-i aqe-[-\-\nt£]w A-\ph-Zn-¨-tXm-sS I-¼-\n-IÄ-¡v ]-Ww
kz-cq-]n-¡m³ F-fp-¸-am-bn. Hml-cn
kq-N-I-§Ä {]-Xo-£-tbm-sS Ip-Xn-¨pI-b-dn. H-ä cm{Xn sIm-ïv I-¼-\n-IÄ
]pXn-b D-Xv-]-ó-§Ä C-d-¡m³ Xp-S§n. sS-en-tImw, Hm-s«m-sam-ss_ð
ta-J-e-IÄ h-fÀ-óp. i-¼-f-§fpw
hÀ-²n-¨p. ]-e D-Xv-]-ó-§-fp-sSbpw
tk-h-\-§-fp-sS-bpw ZuÀe`y-¯n-sâ
A-´yhpw A-¡me-¯v kw-`-hn¨p.
sh-bv-än-§v en-Ìp-I-fnð \nópw
Iyq-I-fnð \nópw tamN-\w t\Sn, Xnc-sª-Sp-¡m-\p-Å kzm-X-{´y-¯n-sâ
kp-J-Om-b-bnð hn-{i-an-¡p-I-bm-bn-cpó \m-Kcn-I C-´y H-cp Imcyw {i-²n¡m³ hn-«p t]m-bn. _n-kn-\-ÊpI-sf
\n-e-bv-¡v \nÀ-¯m\pw `qan, D-]t`màr, \n-t£-]-I A-h-Im-i-§Ä
Fón-h kw-c-£n-¡m\pw th-ï {I-aoI-cW-§-sfmópw Cu Im-e-am-ä-s¯
A-\p-K-an-¨nñ. H-cp ]t£, C-´y-bnð
H-cp _n-kn\-Êv tP-W-en-Ìm-Im³ G-ä
hpw ]än-b k-a-b-am-bn-cp-ón-cn¡-Ww
A-Xv. G-Xm-ïv F-«v hÀ-j-¡m-ew
aqe-[-\ hn]-Wn I-hÀ sNbv-X Rm³
kp-{][m-\ kw-`-h§-sf ]n-´p-S-cm³
]-äp-ó \n-e-bn-em-bn-cp-óp. _nkn\-Êv
kv-äm³-tUÀ-Un-sâ Kw-`o-c-sa-¦nepw
kw-c-£n-Xam-b ]-cn-X-Øn-Xn-bnð
\nópw ssSwkv Hm-^v C-´y {Kq-¸n-sâ
I-ã-¸m-Sp-I-fp-Å-sX-¦nepw shñp-hnfn-IÄ \n-d-ª A-´-co-£-¯n-te-¡v
Rm³ am-dnb-tX DÅp.
1991þ92ð dn-e-b³kpw F-Êm-dpw
t]m-ep-Å I-¼-\nIÄ F-´p am-À-Kap-]-tbm-Kn¨pw ap-tóm-«v Ip-Xn-¡p-Ibm-bn-cp-óp. e-b-\-§fpw G-sä-Sp-¡-epIfpw ]p-\:kw-L-S-\-Ifpw h-gn _-lpcm-jv{S-I-¼\nIÄ {Zp-X-K-Xn-bn-ep-Å
hn-]p-eo-I-c-W-§-fp-sS ]m-X-bn-ep-amWv. ]-t£ ]-g-b hy-hkm-b Ip-Spw-_§Ä K-h-×ân-sâ I-Sp-¯ [-\-Im-cy
\b§-fp-am-bn H¯p-t]m-Im³ ]m-Sps]-«p-. {Zp-X-K-Xn-bn-ep-Å D-Zm-co-I-c-W¯n\pw a-Õ-c-¯n-\p-sa-Xn-sc {]-[m-\a-{´n-bp-sS k-ao-]¯-v tem-_n sN-¿m
³ {]ap-J hy-h-km-bn-IÄ H-¯p tNÀóv ]²-Xn B-kq-{X-Ww sNbvX c-lkym-ß-Iam-b H-cp apwss_ ¢-ºn-s\
]-än Rm³ 1992þsâ B-cw-`-¯nð
H-cp tÌm-dn sN-bv-Xn-cp-óp. Rm-\hsc
"t_mw-t_ ¢_v' F-óm-Wv hn-fn-¨Xv,
B t]-cv ]n-Sn-¨p t]mbn.
km-¼¯n-I Ipw-`-tIm-W-§-fp-sS
B-Zy-e-£-W§fpw 1992ð X-só ImWm-\p-ïm-bn-cp-óp. Ip-Xn-¨p-b-cp-ó
Hml-cn hn-e-I-fnepw s]m-Xp-taJ-em
I-¼-\n-I-fpsS Hm-l-cn-IÄ ssI-¡-em¡p-ó-Xn-se A-gn-a-Xn-bn-epw (Hm-l-cnIÄ sI-«p-sI«m-bm-Wv hn-äXv) s]m-XptaJ-em _m-¦p-I-fn-sebpw \nt£-]
Øm-]-\-§-fn-sebpw s]m-Xp-ap-Xð
ZpÀ-hn\n-tbm-Kw sN-¿p-ó-Xn-ep-am-Wv
sX-fn-hp-IÄ In-S-ó-Xv. Iq-«-¯nð
G-ähpw N-¦q-ä-ap-Å I-fn-¡m-c\m-b
lÀj-Zv ta-¯ sN-dp-\n-t£-]I-sc Ahn-iz-k-\o-bam-b k-¼-¯p-I-fn-te-¡v
\-bn-¨ am-{´n-I-\m-bn kz-bw Øm-]n¨p-I-gn-ªn-cp-óp. kp-Jn-¸n-¡m-\nd§n-b am-[y-a-§Ä A-bm-sf Np½m
"_n-Kv _pÄ' F-óm-Wv hn-fn-¨-Xv.
Hml-cn hn-e-IÄ hÀ-²n-¸n-¡m-\p-Å
A-bm-fp-sS I-gn-hn-s\ ]-än-bp-Å I-YIÄ tI-«v a-b-§m-¯ R-§-fnð
Nn-eÀ, hn-]-Wn-bnð I-fn-¡m³ th-ï
]-Ww cm-{ão-b kzm-[o-\-ap-]-tbm-Kn-¨v
sk-Iyq-cn-än Cñm-sX _m-¦p-I-fnð \nóv kw-L-Sn-¸n-¡p-ó-Xn-s\ ]-än-bp-Å
I-Y-IÄ tIÄ-¡p-óp-ïm-bn-cpóp.
Iã-Im-e-¯n-\v kz-´w sI-«p-I-YIÄ kz-bw hn-iz-kn-¡m³ Xp-S§n-b
lÀj-Zv ta-¯ sk³-sk-Iv-kv Fópw
D-bÀ-¯n \nÀ-¯n hn]-Wn ta-[m-hnXzw
\n-e-\nÀ-¯m-\p-Å {i-a-¯n-\n-S-bnð
s_bÀ Hm-]-td-äÀ-am-cp-sS H-cp am-^nb-bp-am-bn hn-\m-i-I-c-ambn sIm-¼p
tImÀ-¯p. Cu bp-²w \n-e-\nÀ-¯m³
C-Ô-\-am-bn ]-W-¯n-sâ \n-e-¡m-¯
H-gp-¡v B-h-iy-am-bn-cpóp. K-h-×âns^{_phcn 2013
(20)
sâ sk-Iyq-cn-äo-kv, amÀ-¡-änð \nópw
kw-i-bm-kv-]-Zam-b co-Xn-bnð tÌ-äv
_m¦v Hm-^v C-´y-bm-Wv tNmÀ-¯ns¡m-Sp¯psIm-ïn-cp-ó-sX-óv 1992
G-{]n-enð Rm³ I-sï-¯n.
F-kv._n.sF.bnð \n-ópw 500 tIm-Sn
cq-] lÀj-Zv ta-¯ h-gn am-än Hgp-¡n-b-Xm-bn _m-¦v ta-[m-hn-IÄ
I-sï-¯n-sb-ó Imcyw G-{]nð 22\v
ssSwkv Hm-^v C-´y-bn-te-¡v I-b-dn-hó F-sâ hmÀ-¯m-t{km-X-kv ]-d-ªt¸mÄ, lÀj-Zv ta-¯ am-Pn-¡nð
hoWp-t]m-Im-Xn-cp-ó F-\n-¡v hn-izkn-¡m³ F-fp-¸-am-bn-cp-óp.
lÀj-Zv ta-¯-bp-sS ]p-dw-]q-¨v
s]m-fn¨ B hmÀ-¯-bm-Wv F-\n-¡v
N-ta-en-tZ-hn sP-bv³ A-hmÀ-Uv t\-Sn¯-ó-Xv ([-\-hn-]-Wn-bn-se cl-ky
C-S-]m-SpI-sf ]-än-bp-Å Bg-¯n-ep-Å
A-t\z-j-W-§fpw dn-t¸mÀ-«n§pw
B kv-Iq-¸n-\v ti-j-am-Wv \-S-ó-Xv).
C-Xn-\p th-ï K-th-j-W-¯n-sâ apJy-`m-Khpw Rm\pw F-sâ `À-¯mhpw
_n-kn\-Êv Sp-tU-bp-sS ko-\n-bÀ FUn-ä-dpam-b tZ-_-jn-kv _-kp-hp-am-Wv
\nÀ-h-ln-¨-Xv. lÀj-Zv ta-¯ Ip-`tIm-W-s¯]-än A-t±-lw ]-e I-hÀ
tÌm-dn-Ifpw F-gp-Xn. R-§Ä c-ïp
t]cpw tNÀ-óv Fñm-h-scbpw I-ïp þ
_m-¦À-amÀ, t{_m-¡À-amÀ, t{S-UÀ-amÀ,
\n-c-]-cm-[n-Ifm-b C-cIÄ. R-§-fn-cphcpw tNÀ-óv A-sX]-än H-cp ]p-kv-XIhpw F-gp-Xn þ Z kvImw: lp h¬,
lp tem-kväv, lp tKm-«v Fth.
]¯p hÀ-j-¯n-\p ti-jw
R-§Ä B ]p-kv-X-Iw ]-cn-jv-I-cn¨p,
tI-X³ ]tcJn-sâ I-Y Iq-Sn tNÀ¡m³. 1992sâ X-\n-¸-IÀ-¸m-bn-cp-óp
B kw-`-h-hpw. F-´m-bmepw lÀj-Zv
ta-¯-bp-sS in-jy-\m-bn-«m-Wtñm tIX³ ]-tcJpw X-sâ tÌm-¡v amÀ¡äv
Hm-]-td-j³-kv Xp-S-§n-b-Xv. "Z kvImw
þ {^w lÀj-Zv ta-¯ Sp tI-X³ ]-tcJv' H-cp ]-Xn-äm-ïn-\p ti-jhpw s_Ìv skñ-dm-bn Xp-S-cpóp.
1992se Ip-w`-tIm-Ww hym-]-Iamb am-ä-§Ä-¡v h-gn-sh¨p. A-Xm-Wv
[-\-Im-cy hn-]-Wn-sb ]-cn-hÀ-¯-\s¸-Sp¯nbXpw B-[p-\o-I-cn-¨-Xpw.
sk-Iyp-cn-äo-kv B³-Uv F-Iv-kv-tN-ôv
t_mÀUv Hm-^v C-´y-bv-¡v (sk_n)
\n-b-a-]-c-am-bn ]ñpw \-Jhpw e-`n-¨p.
]t£ Cu h-fÀ-¨-bvs¡m-¸w X-só
Ip-¯-gn-ª tað-t\m-« kw-hn-[m-\-§fm-Wv Ipw-`-tIm-W-§-fp-sS th-en-tb-ä¯n\pw h³-tXm-Xn-ep-Å sh-«n-¸p-IÄ
¡pw h-gn-sh¨-Xv F-ó Zp:-J-I-cam-b
k-Xyhpw \n-e-\nð-¡póp. F-´mbmepw C-sXm-s¡ tP-W-en-Ìp-I-fpsS \ñ Im-e-am-bn-c-póp. _n-kn\-Êv
s^{_phcn 2013
tkh´n ss\\m³
am-K-kn-\p-I-sfñmw cm-P³ ]n-Å-bv-¡v
kv-Xp-Xn ]m-Sp-t¼mÄ, Rm-\m-Wv A-t±lw kn-¦-¸q-cnð sh-¨v \n-b-a-hp-ambn D-c-Ê-ep-ïm-¡p-ó I-Y dn-t¸mÀ-«v
sN-bv-XXv. kn-¦-¸q-cn-ð \nópw \m-SIo-b-am-bn c-£-s¸-« ti-jw A-d-Ìv
sN-¿-s¸-Sp-ó-Xn-\p ap-¼v A-t±l-s¯
A-h-km-\-am-bn CâÀhyq sN-bv-XXpw
Rm-\m-Wv.
P-\-§Ä-¡v 1000 tIm-Sn cq-] \-ãap-ïm¡n-b sN-bn³-cq-]v `³-km-en
(kn.BÀ._n.)bp-sS [-\-Im-cy km{amPyw X-IÀ-ó-Sn-ªXpw Iu-Xp-Icam-b a-säm-cp kw-`-h-am-Wv. X-IÀ-¨bv-¡v ap-¼v A-t±-l-¯n-sâ ayq-Nzð
^-ïn-s\-Xn-sc sk-_n \-S-¯p-ó
\o-¡§-sf Ip-dn-¨v {io `³-km-en¡v
Rm³ H-cp sk-äv tNm-Zy-§Ä A-b¨n-cp-óp. D-S\-Sn A-t±lw X-sâ D-ä
kp-lr¯m-b ssSwkv Hm-^v C´y sNb-À-am³ A-tim-Iv sP-bv-\n-s\ k-µÀin-¡m³ ssSw-knð Hm-Sn-sb¯n.
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hmÀ-¯-bp-sS km-t¦-Xn-I-X-I-fnð A[n-Iw {i-²-bq-ó-cp-sX-óv {io sP-bv³
F-tóm-Sv ]-d-ªp. B tÌm-dn hfsc
-{]-[m-\-am-sW-óv Rm³ I-cp-Xp-ó-Xnsâ Im-c-W-§Ä Rm-\-t±-l-t¯m-Sv
hn-i-Z-oI-cn-¨p. t\c-s¯ ^m-Iv-kv sNbv-Xp A-b¨ tNm-Zy-§Ä-¡v D¯-cw
tX-Sn `³-km-ensb Aóp Im-Wm³
Rm³ A-t¸m-bâv-saâv t\Sn-b Im-cy
hpw A-t±-l-t¯m-Sv ]-d-ªp. B hmÀ¯-sb-§m³ h-cm-Xn-cp-ómð ssSwkv
Hm-^v C-´ybp-sS sN-bÀam-t\m-Sv
]d-ªv G-Xv tÌm-dnbpw Inð sN¿m\p-Å kzm-[o-\w X-\n-¡p-sï-óv
`³-km-en ho-¼n-f-¡p-saópw Rm³
Iq-«-¯nð A-dn-bm-sX ]-dªp-t]mbn.
C-Xv tI-«v c-kn-¨ A-tim-Iv sP-bv³,
`³-km-en-sb CâÀhyq sNbv-X ti-jw
X-só h-óp Im-W-W-sa-óv F-tóm-Sv
]-dªp.
Aóp ssh-Io-«v \m-ev a-Wn-¡v
`³-km-en-bp-am-bp-Å Iq-Sn-¡m-gv-Nbnð Rm³, B hmÀ-¯ an-¡-hmdpw
sImñ-s¸-«p I-gn-ª-Xm-Wv F-óp
`m-hn-¡m-sX S-^v B-bn A-`n-\-bn-¨p.
`³-km-en-¡v D-¯c-§-sfm-óp-ap-ïm-bncp-ónñ. F-sâ ss_-sse³ A-bm-fpsS I-Y I-gn-¡p-sa-óv am{Xw A-bmÄ
]-d-ªp. Xn-cn¨p-t]m-bn Fñmw Atim-Iv sP-bv\n-t\m-Sv ]-d-ª ti-jw
F-´p sN-¿-W-sa-óv Rm³ tNm-Zn¨p. F-sâ aÀ-¡-S-ap-ãn A-t±l-s¯
A-tem-k-c-s¸-Sp¯n, A-Xp {]-I-Sn¸n-¨n-sñ-¦nepw. Rm³ i-cn-bm-sW-óv
I-cp-Xp-ó-sX-´m-sW-óv sh-¨mð
A-Xp sN-bvXp-sIm-Åp F-óp am{Xw
A-t±-lw ]-d-ªp. k-Xy-¯nð A-Xnsâ AÀ-°w th-ï F-óm-bn-cpóp;
A-Xn-\mð t]-cv sh-¡m-sX A-sXgp-Xn-t¡m-s« F-óp Rm³ tNm-Zn-¨p.
"\n-§Ä-¡v i-cn-sb-óv tXm-ópó-Xv
sNbv-tXmfp' F-óp am{Xw A-t±-lw
]-dªp. Rm³ ]p-d-t¯-¡n-d-§pt¼mÄ A-t±-lw H-óp Iq-Sn ]dªp:
"\-½Ä C-Xv NÀ-¨ sN-bvX-Xv B-tcmSpw ]-d-b-cpXv.'
Fsâ ss_-sse-\nñm-sX R-§Ä
B hmÀ-¯ {]-kn-²o-I-cn¨p, XoÀ-¨bmbpw A-Xn-s\ ]-än Iq-Sp-Xð A-t\zjn-¡m-\p-Å F-sâ B-{K-lhpw
A-tXm-sS Cñm-Xm-bn-cp-óp. G-Xm\pw
am-k-§Ä-¡v ti-jw kn.BÀ._n. km{amPyw io«p-sIm-«m-cw t]m-se
X-IÀ-óp ho-Wp, P-\-§Ä-¡v G-Xm-ïv
1000 tIm-Sn cq-]bpw \-ã-am-bn. ]-t£
B I-Y-bnð H-cp Szn-Ìv Iq-Sn-bp-ïmbn-cpóp. F-só A-Ûp-X-s¸-Sp-¯ns¡m-ïv A-tim-Iv sP-bv³ tJ-Zw
{]-I-Sn-¸n-¨p, `³-km-en ]-dª-Xv
Xm³ {i-²n-¡m³ \n-ó-Xnð. "Rm\-Xv
sN-bv-Xnñm-bn-cp-só-¦nð F{Xtbm
a-\p-jyÀ c-£-s¸-Sp-am-bn-cp-óp.'
kn.BÀ._n. Ip-w`-tIm-W-¯n-sâ
tjm-¡nð a-c-W-a-S-ª H-cp sP-bv³
]p-Wy-]p-cpj-sâ e-£-¡-W-¡n-\v
A-\p-bm-bn-I-fnð H-cm-fm-bn-cp-óp {io
sP-bv³.
ssSwkv Hm-^v C-´y \m-fp-I-fnse a-säm-cp A-`n-am-\-I-cam-b t\-«w
F-³tdm¬ hn-hm-Zw R-§Ä I-hÀ
sN-bv-X-Xm-Wv. F³tdm-Wnð \n-óv
h-¼n-¨ k-½À-Z-ap-ïm-bn«pw Rm³ B
I-Y-bp-sS XpS-¡w sXm-«v [m-t_mð
]-hÀ I-¼-\n-bp-sS X-IÀ-¨ h-sc
dn-t¸mÀ-«v sN-bv-Xp. I-¼-\n-bpsS
]n. BÀ. hn-`m-Kw R§-sf \-hoI-cW hn-cp-²cm-b A-e-h-em-Xn-I-fm-bn
Nn-{Xo-I-cn-¨v B-\-µ-a-S-ªp.
(bp.FÊv. _m-¦p-I-sfbpw F³tdmWn-s\bpw ]-än A§-s\ F-gp-Xn-bXn-\v bp.FÊv. tIm¬-kp-teäv C-ópw
F-gp-Xm³ A-\p-h-Zn-¡-s¸-«-Xn-\mð
F-sâ Nn-e an-I-¨ dn-t¸mÀ-«p-IÄ F-gpX-s¸«-Xv ssSw-knð sh-¨m-sW-óv ]-db-Ww. kn.BÀ._n. kw-`-h-¯n-seó
t]m-se ]-e-t¸mgpw F-\n-¡v A-timIv sP-bv-\nð \n-óp X-só ]n´p-W
e-`n-¨n-«p-apïv. lnµp-P {Kq-¸v F§-s\
kz-´w kn-Ôn k-ap-Zm-b-¯n-\v \-ãw
h-cp-¯n-sb-ó F-sâ dn-t¸mÀ«pw
Rm³ sk-_n-sb hn-aÀ-in-¨-Xn-s\
]-än sk-_n sN-bÀ-am³ ]-cm-Xn-s¸«Xpw X-só D-Zm-l-c-W-§Ä.
1990þI-fnð _n-kn\-Êv tP-W-enk-¯n-\v _-lp-am-\w In-«n-sb-¦nepw
tImÀ-]-td-äv A-gn-a-Xn-I-sf]-än A-t\zjn-¡m³ am-t\-Pv-saâpIÄ R§-sf
t{]m-Õm-ln-¸n-¨p F-óp-I-cp-tXï.
R§-sf I-ãn¨v k-ln-¨p F-óp am{Xw. i-¼-fhpw A-e-h³-kp-I-fp-sañmw
\-¡m-¸n-¨-bm-bn-cp-óp. A-]qÀam-b
Uð-ln bm-{X-I-fp-sS AÀ°w Hm-t«m-
Aóp ssh-Io-«v \m-ev a-Wn-¡v `³-km-en-bp-am-bp-Å Iq-Sn-¡m-gvN-bnð Rm³, B hmÀ-¯ an-¡-hmdpw sImñ-s¸-«p I-gn-ª-XmWv F-óp `m-hn-¡m-sX S-^v B-bn A-`n-\-bn-¨p. `³-km-en-¡v
D-¯c-§-sfm-óp-ap-ïm-bn-cp-ónñ. F-sâ ss_-sse³ A-bm-fp-sS
I-Y I-gn-¡p-sa-óv am{Xw A-bmÄ ]-d-ªp. Xn-cn¨p-t]m-bn Fñmw
A-tim-Iv sP-bv\n-t\m-Sv ]-d-ª ti-jw F-´p sN-¿-W-sa-óv
Rm³ tNm-Zn-¨p. F-sâ aÀ-¡-S-ap-ãn A-t±l-s¯ A-tem-k-c-s¸Sp¯n, A-Xp {]-I-Sn-¸n-¨n-sñ-¦nepw. Rm³ i-cn-bm-sW-óv I-cp-Xpó-sX-´m-sW-óv sh-¨mð A-Xp sN-bvXp-sIm-Åp F-óp am{Xw
A-t±-lw ]-d-ªp. k-Xy-¯nð A-Xn-sâ AÀ-°w th-ï F-ómbn-cpóp, A-Xn-\mð t]-cv sh-¡m-sX A-sX-gp-Xn-t¡m-s« F-óp
Rm³ tNm-Zn-¨p. "\n-§Ä-¡v i-cn-sb-óv tXm-ópó-Xv sNbv-tXmfp'
F-óp am{Xw A-t±-lw ]-dªp. Rm³ ]p-d-t¯-¡n-d-§p-t¼mÄ
A-t±-lw H-óp Iq-Sn ]dªp: "\-½Ä C-Xv NÀ-¨ sN-bvX-Xv BtcmSpw ]-d-b-cpXv.'
F-\n-¡v am-¸v X-ón-«nñ F-óm-Wv
tXm-ópó-Xv). tZi-t{Zm-l-]-cam-b
Kym-c-ïn-IÄ t\-Sn-sb-Sp-¡m³ cm{ão-b-¡m-scbpw D-tZym-K-Ø-scbpw
\-b-cq-]o-I-c-W-¡m-scbpw A-hÀ Zp-cp]-tbm-Kw sN-bv-X-Xn-s\ ]-än R-§Ä
D-ó-bn-¨ B-tcm-]W-§-sfm-s¡ kXy-am-bn-cp-óp F-óv G-Xm\pw hÀ-j§Ä-¡v ti-j-apïmb F³tdm-Wn-sâ
X-IÀ-¨ sX-fn-bn-¨p.
bp.F-Ênð F-³tdm¬ X-IÀ-ót¸mÄ 60 an-\p-«v-kv F-ó hf-sc P-\{]n-bam-b A-ta-cn-¡³ tjm bpsS
H-cp kv-s]-jð dn-t¸mÀ-«v X-¿m-dm¡m³ kn._n.F-kv. Sow C-´y-bnð
h-óp. A-ta-cn-¡-¡mÀ-¡v A-Xv a-\-Ênem-Ip-ó-Xn\pw ap-¼v X-só C-´y³
am-[y-a-{]-hÀ-¯-I-cnð Nn-eÀ I-ã-s¸«v F-³tdm-Wn-s\ Xpd-óp Im-Wn-¨p
F-ó-hÀ k-½-Xn¨p. kz-X-{´-am-bn
dn-£m Im-ip t]mepw t]m-¡-änð
\n-óv sNe-hmIpw F-óm-bn-cp-óp.
]-t£ ]-»n-¡v dn-te-j³-kp-Im-cp-sS
tkh-\w kzo-I-cn-¡p-I-bm-bn-cp-só¦nð Im-cy-§Ä hf-sc kp-J-I-c-am-hpam-bn-cp-óp. N-ta-en-tZ-hn sP-bv³ AhmÀ-Uv kzo-I-cn-¡m³ t]m-b Znh-kw
Cópw HmÀ-a-bn-ep-ïv. ^n-\m³-kv
an-\n-kv-{Sn-bn-se ap-XnÀ-ó D-tZym-K
Ø-sc k-µÀ-in-¡m³ C-sXm-cp
A-h-k-c-am-¡m-saóp I-cpXn-b Rm³
Aó-s¯ ^n-\m³-kv sk-{I-«-dnbmb
tam-sï-Iv kn-§v A-ep-hm-en-b-bp-ambn H-cp A-t¸m-bâv-saâv kw-L-Sn-¸n¨p. Rm³ I-bdn-b D-S³ Xsó Hmt«m
ss{U-hÀ-¡v Rm³ Uð-ln-bnð ]pXn
-b B-fm-sW-óv a-\-Ên-embn. Ip-sd
Zq-cw Hm-Sn-¡-gn-ª-t¸mtg h-ïn t\mÀ¯v t»m-¡n-te-¡v Añ t]m-Ip-ó-sXóv F-\n-¡v a-\-Ên-em-bp-Åp. Rm³
s^{_phcn 2013
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R-§-fnð ]-eÀ¡pw IS-óp
t]m-b B ]-Xn-äm-ïv hn-Nn{Xamw hn-[w hn-jm-Z-I-c-am-bncpóp. tImÀ-¸-td-äv C-´ybpw
K-h-s×âpw \n-b-{´-Icpw
F-´n-\v tÌm-¡v F-Iv-kv-tN-ôpIÄ t]m-epw kzX-{´ i-Чsf aq-Sn-s¡-«m³ [-\-]-cam-b
amw-k-t]-in-IÄ D-]-tbm-Kn-¨p.
No-^v F-Iv-kn-Iyp-«o-hp-I-fp-sS
bpw C-S-\n-e-¡m-cp-sSbpw
te-J-\-§Ä¡pw ]w-ànIÄ¡pw ]-{X-§-fnð " C-Sw
D-ïm-¡n¡pI" B-bn-cp-óp
AXn-sem-óv. \o-c dm-Un-bbpw
Ah-sc t]m-se-bpÅ-h-cp-am-Wv
Ac-§v hm-W-Xv. R-§-fnð
]-eÀ¡pw \o-c dmUn-b tS-¸pIÄ ]p-d-¯p-hó-Xv H-cm-izmk-am-bn-cp-óp. F-§-s\-bm-Wv
hmÀ-¯-Ifpw A-`n-{]m-b-§fpw
kr-ãn-¡-s¸-Sp-ó-sX-óv AXv
"Bw B-Zv-an'¡v Im-Wn¨p-sImSp¯p.
s^{_phcn 2013
h-ïn _-e-am-bn \nÀ-¯n-¨v {Sm-^n-Iv
sse-änð sh-¨v th-sdm-cp h-ïn-bnð
I-b-dn. hf-ª h-gn-bn-eq-sS k-ô-cn¨v H-Sp-hnð A-hmÀ-Uv Zm-\-¨-S-§nð
F-¯n-b-t¸m-tg¡pw apw-ss_-bn-te-¡v
a-S-t§-ï s{S-bn³ ]n-Sn-t¡-ï sh-{]m
-f-¯n-em-bn- Rm³.
1990þI-fnð am-[y-a§-fn-se i-¼-f§Ä \m-S-Io-b-am-bn hÀ-²n-¨p. s]m-Xpap-Xð sIm-ïv {]-hÀ-¯n-¡p-ó Sn.hn.
Nm-\-ep-IÄ-¡v h³-sNe-hp-Å Hm-]td-j³-kv \-S-¯m³ ]-Ww B-h-iy¯n-\v D-ïm-bn-cp-óp Fó-Xv X-só
`m-Kn-I-am-bn H-cp Im-c-Ww. Sn.hn.tbm-Sv
a-Õ-cn-¨v h-cp-am-\w hÀ-²n-¸n-¡m³
"ao-Un-b-s\-än'sâ cq-]-¯nð "s]-bv-Uv
\yqkv' A-h-X-cn-¸n-¡Ws-a-óv A¨Sn
hn-]-Wn-bn-se t\-Xm-hv þssSwkv Hm-^v
C´yþXo-cp-am\n-¨p. ]-{X {Kq-¸v, tP-Wen-Ìp-I-fp-sS i-¼-f-§fpw A-e-h³kp-Ifpw K-Wy-am-bn D-bÀ-¯p-Ibpw
sN-bvXp. F-Un-täm-dn-bð {]-Xn-`I-sf
\n-e-\nÀ-¯m³ H-cp ]-t£ G-I amÀKhpw C-Xp X-só-bm-bn-cp-ón-cn-¡-Ww.
ssSw-kv {Kq-¸nð F-\n¡v ]n´p-W
In-«n-bn-cp-ó Im-ew 1997þ\v ti-jw
A-h-km-\n¨p. _n-kn\-Êv t]-Pnð
lÀj-Zv ta-¯-bp-sS H-cp ]w-àn Bcw-`n-¡m³ ]{Xw \n-Ý-bn-¨p. "C-Xv
F-´n-\m-sW-óv A-dn-bp-am-bn-cn-¡pa-tñm' F-ó sNdn-b Ip-dn-t¸m-sS
kz-´w aq-óv ]-S-§Ä F-\n-¡-b-¨p-Xcm-\p-Å N-¦q-äw ta-¯ Im-Wn-¨-t¸mÄ
am-{X-am-Wv Rm³ AXv AdnbpóXv.
th-sdm-cp tPm-en t\m-¡m³ Rm³
D-S³ X-só A-h-[n-bnð {]-th-in-¨p.
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lÀj-Zv ta-¯-bp-sS ]w-àn D-]-tbmKn-¡m-\p-Å \o-¡w D-t]-£n-¡m³
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X-¿m-sd-Sp-¡p-I-bm-Wv \-óv F-óv Ftóm-Sv kq-Nn-¸n-¡m-\p-Å Z-bbpw Zp-h
Im-Wn-¨p. A-t±-lhpw G-sd ssh-ImsX ssSw-kv hn-«p.
1998ð Rm³ ssSw-kv hn-«p. ]n-sóbp-Å 10 hÀ-jw Rm³ C-´y³
F-Iv-kv-{]-Êv {Kq-¸n-\p-th-ïn-bm-Wv
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t\-cn-Sm-\m-Wv Iq-Sp-Xð ka-bw sN-eh-gn-¨Xv. ssSw-kn-\v ti-jw C-´y³
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tUmSv-tImw _-ºnÄ s]m-«p-Ibpw
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te-J-\-§Ä¡pw ]w-àn-IÄ¡pw
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]-eÀ¡pw \o-c dmUn-b tS-¸p-IÄ
]p-d-¯p-hó-Xv H-cm-izm-k-am-bn-cp-óp.
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"Bw B-Zv-an'¡v Im-Wn¨p-sIm-Sp¯p.
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F-óv hy-à-am-bn-«nñ.
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cwKs¯ kPoh kmón[yamWv.
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1984ð C³shÌvsaâv amknIbmb
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tijw sSwkv Hm^v C´ybpsS
^n\m³jyð FUnädmbn NpaXe
tbäp. AXn\ptijw 2008 hsc C´y³
FIvkv{]Êv {Kq¸nsâ tImfanÌpw
I¬kÄ«âv FUnädpambncpóp.
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ssZzhmcnIbmb aWnsse^nsâ
I¬kÄ«âv FUnädmWv.
amXr`qan AknÌâv FUnädmWv
hnhÀ¯I³.
(23)
Sashi Kumar
Social audit of the news media
It is only the fourth pillar of the democracy, that is the media, that is
not so accountable, institutionally or constitutionally to the people.
If the fourth pillar of the democracy is to be made accountable to
the people, who will be in that fourth pillar accountable, either the
Executive or the Judiciary or the Legislature? It has to be one of the
three other pillars of democracy. And the media, which is made
accountable to the people by either the Executive or the Judiciary
or the Legislative, cannot by definition be a free media, it is a
controlled media, it is a regulated media, it is not a free media in
the democratic sense we understand it. So this is the paradox of the
media. Who then will audit the media, not control? Who then will
apply a pressure on the media for the media to be what it should be.
That is where I think the concept of, an enlightened concept of the
social audit of the media comes in.
T
he function of the news media, as is commonly
misunderstood is not to give the people what
they want. Giving the people what they want is, as
the former President of the National Broadcasting
Corporation (NBC) said, a dope peddler’s argument.
It is not the function of the responsible news media
in a democracy. So if that is kept as a yardstick as
indeed we must honestly admit, sections of the
media in this country believe that will be a distortion
of the concept of social audit of the media. It is not
the function of the media to play to the gallery.
It is not the function of the media to anticipate
popularism and deliver that popularism through
its papers, columns and channels, through the
space and time that is available to it, through the
privileged space and time that is available to it. So
that is the first submission that I want to make. We
must be very clear in our minds on what social audit
of the media should not be, need not be and indeed
is dangerous if it became that.
The famous Italian philosopher and the
student of the media, Umberto Eco makes this
very interesting formulation which is really the
problem of the media in a democracy, if you will
have the conundrum, the paradox of the media in
a democracy. In a democracy, says Umberto Eco,
there is a concept of the separation of powers as
we know, there is the Executive, the Legislative,
the Judiciary and there is the fourth pillar which
is the news media. But why are the Executive, the
Legislative and the Judiciary, while each of these
wings or pillars of democracy is accountable to the
people directly, or indirectly, constitutionally or
institutionally. Even the judiciary is accountable
to the people because we know that a judge
whether of the Supreme Court or the High Court
can be impeached through a proper process. It is
only the fourth pillar of the democracy, that is the
media, that is not so accountable, institutionally or
constitutionally to the people. Here is the important
part as Umberto Eco argues. He says, that is the
way it should be. Because if the fourth pillar of the
democracy is to be made accountable to the people,
who will be in that fourth pillar accountable, either
the Executive or the Judiciary or the Legislature? It
has to be one of the three other pillars of democracy.
And the media, which is made accountable to the
people by either the Executive or the Judiciary or the
s^{_phcn 2013
(24)
Legislative, cannot by definition be a free media, it is
a controlled media, it is a regulated media, it is not
a free media in the democratic sense we understand
it. So this is the paradox of the media. Who then will
audit the media, not control? Who then will apply
a pressure on the media for the media to be what it
should be. That is where I think the concept of, an
enlightened concept of the social audit of the media
comes in.
Formal media and social media
And this is easier said than done, particularly at
a juncture in our society, in our history, when, the
formal news media as we understand it, has waded,
has moved into the social media and the distinction
between the social media and the formal media is
very very thin. We are not able to recognize where
formal media end and social media begin, or vice
versa. We in several situations are depending on
the social media for inputs for the reportage of the
back”. And this situation makes it more challenging
for us to define what is the scope of the media, what
are the parameters of the media, when is the media
exceeding its brief , when is the media becoming
non-media, when is the media activism becoming a
liability rather than an asset for the media. These are
I think the interesting questions of our times.
I personally believe that the concept of an
external regulator on the media is very dangerous,
particularly in a country like India. An external
regulator cannot but be dangerous. We have a track
record. We have a history of interference with the
freedom of the media. If our history was like in
England or the U.S., an enlightened response on the
media, it would have been different. In our age we
know from the days of the Emergency, in the 1970s
and even after that, successive governments, both
the Centre and the State, irrespective of ideology,
have sought to curtail the powers of the media,
through draconian legislative acts. And these have
And this has been a repeated history where
the media, instead of becoming a possible
solution to the problem becomes a problem
itself. Instead of becoming a fire-fighter, sets
fire to a problem and fuel the problem. We
see this has been played out particularly in
the English news channels of the country.
Unfortunately in India, on national issues
the tendency is for the regional language
media to tail the English language T.V. news
channels. So we reflect the same perspective
we looked at it from the same vantage point
without bringing in any fresh interrogation
or appreciation of the issue.
formal media. Blogs, have become a very important
source for the formal media.
We are in a state where media is in a state of
flux. Formal media as we understood in our times
or we practised, was very simple. We knew that
we had an edition to prepare, it was the print and
then there was a deadline and went to bed and next
day morning it was on the newspaper and that
was the agenda of the day. Today that agenda is
a 24x7 agenda. It is happening minute by minute.
Even T.V. is out phased by the social media. And
in such a context, the concept of the social audit
of the media becomes very important and at the
same time very problematic. Because, from the
professional journalist the media has moved into
the citizen journalist. The function of the media has
been taken over by the public sphere at large. There
is no separation, there is no ivory tower in which I
prepare the news and deliver it to the people. The
people are speaking back. “The empire is striking
s^{_phcn 2013
been defeated at each and every juncture because the
people of this country believed that any limitation
on the power of the media will be a limitation
on the democracy . The people of this country
therefore stood shoulder to shoulder with the media
practitioners, with the media houses in ensuring
that such attempts, legislations against media were
defeated. So there was a consensual, popular will
against any encroachment on the powers of the
media. But today unfortunately the media is in such
a vulnerable situation, partly because as I said, the
media is not what we have traditionally understood
it, partly because the excesses of the social media
are inflicted on the formal media, partly because
of the formal media’s own sins of omission and
commission. The media is seen as a liability. The
media is itself seen as a problem.
Take for instance, the reporting of the dispute
on the LoC. At every juncture of the turbulent,
fluctuating relations between India and Pakistan,
(25)
whenever there was the prospect of the break
through, through what we call Track 2 Diplomacy,
(Track 1 Diplomacy is what the formal governments
talk to one another. Track 2 Diplomacy is what the
civil societies, pressure groups, cultural groups,
management kind of amity or rapprochement
they manage about between two countries) it is
the media that becomes a problem. Immediately
the media puts out a story of what is seen as a
betrayal of national interests. Immediately the media
falls prey to a plant either by the secret agencies,
both in Pakistan and India which is capable of
sabotaging the Track 2 Diplomacy process that is
going on. It is rarely that the media looks at the
reasons. Immediately chauvinism comes to the
fore, patriotism comes to the fore, national interests
come to the fore, we see visions of our country being
invaded where many incidents of beheading the
soldiers on both sides but, we make the centrepiece
of the entire argument of the relationship between
two countries. And we get emotional about it
and the media plays into this orchestrated form
of bellicosity of almost undeclared war which
happens in the columns of the media, in the T.V.
studios particularly of our English language T.V.
studios. And this then becomes a huge setback
wherein any process of rapprochement. And this has
been a repeated history where the media, instead
of becoming a possible solution to the problem
becomes a problem itself. Instead of becoming
a fire-fighter, sets fire to a problem and fuel the
problem. And this is only one incident because this
is a recent incident. And we see this has been played
out particularly in the English news channels of the
country. Unfortunately in India, on national issues
the tendency is for the regional language media to
tail the English language T.V. news channels. So we
reflect the same perspective we looked at it from
the same vantage point without bringing in any
fresh interrogation or appreciation of the issue. And
therefore you have anchors sitting in news channels
in Delhi who are ready to declare war themselves
and then they put out the challenge. If anybody is
against what we have declared against Pakistan,
they are traitors to India. And therefore they silence
any opposition on the programme itself. And if
anybody tries to say anything intelligent or sane or
critical about the viewpoint, they are immediately
relegated to a corner. There are the six boxes where
six people are there, you are shown your place, you
will be kept there, you will not be allowed to speak
for the next half an hour. Its like in a school. You
punish a child and say “go and stand in the corner”.
And the intellectuals of this country, some of them
media persons, socialites, NGO activists, thinkers,
academics, retired judges and bureaucrats, they
are willing to go through this insult, reprimanded,
chastened or chastised by the media because they
are there to have an opposition point of view. So this
is how arbitrarily and tyrannically the media tries
to set the agenda in issues. The viewer can certainly
sense it. Therefore the reliability, credibility of the
media is at all-time low at this point.
Pre determined agenda
Having said that, one must also say that it is
the media that keeps an eye on the ball on several
issues and there is no doubt about that. The Delhi
rape case incident will but for a very activist media
in Delhi, especially the English language news
channels and therefore the others fall in suit, it
Therefore when this is going on one side
and Justice Katju is speaking on the need
for an external regulator on the media on
the other hand, we fall into a problem of
binaries. Reacting to this, people think that
we must have an external regulator. I have
a suspicion that if you took a referendum
in the country today as to whether there be
an external regulator for the news media of
the country, my own feeling is that the case
for this external regulator will win hands
down. The people will perhaps vote that
there should be an external regulator. But
that would be a very dangerous process
as I said the role of the media cannot be
moved to a referendum. It is not a popular
film. Because then you will be determining,
changing the basic structure of our
constitution in many ways.
would not have occupied the centre stage in terms
of our intervention, our mind space, but for the
active manner in which this was depicted day in
and day out, news bulletin after news bulletin of
these channels. And yet if you look at the way it
was spun out of control, that’s why I always say
they keep their eye on the ball which helps it but
sometimes it becomes the eye and run away with it.
That is when the problem begins. That is when the
s^{_phcn 2013
(26)
story becomes a non-story or a myth. And we found
that happening in the Delhi rape case too. There
were channels setting the agenda as death penalty
for the rapists. Period! Death penalty for any rapist.
That has to be the mandatory punishment. That
was the pre-determined agenda and then you have
the discussion around it and anybody who opposes
death penalty is seen as somebody who is prorapists. It’s a very simple “either-or”. George Bush
when he declared war on Iraq had this infamous
formulation, either you are with us or against us.
Many of the news channels today seem to have this
same attitude with their respondents. Either you are
with the proposition that I have made or you are
against me. Either “hang all rapists” or you support
rapists. This kind of simplistic manner in which
you look at issues is not expected of the media
because media by its definition, by its etymology,
is supposed to play a bridging role, a role to make
people understand the context of a developing
situation, put it in context, put it in perspective, fill
in the blanks, not hijack the whole story and create a
new one all by yourself.
External regulator?
So this I think is the biggest problem that the
media face at a time when T.V. has become the
domineering medium. Not that T.V. is a more
influential medium. I still believe, in this country
the printed word is the more influential medium.
Perhaps in the corridors of power, what is written in
the pages of the newspaper is taken more seriously
than what is shouted out on these channels day in
and day out. And yet in the popular mind there is
this whole concept of what came out on the T.V.
news.
Therefore when this is going on one side and
Justice Katju is speaking on the need for an external
regulator on the media on the other hand, we fall
into a problem of binaries. Reacting to this, people
think that we must have an external regulator. I
have a suspicion that if you took a referendum in
the country today as to whether there be an external
regulator for the news media of the country, my own
feeling is that the case for this external regulator will
win hands down. The people will perhaps vote that
there should be an external regulator. But that would
be a very dangerous process as I said the role of the
media cannot be moved to a referendum. It is not a
popular film. Because then you will be determining,
changing the basic structure of our constitution in
many ways. Because, separation of power is the
basic structure of the constitution. But what is it
that keeps the separation of power separate? It is
the invigilating role of the media. And therefore by
inference, it would be eroding of the basic structure
of the constitution.
And therefore you find the nature of the problem,
on one hand there is an eerie media, a media which
is prone to excesses, a media which is arbitrary, a
s^{_phcn 2013
media which is invasive of privacy, a media which
shows respect to people with wings, a media which
does not respect, which has no humaneness. On
the other hand there is a media without which we
would not know what happened of the terrible loot
which took place in the Commonwealth Games or
what is happening in the coal scam, of the inequities
that are taking place in the different parts of this
land day in and day out or corruption. So you have
these two faces of the media and the two are not
reconcilable. It is almost a paradox that we have.
And therefore when the Chairman of the Press
Council says we should have an external regulator
for the media it carries conviction. It carries
credibility. I have seen many people including media
persons say, we will not say this in public but don’t
you think we really need an external regulator?
How else do we control this? And they are not able
to control their own media organisations because
of the race for the eyeballs, in the rat race that is a
competition in a free market of media that we have.
Channel is the nation!
So this is the nature of the problem and what
is the way out? What do we think when we are
talking about the social audit of the media? What
are we talking about, when the media pretends to
be the nation? I must add that if the context of the
(27)
What are we talking about, when the media
pretends to be the nation? I must add that
if the context of the Pakistan war you will
find invariably in national channels now.
I used to be saying this. Earlier it was
just for dramatic effect, something you
say by means of literary flourish. “Tell
the nation on this channel, tell the people
of this country on this channel on what
you are going to do.” They ask this to
the Commissioner of Police in Delhi why
didn’t he act in time. “Tell the nation on
this channel. Otherwise go back and find
out and report to this channel.” This is the
language they are speaking. So there is
somewhere some confusion about what the
role of the media is. It is not the mediatory
role at all. There is anything but mediation
in all this. It is provocative, bellicose,
aggressive, hardly mediatory in the true
sense of the term. Neither is it a mediation
of the ideas across the spectrum.
Pakistan war you will find invariably in national
channels now. I used to be saying this. Earlier it
was just for dramatic effect, something you say
by means of literary flourish. “Tell the nation on
this channel, tell the people of this country on this
channel on what you are going to do.” They ask this
to the Commissioner of Police in Delhi why didn’t
he act in time. “Tell the nation on this channel.
Otherwise go back and find out and report to this
channel.” This is the language they are speaking.
So there is somewhere some confusion about what
the role of the media is. It is not the mediatory
role at all. There is anything but mediation in all
this. It is provocative, bellicose, aggressive, hardly
mediatory in the true sense of the term. Neither is it
a mediation of the ideas across the spectrum.
So somewhere we are slipping into the definition
of the media which is very problematic. And that
is where you need a new check-in-balance coming
from another sector of the society which I believe
can only be the academic intelligentsia of this
country. The academic intelligentsia of any society
is ultimately its most valuable social capital. It is not
available for sale for the most part. It is independent,
autonomous, free will in its own thinking. And
luckily for us a huge reservoir of academics across
languages through this country who do not lend
themselves to the media. This should not suggest
that academics have no role in the media. That will
make them an ivory tower phenomenon.
When the intellectuals are asked to play a
compliant role in a pre fixed screenplay, they should
refuse it. I am shocked at how sometimes the
intellectual you respect in the society are willing to
powder their noses and seen on that small screen
which is split into seven parts and stay for about
half an hour and you have exactly 10 seconds to
say. And what they say is totally irrelevant because
finally what the pre-set narrative is what carries
in, or goes on for the discussion. So the temptation
of the media for the intellectual is not merely
discussing something new. This has been discussed
by the greatest intellectuals like Chomsky, Edward
Said, Pierre Todorov and some others. They should
maintain a kind of independent profile therefore I
think the intellectuals, the academics of a society
become the court of last resort, to which we can
appeal or turn to, to have an influence on the media.
And for that, it is important the media, realizing that
it is digging its own grave, must open up to these
intellectuals.
Social audit of the media will emerge when there
is a mandatory slot on channels or newspapers
to discuss the media itself. I think this whole
squeamishness about one channel not speaking
about another channel, one newspaper not speaking
s^{_phcn 2013
(28)
about another newspaper, about the excesses, is not
correct because this is something which is out in
the public realms, this is not pure business run by
corporates. This is part of the fourth estate of the
country. If a newspaper or channel says something
terribly wrong it is the duty of another newspaper or
another channel to point that out. Newspapers and
channels are weary of speaking about one another. I
don’t know why it can’t be mandatory for the media
to have a regular media column where a guest editor
or writer writes about other channels and other and
other newspapers. I personally think a Reader’s
Editor or Ombudsman is not worth in this country.
Even in respect with The Hindu I am associated
with, I have seen that it has become like another staff
member, they hardly write anything critical about
the newspaper itself. So it has no credibility. The
Times of India experimented the Ombudsman but
we have not seen any great breakthroughs. What
will really help is a mutualisation of the process,
an of the interrogation of media for what it does.
And all media should do that. When we started
Asianet long back, we started this programme called
Patravishesham. I remember at that time Mr. K.M.
Mathew, Chief Editor of Manorama whom I respect
tremendously, once wrote asking, is this a wise thing
that you are doing? A channel is speaking about
what other newspaper organisations are doing. I
wrote back, the idea of this is to have a critique of
the extent media without prejudice or favour. But
if you think this is a bad idea, we will drop it. He
wrote back, no, initially we had some apprehensions
but by then he had seen 4 or 5 episodes and I
think it is going well and you should go with it. So
initially there may be some reluctance but if there is
an enlightened news Editor like him, they will see
this as something which in the long run is going to
benefit the channel or newspaper itself. There will be
a check-in-balance, that has teeth.
With teeth and without
The Press Council of India for instance, is
supposed to be so. But we have seen it has no teeth.
On the issue of the paid news the Press Council
brought a huge issue but could do nothing about it.
But are we suggesting that the Press Council should
have teeth? I am saying no, because if it has teeth,
it will be an external regulator. So it is a very tough
call. Do not fall into the one or the other danger
and that is why I think it is the media itself that
should set up the mechanisms, solve the problems
of its own creation. And one way would perhaps
be the process of a mutualisation of media critique
whereby irrespective of the editorial stands taken
by the newspaper or channel, people should know
its an editorial stand and not a fact of reportage,
especially now a days when the thin line between
reportage and comment has disappeared. C.P.Scott’s
famous statement, that facts are sacred and opinions
are free, is not relevant in newspapers anymore. We
s^{_phcn 2013
don’t know where opinions end and facts begin.
Very often in the front pages of the newspaper you
find comment more than reportage of fact and I did
understand the reason. Because T.V. has already
given facts, how many more facts will you give?
Online you are able to get facts by the minute.
Where do newspapers get fresh facts unless it is
their exclusive or scoop? Therefore newspapers
necessarily have to move more and more into the
realm of comment, of analysis, of backgrounders,
of contextualization, of perspectivization and so
on. But none has done it. But that must be stated as
such. Just as an advertisement and reportage must
be stated as two different things, in the context of
some newspapers, as advertorials. These must be
discussed if there is a mutualisation of the media
process. Not a thing by having editors and bodies
of a media which would discuss it and in extreme
case censure a particular report or paper or channel
or news that was put out or programmed. This must
be an on-going responsibility of the media to the
readers or viewers of this country, to point on them,
that these are the excesses of the media and these are
not. And sometimes defend the story even.
Anticipatory censorship
When a judge sues a newspaper for Rs.100
crores because his photo was shown mistakenly
for 15 seconds in an English language channel, and
because of his stature as a judge, is able to get an
initial judgement which is a penalty of R.100 crores,
it shocks the media community and the media must
speak out about the chilling effect such moves can
have against the role of the media itself. Today
in place of the censorship of the media we have
several acts which have had chilling effects on the
media. It is not just censorship. It is not legislative
or statutory censorship. They are chilling effects
where anticipatory censorship begins to operate.
I am beginning to think, if I write this, what will
happen to me, or to the organization. What will my
bosses think of me? Therefore I won’t report this.
That is the major form of censorship operating in
the media because the newspaper, the journalists
know the mind of his boss, of the management, or
of the interests which control. And it is a fact that
media in this country, a majority of the media is in
corporate hands, is run like a business, is also a fact
that journalism is on the retreat.
So social audit of the media, I think, must come
from the intellectuals of this country, from the
academics.
Sashi Kumar is Chairman of Asian College of
Journalism, Chennai. This is an edited version of the
‘N.N.Sathyavrathan Memmorial talk’ by Sashi Kumar
made in the function organised by Kerala Press Academy.
Transcript by Neelima M .Namboodiri,
Institute of Communication, Kerala Press Academy.
(29)
{^w hÀ½mPn, hn¯v eu
sI. Fð. taml\hÀ½
_namcphpw ]{Xhpw
am[ya§Ä \ðIpóXp XsóbmtWm P\§Ä¡p thïXv?
hmb\¡mcpsS, t{]£Isâ ]£¯p \nóv \½psS ssZ\wZn\
am[yatemI¯neqsS ISópt]mhpIbmWv Cu ]wànbneqsS
teJI³.
C
´ybnð Gähpw IqSpXð \nc
£ccpÅ taJebmWv _n-amcp
{]tZiw. AtX kabw Gähpw IqSp
Xð hmÀ¯m ]{X§fpÅXpw ChnsSbmWv. Gähpw Ipdhv kÀ¡ptej-\pïmbn«pw \ne\nóp t]mcpó
]{X§fmWv C-hbnð `qcn`mKhpw.
s]mXp{]hÀ¯saómð Hcp ]{Xw
\S¯pI FóXv ChnSps¯ Hcp
Aw-KoIrXssienbmWv.
_namcn Fómð lnµn-bnð tcm
Kw FómWÀ°w Fóv \ap¡dn-bmw.
1980 Ifnð {]ikvX km¼¯nIhnZ
Kv[\pw P\kwJymimkv{XÚ\pam
b B-injv t_mkv C´ybpsS ]ptcm
KXn¡pw Pn.Un.]n. hfÀ¨¡pw hnLm
Xambn \nð¡pó {][m\ _namcn,
_namcp BsWóv Iïp]nSn¨p.
_namcp FóXv Hcp lnµn hm¡
ñ. _nlmÀ, a²y{]tZiv, cmP-Øm³,
D¯À{]tZiv Fó \mep henb
D¯tc´y³ kwØm\§fpsS t]cv
Cw¥ojnsegpXn AXnse BZy
A£c§Ä tNÀ-¯pïm¡nb hm¡m
Wv BIMARU. lnµnbnse _namcn
Cw¥ojnð FgpXn Ahkm\ A£
cw sF ¡p ]Icw bp B¡nbmð
aXn. Rm³ Fó sF amän bp Fó
\o B¡pI. Rm\ñ tcmKIm-cWw,
AXv \obmWv.
Cóv cmPØms\mgnsI aäp aqóp
kwØm\§fpw hn`Pn¡s¸«p.
]s£ _namcphn\v amäw hónñ.
sF bnð XpS§pó C´ybñ bp
hnð XpS§pó D¯À{]tZipw Iq«
cpamWv \½psS CtaPv XIÀ¡póXv
Fóv Hcp kam[m-\w.
icn¡pw C´ybpsS s\ªn\p
Ånse tcmK_m[nX {]tZiamWv
Cu \mep kwØm\§fnsebpw
{KmaoWtaJe. KmÔnPn Nqïn¡m
Wn¨ Zcn{Z\mcmbWcpsS temIw.
Ignª 2001 se sk³kÊv A\pk
cn¨v C´y-bpsS BsI 74 tImSn
{KmaoWcnð 26 tImSnbpw hkn¡p
óXv Cu _namcp {]tZi¯mWv.
ChÀ icn¡pw kl{km_vZ§fpsS
]mc¼cyapÅ BcyhÀ¤amWv.
{iocma`Khms\¡mfpw l\pam³
Fó bPam\`ànbpsS {]Xo-Iamb
hm\cssZhs¯ ]qPn¡pó kaqlw.
C´ybnse Gähpa[nIw Zcn{Z
cpw kmaqlyambn Xosc ]ntóm¡w
\nð¡pó hn`mK¯nð s]«hcpw
ChnsSbmWpÅXv. C´ybpsS A¼
cn¸n¡pó ]ptcmKXnbnð Cu Zcn{Z
\mcmbWÀ¡v icmicn¡W¡pIfp
sS Xnf¡¯nð \mw \ðIpó A´
Êpw am\yXbpw ChÀ Adnbpónñ.
A\p`hn¡póp-anñ. IayqWnkhpw
hÀ¤kachpw ChÀ¡v ]cnNnXañ.
amthmbnÌpIÄ¡p t]mepw Chsc \
óm¡m³ t]SnbmWv. ImcWw ChÀ
BZnhmknIsft¸mse X§fptSXmb
hyXykvXamb hÀ¤ kwkv¡mcw
h¨p ]peÀ¯póhcñ. BZnhmkn
kaql§Ä km¼¯nIambpw kmaq
lyambpw hnZym`ymkw, BtcmKyw XpS§nb ASnØm\taJeIfnð hfsc
]nónemWv. Ahcnð an¡hcpsSbpw
`uXnIk¼¯n\v hnebn«mð AXv
Ahsc¡pdn¨v CSbv¡nbSv¡p ]pd
¯p hcpó dnkÀ¨v {KÙ§fpsS Hcp
tIm¸nbpsS hnebnð Ipdhmbncn
¡pw. kpJw, kt´mjw XpS§nb
am\pjnIhnImc§sf¡pdn¨v Ahcp
sS Imgv¨¸mSpw kao]\hpw \ap¡v
a\ÊnemInñ. AXn\v Ncn{X]cam
bpw `qanimkv{X]cambpw ImcW-§fpïv. ]s£ Cu _namcp¡q«À¡v
B {]iv\samópanñ. ChÀ \½sf
t¸mse Snhn ImWpóp. skðt^m¬
D]tbmKn¡póp. Fón«pw Chsc
t´ Z£ntW´ybnsebpw almcm
s^{_phcn 2013
(30)
jv{Sbnsebpw KpPdm¯nsebpw {Km
aoWsct¸mse C´y³ k¼Zvhyh
ØbpsS hfÀ¨bpsS `mKamIpónñ?
BZnhmknkaqls¯ km¼¯n
Iambn AIän\nÀ¯póXpw Ahsc
NqjWw sN¿póXpw \½psS C¡
tWman¡v tkmjyð kn̯nsâ
tXmðhn BsWóv \½psS {][m\
a{´n a³taml³knwKv 2009 ð apJy
a{´nam-cpsS kt½f\¯nð ]dªp.
]s£ At±lhpw Cu _namcp
_namcnsb¡pdn¨v Hópw ]dªnñ.
C´ybnse sXmgnemfnIfnð 91
iXam\w hcpó AkwLSnXtaJebnse `qcn`mKhpw _namcp t{]mU
IvSpIfmWv.
Ct¸mÄ Gähpw ]pXn-b Iïp]n
Sp¯w, \½psS HutZymKnI`m-jbmb
lnµn icn¡pw Hcp cmjv{S`mjbmbn
hfcm¯Xn\pw ImcWw AXv Cu
_nam-cpIÄ kwkmcn¡póXpsImïmsWómWv. km¼¯nI]ptcm
KXnbnsñ¦nð `mjbv¡pw ]ptcmKXnbpïmInñ. Ip«nIÄ ]mS¯p \nóv
kv¡qfnð t]mIWw. km£cX-bnñ.
Ip«nIÄ kv¡qfnð t]mIpónñ. anI
¨ A²ym]Icnñ. A¨Sn hfcp-ónñ.
]pkvXI§Ä ]pd¯nd§pónñ. Iu
amc¯nsâ Gähpw {]nbs¸« C¡
tWm-an¡v BIvSnhnän sXmgnð tXSn
\Kc§fnte¡v IpXn¡pIbmWv.
F\n¡p ]s£ _namcphns\
CjvSamWv.
A-c-hnµv AUnKbpsS _p¡À
ss{]kv t\Snb sshäv ssSKÀ Fó
{]kn² t\mhense \mbI³
_ðdmw lðhmbn _namcp¡mc\m
Wv. A£cw Bhiyw hcpt¼mÄ
Bhiy¯n\pam{Xw ]Tn-t¡ï
hkvXphmWv. Pohn-X¯nð Hcn¡epw
D]tbmKn-t¡ïn hcm¯ hnÚm\
¯n\p-thïn sNdp¸Imew ap-gph³
AS¨n« ¢mkv apdnIfnð IfbpóXv
hnUvVn¯camWv Fóv hnizkn¡p
ó _ðdmw
ssN\okv {][m\a{´n¡v FgpXp
ó I¯nð _namcphnsâ B´cnIiànsb ]cnNbs¸Sp¯p-ópïv.
hcpwIme GItemI¯v \n§Ä
ssN\¡mÀ IpSnshÅw, sshZypXn,
kothPv knÌw, bm{XmkuIcyw,
amen\y\nÀ½mÀÖ\t_m[w, A¨S
¡w, acymZ, IrXy\njvT XpS§nbh
bnseñmw R§sf¡mÄ apónembn
cn¡mw. ]s£ R-§Ä¡v H-ópïv.
FâÀ{]\Àjn¸v. Bbnc¡W¡n\v,
]Xn\mbnc¡W¡n\v, {]tXyIn¨pw
kmt¦XnItaJebnð R§fpsS
FâÀs{]\Àjn¸mWv Cóv Hu«vtkm
gvknwKv I¼\nIfneqsS Atacn¡sb
`cn¡póXv. C\n `cn¡m³ t]mIpó
Xpw.
\µ³ \nse¡m\n ]dbpóXv 2020
BIpt¼mtg¡v C´ybnð 4.7 tImSn
kmt¦XnI hnZKv²À DïmIpsaómWv. temI¯n\v Ató¡v Bhiyap
Å Fñm FIvkv]À«vkns\bpw \ð
Im³ C´y¡p Ign-bpw.
_namcpa\pjyÀ icn¡pw AhnSp
s¯ hne ]nSn¨ tem-laWð t]m
sebmWv. Cóv AXv Akw-kvIrX
hkvXphmbn IbäpaXn sN¿s¸Spóp.
Rm³ Im¯ncn¡pIbmWv. B
a®v AhnsS¯só t{]mkkv sNbvXv _namcn amän C´y Icp¯p t\
Sm³.
AXn\v 2020 hsc Im¯ncnt¡W
tam?
t\mhenÌpw ho£Ww
ap³ No^v FUnädpamWv teJI³.
teJIsâ Cþsabvð:
[email protected]
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E-Mail: [email protected]
s^{_phcn 2013
(31)
ap³t] ]dóhÀ
]n. kpPm-X³
"dnt¸mÀ«À {]Xym-i-bmWv
FUn-äÀ \ncm-ibpw'
]{X{]hÀ¯Isâ XqenIbv¡v, Iymad¡®n\v temIs¯ amän
adn¡m\pÅ Ignhpïv. hmÀ¯bpsS temI¯v AÛpX§Ä
krãn¨ temIam[yacwKs¯ A¯cw AXpeycmb {]Xn`Isf
]cnNbs¸Sp¯pó ]wàn.
H
cp km[m-cW ]{X-{]-hÀ¯-I\v
Hcp alm-{]-Øm-\-ambn amdm³
Ign-bp-saó Akm-[m-c-W-amb IYbmWv tPmk^v ]pen-ävk-dp-tS-Xv.
temIw ]{X-{]-hÀ¯-\-¯nsâ BZyNp-h-Sp-IÄ h¨p XpS-§nb Ime¯v
Ata-cn-¡-bnð "\yq tPW-enkw'
Bcw-`n-¡p-Ibpw cmjv{So-bhpw ]{X
-{]-hÀ¯-\hpw kwtbm-Pn-¸n-¡p-Ibpw
sNbvX ]pen-ävkÀ kz´w t]cn-epÅ
k½m-\-§-fn-eqsS Cópw Adn-b-s¸Sp-óp. ]{X-{]-hÀ¯\w ]Tn-¸n-¡m³
temI-¯nse BZys¯ hnZym-e-b§Ä XpS-§n-bXv tPmk^v ]pen-äv
kÀ \ðInb [\-k-lmbw sImïmWv. ]«n-Wn-In-Sópw sXcp-hn-ep-d-§n
bpw tlm«ð sXmgn-em-fn-bmbpw IgpXsb tabv¨pw Pohn¨ Hcp IpSn-tb-ä¡m-c-\nð \nóv ]Sn-]-Sn-bmbn hfÀóv
Ata-cn-¡-bnse Gähpw {]Nm-c-apÅ
Zn\-¸-{X-¯n-tâ-X-S¡w aqóv ]{XØm-]-\-§-fpsS DS-a-bm-bn-¯oÀó
]pen-ävk-dpsS Ncn{Xw B[p-\nI
Ata-cn-¡-bpsS amä-¯nsâ IqSn
IY-bm-Wv. hnÚm-\hpw hnt\m-Zhpw
Iq«n-bn-W¡n P\-§sf ckn-¸n-¡pó
]{X-{]-hÀ¯\ ssien-bpsS D]Úm-Xm-shó \ne-bnð GXp ]{Xw
DS-a-sbbpw hymtam-ln-¸n-¡pó
Iym¸n-ä-enÌv {]h-W-X-IÄ tPmk^v
]pen-ävk-dnð \nómWv Bcw-`n-¨-Xv.
P\-{]nb ]{X-{]-hÀ¯\w Cóv
Bcpw Hcp ]m]-ambn Icp-Xp-ón-ñtñm.
l¦-dn-bnse _pUm-s]-Ìnð
\nómWv ]pen-ävk-dpsS PohnXw
Bcw-`n-¡p-ó-Xv. ]Xn-s\«mw \qäm-ïn
sâ HSp-hnð samtdm-hn-b-bnð \nóv
l¦-dn-bnð IpSn-tb-dnb PqXIp-Spw_w amtIm \K-c-¯nð Xmakw
s^{_phcn 2013
(32)
]penävskÀ ss{]kv saUð
]«n-Wn-In-Sópw sXcp-hn-ep-d-§nbpw tlm«ð sXmgn-em-fn-bmbpw Igp-Xsb tabv¨pw Pohn¨ Hcp IpSntb-ä-¡m-c-\nð \nóv ]Sn-]-Sn-bmbn hfÀóv Ata-cn-¡-bnse Gähpw {]Nm-c-apÅ Zn\-¸-{X-¯n-tâX-S¡w aqóv ]{X-Øm-]-\-§-fpsS DS-a-bm-bn-¯oÀó ]pen-ävk-dpsS Ncn{Xw B[p-\nI Ata-cn-¡bpsS amä-¯nsâ IqSn IY-bm-Wv. hnÚm-\hpw hnt\m-Zhpw Iq«n-bn-W¡n P\-§sf ckn-¸n-¡pó
]{X-{]-hÀ¯\ ssien-bpsS D]-Úm-Xm-shó \ne-bnð GXp ]{Xw DS-a-sbbpw hymtam-ln-¸n¡pó Iym¸n-ä-enÌv {]h-W-X-IÄ tPmk^v ]pen-ävk-dnð \nómWv Bcw-`n-¨-Xv. P\-{]nb ]{X-{]hÀ¯\w Cóv Bcpw Hcp ]m]-ambn Icp-Xp-ón-ñ-tñm.
Dd-¸n-¨p. ^ptem]v ]pen-ävkÀ amtImbnse Adn-b-s¸-Spó hym]m-cn-bm-bn.
tPmk-^nsâ P\-\-tijw Ip«n-I-fpsS
hnZym-`ymkw e£yw-h¨v ]pen-ävkÀ
IpSpw_w 200 Intem-ao-äÀ AI-se-bp
Å _pUm-s]-Ìn-te¡v Xmakw amän.
{^ôv, PÀ½³ `mj-I-fnð ]T\w
XpS-§nb tPmk-^n\v ]Xn-s\móp
hb-Êp-Å-t¸mÄ ]nXmhv ^ptem]v
]pen-ävkÀ acn-¨p. IpSpw__nkn-\-kpIÄ £bn-¨p. hcp-am\w \ne-¨p.
]«m-f-¯nð tNÀóv IpSpw-_s¯
c£n-¡m-saó tPmk^v ]pen-ävk-dp
sS e£yw \nd-th-d-s¸-«n-ñ. 17-þmw
hb-knð akm-¨p-käv anen-«dn dn{Iqt«-gvknsâ sNe-hnð tPmk^v Atacn-¡-bnse t_mÌ-Wnð F¯n. ]«mf-¡m-cpsS A\u-tZym-KnI tkh-I-\m
bn Ign-bsh AhnsS \nóv Hfn¨p
ISóv \o´n-¡-bdn \yqtbmÀ¡nð
hóp. Ccp-óqdv tUmfÀ {]Xn-^-e¯nð IpXn-c-¸-«m-f-¯nð tNÀó
tPmk^v F«p-amkw B tPmen-bnð
]nSn-¨p-\n-óp. Cw¥ojv `mj hi-an-ñm¯-Xn-\mð \yqtbmÀ¡nð Ign-bm³
hnj-a-am-bn. tPmen Dt]-£n¨v sXcps^{_phcn 2013
hnð Ae-ªp-\-S-óp. ]«n-Wn-am-äm³
Xqhme 75 skân\v hnäp. anku-dnbnse skâv eqbnkv hsc \S-óp.
PÀ½³ hwi-PÀ Xn§n-¸mÀ¡pó
skâv eqbokv Xsâ hmKvZ¯ `qanbm-sWóv tPmk^v ]pen-ävkÀ¡p
tXmón. AhnsS Bib hn\n-ab-¯n\v {]bm-k-an-ñ. hmbn-¡m³
"shÌv en¨v t]mÌv' Fó PÀ½³
`mjm-]-{Xhpw In«pw. Igp-Xsb ]cn]m-en-¡m³ Hcp tkh-Is\ thWsaóv ]{X-¯nð ]ckyw Iïv \mep
ssað \Sóv tPmk^v AhnsS
F¯n. cïp-Zn-hkw am{Xta B
tPmen-bnð XpS-cm³ Ign-ªp-Åq.
Blmcw hfsc tamiw. Igp-X-I-fpsS
i_vZw-aqew Dd-§m-\m-hp-ón-ñ. AhnSw-hn« tPmk^v "tSmWn ^mÌv' Fó
dÌ-dânð shbn-äÀ Bbn. tXmakv
tUhnUv k¬, hneyw tSmdn lmcnk¬, slK-ens\ ]cn-`m-j-s¸-Sp¯nb sl³{Sn kn. {_q¡v XpS-§nb
{]i-kvXÀ B dÌ-dânse ]Xn-hpIm-cm-bn-cp-óp. tPmk^v ]pen-ävkÀ
AhÀ¡v {]nb-s¸« shbväÀ. kt´mj-t¯msS tPmen XpSÀóp t]mIp-
t¼mgpw IjvS-Imew tPmk-^ns\
hn«n-cp-ón-ñ. t{Sbnð\nóv _nbÀ
¥mkv Iagvóv Hcp AXn-Yn-bpsS tIm«v
\\-ªp. tPmk-^nsâ ]Wn-t]m-bn.
hoïpw KXn-tI-Sn-emb tPmk^v
\mhn-I-{K-Ùm-e-b-¯nð A`-bw-tX-Sn.
]pkvXIw hmbn-¡mw. PÀ½³, {^ôv
{]kn-²o-I-c-W-§Ä ImWmw. AhnsS
Hcp tImWnð InSóv Dd-§mw.
sset{_-dn-b³ DtZm {_mjvthmKð
A\p-I-¼-Im-«n. Cw¥ojv ]Tn-¡m³
At±lw t{]cn-¸n-¨p. sse{_-dn-bnð
h¨p ]cn-N-b-s¸« HcmÄ eqknbm\ Icn-¼n³ tXm«-¯nð tPmen
hmKvZm\w sNbvXp. Aôv tUmfÀ
hm§n AbmÄ Hcp b{´ t_m«nð
Ib-än. tPmk-^n-s\-t¸mse \nc-h-[nt]À t_m«nð Dïm-bn-cp-óp. Uu¬
\Zn-bn-eqsS ap¸Xv ssað t_m«v
bm{X. Hcp hnP\ Øe¯v Fñm-hscbpw Cd-¡n-hn«v t_m«v IS-óp-I-fªp. Icn-¼n³tXm-«hpw Cñ;
]Wnbpw Cñ. Ahn-sS-\nóv \Sóv
skâv eqbn-knð Xncn-s¨¯n B X«n¸n-s\-¸än ]pen-ävkÀ shÌn-en¨v
t]mÌv Fó PÀ½³ ]{X-¯nð
(33)
hni-Z-ambn Hcp dnt¸mÀ«v Fgp-Xn.
tPmk^v ]pen-ävk-dpsS BZy-c-N-\.
dnt¸mÀ«v hmbn¨ ]cn-N-b-¡mÀ
"sjbvIvkv]n-bÀ' Fóv ]pen-ävksd
Ifn-bm-¡n. Fómð ]Wn-bn-ñmsX
Aebpó ]pen-ävk-tdmSv A\p-I¼
tXmónb Ah-cn-sem-cmÄ, anku-dnbnse ]{´ïv {Kma-§-fnð dbnðth
sse³ \nÀ½n-¡m-\pÅ em³Uv
kÀth Hm^o-knð tPmen Xc-s¸Sp-¯n-s¡m-Sp-¯p. ]m{SnIv B³Uv
tPm¬k¬ Fó A`n-`m-jI
Øm]\w DS-a-bm-bn-cpóp B klmbn. cm{Xn h¡oð Hm^o-knð Ccpóp
\nbaw ]Tn-¡m\pw At±lw tPmk^ns\ D]-tZ-in-¨p. 1867 ð bp.-Fkv
]ucXzw e`n-¨-tXmsS ]penävkdn\v
]T-\hpw sXmgnepw Ffp-¸-am-bn.
]ntä-s¡mñw A`n-`m-j-I-cpsS
_mdnð {]th-i\w In«n. ]t£ NnXdnb Cw¥ojpw A\m-IÀj-I-amb
thjhpwaqew I£n-IÄ ]penävkÀ
h¡o-enð \nóv AI-óp-t]m-bn.
shÌv an¨v t]mÌnð dnt¸mÀ«-dmbn
tNÀóp. cmhnse ]¯p-aWn apXð
cm{Xn cïp-a-Wn-hsc hn{i-a-c-ln-Xambn tPmen. F¦nepw ]pen-ävkÀ
B tPmen-bnð \nÀh-Nn-¡m-\mhm¯ B\µw A\p-`-hn-¨p. Fgp-Xpó-sXñmw A¨-Sn¨p hcp-óp. Ah
hmbn¨v ]cn-N-b-¡mÀ A`n-\-µn-¡póp. sImÅmw, Cu ]Wn XpS-cp-I-Xsó-sbóv ]pen-ävkÀ Dd-¨p. A§s\
Ncn-{X-¯nð tPmk^v ]pen-ävkÀ
Fó ]{X-{]-hÀ¯-I³ ]nd-óp.
skâv eqbnkv \K-c-¯nse ^netkm-^n-¡³ Hm^okv _p²n-Po-hn-IfpsS Xmh-f-am-bn-cp-óp. tPmk^v
]pen-ävkÀ AhnsS \nXy-k-µÀi-I\m-bn. tPmk^v sI]vfÀ, tXmakv
tUhn-Uvk¬ Fón-hÀ ]pen-ävkdp
ambn AhnsS h¨v ASp¸w Øm]n-¨p.
1869 ð ]pen-ävkÀ dn¸-»n-¡³ ]mÀ«nbnð AwK-am-bn. As¡mñw Xsó
anku-dn-tÌäv P\-{]-Xn-\n[n k`-bnte¡v aÕ-cn¨v hnP-bn-¡p-Ibpw
sNbvXp. 22 hb-kpÅ tPmk^v
]pen-ävkdn\v Cfhv A\p-h-Zn-¨mWv
AwKXzw \ðIn-b-Xv. hntZ-in-IÄ¡v
Ata-cn-¡-bnð IpSn-tbdn ]mÀ¡m\pw
kzbw hnI-kn-¡m\pw Ah-k-c-samcp-¡pó \b-§-fpsS hàmhv ImÄ
kv¡qgvkv henb t{]mÕm-l-\-amWv
tPmk^v ]pen-ävkÀ¡v \ðIn-b-Xv.
cmjv{So-b-¯nepw ]{X-{]-hÀ¯-\¯nepw aptó-dm³ At±lw {]tNmZ
\-ta-In. 1872 ð dn¸-»n-¡³ ]mÀ«nbnð tNcn-Xn-cn-hp-ïm-bn. ]cn-hÀ¯\
hmZn-Ifpw bmYm-Øn-Xn-Icpw Fó
t]cnð ]mÀ«n `nón-¨-t¸mÄ ]pen-äv
kÀ ]cn-hÀ¯\ hmZn-I-fpsS ]£¯p-\n-óp. slmcbvkv {Koensb {]knUâv Øm\mÀ°n-bm-¡m³ ]pen-äv
kdpw ImÄ kv¡qgvkpw ]n´p-W-¨p.
Fómð HutZym-KnI dn¸-»n-¡³
Øm\mÀ°n bqfn-kkv {Kmâv hnPbn-¨p. ]mÀ«n-bnð Agn-aXn Btcm-]
Ww DbÀóp. 1880 ð ]pen-ävkdpw
Iq«cpw Utam-{Im-änIv ]mÀ«n-bn-te¡v
Iqdp-amdn B ]mÀ«n-bpsS tZiob
Iu¬knð AwK-am-bn.
AXn-\nsS cïv {][m\ kw`-h-§
Ä IqSn ]pen-ävkdpsS Pohn-X-¯nð
Dïm-bn. skâv eqbnkv t]mÌv Fó
s^{_phcn 2013
(34)
]{Xhpw ]pen-ävkÀ {]hÀ¯n-¨p-t]m
ó shÌv en¨v t]mÌv Fó ]{Xhpw
At±lw hne-bv¡p-hm-§n. cïp ]{X§fpw kwtbm-Pn-¸n-¨p-sImïv Agna-Xn, NqXm-«w, \nIp-Xn-sh-«n¸v Fóo
kmaq-lnI Xnò-IÄs¡Xnsc hn]p-e
-amb Hcp XpSÀt]m-cm«w Bcw-`n-¨p.
]{X-¯nsâ {]Nmcw Cc-«n-¸n-¡m\pw
]pen-ävkdpsS P\-Iob AwKo-Imcw
sa¨-s¸-Sp-¯m\pw AXv klm-bn-¨p.
s]mSp-ós\ At±lw [\-hm-\m-bn¯oÀóp. hÀjw \mð¸-Xn-\m-bncw
tUmfÀ \jvS-¯nð \S-óp-hó
"\yqtbmÀ¡v thÄUv' Fó Cw¥ojv
]{Xw ]pen-ävkÀ aqóc e£w tUmfdn\v hnebv¡p hm§n. X«n-¸p-IÄ
shfn-¨-¯p-sIm-ïp-h-cm\pw Xnò-Isf
sNdp-¡m\pw ]{X-{]-hÀ¯-\s¯
Bbp-[-am-¡p-saóv ]pen-ävkÀ {]Jym]n-¨p. "P\-\-òbv¡p thïn-bpÅ
t]mcm«w' FómWv Xsâ ZuXys¯
]pen-ävkÀ hnti-jn-¸n-¨-Xv. 31-þmw
hb-knð Xsó-¡mÄ Aôv hbkv
aq¸pÅ ImX-dn³ sIbväv tUhnkv
Fó [\n-Isb ]pen-ävkÀ hnhmlw
sNbvXp. AhÀ¡v Ggv a¡Ä Dïm-
bn. \mev B¬Ip-«n-Ifpw eqknsñ
]pen-ävkÀ Fó aIfpw P\n-¨p.
Fómð 17-þmw hb-knð ]pen-äv
kdpsS GI aIÄ Pzcw _m[n¨p
acn-¨p. dmð^v, tPmk-^v-þ2, FUn-¯v,
slÀ_À«v Fóo ]p{X-òmÀ ]{X-hyh-km-b-¯nð ]pen-ävksd klm-bn¨p. ]pen-ävkÀ \mem-a³ hsc skâv
eqbn-knð ]{X-{]-hÀ¯-\-¯nð
Xe-apd Xe-ap-d-I-fmbn \ne-\n-óp.
1995ð DSaØXm XÀ¡-¯nðs¸«v
Ah-km-\s¯ ]pen-ävkÀ cmPn-h¨v
Hgn-bpw-hsc ZoÀL-amb B Ncn{Xw
Ahn-cmaw XpS-cp-Ibpw sNbvXp.
1884 ð \yqtbmÀ¡nð \nóv Atacn-¡³ tIm¬{K-knð AwK-ambn
Xnc-sª-Sp-¡-s¸« tPmk^v ]pen-äv
kÀ¡v cmjv{So-b-¯nepw ]{X-hy-hkm-b-¯nepw h³ i{Xp-¡sf t\cn-tS
ïn hóp. cïp-hÀjw Xn-Ibpw ap¼v
tIm¬{Kkv AwKXzw cmPn-h¨v ]{X¯nsâ \S-¯n-¸nð IqSp-Xð {i²
sNep-¯n. Agn-aXn Xpd-óp-Im-«pó
]{X-{]-hÀ¯\ ssien h³ hnaÀi
\w £Wn-¨p-h-cp-¯n. "PqUmkv ]penävkÀ' Fóv "\yqtbmÀ¡v tPÀWð'
\yqtbmÀ¡v thÄUv ]{X¯nsâ Hómw t]Pv
s^{_phcn 2013
Fó FXnÀ]{Xw ]pen-ävksd hntijn-¸n-¨-t¸mÄ Xsâ ]{X-¯nsâ
DÅ-S¡w IqSp-Xð sa¨-s¸-Sp¯n {]
Nmcw hÀ²n-¸n¨p-sImïv \nÈ-_vZambn adp-]Sn \ðIn. ]pen-ävkdpsS
"\yqtbmÀ¡v thÄUv' Bdp-e£w {]
Xn-I-tfmsS Ata-cn-¡-bnse Gähpw
{]Nm-c-apÅ Zn\-¸-{X-ambn hfÀóp.
s\ñn ss» Fó teJn-Isb Xsâ
]{X-¯nð \nb-an-¨p-sImïv At\z-jWm-ßI ]{X-{]-hÀ¯-\-¯n\v Atacn-¡-bnð Bcw-`w-Ip-dn¨ ]pen-ävkÀ
FXn-cm-fn-Isf A¼-c-¸n-¨p. \mep
-tImSn tUmfÀ ssI¡qen \ðIn
Ata-cn-¡³ kÀ¡mÀ {^ôv ]\ma
I¼-\n-bp-ambn \nb-a-c-ln-X-ambn
IcmÀ Dïm-¡nb hmÀ¯ henb
tImfn-f¡w krjvSn-¨p. {]kn-Uâv
Xnb-tUmÀ dqkvshðäv, _m¦v
ta[mhn sP.-]n. tamÀK³ Fón-hÀ
]pen-ävkÀ¡v FXnsc tIkv ^bð
sNbvXp. ]{X-{]-hÀ¯\ kzmX-{´y¯n-\p-th-ïn-bpÅ [oc-amb B \nba-bp-²-¯nð ]pen-ävkÀ Pbn-¡p-Ibpw
kÀ¡m-cnsâ lÀPn XÅn-t¸m-IpIbpw sNbvXp. \yqtbmÀ¡v thÄUn
sâ hnizm-ky-Xbv¡v B \nb-a-bp²w
amäp-Iq-«n.
dn¨mÀUv F^v Hu«vImÄ«v Fó
BÀ«n-Ìns\ \nb-an¨v \yqtbmÀ¡v
thÄUnsâ cq]-L-S\ ]cn-jvI-cn-¨p.
"aª-¡p«n' Fó t]cnð temI¯nse BZys¯ IfÀ ImÀ«q¬
]c-¼c {]kn-²o-I-cn¨v hmb-\-¡msc
ckn-¸n¨p. \½psS \m«nð Cóv Hcp
icm-icn ]{X-¯nð {]tbm-Kn-¡pó
hn`h kwhn-[m-\-§-sfñmw HtóImð \qäm-ïp-ap¼v Ata-cn-¡-bnð
]pen-ävkÀ {]tbm-Kn¨v hnP-bn-¸n-¨
-Xm-Wv. NmÄkv FUm-\, hneyw
dmtWmÄ^v tlgvÌv Fóo ià-cmb
FXn-cm-fn-I-tfmSv ]pen-ävkdn\v Gäp-apt«ïn hóp. \yqtbmÀ¡v tPÀWepw
]pen-ävkdpsS \yqtbmÀ¡v thÄUpw
X½nð {]Nm-c-¯nð ISp¯ aÕ-c¯n-em-bn-cp-óp. BÀ«nÌv Hu«vImÄ«n
s\ FXn-cm-fn-IÄ {]tem-`n-¸n¨v
ASÀ¯n-s¡m-ïp-t]m-b-t¸mÄ "aª¡p«n' Fó ImÀ«q¬ ]wàn \ne\n-dp-¯m³ ]pen-ävkÀ asämcp ImÀ«qWn-Ìns\ Aóp-Xsó \nb-an-¨p. ]
{X-§-fpsS aÕcw sk³tk-j-W-enk-¯n-te¡pw "aª-]{Xw' Fó ]cnlm-k-¯n-te¡pw kzm`m-hn-I-ambpw
hgp-Xn-t¸m-bn. F¦nepw km[m-cW
hmb-\-¡m-cpsS CjvS-]{Xw \nÀ½n¡m-\pÅ Fñm tNcp-h-Ifpw DÄs¸Sp¯n hym]m-c-hn-Pbw sIm¿m³
]pen-ävksdt¸mse asäm-cmÄ \qdpsImñw ap¼v Ata-cn-¡-bnð Dïm-
(35)
]penävkdpsS Iñd
s\ñn ss» Fó teJn-Isb Xsâ ]{X-¯nð \nb-an-¨p-sImïv
At\z-j-Wm-ßI ]{X-{]-hÀ¯-\-¯n\v Ata-cn-¡-bnð Bcw-`wIp-dn¨ ]pen-ävkÀ FXn-cm-fn-Isf A¼-c-¸n-¨p. \mep-tImSn tUmfÀ ssI¡qen \ðIn Ata-cn-¡³ kÀ¡mÀ {^ôv ]\ma I¼\n-bp-ambn \nb-a-c-ln-X-ambn IcmÀ Dïm-¡nb hmÀ¯ henb
tImfn-f¡w krjvSn-¨p. {]kn-Uâv Xnb-tUmÀ dqkvshðäv, _m¦v
ta[mhn sP.-]n. tamÀK³ Fón-hÀ ]pen-ävkÀ¡v FXnsc tIkv
^bð sNbvXp. ]{X-{]-hÀ¯\ kzmX-{´y-¯n-\p-th-ïn-bpÅ
[oc-amb B \nb-a-bp-²-¯nð ]pen-ävkÀ Pbn-¡p-Ibpw kÀ¡mcnsâ lÀPn XÅn-t¸m-Ip-Ibpw sNbvXp.
bn-ñ.
\mev¸-¯n-aqómw hb-Ênð ]pen-äv
kdpsS ImgvN a§n-¯p-S-§n. hnjmZ-tcmKw At±-ls¯ ]nSn-Iq-Sn.
sNdp-i-_vZw-t]mepw Atem-k-c-ambn-¯oÀóp. tPmen-bnð \nóv kzbw
]n³hm-§m³ \nÀ_-Ôn-X-\m-bn.
ho«n-en-cpóp ]{Xw \nb-{´n-¡p-óXv
FUn-äÀ {^m¦v tIm_v FXnÀ¯p.
1907ð ]p{Xs\ Npa-X-e-IÄ Gev]n¨v
tPmk^v ]pen-ävkÀ kzbw cmPn-bmbn. cmPn-¡¯v aäp ]{X-§Ä A¸Sn
{]kn-²o-I-cn¨v henb hmÀ¯-bm-¡n.
]pen-ävkdpsS \yqtbmÀ¡v thÄUv
Ata-cn-¡-bnse {]i-kvX-cmb Fñm
]{X-{]-hÀ¯-I-cp-sSbpw ]cn-io-e-\¡-f-cn-bm-bn-cp-óp. ]{X-{]-hÀ¯\w
D]-Nm-c-]qÀÆw ]Tn-¸n-¡-s¸-tS-ïXm-sWó t_m[w ]pen-ävkÀ¡v
Dïm-bn. 1892 ð sImf-¼nb kÀh-Iem-im-e-bnð tPÀW-en-k-¯nð _ncpZ-]-T\ ]²Xn XpS-§m³ ]pen-ävkÀ
Ccp-]-Xp-e£w tUmfÀ kw`m-h\
hmKvZm\w sNbvXp. kÀh-I-em-im-ebpsS Xe-h³ tk¯v tem AXp \nckn-¨p. ]pen-ävkÀ Im¯n-cp-óp. \n¡-
fmkv aqdnb ]pXnb {]kn-Uâmbn
hó-t¸mÄ ]pen-ävÌdpsS hmKvZm\w
kzoI-cn-¨p. ]pen-ävkÀ ac-W-a-Sªv
Hcp-sImñw Ignªv 1912 ð temI¯nse BZys¯ ]{X-{]-hÀ¯\
]T\ hnZym-ebw sImf-¼nb kÀhI-em-im-e-bnð Bcw-`n-¨p. ]nómse
ankudn kÀh-I-em-im-e-bnepw
tPÀW-enkw kvIqÄ XpS-§m³
]pen-ävkÀ IpSpw_w [\-k-lmbw
sNbvXp. cïp ]T-\-¡-f-cn-Ifpw Cóp
temtIm-¯-c-§-fm-Wv. 1917 ð sImf¼nb kÀh-I-em-ime {]kn-²-amb
]pen-ävkÀ k½m-\-§Ä GÀs¸Sp-¯n.
]{X-{]-hÀ¯\w, kmln-Xyw, Ncn-{Xw,
kwKo-Xw, \mSIw Fóo hn`m-K-§fnð Cu k½m\w \ðIn-h-cp-óp.
]{X-{]-hÀ¯-\-¯nse ]penävkÀ
k½m-\-¯nð ]nð¡m-e¯v
ImÀ«q¬ IqSn tNÀ¡-s¸-«p. skâv
eqbn-knð IpSpw-_mw-K-§Ä ]pen-äv
kdpsS kvac-WmÀ°w Hcp Iem
ayqknbw Øm]n-¨n-«p-ïv.
Ata-cn-¡-bpsS tZiob {]Xo-Iambn Ah-X-cn-¸n-¡m-dpÅ "ÌmNyp
Hm^v ent_À«n' tPmk^v ]pen-ävkÀ
kml-kn-I-ambn {^m³knð \nóv
hne-b¡p hm§n \yqtbmÀ¡nse
Fñnkv Zzo]nð sImïp hóp
Øm]n-¨-Xm-Wv. "kzmX{´yw Atacn-¡-bnð shdpw Hcp {]Xn-a-bmWv'
Fóv Hcp \ot{Km-I-hn¡v ]mSm³
AXp {]tNm-Z-\-am-bn.
Ata-cn-¡-bnð tPmk^v ]pen-äv
kdpw Iq«cpw "\yq tPW-enkw' ]co£n-¡pó Ime¯v C´y-bnð ]{X-{]hÀ¯\w Bcw-`n-¨n-t«-bp-f-fq. tIc-f¯nð \thm-°m\ ]co-£-W-§-fpsS
Ime-am-bn-cpóp AXv. tZhvPn `owPn
tIcf an{Xw Bcw-`n¨ 1880 apXð H.
N´p tat\m³ "Cµp-teJ' Fgp-Xnb
1890 hsc \oï ZiIw kmwkvIm-cnIhpw cmjv{So-b-hp-amb henb amä-§fpsS Ime-am-bn-cp-óp. {io\m-cm-bW
Kpcp Acp-hn-¸pdw {]XnjvT \S-¯nbXv 1888 ð Bbn-cp-óp. {ioaqew
{]Pm-k` Fó t]cnð BZys¯
\nb-a-\nÀ½mW k` cq]w sImïXpw
AtX hÀjw. ae-bmf at\m-ca {]kn²o-I-cWw XpS-§n-b-hÀjw. AXnsâ
Xte-hÀjw \{kmWn Zo]nI Bcw-`n¨p. BZys¯ kmln-Xy-am-kn-I-bmb
hnZym-hn-t\m-Zn\n Xriq-cnð \nóv {]
kn-²o-I-cn-¨Xpw Cu Zi-I-¯n-em-Wv.
kmln-Xy-hn-aÀi-I-\m-bn-cpó kn.]n.
ANyp-X-ta-t\m³ Bbn-cpóp AXnsâ
]{Xm-[n-]À. ae-bmf `mj-bpsS hnImk-Im-ew. Ata-cn-¡-bnð tPmk^v
]pen-ävkÀ \ho\ ]{X-{]-hÀ¯\
amXr-I-IÄ ]co-£n-¡p-Ibpw cmjv{Sobhpw ]{X-{]-hÀ¯-\hpw kwtbm-Pn¸n-¡p-Ibpw sN¿pó Ncn-{X-L-«¯nð tIcfw amä-§-fpsS ]pXp-bp-K¯n-te¡v AÀ°-h-¯mbn Nph-Sp-hbv¡p-I-bm-bn-cp-óp.
\yqtbmÀ¡v thÄUnsâ Hcp
I¼\n aoänw-Knð tXmakv tUhn-Uv
k¬ ssIsIm-Sp-¯p-sImïv
tPmk^v ]pen-ävkävktdmSv C§s\
tNmZn¨p: ""Xm¦Ä F´p-sIm-ïmWv
dnt¸mÀ«Àam-tcmSv hfsc Zbm-ep-hm
bpw FUn-äÀam-tcmSv cq£-ambpw
kwkm-cn-¡p-óXv?' ]pen-ävkÀ
Aev]w Btem-Nn-¨p. Fón«v C§s\
]dªp: ""Fs´-ómð Hmtcm
dnt¸mÀ«dpw F\n¡v henb {]Xo£
\ðIp-óp. Hmtcm FUn-ädpw \ncmi
\ðIp-óp.' ]nð¡m-e¯v ]{X-{]hÀ¯-\-¯nð ck-I-c-amb Hcp
F]n{Kmw Bbn-¯oÀóp Cu hm¡pIÄ.
teJI³ ho£Ww ]{X¯nse
s]mfnän¡ð FUnädmWv. teJIsâ
Cþsabvð: [email protected]
s^{_phcn 2013
(36)
Dr. Shoma A. Chatterji
The LAADLI media awards for
Gender Sensitivity
A woman with a voice is by definition a strong woman.
But the search tofind t hat voice can be remarkably difficult.
– Melinda Gates
A
mong the dozens of media awards targeted for
journalists’ contribution to different fields of
endeavour, the Laadli Media Awards for Gender
Sensitivity is in a distinct class of its own. It is a
national level award initiated four years ago with
awards divided into separate zones for zonal
excellence and then brought to a central award
from the prize-winners in the regional sections.
The Award has been initiated by Population First,
a noted NGO for the sustenance, welfare and
awareness of the girl child along with support from
UNFPA. “From the 100 entries in the first edition to
350+ in the second, 950+ in the third and over 1200+
in the fourth is indeed testimony to the fact that we
have been able to motivate more and more writers
to write on gender related issues,” says S.V. Sista,
Executive Trustee, Population First.
The awards cut across regional languages and
across media – print, television, the radio, and the
Internet including Blogs which bring out hidden
talent and commitment from areas not in the
forefront of mainstream journalism in the country.
“Most of the award-winning entries reflect a concern
and sensitivity on the part of journalists to bring
into focus the trials and tribulations of women
particularly from the tribal communities. They also
reflect critical thinking on retrograde social practices
and beliefs that abridge the rights and restrict the
freedom of women. It is heartening to note that the
underprivileged and marginalized women getting
such media attention,” says Dr. Sharada A.L.,
Director, Population First.
The areas in which awards are given cover a
range of issues from Best Human Interest Story to
Best Feature, through Best Blog, Best Campaign,
Best Radio Programme, Best Television Feature, Best
Topical Programme and so on in different regional
s^{_phcn 2013
languages in India including English. Special awards
are instituted for “Consistent Writing on Gender
Issues”, “Consistent Engagement with Gender Issues
Across Media” and “Reporting from Conflict Areas.”
Many of these heads do not feature in other awards
instituted for excellence in journalism.
Let us take a closer look and some of these
winners in the Eastern Region where 18 awards
were given to outstanding writing on unique
subject areas. Sarada Lahangir from Odisha won the
Regional Award (Eastern Region) for “Consistent
Engagement with Gender Issues Across Media.”
Her contribution fascinates by the virtue of its
versatility across media. Her articles, features,
TV and multimedia presentations have covered
gender, livelihood, health, education, forest rights,
conflict, violence, and some success stories of
tribal communities living in some of the most
backward communities in Odisha. “My spotlight
is on tribal women who are doubly marginalised
as victims of ill health, malnutrition, exploitation
and discriminatory wage structure,” says Sarada.
She reports from ground zero, often facing facing
hazards herself and has notched up a considerable
body of work covering Maoist strongholds in the
eastern region.
Tongam Rina based in Itanagar, Arunachal
Pradesh, won the Award for Reporting from
Conflict Areas (English.) She is currently associate
editor of The Arunachal Times, the largest selling
newspaper in the State. Through her popular
column Ringside View, she has scanned issues like
gender to politics of hydropower to dilemmas of
environment and development to the complex web
of the Public Distribution System and even on issues
like rainwater logged streets. She does not shy away
from taking on some of the toughest assignments
(37)
such as writing against the NSCN (IM), corruption
in the State, the super-hydro dams ravaging the State
and the deep tribal fault lines tearing the State apart.
She has been attacked, harassed and opposed for her
views but Tongam is not afraid of carrying on her
mission on reporting from conflict-ridden areas.
Lina Chaki of Kolkata won the Best Feature
award for the magazine section (Bengali) for her
feature Purush Manush Bage Pele Thokai (Given any
chance, men cheat) in which she takes an insightful
look at the lives of Baulanis, the female partners of
Bauls, the wandering mystic minstrels from Bengal.
Lina analyses how the baulanis are exploited by the
bauls and also by society for adhering to the freewheeling lifestyle of the bauls. Yet, it is the baulani
who provides the inspiration to the baul to compose
and sing. She also takes care of the baul and
functions as his sebadashi in every sense. But when a
baulani becomes old, she is abandoned by her male
partner who then switches over to pick a younger
baulani. Lina edits Hridoy, a Bengali magazine that
focusses on the socio-economic conditions of artisans
and has also published a book on the baulanis of
Bengal.
The award for the Best Feature in an English
magazine went to Partha Prawal for his feature
Changing the Witch Perception published in Eclectic
Times, Assam. It offers an in-depth exploration of
the practice of witchcraft which continues to be a
part of society much though we imagine it does not
exist. Partho elaborates on what makes women more
vulnerable victims of these superstitious beliefs
mentioning steps that need to be taken to prevent
the practice of witch-hunting and witch-killing in
some sections of society. He points out what the
community – the police, the administration and the
society needs to do to wipe out these blind practices.
Saadia Azim of Business Line, Kolkata, bagged
the prize for the Best Human Interest Story (English)
for Bravely Fought the Teen. The article is about
Sunita Murmu, a young woman from the tribal
community who lodged a complaint against the
powerful criminal elements in her community for
sexually harassing, torturing and ostracizing her.
She followed her complaint bravely and ensured
that the concerned leaders were arrested. Saadia
has captured the indomitable spirit of the young
girl who is not cowed down by repression from her
family and threats from her community. Sunita’s
story is a source of inspiration to many girls placed
under similar circumstances.
Saswati Ghosh won the award for her Consistent
Writing on Gender Issues (Bengali) this year. She
is an activist in the women’s movement in Kolkata
for the past 27 years. She is founder-member of
Nari Nirjaton Pratirodh Mancha, Kolkata and
Maitree Network which is an umbrella organization
for many women NGOs and bodies. She is also a
member of the Ethical Committee of Jabala Action
Research Network that works with children in
difficult circumstances. Her major areas of interest
as a journalist are – rights issues, the question of
measuring quality of life, role of state vis-à-vis
gender and lives of tribal women among other
issues. Her columns in Bengali raise difficult
but pertinent questions on burning issues. She
has written three Bengali books on gender and
economics, theory and practice of the woman’s
movement and an activist guide to the Domestic
Violence Act. Saswati holds an M.Phil and a
Doctorate Degree in Economics and is Head of
the Department of Economics in the University of
Calcutta.
Ranjita Biswas won the Best News Feature
(English) Award for Walking the Line published
in The Statesman that talks about the trials and
tribulations of women living in the Indo-Bangladesh
border often abused, abandoned and used as pawns
by racketeers because they live in areas dogged by
rampant poverty. Nibedita Patnaik of Odisha Doot
won the Best Feature (Odiya) for Revati Ki Suraksha
where she talks about son preference in families that
The Laadli of the Century Award to Homai Vyarawalla
has led to a skewed sex ratio more in urban areas
among educated people than in rural areas filled
with uneducated and poor people. Rina Mukherjee
walked away with the Best Feature (English) Award
for Taboos Take Their Toll on Women published in
the webzine Just Femme. She focusses on the taboo
associated with women’s menstrual periods where
regressive practices create severe problems for
women who are forced to adhere to conventional
taboos that have outlived their time and use.
Each year, these Awards bring a spectrum of
gender related issues out in the open thereby leading
to the fulfillment of the Awards’ chief objective of
empowering women and ensuring that they have
equal rights and opportunities in Indian society.
The writer is a freelance journalist, author and film
scholar based in Kolkata. She has authored 17 books and
contributed to many edited compilations on cinema,
family and gender. E-Mail: [email protected]
s^{_phcn 2013
(38)
“The Media must be part of the
Solution, not the Problem”
Network of Women in Media, India Calls for More Sensitive Coverage
of Violence against Women
T
he Network of Women in Media, India,
celebrating its 10th anniversary at a national
convention attended by about 80 media women from
across the country, discussed various aspects of the
theme, ‘Women, Violence and the Media,’ over a
weekend meeting in Mumbai (1-3 February 2013). A
public meeting on 2 February 2013 focussed on how
the news media can better report issues of women,
violence and public space.
Taking note of the public outrage over, and
media coverage of, the recent brutal gang-rape
and murder of a 23-year-old woman in Delhi, the
NWMI expresses grave concern over the increasing
incidence of violence against girls and women all
across India, in public as well as private spaces.
As women journalists we believe it is important to
recognise that the Delhi case exposed only the tip of
the iceberg of gender violence, much of which does
not receive adequate media or public attention.
We appreciate the fact that the media responded
to the gang-rape in Delhi and the public outcry that
followed with prominent and largely sympathetic
coverage.
However, we recognise that media coverage is
often a double-edged sword. On the positive side,
it increases public awareness about such crimes
and puts pressure on the authorities to take action.
On the negative side, incessant coverage of certain
cases, particularly sensationalised cases of sexual
violence, can obscure the widespread prevalence
s^{_phcn 2013
of many different forms of daily violence against
women all over the country. Unless it is balanced
and sensitively handled, such coverage can also be
voyeuristic and titillating; it can increase the sense
of vulnerability and insecurity among girls and
women (including survivors of such violence), and
lead to restrictions on their freedom and rights.
In addition, some of the media coverage in the
immediate aftermath of the gang-rape in Delhi
provoked and amplified strident calls for harsher
punishments for such crimes – capital punishment,
chemical castration, and so on – despite the fact
that most women’s groups with long experience
in dealing with gender violence have consistently
cautioned against such kneejerk reactions that could
worsen the situation.
We recall the thousands of girls and women all
over the country who have been physically, sexually,
psychologically abused and injured or killed. As
journalists we urge the media to pay due attention to
sexual violence perpetrated on Dalits and Adivasis,
as well as women in militarised zones, where
security forces are granted impunity by law.
We renew our commitment to working
towards ensuring that media coverage of violence
against women is more sensitive and nuanced,
enabling victims and survivors to get justice in
an environment where women feel safe and can
exercise their right to equal citizenship.
(39)
\yq thhvkv
tPmk^v BâWn
t^m-tW-Xm-bm-epw,
HF-kv \-óm-bmð aXn!
Cóv temI¯v Gsd hmÀ¯IÄ {]Xy£s¸SpóXpw ]e
Ne\§fpw krãn¡póXpw \yqaoUob Fópw tkmjyð
aoUnb Fópsams¡ Adnbs¸Spó sskäpIfnse P\§fpsS
t\cn«pÅ CSs]SepIfneqsSbmWv. Cu cwKs¯ ]pXnb
kw`hhnImk§sf ]cnNbs¸Sp¯pIbmWv Cu ]wànbneqsS
Xn
-cp-h-\-´-]p-cw `m-K-¯v _-kv
bm-{X-bv-¡nsS ap-³ko-änen-cp-ó ]-¿-\pw \m-ev-]-Xp-Im-c-\pw
\-½nð \-S-ó U-b-temKvþ
"A®m, ]pXn-b t^m-sW§-s\'
þ]-¿³
"Hm, F-´n-cp ]-d-bm-s\-tS... kw`hw sIm-Åmw. ]t£, F-sâ tam³
]-d-bW-Xv C-Xv hm§n-b Im-in-\v
c-ïv Km-e-Ivkn, F-t´m-óv Km-e-Iv-kn
ssh hm-§m-cp-sóóv' þ \m-ev-]-XpImc³
"A-®³ hm-§nb-Xv Km-e-Iv-kn Upthm-kv A-tñ. A-Xn-ev B³-{U-bv-Uv
\me-tñ A®m. ssh-bn-em-sW-¦nð
shdpw Pn-ôÀ-{_-Uv!' þ ]-¿³
"s{_tÍm Hmw-se-täm... sNñm,
F-\n-¡n-X{X ]n-Sn-bnñ. Cu Im-in-\v
c-sï-®w hm-§m-cp-só-óv tam³ ]-dª-t¸mÄ, AXp-tI«v A-½m-bn-b-½
]-d-bp-ImWv, A-hÀ¡pw th-W-am-bn-cpóp H-cp Iyma-d-t^m¬ Fóv. c-sï®w hm-§n-bn-cp-só-¦nð H-óv A-hÀ
-s¡-Sp-¡m-am-bn-cp-óp t]mepw!'þ\mð¸-Xp-Im-c³.
"A-®³ t]-Sn¡-ï, D-S³ ]pXnb
kw-`-h-§Ä h-cn-I-tñ þ ^bÀ-t^mIvkv, D-_p-ïp Hs¡'þ]-¿³
"A-\nbm, C-t¸mÄ X-só ]p-en-hmev ]n-Sn-¨-t]m-se-bmbn. C-\n C¯-cw
sh-Sn-Kp-ïp km-[-\-§Ä-¡q-Sn h-óm
ð F-´n-cmIptam Ft´m'þ\m-ev-]-XpIm-c³
A-h-km-\w Im-cy-§Ä A-hnsS
F-¯n-bn-cn-¡p-óp, tað-¸dª kw`mj-Ww tIÄ-¡m-\n-Sbm-b Cu-bpÅh³ a-\kn-temÀ-¯p. I-¼-\nbpw
t^m-Wp-sam-óp-añ, A-Xn-se HF-kv
AYhm Hm-¸-td-än-Mv kn-Ìw B-Wv
{]-[m-\w F-óm-bn-cn-¡p-óp.
"t^m-tW-Xm-bm-epw, HF-kv \-ómbmð a-Xn' F-óv ]pXn-sbm-cp B-]v-Xhm-Iyw Iq-Sn cq-]-s¸Spóp!
2007\v ap-¼v tem-Iw F-{X e-fnX-am-bn-cp-óp, Rm-t\mÀ¯p. HF-kv
F-óp ]-d-ªmð, ssa-t{Im-tkm-^v-änsâ hn³-tUmkv. kzX-{´ tkm-^v-ävthÀ t{]-an-IÄ-¡m-sW-¦nð en-\-Iv-kv.
Im-ip-ImÀ¡pw ]-{Xm-kp-ImÀ¡pw
B-¸n-fn-sâ amIv. XoÀóp. C-sXñmw
sU-kv-Iv tSm-¸p-IÄ¡pw em]v-tSm-¸pIÄ-¡p-ap-Å H-F-kpIÄ. Iq-Sp-X-ð
X-e ]p-I-bv-t¡-ï Im-cy-anñm-bn-cpóp.
Aópw sam-ss_ð t^m-Wp-IÄ
D-ïm-bn-cpóp. ]t£, sam-ss_ð
H-F-kn-s\-¡p-dn-t¨mÀ-¯v Bcpw hymIp-e-s¸-«n-cp-ónñ. kn-¼n-b³, ]mw
F-sóm-s¡ Nn-e sS-¡n-IÄ ]-d-ªncpóp F-óp-am-{Xw.
F-ómð, 2007ð I-Y amdn. B
P-\-h-cn 9\v "am-Iv-thÄ-Uv tIm¬-^d³-kv F-Ivkvt]m'bnð B-¸nÄ sFt^m¬ A-h-X-cn-¸n-¡-s¸-«p.
Aós¯ B-¸nÄ ta-[m-hn Ìo-hv
tPm-_v-kv \-S¯n-b sF-t^m¬
A-h-Xc-Ww bp-Syq-_n-ep-ïv. A-{]-Xo£n-Xam-b `m-hn ap-ón-se-¯p-t¼mÄ,
A-Xn-s\ kzmK-Xw sN-¿tWm \n-cm-
I-cn-¡tWm F-ó-dn-bm-sX kw-{`-a¯n-em-Ip-ó- A-h-Ø-bmWv "^yq-¨À
tjm¡v' F-ó {]-ikv-X {K-Ù-¯nð
Bð-hn³ tSm-^v-fÀ hn-h-cn-¡p-óXv.
A¯-c-sam-cp "`m-hn-kw-{`aw' kv-äo-hv
kr-ãn-¡pó-Xv F-§-s\-sb-óv B
hoUn-b hn-fn-t¨m-Xp-óp.
"Fñm-bv-t¸mgpw hn-¹-h-I-cam-b
H-cp D-Xv-]-ów Fñm-än-s\bpw am-än-adn-¡m-\m-bn {]-Xy-£-s¸-Spóp' F-ó
{]-kv-Xmh-\-tbm-sS kv-äo-hv B-cw-`n¡pó sF-t^m¬ A-h-X-cWw, ap-¼v
a-In-tâm-jv h-gn B-¸nÄ F§-s\
I-¼yq-«À hy-h-km-b-s¯-bm-sI am-än¯oÀ¯psh-ópw, sF-t]m-Uv F-ó
sF-Xn-lmkn-I ayq-kn-Iv s¹-bÀ h-gn
kw-Ko-X-hy-h-km-bw F§-s\ ]-cn-hÀ
¯-\w sN-¿-s¸-«p-shópw Nq-ïn-¡m-«nbm-Wv ap-tó-dpó-Xv. "B ¢m-knð
s]-Sp-ó hn-¹-h-I-cam-b aq-óv D-Xv-]ó-§-fm-Wv R-§-fn-óv A-h-X-cn-¸n¡p-óXv. A-Xnð B-Zy-t¯-Xv hen-b
S-¨v-kv-{Io-t\m-Sp- IqSn-b Hcp sF-t]m
Uv. c-ïm-a-t¯-Xv hn-¹-h-I-cam-b H-cp
sam-ss_ð t^m¬. aq-óm-a-t¯-Xv
hen-b ap-tó-ä-am-Ipó CâÀ-s\-äv D-]IcWw' -Ìo-hv ]-d-ªp.
B hm-Iy-§Ä hoïpw B-hÀ-¯n¨n-«v A-t±-lw X\-Xv ssi-en-bnð k-Z
Ên-t\m-Sv tNm-Zn¨p: "\n-§Ä-¡n-Xv a-\kn-em-Ip-óp-tïm? aq-óv hy-Xykv-X
D-]-I-c-W-§-fñn-Xv, CXv H-ä D-]-I-cW-am-Wv. R-§-f-Xns\ sF-t^m¬
F-óv hn-fn-¡póp'. kv-tä-Pnð kv-äohn-\v ]n-ónse kv-{Io-\nð sF-t^mWn-sâ henb Nn{Xw sX-fn-ªp.
sF-t^m¬ F-ó t]cv tem-Iw B-Zyam-bn tI«p.
`m-hn-bm-Wv X-§-fp-sS ap-ónð sXfn-bp-ó-sX-ópw, sam-ss_ð I-¼yq-«nMn-sâ ]p¯³ bp-K-am-Wv D-Xv-LmSs^{_phcn 2013
(40)
t\m¡nb, »m¡v_dn, B³t{UmbvUv (kmwk§nð), sFt^m¬, ^bÀt^mIvkv, D_pïp samss_ð H.FkpIÄ
\w sN-¿-s¸-«n-cn-¡p-ó-sX-ópw A-óv
an-¡-hcpw Xn-cn-¨-dn-ªn-«pïmInñ.
F-¦n-epw, kZ-Êv I-c-tLm-j-¯mð
{]-I¼-\w sIm-ïp.
B-[p\nI kv-amÀ«v-t^m¬ bp-K-w
B-cw-`n-¨-Xv A-§-s\-bmWv. sam-ss_
ð H-F-kp-I-sf-¡p-dn-¨v B-fp-IÄ Nn´n-¡m³ Xp-S-§n-bXpw sF-t^m-Wnsâ h-c-thm-sS-bm-Wv.
sF-t^m¬, sF-t]m-Uv S¨v,
sF-]mUv, B-¸nÄ Sn-hn F-óo D-]-Ic-W-§-fp-sS A-ßm-hm-bn {]-h-À-¯n¡p-ó sF-t^m¬ Hm-¸-td-än-Mv kn-Ìw
AYhm sF-HF-kv B-¸nÄ hn-I-kn¸n¨-Xv I-¼-\n-bpsS "am-Iv HF-kv FIv-kn'ð \n-óm-Wv.
tem-Iw I-ï B-Zy sam-ss_ð
HF-kv B-bn-cp-ónñ sF-H-Fkv.
kv-amÀ«v-t^m¬ H-F-kp-IÄ ap-¼pw Dïm-bn-cp-óp. B-Zy kv-amÀ«v-t^mWmb
"sF-_n-Fw kn-tam¬' (1993) X-só
S-¨v-kv-{Io\pw Cu-sa-bnð kw-hn-[m\-hp-apÅ t^m-Wm-bn-cp-óp. "t\m¡nb Fkv40' (1999), "F-dn-Iv-k¬ BÀ
380' t^m-Wn-eq-sS B-Zy-am-bn cw-Ks¯¯n-b kn-¼n-b³ (2000), »m-¡v_-dn (2002), t\m-¡n-b-bp-sS ao-tam
(2005) Hs¡ sF-H-F-kn-\v ap-¼v cw-Ks¯-¯n-b-h-bm-Wv.
]t£, b-YmÀY sam-ss_ð HFkv F-§-s\-bm-bn-cn¡-Ww Fóv sFH-F-kv BWv tem-I-¯n-\v Im-«n-s¡mSp-¯Xv. sF-t^m-Wn-\m-bn B-¸nÄ
]p-Xn-b-Xm-bn Hópw I-ïp-]n-Sn-¨n-«nñ
s^{_phcn 2013
F-óv ]-d-bm-dpïv. i-cn-bmWv. ]t£,
Fñm-än-s\bpw D-]-t`m-àm-hn-sâ kuI-cy-¯n\pw B-h-iy-¯n\pw A-\p-kcn-¨v \-ho-I-cn-¡m³ kv-äo-hv tPm-_vkn\pw kw-L-¯n-\p-am-bn. ]n-óo-Sv
cw-K-s¯¯n-b Fñm kv-amÀ«v-t^m¬
H-F-kp-I-fnepw sF-HF-kv hen-b
kzm-[o-\w sN-ep-¯n.
h-cm³ t]m-Ip-ó kv-amÀ«v-t^m¬
hn-¹-h-s¯-¡p-dn-¨v B-¸n-fn-s\-t¸m-se
X-só [m-c-W-bp-ïm-bn-cp-ó a-säm-cp
I-¼-\n-bp-ïm-bn-cpóp. A-Xv sam-ss_ð cw-K-hp-am-bn t\-cn«v bm-sXm-cp
_-Ô-hp-anñm-¯ Kq-KnÄ B-bn-cp-óp.
B³-t{Um-bn-Uv Fó sam-ss_ð
tkm-^v-äv-thÀ I-¼-\n-sb 2005ð
Kq-KnÄ G-sä-Sp-¯v kz-´-am-¡p-Ibpw
sN-bv-Xn-cp-óp.
sF-t^m¬ cw-K-s¯-¯n-b 2007
ð X-só-, tkmWn, F-¨v-Sn-kn, sUð,
Câð, tam-«-tdm-f, kmw-kMv, Fð-Pn
F-ón§-s\ U-k¬ I-W-¡n-\v sFSn I-¼-\n-I-sf k-l-I-cn-¸n¨v Kq-Kn-fnsâ t\-XrXz¯nð "Hm-¸¬ lm³-Uvsk-äv A-e-b³-kv' \n-e-hnð h-óp.
kuP-\y sam-ss_ð HF-kv B-b
B³-t{Um-bv-Un-sâ hn-I-k-\hpw D-]tbm-K-hp-am-bn-cpóp B Iq-«m-bv-a-bp-sS
e-£yw.
A§-s\ Kq-Kn-fpw sam-ss_ð
cwK-¯v F-¯n. Hm-¸¬ lm³-Uv-sk-äv
A-e-b³-kv ]p-d-¯n-d¡n-b B³-t{UmbnUv 1.0 ]-Xn-¸nð {]-hÀ-¯n-¡p-ó
F-¨v-Sn-kn {Uow (2008) B-bn-cp-óp
hn-]-Wn-bn-se¯n-b B-Zy B³-t{Umbn-Uv t^m¬. ]n-óo-Sv Iï-Xv H-cp
B³-t{Um-bv-Uv {]-f-b-am-Wv. H-t«-sd
td-ôp-I-fn-ep-Å B³-t{Um-bv-Uv
t^m-Wp-IÄ hnhn-[ I-¼-\n-IÄ cw-Ks¯-¯n¨p. kmw-k-Mn-s\-t¸m-sem-cp
I-¼-\n-sb temI-s¯ G-ähpw hen-b
kv-amÀ«v-t^m¬ I-¼-\n-bm-¡n am-äm³
k-lm-bn¨-Xv B³-t{Um-bv-Uv t^mWp-I-fmWv. C-ón-t¸mÄ, Iym-a-d-bnte¡pw Sn-hn-bn-te-¡pw s{]m-P-Î-dpI-fn-te-¡p-w, F-´n\v {^n-Uv-Pn-te-¡v
t]mepw B³-t{Um-bv-Uv Ip-Sn-tb-dp-ó
Im-gv-N-bm-Wv tem-Iw Im-Wp-óXv.
B-¸n-fp-am-bn t\-cn-«p-Å a-Õ-c-¯nte-¡m-Wv B³-t{Um-bv-Uv Kq-Kn-fns\
\-bn-¨Xv. sF-H-F-kn-s\ A-\p-I-cn¨mWv B³-t{Um-bv-Uv cq-]-s¸-Sp-¯n-bsX-óv Ìo-hv tPm-_v-kv Xpdómt£
-]n-¨p. "i-cn¡pw A-sXmcp (B³-t{Umbv-Uv) tam-j-W-h-kv-Xp-hmWv' þkv-äo-hv
a-cn-¡p-ó-Xn-\v ap-¼v {]-kv-Xm-hn¨p.
A-Xnð Ipd-¨v hm-kv-X-h-hp-ap-ïm-bncp-óp. B³-t{Um-bv-Un-s\-Xn-sc H-cp
"B-W-h-bp-²'¯n-\v t]mepw Xm³
k-ó-²-\m-sWóv Po-h-N-cn-{X-Im-c\mb hÄ-«À C-km-Iv-k-t\m-Sv kv-äo-hv
]-d-ªp.
aÕ-cw ap-dp-Ip-t´mfpw B-¸n-fpw
Kq-Knfpw X-½n-ep-Å i-{Xp-Xbpw hÀ[n-¨p. sSIv-t\mf-Pn cwK-¯v C-óv \-S¡p-ó t]-äâv bp-²-§-fp-sS bm-YmÀ-Y
]-Ým¯-ew tX-Sn-bmð F¯p-I Cu
i-{Xp-X-bn-te-¡m-bn-cn-¡pw.
(41)
sF-t^mWpw B³-t{Um-bvUpw
Ac-§p X-IÀ-¡p-t¼mÄ, sS-Iv cw-K¯v henb sIm-¼³-am-cm-bn-cp-ó ]-e
I-¼-\n-IÄ¡pw shdpw Im-gv-N-¡m-cmbn \nð-t¡-ïn hóp. sam-ss_ð
cwK-¯v F-´p- sN-¿-W-sa-ó-dn-bm-¯
B-i-b-¡p-g-¸-¯n-em-bn ssa-t{Im-tkm^väv. sIm¼pw Nn-dIp-sam-Sn-ªv tNm-cIn-\n-bp-ó A-h-Ø-bn-em-bn temIs¯ G-ähpw henb sam-ss_ð
I-¼-\nbmb t\m-¡n-b. »m-¡v-_-dn-bpsS P-\-{]o-Xn Ip¯-s\ C-Snªp.
sam-ss_ð H-F-kp-IÄ X-só
Sm-_ve-äv I-¼yq-«-dp-IÄ-¡pw Po-h-t\Im³ Xp-S-§n-b-tXm-sS H-cp-Imcyw
hy-à-ambn. ]-c-¼-cm-K-X I-¼yq-«À-cwKw sam-ss_-en-te-¡v kw-{I-an-¨n-cn¡póp. sam-ss_-em-Wv `mhn. B-¸nfn\pw Kq-Kn-fn\pw A-Xv Xn-cn-¨-dn-bm³
I-gnªp. ssa-t{Im-tkm-^v-äv A-Xv
a-\-kn-em-¡m³ sshIn. F-¦n-epw,
2010 ^n-{_-h-cn-bnð A-h-h-X-cn-¸n¨
hn³-tUm-kv t^m¬ H-F-kn-sâ-bpw,
B H-F-kn\mbn t\m-¡n-b-bp-am-bpïm¡n-b I-cm-dn-sâ-bpw k-lm-bt¯m-sS sam-ss_ð cw-K-¯v i-àn
sX-fn-bn-¡m-sa-ó {]-Xo-£-bn-em-Wv
ssa-t{Im-tkm-^v-äv C-t¸m-gpw. am-{X-añ,
Sm-_v-e-äp-IÄ¡pw Iq-Sn D-]-tbm-Kn¡m³ ]m-I-¯n-em-Wv hn³-tUm-kv 8
HF-kv ssa-t{Im-tkm-^v-äv cw-K-s¯-
¯n-¨n-cn-¡p-óXv. sam-ss_ð I-¼yq«n-Mv cw-K-¯v ssa-t{Im-tkm-^v-än-s\
C-\n A-h-K-Wn-¡m-\m-Inñ F-óv
km-cw.
2007 ð B-cw-`n-¨ kv-amÀ«v-t^m¬
hn-¹-h-¯nð C-Xph-sc cw-Kw A-S¡n-hmWXv sF-t^mWpw B³-t{UmbnUpw B-bn-cp-óp. A-Xn-sâ kq-N-\
2012 A-h-km-\w B-tKm-f hn-]-Wnbnð hnhn[ sam-ss_ð H-F-kp-I-fpsS hn-ln-X-sa-{X-sb-óv t\m-¡n-bmð
hy-à-am-Ipw. B³-t{Um-bv-Un-sâ hn]Wn hn-ln-Xw 2011 ð 52.5 B-bn-cp-óXv, 2012 ð 72.4 i-X-am-\-ambn. A-tXk-abw, sF-H-F-kn-tâ-Xv 15 ð \n-óv
13.9 i-X-am-\-am-bn XmWp. F-¦nepw
c-ïv H-F-kp-I-fp-sSbpw Iq-Sn sam-¯w
hn-ln-Xw 86 i-X-am-\-¯nð Iq-Sp-XemWv. A-h-ti-jn-¡pó 14 i-X-am-\w
am-{X-am-Wv _m-¡n Fñm sam-ss_ð
H-F-kp-IÄ¡pw Iq-Sn-bp-Å-Xv.
F-ómð, ssa-t{Im-tkm-^v-än-sâ
hn³-tUm-kv t^m-Wn-\v kzo-Imcy-X
hÀ-[n-¡p-I-bpw, ]pXnb sam-ss_ð
H-F-kp-IÄ cw-K-s¯-¯p-Ibpw sN-¿pt¼mÄ B³-t{Um-bv-Un-\pw sF-H-Fkn-\pw A-h-bp-sS arKo-b tað-t¡m
bv-a \n-e-\nÀ-¯m³ I-gnbp-tam?
H-cp-]t£, Cu tNm-Zy-¯n-\v 2013
D¯-cw \ð-In-tb-¡pw.
]pXn-b H-cp-]n-Sn sam-ss_ð
H-F-kpIÄ, AXpw sF-Sn cwK-¯v
anI-hv sX-fn-bn-¨ {Kq-¸p-I-fnð\n-óv,
cw-K-s¯-¯p-óp F-ó-Xm-Wv 2013 sâ
k-hn-tij-X. A-Xnð G-ähpw {i-t²bw c-sï®amWv þ D-_p-ïp samss_-epw, ^bÀ-t^m-Iv-kv H-F-kpw.
B³-t{Um-bv-Uv t]m-se en-\-Iv-kv A[n-jvTn-X-am-Wv C-h c-ïpw. am-{Xañ,
kz-X-{´-I-¼yq-«n-Mv {Kq-¸p-I-fp-sS
]n´p-W G-sd-bp-Å-h-bm-Wv c-ïv
I-¼-\n-I-fpw.
B³-t{Um-bv-Un-s\bpw sF-H-Fkn-s\bpw A-t]-£n-¨v ]p-Xp-a-bp-Å
CâÀ-t^-km-Wv D-_p-ïp sam-ss_-entâXv. Uyp-hð tImÀ s{]m-k-k-dpw
512 Fw-_n dmapw B-Wv H-cp lm³Uv-sk-än\v D-_p-ïp sam-ss_-enð
{]-hÀ-¯n-¡m³ th-ï Ip-dª tbmKy-X-I-sf-óv \nÀ-am-Xm-¡Ä ]-d-bpóp.
D-_p-ïp-hn-\m-bn Im-cyam-b B-¹n-t¡j-\p-I-sfmópw A-h-X-cn-¸n-¡-s¸-«n«nñ. en-\-Iv-kv A-[n-jvTn-X-am-I-bmð,
B³-t{Um-bv-Uv B-]p-IÄ C-Xnepw
Hm-Sp-sa-óm-Wv I-cp-Xp-óXv.
I-¼yq-«À D-]-tbm-àm-¡Ä-¡v ]-cnNn-X-am-Wv ^bÀ-t^m-Iv-kv {_u-k-À.
Hm¬-sse³ Iq-«m-bv-a-bp-sS ^ew.
A-Xn\v ]n-ónepÅ tam-knñ I-¼-\nbm-Wv ¢u-Uv A-[n-jvTn-X ^bÀ-t^mIv-kv HF-kv A-h-X-cn-¸n-¨n-«p-ÅXv. AXn-sâ {][m-\ Un-ssk³ L-S-I-§Ä
B-¸n-fp-am-bn t\-cn-«p-Å a-Õ-c-¯n-te-¡m-Wv B³-t{Um-bv-Uv Kq-Kn-fns\ \-bn-¨Xv. sF-H-F-kn-s\
A-\p-I-cn-¨mWv B³-t{Um-bv-Uv cq-]-s¸-Sp-¯n-b-sX-óv Ìo-hv tPm-_v-kv Xpdómt£-]n-¨p. "i-cn¡pw
A-sXmcp (B³-t{Um-bv-Uv) tam-j-W-h-kv-Xp-hmWv' þkv-äo-hv a-cn-¡p-ó-Xn-\v ap-¼v {]-kv-Xm-hn¨p.
A-Xnð Ipd-¨v hm-kv-X-h-hp-ap-ïm-bn-cp-óp. B³-t{Um-bv-Un-s\-Xn-sc H-cp "B-W-h-bp-²'¯n-\v t]
mepw Xm³ k-ó-²-\m-sWóv Po-h-N-cn-{X-Im-c\m-b hÄ-«À C-km-Iv-k-t\m-Sv kv-äo-hv ]-d-ªp.
s^{_phcn 2013
(42)
B³-t{Um-bvUn-t\m-Sv km-ay-ap-Å-hbmWv. F-¨v-Sn-FwFð, kn-F-kv-Fkv,
Pm-hm kv-{In-]v-äv Xp-S§n-b sh-_v
Ìm³-tUÀ-Up-IÄ A-Sn-Øm-\-am¡n-bmWv Cu sam-ss_ð HF-kv
cq-]-s¸-Sp-¯n-bn-«p-Å-Xv. ¢u-Uv A-[njvT-X-am-I-bmð Ip-d-ª hn-e-bv-¡v
^bÀ-t^m-Iv-kv t^m-Wp-IÄ hn-]-Wnbn-se-¯n-¡m³ \nÀ-am-Xm-¡Ä-¡v
I-gn-bpw. H-t«-sd sam-ss_ð kÀ-ho-kv
I-¼-\n-I-fpw lm³-Uv-skäv \nÀ-am-Xm¡fpw ^bÀ-t^m-Iv-kv H-F-kn-\v
C-Xn\-Iw ]n´p-W {]-Jym-]n-¨n-«p-ïv.
2013 se a-säm-cp sam-ss_ð
HF-kv B-b »m-¡v-_-dn 10 C-Xn\-Iw
A-h-X-cn-¸n-¡-s¸«p I-gn-ªp. ]pXn-b
HF-kv A-h-X-cn-¸n-¨Xn-s\m-¸w,
»m-¡v-_-dn kr-ãm-¡fm-b I-t\-Unb³ I¼-\n dn-kÀ-¨v C³ tamj³
(dnw) A-Xn-sâ t]-cv "»m-¡v-_-dn-'sbóv am-äp-Ibpw sN-bvXp. \-h-kv-amÀ«vt^m¬ hn-¹-h-¯nð »m-¡v_-dn
t\-cn« Xn-cn-¨-Sn-bnð \n-óv I-c-I-b-dm\p-Å A-h-km\-s¯ {i-a-sa-óm-Wv
»m-¡v-_-dn 10 sâ ]nd-hn hn-e-bncp-¯-s¸-Sp-óXv. »m-¡v_-dn lºv,
^vtfm bpsF, B-Îo-hv s{^-bnw-kv
XpS-§n H-t«-sd ]pXn-b ^o-¨-dp-I-fpam-bm-Wv »m-¡v-_-dn 10 sâ h-chv.
D-]-t`m-àm-¡Ä F§-s\ »m-¡v-_-dn
10 s\ G-sä-Sp-¡pw F-tó C-\n A-dntb-ï-XpÅq.
CXp-sIm-ïpw Xo-cp-ónñ 2013 se
A-h-Xm-c§Ä. t\m-¡n-b-bp-sS aotKm
D-]-tbm-Kn-¨v Hcp F-¨v-Sn-Fw-Fð 5
s^{_phcn 2013
sam-ss_ð ¹mäv-t^mw cq-]-s¸-Sp¯m³ kmw-kMpw Câepw ssI-tImÀ¯n-sâ ^-e-am-Wv Sn-sk³ (Tizen)
H-Fkv. shdp-sam-cp sam-ss_ð
HF-kv Añ CXv. B³-t{Um-bv-Un-s\t¸m-se, sam-ss_-ep-IÄ¡pw Sm-_v-eäp-IÄ¡pw sS-en-hn-j-\p-IÄ¡pw a-äv
D-]-I-c-W-§Ä-¡pw Cu ¹mäv-t^mw
{]-tbm-P-\-s¸Spw. B-¹n-t¡-j³ hn-Ikn-¸n-¡p-ó-hÀ-¡m-bn Sn-sksâ "tkm^v-äv-thÀ sU-h-e-¸v-saâv Inäv' (SDK)
C-Xn\-Iw ]p-d-¯n-d-¡n-¡-gnªp.
CâÀ-s\-äv B-]p-I-fp-sS Im-cy-¯nð
B³-t{Um-bv-Un-s\-¡mfpw an-I-¨ kpc-£n-X-Xz-am-Wv Sn-sk³ hm-Kv-Zm-\w
sN-¿p-ó-Xv. Sn-sk³ A-[n-jvTn-Xamb H-cp kmwk-Mv Km-e-Iv-kn F-kv 3
t^m¬ A-Wn-b-d-bnð H-cp-§p-óXmbpw dn-t¸mÀ-«p-ïv.
t\m-¡n-b-bp-sS aotKm H-F-kv ASn-Øm-\-am¡n-b a-säm-cp sam-ss_ð
HF-kv Iq-Sn Xm-a-kn-bm-sX cw-Ks¯¯pw þ km-en-^njv (Salifish)
H-Fkv. ao-tKm-bv-¡v th-ïn t\m-¡nb-bnð {]-hÀ-¯n-¨ sU-h-e-¸À-amcmWv ]pXn-b kw-cw-`-¯n\v ]n-ónð.
"tPmñ' (Jolla) F-ó t]-cn-ep-Å
I-¼-\n-bm-Wv km-en-^n-jv ]p-d-¯nd-¡p-óXv. B³-t{Um-bv-Unð\n-óv
hy-Xy-kv-Xam-b {]-hÀ-¯-\hpw CâÀt^kpw km-[y-am-Im³ ]m-I-¯n-emWv
Cu H-F-kn-sâ kr-ãn. Bw (ARM),
CâÀ Nn-¸pI-sf ]n-´p-W-bv-¡p-óXmIpw km-en-^njv. aÄ-«n-Sm-kv-¡n-Mv
A-\m-bm-kw \-S-¡pw, I-Ì-a-ssd-
tkj³ F-{X th-W-sa-¦n-epam-Imw.
I-gn-ª \-hw-_-dnð B-Zy km-en^n-jv t^m¬ A-h-X-cn-¸n-¡-s¸-s«-¦nepw, A-¯-cw t^m-Wp-I-fp-sS Im-cyamb D-Xv-]m-Z-\w 2014 te B-cw-`n¡q.
Iym-a-dIÄ, sS-en-hn-j³ XpS-§n a-äv
Ce-t{Îm-Wn-Iv- D-]-I-c-W-§-fnepw D-]tbm-Kn-¡m³ ]m-I-¯n-em-Wv km-en-^njv F-¯pI.
]pXn-b H-F-kp-I-fnð an-¡Xpw
B³-t{Um-bvUn-t\m-Sv ap-«m-\m-Wv
F-¯pó-Xv F-ó-Imcyw {i-²n-¡p-I.
aÕ-cw ap-dp-Ipw, XoÀ¨.
sam-ss_ð H-F-kp-I-fp-sS ]pXn-b
Im-e-¯n-te-¡m-Wv 2013 Hm-sS tem-Iw
{]-th-in¡p-I F-óp kmcw. D-]-t`màm¡-sf kw-_-Ôn-¨v Xn-c-sª-Sp¸n-\v Iq-Sp-Xð A-h-k-c-§-fp-ïm-Ipw.
kv-amÀ«v-t^m¬ cwK-¯v ssh-hn-[y-tadpw. C-ó-thj-sâ tXmXv hÀ-[n-¡pw.
Ip-d-ª hn-e-bv-¡v an-I¨ t^m¬
Xn-c-sª-Sp-¡m-\m-Ipw. XoÀ-¨-bmbpw
C-Xv -{]-Xo-£ \ð-Ip-óp.
amXr`qan Hm¬sse\nð No^v k_v
FUnädmWv teJI³.
teJIsâ Cþsabvð:
[email protected]
A-h-ew_w, I-S-¸m-Sv:
1. Steve Jobs (2011), by Walter
Isaacson;
2. Google Enters the Wireless World,
by Miguel Helft and John Markoff,
New York Times, Nov 5, 2007;
3. Wikipedia.org; 4. MB4Tech.com.
(43)
hmb-\
jmPn tP¡_v
am[ya-§-fnse apÉnw
C´y³ hÀ¯-am-\-]-{X-§Ä \nÀ½n-¡pó apÉnw{]Xn-\n-[m-\¯nsâ hni-I-e-\-§Ä.
B
tKm-f-X-e-¯nðX-só,
Iayq-WnÌ-\-´-ctemI{I-a¯nse Gähpw kwLÀj-`-cn-X-amb
cmjv{Sob aWvU-e-§-fn-sem-ómbn
hne-bn-cp-¯-s¸-Sp-óXv CÉm-ansâ
am[ya {]Xn-\n-[m-\-am-Wv. cmjv{Sob- CÉmw Fó Ah-Ø-bn-te¡pw
A\p-`-h-¯n-te¡pw ]cn-W-an-s¨¯nb Hcp aX-kw-kvIm-c-s¯-¡p-dn¨p
cq]w-sIm-f-fpó am[y-a-_nw-_-§-fpsS
hni-I-e\w Ignª cïp-]-Xn-äm-ïpIm-e-ambn ]mÝm-Xy, ]uc-kvXy,
A¡m-Z-an-I, am[y-a-cw-K-§-fnð hym]I-hp-am-Wv. t\mwtNmwkvIn apXð
knbm-hp-±o³ kÀZmÀh-sc-bp-ff
_p²n-Po-hn-IÄ kn.-F³.-F³. apXð
AðP-ko-d-h-sc-bp-ff hmÀ¯m-Nm-\ep-IÄ ap³\nÀ¯n Gsä-Sp¯
{]Xy-b-im-kv{X-kw-hm-Z-§-fmWv Chbnð Gähpw {]kn-²w. C´y³
]Ým-¯-e-¯nepw \nc-´cw \S-¡póp-ïv, CÉm-ansâ B`y-´-chpw
_mly-hp-amb kmaq-lnI CS-s]-S-epI-fpsS cmjv{Sob hni-I-e-\w.
\yq\-]-£-hÀKo-b-X-tbmSpw
hwi-l-Xy-I-tfmSpw `c-W-IqS `oIc-X-I-tfmSpw hÀKob kwLÀj-§tfmSpw kv{Xohn-cp-²-X-tbm-Sp-sams¡
_Ô-s¸«v CÉm-ansâ BtKm-f-hð
¡-cW Imes¯ C´y³ cmjv{Sobw
{]iv\-`-cn-X-ambn \ne-\nð¡p-I-X-sóbm-Wv. aXhpw cmjv{So-b-hp-apÄs¸Spó s]mXp-k-aq-l-¯n-se-ó-t]m-se
-Xsó kn\n-abpw ]{Xhpw sSen-hnj\pw \h-am-[y-a-§-fp-apÄs¸-sS-bp-ff
hmÀ¯m-hn-t\m-Z- am-[ya§fn-sebpw
apÉnw {]Xn-\n-[m\w Cu L«-¯nð
\nc-´cw NÀ¨-sN-¿-s¸-Spó HómWv. ae-bm-f-¯nepw hnc-f-añ C¯cw
NÀ¨-I-fpw, ]T-\-§-fpw.
BXÀ ^m-dqJn FUn-äp-sNbvX
"apÉn§fpw am[y-a-_nw_§fpw:
hmÀ¯bpw ho£-W-hpw' (Muslims
and Media Images: News versus
views) Fó {KÙw Cu kµÀ`-¯n-
emWv {]k-à-am-Ip-ó-Xv. BtKm-fX-e-¯n-se-ó-t]mse C´y³
]Ým-¯-e-¯nepw Gähpw {]kàhpw Imen-I-hp-amb Hcp cmjv{Sob
hnj-b-sa-ó-\n-e-bnð apJy-ambpw
hmÀ¯m-am-[y-a-§-fnse CÉm-ansâ
{]Xn-\n-[m\w `nó-ho-£-W-§-fnð
]Tn-¡-s¸-Sp-óp, Cu {KÙ-¯nse
teJ-\-§-fnð.
Muslims and Media Images:
News Versus Views
Editor: Athar Faruqi
Oxford University Press, 2010
cïp-]-Xn-ämïp ap³]m-cw-`n¨ Hcp
{KÙ-c-N-\m-]-²-Xn-bm-bn-cpóp ^mdqJn-bp-tS-sX-¦nepw 2001 sk]vXw-_À
11, 2003se cïmw Cdm¡v B{I-a-Ww,
2005 Pqsse Ggnsâ eï³ kvt^mS\w, 2007 Pq¬ 30 sâ ¥mkvtKm hn-am-\-¯m-hf kvt^mS-\w, 2006
\hw-_À Ggnsâ apw_-bvI-em-]w,
2008 \hw-_À 26 sâ apw_bv B{IaWw Fón-§s\ Cu \qäm-ïnð
cmjv{Sob CÉm-ans\ tI{µ-Øm\¯p {]Xn-jvTn¨ BtKmf `oI-c-{]hÀ¯-\-§-fpsS ]Ým-¯-e-¯n-emWv
Cu {KÙw {]kn-²o-Ir-X-am-Ip-ó-Xv.
_m_-dn-a-kvPnZv apXð tKm{[-h-scbp-ff Hcp ]Xn-äm-ïnsâ C´y³
CÉm-anI cmjv{So-b-N-cn{Xw CXn\p
apónepw k±mwh[w -ap-Xð aem-em-h[-{iaw hsc-bp-ffh CXn\p ]nón-epap-ïv. H¸w CÉm-tam-t^m-_n-b-sb-ódn-b-s¸-Spó ]mÝmXy am[y-a-§-fpsS
BtKmf apÉnw-hn-cp² cmjv{So-b-hpw.
DdpZp þ lnµn `mj-IÄ¡v tZio-b{]-Øm-\-Im-e¯pw XpSÀópw e`n¨
cmjv{So-bm-kvXnXzw apJy-ambpw apÉnw þ lnµp `mj-IÄ Fó-Xm-bn-cp-óp.
XpSÀóv ]mIn-Øm³, C´y Fó
cïp cmjv{S-§-sf-¡p-dn¨p
cq]w-sImï s]mXp-t_m-[hpw asämóm-bn-cp-ón-ñ. {In¡-äv, kn\n-a, IeIÄ, am[y-a-§Ä Fón-§s\ ]nóo
Sv Ccp-cm-Py-§-fnepw hn]p-e-ambn
\ne-hnðhó kmwkvIm-cn-I-cq-]-§fpsS {]Xy-b-im-kv{Xm-Sn-¯-dbpw
CXp-X-só. ^mdq-Jn-bpsS At\z-j
Ww C´y-bnð \ne-\nó Ddp-Zp-]-{X§-fpsS ]Ým-¯-e-¯nð XpS§n
Cw¥ojv ]{X-§-fp-ev]m-Zn-¸n-¡pó
]mÝm-Xy, apÉnwhncp² am[y-a-kwkvIm-c-¯nsâ kao-]-Ime kµÀ`§Ähsc F¯p-óp. anX-hm-Z, Xo{hhmZ \ne-]m-Sp-I-fnð aXw, cmjv{So-bw,
kv{Xo, kmln-Xyw, Ie-IÄ Fóns^{_phcn 2013
(44)
§-s\ -kw-kvIm-c-¯nsâ Hmtcm
aWvU-e-s¯bpw ImWpó cïp-hn-`mKambn apÉo-§Ä s\SpsI hn`-Pn-¡s¸-«p-I-gn-ªp-shó \nco-£Ww Cóv
]c-s¡-bp-ïv. asäm-cp-X-c-¯nð ]dªmð ]Sn-ªm-dnsâ Xmð]-cy-§Ä
]n³]-äpó apÉnw-hn-cp² kao]\
tam CÉm-anI aX-au-en-I-hm-Zn-IÄ
Dó-bn-¡pó Pnlm-Zn-apÉnw kao-]-\
tam GsX-¦nepw Hóv kzoI-cn-t¡ïn-h-cpó Ah-Ø-bn-emWv C´ybn-epÄs¸sS Cóv apÉo-§-fpsS
PohnXw.
"apÉnwam[y-a-§Ä' Fóp-hn-fn¡m-hpó Nne B\p-Im-en-I-§Ä
1980 þ 2000 Ime¯v C´y-bnð Ddp-Zp,
Cw¥ojv `mj-I-fnð {]kn-²o-Ir-X-amIp-I-bp-ïm-bn. Ch C¡m-e¯p kPoh-amb C´y³ cmjv{Sob CÉm-ansâ
AP-ï-IÄ ]e-\n-e-I-fnð shfn-s¸Sp-¯p-I-bp-ïm-bn. hnhn[ kz`m-h-§fp-ff CÉm-anI aX-kw-L-S-\-Ifpw
cmjv{So-b-]mÀ-«n-Ifpw cwKw IqSp-Xð
DÄs¸sS aqóp-t]-sc-¦n-epw.
\mep-`m-K-§-fn-embn {Iao-Icn-¨n-cn-¡p-óp, Cu {KÙ-¯nse
teJ-\-§Ä. Hómw-`mKw Cw¥ojv
]{X-§-fnse apÉnw-_nw-_-§-sf¡p-dn-¨p-f-f-Xm-Wv. GIm-`n-{]m-b-a-ñ,
teJ-IÀ¡v Cu hnj-b-¯n-ep-f-f-Xv.
{]Xn-\n-[m-\-¯nsâ tXmXn-s\bpw
coXn-sbbpw Ipdn¨pw `nóm-`n-{]m-b§Ä ]ecpw {]I-Sn-¸n-¡pw. apÉo-§Ä
C´y³ am[y-a-§-fnð {]m´-hð¡cn¡s¸-Sp-Itbm ]nim-N-hð¡-cn-¡s¸-Sp-Itbm sN¿p-ónñ Fóp-t]mepw
hmZn-¡p-ó-h-cp-ïv. hnt\mZv ta¯,
cP-\n-tIm-¯m-cn, IpðZn-]v\-¿mÀ, arWmÄ]m-WvsU, slmhmÀUv s{_ÌUv, Nµ³ an{X, kn²mÀYv hc-Z-cm-P³
Fón-h-cpsS teJ-\-§-fmWv Cu `mK
-¯p-f-f-Xv. Hsóm-gnsI (s{_ÌUv)
Fñmw C´y-bnse Cw¥ojv ]{X-§
fpw apÉnw {]mXn-\n-[yhpw Fó
hnjbw hni-I-e\w sN¿p-óp.
cïmw-`m-Kw, hnhn[ Ncn-{X-k-µÀ`-
Cu {KÙ-¯nse Gähpw ZoÀL-amb teJ-\-§-fn-sem-ómWv
FkvsXð ss{Uem³Un-tâ-Xv þ "C´y³ apÉn-§fpw kzX-{´
-]-{X-§-fpw'. Ddp-Zp-hnsâ cmjv{So-b-¯nð XpS§n ]{X-§-fpsS
apÉnw dnt¸mÀ«nw-Kvh-sc-bp-ff aWvU-e-§Ä FkvsXð NÀ¨sN-¿p-óp. apÉnw am[y-a-{]-hÀ¯\w C´y-bnepw ]mIn-Øm-\n
epw {]I-Sn-¸n-¡pó bmYm-Øn-Xn-I-amb B`y-´-c-kz-`m-h-§-fpsS
hnaÀi\hpw Cu teJ-\-¯n-ep-ïv þ Nµ³ an{X-bp-sSbpw aäpw
teJ-\-§-fn-te-Xp-t]mse D]-cn-¹-h-a-ñ-Xm-\pw, CXv.
Iep-jhpw k¦oÀ®-hp-am-¡n. apJy[m-cm-{]-kn-²o-I-cW-§Ä¡p- ap³]n
ð ]nSn-¨p-\nð¡m-\m-hmsX Ch-bnð
an¡Xpw \ne-¨p-t]m-hp-Ibpw sNbvXp.
F¦nepw {]iv\-`-cn-X-amb apÉnw
{]Xn-\n-[m\w C´y³ hmÀ¯m-hn-t\mZ-am-[y-a-§-fpsS kao-]-Ime Ncn-{X¯nsâ `mK-am-Wv. {][m-\-ambpw
Cw¥o-jv, DdpZp ]{X-§Ä ap³\nÀ¯n
\S-¯-s¸-Spó Cu Ncn-{X-¯nsâ
A\m-h-c-W-amWv Cu {KÙ-¯nse
an¡-hmdpw teJ-\-§Ä.
cP-\n-tIm-¯m-cn, arWmÄ
]mWvsU, IpðZn]v \¿mÀ, tdm_n³
P{^n, hnt\mZv ta¯, Nµ³ an{X,
kn²mÀYv hc-Z-cm-P³ Fón-§s\ {]
i-kvX-cmb kmaq-ly-imkv{X ]Tn-Xm¡tfm am[y-a-{]-hÀ¯-Itcm BWv
teJ-I-cnð ]e-cpw. aäp-f-f-h-cm-I-s«,
C´y-bnepw hntZ-i-¯p-ap-ff A¡mZ-anI Øm]-\-§-fntem am[y-a-Øm]-\-§-fntem {]hÀ¯n-¡p-ó-h-cpw
BtKm-f-hð¡-c-W-Im-es¯ CÉmansâ am[y-a-Po-hnXw kq£va-ambn
]n´p-S-cpóhcp-am-Wv. {^oem³kv
am[y-a-{]-hÀ¯-I-cmWv ^mdqJn
s^{_phcn 2013
§fpw A\p-`-h-§fpw ap³\nÀ¯n
apÉnw am[y-a-{]-Xn-\n-[m-\-¯nsâ
km[y-X-IÄ NÀ¨-sN-¿p-óp. Atbm[ym-{]iv\w bqtdm-¸n-ep-ïm-¡nb
{]`mhw apXð _wKm-fnepw tKmhbnepw aäpw am[y-a-§Ä apÉnw hnjb-§Ä¡p \ðIpó Øm\whsc
Cu `mKs¯ teJ-\-§Ä Ah-X-cn¸n-¡p-óp.
aqómw-`m-K¯v C´y-bnse Ddp-Zp]{X{]hÀ¯-\-¯nsâ Ncn-{Xhpw
hÀ¯-am-\hpw Ah-tem-I\w sN¿p
ó \mep-]-T-\-§-fp-ïv. tdm_n³
P-{^nbpw FUn-äÀ BXÀ ^mdq-Jn
bpw DÄs¸-sS-bp-f-f-h-cpsS cN-\-IÄ.
\memw `mK¯v cïp-te-J-\-§Ä.
C´y³ kn\n-a-bnse apÉnw {]Xn-\n[m\w NÀ¨-sN-¿p-óp, Ch. Hóv,
t_mfn-hpUv kn\na ap³\nÀ¯n.
asämóv C´y³Iem kn\na s]mXp
sh ap³\nÀ¯n.
]s¯m³]Xp teJ-\-§-fpïv
Cu {KÙ-¯n-se-¦nepw arWmÄ
]m-WvsU, kn²mÀYv hc-Z-cm-P³,
FkvsXð ss{Uem³Uv, sI.-Fw.F.-ap-\nw, tdm_n³P-{^n, AÀjmZv
Aam-\p-f-f, tPm¬lpUv Fón-h-cpsS
cN-\-I-fmWv Xmc-X-tay\ Kuc-h-ap-ff
]T-\-§-fmbn amdn-bn-«p-f-f-Xv. Ch-bnð
_w¥mtZiv H_vkÀhÀ ]{X-¯nsâ
FUn-ä-dm-bn-cpó sI.-Fw.-F. ap\n-ansâ cN-\, Cu {KÙ-¯nsâ Bap-Jwt]m-se- hmbnt¡ï-Xm-Wv. BtKm-fX-e-¯nðXsó Ccp-]Xmw \qäm-ïnð
apÉn-§fpw am[y-a-§fpw X½n-ep-ff
_Ô-¯n-ep-ïmb hgn-¯n-cn-hp-IÄ
kq£va-ambn kw{K-ln-¡p-Ibpw
apÉn-ansâ ka-Ime am[ya {]Xn-\n[m-\-§-fpsS cmjv{Sobw kaÀY-ambn
hni-Zo-I-cn-¡p-Ibpw sN¿p-óp, ap\nw.
Cóv, apÉnw am[y-a-temIw BÀÖnt¡ï Aôv ASn-Øm\ Bh-iy§Ä/Ah-Ø-IÄ ap\nw C§s\
t{ImUo-I-cn-¡póp: (]pdw 123 þ 124).
1. CÉm-ansâ Ncn-{X-`m-K-t[-b-§Ä
Xncn-¨-dnªpw {]mtZ-in-I, tZio-b,
tZim-´-c-X-e-§-fnð Ah-bpsS
kmwKXyw ap³\nÀ¯nbpw hÀ¯am-\Ime-temI{]iv\-§Ä t\cn-Spó
apÉnw am[y-a-§-fpsS cq]o-I-c-Ww.
2.- _n.-kn.-kn.bpw kn.-F³.-F\pw
aäpw t]mse-bp-ff Hcp BtKm-fhmÀ¯m Øm]-\w.
3.- Cw-¥ojv `mj-bnð am[y-a-{]hÀ¯\w \S-¯m³ tijn-bp-ff
bphm-¡sf hmÀs¯-Sp-¡pó kÀh-Iem-im-em-tP-W-enkw hIp-¸p-IÄ.
4.- \n-e-\nð¡p-ó-hbpw hcm\n-cn-¡p-ó-h-bp-amb apÉnw am[y-a§Ä, imkv{X kmt¦-Xn-I-hn-Zy-bpsS
km[y-X-IÄ kaÀY-ambn hn\n-tbm-Kn¡-Ww, _mKvZm-Znepw sIbvtdm-bn-epsams¡ X§-fpsS ]qÀhn-IÀ sNbvXXp-t]m-se.
5. bqtdm-]y³ \thm-°m-\s¯
km[y-am-¡nb Úmt\m-Zbw bYmÀY¯nð CÉm-ansâ ]mc-¼-cy-§fpw
imkv{Xhpw kmt¦-XnI hnZybpw
XXz-Nn-´bpw at[y-jy-bnð \nóp
]dn-¨p-\-«-Xm-sWó Ncn-{X-bmYmÀYyw ]pXnb Xe-ap-d-bnðs]«
apÉn§Ä¡p a\-Ên-em-¡n-s¡m-Sp-¡Ww.
"Ncn-{X-s¯-¡p-dn-¨p-ff AÚXbpw Adn-hnð \nóp-ff ]em-b-\-hpamWv apÉn-§sf hyàn]-chpw kmaqln-I-hp-ambn ZpÀ_-e-cm-¡p-ó-sXó'
ap\n-ansâ \nco-£Ww am[ya {]hÀ
¯-IÀ am{X-a-ñ, CXc kmwkvIm-cnI
]Tn-Xm-¡fpw {i²n-t¡-ï-Xm-Wv.
arWmÄ]m-WvsU, apÉn-ansâ
s]mXp-{]-Xn-\n-[m-\-s¯-¡mÄ apÉnw
kv{XoI-fpsSbpw \yq\-]-£-¯n-sâ
bpw am[y-a-{]-Xn-\n-[m-\-amWv NÀ¨sN-¿p-ó-Xv. am[y-a-Øm-]-\-§-fnepw
am[ya Df-f-S-¡-¯n-ep-sams¡ {]k-
(45)
à-amWv Cu A`m-hhpw {]Xn-\n-[m-\hpw. am[y-a-§-fnse khÀW, ]pcpj-ta-[m-hn-Xz-¯nsâ Cc-I-fmWv
\yq\-]-£-§fpw kv{XoIfpw Fóv
]mWvsU Nqïn-¡m-Wn-¡p-óp.
kn²mÀY hc-Z-cm-Psâ teJ-\w,
C´y³ \thm-°m-\-¯nsâ krjvSnbmb ]{X-{]-hÀ¯-\-¯nð XpS-¡wsXm-t«-bp-ff aX, kmwkvIm-cnI
Øm]-\-§-fpsS Ncn-{X-]-cn-Wmaw
NÀ¨-sN-¿p-óp. ]ptcm-ln-Xcpw kap-Zmb-t\-Xm-¡fpw aX-§-fpsS hàm-¡fmbn am[y-a-§-fnð CSw ]nSn-¡pó-Xnsâ A]-ISw apXð hÀKob
kwLÀj-§-fnð am[y-a-§Ä
ssIs¡m-f-fpó kµn-Kv²-\n-e-]m-SpIfpw am[y-a-§-fpsS hn]-Wn-Xmð]cy-§fpwhscbpff LS-I-§Ä ap³\n
À¯n C´y³ apÉn-§-fpsS am[y-a
-{]-Xn-\n-[m\w hc-Z-cm-P³ hni-Zo-I-cn¡p-óp. 1980 Ifnð kn¡p-ImÀs¡-Xnscbpw 1990 IÄ sXm«v apÉn-§Ä
s¡-Xn-scbpw {]I-S-am-Ipó \yq\]-£-§-fpsS ]nim-N-hð¡-cWw
C´y³ am[y-a-§-fpsS s]mXp-t_m-[ambn amdn-b-Xnsâ Ah-tem-I-\-amWv
Cu teJ-\w.
Cu {KÙ-¯nse Gähpw ZoÀLamb teJ-\-§-fn-sem-ómWv
FkvsXð ss{Uem³Un-tâ-Xv þ
"C´y³ apÉn-§fpw kzX-{´-]-{X§-fpw'. Ddp-Zp-hnsâ cmjv{So-b-¯nð
XpS§n ]{X-§-fpsS apÉnw
dnt¸mÀ«nw-Kvh-sc-bp-ff aWvU-e-§Ä
FkvsXð NÀ¨-sN-¿p-óp. apÉnw
am[y-a-{]-hÀ¯\w C´y-bnepw ]mInØm-\nepw {]I-Sn-¸n-¡pó bmYm-ØnXn-I-amb B`y-´-c-kz-`m-h-§-fpsS
hnaÀi\hpw Cu teJ-\-¯n-ep-ïv þ
Nµ³ an{X-bp-sSbpw aäpw teJ-\-§fn-te-Xp-t]mse D]-cn-¹-h-a-ñXm-\pw, CXv.
tdm_n³ P{^n, hni-Z-amb IW¡p-IÄ ap³\nÀ¯n C´y-bnð Ddp-Zp]-{X-§Ä¡p-ff Xmc-X-tay\ ZpÀ_ehpw Zcn-{Z-hp-amb hÀ¯-am-\-Ime
AhØ hni-Zo-I-cn-¡p-óp. AÀjmZv
A½m-\p-ff Cu hnj-bw Ipsd-¡qSn
Bg-¯nð hni-I-e\w sN¿p-Ibpw
BtKm-f-hð¡-c-W-Im-e¯v DdpZp
]{X-{]-hÀ¯\w ssIh-cn¨ KpW-I-camb Nne amä-§Ä Nqïn-¡m-Wn-¡pIbpw sN¿p-óp.
C´y³ Iem-kn-\n-a-bnse apÉnw
PohnXw ap³\nÀ¯pó tPm¬lpUn-sâ ]T\w -{i-t²-b-am-Wv. hn`-P-\¯n\p ap³]pw ]n³]p-ap-ff C´y³
kn\n-a-bnse apÉnw {]Xn-\n-[m\w
\nc-h[n Nn{X-§-fpsS hni-I-e-\-¯neqsS tPm¬ ]Tn-¡p-óp. ae-bm-f-¯nepÄs¸-sS, ]e -kn-\nam\ncq-]-Icpw
sN¿p-ó-Xp-t]m-se, kn\n-a-bnð
apÉnw t]cp-ff ]pcp-j³ hnñ-\mIp-ó-XmWv apÉnw hncp-²-X-bpsS
kz`mhw Fóa«nð D]-cn-¹-h-amb
NÀ¨-bñ tPm¬ \S-¯p-ó-Xv. Ncn{X-]-chpw kmwkvIm-cn-Ihpw hn]-Wn]-chpw aäp-amb \nc-h[n LS-I-§Ä
ap³\nÀ¯n C´y³ `mjm-kn-\n-a-IÄ
apÉnw Pohn-Xs¯ ]e-\n-e-I-fnð
{]Xn-\n-[m\w sN¿p-ó-Xnsâ hniI-e-\-amWv Cu ]T-\w. 1970 Ifnse
t_mfn-hpUv P\-{]n-b-kn-\n-a-IÄ
apXð tKmhnµv \nl-em-\n,- Fw.-F-kv.
kXyp, k¿nZv anÀk, iymw_-\-Kð,
_p²-tZhvZmkv Kp]vX, tiJÀI-]qÀ
XpS-§nb kwhn-[m-b-I-cpsS Nn{X§Äh-sc-bp-f-fh Ah-tem-I\w
sN¿p-óp, tPm¬ þ ASq-cnsâ aXn-epIÄ DÄs¸-sS.
F¦nepw NnX-dn-t¸m-Ipó FUnänw-Knsâ ZuÀºeyw Cu {KÙ-¯n\p-ïv. BtKm-f-]-Ým-¯-e-¯ntem
C´y³ ]Ým-¯-e-¯ntem A{X-
tað {]k-à-ambn \ap¡p tXmóm\n-S-bn-ñm¯ ]e hnj-b-§fpw/teJ\-§fpw Cu IrXn-bn-ep-ïv. slmhm
ÀUv {_ÌUv \S-¯pó Bkvt{Xen-b³ ]{X-§-fnse apÉnw {]Xn\n-[m-\]T\hpw kKvaÀ amÀt¡mh
tcJ-s¸-Sp-¯pó sN¡v dn¸-»n-¡n-epïmb Atbm-[ym-{]-Xn-I-c-W-§fpw
DZm-l-c-Ww. AtX-k-a-bw-X-só,
kqk³.-_n.-sa-bv{X-bpsS D]-cn-¹-hamb Hc-h-te-mI-\-¯nð HXp-§n-t¸mIp-óp, ]Sn-ªm-dnsâ apÉnw {]Xn-\n[m\w apgp-h³. Ata-cn-¡³, bqtdm
-]y³, a[y-]qÀth-jy³ ]{X-§-fntem
CXc am[y-a-§-fntem \ne-\nð¡pó
apÉnw {]Xn-\n-[m-\-¯nsâ cmjv{Sobw
]Tn-¡pó Hcp cN-\-t]mepw Cu
{KÙ-¯n-en-ñ. C´y-bnðXsó
apÉnw am[y-a-{]-hÀ¯\w Gähpw
ià-amb tIc-f-s¯-¡p-dn-¨p-ff
]T-\-hp-an-ñ. ]{Xw, kn\na Fón-hbnð HXp-§póp hnj-bm-]-{K-Y\§Ä Fó-XmWv asämcp ]cn-an-Xn.
FUn-äÀ kqNn-¸n-¡p-ó-Xp-t]mse,
1980 Ifnð ]²-Xn-bn-Sp-Ibpw 93 apXep-ff ]¯p-hÀj-¡mew \nc-´cw ]
pXp-¡n-sb-gp-X-s¸-Sp-Ibpw sNbvX
cN-\-IÄ Gsd sshIn 2009ð {]kn²o-I-cn-¨-Xnsâ ]mfn-¨-I-fmImw Ch.
F¦nðt¸mepw kmam-\y-ambn C´y³
]{X, kn\nam am[y-a-§-fnse apÉnw
{]Xn-\n-[m-\-¯nsâ cmjv{Sobw XmcX-aym-ß-Ihpw hkvXp-\n-jvT-hp-ambn
hni-I-e\w sN¿-s¸-Spóp Fó
{]m[m\yw Cu Ir-Xn-¡-h-Im-i-s¸Smw.
{ioi¦c kÀÆIemimebnð aebmfw
A[ym]I\mWv teJI³.
teJIsâ Cþsabvð:
[email protected]
s^{_phcn 2013
(46)
Bookshelf
New Books @ Academy Library
Entrepreneurial Journalism
Mark Briggs
CQ Press
352 pages; Price: Rs. 1315.00
Entrepreneurial Journalism will
inspire you with what’s possible
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Working through eight clear and
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Each chapter starts with a real
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action items at the end of each
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Discover how traditional news
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will be tomorrow. Learn from the
pioneers, and become one.
s^{_phcn 2013
Field Guide to
Covering Sports
Field Guide to
Covering Local News
How best to turn yourself from
sports fan to professional sports
journalist? Quickly moving
beyond general guidance about
sports writing, Joe Gisondi
focuses on the nitty-gritty, with
hands-on, practical advice on
covering 20 specific sports.
From auto racing to wrestling,
you’ll find tips on the seemingly
straightforward—where to
stand on the sideline and how to
identify a key player—along with
the more specialized—figuring
out shot selection in lacrosse and
understanding a coxswain’s call
for a harder stroke in rowing.
Preparing you for just about any
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cover, Field Guide to Covering
Sports is the ideal go-to resource
to have on hand as you master the
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Coverage of Twenty Sports,
Including: Auto Racing, Baseball,
Basketball, Bowling, Cross
Country, Field Hockey, Football,
Golf, Ice Hockey, Lacrosse,
Rowing, Rugby, Soccer... etc.
In a time of upheaval for
journalism, local news is
flourishing. People want to
know about the chemical spill
on the highway, the kidnapping
trial in district court, the cuts
in the school budget. News
organizations have a constant
need for both professional and
citizen journalists who can report
those stories accurately and
interestingly.
In the latest installment of
the Field Guide series, Fred
Bayles takes you step-by-step
through the process of identifying
and covering the events and
issues that matter most to your
community. For the five local
beats—cops, courts, emergencies,
schools, and government—you’ll
learn where to go for information
and how to organize and present
the stories your neighbors want
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Good stories are everywhere.
With the Field Guide to Covering
Local News, find them, report
them, and show your audience
why they matter.
Joe Gisondi
CQ Press
336 pages; Price: Rs. 1429.00
Fred Bayles
CQ Press
270 pages; Price: Rs. 1601.00
(47)
\yqkv s\äv
C.]n.jmPpZo³
BtKmf am[yacwKs¯ ]pXnb {]hWXIfpw hmÀ¯Ifpw a\Ênem¡m\pXIpó
anI¨ aoUnb sh_vsskäpIsf ]cnNbs¸Sp¯pIbmWv Cu ]wàn.
am[yacwK¯v {]hÀ¯n¡póhÀ¡pw am[yahnZymÀ°nIÄ¡pw Hcpt]mse
{]tbmP\{]Zambncn¡pw Cu sskäpIfnð \nópw e`n¡pó hnhc§Ä.
aoUnbm kvamÀSvkv
Wv. 50 hnhn[ hnjb§Ä kw_Ôn¨
B[p\nI hnhc§fpw hnZKv[cpsS
teJ\§fpw A`n{]mb§fpw t»mKnð
\nóp In«pw.
{XoknIvÌn
hnZymÀYnIÄ¡pw bphm¡Ä¡panSbnð
am[ya temIs¯ kw_Ôn¨ Ah
t_m[w hfÀ¯nsbSp¡m³ Im\Ubn
ð {]hÀ¯n¡pó sh_vsskäv BWv
aoUnbkvamÀSvkv (mediasmarts.ca).
It\Unb³ P\Xsb Dt±in¨pÅ DÅ
S¡amWv CXnepÅsX¦nepw am[ya
]T\w kw_Ôn¨v hfsc KpW{]Zamb
[mcmfw hnhc§Ä CXnð \nóv In«pw.
an¡ dntkmgvkpIfpw kuP\yamWv. bphP\Xbpambn CS]gIpó Fñm
taJebnepÅhscbpw am[ya§sf
kw_Ôn¨v t_m[hmòmcm¡pI Fó
IÀ¯hyhpw Cu sskäv \nÀhln¡p
óp. amXm]nXm¡Ä, A[ym]IÀ, inip
tcmK hnZKv[À, sse{_dn Poh\¡mÀ,
kvIu«vþssKUv, t]meokv Fón§s\
hnhn[ hn`mK¡msc CXnsâ ]¦mfnI
fm¡nbncn¡póp. aäp Øe§fnepw
amXrIIfm¡mhpó ]²XnIfmWv Ch.
am[yacwKw kw_Ôn¨ [mcmfw
KthjW§Ä ChÀ \S¯pópïv.
tPWenkw hmÀ¯IÄ, am[yacwK
s¯ ]p¯³{]hWXIÄ, sSenhnj³
Fónhbv¡p ]pdta UnPnäð aoUnb
kw_Ôn¨ ]pXnb \nch[n hnhc§Ä
CXnð DÄsImÅn¨n«pïv. tkmjyð
s\ävhÀ¡nwKv, kn\na, _u²nI kz¯
hImiw, skð t^m¬ sSIv\n¡pIÄ,
CâÀs\änsâ D]tbmKw Fónhsbm
s¡ CXnð \nóp a\knem¡mw. CâÀ
s\änsâ D]tbmKw k_Ôn¨ [mcmfw
hnhc§Ä CXnsâ _m¡v{Kuïvkv
Fó hn`mK¯nð \nóp e`yamWv.
BÀ¡pw D]tbmKn¡mhpó [mcmfw
en¦pIÄ dntkmgvkv hn`mK¯nse
sek¬knð \ðInbncn¡póp.
sskänsâ t»mKv hn`mKhpw hfsc
{it²bamb teJ\§fmð kar²am
Atacn¡bnse an\nkq« kwØm\
s¯ bqWnthgvknän Hm^v skâv
tXmakv hnZymÀYnIÄ \S¯pó
sh_vsskämWv http://www.
threesixtyjournalism.org. hnZymÀYnIsf _m[n¡pó hmÀ¯IfmWv CXn
ð `qcn]£hpw. aäp Øe§fnð
hnZymÀYnIÄ¡v F§s\ C¯cw Hcp
sskäv \S¯ns¡mïp t]mIm³ IgnbpsaóXv a\knem¡nsbSp¡m³ Cu
sskäv klmbn¡pw. FUntämdnbð
t_mÀUpw tPWenÌpIfpsañmw hnZym
ÀYnIfmWv. FUntämdnbð t_mÀUv
amk¯nð Hcp XhW tNÀóv \yqkv
Snan\p thï \nÀtZi§Ä \evInbmWv
Cu sskäpw ChcpsS \yqkv seädpw
{]kn²oIcn¡póXv.
CXp IqSmsX ChÀ hnZymÀYnIÄ
¡mbn tPWenkw ¢mkpIfpw kwLSn
¸n¡póp. km[mcWKXnbnð Htc
kabw 150 hnZymÀYnIÄ¡v ChÀ hnhn
[bnS§fnembn ]cnioe\w \ðIpóp
ïv. Atacn¡bnse Adnbs¸Spó
[mcmfw am[ya {]hÀ¯IÀ Cu
]cnioe\ Iym¼pIfnð \nóp hfÀóp
hóhcmWv.
hnZymÀYnIÄ¡p thïnbpÅ Hcp
tPWenkw sh_vsskän\v CXp amXr
Ibm¡mhpóXmWv. \yqkv, H]o\nb³,
]o¸nÄ B³Uv t¹kkv Fón§s\
bpÅ hn`mK§Ä hfsc D]Imc{]Z
amWv. A[ym]IÀ, amXm]nXm¡Ä,
hnZymÀYnIÄ FónhÀ¡mbn CXp
kw_Ôn¨ hnhc§Ä \ðIm³
{]tXyIw hn`mK§fpïv. A[ym]
IÀ¡pÅ hn`mK¯nð \nóv tPWenkw ]T\¯n\pÅ [mcmfw ¢mkv dqw
amXrIIÄ In«pw.
hnhn[ tPWenkw sh_v sskäpI
sf¡pdn¨pÅ hnhc§Ä DÄs¡mÅpó
CXnse t]Pv hnZymÀYnIÄ¡pw ]{X{]
hÀ¯IÀ¡pw Hcpt]mse {]tbmP\{]
ZamWv.
tPWenkw FPqt¡j³
Hmkvt{Senbbnse tPWenkw FPq
t¡j³ Atkmkntbj³ Hm^v
Hmkvt{SenbbpsS sh_vsskäv BWv http://jeaa.org.au. ]{X{]hÀ¯\
hnZym`ymk¯nsâ \nehmcw DbÀ¯p
I, ]{X{]hÀ¯\ hnZym`ymkw kw_
Ôn¨ hnhc§Ä tiJcn¡pIbpw {]
Ncn¸n¡pIbpw sN¿pI, amkvaoUnb
bpw {]^jWð Atkmkntbj\pI
fpw X½nepÅ _Ôw iàam¡pI,
KthjW§Ä \S¯pI FósXms¡
bmWv Cu kwLS\ Dt±in¡póXv.
dnkÀ¨v tUämt_kv, ]»nt¡j
³kv, tImgvkv, {Kmâvkv XpS§nb hn`m
K§fnð \nómWv CXnð hnhc§Ä
In«póXv. Hmkvt{Senbbnse tPWenkw hnZym`ymkw kw_Ôn¨ ka{K
hnhc§Ä tImgvkv Fó hn`mK¯nð
\nóp In«pw.
Hmkvt{Senbbnse tPWenkw
KthjWw kw_Ôn¨ hnhn[ {]kn
²oIcW§fpsS hnhc§Ä CXnð
\nóp In«pw. 21mw \qämïnse
Hmkvt{Senb³ am[yacwKs¯ kw_
Ôn¨ ka{Kamb ]T\w CXnð
DÄsImÅn¨n«pïv.
awKfw Zn\]{X¯nsâ No^v \yqkv
FUnädmWv teJI³. teJIsâ
Cþsabvð: [email protected]
s^{_phcn 2013
(48)
Reader writes
Ashok R. Chandran
Studies on Kerala Missing in ‘Media’
In April last year, the Kerala Press Academy relaunched its monthly journal ‘Media’. Nine issues
totaling 468 pages were brought out in the inaugural
calendar year. The bilingual journal’s breadth of
coverage was impressive—news and opinion,
articles and snippets, national and international
topics, old and new media, and book reviews. A
content analysis, however, reveals that the journal
carried few studies on Kerala media. In this article, I
present the study results and suggest that the journal
should carry articles based on research.
Findings
1. The journal did not carry studies on
contemporary Kerala media.
In the journal, the items on contemporary
Kerala media were editorials, news snippets or
anecdote-based opinion articles. There was very little
knowledge generation through systematic study—
whether of ownership, content, or readership,
to name just three—which could enhance our
understanding of contemporary Kerala media. Nor
was there reporting on Kerala media studies (except
for a small news item on the research section of the
Kerala Press Academy website), unlike the many
snippets on studies of the Western media.
The journal did contribute to Kerala media
studies through obituaries and articles on legendary
figures in Kerala media. Such historical narratives
can be more valuable if the nostalgic stories adopt a
more balanced and critical approach to the subject.
The absence of Kerala media studies prompts the
question: what then did the journal devote itself to?
2. The journal has an international orientation,
but not heavily.
Excluding the cover, table of contents, and
advertisements from our analysis, the journal in its
first year carried two kinds of content: articles (88
per cent) and snippets (12 per cent). 41 per cent of
the articles and 70 per cent of the snippets were of
an international flavour (Figure 1). When we erase
the distinction between Kerala and “national”, then
the bulk of the journal (56 per cent) was on Indian
media.
Figure 1: Flavour of the journal –
by types of content
3. Most of the content is from Kerala.
s^{_phcn 2013
The absence of Kerala media studies and the
international orientation of the journal prompted
a look at the location of contributors. It turns out
that much of the content emerged from Kerala (see
Figure 2).
Figure 2: Journal content –
by location of contributors
As Figure 3 shows, all contributions from abroad
were on international topics, and all contributions
from India (other than Kerala) were on international
or national topics, but only 29 per cent of the content
from Kerala was on Kerala media.
Figure 3: Flavour of content –
by location of contributors
I present this finding not to argue for increasing
the content on Kerala (there is probably a case
for that too), but to show that the journal itself
demonstrates the potential for contributions from
writers, journalists and scholars in the state. Perhaps
some of them can be encouraged to systematically
study contemporary Kerala media, or at least write
about media research on Kerala.
Discussion
Why does this situation exist? Is it because the
journal does not receive research-based articles on
Kerala media? Or is it because the journal prefers not
to publish studies on contemporary Kerala media?
The journal editors can enrich the discussion by
sharing the view from their office.
Meanwhile, one can think of at least three reasons
why the ‘Media’ journal would (or should) carry
studies on Kerala media. (1) Professional journalists
with links to Kerala media, who probably form
the biggest section of the journal’s readership, will
find it informative and entertaining to read studies
of their immediate environment. (2) Readers in
academic institutions—students and faculty—in
(49)
A¡mZan hmÀ¯IÄ
F³.F³. kXy{hXs\ A\pkvacn¨p
Kerala and elsewhere will find
the journal’s studies on Kerala a
useful aid in their work. (3) By
making the journal a platform
for dissemination, the Academy
will be promoting research on
Kerala media. To this may be
added a fourth—the reasonable
expectation of any reader that the
sole journal of the apex academy
of journalism in Kerala will have
researched articles on Kerala
media.
At one level, the main
finding—the absence of wellstudied articles on Kerala media
in the journal—can be regarded
as parochial and light criticism
of the publication, and one that
the journal’s editors can address
quickly if they choose to. But
at another level, the finding is
probably the symptom of a bigger
challenge—beyond the journal’s
office and requiring the Kerala
Press Academy’s intervention in
media education and research.
Perhaps we need to conduct
more studies on Kerala media
and develop a culture of building
opinions based on rigorous
assessment.
Conclusion
The ‘Media’ journal has made
an impressive comeback, through
elegant design and informative
content. But it appears to
inadequately encourage the
production and consumption
of media research on Kerala. By
providing space for systematic
studies on Kerala media, and
reporting on media research
about the region, the journal
can also add value to the reader
without sacrificing its other goals.
Ashok R Chandran is an independent
researcher in Palakkad, Kerala. He
can be reached at studykeralamedia@
gmail.com
tIcf¯nse apXnÀó ]{X{]hÀ¯
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am[ya§fpsS kmaqlnI HmUnän§v'
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kvIqÄ Hm^v tPWenkw sNbÀam³
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tIcf {]kv A¡mZan 2012 sk]vXw
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ebbnð BÀ«nÌv Acp¬Zmknsâ
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sI. ]n. ]co£m^ew A¡mZan
sh_vsskänð e`yamWv. (www.
pressacademy.org)
s^{_phcn 2013
(50)
temIw Iï hc
A´Àt±iob am²yacwKs¯ {]ikvXamb ImÀ«qWpIsf
]cnNbs¸Sp¯pIbmWv Cu ]wànbnð.
amXr`qan ImÀ«qWnÌv Bb tKm]oIrjvW\mWv
Ch XncsªSp¯v AhXcn¸n¡póXv.
tPm slsñÀ
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slñdpsS cN\IÄ 350 tesd am[ya§fnemWv {]Xy£s¸SpóXv. Atacn¡bnð
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Fó t]cnð tPm Xsâ FUntämdnbð ImÀ«qWpIÄ kamlcn¨n«pïv. FUntämdnbð
ImÀ«qWpIÄ¡p ]pdsa Ip«nIfpsS amknIIÄ¡mbpw lmky]pkvXI§Ä¡mbpw ayqknbw
FIvkn_nj\pIÄ¡mbpw tPm hcbv¡mdpïv.
FUntämdnbð ImÀ«qWpIÄ¡mbpÅ s_Ìv Hm^v Kms\äv AhmÀUv F«p XhWbpw
anðhzm¡o {]kv ¢_v AhmÀUv Bdp XhWbpw tPm¬ ^nsjän FUntämdnbð ImÀ«q¬
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HmjvtImjnð P\n¨ tPm hfÀóXpw ]Tn¨Xpw anðhzm¡obnemWv.
hnkvI¬kn³þanðhzm¡n kÀÆIemimebnð \nópw ss^³BÀSvkv _ncpZw t\Sn.
Atacn¡³ FUntämdnbð ImÀ«qWnÌv Atkmkntbjsâ ap³\nc {]hÀ¯I³ IqSnbmb
tPm `mcy¡pw a¡Ä¡psam¸w Ct¸mÄ {Ko³ t_bnð Xmakn¡póp.
tKm]oIrjvWsâ Cþsabvð: [email protected]
s^{_phcn 2013
Printed and Published by V. G. Renuka, Secretary, On behalf of the Kerala Press Academy, Published from Kerala Press Academy,
Kakkanad, Kochi – 682 030; Printed at Sterling Print House Pvt Ltd, Edappally; Editor: N. P. Rajendran.
Media Monthly | February 2013 | ` 10/- | RNI Reg No. KERBIL/2000/1676