Sensitization Workshop for Media persons on Disability Issues

All are Welcome

Outrage in Social Media

Kalahandi man carries dead body of his wife 

Outrage floods Social Media

Here are some memes, drawings and cartoons posted in social media:

Times of India

Cartoon: Satish Acarya

Cartoon: Utkal Gaurav

Cartoon: Sandeep Adhwaryu

Sand Art by Sudarshan Pattnaik, at Puri sea beach.

Cartoon: Uday Deb

Outlook

Column | Jagate Thiba Jetedina

Samaja Saptahika 27 Aug-2 Sept. 2016

1st Prof. K.M. Shrivastava Lecture: Tradition of Indian Journalism by Prof. DVR Murthy

Job Opportunity

Column | Jagate Thiba Jetedina

Samaja Saptahika, 20-26 Aug. 2016

Newspapers on 15 Aug. 1947

Here is a collection of Newspapers on 15 August 1947. See the way the momentous event was covered then.

Hindu

Statesman

Times of India

Amrita Bazar Patrika

Dawn

New York Times

Ananda Bazar Patrika

Job Opportunity | Media Teaching

 Media & Communication Research, Advt/ PR

Faculty to teach Media & Communication Research--Adjunct / Visiting Mode-- 2/3 days a week. Candidates who can also teach Advt/ PR would be preferred.
Must have good communication skills in English. 
Please send CV to---mchatterjee@kol.amity.edu
Urgently requirement.

Article | Language of Mass Media

ଗଣମାଧ୍ୟମର ଭାଷା

ଡ. ମୃଣାଳ ଚାଟାର୍ଜୀ

ଯେଉଁ ମାଧ୍ୟମ ସାହାଯ୍ୟରେ ଗୋଟେ କଥା ସମାନ ଭାବରେ ବହୁ ଲୋକଙ୍କ ପାଖରେ ଅପରିବର୍ତ୍ତିତ ଭାବେ ପହଞ୍ଚିପାରିବ ତାହାକୁ ଗଣମାଧ୍ୟମ କୁହାଯାଏ। ଉଦାହରଣ ସ୍ବରୂପ- ଖବରକାଗଜ, ରେଡିଓ, ଟେଲିଭିଜନ। ଇଣ୍ଟରନେଟ‍୍‌ ତାର କାରିଗରି ଦିଗ ପାଇଁ ଉଭୟ ବ୍ୟକ୍ତିଗତ ମାଧ୍ୟମ ଏବଂ ଗଣମାଧ୍ୟମ ହୋଇପାରେ।

ଲୋକେ ଯେଉଁ ସଂଘବଦ୍ଧ ଧ୍ବନି ସାହାଯ୍ୟରେ ଅନ୍ୟ ସହିତ ଭାବ ବିନିମୟ କରିପାରିବଦ୍ଧ ତାହାକୁ ଭାଷା କୁହାଯାଇପାରେ। ଯେ କୌଣସି ଶସ୍ତ୍ର ଏବଂ ଭାଷା ଭିତରେ ଫରକ ହେଲା- ଭାଷାରେ ଗୋଟେ ଶବ୍ଦର ଅର୍ଥ ସବୁ କ୍ଷେତ୍ରରେ ଏବଂ ତାହାକୁ ବ୍ୟବହାର କରୁଥିବା ସବୁ ଲୋକଙ୍କ ପାଇଁ ସମାନ ହୋଇଥାଏ। ସବୁ ଭାଷାର ଆରମ୍ଭ ଧ୍ବନିରୁ। ତା’ପରେ କ୍ରମଶଃ ଭାଷା ସହିତ ଲିପି ଯୋଡ଼ିହୋଇଗଲା। ଗୋଟେ ଭାଷାକୁ କିପରି ଲେଖାଯିବ ତାହା ନିର୍ଦ୍ଦିଷ୍ଟ କରିବା ପାଇଁ ବ୍ୟାକରଣ ତିଆରି ହେଲା। ଅନେକ ଭାଷା କ୍ଷେତ୍ରରେ ତାହାକୁ କିପରି ଉଚ୍ଚାରଣ କରାଯିବ ତା’ ପାଇଁ ବିଧିବଦ୍ଧ ନିୟମ ସ୍ଥିର ହେଲା।

ଗଣମାଧ୍ୟମ ଏବଂ ଭାଷାର ସମ୍ପର୍କ ବଡ଼ ନିବିଡ଼ ଆଉ ପରସ୍ପର-ନିର୍ଭରଶୀଳ (ସିମ୍ବାୟୋଟିକ‍୍‌)। ଯେହେତୁ ଗଣମାଧ୍ୟମ ମୁଖ୍ୟ ଉଦ୍ଦେଶ୍ୟ ହେଲା ଏକା ସାଙ୍ଗରେ ବହୁ ଲୋକଙ୍କ ପାଖରେ ପହଞ୍ଚିବା ତେଣୁ ଯେଉଁ ଭାଷା ବେଶି ଲୋକେ ସହଜରେ ବୁଝିପାରିବେ, ଗଣମାଧ୍ୟମ ସାଧାରଣତଃ ତାକୁଇ ବ୍ୟବହାର କରେ। ଅଧିକ କ୍ଳୀଷ୍ଟ ଶବ୍ଦ ବା ଶବ୍ଦର ଜଟିଳ ବ୍ୟବହାରକୁ ଗଣମାଧ୍ୟମ ବେଶି ପସନ୍ଦ କରେ ନାହିଁ। ଆଦୌ ବ୍ୟବହାର କରେ ନାହିଁ ବୋଲି କହିଲେ ଭୁଲ ହେବ। ତେବେ ସ୍ବଭାବତଃ ଗଣମାଧ୍ୟମ ସରଳ ଭାଷା ଓ ଭାବର ସାବଲୀଳ ସଂଚାରକୁ ଅଧିକ ଚାହେଁ।

ଗଣମାଧ୍ୟମ ତଥ୍ୟ/ଭାବର ସମ୍ପ୍ରସାରଣ ପାଇଁ ଭାଷାକୁ ଏକ ମାଧ୍ୟମ ଭାବେ ବ୍ୟବହାର କରେ। ପୁଣି ଭାଷା ଲୋକମାନଙ୍କ ଦ୍ବାରା ବ୍ୟବହୃତ ହେଲା ବେଳେ କ୍ରମଶଃ ପରିବର୍ତ୍ତିତ ହୁଏ। ସଭ୍ୟତା, ସଂସ୍କୃତି, ସ୍ଥାନୀୟ ଚଳଣି, କାରିଗରୀ ବିଦ୍ୟାର ପରିବର୍ତ୍ତନ, ଉତ୍ତରଣ ଇତ୍ୟାଦି ଭାଷାକୁ ପ୍ରଭାବିତ କରିଥାଏ। ନୂଆ ଶବ୍ଦ ସୃଷ୍ଟି ହୁଏ। ଶବ୍ଦର ପାରମ୍ପରିକ ଅର୍ଥରେ ପରିବର୍ତ୍ତନ ହୁଏ।

ଲୋକେ ଗଣମାଧ୍ୟମ ବ୍ୟବହାର କରିବା ଯେତେ ଅଧିକ ହେବ, ଗଣମାଧ୍ୟମର ଭାଷା ସେତେ ପ୍ରଭାବିତ ହେବ। ପୁଣି ଲୋକେ ମଧ୍ୟ ଗଣମାଧ୍ୟମର ଭାଷା ଦ୍ବାରା ପ୍ରଭାବିତ ହେବେ। ଭାଷାକୁ ଗଣମାଧ୍ୟମ ଯେଉଁଭଳି ଭାବେ ବ୍ୟବହାର କରୁଛି ସେଇଭଳି ଭାବେ ବ୍ୟବହାର କରିବାର ପ୍ରବଣତା ବୃଦ୍ଧି ପାଇବ। ଅର୍ଥାତ‍୍‌, ଗଣମାଧ୍ୟମ ଭାଷାକୁ ବ୍ୟବହାର କରେ। ପୁଣି ଭାଷାକୁ ପ୍ରଭାବିତ କରିପାରେ।

ଏବେ ଦେଖାଯାଉ, ଗଣମାଧ୍ୟମ ଠିକ‍୍‌ କେଉଁଭଳି ଭାବେ ଭାଷାକୁ ପ୍ରଭାବିତ କରିପାରେ।

୧. ଅନ୍ୟାନ୍ୟ ଭାଷାର ବ୍ୟବହାର- ଗୋଟିଏ ଭାଷାର ଗଣମାଧ୍ୟମ ଗୋଟେ ଶବ୍ଦର ପରିପ୍ରକାଶ ପାଇଁ ଆଉ ଗୋଟିଏ ଭାଷାର ଶବ୍ଦକୁ ବାରମ୍ବାର ବ୍ୟବହାର କଲେ, କ୍ରମଶଃ ତାହା ସାଧାରଣରେ ଅଧିକ ବ୍ୟବହୃତ ହୁଏ। ମୂଳ ଭାଷାର ଶବ୍ଦଟି ଅବ୍ୟବହାରରେ କ୍ରମଶଃ ଅବଲୁପ୍ତ ହୋଇଯାଏ। ଆଞ୍ଚଳିକ ଭାଷାର ଅନେକ ଶବ୍ଦ ଏହିପରି ଭାବେ ଅବଲୁପ୍ତ ହୋଇଯାଉଛି। 

୨. ସଠିକ‍୍‌ ଉଚ୍ଚାରଣ- ଦୃଶ୍ୟଶ୍ରାବ୍ୟ ଗଣମାଧ୍ୟମରେ କୌଣସି ଶବ୍ଦକୁ କ୍ରମାଗତ ଭୁଲ ଭାବେ ଉଚ୍ଚାରଣ କରାଗଲେ, କ୍ରମଶଃ ସାଧାରଣରେ ସେଇ ଉଚ୍ଚାରଣ ହିଁ ଅଧିକ ବ୍ୟବହୃତ ହେବାକୁ ଲାଗେ।

୩. ସଠିକ ବନାନ- ସମାନ କଥା ଶବ୍ଦର ବନାନ ପାଇଁ ମଧ୍ୟ ପ୍ରଯୁଜ୍ୟ।

୪. ଶବ୍ଦର ସଠିକ ଅର୍ଥ- ସମୟ କ୍ରମେ ଶବ୍ଦର ଅର୍ଥ କ୍ରମଶଃ ବଦଳେ। ଏଥିପାଇଁ ବିଭିନ୍ନ କାରଣ ରହିଛି। ଗଣମାଧ୍ୟମରେ ବ୍ୟବହାର ତହିଁରୁ ଗୋଟେ କାରଣ।

୫. ନୂତନ ଶବ୍ଦ ସୃଷ୍ଟି- ଗଣମାଧ୍ୟମ ତାର ଆବଶ୍ୟକତା ଅନୁସାରେ ନୂତନ ଶବ୍ଦ ସୃଷ୍ଟି କରେ। କ୍ରମଶଃ ତାହା ସର୍ବଜନଗ୍ରାହ୍ୟ ହୋଇଯାଏ। 

୬. ନୂତନ ଜ୍ଞାନରୁ ଉଦ‍୍‌ଭୂତ ଶବ୍ଦର ବ୍ୟବହାର- ସମୟ କ୍ରମେ ନୂତନ ଜ୍ଞାନର ବିକାଶ ଓ ପ୍ରସାର ହେଉଛି। ତହିଁରୁ ଉଦ‍୍‌ଭୂତ ଯନ୍ତ୍ର, ପଦ୍ଧତି, ଅବସ୍ଥା ଇତ୍ୟାଦିକୁ ବୁଝାଇବା ପାଇଁ ନୂଆ ଶବ୍ଦର ଆବଶ୍ୟକତା ପଡ଼ୁଛି। ସେ ଶବ୍ଦଗୁଡ଼ିକ ଗଣମାଧ୍ୟମରେ ଅଧିକ ବ୍ୟବହାର ମାଧ୍ୟମରେ ପ୍ରଚଳିତ ହୁଏ।

ଗଣମାଧ୍ୟମ ଏବଂ ଭାଷାର ଏହି ନିବିଡ଼ ଆଉ ପରସ୍ପର-ନିର୍ଭରଶୀଳ (ସିମ୍ବାୟୋଟିକ‍୍‌) ସମ୍ପର୍କ ଯୋଗୁଁ କୌଣସି ଭାଷାର ଅଧିକ ବ୍ୟବହାର, ସଠିକ‍୍‌ ବ୍ୟବହାର, ବିଭିନ୍ନ କ୍ଷେତ୍ରରେ ବ୍ୟବହାର ସମ୍ପର୍କରେ ଗଣମାଧ୍ୟମର ଭୂମିକା ଓ କାର୍ଯ୍ୟକାରିତା ପ୍ରତି ଲୋକଙ୍କର ପ୍ରତ୍ୟାଶା (ଏକ୍ସପେକ‍୍‌ଟେସନ‍୍‌) କ୍ରମଶଃ ବଢ଼ିବାରେ ଲାଗିଛି।

ଲୋକେ ଭାଷା ପ୍ରସଙ୍ଗରେ (ବିଶେଷ କରି ଆଞ୍ଚଳିକ ଭାଷା କ୍ଷେତ୍ରରେ) ଗଣମାଧ୍ୟମରୁ ଦୁଇଟି କଥା ଏକା ସାଙ୍ଗରେ ଆଶା କରୁଛନ୍ତି। ଏକ, ସେ ଭାଷାର ଶୁଦ୍ଧତା (ପ୍ୟୁରିଟି) ବଜାୟ ରହୁ। ଅନ୍ୟ ଭାଷା ସହିତ ଏହାକୁ ଅହେତୁକ ଭାବେ ମିଶାଇ ଖେଚେଡ଼ି ନ କରାଯାଉ। ଆଉ ଦୁଇ, ବର୍ତ୍ତମାନ ବିଶ୍ବାୟନର ଯୁଗରେ କ୍ରମବର୍ଦ୍ଧିଷ୍ଣୁ ଜ୍ଞାନର ଜଗତରେ ଅନ୍ୟମାନଙ୍କ ସହିତ ସମାନ ତାଳରେ ଚାଲିବା ପାଇଁ ଯାହା ତଥ୍ୟ ଓ ଜ୍ଞାନ ଆବଶ୍ୟକ ତାହାକୁ ଆମ ଭାଷାରେ, ଆମ ବୁଝିବା ଭଳି ଶୈଳୀରେ ଯୋଗାଇ ଦେଲା ଭଳି ଶବ୍ଦ ଆମର ଥାଉ, ବା ସୃଷ୍ଟି ହେଉ।

ବର୍ତ୍ତମାନର ଓଡ଼ିଆ ଗଣମାଧ୍ୟମ ଏ ଦୁଇଟି ଯାକ ଆଶାକୁ କେତେଦୂର ପୂରଣ କରୁଛନ୍ତି, ପୂରଣ କରୁଛନ୍ତି କି ନାହିଁ, ତାକୁ ନେଇ ବହୁ ପ୍ରଶ୍ନ ଉଠିପାରେ। ବର୍ତ୍ତମାନ ଗଣମାଧ୍ୟମ କର୍ମୀଙ୍କର ଏ ଆଶା ପୂରଣ କରିବାର କ୍ଷମତା ଏବଂ/କିମ୍ବା ଦକ୍ଷତା ଅଛି କି ନାହିଁ- ତାହା ଆଉ ଏକ ପ୍ରଶ୍ନ। ଯଦି କ୍ଷମତା/ଦକ୍ଷତା ଅଛି, ତେବେ ତାକୁ ଦେଖାଇବାର ପ୍ରକୃଷ୍ଟ କ୍ଷେତ୍ର ଅଛି କି ନାହିଁ ବା ସେମାନଙ୍କୁ ଦିଆଯାଉଛି କି ନାହିଁ ତାହା ଆଉ ଏକ ବଡ଼ ପ୍ରଶ୍ନ। ପବ୍ଲିକ‌ ଯାହା ଚାହୁଁଛି- ସେମିତି କୁହାଯିବ/ଲେଖାଯିବ ନା ଲୋକେ ଯେମିତି ଭାଷାରେ କହିବା/ଲେଖିବା/ପଢ଼ିବା ଦରକାର ସେମିତି ଭାଷା ଗଣମାଧ୍ୟମରେ ଦିଆଯିବ- ଏହା ଗଣମାଧ୍ୟମ-ପରିଚାଳକମାନେ ଠିକ‍୍‌ କରନ୍ତି, ଏ ସିଦ୍ଧାନ୍ତ ନେବାରେ ଗଣମାଧ୍ୟମ କର୍ମୀମାନଙ୍କ ଭୂମିକା ଅପେକ୍ଷାକୃତ କମ, ସେମାନେ ମୁଖ୍ୟତଃ ସିଦ୍ଧାନ୍ତକୁ କାମରେ ରୂପାୟିତ କରନ୍ତି। 

ମୁଁ ଏଇÿନିବନ୍ଧରେ ଏସବୁ ପ୍ରଶ୍ନ କିମ୍ବା ସେଥିରୁ ଉଦ‍୍‌ଭୁତ ବିବାଦ ଭିତରକୁ ଆଦୌ ଯିବାକୁ ଚାହୁଁନାହିଁ। ତାହା ଦ୍ବାରା ଓଡ଼ିଆ ଭାଷାର ବା ଓଡ଼ିଆ ଭାଷୀ ଲୋକଙ୍କର କିଛି ଲାଭ ବି ହେବ ନାହିଁ। ମୁଁ ଏଠି ଗଣମାଧ୍ୟମରେ ଭାଷାର ବ୍ୟବହାର ସମ୍ପର୍କରେ ମୋର ମତ ଓ ମନ୍ତବ୍ୟ ରଖିବି।

୧. ଗଣମାଧ୍ୟମର ମୌଳିକ ଆବଶ୍ୟକତା ଦୃଷ୍ଟିରୁ ଏହା ଭାଷାକୁ ସରଳ ଭାବେ ବ୍ୟବହାର କରିବ। ହେଲେ ଅତିସରଳକରଣରୁ ସାବଧାନ ହେବା ଦରକାର। ଚାଲୁ ଭାଷା ଏବଂ ଧ୍ରୁପଦୀ ଭାଷା ଭିତରେ ଗୋଟେ ସମତୁଲ (ବାଲାନ୍ସ) ଦରକାର। ପବ୍ଲିକ‌ ଚାହୁଁଛି ବୋଲି ରାସ୍ତାର ଭାଷା ଗଣମାଧ୍ୟମରେ ବ୍ୟବହାର କରିବାର ପ୍ରବଣତାକୁ ପରିହାର କରିବା ଦରକାର। ତାମାନେ ଏଇଆ ଆଦୌ ନୁହେଁ- ସେ ସେ ପ୍ରକାର ଭାଷାକୁ ଗଣମାଧ୍ୟମରେ ବ୍ରାତ୍ୟ ବୋଲି ଗ୍ରହଣ କରିବା। ମୋର କହିବା କଥା ହେଲା, ଭାଷାର ବ୍ୟବହାରରେ ଶୂଚୀବାୟୁଗ୍ରସ୍ତ ହେବାର ଆବଶ୍ୟକତା ନାହିଁ। କିନ୍ତୁ କେବଳ ବଜାରକୁ ଦେଖିବା ବି ଠିକ‍୍‌ ନୁହେଁ। ଭାଷାର ଶୂଚୀତା ଏବଂ ସମ୍ଭ୍ରମ ରକ୍ଷା କରିବା ଗଣମାଧ୍ୟମର, ବିଶେଷ କରି ମୁଦ୍ରିତ ଗଣମାଧ୍ୟମର ଦାୟିତ୍ବ ଭିତରେ ଯାଏ।

୨. ନୂଆ ଶବ୍ଦ ସୃଷ୍ଟି- ଯୁଗର ଚାହିଦା ଏବଂ ଆବଶ୍ୟକତାକୁ ଚାହିଁ ଗଣମାଧ୍ୟମକୁ ନୂଆ ଶବ୍ଦ ସୃଷ୍ଟି କରିବାକୁ ପଡ଼ିବ। ଏ କ୍ଷେତ୍ରରେ ପ୍ରଥମେ ଓଡ଼ିଆ ଶବ୍ଦକୁ ନେଇ ନୂଆ ଶବ୍ଦ ତିଆରି କରିବାର ଚେଷ୍ଟା କରିବା। ତାହା ନ ମିଳିଲେ ବା ମିଳୁଥିଲେ ବି ବୁଝିବାରେ କଷ୍ଟ ହେଉଥିଲେ ଅନ୍ୟ ଭାଷାର ପ୍ରୟୋଗ କରାଯାଉ। ଉଦାହରଣ ଭାବେ ଧରନ୍ତୁ: ମୋବାଇଲ‍୍‌ ଫୋନ‍୍‌ରେ ନିଜେ ନିଜର ଉଠେଇଥିବା ଫଟୋକୁ ସେଲ‍୍‌ଫି କୁହାଯାଉଛି। ଏ ଶବ୍ଦଟିକୁ ଏବେ ଇଂରାଜୀ ଅଭିଧାନରେ ଗ୍ରହଣ କରି ନିଆଗଲାଣି। ଏହାର ଓଡ଼ିଆ ପ୍ରତିଶବ୍ଦ ଭାବେ ଆମେ ନିଫଟୋ (ନିଜ+ଫଟୋ) ବା ସେଇ ଜାତୀୟ କୌଣସି ଶବ୍ଦ ଉଦ‍୍‌ଭାବନ କରିପାରୁ। କିମ୍ବା ସେଲ‍୍‌ଫି ଶବ୍ଦଟିକୁ ଓଡ଼ିଆରେ ଗ୍ରହଣ କରି ନେଇପାରୁ। ସେଥିରେ ବି ଆପତ୍ତି କ’ଣ!

୩. ବନାନ- ବନାନ କ୍ଷେତ୍ରରେ ଗଣମାଧ୍ୟମ ପ୍ରଚଳିତ ଅଭିଧାନକୁ ମାନି ଚଳିବା ଦରକାର। ବର୍ତ୍ତମାନ ଓଡ଼ିଆ ଭାଷାରେ ଯେତୋଟି ଅଭିଧାନ ଅଛି, ସେଥିରୁ କେତୋଟିରେ କେତେକ ଶବ୍ଦର ଦୁଇ ପ୍ରକାର ବନାନ ଅଛି। ଏପ୍ରକାର ଶବ୍ଦର ସଂଖ୍ୟା ଖୁବ କମ। ତାକୁ ନେଇ ବିବାଦରେ ନ ପଶି ଗଣମାଧ୍ୟମରେ ଭୁଲ ବନାନ ଯେମିତି ଲେଖିବା ନାହିଁ, ତା ପ୍ରତି ଅଧିକ ଯତ୍ନଶୀଳ ହେବା ଦରକାର।

୩. ଉଚ୍ଚାରଣ- ବନାନଠୁଁ ଅଧିକ ସମସ୍ୟା ଏବେ ଉଚ୍ଚାରଣରେ। ଦୃଶ୍ୟଶ୍ରାବ୍ୟ ମାଧ୍ୟମ, ବିଶେଷ କରି ବେସରକାରୀ ବାଣିଜ୍ୟିକ ରେଡିଓ ଆଉ ଟେଲିଭିଜନ ଚ୍ୟାନେଲ‍୍‌ର ଘୋଷକମାନେ ବିଚିତ୍ର ଉଚ୍ଚାରଣରେ ଓଡ଼ିଆ କହୁଛନ୍ତି। ସଠିକ‍୍‌ ଉଚ୍ଚାରଣ ପ୍ରତି ସେ ଗଣମାଧ୍ୟମର ପରିଚାଳକମାନେ ଦୃଷ୍ଟି ଦିଅନ୍ତୁ। ସଚେତନ ଓଡ଼ିଆ ଭାଷୀମାନେ ଏ ଦିଗରେ ଏବଂ ସଠିକ‍୍‌ ବନାନ ଲେଖିବାରେ ଯତ୍ନଶୀଳ ହେବାକୁ ସମ୍ପୃକ୍ତ ଗଣମାଧ୍ୟମଗୁଡ଼ିକୁ ତାଗିଦ କରନ୍ତୁ। ଉପଯୁକ୍ତ ଫୋରମ‍୍‌ରେ କେହି କିଛି କହୁନାହାନ୍ତି ବୋଲି ଭୁଲ ଉଚ୍ଚାରଣରେ ଓଡ଼ିଆ ଏବଂ ଇଂରାଜୀ କୁହାଯାଉଛି। ଭୁଲ ଧରେଇଦେଲେ ସେମାନେ ତାହା ଆପେ ଆପେ ସୁଧାରି ନେବେ ବୋଲି ମୋର ବିଶ୍ବାସ।

୫. କୌଣସି ଲେଖା ପାଇଁ ବା କୌଣସି କଥା ଠିକ ଭାବେ ବୁଝାଇ କହିବା ପାଇଁ ଆବଶ୍ୟକ ପଡ଼ିଲେ ଅନ୍ୟ ଭାଷାର ବ୍ୟବହାର କ୍ଷେତ୍ରରେ ମୁଁ ଆଦୌ ଶୂଚୀବାୟୁଗ୍ରସ୍ତ ନୁହୈଁ। କିନ୍ତୁ ତାହା ଧାରା ନହେଉ। ଆଗେ ଚେଷ୍ଟା କରିବା ଆମ ଭାଷାରେ, ଆମ ଭାଷାର ଶବ୍ଦ ବ୍ୟବହାର କରି ତାହା ସଠିକ ଭାବେ ବୁଝାଇ ହେଉଛି କି ନାହିଁ! କରି ହେଉଥିଲେ ତାହା ଆଗେ କରିବା। କରି ନ ହେଉଥିଲେ, କଲେ ତାହା ଠିକ‍୍‌ ବୁଝି ହେଉନଥିଲେ ତେବେ ଆମେ ଅନ୍ୟ ଭାଷାର ଶବ୍ଦକୁ ନେବା।

୬. ଅନ୍ୟ ଭାଷାରୁ ଓଡ଼ିଆକୁ ଅନୁବାଦ ବେଳେ ସେ ଭାଷାର ଅର୍ଥ ଓ ବ୍ୟବହାର ପ୍ରତି ଅଧିକ ଯତ୍ନଶୀଳ ହେବା। ଅନେକ ସମୟରେ ଇଂରାଜୀ ଓ ହିନ୍ଦୀ ଶବ୍ଦର ଭୁଲ ଅର୍ଥ କରି ଓଡ଼ିଆରେ ଅନୁବାଦର ବହୁ ଉଦାହରଣ ଆପଣଙ୍କ ଆଖିରେ ପଡ଼ିଥିବ। ସମାନ କଥା ଅନ୍ୟାନ୍ୟ ଆଞ୍ଚଳିକ ଭାଷାର ଗଣମାଧ୍ୟମ କ୍ଷେତ୍ରରେ ମଧ୍ୟ ପ୍ରଯୁଜ୍ୟ। ତେଣୁ ଅନୁବାଦ ବେଳେ ଆମେ ସାବଧାନ ହେବା।

ଓଡ଼ିଆ ଏକ ପ୍ରାଚୀନ ଭାଷା। ୨୦୧୪, ଫେବୃଆରି ୨୦ ତାରିଖରୁ ଏହାକୁ ଶାସ୍ତ୍ରୀୟ ମାନ୍ୟତା ଦିଆଯାଇଛି। ଏହା ସତ୍ବେ ଓଡ଼ିଆ ଭାଷାର ଦୀର୍ଘ ଜୀବନକୁ ନେଇ  ଅନେକେ ଏଇ ମୁହୂର୍ତ୍ତରେ ସନ୍ଦିହାନ। ଏ ସ୍ଥିତି କେବଳ ଓଡ଼ିଆ ଭାଷାର ନୁହେଁ। ପୃଥିବୀର ବହୁ ଭାଷାର। ଭାରତର ଅଧିକାଂଶ ଆଞ୍ଚଳିକ ଭାଷାର ଏଇ ସ୍ଥିତି। ବଂଗଳା, ଅହମିଆ, ତାମିଲ, ତେଲେଗୁ, ମରାଠି, ଗୁଜରାଟି- ସମସ୍ତଙ୍କ ଏଇ ସମସ୍ୟା। କାହାର ବେଶି କାହାର କମ। ହେଲେ ଏ ସମସ୍ୟା ସବୁ ଆଞ୍ଚଳିକ ଭାଷାକୁ ସ୍ପର୍ଶ କଲାଣି।

ଭାଷା ବଂଚେ ବ୍ୟବହାର ଏବଂ ଉପଯୋଗରେ। ଆମେ ଭାଷାକୁ ଯେତେ ବ୍ୟବହାର କରିବା, ତାହା ସେତେ ସମୃଦ୍ଧ ହେବ। ଆସନ୍ତୁ ଆମେ ସମସ୍ତେ ମିଶି ଓଡ଼ିଆ ଭାଷାକୁ ଅଧିକ ବ୍ୟବହାର କରିବା। ଅଧିକ ବ୍ୟବହାରଯୋଗ୍ୟ କରିବା ପାଇଁ ଚେଷ୍ଟା କରିବା।

ସଂଚାର ମାର୍ଗ, ଢେଙ୍କାନାଳ ୭୫୯ ୦୦୧

Posted in http://samanyakathan.com/readmore.php?sid=858

8.8.2016

Column | Jagate Thiba Jetedina

Samaja Saptahika 6-12 August 2016

Cartoon Workshop

Cartoon Workshop 

Bangalore based Indian Institute of Cartoonists (IIC) is organising a 2-day Foundation Cartoon Workshop on 10th & 11th September 2016 at the cartoon gallery. 
Age is no limit.
Interested participants can contact; info@cartoonistsindia.com
To know more about IIC, log on to http://www.cartoonistsindia.com/htm/contacts.htm

Article | Regional Language Journalism: Problems and Prospects

Regional Language Journalism: Problems and Prospects

Dr. Mrinal Chatterjee

Language press in India emerged from early 19^th century. It played an important role in social reform and subsequently in the freedom struggle. Its role in augmenting freedom struggle became more pronounced after Gandhi became the centre figure of the freedom struggle. The language newspapers gave a fillip and strength to the movement for freedom which found its echo in every nook and corner of the country. Several language newspapers also raised and highlighted concerned language and region specific issues and linguistic community-specific problems.

It was in Calcutta that the first regional language newspaper, Samachar Darpan, a Bengali weekly was published in 1818 from Calcutta (now Kolkata). Following that in 1822 the first Urdu newspaper, ​ Jam­e­Jahan Numa ​ and in 1826 the first Hindi newspaper ​ Oodunt Marthand were also published from Calcutta. The first Gujarati newspaper Mumbai Samachar, primarily a financial paper was published from Mumbai in 1822. It is still in circulation and has the distinction of being the oldest living newspaper of Asia.   The first newspaper in Odia  Utkal Deepika was published on 4 August in 1866 from Cuttack.

By 1860s several regional language newspapers had been published all over the country. Unlike the English newspapers, the regional language newspapers had an upper­hand at reaching out to the masses, as they were in the languages familiar to the masses. Most of the regional language newspapers had altruistic objectives.  One of the major objectives was to rid  India  of  its inner societal evils and superstitions through social reform. Prominent social reformers like Dadabhai  Naoroji, Raja Rammohan Roy, Mahadev Govind    Ranade, Dwarkanath Tagore and  Gopalrao Hari Desmukh thus turned to publishing newspapers with an aim to  pursue this  agenda. Some of the newspapers which  actively pursued this objective were ​ Bangadoot by Raja Ram Mohan Roy,  Rastguftar ​by Dadabhai Naoroji and  Gyaneneshun.   Exposed to western education, these reformers  began to see the decaying religious   and social traditions and superstitions that plagued India such as sati pratha, polygamy, child       marriage, female infanticide, caste discrimination, untouchability, etc. Raja Ram Mohan Roy, a pioneer of social reform and the 'father of Indian Renaissance’ tried to propagate  the progressive and reformation ideas. Regional journalism at this juncture not only attempted to cleanse the society, but also gave the opportunity to the reformers to create a space for progressive  intellectual discourse, which sowed the need of nationalism in the minds of the educated Indians.

It is true that many social reformers of that time favoured British rule as they were fascinated by western  education and the liberal progressive ideas. But the concept of nationalism had been sown in their minds and it took root as they experienced  blatant discrimination and atrocities by the British in their own land. 

One such instance was the first war of Independence or Sepoy Mutiny of 1857, during and after which, the gulf between the English and Regional newspapers widened, as the former displayed worst levels of racism and blindly supported the British administration  despite the atrocities carried out by them. This led to a change in the attitude of  the Indian press. Several newspapers including ​ Payam­e­Azadi, which started publication in Hindi and Urdu, called upon people to unite and fight the colonizers. Although this paper was soon confiscated, the stream of such nationalist newspaper continued.  Hindi  daily ​ Samachar Sudhayarashan, ​ Doorbeen ​  in Urdu and ​ Sultan­ul­Akbar ​ in Persian,  followed the same path and faced trial after having published a 'firman' by Bahadur Shah Zafar which urged the Indians to drive out the colonizers.  

In the latter   half of the 19th century, before Congress was even formed, it was the newspapers that  began to voice demands for  political freedom. ​ Amrita Bazar Patrika in 1870 demanded the constitution of a Parliament for India. Kristodas Pal in 1874 talked about Home Rule in India in ​ Hindu Patriot, the paper he used to edit.

Gradually the dominant paradigm of the regional language press changed from social reform to freedom movement. It  began mobilizing the masses against the alien rule. In fact regional language press played a very important role in freedom movement at a very heavy price. Many editors and journalists were jailed. Many newspapers were either confiscated or fined or forced to stop publication. But despite heavy odds the regional language press continued on their mission to free this country from alien rule.

Another important contribution of the regional language press relates to the development  and simplification of language. Newspapers were responsible for making language simpler for common people. In a way it helped in democratisation of knowledge by enhancing the engagement of common people with the newspaper.  In several regional languages including Hindi, Marathi and Telugu it was newspaper which tried and succeeded to bring the language to the level of common man. Several experiments with language have been done in regional language newspapers. The Benares Akhbar (1845) published from Benaras aimed at evolving a common language for Hindus and Muslims that could be written in the Persian and Nagari script. In 1870 The Simla Akhbar used Devanagari script for Urdu. Publishing multi lingual newspapers was quite common in 19^th century. A multi-language newspaper Marthand was published from Calcutta, which had editions in Hindi, Urdu, Bengali, Persian and English, each in five columns. Editor of the paper was Maulavi Nasaruddin. On 1854 came the Samachar Sudha Varshan in Hindi and Bengali from Calcutta edited by Shyam Sundar Sen.

After independence by and large the regional language press has stuck to its role of a watchdog and a ‘friend, philosopher and guide’ of the people of concerned language in particular and of the country in general. 

Post- liberalisation and more so in the last ten years, Regional Language Media is experiencing high volume growth both horizontally and vertically in comparison to English Language Media. Even the smart phone sale is also riding on regional language-friendly handsets. There could be several reasons for this growth surge, which began However, the physical and technological growth in regional language media has not translated into commensurate growth in terms of content quality, business and remuneration to the people providing content inputs (I hate to use the word content providers), especially journalists. There are honourable exceptions, but this is the general picture. There are other problems, which are typical to regional language media. Regional Language media are more prone to pressure. Regional political parties, fringe elements, hooligans can and do try to pressurise the local media. At times this impedes its zest and strength to stand for the just and speak the truth fearlessly. The regional language media’s dependence on the concerned State Governemnt and Business Houses make it more vulnerable compared to English (and to some extent Hindi) language media, which has pan-Indian presence and business.

What, then, could be done to improve the content quality, business, profit, general ethical standard and of course remuneration to the journalists and writers working for regional language media? What are the technological innovations that the regional language media must adopt and journalistic practices that it must adapt? What could be done to insulate the media from the pressures?

We need to deliberate on these issues. 

(This is part of the introductory note of

Seminar on Regional Language Journalism

Column | Window Seat

Window Seat | Mrinal Chatterjee

Bol Bom

With Shraban (or Sawaan, the second month of the Rainy season) the bol bam yatra has begun. Roads in Odisha are full with the saffron clad kanwararis taking two pitchers full of water to pour over Shiva Linga at the temple of their choice. I am told the situation is the same in many other East and North Indian states, where this tradition is there.

Photo: Ashok Panda

Normally it takes about one hour to reach Dhenkanal from Cuttack- a distance of about 50 km. Last night it took two and half. The kanwarias who walk bare foot were walking right on the bitumen road leaving little space for the vehicles. They were going to Chandrasekhar Jew Temple on Kapilash Hills.

And this will be the scene like the whole month. Trains will be jam packed. Trucks with blaring loudspeakers carrying food stuff for the group of kanwarias would be crowding the roads. The well-known Shiva temple premises will be littered with waste and all kinds of debris.

My friend environmentalist and wild life expert Biswajit Mohanty says, the Kapilash Wildlife Sanctuary suffers the most during the Shravan month. Littering, breaking of branches for firewood, blaring loud music are the problems as most of the kanwarias do not know how to conduct themselves in a wild life sanctuary. At least 10,000 people pass it every Sunday during this month- as Mondays are considered especially auspicious for worship of Lord Shiva.

The number of kanwarias are growing evry year. Before ten years the number of kanwarias could be measured in thousands. It has grown twenty times or more in the last ten years.

People probably are turning to religion in more numbers. Or it may be a fad. Or even a business plan triggered phenomena. Take your pick- but the number and paraphernalia associated with it is growing. It is causing inconvenience to normal life.

But in this country, who cares for the convenience of common man?

Odia Journalism Day

It was on 4 August, 1866 that the first Odia newspaper Utkal Deepika, a weekly was born. It heralded a new era in Odia journalism. It had all the attributes of a forward looking, people-focused and progressive newspaper. Therefore 4 August is celebrated as Odia Journalism Day.

Many historians opine that Madala Panji, chronicle of the Jagannath Temple in Puri could be taken as the first instance of journalism in Odisha, as it systematically chronicled events related to Jagannath Temple, Puri in particular and Odisha in general.

Some also believe that Kujibara Patra deserve that distinction. In 1769, the Mahant of Kujibara Math in Choudwar, Sadhu Sundar Das circulated a periodical called the Kujibara Patra. This palm leaf periodical of irregular frequency included homilies on social and religious issues. It also included news items based on political, administrative and socio cultural matters.

The birth of print media and its wide circulation in Odisha owe it to the Christian missionaries, who came to Odisha on February 12, 1822 according to the Government Gazette. However, the first book in Odia, The New Testament was printed and published by Serampore Baptist Mission Press in Bengal in 1809. Thus the beginning of print in Odisha, as in the world, was rooted in the propagation of the holy word. 

The Christian missionaries established the first printing press in Odisha (at Cuttack) in 1837 known as Cuttack Mission Press to print the New Testament and other religious books. By this time, however, rapid development in publication of non-religious, general interest and text books had taken place in other states of India with adoption of Lord Maculay’s educational policy in 1935. Spread of Western education infused a spirit of learning. Odia was adopted as the court language in 1839 after prolonged demand.  All this created an atmosphere conducive to publication of books and periodicals. Cuttack Mission Press brought out the first Odia journals Gyanaruna (1849) and Prabodha Chandrika (January, 1856). Arunodaya, another magazine was published in 1861. Reverend C. Lassey was the editor of Gyanaruna. Some historians believe he was also the editor of Prabodha Chandrika. The editor of Arunodaya was, however, not known.  Their circulation was restricted to Cuttack, which was then the sociopolitical hub of the state. Gyanaruna closed down after few issues but Prabodha Chandrika continued for three years. It was basically a religious-literary magazine, aimed to propagate Christianity, which also contained few news items - from Britain, other states of India and Odisha. Arunodaya also lasted for three years.

In 1861, five years before the famine of 1866 (known as Naanka Durbhikha), Bodha Dayini was published from Balasore. However, these periodicals were considered to be the missionaries' mouthpiece for propagation of their religion. As a result, they failed to cover the news in real sense and lost their popularity and subsequently their publications were closed.

                The first Odia newspaper, in the real sense, to be published was the weekly Utkal Deepika by Gourishankar Roy on August 4, 1866. It was born at a time when Odisha was beleaguered with many problems. A devastating famine (Na-anka Durbhikha) was underway, which wiped out one third of the population Odisha. Odia language was under attack. Odia literature needed a strong fillip. The society weighed down by superstitions and badly needed reform. A nationalist movement was slowing taking shape. It was in this critical juncture that Utkal Deepika took birth and it played a very significant role in sociopolitical life of Odisha. It brought the plight of common people to the notice of the concerned authority. It constantly highlighted the impact of the famine and suggested measures that should and could be taken.  It strived for the development of Odia language and literature and protection of Odia interests. It fought for the amalgamation of outlying Odia-speaking areas, which remained scattered under different provincial administrations by launching a vigorous campaign. It tried to engage with people’s issues. It encouraged people to write letters to the paper regarding their problems.It had an intimate connect with common masses and often raised their issues and concerns. It also used a simple language, which everybody can understand.

Utkal Deepika ceased publication in 1936. After 80 years, in July 2016 it has been revived by Jayasish Roy.

Motivational Message of the Year

If you do not love your job… take a home loan. You will start loving it.

Take another loan, you will start loving your boss as well.

Get married… you will start loving your office as well.

(Courtesy: Social Media forward)

***

1 Aug. 2016

Mrinal Chatterjee, a journalist turned media academician lives on the valley of Paniohala Hills at Dhenkanal, Odisha. He also writes fiction. His latest book ‘Point by Point’, a collection of his columns published in Odia daily Khabar and Sambad Kalika is being released on August 2016.

He can be contacted at mrinalchatterjee@ymail.com

***

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