Adike Pathrike – A “self-help magazine” for “documenting success from people’s university”

Anybody with a basic knowledge of the media certainly agree that there are very few farm magazines in Kannada that truly cater to the information needs of farmers or agriculturists. Most of the existing farm magazines in Kannada channelise the flow of information from scientists to the farmers. But there is a serious lack of magazines that emphasise on farmer-to-farmer communication of information.

In the title for this unit this writer has used two key phrases – ‘self-help magazine’ and ‘documenting success from people’s university’. Those two key phrases were in fact coined by the editor of Adike Pathrike, Shree Padre, on two different occasions in his articles to clearly hit the nail on the question of what his magazine is.

Adike Pathrike is a monthly farm magazine catering to the information and motivational needs of farmers and agriculturists in parts of Karnataka and Kerala. Though the name of the magazine Adike Pathrike makes one to assume that the contents of the magazines are intended mainly to meet the needs of areca (a cash-crop of Dakshina Kannada, Shimoga, Uttara Kannada and Chikkamagalur districts) growers the magazine covers a wide range of crops (commercial and subsistence) and farm and household management themes. It is now 22 years old, is self-supporting. The Adike Pathrike has found a distinguished position in Kannada journalism based on the philosophy of farmer-to-farmer communication and farmer participation in the generation of information.

“The approach of Adike Pathrike is expressed through an insistence on farmer verification of technologies described in the magazine, an adaptive and iterative approach to technology, an encouragement of farmer-to-farmer communication, and a counterbalance to government and industry promotional campaigns” writes Robert Tripp in his minor research paper ‘Reforming farm journalism: The experience of Adike Pathrike in India.’

He also writes that “The magazine has pioneered the idea of encouraging farmers to regard themselves as sources of material and as authors of articles, and operates with the philosophy that farmers are most interested in hearing about the experiences of their counterparts rather than the formulaic recommendations of ‘experts’. This strategy reflects an assessment of the inadequacies of conventional farm journalism and the limited usefulness of many publications aimed at farm households. The magazine is called Adike Pathrike (Areca Magazine). Its primary audience is those farmers who grow the areca palm (Areca catechu L.), the source of the areca nut (or betel nut), an important cash crop grown by smallholders in some parts of southern India. The magazine’s unremarkable title and seemingly narrow subject matter conceal an imaginative approach to farm journalism and a wide scope of interest.”

The readership and initial days of Adike Pathrike:

The readership of Adike Pathrike is spread across certain districts of Karnataka and Kerala like Uttara Kannada, Udupi, Dakshina Kannada, Shimoga, Chikkamagalur, Madikeri (in Karnataka) and in Kasargod (in Kerala). The districts where Adike Pathrike has found a strong readership base gets medium to heavy rainfall. “The area is characterised by low hills and lateritic soils, making it unsuitable for the intensive rice production found in some neighbouring districts. Although farmers in the area grow small amounts of rice and other food crops, most of their efforts are devoted to cash crops, including areca, coconut, cashew, cocoa, and black pepper” writes Robert Tripp in his research paper ‘Reforming farm journalism: The experience of Adike Pathrike in India.’

Areca is the most important cash crop in this part and has been a principal feature of local cropping systems for at least a century. The areca palm can grow to a height of 20 metres. It requires well-drained soils and assured irrigation during the dry season. Once established, an areca plantation may bear fruit for 30 years or more.

Commenting on the uses and method of growing areca Robert Tripp has this to say in his research paper ‘Reforming farm journalism: The experience of Adike Pathrike in India’, “there are two major harvesting systems employed. In some areas, the nut is harvested at maturity (when it has turned red), dried, dehusked and sold. In other areas the unripe nuts are harvested, boiled with plant additives and dried for sale. Areca is used as a mild stimulant in a wide variety of preparations.”

The dried nut may simply be crushed and chewed, but by far the greater part of the production from Karnataka is sold to processors who make paan (a mixture of crushed areca and various spices) or gutka (which also includes a small amount of tobacco). A particularly popular form is known as paan masala, manufactured on a large scale and sold in foil packets throughout India.

Areca is grown in several other parts of India, and the market has experienced periodic fluctuations. A severe drop in prices in the mid-1980s caused a crisis in Karnataka. It was during this crucial period that the All India Areca Grower’s Association (AIAGA) decided to do something innovative in the areca farming to solve the crisis. The association is based in the town of Puttur, Karnataka and, despite the name, tends to represent the interests of areca growers in this part of India rather than those from distant areca-growing areas (such as Assam), who have their own organisations. Meanwhile, during this crisis-hit period, the leadership of the AIAGA changed. Varanashi Subraya Bhat, the founder President of Central Areca Marketing and Processing Company (CAMPCO), was succeeded by Dr P K S Bhat Panaje during the year 1985-86.

“Dr P K S Bhat invited some like-minded areca growers to the AIAGA who were capable of infusing some novel ideas in areca farming. Different committees were set up with different tasks related to areca farming. And a committee was constituted to look into the feasibilities of brining out a newsletter for the areca growers. I was an established freelance journalist by that time. And, with not much discussion, the responsibility of bringing out a newsletter from the AIAGA was put on my shoulders,” Shree Padre, the editor of Adike Pathrike, in an interview with this student researcher, recalls the days that later proved to be crucial in the launch of Adike Pathrike.

“I had clearly told everyone that the newsletter that we were planning to bring out then will not be a face-voice of the AIAGA; but it will be the mouthpiece of the farmers,” Shree Padre adds.

The first issue of the four-page newsletter ‘Areca News’ was released in November 1987 as a bimonthly publication and three issues of it were brought out. This newsletter was an unregistered one and was limited to private circulation only. The first several issues of the four-page tabloid were sold for Rs.1 and, with the help of advertising revenue, managed to break even. The response to the newsletter was sufficiently positive that a decision was taken to explore a more extensive magazine. After six months the AIAGA got permission from the Registrar of Newspaper in India to start a monthly farm magazine under the title ‘Adike Pathrike’ in November 1988. Thus Adike Pathrike was born.

As its administration and finances required much more attention, a separate body, Farmer First Trust (FFT) was formed by AIAGA. Since 1998, FFT has been shouldering the responsibility of administration and publication of Adike Pathrike.

Adike Pathrike is a monthly magazine, typically of 28 pages (or more, depending on advertising). It is attractively produced, with a colour photograph on the cover, additional black and-white photos and diagrams to illustrate news items, and written entirely in Kannada. Adike Pathrike sells for Rs.15; in comparison, a daily newspaper costs Rs.2–3 and popular weeklies (of 50 or more pages) sell for Rs.7. The magazine is now 22 years old. It has never missed a deadline, and once a year it brings out a special, longer issue.

Shree Padre, in the interview recalls the initial days of Adike Pathrike. “When we decided to start such a farm magazine, many of the media pundits told us, in fact cautioned us, that Adike Pathrike will not last longer. The media pundits advised us to pre-sale Adike Pathrike as subscription copies. My close associates too were not convinced, let alone the media pundits. Many advised us not to bring out Adike Pathrike as a monthly. They insisted upon us to bring it in the form of a tri-monthly magazine. But, not caring all such suggestions and cautions, we brought out Adike Pathrike as a monthly farm magazine and now it is running successfully even after 22 years.”

The policies of Adike Pathrike:

Shree Padre writes in his article titled ‘Self-help journalism’ about the policies Adike Pathrike, a truly unique farm magazine, follows while publishing any feature or article. “If farm journalism is to be need based and useful, the best way is this: farmers should start expressing through their pens. Only those who wear shoes know where it pinches. We have made a humble attempt to translate this objective into implementation. The idea was this: to encourage and train farmers to write, drawing from their field experiences. No theoretical writings. The yardstick for acceptance of an article is that how useful or informative – in that order – it is to the farmer and not who has written it. Our association, the All India Arecanut Growers Association, a 50 year old apolitical farmers’ welfare organisation, earlier known as South Canara and Coorg Planters’ Association, started publishing a pro-farmer monthly in vernacular Kannada language. The publication is not a mouth-piece of the association. All the editorial board members, including me, the honorary editor [Shree Padre was then the Honorary Editor of Adike Pathrike, but now he is the chief editor of it], are practising farmers. From writing articles and editing to publishing and even selling (we have nearly 200 news agents spread over 6-7 districts) farmers play the key role. An experiment which probably has no parallel in our country.”

The strong presence of the word ‘Adike’, meaning areca, in the masthead of this farm magazine might make one to feel that the magazine is entirely dedicated to areca issues. But, however, the editorial team of Adike Pathrike has made it very clear in the first issue that the magazine doesn’t intend to address the issues affecting the areca growers alone.

The Adike Pathrike team had written in its first issue as follows: “We provide space for various agricultural produces apart from areca and also we intend to publish information about various other activities in which the farmers are interested. We would like to reach out to every areca grower. We give more importance to the words of farmers who toil in the soil rather than to the words of those agricultural scientists sitting in the ivory towers. Welfare of the farmer cannot be achieved by escalating the agricultural produce alone. The magazine will carry such information that will be helpful in the all-round development of the farmer.”

The first issue also tells something more about the intentions and aims of the Adike Pathrike. “It is true that areca has become the lifeblood of many of the farmers. But the farmer has too many other demands. The information that he requires to fulfil his day-to-day demands are to be given in a single place. We strive to provide it. Our motto is to provide all the necessary information that the areca grower needs.”

When Adike Pathrike was started, it made its policies clear to the readers in its very first issue. The editorial in the first issue of Adike Pathrike writes “The business oriented magazines do not provide required information to the farmers, lest we anticipate them to provide farmers with useful information. This will be magazine that strives to become a mirror to the pains and agonies of the areca growers and strives to build a good rapport among the farmers. The magazine intends to draw the attention of the government towards the problems of farmers, it works towards moulding public opinion. The magazine has the aim of safeguarding the interests of the farmers and also to sensitise the growers about their own negligence.”

The editor-in-chief of Adike Pathrike Shree Padre writes about the motto of Adike Pathrike in the article titled ‘Self-help journalism’: “We have hundreds of farm journals for namesake. All these are published by government research organisations or agricultural departments. The writers are scientists or ‘subject matter specialists’. They write what they think is useful to farmers. Seldom do they bother to identify the information needs of the farmers. Nor do they take pains to meet farmers and document their experiences in black and white. Most of the articles that appear in such journals are run of the mill, library-borne and of no purpose for the community for which it is purportedly intended.”

Robert Tripp writes about the Adike Pathrike and the issues it covers as follows: “Although Adike Pathrike began as an effort of the Areca Growers’ Association, the publication soon expanded to treat a wide range of crops and other rural activities. Its articles discuss management techniques for various crops, the prospects of new crop enterprises, farm machinery, farm household improvement, and even new recipes. Less than 10% of articles and discussions are related specifically to the areca crop. Adike Pathrike promotes discussion on a wide range of crops and crop management techniques. The editorial stance of the magazine may be described as ‘pragmatically green’. It favours technologies that lower dependence on external inputs and the magazine will not accept advertising from pesticide manufacturers. However, the magazine does not impose restrictions on the types of technology discussed and is, for instance, a forum for healthy debate on topics such as the advantages and disadvantages of chemical fertiliser. The rest of this paper concentrates on those features that distinguish Adike Pathrike from other agricultural magazines in India (and indeed most of the rest of the world). Perhaps the outstanding feature is an insistence that any new crop or management technique described in the magazine must be verified by farmers. The magazine is very ‘science friendly’ and welcomes information on new technology. However, it tries to ensure that farmers themselves write about their own experience, rather than simply passing on information from university or public research institute scientists. A second, related, feature is an iterative and adaptive approach to technology description.”

The circulation:

The magazine’s circulation is achieved half through subscriptions and half through sales by newsagents and booksellers. Adike Pathrike was the first farm magazine in Karnataka to be sold through newsagents, and even today there are only a few farm magazines in India sold in this way. The combination of the cover price and advertising revenue is sufficient to support a staff of five people (editor, manager, two office assistants and a peon). The magazine is a non-profit entity and is a registered Trust.

Shree Padre makes a special reference to the kind of acceptance Adike Pathrike has received by the farmers. “Where people have accepted agriculture seriously Adike Pathrike is being taken seriously. For example, in Uttara Kannada district, though our circulation comparatively less, the acceptance of our thoughts is high.”

“We gave an advertisement in Udayavani inviting agents for Adike Pathrike in various parts. We received a very quick letter from Sirsi seeking agency. We had to reply back to the seeker. Dinesh Pai of Puttur was the first agent of Adike Pathrike. Now, more than sixty percent of our copies reach the readers through our agents and rest of the forty percent reach the readers through subscriptions,” Shree Padre says about the circulation of Adike Pathrike.

The content of Adike Pathrike:

Adike Pathrike features a question-and-answer section in which farmers share their experiences and ask for advice. In addition, each article provides the farmer-author’s contact details. A fourth distinguishing feature of the magazine, related to its farmer focus, is a sceptical and investigative stance towards newly promoted crops or technologies, particularly those featured in positive terms in the conventional press.

This journal introduced a novel plan of ‘Plant Friendship’ in its columns. A farmer with surplus seeds, seedlings and medicinal plants share them with fellow farmers via this column.

Adike Pathrike’s articles are selected keeping the overall rural life in mind. Articles are suitably edited to make them easily understood by the farmers. Articles on any new issue carry a farmer’s opinion who has been involved in it.

Krushikara Kaige Lekhani (KKL) – Give the pen to the hands of farmers:

Of course, there have been thousands of experiments in Indian journalism regarding the ways of collecting articles and features from various corners. Many news magazines have many verities of methods to have a constant flow of articles and features to fill their pages. But the experiment of Adike Pathrike in teaching the farmers about the art of writing for farm magazines is very much unique.

A lecturer in journalism of national fame Dr. Niranjana Vanalli has the following words say about the KKL programme of Adike Pathrike: “Karnataka has been witnessing a silent movement called Krushikara Kaige Lekhani since last two decades. This movement is the one that gave a new turning point for Kannada journalism. Though our farmers were experienced, they were illiterates. The literate farmers were not well-versed in the art of writing which had created a situation where the general feeling was that anybody could write about agriculture. Those who had never been to farming were writing on agrarian issues as though they are the sole voices of farming community. On observing this condition, Shree Padre and his friends initiated the Krushikara Kaige Lekhani movement.” Dr. Niranjana Vanalli’s words gains significance as he was one of the few academicians who supported the launch of Adike Pathrike and has closely witnessed its growth since the last 22 years.

“When we started Adike Pathrike and invited our readers (farmers) to contribute articles to the magazine, we were expecting a great flow of information which was very soon proved otherwise. The rate of flow of articles or features from the farmers to Adike Pathrike was very low. We had a set of farmer-writers who were regularly contributing to Adike Pathrike. But having a big number of writers gives our readers wider knowledge than a small number of writers writing every month. However, as the response from the farmers to our invitation to write for us was very minimal, we thought of doing something different,” says Shree Padre about the idea that worked behind the launch of KKL programme.

Supporting this thought Shree Padre has written as follows in his article Self-help journalism: “From the beginning, we believed in the wisdom and knowledge of our farmers. There is no dearth of it. We gave this offer: “if you have something worthwhile about farming that you want to communicate with your fellow farmer, feel free to write it. Don’t bother about the style. If there is content, we will try our best to rewrite and present it, with your co-operation. We wanted to see every new development or new crop or technology or plant varieties, devices, machine etc. from farmer viewpoint. So when embryo transfer in cattle started making news, we had a friend veterinarian with farming background to describe and analyse the technology and give an inkling of how useful it is from an ordinary farmer’s viewpoint. We had a hope that once you create a platform for farmers to write, articles would flow like water that flows on gravity. But that was not to be. We had to dig borewells each time to get water. After decades of being taken for granted, farmers are happy to allow others to talk and write on behalf of them. It is like a patient who has fractured one leg. He needs a lot of physiotherapy to teach his legs walking before he can resume walking on his own. Within a few months of starting the magazine, we realised the futility of pinning our hopes on known staff journalists, most of them based in cities or towns, who lack a clear understanding of farming profession and its problems. Even some in rural areas couldn’t offer new content. Instead of relying on such sources, we thought it better to give some interested farmers a training of journalism.”

Thus with the intention of training the sons of soil who toil in their fields the art of writing the ambitious KKL programme was launched by Adike Pathrike. In this programme, applications from the farmers are invited through an announcement in Adike Pathrike for the KKL camp. They are requested to send a model write-up for evaluation by Adike Pathrike team. Out of the applicants around 25 to 30 farmers are selected for the camp based on their write-up. A team of resource persons chosen by Adike Pathrike would organise a camp in a particular rural area for some three or four days.

Robert Tripp writes in his research paper: “The effort required to elicit farmer writing led to the idea of organising workshops to teach basic farm journalism skills. To date, six four-day workshops (Krishikara Kaige Lekhani, which means ‘handing over the pen to farmers’) have been held. Most of these were given in rural communities and one was held at an agricultural university campus. The participants have included 175 farmers as well as some agricultural officers, professors and other agricultural graduates. The course syllabus is now available as a book.”

To put in the words of Shree Padre about the workings that goes behind the organising of KKL programme: “A lot of pre-planning has gone into this. First, we called for applications, a sample write-up on anything farmers feel strongly about. Based on the answers to our questionnaire and their write-up, the trainees are carefully selected. Local farmers participate in a series of preparations, meetings held at village centres. This convinces them that this is something very essential for them. They are requested to host one or two trainees during the workshop. This arrangement facilitates a dialogue and exchange of farming knowledge between the host and trainee. In the 4-day workshops, the trainee gets off-class training too. Apart from dialogue type lecture sessions on “identification of subjects”, “how to write”, “how to improve your writings”, “development journalism”, “farm journalism and the environment” etc, there used to be three writing assignments, followed by evaluation and suggestions for improvement. The last assignment is one where the trainees are taken to a nearby farm. Using the knowledge and tips they received in the last three days, they have to interview and collect information pertaining to one selected subject seen in the farm. During night the trainees write their feature. Next day, it is evaluated. During the evaluation, one by one, some trainees are asked to read their article aloud. Positive criticism and specific suggestions are invited from fellow trainers. In conclusion the panel of faculties would give their advice. If 10 trainees read their work, all the 25 will get at least 40 good tips.”

The KKL programme has been a great success and the participants of this programme have been contributing articles for Adike Pathrike and to some other agriculture related magazines as well. But, despite KKL programme having proved a great success, only minority participants of all the six KKL programme have continued to write for farm magazines. Adike Pathrike has a core team of some 30 to 40 writers who actively contribute articles to it.

Adike Pathrike at present:

At present Adike Pathrike, having its headquarters at Bhat’s Building, Puttur, is running successfully with a circulation of 30 thousand copies per month, including subscription copies and the copies sold through its agents, and is 22 year old now.

Manchi Shrinivas Achar is its publisher and editor. Shree Padre is the Executive Editor while Na Karantha Peraje is its Associate Editor. Shankar Saradka, Dr. P K S Bhat, Kinila Ashok, Padaru Ramakrishna Shastri and Vate Mahalinga Bhat are the members of the managing board of Adike Pathrike. Sharada C is the chief of Advertising department, Sunitha K manages the circulation department and the magazine is being published by the Farmer First Trust (R), Puttur. The cost of annual subscription is Rs 175, Rs 500 for three years and Rs 820 for five year subscription. Adike Pathrike has recently launched its own interactive website (www.adikepatrike.com) to make the readers in the distant parts get in touch with Adike Pathrike.

Adike Pathrike, at present, publishes a cover feature story and three other feature stories in every issue. Adike Pathrike has permanent columns like letters to the editor (one page), an editorial – titled ‘Manadaladinda’ – written by Shree Padre (one page), a column – Mudeballi – on rural affairs by renowned Development journalist Shivananda Kalave (one page), a column – Tere Mareyinda – to tell the story of what went behind the selection the stories for the present issue, a column – Mane Maddu – on medicines that one can prepare at home by P S Venkatarama Daithota (half a page), a column on different recipes – Rasa Ruchi – being written by various readers of Adike Pathrike (half a page), a unique column on environmental and developmental issues – Riktha Vyathiriktha – by veteran environmental journalist Nagesh Hegde (one page), a column – Hasiru Jala – aimed at introducing to readers some of the useful websites written by Harish Halemane (half a page) and a column – Hanigoodi Halla – for readers to raise their doubts about various issues related to agriculture and seek answers from their fellow readers who might have answers/solutions to their problems. Adike Pathrike also publishes a regular column on reviewing agriculture related books.

Management structure of Adike Pathrike:

As any media house, Adike Pathrike too has got its own structure of administration. Here is a chart that explains how Adike Pathrike is being administered now.

The above image shows the management structure of Adike Pathrike

Author, Vijay Joshi, is a Post Graduate in Mass Communication and Journalism |

He can be contacted at joshi.viju@gmail.com

Adike Patrike and rainwater harvesting

When somebody speaks about the media’s role in propagating the theory of rainwater harvesting in Kannada, the name Adike Patrike and its editor Shree Padre pops in his mind for obvious reasons. It is of no doubt that Shree Padre is the man who initiated rainwater harvesting advocacy in Kannada journalism for the first time.

The editor of Adike Patrike Shree Padre writes about the reasons for taking up rainwater harvesting advocacy as a top priority in his magazine: “Since the mid-nineties, this magazine [Adike Patrike] has considered rainwater harvesting as a subject of top priority. The reason behind this decision is simple: then, as now, it was a very important issue for readers. The groundwater table was declining drastically every year, and in most districts, farmers’ hard work all year round was giving them only partial results. Every summer, the water crisis was taking a very heavy toll. The mainstream media, by and large, did not have a working knowledge of rainwater harvesting, and their coverage of the water crisis and drought was rather negative.” (Shree Padre, Documenting Success from People’s University, LEISA, March 2006)

In an interview with this writer Shree Padre has shared the ideas that worked behind the launching of Nela Jala Ulisuva Nooru Vidhi column in Adike Patrike.

“We have been running this unique farm magazine written by, written for and published by farmers since last 22 years and it was in the year 1995 that we decided to accord top priority for the subject rainwater harvesting”, says Mr. Padre about the beginning days of his campaign on harvesting the rainwater. “At that time” Mr. Padre continues, “there was information vacuum on rainwater harvesting – this vacuum was so serious that even the science graduates couldn’t understand the concept or methods of rainwater harvesting by reading the scientific texts. There was no focus on people-centred rainwater harvesting. We wanted to demystify it for the benefit of common men like us”.

To demystify the rainwater harvesting (RWH) techniques Adike Patrike has taken lots pains as it was revealed by Mr. Padre himself. “We contacted Soil and Water Conservation Research Centres and Universities with a request of asking them not to give us bulky books; instead we asked them to show us places where soil and water conservation had been very successful. We would like to learn from the success stories, we requested them. Persistent effort of one year in this line drew blank”.

“It was in 1996 that there was a breakthrough. We somehow came in contact with the RWH movements of the Kannur Water Conservation Society. It was, then, from them that we learnt about the pioneering roof water harvesting successes of Malnad Development Society, Kanhirapally.”

When the team Adike Patrike came to know about the above two success stories in RWH, they decided to make their readers educated about the techniques of RWH. They decided to carry the feature articles related to successful efforts in harvesting the rainwater.

“With just two stories in hand, we launched a series Nela Jala Ulisalu Nooru Vidhi(hundred methods to conserve rainwater) which rain successfully for eight years. We started collecting the success stories from all over the country. We published the success stories of the country like Tarun Bharat Sangh, Saurashtra (Shyamji Bhai Antala), Sarang, Ralegaon Siddi, Rajasthan ki rajath boondein, T J Mathew, Rishi Valley School, Rainwater Club of Bangalore etc. Apart from stories from the distant corners of the country we collected success stories from the local farmers as well. Some success stories were intentional, some were accidental, but both had useful messages. We stopped the series after publishing hundred success stories belonging to various corners of the country.”

While publishing the success stories the editorial board of the Adike Patrike always took great care to ensure that the success stories can be replicated by a common man. It highlighted different methods, stories from different region with a confidence that the regional emphasis will certainly help the readers, though there may be some overlapping ideas.

Shree Padre says about the challenges they faced while advocating RWH. “First challenge we faced was to convince our readers that this technique of RWH works well. We had to create a belief in this technique among the readers. And publishing only the ‘how to’ part i.e. only the details about the methods cannot achieve this. Since we catered our readers with real life stories from near and far, it made them to sit and rethink”.

“The second challenge was to convince them that the method is economically viable so that they can implement the idea.”

During the campaign to propagate RWH, Adike Patrike did not forget to seek suggestions from its well wishers to make the campaign more fruitful. To quote, in Mr. Padre’s own words, about the suggestions they got and the actions taken based on the suggestions: “Acting on suggestions from our well wishers, we adopted a three pronged approach to disseminate the information i.e. series of publications in Adike Patrike, slide shows and on the spot guidance and the third approach is the publication of books. Since 2002 I have travelled over thirty thousand kilometers in nine districts (eight in Karnataka and one in Kerala) and have held more than 275 slide shows to farmers, students and citizens. Almost at the rate of two slide shows per week”.

The strategy of the Adike Patrike was mainly concentrated on showing the people how to harvest the rainwater and subsequently when they implement it and get success, highlight the same through the magazine. One of the very important point to be noted inAdike Patrike’s saga is that the journalists of Adike Patrike, Shree Padre in particular, did not restrict them to be mere spectators of the farmers’ success. Instead, the entireAdike Patrike team worked like activists in advocating RWH.

While advocating the methods of rainwater harvesting, the Adike Patrike team always offered the people a bunch of models to harvest the rain. “We keep a bunch of choices of RWH before the public and leave the rest to them”, says Shree Padre about the way they disseminated the concept of RWH. “We provided only the necessary ignition knowing very well that the farmers and readers are pretty intelligent. While implementing the ideas we gave them, the farmers and readers have made some value addition to the original ideas”.

“From the fourth year of publication of our Nela Jala Ulisuva Nooru Vidhi column we started getting feedback and reports of small success from our readers. This was exciting and encouraged us further. We started to document it and showcase it. The major lessons that we had learnt by that time through our RWH advocacy was that; create models locally, your jobs are half-done and allow the achiever to speak and spread the message”.

“We always suggest only decentralised, in-situ and low cost methods. Methods like using abandoned termite mounds to recharge water are non-textbook methods. Even if the people commit some mistakes, it is for them to understand the mistake and correct the methods because they are simpler and low cost”.

“In about five to six years the success stories surfaced here and there. By then the period of making fun about RWH was over. This is the reason why RWH has been so well reached in nine districts.”

Mr. Padre very emphatically tells about the motivation for the farmers to harvest the rainwater. “Once a neighbour gets success, the criticism suddenly melts. The drought has also been the biggest motivator for the farmers to harvest rainwater. Its teachings are far more effective than that of all of us”.

“We have learnt a great lesson” says Mr. Padre “that not to ignore any success story under the assumption that all these are similar ones. Nothing short of a spot visit would do justice. When you visit there may be one or two simple new ideas. We have learnt a lot of lessons from those who claim that they are our Shisyas (students)”.

One idea breeding another:

Mr. Padre says that one idea of RWH breeds another idea. To substantiate his statement he gives a classic example. “We published a story on horizontal, man-made bore-wells which is more sustainable than the vertical ones. That attracted another story to Adike Patrike which revealed that farmers are doing this sort of horizontal bores in Bijapur using diesel engines. Inspired by this, farmers of Raichur went to Coimbatore, hired some technicians and were succeeded in digging same types of horizontal bores in their place. This technique was earlier unknown in the Raichur area. In a couple of years sixty such kind of bore-wells were made”.

While propagating various models to harvest rainwater, Adike Patrike was ever cautious in local models. The Adike Patrike team gave equal importance to traditional water conservation systems. Local communities have a lot of sentiments attached to these traditional systems. They are built-in for community participation, are still relevant and one can rope-in elder and the younger generation as well by reviving traditional water conservation systems, is what Mr. Padre says.

“Our country has rich tradition of harvesting the rainwater”, opines Mr. Padre, “it was there before Christ was born. This is not an alien technique. We don’t have to go to Israel or any other countries to learn the spirit and methodology of harvesting the rainwater. If we have an open mind and zeal we can learn a lot from our own RWH methods”.

The media coverage:

It is of no doubt that Adike Patrike was the first among the Kannada media to bring the issue of harvesting the rainwater on to the forefront of the common men’s agenda. After the Adike Patrike took up this issue with a bold voice and started its advocacy, many other newspapers and magazines in the country/state took note of the seriousness of the issue and made RWH a publishable issue.

“Mainstream media is now slowly taking interest in RWH and water issues. Daily newspapers are showing interest in water conservation issues. I have written columns inJanavahini (now defunct) and I have been writing to Vijaya Karnataka which has got a very good response. As a result of all our efforts, in nine districts of Malnad region thousands of farmers are harvesting the rainwater with simple, low-cost ideas without looking for government support”.

The impact of RWH write-ups:

When any agenda takes the front-seat in any media for a certain period of time, it is very obvious to have some kind of impacts on the psyche of its readers/viewers. The reports appeared in Adike Patrike on RWH methods too have to be inspected for the kind of impacts they have had on its readers. Let’s again look into what Shree Padre has to say about the effects of RWH reports.

“More than thirty ambassadors of RWH are scaling up this work. They are the people inspired by Adike Patrike or by our RWH campaign. A retired principal of Barkur in Udupi district, Mr. Seetharama Shetty has had any types of RWH work done in his hometown Barkur and goes to meetings and high schools to spread the message. Another High School teacher in Nisarani in Shimoga district, Mr. Lakshminarayana Bhat, has, with the help of his friends, bought a slide projector and camera, built up good slide collection and has already held more than hundred shows. There are field results. Shivananda Kalave, a development journalist in Sirsi, also has a good collection of slides and is involved in guiding the people and institutions. He has been presenting slide shows in various parts of Uttara Kannada district. There are similar volunteers in Koppa, Shimoga, Puttur, Mangalore, Bhatkal, Kadaba, Hasan, Kumta and in many other places”.

“Inclusion of RWH harvesting lessons in school text books in Karnataka and Kasargod is a very important result of our campaign. For the 10^th standard students of Karnataka and Kasargod, a lesson on RWH has been included in their school syllabus”.

“There are hundreds of people who have started harvesting the rainwater just by the information they have got from the media – earlier from Adike Patrike and in the later days from Janavahini, Vijaya Karnataka and other media outlets”.

A word of suggestion:

Shree Padre, who has been rightly regarded as the rain-journalists in the journalists fraternity has a word of suggestion for the entire media.

“Sensitising the journalists about RWH is the need of the hour. Mainstream publication can groom RWH specialists on the lines of Sports Correspondent, Political Analysts etc”.

“Conventional reporting of drought is negative and monotonous. There are some positive threads too. This is by and large ignored by the press. Wherever drought occurs frequently, the communities have evolved ways and means to live with that. We have to try to understand this and find out some rays of hope amidst drought”.

Vijay Joshi is a student of journalism | joshi.viju@gmail.com

The “ridiculous” story of doomsday

By Vijay Joshi

Often the stories of doomsday having their origin in the ancient texts of different erstwhile civilizations appear in the media everywhere in the world to create panic among the common men. A decade ago there was a news of mother Earth coming to an end in 1999. People were panicked. But no doomsday-kind of events was experienced. Everything went on as it had to go.

Now one more story of doomsday has hit the people’s mind all over the world which claims to have evidences to support its argument in the ancient Mayan’s civilization. Many media have started airing and printing the news related to the new doomsday prophecy. Many news media, vernacular as well as the English media, have made stories out of the new doomsday theory. A Hollywood film – 2012: End of the Earth – has also been produce and has been fetching huge amount of bucks into its basket.

As the news of world witnessing its doomsday on December 21, 2012 is spreading like a virus among the common men in the entire country, people with scientific temper of the coastal Karnataka have come down heavily on the media that has been spreading the doomsday news.

“A Kannada weekly magazine had made a similar story a decade ago saying that the earth would come to an end in 1999. But nothing has happed, though the magazine claimed its report a scientific one. Similarly nothing is going to happen on the speculated doomsday” says Ashwath Prabhu, a student of MSW at SDM College, Ujire.

Many websites have come up supporting the doomsday prophecy claiming to be run by the scientists. The websites claim that their findings about the exact date of the doomsday are based on the Mayan calendar. “The Mayan calendar predicts that the earth will come to an end on December 21, 2012. They have come to this conclusion based on their in-depth astronomical observations” a doomsday website writes on its home page. The earth will stop rotating, the poles of the earth will shift and the Sun will absorb the entire earth, is what the website says.

“This is highly ridiculous. Those with a very little knowledge of the universe or the solar system can confidently rule out the website’s claim. A huge mass [earth] that has been revolving on a definite orbit around the Sun since millions of years cannot stop its movement all of a sudden. Earth cannot be stopped without an external force acts on it, as the Newton’s law says for any moving body”, explains Chinmay Hegde, a student of diploma in Electrical and Electronic. “The Mayan’s, whom the propagators of doomsday theory worship as gospels, couldn’t predict the end of their own civilization. How wise it is to trust in their prediction of the doomsday?” he questions with confidence.

A documentary aired by the History channel has become a source of information for the supporters of doomsday prophecy. Interestingly the documentary too goes to the Mayan calendar and its so-called predictions to construct its story of earth coming to end.

“I wonder as to why people, though supposed to have a scientific outlook, are getting lured to such an absurd finding. There is no scientific base for this doomsday theory. Only foolish among the foolish can believe in such a ridiculous story”, this was what student Prakash G R had to say when contacted.

The advocates of the doomsday prophecy have used the name of National Aeronautics and Space Administration [NASA] as well to substantiate their argument. But, however, the NASA has come out with a statement saying that it has no idea about the doomsday prophecy.

Lecturer in physics at SDM College, Ujire Dr T N Keshav says: “Recently a press release by the NASA has made it clear to us that they have not said anything to support the doomsday argument. They have already distanced themselves from this entire controversy. In fact, the name of the NASA was being misused by the doomsday theorists”.

Though the preachers of doomsday theory say that they have found similar proofs to supplement their argument in many ancient scripts, a closer look at the Vedic scripts one realizes that doomsday is a mere speculation.

“According to the Indian astrology, the present era i.e. Kali Yuga has 432,000 years. We have just completed 5,111 years now. There are lacks of years to go to witness the end of this earth” says Sanskrit lecturer at Bhandarkar’s College, Kundapur Pasanna Kumar Aithal. “According to the Vedic science the earth is made up of Panchabhootas [five elements], namely the soil, fire, wind, water and the space. Excluding the space, all the other four elements have their own state of being. They are made up of tiny particles called the atoms, though the atoms lie in ionized form in fire. Those which are made up of atoms and have mass cannot be destroyed”, Aithal adds.

Rakesh N S, a media student, finds the hand of vested interests in the creation of this entire theory. “A film named 2012 is making huge profits in the box office. People are watching this movie out of their fear of doomsday. I assume that the producers of this movie made this story to gain publicity and thereby to make profit. There is a commercial tinge to this entire episode”, he explains.

Eminent writer and environmental journalist Nagesh Hegde had written about the speculations over doomsday recently saying that entire story is rubbish. He had called upon everyone to look everything from a scientific outlook.

Meanwhile, the sensitive readers have been demanding a scrutiny on the media reports with a potential to create unnecessary panic among the people.

Author is a student of Journalism | joshi.viju@gmail.com

Discovering the spirit of patriotism

Perhaps the word ‘patriotism’ is one of the most fascinating words for the youth of any country for this word fills in him/her a zeal to serve his/her nation with utmost commitment and dedication. “Patriot is a person devoted to and ready to defend his or her country” is the dictionary meaning for the word ‘patriot’. Hence one can tell that ‘patriotism’ is something concerned with the act of defending one’s country when the time necessitates.

On the eve of 62^nd Independence Day of India, this writer tries to see what do the youth of Coastal Karnataka feel about the word ‘patriotism’.

“We speak a lot on defending our nation when our enemy attacks us. But we often forget the fact that fighting out the rampant corruption too is as important as gunning down our enemy” says Prakash G R, a student of MSW at SDM College, Ujire, adding “waging a war against the enemy in the battlefield alone is not patriotism. Striving to eradicate all sorts of social evils is also patriotism”.

Sanskrit lecturer at Bhandarkar’s College, Kundapur, Prasanna Kumar Aithal is of the similar opinion. “This nation belongs to us. We must have concern for this land of sages and saints. This concern makes us to work for the country rather than working for ourselves.”

“It is of no doubt that the soldiers have extraordinary patriotism. But, however, becoming a soldier is not the only way to express your patriotism. Some people can never become soldiers owing to their physique. When we start feeling that the entire nation is ours, we start to love every inch of it. This love compels one to care for the land, rivers, forests, natural resources, human beings and every distressed fellow beings of the country. This is what patriotism is according to me” Aithal says.

When the British were ruling India, they were the common enemy to every patriotic person of this country. Hence, expressing patriotism was much simple, though not easy; fighting with complete dedication against the British. But as the country got independence, the nation lost its common enemy. But soon, the nation found another common enemy in the form of Pakistan which was (and is) irritating India by its unlawful activities. So, after the British were ousted, the fight against Pakistan sponsored terrorists became a way to express one’s patriotism or love for his nation. In this process most of us did not realize that fighting against the social evils, working for preserving forest and natural resources, advocating human rights and the likes are also different ways to express our patriotism. Today, for most of us, a social activist or an environmentalist is no more a patriot. He is just a social activist or an environmentalist.

There are many in this region who thinks about patriotism as a feeling concerned not merely with waging war against our enemy in the battlefield, but something more. Many do agree that working to bring about perpetual communal harmony, working for genuine human rights, protecting our natural resources and the like too are the ways to be patriotic.   

“Every inch of this land belongs to us. This nature is ours. Every individual on this land is my brother/friend. This is the true spirit of patriotism. The feeling that cannot accept even the poorest of the poor person of this nation is not patriotism” opines Rohinaksha Shirlalu, Kannada lecturer at Vivekananda College, Puttur.

However, some of the educated youngsters didn’t seem to have this idea of patriotism.       

“Defending the country when the enemy attacks us is patriotism” says a post graduation student while another PG student is of the opinion that “just loving your country is patriotism”. When asked a student, she said patriotism cannot be defined.  

A surprising fact is that the organizations that raise their voice against the poor infrastructure are not being referred to as patriots by the masses. Those who protest against deforestation, corruption, casteism aren’t yet referred as ‘patriots’. However, the intensity of their work is no less compared to a popular patriot.

When the nation is rejoicing its 62^nd independence day it is the time for all of us to be patriotic and make ourselves clear on what patriotism actually is. For those who cannot join the armed forces and show their patriotism, practicing the ideals propounded in the Constitution of India in both letter and spirit would be a true and simplest way to be patriotic!

Author is a student of Journalism and Mass Communication | joshi.viju@gmail.com

[This report was published in the City Herald supplement of Deccan Herald]

OYE KIDS…A new way to learn

Monday (June 8) was not a usual day for the kids at The Yenepoya School at Jeppinamogaru. They were shown cartoons, few interesting video clippings, unlike as in the case of regular schools. They didn’t hesitate to tell the answer to any questions posed on them. It was full of fun, excitement, fervour and enthusiasm, thanks to the model of parallel schooling brought up by Mangalore based not-for-profit organization Centre for Integrated Learning (CIL). The kids were left absolutely free to think in the way they felt comfortable.

Kids at The Yenepoya School had the chance to watch their favourite cartoon characters – Tom and Jerry – on the big screen along with their friends. They also watched some kids doing funny things on screen.  

Kids were shouting with great joy and fun as Nandagopal S, the convener of CIL, walked through the kids’ groups and taught them many lessons on science to humanity with the audio visual aid while the kids were watching the pranks of Tom and Jerry.

It was the launching day of Open Your Eye Kids (OYE KIDS), a ten-month programme, planned by the Centre for Integrated Learning, Mangalore. It has now been launched as an After School Programme at The Yenepoya School.

OYE Kids: What’s this?

If you were a student of any traditional or conventional school, you might well remember as to how you were taught the spelling APPLE. You were asked to write the letters A-P-P-L-E many times and the teachers made it sure that you have by hearted the spelling. But, unfortunately, most of the teachers did not find enough time to bring an apple to the class, show it to you (when you were a kid), tell you what it is and then teach you its spelling. Rather you were just shown the picture of an apple and then you were asked to learn its spelling. It is the way every conventional school adopts to teach its students.

But the kids at the ‘OYE Kids’ programme learn the things in an entirely different way. Since the experiential learning through hands-on activities has been one of the successful approaches of CIL, the OYE Kids programme too employes non-conventional and practical oriented teaching methods.

“It is not very effective to teach a child the spelling of an Apple by merely writing A-P-P-L-E on the board. However, if the child is made to understand why it is spelt that way or if it is shown a real apple during the teaching process, the exercise can be more rewarding” says Sachitha N, Director, CIL.

These are the days where an intense discussion on alterntive schooling that can effectively teach the kids about human values and basic life skills is going on in the intelligentisia. And the CIL in association with The Yenepoya School, a new generation unorthodox school that has given a new learning experience to Mangalore, has come up with the OYE Kids programme.   

This programme is a non-conventional mehod that aims at teaching the kids about basic skills such as cooperation, leadership, language skills etc and also make the kids to inculcate human values.

“OYE Kids aims to provide additional inputs to children with the aim of improving their overall skills and also developing values that would be carried forward. The programme, though academically limited to ten months, is in fact an ongoing learning process that has to be cherished by the kids throughout their life” says Nandagopal S, Convener of the CIL and a prominent resource person for the programme.

“This [OYE Kids] is only a launch pad for developing a personality in a child which the society looks towards” he adds with a smile of confidence.

For the kids at The Yenepoya School the CIL has developed certain strategic ingterventions to incorporate in the OYE Kids programme which include Hands-on experience, exposure through field visits, group dynamics, facilitation for developing personality (soft skills), individual attention and regular appraisals to assess progress.

OYE Kids programme at The Yenepoya targets mainly the kids of 1 to 4 standard. To escalate the confidence level among the kids the programme has resorted to activities that interests the kids and thereby teaches them certain skills such as language skills, personal skills and social skills.

When contacted, Junior Programme Leader of The Yenepoya School Reshma Nayak explained about the Oye Kids Programme: “Our effort is to give a complete learning package to the kids and make their childhood complete. It is an attempt to bring the kids out of mere text book learning.”

Here, some of the younger kids follow elder kids and some of the elder kids follow the younger kids which make them to understand the concept of working in a group and being cooperative, she adds.   

“The skills will be taught through an array of activities that include origami, clay modelling, dramatics, interactions with personalities, field visits, public speaking, dancing, singing, gardening, creative writing” says Nandagopal S, adding “the kids will be devided into groups and each group will have distinct identities so as to bring in the sense of community feeling among the members (children) of the particular groups. We would also seek to instill a competitive feeling between the groups, which would seek to foster targetted growth of both the individual and the group.”

The CIL has plans to extend the same programme to other schools too, if they get a request for it. The kids after they complete their OYE Kids programme will be given a certificate from the CIL based on their performance throughout the programme, Sachitha explains.

“Once we build a new generation of individuals with such values and skills we also intends to take the programme to economically impoverished students by using the resouces of senior OYE Kids programme members so that the poor kids will have the chance of opening up their eyes to new horizons of life” concludes Nandagopal. In other words, CIL plans to take the same kind of programmes to Government and rural schools as well in due course so as to provide the much needed exposure to the rural kids.

[This report was published in City Herald supplement of the Deccan Herald dated June 13, 2009]

Creativity, journalism and me

By Vijay Joshi

I have been telling time and again in my blogs that I am student of journalism. I have been academically studying this subject since last four years. And there is one more year to go for me to have a Master degree in Journalism and Mass Communication. [Telling this has become a cliché now.] I did not come to this course by chance; rather it was merely by choice. No one forced me to take up journalism when there were hundreds of technical courses having the potential to fetch me five digit salaries every month!

If you were to ask me a question as to what have I done, something remarkable, in the field of journalism, then, my polite reply would be; “Well, sir, I have done nothing significant or worth telling in the field of journalism. But, sir, I’m very much eager to have a mark of my own in this profession or mission.”

I am not a scholar on any subject. And, hence, my writings do not have any significance if you look it from the literary perspective. Adding, my writings are not creative, some of my friends say. Nonetheless, writing is something in my life that can keep me happy till eternity.

The other day I was speaking to one of my friend over telephone. He said, “Joshi, your writings are not creative. Rather you try to give information what you have. You don’t have a wider outlook on most of the topics”, he continued, “and a writer should never become an information giver. He must be a creative person.”

I did not go to the extent of asking any question to that friend. But I sat for a while, alone, and commenced a kind of introspection. I asked myself as to whether what my friend has told was right or wrong. I was not stubborn that day, for reasons God alone might know! But usually I am a stubborn guy, let me admit it!

When I started analyzing my own writings, one thing was crystal-clear; my writings are not scholarly pieces. And I admitted it soon. I was prompt in calling my friend back and telling him that I am not a scholar. Well and another point what my friend had told me was also true. My language is not as flowery and as powerful as some of you might expect it to be. It is a dull one and can be matched to the standards of a graduate student. Not with a student of journalism and mass communication who is all set to receive his masters certificate.

But writing scholarly articles is not my cup of a tea. I would like to tell whatever I have to in the simplest possible way. Today, in the world of internet and TV, major chunk of the society is not interested in reading any scholarly article on whatsoever topic. They are not ready to take up the dictionary whenever they come across a jargon. Instead, the youth of the present era are very much keen on promoting those who can tell anything in a simple and sober way. Owing to the same reason we can notice a spurt in the circulation of English dailies that follows simple but crispy English and a fall in circulation of English dailies that have been following hardcore English since several decades.          

On the net too, most of the netizens are not peeping into web pages that follow jargonized English, rather they are very much interested in reading a simple write-up. It may be sad to tell that hardcore English is being sidelined by readers and simple English alone is coming to the forefront. But admitting the fact is safer than going against this trend, I must say.

Well, this was all about having a strong hold over the language. Let me say something about creativity and giving information.

I am a no philosopher and nor a strategist. However, I have a clear idea on what a writer or potential writer has to do.

Look at what the great journalists of early days have contributed. They were not trained journalists. Nonetheless, their professionalism was unmatchable; thanks to the fervour and zeal they had towards their work. They treated journalism not just as another profession. It was all a mission for those legendary journalists. [Readers may please recall the works of Rudyard Kipling, Mahatma Gandhi, Pothan Joseph etc.]

I don’t find too much of difference between a writer and a journalist. Both have an inborn urge to tell something to the society. If they don’t have an urge, they must develop it. It may be good or may be an ordinary matter. But the inborn urge that they have makes them to sit and write for weeks to convey the message to the society. Writer uses books as his tool and a journalist uses newspaper as his tool.

It is to be remembered here that the fundamental goal of journalism and literature is one and the same – seeking the ultimate TRUTH. Whatever the writer and journalist write, with a clear and sincere heart is what he thinks truth is. If, for example, you are a writer and you are of the firm belief that violence in any form and for any reason has to be condemned, you will certainly write something against violent activities that are being fuelled by vote seeking politicians. You cannot write anything in support of a violent act, no matter who planned and executed the act. That is what Mahatma Gandhi did when the Chauri Chaura violence broke out in 1922 where around 21 police constables were burnt alive by an angry mob. Though Mahatma Gandhi was against the British rule in India, he was equally against violence in any form.

Philosophically speaking, duty of any journalist or a writer is to provide information on various topics, educate the mass, safeguard their rights and to act as a catalyst for the development of the society.  When you accept this philosophy and decide to do as told by the philosophy you find no difference between a writer and a journalist.

Few months ago, when I was chatting with one of my friend, who is pursuing her bachelor’s degree in Journalism and English literature, she put forward me a new viewpoint. According to her, as she is a student of both literature and journalism, there are possibilities of journalism and literature being contradictory to each other on certain topics. Adding, she said, “Spontaneous overflow of powerful feelings is literature” she continued “but I don’t find such powerful feelings in present day journalism”. Hence, she was thinking of diverting herself totally towards English literature.

As far as I know, I don’t see anything contradictory in journalism and literature. Philosophically speaking both speak about the eternal truth. Both of them expect truth to prevail all over the world. But there are, of course, certain disagreements on what truth really is among the journalists and writers. Some speak about Communism, some about Socialism and some others about Nationalism. But all the ‘isms’ are aimed at creating a better society where everyone can lead his life with content. No ‘isms’ speak of creating a hell on this earth!

According to me, work of a journalist or a writer is to strive hard to establish an equitable society. The writer may opt for any ideology to gain a solid foundation for his writings. Some may even go to the extent of giving birth for a totally new ideology.

One can notice thousands of ‘creative’ writings on the net and on the pages of newspapers and magazines, but with no or slight intention to give impetus to the cause of creating a better society. I value writings that address the evils of this society more than those write-ups which turn a blind eye towards the social problems in the disguise of being creative. Development reportage is more important in my life than a report on a celebrity’s speech or on a fashion week. An article that gives force to the ongoing developmental works in the society is more important for me than an article on the importance of maintaining sexy or slim body.      

When we decide to work for a better society, being creative goes to the backburner and addressing social problems gains prominence over other issues. Nonetheless, I don’t deny that a person can work for a better society as well as he can be a creative writer. But, I am of the firm belief that in the disguise of being creative one should not run away from writing about social evils. And, yes, the writer/journalist has to be brave enough to write whatever he feels in a direct way and must be ready to face the music.

Let me strive towards conveying my ideas to the world, which gives a purpose for me to live, amidst all odds.

joshi_viju@rediffmail.com | Author is a student of Journalism

Replying to a query

I am posting this piece to answer to a query/comment that has been dropped down on my blog for my article ‘Versions of Secularism’. In this article, to substantiate my viewpoint on what secularism is, I have quoted the sayings of Mark Tully, celebrated correspondent of BBC in India, who has now been settled down in New Delhi. My reader friend may please refer my above said article if you haven’t read it yet.    

The respected person who has commented on my article has put forward me a question as to where did I get the comments of Mr. Mark Tully. He has also asked me as to from where did I get the text of the conversation that took place between him [the respected anonymous reader] and Mr. Tully.

Let me try to answer, frankly, his query.

I have been reading the blog of Lal Krishna Advani since the day he became a blogger for I respect his ideological convictions a lot. In one of his article – Understanding Genuine Secularism – on the blog he has mentioned about Amit Mehra’s book – INDIA, A Timeless Celebration.

Mr. Tully has written a beautiful foreword to this book. I admit that I have not read the book. But, however, I had the privilege of reading the excerpts of his foreword to the book from which I have taken his words. I am very much thankful to Mr. Tully for giving me a wonderful viewpoint on Secularism that is being practiced in India, in spirit, since the Vedic age. Thank you very much Sir.

I am a very common man with lots of limitation. But I have been trying to convey my ideas through my blogs that gives a purpose for me to live. Though I have never had the chance of meeting Mr. Tully, I have the access to his book [India’s Unending Journey], thanks to my college library!

I would have replied to the query of my respected reader had he given me his email address or his web link. As he has not dropped down his email address or the web link, I thought, writing a separate post to clarify his doubt would be a better thing to do.

I am thankful to you Mr. Anonymous.

Author is a student of Journalism | joshi_viju@rediffmail.com

Versions of Secularism

By Vijay Joshi

I am not a student of sociology or political science – academically. But, thanks to my interest in reading the newspapers everyday, I have a little knowledge about Indian politics and also on Indian society. I don’t remember reading any scholarly books on either political science or sociology. But, nonetheless, I can understand the psyche of Indian politicians and Indians in general to a limited extent.

I can also predict what the men at the BJP headquarter will tell when an election approaches and also what would be the reactions of the men at the Congress offices to counter the BJP’s propaganda.

Since my childhood days I have been hearing a fascinating word that every vote seeking politician lest forgets. I have been observing almost all the politician shouting the name ‘secularism’ whenever they get an opportunity to speak in front of the mass. Almost all the sensible politician [some of my friends say that the word ‘sensible’ and ‘politician’ are opposite in their meaning!] says, day in and day out, that he alone is the true savior of secularism. But I have seldom seen a politician defining what secularism actually is. Or, to put in other words, what secularism means in its true sense.

The Oxford dictionary that I currently have says that the word “secular” is used to denote something which is “not concerned with any religion”. Hence, as per the Oxford Dictionary, secularism means something which is not concerned with any religion. Well, I have no problem of whatsoever kind in understanding the meaning of ‘secularism’ according to the Oxford dictionary; let me make it clear to you.

In Europe, when you say “secularism” you mean that the State shall stay away from the religious affairs of its citizens, that the State shall never poke its nose in the religious institutions and that the State shall not allow religious heads and institutes to meddle in the affairs of the State at any point of time. But how the “secularism” is being practiced in Europe is still a debatable issue. However, let us not go into that discussion.

Indian Constitution too declares that India is a secular country and the State shall endorse no religion in particular, that the State and Religion shall be separate in India and that there is no official Religion for the country. But, to be honest, I really cannot understand what the Indian politician means when he says he is “secular”. Here lies my problem.

I have seen, in Indian politics, three versions of secularism.

There is version of secularism in India that always hurls abuses at the Hindu sentiments, denounces anything that is pro-Hindu and ridicules the good in Hindu ethics. But this version of secularism never attempts to analyse, objectively, the positive and negative aspects of non-Hindu religions. It can never ask a fanatic Jihadi to shun his anti-social activities. But it can shout at the pro-Hindu activists, saying they are going fascists and that seed fascism begets destructions. But I wonder as to why the followers of this version of secularism cannot understand a crystal-clear truth that the seed of fanaticism and fundamentalism among the minorities too shall beget nothing but destruction.

This version of secularism is very popular in Indian politics. The endorsers of this version are ever-vigilant to ridicule the two great Indian epics – Ramayana and Mahabharata – no matter how good they are. They are always sceptic about the Hindu beliefs, in the name of secularism and rationalism. But there is no question of being sceptic about the beliefs of other religion. It is not atheism. It is just abusing and ridiculing the Hindu beliefs. That is this version of secularism.

There is a second version of secularism which is very near to atheism. They often question the existence of God of all the religions. They don’t discriminate between the Hindus and the Muslims. They treat everyone as equal when they get an opportunity to question the existence of God. But the sad part of this version of secularism is that it often ridicules the religious sentiments of all without ever worrying as how deeply their comments could hurt the sentiments of theists  – Hindus, Muslims, Christians, Sikhs etc.

Some religious sentiments are to be cherished for the good of the society. Belief in the God and worshiping him with utmost devotion can take a human being to greater spiritual altitudes. Fasting during auspicious months, offering fruits to God, offering anything worthwhile to poor are those that have to be cherished to great fervor by everyone. But in the name of this version of secularism, which is in fact atheism, every religious sentiment and belief is being questioned and ridiculed. They ridicule at the Brahmins for they wear Janiwar [a sacred thread], they ridicule the entire Hindu community for applying Tilak on their forehead. They even ridicule the Muslims for not cleanly shaving their beard etc.

The followers of this version of secularism justify their attitude in the name of secularism and rationalism.

There is a third version of secularism, which is the most favourable and most fascinating. This version of secularism allows a Hindu to be a true Hindu, a Muslim to be a true Muslim and a Christian to be a true Christian. Adding, this version of secularism treats all religions as not only equal but also it considers all as true religions. When we question the followers of this version of secularism as to who is the real God – Ram, Allah or Jesus – they say “all” are true Gods. All are true and, in fact, all are the avatars of the same almighty and all pervading supernatural power. This version of secularism, as told by veteran journalist M J Akbar, “gives a Hindu the freedom to be a pro-Hindu, but doesn’t give him the liberty to be an anti-Muslim and vice-versa.”

I remember Mark Tully, a celebrated correspondent of the BBC in India saying; As a Christian living in India I rejoice in the freedom I enjoy. It was a Hindu teacher, Swami Avimukteshwaranand Saraswati who said to me, “There are many rivers flowing into the sea, and they are different; some twist and turn, some are straighter, but they all want to merge in the sea. So with God’s grace there are many ways we can reach God.” When I first came to India I didn’t believe that. I thought there was only one way to God and that was Christianity. It’s India’s tolerance, its secularism that has changed my belief.

I call this as the Indian version of secularism. This is the kind of secularism that India, the most culturally and religiously diverse nation in the world, has to cherish.

Now can anyone tell which one among the above versions of secularism doest the politicians of India follow?

One political party is busy with its minority appeasement policies. Another is busy with its anti-majority campaigns. But both claim that they are the propagators of secularism; they are the custodians of secularism.

I don’t think any party in India is truly secular in its spirit. No party in India endorses the third version of secularism. While the BJP says that it shall not discriminate between Hindus and Muslims the Congress says that it alone can safeguard the cultural diversity of the nation. But, contrary to what they say, both the national political parties have been doing what should not have been done.

BJP, when it was ruling the nation as a major ally of the NDA, raised Haj subsidies, but kept on chanting the mantra of bringing in the Uniform Civil Code. Whereas the Congress, a self-declared secular party, always insisted that it alone can protect the minorities of this nation from the “communal” forces. But, however, the goons of the same Congress party managed to chop more than two thousand innocent Sikhs during the anti-Sikh riots that shook the nation’s capital when it was ruling the nation.

Well, no journalist, no writer and no article are powerful enough to purify the Indian political parties. Nothing can make them to shed their double-standards. Writing about the political parties and asking them to be pro-people is a sheer waste of time and space.

But, we, the people, can certainly make a difference if we firmly decide to do so. Once look at the versions of secularism that have been listed out above in this article. Decide which version of secularism that we shall follow. Or we ought to follow. I’m confident that the third version of secularism which is the most flexible and which respects the sentiments of all will be acceptable to all of you. Take up that version of secularism. Let’s practice it in letter and in spirit.

The intellectually impotent politicians will certainly follow us. Mind you!

Author is a student of Journalism | joshi_viju@rediffmail.com

Intellectual Prostitution?

What do you think is the responsibility of a Journalist? Do you think that Journalist’s work is simply to report that what has happened; its time, place and the reason? If so, then, what is the need for a Journalist to have his own, self-defined, social concern? Why should he study the history, as well as literature, of his nation and the world? What is, then, the objective of these three year bachelors program, continued by two years post graduation, in Journalism? Isn’t it then fair enough for him to have a reasonably good hold on language and ability to report events, and/or development, as and when they occur? It’s not that I have respect for university qualified journalists or their work. But, honestly, I have a doubt that is going unanswered for a long time now.

A Journalist, in the name of freedom of speech, questions almost every act of politicians, celebrities and society as a whole. He tends to criticize, and give suggestion, whenever the society, according to him, goes against the interest of his ideologies which may term ‘National Interests’. But what if the very journalist starts working against the sentiments of the society and nation? Who is to scrutinize him?

Let’s take, for example, ‘Harijan’ newspaper started by Mahatma Gandhi or ‘Prabuddha Bharata’ of Swami Vivekananda or ‘Kesari’ of Bal Gangadhar Tilak. None of the people, who founded or ran these papers, had a degree or certificate in Journalism. Even then their newspapers received nationwide acceptance during the time of Indian Freedom Struggle.

I am of the belief that, if at all, they were successful it was because of the noble principles and values for which those newspapers stood for, boldly, and not for their exclusive contents or special coverage, that which boosts the Viewership or Readership ratings in modern day context. They proved the point that ‘Value’ is that what makes a paper successful and not anything else. Considering this the question which rises in mind is: As to why is it that we aren’t we able to find such noble principles and commitment in modern Medias?

We certainly know how corrupt our politicians are. Yet, when on special occasion, like that of Gandhi Jayanti, when same corrupt politicians deliver a speech it is reported in the media, almost instantaneously. ‘Call to follow the principles of Gandhiji’ like headlines run. Can there be something more ridiculous than this? Isn’t it, then, a mockery of those nationalist ideals propounded by Gandhiji?

In contemporary journalism we can seldom imagine a newspaper, or media, without a touch of politics. But it is indeed difficult to find a newspaper with even few apolitical headlines. It is not that apolitical issues are not happening, but simply because our media is not giving any attention to them. Politics continue to dominate their spaces.

Why only that? Let’s take for a moment a Sunday special supplement of a leading newspaper. You find in it, at the least, one titillating picture of not an ordinary working-class woman, but of a celebrity. And the same paper will complain in its coming week’s editorial for having made ‘Sex’ a commodity in movies. The same newspaper which cautions the civilized society on deteriorating moral values sacrifices its commitment just to increase its circulation. Little is different with electronic Medias.

Founder Editor of Kesari, then, Bal Gangangadhar Tilak wrote patriotic editorial against Lord Curzon when he ordered to partition Bengal on the basis of religion, in the year 1905. It, the editorial, made the people of this nation to rise and protest against the partition. The whole country witnessed an unprecedented upsurge of nationalist sentiments. The surge of the nationalism became so much unbearable that Curzon had to call back his decree.

Of course Kesari was one among many papers. Other newspapers included ‘Vande Mataram’ of Yogi Aravinda and ‘National Herald’ of Jawaharlal Nehru. Almost all newspaper of pre-independent era fought for noble principle and also for a Free India. It fought, beyond doubt, for a better society at the cost of sacrificing their personal benefits. Why isn’t it happening today? Where are those values, zeal and conviction in our modern day journalists?

Then British, now Terrorists are the greatest enemies of the land who are sabotaging the very nerve of our Nationalist perspectives. Terrorist in the past three decades have killed so many innocent lives which even Britons failed to achieve in their almost three centuries of rule. At least one Indian becomes victim of terror every week, yet our media reports this in the farthest possible corner of their medium. Do they consider this less important with respect to Ash-Abhishek wedding? Are such ‘high-profile’ celebrity weddings more important than martyrdom of our Soldiers fighting our enemies at the border? How can a newspaper which calls itself committed to National cause advocate ‘mercy plea’ for terrorist’s life, like Afzal Khan, in its Editorial?

No I don’t intend to say that no newspaper is working against terrorists and anti-national elements but most of the newspapers have failed to instigate in people the will, like that of Kesari, Vande Mataram and National Herald, to fight for the National cause.

If there were no Tilak, Aravinda or Gandhi, what would have been our position on war against the British? We tend to believe that we are independent, but we are yet to find freedom from several evils like terrorism, blind beliefs, unemployment, inequality and several others. Multinational companies, one can find on in-depth research, are exploiting India more dangerously than the Britons, then. Yet our media is mum.
Can we ignore the contribution of media for the unity of nation during the war for independence? It would not be wrong if I say we got independence and formed a nation owing, also, to that Nationalist Newspaper. But we had just achieved a partial independence and not complete one. But where are such media today? Do you think our IT oriented, celebrity oriented media is working for eradicating social inequality? The question that bothers me badly is how can India progress and be a developed nation by 2020 without our media joining their hands?

We call those women who sell themselves for money to lechers as ‘prostitutes’. Will it be wrong, then, if I call the act sacrificing moral values for advertisement revenue by the main-stream media and journalists as “Intellectual Prostitution”? If not, why?

Vijay Joshi

Come, fall in love!

“We will not allow the youth to celebrate the Valentine’s Day this time” shouted an orthodox when I was having a discourse with him on the nature of Indian culture and its ethos.

“But why? Who are you, after all, to curb the happiness of a large chunk of the community? What right do you have to stop the youth from falling in love?” I questioned him.

Well, I got some expected answers to my question. “We are not against loving. But we do not allow celebrating Valentine’s Day as it is an alien culture. We would have rightly allowed celebrating the day had it been a part of Indian culture. Every Indian has to follow what Indian culture cherishes” he explained with a proud voice.

I came back understanding that there was no use in having a discourse with the person.

As we all know, youth – especially those who have fallen in love – celebrate Valentine’s Day on February 14 every year, throughout the world, except in some of the fundamental Islamic states. India, too, welcomed this fest with an open hand after the 1990s when it opened its doors for globalization. Since then there has been a steady increase in the number of youth celebrating this day with great joy. At the same time, on the other hand, this day is becoming a victim in the hands of ‘culture police’.

This time too many organizations have asked the youth community not to celebrate the Valentine’s Day, as ever.

But let anyone of you give me a definition for Indian culture as what it is. I’ll be more than happy if someone can define Indian culture – which is, perhaps, the most diverse and colorful in the entire world. No, no one can define what Indian culture actually is. But, one can see only the beauty of diversity in Indian culture which calls its followers to respect the sentiments of everyone – of even an atheist. There are as many definitions for Indian culture as there are Indians. The culture of Kashmiri Pundits is different from that of Kashmiri Muslims; the culture of Tuluvas is different from that of the people of Malnad region of Karnataka. The Reddy culture of Andhra Pradesh may differ from that of the Andhra Brahmins. And the culture of Dalits is entirely different from that of any of the Indian communities. Nonetheless, we have never quarreled with each other as some nations – the Arab nations for instance – quarrel to establish cultural supremacy. You know why? The very basic foundation of Indian philosophy says “Ano bhadrah krutavo yantu vishwathah”. [Let the noble ideas come from all corners of the world]. And, needless to say love, too, is a noble feeling one can cherish.   

Nowhere in the Indian culture is it written that one should not fall in love. In fact, the heroes of Indian mythology have fallen in love. The love between Dushyantha and Shakunthale in Abhijnana Shakunthale of Kalidasa is a classic example for the respect an Indian mind has for love. The love between Krishna-Rukmini is a world famous one. Had Rama not loved Sita, his wife, he would not have gone to the extent of waging a war against Ravana who kidnapped Sita by unlawful means. We are the one to build a Taj Mahal as a symbol of love which, now, is one among the seven wonders in the entire world, thanks to Shah Jahan’s love for his wife! Had Shah Jahan not loved his wife so much the Taj Mahal would have never been constructed.   

We celebrate Rakshabandhan every year with lots of fervor and enthusiasm. All girls would be too eager to tie a Rakhi to their brothers, if they have, as a mark of their sisterly love for him. Brothers would expect their sisters to tie Rakhi and in turn brothers gift their sisters with a goody item that their sisters love. Every Indian feels proud of the Rakshabandhan day, though brother-sister relation has to be cherished every moment. This day is just a symbolical day to express our love for brother/sister. Isn’t it?

Applying the same logic to the Valentine’s Day, I would like to question those orthodox minds as to what problem do they have in celebrating the Valentine’s Day. Is love an alien feeling for the Indians though Valentine’s Day is a gift – Yes, I reiterate, it’s a gift; not a bane – of the west? Or is Valentine’s Day more dangerous than the bombs of the terrorists and guns of the naxalites?! Though love has to be felt every moment, there is nothing wrong in celebrating the love on an auspicious day – February 14.

Look at what Rigveda has said. It says “let the noble thoughts come from all corners of the world”. Isn’t love a noble virtue to be emulated? Time and again it has been proved that love can never – ever – be suppressed by any means. The force of love between the two opposite sexes is, perhaps or undoubtedly, the strongest force that one can ever see. When a person falls in love with the person of his opposite sex, he forgets even the caste of his love which is an inseparable, but which has to be eliminated, part of Indian society.

Indian culture has a great power to assimilate any culture in it. It has assimilated the culture of Arabs, West and many more. With a long process of culture assimilation we have developed a composite culture that is the unique in the entire world. Earlier, our men were not wearing pants and T-shirts, instead they were wearing traditional dresses. But with the influence of western culture we have been emulating the T-Shirt, Jeans pant culture of the west. Those who were having Idlis and Dosas as their morning food are now having pizzas and burgers, thanks to the influence of American culture. Those who were listening to the classical songs are now switching over to pop and rock music.

Nonetheless, the Indian culture and the Indian beliefs have not shattered – even a pinch, because, as I said earlier, this culture has assimilated the western culture in it. The Pants and T-Shirts are, now, as Indian as they are western. There have been Indian versions of pop music, Indian pizzas, too, are making their ways into the restaurants. But no self-declared custodian of Indian culture seems to bother over it. The lone target of the self-declared moral police is the love and the Valentine’s Day which our youth community loves to celebrate. And I’m yet to find out a satisfactory answer to it. Hey Ram!

Well, let those who wish to oppose it do their work in a democratic way. But let there be no hooliganism in the pretext of safeguarding the Indian culture.

And those who are in love: go ahead in a socially acceptable style.

Vijay Joshi