VENI VIDI VICI

Friday, 15 February 2013

INDIAN GOT NOBEL PRIZE

Year	Laureates	Subject	Origin
1902	Ronald Ross	Medicine	Foreign citizens born in India
1907	Rudyard Kipling	Literature	Foreign citizens born in India
1913	Rabindranath Tagore	Literature	Citizen of India
1930	C.V. Raman	Physics	Citizen of India
1968	Har Gobind Khorana	Medicine	Foreign citizens of Indian origin
1979	mother teresa	Peace	Foreign born citizen of India
1983	Subrahmanyan Chandrasekhar	Physics	Indian born American citizen
1998	Amartya Sen	Economic Sciences	Citizen of India
2001	V.S.Naipaul	Literature	Trinidadian born British citizen of Indian descent
2009	Venkatraman Ramakrishnan	Chemistry	Indian born American Citizen

Monday, 11 February 2013

The crocodile is named after Ernesto "Lolong" Goloran Cañete, a government environmental officer and one of the veteran crocodile hunters from the Palawan Crocodile and Wildlife Reservation Center who led the hunt. After weeks of stalking, the hunt for Lolong took its toll on Cañete's health. He died of a heart attack several days before the crocodile was captured.

Lolong was caught in a Bunawan creek in the province of Agusan del Sur in the Philippines on September 3, 2011. The rich bio-diversity of Agusan marsh, where it was captured, the vast complex of swamp forests, shallow lakes, lily-covered ponds and wetlands is home to wild ducks, herons, egrets and threatened species like the Philippine Hawk Eagle. He was captured with the joint cooperation of the local government unit, residents and crocodile hunters of Palawan. The giant crocodile was hunted over a period of three weeks, and, once he was found, it took around 100 people to bring him onto land. He became aggressive at several points during the capture, and twice broke restraining ropes before eventually being properly secured. He is estimated to be at least 50 years old.

Lolong was suspected of eating a farmer who went missing in the town of Bunawan, and also of consuming a 12-year-old girl whose head was discovered two years earlier. He was also the primary suspect in the disappearance of water buffaloes in the area. In the examination of the stomach contents after his capture, remnants of water buffaloes reported missing before Lolong's capture were found, but no human remains. Experts say the vast Agusan Marsh's tourism potential needs intensive study to avoid fatal human-crocodile encounters. The capture of Lolong is a good advantage in protecting him for survival, against danger he posed to the humans, an attraction and income for the locality, and an opportunity for scientific study.

The non-governmental organization (NGO) activist Animal Kingdom Foundation Inc., with the cooperation of People for the Ethical Treatment of Animals (PETA), has urged the local government of Bunawan to return Lolong to the creek of barangay Nueva Era, where the giant reptile was captured. But, in an ongoing debate, Bunawan mayor Edwin “Cox” Elorde and residents of the barangay opposed the crocodile's release, arguing that he would threaten individuals living in the vicinity of the creek.

Bunawan made the Lolong the centerpiece of an eco-tourism park for species found in the marshlands near the township. Mayor Elorde said, “We will take care of this crocodile because this will boost our tourism and we know it can help in terms of town’s income and jobs to our village communities.”
The giant crocodile was kept in an enclosure in the Bunawan Ecopark and Wildlife Reservation Center in Barangay Consuelo located 8 km out of town. The exhibit was opened to the public on September 17, 2011, after permission was received from the Palawan Wildlife and Conservation Center. The Bunawan Municipal Council recently passed an ordinance regulating and imposing fees on gate entrance, parking and other fees at the eco-park where the celebrity giant crocodile resided in captivity.
Although the eco-park has a twenty-peso entrance fee for adults and less for the children, these proceeds will be used for park maintenance and Lolong’s food.The Bunawan Eco-Park is also incurring expenses to maintain electricity, maintenance and other incidental expenses like installation of CCTV cameras. According to Bunawan town Mayor Edwin Elorde, as of October 26, 2011, the celebrity crocodile has already earned nearly half million pesos in donations, entrance fees, and parking fees, with a daily income of about 10,000 philippine peso (13,200 Indian Rupee) that month.
Bunawan Mayor Edwin Cox Elorde fought back tears as he recalled how the town took care of the crocodile not as a beast but like an "adopted son." "The whole town, in fact the whole province, is mourning," and "My phones kept ringing because people wanted to say how affected they are."-he added. Villagers planned to perform a tribal ritual, which involves butchering chicken and pigs as funeral offerings to thank forest spirits for the fame and other blessings the crocodile has brought.
Wildlife experts performed an autopsy on Monday to determine the cause of its death.
At last, In the language of Elorde- "I'd like people to see the crocodile that broke a world record and put our town on the map,"

With Regards,

Sri Bibhuprasad Mohapatra

Rayagada Head Post Office

Email-Padmacharan123@gmail.com

Mob-07735759405

Sunday, 10 February 2013

Community Radio By Arpita Sharma

Community Radio for Rural Development
Arpita Sharma

COMMUNITY radio station is one that is operated in the community, for the
community, is about the community and by the community. The community can
be territorial or geographical -a township, village, district or island. It can also be a group of
people with common interests, who are not necessarily living in one defined territory.
Consequently, community radio can be managed or controlled by one group, by combined
groups, or of people such as women, children, farmers, fisher folk, ethnic groups, or senior
citizens. What distinguishes community radio from other media is the high level of
people’s participation, both in management and program production aspects. Furthermore,
individual community members and local institutions are the principal sources of support for
its operation. Characteristics of Community Radio Following are the characteristics
of community radio:
• It serves a recognizable community.
• It encourages participatory democracy.
• It offers the opportunity to any member of the community to initiate communication and
participate in program making, management and ownership of the station.
• It uses technology appropriate to the economic capability of the people,
• It is motivated by community well being, not commercial considerations.
• It promotes and improves problem solving.
why Community Radio?

Community radio gives community members access to means of communication and
therefore, access to information. Important local issues are aired, a free market place of ideas
and opinions is opened up and people are given the opportunity to express themselves socially,
p o l i t i c a l l y a n d c u l t u r a l l y. Community radio helps to put the community members in charge
of their own affairs. Unlike the state / privately owned radio channels, community radio is
community owned, functionally autonomous, preserves local identity and promotes two
way communication. Whereas radio on an individual level can provide one with entertainment,
information, awareness etc. , community radio does this for the entire community and acts as
a catalyst for change. It serves as a watchdog for power holders, affording active relationships
between leaders and the citizens, helps to develop common objectives by providing debates on issues,
exposes options for community action, preserves culture, helps disseminate new ideas, reinforces
values, helps maintain social order, offers chance for individuals and groups to speak to each other, thus
developing awareness of a common membership of community, and finally, mobilizes both private and
collective resources for personal or community needs. It is for these reasons that community radio is
emerging as a powerful tool for rural development. The concept of Community Radio has been perceived
differently by different nations. As per UNESCO, community radio aims to fulfill the following functions:
Reflect and Promote Local identity, Character, and Culture: Community radio provides
programming that is particular to its community’s identity and character. There are some 6,700
languages in the world and 63 percent of these are in Africa and Asia. National broadcasting and
media globalization, combined with other factors such as urban migration, threaten half of the
world’s languages with extinction during the next generation. And with them will go their cultures.
Community radio is a prime defence against this Create a Diversity of Voices and Opinions : This emerges from the fact that anybody from the community can participate. Programmes and Content:
Community radio provides a diversity of programmes in a variety of formats and styles. For
example, roundtable discussions, reportage, talks, interviews, call-in programmes, live broadcasts of
meetings in the community, etc. Audience preferences are taken into account in deciding both content
and formats . Encourage Open Dialogue and Democratic Process: It is the function of community radio to
provide an independent platform for interactive discussion about matters and decisions of importance
to its community.. Promote Development and Social Change: Community radio provides the perfect platform
for internal discussions and for reaching a collective perception of the situation. Specific problems can
be analyzed, remedies discussed, and those most affected- or who can help with the solution – mobilized
to collective action.
P ro m o t e C i v i l S o c i e t y :
Community radio focuses on explaining the implications of democracy and civil society, raising
awareness about people’s rights, and also about their obligations. Promote Good Governance:
Community radio helps people to obtain their just rights by giving them a platform to air their
grievances. And through playing the community watchdog role, it makes local authorities and
politicians more conscious of their public responsibilities. Encourage Participation, Sharing of Information and
Innovation, by providing a platform for debate, analysis, and the exchange of ideas and opinions. In
addition, community radio allows for the sharing of information and innovation.
Give Voices to the Voiceless: in many traditional societies, women and youth and ethnic and linguistic
minorities are virtually ignored in community affairs. radio gives voice to such voiceless people in the community. Replacement for the Telephone: In the poor rural areas, community radio replaces telephones to an important extent by broadcasting messages.
Contribute to Diversity in Broadcasting Ownership:
community, commercial, and national or state broadcasting all have roles in society, though
community broadcasting is the one that has generally lagged behind the others. Community radio helps
to redress this, and provides the balance of broadcast information sources needed by democratic
societies for their advancement. Status of Community Radio in India According to R. Sreedher,
D i r e c t o r, C o m m o n w e a l t h Educational Media Centre for Asia (CEMCA), “Community Radio can be compared to a four year old child who is trying to understand the system." Karthik Panchapakesan of Radio Active agrees with this view and says that Community Radio in India is in a state of infancy, but
he adds that it is also delivering and making inroads (in some cases headways) in dissemination and
creating awareness of scientific information and empowerment. According to K. Thangaraj, Chief
Co-ordinator, Kongu Community Radio, "A vast country like India needs several thousand Community
radios [with the permitted antenna height (30 m) and power (50 watts)]. Target has been fixed for
4,000 to 5,000 Community Radios but till now we have realised only 45. Even these 45 stations are on
air only for a few hours. More agencies and institutions must come Radio in the true spirit, and this
could really happen now that the government has come forward to permit limited advertising..." J. Paul
Bhaskar of Pasumai Community Radio, feels that in India, the Community Radio is still the lowpowered, small reach radio. Rahul Joshi, Assistant Station Head, Vivek Community Radio feels that procedural and bureaucratic blocks in the decision making process have to be removed and greater awareness about Community Radio has to be created. Amolina Ray of radio JU (Jadavpur University CR) feels that Community Radio has great potential that is yet to be tapped. It gives a platform to the Community to voice their opinion and can be developed as a medium for community interaction on a one to one basis.
world Experience According to Alfonso Gumucio, a communications consultant working with community radio networks globally, there are two main models of communications for development -vertical and
participatory. Vertical model evolves from marketing and advertising practices of the industrialized
world and emphasizes behavioral changes. The participatory model is horizontal and calls upon people
to create social change. The participatory model suggests there are structural causes to poverty such
as inequality rather than simply a lack of information. Vertical model uses mass media which is expensive
and unsustainable. Participatory model is more process oriented and seeks to empower people. The first
is short term, and the other is long term. One emphasizes approaching the individual while the other
reaches for the community. The concept of community radio is 50 years old and had started in Bolivia among the tin mining communities when they needed a format to discuss the issues in their day to day lives. Now the
concept has spread worldwide, though development in different regions remains uneven. In Latin America, there is much diversity in the types of noncommercial radio stations, which may focus on education, indigenous people, gender, rural or urban issues. Community based radio stations spread rapidly in South Africa after the fall of apartheid. More than 100 community stations exist today in Mali. With current trends
toward empowerment and civic participation, the role of community radio is taking on increased
importance, both in the developing and developed worlds. One of the strengths of community radio is
that the participants do not need to know how to read or write. Legal, regulatory and policy environments
in some countries, however, make community radio difficult for example in Bangladesh. In Africa, radio is a cultural medium. According to Soule Issiaka of the Africa Bureau of Radio Netherlands, this is because
radio here is a product of the local culture. Although Africa has a high percentage of illiteracy , it has an
oral tradition, which has helped this In East Timor training was provided to rural reporters in the
early 2000s to support the national radio system, and acquisition of small scale equipment. Residents
needed an outlet to express themselves. The World Bank launched a project which sought
to promote community radio. Potential radio stations were identified by surveying demand.
Proposals were put together by hopeful recipients. Technical assistance was provided by a
central community radio network.. A bottom-up consultation process with the communities proved
invaluable. Also important was taking advantage of existing networks and infrastructure. The
East Timorese are now using radio to promote reconciliation, solidarity, and local development
planning in the post-conflict period.
Challenges
C o m m u n i t y r a d i o f a c e s challenges in effective and quality programme production in terms
of content, production quality and community involvement. The staff lacks journalistic, management or technical skills, training modules do not address specific needs of the medium,getting people's participation is
very difficult, infrastructure like electricity is very often a major problem, in many countries there
is also a lack of a clear regulatory framework for Community Radio to operate. Among the various challenges faced by the community radio, the participation from the people is a major one. Concerted efforts
are required in this direction, like involving opinion leaders, elder, religious leaders, women, different
occupational groups like farmers, artisans, fisherman, minority groups etc in consultation processes ,
group discussions and programme evaluation. This would give a reality check on people's preferences and
priorities, and also encourage their participation. Community Radio can play a very important role in bringing about social change. It is truly a people's radio that perceives listeners not only as receivers and consumers, but also as active participants and creative producers of content. Community Radio covers all developmental and rights based issues, and can help sustain the diversity of the local cultures and languages. Community
radio has been used in many countries in various fields of development like health, nutrition, sanitation, women empowerment and also agriculture. This medium needs to be supported through legislative, administrative, and financial measures.
(Email : sharmaarpita35@gmail.com)

Tuesday, 5 February 2013

MATHEMATICS

Here is the illustration of this principle:

The actual quote from the Webster dictionary:

A bit of theology.

and here is the analytical continuation of this saying:

valentina tereskova

Born in a western Russian village on March 6, 1937, Valentina Tereshkova's father was killed during World War II when Tereshkova was only two years old. He was considered a war hero in the Soviet Union.After helping her mother at home, Tereshkova began school at the age of 10. At the age of 17, she lived with her grandmother while she was an apprentice at a tire factory. Less than a year later, she worked alongside her mother and sister in a cotton mill while taking correspondence courses. She graduated from the Light Industry Technical School.
Always a Communist, Tereshkova joined the Komsomolsk (Young Community League) in her youth and advanced to the Communist Party in her adult life.
Tereshkova showed an interest in parachuting at a young age. At the age of 22, she made her first parachute jump. But that wasn't the only criteria for her selection to be a Cosmonaut.
When the Soviets decided to put a woman into space, Tereshkova was only one of over 400 volunteers. When the selection was narrowed down to five candidates, Tereshkova was among those five. Some of the qualifications for women were that they be under five feet, seven inches tall, weigh under 154 pounds and be an amateur parachutist. Cosmonauts had to parachute from capsules after returning to Earth's atmosphere, thereby the necessary parachuting criteria.
The group of five spent several months in intensive training which included pilot training in MiG-15UTI jet fighters, weightless flights and isolation tests. Four of the five candidates were commissioned at Junior Lieutenants in the Soviet Air Force.
Originally, Tereshkova was to fly in Vostok V while another female candidate, Ponomaryova would follow in Vostok VI. Those plans were changed in March 1963 so that Vostok V would carry a male pilot and a woman would pilot Vostok VI. Tereshkova was nominated to pilot Vostok VI by the State Space Commission and Nikita Krushchev himself confirmed the nomination.
At the time she piloted Vostok VI, Tereshkova was ten years younger than Gordon Cooper, the youngest astronaut on Mercury Seven. The historical flight occurred June 16, 1963. Her call-sign during the flight was Chaika which means "seagull."
Tereshkova experienced nausea and physical discomfort during the flight. But she was able to maintain a flight log and took pictures of the horizon. Those photos were used to identify aerosol layers in the atmosphere. Tereshkova orbited the earth 48 times which enabled her to log more flight time in space than the combined efforts of all American astronauts up to that date.
None of the other female cosmonauts in the program ever flew in space and the group was dissolved in 1969.
When asked how she would like to be appreciated for her service, Tereshkova requested that her father be commemorated. The Soviet government researched where her father was killed during the Finnish Winter War. A monument stands at the site in Lemetti, now a part of Russia.
After her historical flight, Tereshkova attended the Zhukovsky Air Force Academy and graduated as a cosmonaut engineer in 1969. She also earned a doctorate in engineering in 1977.
She also held several key positions in politics. She was a member of the Supreme Soviet of the Soviet Union, a member of the Presidium of the Supreme Soviet and she was in the Central Committee of the Communist Party. She also served on the Soviet Women's Committee. Tereshkova headed the USSR's International Cultural and Friendship Union and was later chair of the Russian Association of International Cooperation.
By presidential order, Tereshkova was retired from the air force and the cosmonaut corp in 1997 at the age of sixty.
On November 3, 1963, Tereshkova married fellow cosmonaut Andrian Nikolayev, the only bachelor cosmonaut to have flown. Nikolayev orbited the earth 64 times in Vostok III in 1962. Their child, daughter Yelena Andrianovna Nikolayev, was of particular interest to the medical community. She was the first child born to two people who had flown in space. Doctors thought that having both parents exposed to space that this might have an effect on the child. No ill effects were found and Yelena is now a doctor herself.
Tereshkova is still hailed as a hero in Russia. Leonid Brezhnev presented her with the Order of Lenin and the Gold Star Medal. Her seventieth birthday was celebrated at the home of President Vladimir Putin.
There is a monument to Tereshkova on Cosmonauts Alley in Moscow.

1st woman postmaster

In the 1700s in New England, as a general rule, women didn't go to school or run businesses. Mary Katherine Goddard was the exception to that generalization.

Goddard and her brother, William, were both educated by their mother, Sarah. Sarah taught her children Latin, French and the literary classics. Their father, Giles Goddard, died when Mary Katherine was almost twenty years old. His estate allowed Sarah to loan her son enough money to begin a printing business in Providence, Rhode Island. It was the first printing business in that colony.

Sarah and Mary Katherine moved to Providence when Mary Katherine was twenty four. William began doing a lot of traveling, so it was up to Sarah and Mary Katherine to run the printing business.

William had started printing the Providence Gazette and Country Journal, but it was mother, Sarah, who really published the paper. Mary Katherine excelled at working as a typesetter, printer and journalist. Together, the two women added a bookbindery and began publishing almanacs, pamphlets and a few books.

Restless and unpredictable, William moved to Philadelphia and started another print shop and newspaper, the Philadelphia Chronicle and Universal Advertiser. His mother again provided him with financial assistance to begin the paper and, again, mother and daughter followed to help run the paper.

Sarah Goddard died not long after moving to Philadelphia, so it was up to Mary Katherine to keep the business running. William was still traveling, but he was also in the process of attempting to set up a postal system in opposition to the British postal system.

Even after the death of their mother, Mary Katherine followed her brother to Baltimore, where he started the Maryland Journal andBaltimore Advertiser. William yet again took to traveling, leaving the running of the publication in the hands of his capable sister.

While William was away on one of his sojourns, Mary Katherine appointed herself the title of Publisher by placing "Published by M.K. Goddard" on the masthead, something William did not dispute upon his return.

Around that time, Mary Katherine Goddard was named the first female postmaster in colonial America. At that time, newspapers were considered an essential form of communication. Being both a printer of a newspaper and postmaster, Goddard was looked upon as the "center of the information exchange." [1]

She was a popular citizen of the Baltimore area, not only for the information she provided, but also for the way she did business.

Goddard kept the newspaper printing from 1775 to 1784 - during the American Revolution when many newspapers could not print on a continual basis or had to shut down altogether. Goddard ran a bookbindery to supplement her income from the newspaper and kept the mail going by sometimes paying post riders with her own money. She also accepted the barter of food for a subscription to the paper.

When independence was declared in 1776, the signers of that document would have been executed for treason were their identities known. Copies of the Declaration of Independence were circulated without signatures.

Mary Katherine Goddard published the first copy of the Declaration of Independence with the identities of the signers revealed.

In 1784, William removed his sister's name from the masthead of the Maryland Journal and Baltimore Advertiser. There is record of Mary Katherine having five lawsuits against William around that time and, chances are, William forced his sister to quit out of jealousy over her successes.[2]

Five years later, Mary Katherine Goddard was removed from her post as Baltimore's postmaster. The reason Goddard was given for this move was that "some inferior offices would be put under the direction of the deputy here, & more traveling might be necessary than a woman could undertake."[3]

Goddard appealed to George Washington and petitioned Congress to be allowed to keep her position. Her petition was endorsed by over 200 businessmen in Baltimore, quite a feat at that time.

But no amount of petitioning would change anything. Goddard was removed from the postmaster position. She spent the remainder of her life running a bookstore in Baltimore.

Mary Katherine Goddard died in 1816.

The First American Woman Who Dared to Keep Her Maiden Name After Marriage

Lucy Stone(1818-93)

Lucy Stone was the first woman in Massachusetts to obtain a college degree and she was an abolitionist and suffragist. She was also the first American woman in recorded history to use her maiden name even after marriage. Please note that although it was never a law to take a husband's name it has been the cultural and societal norm even today. However, times are changing and many women are opting not to take their husband's name today. It however, was virtually unheard of in Lucy Stone's day.

Lucy Stone spoke in front government bodies. She worked in initiating the National Women's Rights Convention. She helped to establish the Women's National Loyal League, which was against slavery and helped to get the 13th amendment passed - Emancipation Proclamation, which abolished slavery in 10 states. She was involved in the American Women's Suffrage Association and wrote and published many speeches. Stone was also involved with the temperance movement. Her speeches inspired Susan B. Anthony and for two years when she was home with her children she passed the movement onto to Susan B. Anthony to continue in her absence.

Susan Brownell Anthony (1820-1906)

Susan was a women's right activist of the 19th Century who was instrumental to the Women's Suffragette Movement. She traveled to Europe and was central in bringing women's right to vote to America. She was born in West Grove, (Adams) Massachusetts. Susan was also a Quaker and her father was a cotton manufacturer and an abolitionist. Susan chose to break away from organized religion, as she got older. She became involved politically in both the anti slavery and temperance movement. In 1849 she became the president of the Daughters of Temperance (a movement against the use of Alcohol). Anthony and her friends such as Lucy Stone organized the first woman's temperance society in the state. Anthony was known for her many speeches at conventions all over the state. She participated in every women's rights convention until her death.

Anthony was arrested in 1862 because she voted. She was fined though she never paid it. She died 14 years before she saw her efforts in the suffragette movement pay off.