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CESS Talk is an intellectual discussion platform of Centre for Educational and Social Studies, where experts and achievers from different sectors are invited to share their wisdom, ideas and experiences. This Book includes excerpts of CESS Talks held between September 2017 and September 2018.

Title: CESS Talk - Lecture Series (2017 – 2018)

Published by Centre for Educational and Social Studies, # 6/6, Prajnanam, 10th Block, II Stage, Nagarabhavi, Bengaluru – 560 072.

First Publication: October 2019

This book includes excerpts of CESS Talks - lectures delivered by domain experts. It is for internal circulation only and not for sale.

Copyright with Publisher.

Disclaimer: The views, thoughts, and opinions expressed in the text belong solely to the author, and not necessarily to the author’s employer, organization, publisher or other group or individual.

Editorial Team:

Dr. Manasa Nagabhushanam, Research Supervisor, CESS

Sri. Gowrisha, Deputy Director, CESS

Dr. Soumya Praksh B S, Assistant Director, CESS

Acknowledgment: On behalf of CESS, I express my gratitude to all the speakers of CESS Talk for sharing their thoughts. I thank the Management and Editorial Team for their support and contribution. I acknowledge the support of Mr. Anil Kumar M and Mr. Ajay Chandra A C. I also thank Mr. B K Shivakumar, Office Superintendent and the Printing Team for bringing out this publication.

- Dr. Govindaraju, Coordinator, CESS Talk

Please send your feedback and suggestions to: [email protected]

CESS Talk

Lecture Series

2017 - 2018

Preface

CESS Talk is a monthly lecture series of Centre for Educational and Social

Studies with the intent of engaging public discussion on education and

socially relevant issues. The objective of this initiative is manifold and aims at

creating awareness among general public on new spheres in education,

deeper discussions on the contemporary issues, sharing motivational stories

of achievers and dissemination of knowledge. Speakers on this platform are

persons who have made remarkable contributions in their fields and those

with new ideas for social transformation. The talk is generally held for 40

minutes followed by a Q & A session of 20 minutes and conducted on the

third Saturday of every month. Teachers, Researchers, Students, interest

groups and general public are invited for the lecture. Some of these lectures

are also streamed on the social media.

This compilation is a series of lectures held from September 2017 to August

2018. We had the fortune of listening to eminent speakers on current trends in

education, about universities, Gandhian model of education, technology,

financing of education and so forth. Other areas included the future of social

sciences, Bio fuels and Water Management.

It gives us pleasure to present this collection, so that the thoughts are captured

and documented. We take this opportunity to thank all the speakers for their

contribution. We would like to thank the CESS team which has made this

publication possible.

Prof. M K Sridhar

President, CESS

Table of Contents

Preface

Emerging Trends in Education in the Global Context

Prof. K. Ramachandran 1

How to Make Universities More Relevant in the Present-Day

Context? Dr. M. S. Chaitra 2

Gandhi’s Nai Talim: Contemporary Relevance

Prof. K. Jeevan Kumar 8

The Problem of Social Science and its Future in India

Prof. G. Shivramakrishnan 11

Current Crises in Mass Media

Dr. Padmaraja Dandavati 13

Mainstreaming Bio-Fuels in India: Challenges and Opportunities

Sri. Y. B. Ramakrishna 14

Alternate Sources of Financing Higher Education

Dr. M. Jayadev 18

Challenges and Concerns in Water Resource Management in India

Dr. M. G. Chandrakanth 21

Free and Open Technology in School Education

Sri. Gurumurthy Kasinathan 23

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Emerging Trends in Education in the Global Context

Prof. K. Ramachandran Professor (Rtd), NIEPA New Delhi

We are in the process of fostering quality in education and in order to address the learning crisis, it is also equally important to be considerate that further expansion of education institutions without quality improvement will be counter-productive towards the quality per se, in general. Learning crisis manifests in different forms across the globe. Thus, in order to bridge the gap and address the learning crisis, pedagogy becomes very crucial in the process.

Considering the Learning crisis, the emphasis for the next fifteen years should focus on fostering quality education and investments made on the teachers. Investment on teacher development would mean that about 8 million teachers have to be professionally trained and equipped to meet the demands of the future. Teacher training initiatives becomes very pertinent considering the diversity of children and learning needs that are posed by the generations to come. Further to address the issue of learning crisis, locally relevant

pedagogy becomes important. In addition, the teacher training programs should also discuss about the emerging roles of teachers and teachers should not only be assigned the role of facilitators of knowledge rather they should be the creators of knowledge and teacher and learner should be conceptualized as co-learners in the process.

Technology has to be integrated into the teaching process and use of appropriate technology in education becomes relevant. Recent trends in education is to have components of media literacy, digital and financial literacy.

Changes in assessment are needed and assessment in education should cover four core areas like curricular areas, lifelong

learning, 21stcentury skills and socially effective learning. Classroom pedagogy should emphasize more on critical and creative thinking in children rather than rote learning. Reforms in education are needed and a massive examination reform should take place.


How to Make Universities More Relevant in the Present-Day Context?

M. S. Chaitra Director Aarohi Research Foundation Bengaluru

Universities are institutions that enable the people to conduct certain functions in a systematic manner. Broadly speaking there are two types of institutions. Some institutions are deliberative in nature and some are reflective institutions. Every society in the world has both these types of institutions. Reflective institutions are places where ideas are built, and these institutions often portray themselves as thinking zones where new ideas tend to emerge and evolve. Reflective institutions, in general, engage themselves in more thinking exercises and emerge overtime. On the other hand, deliberative institutions are the ones we build in a society. Universities are envisioned as reflective institutions, even though universities have many deliberative functions. Universities will have to engage themselves in lot of reflective activities in possible manner and appropriately address things that are pertaining to a given society.Thus, understanding the role of universities with reflective thinking and goal setting becomes very important in the present context.

Universities as institutions are in need for knowledge progression. In addition, universities play an important role from the nation’s perspective. Universities in India were products that came through colonialism. Since such institutions were popular in the European context, the colonial masters wanted to introduce a

particular kind of knowledge producing centers in India as well. As colonial products, universities became significant area of study for further understanding of Indian way of education and producing knowledge. Whether universities are a necessity or not is altogether a different issue with respect to the Indian context. However, we need institutions like universities to produce knowledge.

Unlike the Western Europe and Eastern Europe, the role played by universities in the Indian context has been significantly different. Abstractly, there is an extraordinary interdependence between the university and society in the European context, for instance questions pertaining to what kind of courses needs to be introduced, whether the courses ensure job, whether the courses will be state funded or not etc.., are all discussed in a particular manner. However, the rationale behind these issues is completely missing in the Indian context. We do not seem to have answers to such questions in India. There is more emphasis given on the reflection activities among the universities in the western context, thus there is drastic difference in the kind of discussions that happen in Europe and Indian context.

Glimpses of the available reports like Radhakrishnan committee report, Yashpal committee report, Kothari commission report, Sam Pitroda reports etc., have


attempted to recognize that there is something fundamentally missing within the university setup. These reports talk about the crisis talk in Higher education and show an urge to work on those things that are causing crisis. Throughout the literature, the mention of the crisis talk has remained consistent. For instance, Indians have been talking of crisis in higher education, which has remained a common mention way back from the Post-independence era. Despite having been mentioned in multiple sources (reports, academic papers, conference proceedings and occasional quotations) the nature of the crisis still remains unclear and undefined. However, while there are numerous solutions being made at different time period, but there is a continuation of the crisis talk even today.

Talks of corruptions, administrative and Finance mismanagement, issues of quality, enrollment ratio, social justice etc, has been mentioned as part of the crisis talk but there has been a clear lack of clarity in understanding what exactly is leading to the crisis in Indian universities. The issue of crisis talk is not limited only to India; for instance, there has been mention of crisis talk about liberal education at some places as well; the way Indians talk about this is different from what the Europeans talk. Thus, the area of liberal education must be revisited and areas that need attention should be further explored.

Universities, in general, are not enshrining the value they were supposed to and on the other hand there is a constant claim against them for not adhering to the social justice criteria. In addition, the vast amount of literature does not allow us to focus on the specifics and talk about the problems that are at stake. The literature available in the west, often talks of the concept of liberal

education. One of the striking features is that the literature often talks about the problems and have discussions around how these problems are related to the goal of education. In addition, these discussions (in the western context) are often in alignment with the envisioned vision of the university; while this is not the case among the universities in the Indian context. If discussions are made around the areas of normative goal of making education, the goal of education can be made attainable by having effective reflections and discussions at appropriate platforms.

The Yashpal committee report is quite comprehensive and interesting. Critically, one part of the report recognizes the problem in the manner in which the state universities are functioning and mentions that the state universities are performing miserably. Well, Universities have problems and what are the alternatives? On the other hand, the report had also made suggestions to convert all the ITs and IITs into state universities as center for excellence in the universities. Why? Despite knowing the fact that universities are not functioning properly and failing miserably; the Rationale behind such recommendation remains unclear. However, there was strong resistance from some IITs opining that they did not wanted to be universities because the autonomy and measures of surviving has allowed them to excel and they were clearly not interested to be part of a single framework. Overall, this particular recommendation made by the Yashpal Committee was inappropriate and yet it goes unnoticed. Thus, there is a fundamental problem in the way how Indians viewand understand about the crisis in higher education space.

The International education mela that is conducted in Bangalore, most of the foreign


universities and Europeans universities tend to get more students across Karnataka. And the youngest institution was 8 years, and we have a legacy of having oldest institutes like IISc, Mysore University; etc which fail to attract foreign students. Universities in the European context have emerged under some historical, social and political context. These factors have led to arrive at broader vision of what universities must be and because of that we have such universities in the European context.

Deliberative universities have been designed as decision making institutions from the catholic during the 12th century and at the beginning of industrial revolution, most of the universities borrowed the idea of umbodian university model. The universities under the umbodian model were very clear about the idea of universities and the main objective of the universities was to create a community of people/thinkers with the sole aim was self-actualization. Thus, the licensing of the universities which was earlier with the church gradually shifted to the state. European states were becoming more secular and at the same stage license was given to build a secularized community to reflect and talk about the society. In European societies, universities are not seen as a place for producing jobs; (in fact, job was the product of the French polytechnic model) they have produced extraordinary centers of excellence when compared to Indian universities. They had revolutionized focus on literacy and social commitment to reflect about society was built within the framework of universities. All these efforts have helped toward the emergence of secular universities. Historical continuity and legacy that are imbibed in these universities are the main reasons for them to emerge and flourish.

With respect to universities in India, Stern (1902) has written a series of essays that address the problems that British had while administering the Indian Universities. One of the major problems was that, the Indian teachers teaching in matriculation and post matriculation levels had transformed themselves into being more stringent by adopting evaluative criteria. This not only restricted the students from blooming, but the focus of teaching was apparently missing. Centers, which had Indian teachers, had become examination center than actually centers for learning.

In 2017, there are problems with universities’ management system and our universities have become mere centre of granting certificates. They are primarily engaged in evaluations and issuing degrees. Thus, the central business of universities in India has been to conduct examinations and provide admissions to the students.

The crisis talks in Higher Education of India (post-independence) still talks about the same complaints in the present century. Students are very good in rote learning and are not so good at applying the faculty of thinking. This was one of the observations made during the 19th century and this remains the same in the present century. This is abusing Indian students. In 2017, we have not departed from the same old problem which Britishers did complain way back. Thus, the present day’s fundamental problems with the universities in India were mentioned by the Britishers as well, universities are not seen as center of learning rather they are seen as centers for job generations. Due to this, Indian universities have failed to emphasize on traditional forms of learning (be it arts or music). Thus, there is something wrong in the DNA of Indian context and may be


Indians are not able to cope up with the institutions that are alien to the context, thus we may need re-envisioning about the way we define universities. Most of the reports of various commissions have hardly anything to teach us; there is no talk of the objective and vision of education, more focus was on regulations, curriculum and other aspects, but it doesn’t seem to address the problem of why Indian students mug up and write the exams. Indian students look at academics as a scoring activity rather than learning activity.

Given the fact that, alien institutions have failed to take roots in the Indian society, so what do we do? Everybody recognizes the problems but how to address them and we need to understand the reasons behind the failure becomes pertinent in the given scenario. How can it be rooted? For instance, the National Curriculum Framework, 2005 mentions that rote method of teaching and learning to be abandoned and transformed into concept learning. Is it a scientific statement? Is rote learning a problem? Not even a single journal talks bad about rote learning. It is a dogmatic assumption. Several claims talk about the importance of oral ways of learning and its effectiveness. Thus, some research questions should be asked around how to make oral learning beneficial for conceptual learning; no such discussions are taking place in the Indian context. On the contrary, the advancements of Indian students in technology and sciences are unbelievable. While that Indian and Chinese students occupy the seats in most of the top universities on one hand and at the same time, we have complaints regarding rote learning and copying.

Knowledge producing community in Europe has been happening over a period and in

India we have not yet figured out about what are the unwanted assumptions in the universities and we need to get rid of them. Asking new questions about what and how to make our universities more meaningful should be the dialog of higher education. There is an endless debate about the inclusiveness in the education domain because there are people who crave for diversity and keep on asking for inclusiveness and meritocracy; it’s a never-ending debate. And there are no rational outcomes, however both have their sets of merits and flaws.

Liberal universities are democratic places where experiences of all kind of people should be incorporated and it should not be skewed towards a particular group. How do we sit and build it? It has been done in the European context, it has happened because they always went back to the vision and objectives of the universities (they visited the roots and saw why such institutions were required). However, this kind of perspective has not sinked-into the Indian context, but we have carried a tradition of dogmatic assumptions. When universities were introduced to India, the appropriate and range of conditions required to build universities did not exist in India. And in the USA, when European universities came into existence, there were some strong performing universities in USA. Thus, USA has to cope up with the European universities, because they have extraordinary resources, established think tanks, better investment patterns, and autonomy, all these factors have facilitated European universities to flourish in the US context.

The deliberative function of the institution does not interfere with the reflection of the university. For instance, the president of the


university can overrule certain statutory conditions and take a proper decision for the betterment of the university. The same cannot happen in Indian Universities, since there is a whole range of political, economic and other problems that are associated with them. These crises have made the state universities not to produce knowledge, for instance look at the sorry state of the seminars conducted by UGC at various levels. This has become a joke. And the same is true with the academic journals; academic index, predatory journals etc. These are some of the bad academic problems/ practices that are prevailing in the Indian Context. These are the same set of problems where alien institutions have failed to take roots in different context, thus there is a need for reflective exercises. Probably we can start raising some interesting research questions within the university itself. New arguments and evidences, start to work on parallel structures in a feasible manner, building an entire climate around the universities is needed for the success and betterment of the universities.

The need for reassessment of universities should be the focus of the crisis talk in universities, especially in higher education. However, the very nature of dialogue in universities is violence. Largely, universities are driven by the ideologies. Ideologies are impediment to knowledge; they stop institutions from getting answers to pertinent questions. This results in Universities becoming dungeons of ideologies and failing to produce knowledge. Thus, establishing dialogue is important and therefore we should relook things for next 25 years and defining what kind of universities we are building becomes an important consideration.

While we aspire to build universities, it’s not only the physical structure or campus alone. There is a dire need for parallel structures for universities to flourish; there is need for several statutory bodies, a series of research think tanks, NGOs, social organizations to force universities to join hands with them. Universities cannot alone grow, they must participate in local festivals and traditions and parasitism is gradually eradicated.

There is a need for reviving universities model. European societies do have the same set of problems; but they think and reflect about it. Britishers did not understand our land, we cannot make mockery of ourselves, we should think and transform. Britishers can say that Indian was an alien society, however we have to rethink and only way of going ahead is not through political advocacy rather to engage in serious kind of research. Producing alternatives and building society and defining what is Knowledge and what kind of knowledge should universities produce etc. are the things we have to ask ourselves. We should not be giving universities to the hands of ideologies, we should allow the society to decide (well it may sound abstract). European societies have established traditions and have certain ways in which they have formed universities. For instance, in India if we have a look at two adjacent departments of a particular discipline from two different universities; the course content and syllabus are similar. Whereas, in the European context, the same adjacent departments of two different universities will have a different course content and curriculum. The history of investment on research is important; there is no course that gets designed independent of research. Thus, European universities have a range of departments that give more options to


explore for the academicians; the kind of knowledge is very different. The legacy of research is missing in the Indian universities, especially when it comes to designing the course content.

Thus, given the crisis talk in today’s universities, pertinent questions that have

long-term vision and prospect should be raised. Constant thinking and reflections are needed if we want to redesign universities and align practices. Reconstructing the scenario to further explorations is the possible way in which the crisis talk can be addressed.


Gandhi’s Nai Talim: Contemporary Relevance

Prof. Jeevan Kumar Formerly Professor Dept. of Political Science Bangalore University, Bengaluru

On 10th March 1946, Gandhi in Harijanquoted, “Education is something which liberates...it is not just spiritual knowledge, or liberation only after death, liberation means freedom from all manner of servitude”. According to him servitude is of two kinds; One, the slavery to domination from outside, which could be outside the country or outside oneself; Secondly, which comes through one’s own artificial needs, i.e., the ideas coming from outside and the other being the victim of artificial needs. So, is it not servitude when a teacher asks students not to ask questions? or is the system so rigid that there is no scope for asking question? Secondly, ‘servitude’ is deeper than this, to know how victim are we today for these artificial needs? Gandhi said, “there is enough for man's need but not for his greed”, the basic thing is, as the consumeristic society expands and as the globalization spread, our needs too has expanded, and Bengaluru city is quite an example, where we are giving plastic rice to kids to feed. In Gadag the regular newspapers carry the supplements but whereas in rural areas there are no supplements. In this context, what kind of needs are we creating? Is Gandhi relevant in consumeristic society?

Gandhi’s Nayi Talim is a spiritual principle which states that knowledge and work are inseparable, pedagogical principle is that there could not be any knowledge generated

while working. If Nayi Talim is simply translated, it means ‘Basic Education’ for all, however this concept has multiple meaning. Gandhi’s displeasure with popularity of British education was well evident, he felt it was not right, he saw the British education fulfilling its colonial needs and a person educated under this model invariably collaborates with British agenda. Gandhi felt that the youngsters are blindly following “urbanization, industrialization and consumerization”, this needs to be tackled at the road. Nayi Talim is needed and response to British education system is what is creating elite class and has disdain for manual labor.

Nayi Talim has nine cardinal postulates:

1. Education means all-round development, it can be obtained not just in classroom but also outside of it.

2. Education to be imparted through craft and not merely through books.

3. Basis of true education is character building. “I was exposed to moral science through stories like Aesop’s or Panchatantra, right now we have it or not is a question. Tragedy of this, is the kind of civil servants we are providing today, we expect them to do nation building, but due to deteriorating quality of candidates over the years, the teachers are not ready to go to Lal Bahadur Shastry Academy at


Mussoorie which train them, an experienced teacher and a friend of mine said he does not teach them anymore.

4. Education should be self-supporting

5. Nonviolence

6. Communal harmony

7. Emphasis on mother tongue

8. All education planning should be done keeping rural students in mind

9. Equity, social justice, nonviolence, human dignity, economic well-being of everybody, cultural self-respect.

The pedagogy of Nayi Talim has three pillars:

1. Life Long

2. Social Character

3. Holistic Process (complete personality)

Gandhi felt, this model of education should drive to an alternative model of social order, therefore Nayi Talim was an embodiment for an ideal society. Vinobha Bhave, was influenced by this idea of Nayi Talim and he took it forward with some changes by bringing clarity on its different dimensions. In the background of multiple ‘isms’ in newly independent India, people began to think about what kind of developmental model was needed, some felt western model of development is better. To be noted is, even before the independence we got the modernization project, it brings with it the ‘dialectics of modernity’ i.e., a dialectical relation between should we or should we not. Gandhi saw dialectics of modernity in two ways between what humans want to become and technology which is waiting to get adopted, we have to see technology is needed or not.

Taking forward this idea, J C Kumarappa stated that basic function of a plough in agriculture field remains the same, but the question is do we want to mechanize the process and is that needed or not; Gandhi and Kumarappa looks into what exactly human being is; what he is exactly supposed to do; and how much of modernity is needed. When responded to dialectics in Nayi Talim, there is a great emphasis on pedagogy on handicraft such as spinning because they symbolize certain values. The values we get is the idea of swadeshi, even after independence swadeshi is relevant but can we convince our youngsters? We can get a beautiful Chinese silk saree which is cheaper than Mysore silk or imported jeans is cheaper than domestically manufactured one. So, in this context we can pose a question, can a student accept the spinning, with the idea of swadeshi promoted by Nayi Talim?

To give a brief history on the evolution of Nayi Talim, Jamanlal Bajaj, sponsored National Education Conference in 1937, presided by Gandhi and people like Zakir Hussain, J C Kumarappa, Kaka Kalelkaretc participated in the conference agenda. The conference agenda were as follows:

1. Present systems of education do not meet the requirements of the country

2. Primary education must be extended at least for 7 years, should include general knowledge gained till matriculation, vocational education and less English

3. All training through vocational, preferably profit yielding vocation

4. Higher education should be led by private enterprises to meet the national requirement


Resolution:

1. Free and compulsory education for 7 years on a nationwide scale

2. Medium of instruction should be mother tongue

3. Manual work and productive work

4. System of education should gradually cover remuneration for teachers.

At the end of conference, committee was formed under Zakir Hussain which emphasized on the vocation in:

1. Agriculture 2. Spinning 3. Weaving


The Problem of Social Science and its Future in India

Prof. G. Sivaramakrishnan Visiting Professor, National Law School of India University Dean and Professor (Rtd) Faculty of Arts, Bangalore University What is the problem of Social Science in India? Is it a special problem in India alone? Or is it a general problem around the world? The first point is, it is often considered that Social Science is on death bed and it has seen much of its decline in last 30 years and nothing serious work has come out of it, even in US and not just in India. But as an exception, economics, though it is called as dismal science, enjoys prosperity particularly with the use of econometrics. The NITI Aayog is packed with economists but not from other social science disciplines. M. N. Srinivas argued that planning commission should have at least two or three sociologists, but his advice was not taken seriously, arguments that sociologists to be consulted for planning was not heard by PM or other policy makers.

The general thinking is, there is no use of social science and considered impractical. It is not just the view of ordinary people but also of the well-off educated too. The former Chief Minister of Andhra Pradesh, Chandra Babu Naidu who pushed Hyderabad towards technological development made a scathing remark in a meeting "we must close all Sociology departments...they are useless". Perhaps he is right, except providing employment and salary, what is the useful thing they are doing? The Indian Council for Social Science Research which is supposed to be a nodal agency for research is in a pathetic state, they have little fund, projects

are useless, all that it has on record is how much of money is spent in India. Other than creating jobs for teachers, it’s hard to find earthly benefits of Social Science not just in economic terms. The Political Science in India has rarely given indication on the changes happening in a political space.

In this abysmal position of Social Science in the country, the question that needs to be addressed is why do we have to go for Social Science? Why there is a negative perception on Social Science? What is the use of Social Science?

Peter Burger in his book "Invitation to Sociology" invites people to enter sociology and the same Peter Burger after 20 years writes an article "Dis-invitation to Sociology" asking people not to enter Sociology. According to him those who built Sociology in its formative stage they built it beautifully, but later thinkers and academicians with ideological prejudices have not looked at society properly. Peter Burger continue stating that there was a great social movement in 1968- 69 "Hippie movement" it was a rebellion, demanded different schools, universities and it took place even at IVY league universities. It is generally assumed that social movements are carried down by the poor people, but Peter Burger says that, in this case the well-off students in top universities are engaging in social movement.


It was said that eastern economies won't grow because of their social structure. Max Webber in his work “Protestant ethics and Spirit of Capitalism” makes a case for it and in his work “Religion of India” he stated that in India there is another worldly attitude which inhibits the rise of capitalism. In spite of these theories, Japan grew as a great technological power center and Asian tigers like South Korea and Singapore witnessed great economic growth. In this context, Peter Burgers question is, do we have an explanation for these changes in Social Science and the answer is, it is not there. Giving another example, nobody predicted the fall of Soviet Union, why? Everyone in Social Science gave post-facto explanation but no one predicted it. Similarly, in the case of India itself, did anyone predicted that Punjab will witness militancy? No one had single clue about it in spite of many social scientists existing in the country. Punjab was economically more prosperous due to Green revolution, then why militancy happened? Why people like Bhindranwale rise? Failure to indicate in its broadness the societies upheavals is a miserable failure of Social Science itself. Why should we go for Social Science which is of no value?

There is much of cynicism around Social Science and has made a difference in

engineering collegeand it has lot of contempt in IITs. Arcot Lakshmana Swamy Mudaliar, 25 years as Vice-Chancellor of Madras University, has encouraged only economics and till 1978/79 there was no Sociology department. We have to make out a case for Social Science, because it has a great potential and can contribute significantly in a country like India. We are spending lot of money on SC&ST upliftment, but the development is not in sync with the investment, we have to look into why is it so? Scheduled Caste IAS officers would say there is still discrimination, the inclusion effort continues but the feeling exclusion continues too. Where will this end? When will their feeling end?

We must enquire why is that we are not able to get answers? There has to be a deep-rooted problem and not just economical. Social Science will help us understanding these. What could be done is:

1. Encourage Social Science more than what we are doing right now by giving space in NITI Aayog or planning commissions.

2. We must start doing our Social Science research in our language i.e. Kannada/Tamil, not just translating but we have to create a body of knowledge. We must start teaching Indian philosophy and history in a package.


Current Crises in Mass Media

Dr. Padmaraj Dandavati Former Executive Editor Prajavani

What would have happened if there was no media or press? What is the intention of mass media? To do good to people and to remove the corruption by authoritarian regime. If we see the history of media it should be around 160 years, in the newspapers like Vijaya Karnataka, Prajavani etc we can see the intention to protect Nadu and Nudi, which is enshrined in their tagline. Under Samyukta Karnataka the intention was to build a new State. The owners of those times were not as profit motive compared to present owners. The newspapers’ title itself showed the adarsha (Value) and intention. But there is a complexity in this system, the owners are well aware of it.

There are newspapers which run without advertisements and their owners have made lot of money compared to Prajavani, it is not possible to make that much wealth without wrong means. The news media is in advertisement business. All this began in 1991, in Prajavani there was no layout sense whole paper contained news, currently we are chasing the advertisers, all pages have advertisements, we are trying to accommodate the advertisement and going in search of news. There is a direct linkage between circulation and advertisement, ABC and IRS will decide the money you get from advertisements.

The current newspapers market is more in urban cities so there is a pressure to sell here

to get more ads. To give an instance Times of India will carry substandard news if it is sold in Khushtagi compared to urban areas. The FMCC deal in the urban areas drives the news content. We are creating a divide between Urban and Rural areas. During the Nanjundswamy farmers movement in the state we used to put that news on main page, now more farmers are dying but hardly they make headlines in Bangalore edition paper, are we making urban people insensitive intentionally? We have become anti-farmers, anti-villages, pro-rich and why is it happening? May be the advertisement is influencing us. Paid news is another big challenge in current scenario.

The chase for ads is creating an insensitive society. This is a big issue in print media. TV news media issue is a different story. They use the cheap content so repeatedly that one feels like switching the TV off. We are chasing sensationalism; the media anchors and politicians have become thick skin and insensitive. Vinod Mehta writes in his book "Editor Unplugged" that about 10 years ago he had made a list of corrupt people, media stood in10th place and now they have come to 3rd place. If you become corrupt you will lose the trust, this is pertinent in the backdrop of Radia tape scandal. We hope to see light at the end of tunnel, hope we see that, and this industry should serve the society so that common man can get the benefit of it.


Mainstreaming Bio-Fuels in India: Challenges and Opportunities

Y. B. Ramakrishna Chairman, Working Group on Bio Fuels, Ministry of Petroleum & Natural Gas Government of India

There are two primary reasons which drives search for bio-energy at the global level. First and foremost, looking at energy security of this country, sun is the primary source of energy and there is a stored energy in different forms like crude oil, gas, natural gas, many of these are harvested to meet our energy needs. Fossilized fuels are not uniformly distributed in different geographic area, most of the crude is in Russia and Arabian countries and probably Canada. But country like India hardly has such resources, we have coal, but they are not of good quality. So, many countries who are energy guzzlers, who need energy to meet their developmental needs, they can’t be dependent on imports forever; this is a primary reason driving the energy security. The countries are looking at how they can reduce the imports and produce their own energy.

The second most important reason which is driving the alternative energy is the environmental reason. Crude oil, coal, natural gas are the resources which won’t be available forever, may be in another 50 years or 100 years it will get exhausted, so it is a depleting source of energy. At the same time, you keep mining this energy and convert it into useful energy like petrol, diesel and various other things to meet our energy needs emit lot of pollution. The kinds of pollution we are creating by burnt fuels in different engines are huge, so much so, today it has become a major contributor to global warming.

Global warming is leading to melting of ice in poles, sea level is raising etc. It has also increased the

temperature due to increase in carbon level in the atmosphere. So, we have serious environmental problem that has to be mitigated, Therefore, we are looking at those kinds of energy which are carbon neutral and emit less carbon into atmosphere, we are also looking at alternative resources and technologies which won’t inflict damage to environment. These are the two things which drives the Bio-energy programme at global context. In the Indian context we have another important issue, being an agrarian society, we know that it is rain dependent,

prone to farmer suicide etc. The excessive use of chemical fertilizers, pesticides and insecticides creates a plenty of environmental problems and also impact the food we consume. So, agriculture is at cross roads today with associated problems and impact on the environment and health; as a country we have to look into how to address these problems. In addition to two reasons given earlier i.e. energy security and environment issues; bringing stability in agricultural sector and to see that bio-energy activity will become another source of


income to farmer is another important reason, this will help the farmer to generate a kind of resource required for his agriculture. Keeping this in mind we started designing the bio-energy programme, unlike other countries globally it is focused on bringing stability in the agricultural sector and make bio-energy programme, a tool for rural development and increase the income of the farmer.

In this background, the multiple steps are taken up by the Government of India. India has 1/6th of the global population and at this pace of growth it will beat China by 2050;

therefore, we need to really look at the energy consumption. Today we are the 3rd largest energy consumer at global level, the speed at which we are growing means we have a huge requirement of energy. Currently we are consuming 1/12th of US, 1/5th of Europe, but our requirement of energy is very high to drive the Indian economy, as the population increases, we need more energy.

The energy mix in 2015 was that coal has been a major contributor and so-called green energy like

solar, hydro is just 15% and the kind of scenario what we will be seeing in 2042is slight reduction in the coal, oil consumption; gas and the renewable consumption will go up. With all this, we Increase renewable energy by 10%, so that means business running as usual kind of a scenario.In 2015 the local production and import scenario was that we had 50% of coal imported and 88% of oil was imported. The overall energy scenario is that more than 55% of energy is imported; it is a scary scenario when we see the population growth and economic growth that we are expecting.

India has made commitment in climate change accords to reduce the carbon footprint. PM has set a clear target i.e. not look for 2042 but can we achieve something by 2022, can we achieve 10% reduction in our imports with the 2016 base by 2022 that is the kind of target the PM has set. When we talk about alternative energy, we think one sector that can make a change is the bio-fuel sector. Advantages of going for bio-fuel is that it is renewable in nature, environmentally it is clean, reduces import bill and fossil fuel dependency. In bio-fuels the carbon foot print is less, and important thing is, for bio-fuel you have to grow plants

and do lot of agricultural activity and when we do that, these trees and plants acts as a carbon sink. There are different kinds of bio-fuels utilization- petrol is blended with ethanol and currently we are blending 10% ethanol to petrol and we are working to increase beyond 20%. In six to seven states bio-diesel is already being blended, up-to 5%.

Ethanol what we produce in the country comes from molasses, this molasses has multiple use like it is a fodder to animals, has industrial use and ethanol production etc. Currently all the ethanol we are producing comes from sugar molasses. If we look at blending programme at national level, 2011-12 we blended something like 380 million liters of ethanol in petrol and it came down in 2013-14. We identified the issues causing this reduction; we have started to address those issues one by one. In 2014-15 the production has increased and in 2015-16 it has increased to 1.1 billion liters. Sugar production is directly linked to 2nd generation programme. Ethanol is needed for 10% blending across the nation and supplied all 365 days for that we require nothing less than 4400 million liters by 2022. In the business, with a usual scenario


we can get only 1800 million liters of ethanol in 2022.

We can’t bring more land under sugar cane that is why we started looking into 2nd

generation. We are a major agricultural society. Ethanol can be produced from sugar, starch and cellulosic material. Agricultural waste burnt today can be converted to ethanol. For, 2ndgeneration bio-fuel purpose we can avoid stubble burning which causes lot of pollution in the Delhi region. The main challenge that we have is that bio-mass is not available throughout the year; it has to be aggregated for transportation and stored for full year under safe environment. The second challenge is the conversion technology itself, theoretically, we can say that every cellulosic material can be converted into ethanol but how do you really do that is challenging. The third challenge is, will the technology be commercially viable?

In 2015, we initiated work to address these challenges. We have done a detailed study of bio-mass availability to find out what kind of bio-mass is available? where is it available? when is it available? how much of this is already used for various other applications? and what is the surplus available to us? We have data for every single district in the country. Second thing we are looking into is each kind of bio-mass is not suitable for particular application; some of it can go for producing bio-gas, some for bio-ethanol etc. We have looked into all these possibilities and currently we are looking into is that, if X Y Z bio-mass energy is available the suitable technology is mapped with the resources we have.

In-case of technology, the group has mapped all the available technologies across the globe, there are about 6 major technologies

and we have studied that. We also realized some of the work has been done in India, to our surprise we found that technology developed in India was comparable to the best in the world. In the case of technology developed by Institute of Chemical Technology, Mumbai, it was far superior than technologies around the globe, but the problem was that they have demonstrated at the laboratory level. We supported the institution to demonstrate in Pune and now they produce bio-energy for commercial purpose. We still have engineering challenges to run them in to their optimum level, but we have taken a decision to set up a commercial plant. Currently we have taken a decision to set up around 12 plants.

Our technology is better than any other technology because it takes just 18hrs and not 5 to 6 days to create bio-energy. Secondly, after separating the cellulose from lignite it has to hydrogenate and for this enzyme are needed. On production of Enzymes, today at the global level one or two companies dominate, it is imported to India and using them increases the cost of ethanol. So, we have to bring down the cost of enzyme or we have to see whether we can recover the enzymes in the whole process. Enzymes are bio-catalysts, in India. We have developed a process where almost 80 to 90% of enzymes are recovered. This is successfully addressed, now we are looking for scaling it. We have also reduced the time period of fermentation.

We are trying to create a bio-mass chain, technology and investments being attracted, we have directed the public sectors to invest and we also want private players to invest. For private players to come in, we need a policy framework, that is something we are working on. The New Policy on bio-fuels


will look into bringing down cost of bio-fuels. Department of biotechnology, Indian oil corporation and other organizations have developed enzymes. Institute of Chemical Technology, Mumbai has fastened the methanization process, it is surprising to know India was the first country at the global level to supply the biogas and first plant was set up in Mumbai at Matunga in 19th century. Any kind of waste is homogenized, converted into oil and goes through methanization process.

In-case of biogas, in 1982, the Ministry for Renewable Energy took initiative. Between 1983 and now, 45 lakhs biogas units in country, but not even 4 lakhs functional now. Most sugar factories are engaged in biogas conversion, producing around 5 to 6 tons of biogas every day. We need to convert them into bio-CNG. We have not

thought of converting bio-gas in a big scale. IOC has signed MoU with Punjab government, UP wants to set up 700 plants and Chhattisgarh wants to set up another 200 pants.

We have a technology, all that we have to do is create an ecosystem where the policy framework supports investors. We are also looking into futuristic fuel like methanol, but technology is very different. We had some challenges with methanol, it is also low carbon fuel and capturing the flaring gas. NITI Aayog has taken this programme very seriously. We have identified those institutions which could work on this and establish commercial plants. There is a lot happening in R & D, in the next 10 years we are looking at 1 lakh crore investments. Bio-energy is important for the socio-economic development of the country.


Alternate Sources of Financing Higher Education

Dr. M. Jayadev Professor, Indian Institute of Management, Bangalore

Higher education is the engine for economic prosperity, individual opportunity, socio-economic mobility, and overall civic betterment. The challenging goals of higher education are enhancing educational quality, expanding participation and access, and assuring systems of higher education and huge capital expenditures. Where financial austerity is the critical issue, financing higher education in India is done through government-budgetary allocation,tax payers(education cess), graduate tax , market funding, parents, philanthropists, scholarships- Government and others. Public spending on higher education is only around 1.5 % per cent of GDP (gross domestic product) in spite of increased budget allocations in recent years. Education cess was introduced to fulfil the commitment of the government to provide and finance universalised quality in basic, secondary and higher education. Through the education cess, the government had collected Rs 35,986 crore in 2014-15, Rs 33,902 crore in 2013-14 and Rs 30,642 crore in 2012-13.

Alternative Modes of Funding Jagannath Shankarshet (1803–65) initiated philanthropy in education by starting many schools for girls and campaigned for female education. Further, Indian business has a tradition of serving society, starting in the early 1900s when Jamshedpur was set up by Jamshedji Tata and continuing with the ‘factory townships’ built by the Birlas,

Singhanias, Jindal and many others, where schools, hospitals, roads, gardens, clubs, and centers for art and culture were created. Harvard University embarked on its first fundraising campaign in 1643, according to some measures; it now receives an average of A$3.83 million a day. Both Oxford and Cambridge have recently conducted successful multi-billion-dollar campaigns. Oxford raised just over $3.5 billion and Cambridge nearly $2 billion. Around one-third of the research budgets of the US’s leading universities come from philanthropic gifts. The impact of these donations is greater than their financial scale would imply. Philanthropic giving, for example, funds longer-term, more adventurous research, and is especially important for younger, less well-established researchers. One of the most marked examples of transformative philanthropy in Australia was the $100 million series of directed gifts to The University of Queensland from Atlantic Philanthropies. Frank Islam, an Indian American entrepreneur, has given $2 million to his alma mater Aligarh Muslim University to build the Frank and Debbie Islam School of Management, with an emphasis on entrepreneurship

To attract, institutions need to develop a persuasive case for philanthropic support, based on distinctive, imaginative and bold initiatives. We need to ensure the strategic vision for the university and its funding


models are appreciated and shared by their staff and communities. Search for and sustain deep relationships with key donors that share common values. Continually, we need to make and understand that, public and private investments are not alternatives, but complements.

The features of an entrepreneurial university include diversity in the sources of funding, strong governance and management structures, university–industry and university–community partnerships, diversified programmes, and a mission that promotes social values. One of the most important characteristics of an entrepreneurial university, however, is that it takes local traditions to global destinations.

In the present context, such universities have become managerial in their approach and entrepreneurial in their orientation. The emergence of entrepreneurial universities is thus an important development on the education horizon. Entrepreneurial universities can also introduce innovations leading to patented products, wherein the licence to manufacture such products can lead to the generation of revenue for the university. Other examples of innovations in universities in Africa include the development of medicine for malaria. Entrepreneurial universities thus use their physical facilities to generate additional resources. For example, universities in Tanzania and other countries in Africa have also developed guest houses and hotels. For effectively managing these innovative ventures, entrepreneurial universities need a strong leadership and governance structure, entrepreneurship development in teaching and learning, and creation of an enabling environment for entrepreneurs. A significant measure for enhancing the credibility of entrepreneurial universities is the setting up

of the Accreditation Council for Engaged and Entrepreneurial Universities (ACEEU), which was established on a pilot basis in collaboration with University-Industry-Innovation Network (UIIN), with its headquarters in Amsterdam.

Entrepreneurial universities in Africa generate revenue through various measures such as the 'dual track’ model of admission and ‘fee-paying’ parallelly whereas the social justice aspect of the university is addressed by admitting 'regular students' whose fee is subsidised by the government. The parallel students (as opposed to regular students) thus attend the 'private’ wings of the universities. Entrepreneurial or enterprise universities can be of various types. They could be comprehensive public–peripheral private type universities, which take care of the 'excess demand' for higher education, or parallel private and public universities functioning in both the public and private sectors as can be witnessed in Japan. The third type of entrepreneurial universities constitutes a public–private mix, which accounts for the 'differentiated demand’ as in the case of universities in Germany and the UK.

Educational loan schemes are a key source of funds to increase access to an individual’s pursuit of higher education in both developed and developing countries. Introduced in India in the year 2002, all candidates pursuing higher education post-plus two levels are eligible.

Fixed-schedule or conventional mortgage-type loans: The loan repayment period, monthly schedule of repayments, and the interest rate (either fixed or linked to prime rate) are fixed and stipulated in the loan repayment agreement. The borrower is liable to repay the fixed installment of the loan


after completion of the study period (including the additional grace period), irrespective of his/her income generating capacity and ability to repay the loan.

Income Contingent Loans: Repayment is determined on the basis of fixed percentage of graduate’s individual income and this could be made flexible enough so as to avoid default due to lack of capacity to pay. For instance, in Australia and the UK, repayment amount is automatically withdrawn from graduates’ gross income salary by the respective tax authorities. Fixed schedule-Income contingent loans: A minimum repayment is fixed and any amount exceeding the threshold is deferred.

In year 2009 Government introduced interest subsidy scheme. Interest charged during study and moratorium period is paid by the Government. All student borrowers having parental income of less than Rs.4.5 Lakhs are eligible for subsidy. A portal is created by MHRD and the interest subsidy is transferred to student loan account directly.

Higher Education Financing Agency (HEFA): The HEFA would be jointly promoted by the identified Promoter and the Ministry of Human Resource Development (MHRD) with an authorised capital of Rs.2,000 crore. The Government equity would be Rs.1,000 crore.

The HEFA would be formed as a SPV within a PSU Bank/ Government-owned-NBFC (Promoter). It would leverage the equity to raise up to Rs. 20,000 crores for funding projects for infrastructure and development of world class Labs in IITs/IIMs/NITs and such other

institutions.The HEFA would also mobilise CSR funds from PSUs/Corporates, which would in turn be released for promoting research and innovation in these institutions on grant basis.The HEFA would finance the civil and lab infrastructure projects through a 10-year loan. The principal portion of the loan will be repaid through the ‘internal accruals’ (earned through the fee receipts, research earnings etc) of the institutions. The Government would service the interest portion through the regular Plan assistance.

The challenges in institutions are regarding transparency and effective competition in management and financing of educational institutions. Institutional accountability in assuring acceptable level of quality of education and training, which in effect may not guarantee the future jobs and earning prospects. The governance structures of most institutions, however, are so poor that such mechanisms are non-existent and government interference rampant. University Grants Commission (UGC) deducts such philanthropic contributions from a university’s grant-in-aid.

There is a need for a statutory framework on financing higher education, that could create an ecosystem, that could encourage family’s contribution, improved standards and accreditations for private sector institutions and financial aid by colleges. The institutions need to develop culture of debt repayment. Facilitating informed decision for the students (Example: PayScale) should be adopted. There should be Corporate Endowments and scholarships that are linked to CSR activities with educational loans and student funding.


Challenges and Concerns in Water Resource Management in India

Dr. M. G. Chandrakanth Director, Institute for Social and Economic Change (ISEC) Bengaluru

Over the years number of rain days has come down and so as the ground water. Earlier water could be lifted by a Persian Wheel but now with borewells down to 800ft, hardly finds the water. In 1980’s-1990’s the centrifugal pumps were used in borewell and we exported paddy and vegetables, it started the well failure due to shallow borewells. Earlier, wells used to exist for longer time and even borewells, but now most exist for 6 or 12 months. Kortegere village in Karnataka was the only village in the world which use to grow the richly nutritious crop called Baje, it requires almost 10 months of standing water and this village had lot of sand (spongy layer) leading to recharging of groundwater, so in 1998 there was a plenty of groundwater now the wells have gone dry. Reason being the sand extraction for urban development in Bengaluru, so, because of us it has negatively impacted the farmers.

There is a cumulative interference with groundwater by digging more and more borewells, now the borewells’ life has drastically reduced, and many are running dry. The cumulative interference has negative externality, it effects larger society; therefore, the social cost of this impact is very high on the farmers. 75% of implicit cost is borne by the farmers with respect to borewells. Therefore, it is not government which is subsidizing the farmers, instead it is the farmer who are subsidizing their cost

especially in deccan plateau. The government while paying subsidy to farmers doesn’t take into consideration of well failing. Earlier borewell’s failure was considered as fixed cost, now they are not functioning 10 years, instead they work only for 6 months to 1 year, which means it will be a variable cost. Probability of well success is 0.3 or 0.4. So, ground water irrigation is no longer free, and farmers pay to that implicitly or explicitly. Most of the research papers consider about the ground water but not about the cost part of it borne by the farmers. As ground water has gone down, it has become more expensive.

It is important to support the growing of climate smart millets crops as they require less water, but instead we have supported the crops which are water intensive and starch intensive which is not good for health, to farmers and water resource management. Unfortunately, India’s green revolution is starch revolution. Crops have grown at the cost of ground water. We have to change our lifestyle, where we consume more millet.

Under the ground water regulation act 2012, there is no limit on number of borewells that could be dug, this gap has led to over exploitation of groundwater by digging more borewells and now farmers are not sure for how many years they work. Therefore, it is important to recharge the well through rain water harvesting. Buddha was asked the


question between like and love? He answered, if you like a flower you pluck it, if you love a flower you will water it. Love is about sustainability, crops have to be watered in sustainable way for longer time. Therefore, we have to go for millets, vegetables etc which aren’t water intense. Maximizing the per hectare yield is not that important, but instead for rupee cost of water maximize the profit. There is a need for irrigation extension which scientifically addresses water use by the farmers,

scientifically measure how much water is pumped from borewells, avoid water intense crops for recharging ground water. We should treat water with wisdom and equity.


Free and Open Technology in School Education

Sri. Gurumurthy Kasinathan Director, IT for Change, Bengaluru

When we say ICT, we think it as a new thing, but it is not, the oldest communication technology was language and with language began ICT. So why are we suddenly talking about ICT in education, and the point is ICT is not the right term, ‘digital technology’ is the more apt one. So, the difference between old ICT and new ICT is the technology. Each and every ICT has created revolution in the society such as language, print, mass media, etc and every time a new ICT comes, it has brought huge changes and especially with upcoming digital technologies, the impact has been tremendous. Main reason for this change is ICT. It deals with communication and communication is a most important activity.

Digital technologies have huge role in political, economic and social structure. We could see its impact on political space through the Cambridge Analytical issue and its impact on US Presidential election. ICT is a digital technology used to understand what humans like or don’t like and use that to target individuals to act in particular way. So, ICT can be advantageous and disadvantageous. ICT is more powerful than mass media, it is powerful as it can solve problems and also create more problems. In recent times, democracy is in peril because ICT can manipulate very easily. In Indian elections, WhatsApp was used to spread fake news.

Economic impact of ICT has been extremely severe, every sector has transformed due to ICT. Transformation need not be good; the unemployment issue is a bigger problem around the globe due to automation especially with the coming of AI and Robotization. For Example, Nike has a huge factory where no human beings are working. This could become a big problem going forward. We also see very enormous increase in income and wealth inequality caused by ICT. Apple, Google, etc. have concentrated their wealth; it is all due to digital phenomena which doesn’t allow fair competition.

Social and cultural aspect of ICT is very powerful. While travelling in train we hardly look out of window nowadays rather we engage with digital technologies. Whole world has become one; there is a good part to it and bad too. It has impacted the local culture, particularly in Indian context. Pedagogically, for the first time anyone can learn anything through ICT. For example, through YouTube and other open sources. The learning possibilities are huge and I myself have engaged in MOOC’s.

ICT gives information but not knowledge, how do you process this information? How do you know whether it is fake news or not? Unfortunately, ICT is not enabling this critical thinking and we are being drowned with information. When there is a deluge of


information our attention becomes sparse, it is a serious problem that we are facing. If you are not able to think, your actions may not be right action as we see around the world.

Technologies are of general purpose, they have wide and deep impact. Neil Postman has written an article titled “Five Things you need to know about Technological Change”. We take technology for granted and we make technology as part of nature, but it is a human creation. What is important is realizing that technology is human creation we can make choice about it regarding how to interact with them individually and also socially. For example, France has banned phones in schools, whereas in India we are giving tablets in schools. ICT has an ecological impact. Digital technology is so powerful that sociologists have given a name to it ‘Digital society’ or ‘Networked society’. As new technology comes, it has increased the digital divide; this has increased the income and wealth inequality.

Purpose of the world is to be educated in-terms of education i.e. how do we become human beings in its fullest extent? For me personally, our objective is to become democratic as our constitution states to become secular, liberal and establish equality. In this democratic system, citizens have to become responsible, for that teacher is an important tool to achieve it. So what kind of technology empowers teachers and students is an important question that needs to be answered. This would help us to understand what kind of technology is needed and what has to be avoided.

Digital technology contains four parts i.e., content, connectivity, hardware and software. Now there is a new phenomenon which we can’t see due to cloud services.

What does this mean compared to old Linux where the data was with us? Now nothing is hidden, and service providers know everything about us. So, it is important to develop a discriminating ability regarding the technology what we use.

We need to see technology from two perspectives; one is through ‘ownership’ and other being through control. Technology could be privately owned or publicly owned. If we see government of India’s’ EARNET it connects Gram panchayats throughout India, it is an open software, they are public; but in case of proprietary softwares, ownership lies with private entities. The risk of proprietary software like google is that we don’t know how they use the data we give them as they are commercially motivated. US government is monitoring everyone’s data, even our former PMs underwent surveillance, this has serious implications to security of the country. So, all the information is known to US through its government agencies and private companies, it is a one-sided glass, above the glass is the US government agencies. Snowden and Assange have done a great thing to world by letting us know the surveillance activities of US. Given this ability of US government, India is not a sovereign country, if we think it is so, then we are not right.

The ability to manipulate public opinion by digital system is very powerful. If things are more publicly owned and decentralized, it fosters democracy and empowers teachers and students. Whereas, proprietary owners of digital technology manipulate them for their self-interest. Proprietary softwares aren’t under our control. The only thing what we get is a license and not ownership. This will affect the freedom of people on what they want to do.


Free and Open Source Software’s (FOSS) are the need of the hour and it belongs to us. In the same way e-content is proprietary, it cannot be modified, whereas, open content/open education resource (OER) isn’t. The FOSS and OER is very essential as far as education are considered because students getting access will be empowered and go out and ask for it; if from the childhood they start using proprietary softwares, they can’t think beyond it. At ‘IT for change’ we popularize FOSSS and OER in many states of India and we help teachers to use technology. We try to use as many open contents, make available of knowledge to people. Proprietary technologies are dangerous to society because they concentrate power in their hands and most of them belong to USA.

It is important to have technology which is open and which we can understand. FOSS is not simply free of cost, it is an important thing because it empowers students. Technology is being manipulated by the political parties, like use of WhatsApp to spread fake news, as India is a very young and immature democracy, we can be deceived very easily. Children must be taught how to think and not what to think while engaging with technologies.

Benefits of FOSS are spread across political, economic and social aspect. India needs to have hybrid model where there is political independence and technology is free and open and this is the kind of model we need. Technology has to serve normal human being and not become weapon in the hands of the powerful. Only hope is the schools, if children realize freedom of technology is important, this would make them empowered. The schools and colleges are the places where we can learn and experience the uses of open source technology.

ಭಾಷಗಳ ಬಳವಣಗಗಾಗ ತಂತರಜಾನ ಅಭವೃದಧ

ನಾನು ವೃತತಯಲಲ ಪತರಕತತ. ಈ ಹೊತತನ ನನನ ಪರವೃತತ ಭಾಷಾ ಬಳವಣಗಯಲಲ ತಂತರಜಾನ ಅಭವೃದಧಯ ಅಭಯಾನ. ಈ ಹನನಲಯಲಲ, ಒಬಬ ಸಾಮಾನಯ ಬಳಕದಾರನಾಗ ನನಗ ಅನನಸದ ಕಲವು ವಚಾರಗಳನುನ ನಮಮಲಲ ಹಂಚಕೊಳಳಲು ಇಲಲಗ ಬಂದದದೇನ.

z ಆರು ತಂಗಳುಗಳ ಹಂದ ಕನಾತಟಕ ರಾಜಯ ವಾರಾತ ಇಲಾಖ ನದದೇತಶಕರು ನನಗ ಕರ ಮಾಡ ‘ನಾಳ ನಮಮ ಇಲಾಖಯಂದ ಕನನಡ ಫಾಂಟ ಮಾಡಸಲು ಒಂದು ಮಹತವದ ಸಭ ಕರದದದೇನ. ನಮಮ ಸಲಹ ಬದೇಕು’ ಎಂದು ಕರದರು. ನಾನು ತಡ ಮಾಡದ ಹೊದೇದ. ಅಲಲಗ ಅಹಮದಾಬಾದ ನಂದ ಬಂದದವರು ಭಾರತದಲಲದೇ ಫಾಂಟ ಅಭವೃದಧಯಲಲ ಹಸರು ಮಾಡದ ಸಂಸಥಯ ಮುಖಯಸಥ. ಅವರು ತಮಮ ಪರಚಯವನುನ ವಸಾತರವಾಗ ಹದೇಳುತತ ಗೊಗಲ ಸಂಸಥಗಾಗ ಎರಡು ಕನನಡ ಫಾಂಟ ಮಾಡರುವುದಾಗ ಉಲಲದೇಖಸದರು. ಅವರ ಸುದದೇರತ ಮಾತನ ನಂತರ ನಾನು ‘ಗೊಗಲ ಗಾಗ ನದೇವು ರೊಪಸದ ಕನನಡ ಫಾಂಟ ಗಳ ಹಸರುಗಳದೇನು?’ ಎಂದು ಕದೇಳದ. ಅವರಗ ನನಪಾಗಲಲಲ. ತಕಷಣವದೇ ಗೊಗಲ ಸರತ ಮಾಡ ರಾವು ರೊಪಸದ ಕನನಡ ಫಾಂಟ ಗಳ ಹಸರುಗಳನುನಹುಡುಕ ತಗದರು! ಆ ಫಾಂಟ ಗಳಲಲ ಕನನಡದ ಕೊಂಬುಗಳದೇ ಸರಯಾಗ ಇರಲಲಲ ಎಂಬುದನುನ ಕಲವದೇ ದನಗಳ ಹಂದ ನಾನು ನೊದೇಡಕೊಂಡದ. ‘ನದೇವು ಹೊಸ ಫಾಂಟ ಮಾಡುವಾಗ ತಜಞರ ಅಭಪಾರಯಗಳನುನ ಹದೇಗ ಪಡಯುವರ?’ ಎಂದು ಕದೇಳದ. ನದೇವಲಲ ಇದದೇರಲಲ ಎಂದು ಉತತರಸದರು.

z ಕನಾತಟಕ ಸರಾತರವು ಐದು ವರತಗಳ ಹಂದ ಕನನಡ ಯುನಕೊದೇಡ ಫಾಂಟ ಗಳನುನ ರೊಪಸಲು, ಬರೈಲ ಕದೇಲಮಣಯನುನ ತಯಾರಸಲು, ಮೊಬೈಲ ಕದೇಲಮಣ ರೊಪಸಲು ಮತುತ ಯುನಕೊದೇಡ ಪರವತತಕವನುನ ತಯಾರಸಲು ೭೬ ಲಕಷ ರೊ.ಗಳನುನ ಖಚುತ ಮಾಡತು. ಈ ಯುನಕೊದೇಡ ಫಾಂಟ ಗಳನುನ ಅನುಮೊದೇದಸದವರೊ ಅದನುನ ಉಪಯದೇಗಸುತತರುವುದನುನ ನಾನು ಕಂಡಲಲ. ಬರೈಲ ಕದೇಲಮಣಯಲಲ ಬಣಣಗಳಂದ ಆಯಕ ಮಾಡಕೊಳುಳವ ಅತಯಂತ ಸಂವದೇದನಾಶದೇಲ ವನಾಯಸವನುನ ಅಳವಡಸಕೊಳಳಲಾಗತುತ. ಯುನಕೊದೇಡ ಪರವತತಕದಲಲ ಇಂಗಲಶ ಅಕಷರಗಳದೇನಾದರೊ ಇದರ ಅವಲಲ ಗಾಬತಲ ಆಗುತತದರು. ಮೊಬೈಲ ಕದೇಲಮಣಯನುನ ನದೇರವಾಗ ರೊಟ ವಧಾನದ ಮೊಲಕ, ಯಾವುದದೇ ಸುರಕಷತಯಲಲದ ಸಾಥಪಸಬದೇರಾಗತುತ.

z ಭಾರತ ಸರಾತರದ ನಧಯಲಲ ಕನನಡ ಮತುತ ತಮಳು ಓಸಆರ ತಂರಾರಂಶವನುನ ಭಾರತದೇಯ ವಜಾನ ಸಂಸಥಯು ರೊಪಸದ. ಕದೇಂದರ ಸರಾತರದ ಘ�ದೇರಣಯ ಪರರಾರ ಅದು ಸಾವತಜನಕರಗ ಮುಕತವಾಗ ಸಗಬದೇಕು. ಆದರ ಈ ಓಸಆರ ಹದೇಗ ಸಗುವುದಲಲ. ನದೇವು ಒಂದು ಮುಚಚಳಕ ಬರದುಕೊಡಬದೇಕು. ಅಲಲದ ಇದು ಮುಕತ ತಂರಾರಂಶದಡ ಬಡುಗಡಯಾಗಲಲ.

z ಮಣಪುರದಲಲ ೨೦೦೫ರಂದ ಮೈತದೇಯ ಲಪ ಅಧಕೃತವಾಗದ. ಆದರ ಈವರಗೊ ಮಣಪುರ ಯುನಕೊದೇಡ ಅಕಷರಗಳು ಆನ ಲೈನ ನಲಲ ಸಲದೇಸಾಗ ಮೊಡುವುದಲಲ.

z ಭಾರತ ಸರಾತರದ ರಾಜಭಾಷಾ ಅಭಯಾನರಾಕಗ ಆನ ಲೈನ ನಲಲದೇ ಮಂತರ ಎಂಬ ಹಂದ ಅನುವಾದದ ತಂರಾರಂಶ ಇದ. ಅದನುನ ಬಳಸದರ ಸಗುವ ಫಲರಾಂಶವು ಪರವಾಗಲಲ ಎಂದು ಅನನಸುತತದಯಾದರೊ ಸೃಜನಶದೇಲ ಅನುವಾದದ ಕೊರತ ಎದು ರಾಣುತತದ. ಈ ಅನುವಾದವೂ ಕಲವದೇ ವರಯಗಳಗ ಸದೇಮತ.

z ಭಾರತದೇಯ ಭಾಷಗಳಗಾಗ ತಂತರಜಾನ ಅಭವೃದಧ ಎಂಬ ಇಲಾಖಯು ಬಹುಭಾಷಾ ಓಸಆರ ರೊಪಸರುವುದಾಗ ಪರಕಟಸ 10 ವರತಗಳಾದವು. ಆದರ ಈಗಲೊ ನಮಗ ಸಗುವುದು ಒಂದು ಜಪಗ ಅಲಲದ, ೩೦೦ ಕಲೊದೇಬೈಟ ದಾಟದ ಕಪುಪು ಬಳುಪು ಚತರವನುನ ಆನ ಲೈನ ನಲಲ ಅಪ ಲೊದೇಡ ಮಾಡುವ ಅನವಾಯತತ ಇರುವ ಒಂದು ತಂರಾರಂಶ.

z ಭಾರತದೇಯ ಭಾಷಗಳಲಲ ಧವನಯಂದ ಪಠಯಕಕ ಪರವತತನಯಾಗುವ ತಂರಾರಂಶವನುನ ಚನನನೈ ಐಐಟಯ ತಜಞರದೇ ರೊಪಸದರೊ, ಅದರ ಹಕುಕಸಾವಮಯವು ಈಗ ಪಯರ ಒಮಡಾಯರ ಹೊಡಕಯ ಇಂಡಸ ಓಎಸ ಎಂಬ ಸಂಸಥಯ ಕೈಯಲಲದ. ಇಲಲ ಭಾರತದೇಯ ಭಾಷಗಳಲಲದೇ ಆಪರದೇಟಂಗ ಸಸಂಗಳವ. ಯಂರಾರನುವಾದ ಮತುತ ಲಪಯಂತರಣ - ಎರಡೊ ಲಭಯ. ಇದು ಮುಕತವಲಲ, ಉಚತವೂ ಅಲಲ.

z ಹದನಾರು ವರತಗಳ ಹಂದನ ಮಾತು. ಭಾರತದೇಯ ವಜಾನ ಸಂಸಥಯ ವಜಾನಗಳು ಸಂಪೂಯಟರ ಎಂಬ ಕೈಗಣಕವನುನ ರೊಪಸದರು. ಯಾರು ಬದೇರಾದರೊ ಪಡದು ತಯಾರಸಬಹುದಾದ ಹಕುಕಸಾವಮಯವದೇ ಇಲಲದ ಯಂರಾರಂಶ ? ತಂರಾರಂಶಗಳಂದ ರೊಪುಗೊಂಡದ ಸಂಪೂಯಟರ (www.simputer.org)ಆ ರಾಲಕಕಂತ ಮುಂದತತದೇನೊದೇ! ಅದರಲಲ ಭಾರತದೇಯ ಭಾಷಗಳಲಲ ಕಡಡಯಂದಲದೇ ಬರಯಬಹುದಾಗತುತ; ಗದೇಚದ ಅಕಷರಗಳನುನ ಅದು ಗುರುತಸುತತತುತ. ಟೊಮಾಯಟೊದೇ ಧಾರಣಯನುನ ಕನನಡದಲಲದೇ ಘ�ದೇಷಸುತತತುತ;ಅಪಪಟ ಭಾರತದೇಯವಾದ ‘ಇನಾಫಾರ ಮದೇಶನ ಮಾರತ ಅಪ ಲಾಂಗವದೇಜ - ಇಂಡಯಾ ‘ (IMLI-ಇಮಲ) ನುನ ಅಳವಡಸಕೊಂಡತುತ. ಹದನೈದು ವರತಗಳ ಹಂದಯದೇ ಸಂಪೂಯಟರ ರೊಪಸದ ನಮಮ ಗತ ಹದೇಗದ! “ಆಪಲ ನ ಟೈಟಾನಯಂ ಪವರ ಬುರ, ಮೈಕೊರದೇಸಾಫ ನ ವಂಡೊದೇಸ ಎರಸ ಪಗಂತ ಮುಖಯವಾದ ಸಂಶೊದೇಧನ ಎಂದರ ಭಾರತದೇಯ ವಜಾನಗಳು ರೊಪಸದ ಸಂಪೂಯಟರ. ಇದು ತೃತದೇಯ ಜಗತತನಲಲ ಕಂಪೂಯಟರ ರಾರಂತಯನನದೇ ಮಾಡಲದ” ಎಂದು ನೊಯಯಾರತ ಟೈಮಸ ಆಗ ಹಾಡ ಹೊಗಳತುತ. ಸಂಪೂಯಟರ ಈಗಲಲ. ಕೃಷ ಮಾರುಕಟ, ಸಾರಗ, ಶಕಷಣ, ಕದೇತರ ಮಾಹತ ಸಂಗರಹ - ಹದೇಗ ಹಲವು ರಂಗಗಳಲಲ ತಕಷಣವದೇ ಬಳಕಯಾಗಬಹುದಾಗದ ಸಂಪೂಯಟರಗ ಸರಾತರಗಳು ಯಾವುದದೇ ಬದೇಡಕ ನದೇಡಲಲಲ. ಸಂಪೂಯಟರ ಸಂಶೊದೇಧಕರೊಬಬರ ಸಂದಶತನವು ಇತತದೇಚಗ ಪರಕಟವಾಗದ: ಅವರ ಮುಂದ ಆಪಲ ಲಾಯಪ ಟಾಪ ಕೊತದ! ತಪುಪು ಸಂಶೊದೇಧಕರದಲಲ, ಈ ರಾರಂತರಾರ ಸಾಧನವನುನ

ಮೊಸಯೊ ನೊದೇಡದ ಸರಾತರಗಳದು.

ಹದೇಗ ನಾನು ನನನ ಮತಯಲಲ ಹಲವು ಅನುಭವಗಳನುನ ಪಟ ಮಾಡುತತ ಹೊದೇಗಬಹುದು. ಭಾರತದೇಯ ಭಾಷಗಳ ಉಳವಗ ತಂತರಜಾನವನುನ ಸಮಪತಕವಾಗ ಬಳಸಕೊಳಳದದೇ ಇದರ ಎಲಲ ಭಾಷಗಳ� ಆನ ಲೈನ ನಲಲ ಅಕರಾಳ ವಕರಾಳವಾಗ ರಾಣಸಕೊಳುಳವುದು ಖಾತರ.

ಹಾಗಾದರ ಭಾರತದೇಯ ಭಾಷಗಳ ಮಟಗ ಆಗಬದೇರಾದ ಕಲಸಗಳದೇನು? ಇದನುನ ನಾನು ಸಂಕಷಪತವಾಗ ವವರಸುತತದೇನ. ಇಲಲ ನಾನೊಬಬ ಭಾರತದೇಯ ಭಾಷಾ ಐಟ ಅಭಯಾನಯಾಗ ಮಾಹತ ನದೇಡುತತದದೇನಯದೇ ಹೊರತು, ಒಬಬ ತಂತರಜಞನಾಗ ಅಲಲ; ಬಳಕದಾರನಾಗ ಮಾತನಾಡುತತದೇನಯದೇ ಹೊರತು ಉರಾಪದಕನಾಗ ಅಲಲ ಎಂಬುದನುನ ನದೇವಲಲರೊ ಗಮನಸಬದೇಕು ಎಂದು ವನಂತ.

ನಮಮ ಭಾಷಗಳು ಏಕ ಉಳಯಬದೇಕು ಎಂಬ ಬಗಗ ಇಲಲ ಹಚಚನ ಮಾಹತಯನುನ ನಾನು ನದೇಡುವುದಲಲ. ಆದರ ನದೇತ ನರೊಪಕರು ಹಚಾಚಗ ಗಮನಸದ ಒಂದು ಅಂಶವನುನ ಮಾತರ ಇಲಲ ನಮಮ ಗಮನಕಕ ತರಬಯಸುತತದೇನ. ಇಡದೇ ಜಗತತನಲಲ ಹಬಬರುವ ಭಾಷಗಳನುನ ಗಮನಸದರ ಒಂದು ಮುಖಯವಾದ ಸಂಗತ ನಮಮ ಗಮನಕಕ ಬರುತತದ. ಜದೇವವೈವಧಯವು ಹಚಾಚಗ ರಾಣಸಗುವ ಪರದದೇಶಗಳಲಲ ಭಾಷಗಳ ಸಾಂದರತ ಹಚುಚ. ಈ ವರಯದ ಬಗಗ ಇತತದೇಚಗ ಮಹತವದ ಸಂಶೊದೇಧನಯನುನ ಮಾಡದ ಪೂರ|| ಅವರು ನನನ ಈ ಉಪನಾಯಸರಾಕಗ ತಮಮ ಪರಬಂಧವನುನ ಕಳಸಕೊಟದಾರ. ಅವರು ರೊಪಸರುವ ವಶವದ ನರಾಶಯನನದೇ ನೊದೇಡದರ, ಜದೇವವೈವಧಯದ ಸಾಂದರತಯ ಪರದದೇಶಗಳು ಮತುತ ಭಾಷಾಸಾಂದರತಯ ಪರದದೇಶಗಳು ಒಂದದೇ ರದೇತಯದಾಗವ. ಹದೇಗ ರಾಡನ ನಡುವ ಅರಳದ ಭಾಷಗಳಲಲ ನಮಮ ಅರವನ ಪರಂಪರಯದ; ನಮಮ ಸಸಯಸಂಪತತನ ದಾಖಲಾತ ಇದ; ನಮಮ ದದೇಸ ಜಾನದ ಕಣಜವದ. ಭಾಷಯಂದು ಅಳದರ ಮನುಕುಲದ ಒಂದು ಜಾನದ ಕವಲು ಕಳಚದಂತ. ಮಾಹತ ತಂತರಜಾನದಂದಾಗ ನಮಮ ಭಾಷಗಳ ಅಸತತವವದೇ ಅಪಾಯದ ಅಂಚಗ ಬಂದು ನಂತದ. ಆದರಂದಲದೇ ಭಾಷಗಳನುನ ಉಳಸಲು ತಂತರಜಾನವೂ ಬದೇಕದೇ ಬದೇಕದ. ಕದೇವಲ ಪುಸತಕರೊಪದಲೊಲದೇ, ಕಲವು ವಡಯದೇಗಳಲೊಲದೇ, ಆಡಯದೇ ದಾಖಲಗಳಲೊಲದೇ ಭಾಷಗಳನುನ ಉಳಸಬಡಬಹುದು ಎಂಬುದು ಭರಮ. ಮಾಹತ ತಂತರಜಾನದ ಭರಾಟಯಲಲ ನಮಮ ಭಾಷಗಳ ಜಾನ, ಲಪ, ವಾಯಕರಣ, ಆದಯಾಗ ಯಾವೂಂದು ಸಾಂಸಕಕೃತಕ ಅಂಶವೂ ಕಳದುಹೊದೇಗಬಾರದು.

ಈ ಹನನಲಯಲಲ ನೊದೇಡದಾಗ, ಭಾರತವಾಣ ಯದೇಜನಯಲಲ ನಮಮತಂಡವು ಈವರಗ ೬೦ ಭಾಷಗಳಗ ಸದೇರದ ೮೫ ಪಠಯ ಆಧಾರತ ನರಂಟುಗಳನುನ ಪರಕಟಸ ಸಾವತಜನಕರಗ ನದೇಡರುವುದು ನನಗ ವೈಯಕತಕವಾಗ ಸಂತೊದೇರ ತಂದ ವಚಾರ. ಇದು ಕದೇವಲ ಲಭಯ ನರಂಟು, ಪದಕೊದೇಶಗಳನುನ ಆಧರಸ ಮಾಡದ ರಾಯತ. ಇವಲಲದ ಭಾರತವಾಣ ವಬ ಪುಟದಲಲ ೨೭೦ ಪಡಎಫ ನರಂಟುಗಳವ. ಈ ರಾಯತದ ಮಹತವವನುನ ಗಮನಸ ‘ದ ಹಂದೊ’ ಪತರಕಯು ತನನ ರಾಷಟದೇಯ ಪುಟದಲಲ ಈ ಯದೇಜನಯ ಬಗಗ ಒಳಳಯ ಮತುತ ಸುದದೇರತ ವರದಯನುನ ಪರಕಟಸತು. ಇದು ಭಾಷಗಳನುನ ಆನ ಲೈನ ಜಗತತನಲಲ ಉಳಸುವ ಪರಯತನದ ಹತುತ ಹಲವು ಪರಯತನಗಳ ಒಂದು ಭಾಗವಷ.

ಹಾಗ ನೊದೇಡದರ ಜೊಶುವಾ ಪಾರಜರ ನಲಲ ಭಾರತದ ೭೦೦ ಭಾಷಗಳಲಲ ಬೈಬಲ ಸಾಹತಯ ಸಗುತತದ. ಇದೊ ಭಾಷಾ ರಕಷಣಯದೇ; ಆದರ ಇಲಲ ಮತದೇಯ ಹರಾಸಕತಗಳವ. ಆದರಂದ ಭಾಷಗಳ ರಕಷಣಯ ವರಯದಲಲ ಈ ರಾಲದ ರಾಜಕದೇಯ ಮತುತ ಮತದೇಯ ರಾಯತಸೊಚಗಳನುನ ವರೊದೇಧಸ ಅಲಪತವಾಗ ರಾಯತ ನವತಹಸುವ ಅಗತಯವೂ ಇದ.

1. ಸಮತಯಲಲ, ಸಮುದಾಯ ಆಧಾರತ ‘ಡಜಟಲ ಜಗಲ’

ಕಲವು ತಜಞರು ಇರುವ ಸಮತಗಳನುನ ಮಾಡ, ಅದರ ಶಫಾರಸನ ಮದೇಲ ಎಲಲ ತಂರಾರಂಶಗಳನೊನ ಯಾವ ನೊಯನತಯೊ ಇಲಲದ ರೊಪಸಬಹುದು ಎಂಬ ‘ಬಾವಕಪಪ ಚಂತನ’ಯದೇ ಕನಾತಟಕ ಸರಾತರವು ಕಳಪ ಗುಣಮಟದ ಯುನಕೊದೇಡ ಫಾಂಟ, ಪರವತತಕ, ಬರೈಲ ಅಕಷರ ಜೊದೇಡಣ, ಮೊಬೈಲ ಕದೇಲಮಣಗಳನುನ ತಯಾರಸ ಬಡುಗಡ ಮಾಡಲು ರಾರಣವಾಯತು. ಸಮತಯ ತಜಞತಯ ಜೊತಗದೇ ಹೊರಗಣ ವಶಾಲ ಐಟ ಸಮುದಾಯದಲಲ ಇರುವ ಕನನಡ ತಂರಾರಂಶ ಕುರತ ಸವಯಂಸದೇವಾ ರಾಯತಕತತರ ಸದೇವಯನುನ ಪಡಯುವುದು ಸರಾತರದ ಆದಯತಯಾಗಬದೇಕು. ಇದು ರಾಜಯ ಮತುತ ಕದೇಂದರ ಸರಾತರಗಳಲಲ ಅತಯಂತ ಗಂಭದೇರವಾಗ ಆಗಬದೇರಾದ ಕಲಸ. ಸಬಸಡಗಳನುನ ಪಡದು ಜಾಗತಕ ಮಟಕಕ ಬಳದರುವ ಸಾಫ ವದೇರ ಸಂಸಥಗಳು ಸರಾತರದೊಂದಗ ಸದೇರ ಮುಕತ ತಂರಾರಂಶ ಅಭವೃದಧಯ ಒಂದು ಸಮುದಾಯ ಆಧಾರತ ‘ಡಜಟಲ ಜಗಲ’ ಯನುನ ರೊಪಸುವುದಕಕ ಯಾವ ಅಡತಡಯೊ ಇಲಲ; ಆಡಳರಾತಮಕ ದೃಢತಯಂದದೇ ಇಲಲ ಬಾಕ! ಈಗಲೊ ರಾಲ ಮಂಚಲಲ. ಸರಾತರ, ಸಂಸಥಗಳು, ಸಮುದಾಯ - ಮೊರೊ ರಂಗಗಳ ತಜಞರು ಒಂದಡ ಕಲತು ಭಾರತದೇಯ ಭಾಷಗಳಗಾಗ ಕಲಸ ಮಾಡುವ ‘ಡಜಟಲ ಜಗಲ’ಯನುನ ಕಟಬದೇಕದ. ಭಾಷಾ ತಂರಾರಂಶದ ಬಗಗ ಆಸಕತ ಇರುವ ಯಾರಾದರೊ ಈ ಜಗಲಗ ಬಂದು (ಆನ ಲೈನ / ಭತಕವಾಗ) ಕೊತು ಮಾಹತ ಹಂಚಕ ಮಾಡಕೊಳುಳವ ವಾರಾವರಣ ನಮತಸಬದೇಕದ. ನಾಲುಕ ಗೊದೇಡಗಳ ನಡುವ ತಗದುಕೊಳುಳವ ನಣತಯವನುನ ಈ ‘ಡಜಟಲ ಜಗಲ’ಯಲಲ ಚಚತಸಬದೇಕದ.

2. ಆಂಗಲ ಪದಗಳ ದ�ೇಸೇಕರಣ

ನಮಮ ಬಹುದೊಡಡ ಸವಾಲಂದರ ಇಂಗಲಶಗ ಬದಲಯಾಗ ಸೊಕತ ಭಾರತದೇಯ ಭಾಷಾ ಪದಗಳನುನ, ಪದಗುಚಛಗಳನುನ ಬಳಸುವುದು. ಹಚಚನಲಲ ಜಾಲರಾಣಗಳನುನ ಹೊರಗುತತಗ ಮೊಲಕವೂದೇ, ಕದೇವಲ ತಂತರಜಞರು ಮಾತರವದೇ ಇರುವ ಸಂಸಥಗೊದೇ ನದೇಡ ವನಾಯಸಗೊಳಸಲಾಗುತತದ. ಈ ಸಂದಭತದಲಲ ಜಾಲರಾಣ ಒಡತನದ ಇಲಾಖ / ಕಚದೇರಯು ಅನುವಾದವನುನ ಮಾಡಸುತತದ; ಅಥವಾ ಹೊರಗುತತಗ ಮೊಲಕವೂ ಅನುವಾದ ನಡಯುತತದ. ಈ ಸಂದಭತದಲಲ ಒಂದೊಂದು ಜಾಲರಾಣದಲಲ ಒಂದೊಂದು ಭಾಷಾಶೈಲ,ಅನುವಾದತ ಪದಗಳನುನ ಬಳಸಲಾಗುತತದ. ಇದು ತಪಪಬದೇಕು. ಕದೇಂದರ ಸರಾತರದ ರನಸಲ ಫಾರ

ಸೈಂಟಫರ ಎಂಡ ಟಕನಕಲ ಟಮತನಾಲಜ ಸಂಸಥಯು ಹಲವು ಭಾರತದೇಯ ಭಾಷಗಳಲಲ ವರಯಾಧಾರತ ಪದಕೊದೇಶಗಳನುನ ದಶಕಗಳ ಹಂದಯದೇ ಪರಕಟಸತುತ. ಈಗ ಭಾರತವಾಣ ಯದೇಜನಯು ಅವುಗಳನುನ ಸಾವತಜನಕ ಬಳಕಗ ನದೇಡುತತದ. ಈ ಕೊದೇಶಗಳು ಹಳಯದಾಗರಬಹುದು; ಆದರ ರಾಂತರಕ ಪದಕೊದೇಶಗಳನುನ ರೊಪಸಲು ಬಹುದೊಡಡ ಆಕರಗಳಂತೊ ಹದು.

ಪರತಯಂದೊ ಇಲಾಖಗ / ಸಚವಾಲಯಕಕ ಅದರದದೇ ಒಂದು ಪರಭಾಷ ಇದದೇ ಇರುತತದ. ಹಲವು ವರತಗಳಂದ ಸಾವರಾರು ಪದಗಳು ಬಳಕಯಲಲವ. ಇವಲಲಕೊಕ ಒಂದು ಶರತ ಮತುತ ಏಕರೊಪತ ಒದಗಸಬದೇಕದ. ಇದರಾಕಗ `ತಂತರಜಾನ ದದೇಸದೇಕರಣ ಸಮತ’ಯನುನ ರಚಸಬದೇಕು. ಈ ಸಮತಯು ಸಂಗರಹಸ, ಸಂಪಾದಸದ ವವಧ ಇಲಾಖಗಳ ಭಾರತದೇಯ ಭಾಷಾ ಪದಕೊದೇಶಗಳನುನ ಮೊಲಕ ಪರಕಟಸಬದೇಕು. ಈ ಕೊದೇಶವು ಯುನಕೊದೇಡ ಪಠಯದ ರೊಪದಲಲ ಪಾರಧರಾರದ ಜಾಲರಾಣದಲಲ ಸೊಕತ ವನಾಯಸದ ಮೊಲಕ ಎಲಲರಗೊ ಮುಕತವಾಗ ಸಗುವಂತರಬದೇಕು. ಒಮಮ ಇಂಥ ಕೊರದೇಡದೇಕೃತ ಪದಕೊದೇಶವು ಪರಕಟವಾದ ಮದೇಲ, ಪರತಯಂದೊ ಇಲಾಖ / ಕಚದೇರಯು ತನಗ ಸಂಬಂಧಸದ ಪದಗಳನುನ ರಾಲರಾಲಕಕ ಪರರಕರಸ ಪಾರಧರಾರದ ಜಾಲರಾಣದ ಮಾಹತಯನನದೇ ನವದೇಕರಸುವ ಆನ ಲೈನ ವಯವಸಥಯನುನ (ಸೊಕತ ಸುರಕಾ ಕರಮಗಳ�ಂದಗ) ರೊಪಸದರ, ವಕದೇಂದರದೇಕೃತ ವಯವಸಥಯ ಮೊಲಕವದೇ ಈ ಪದಸಂಚಯವನುನ ನವತಹಸಬಹುದು.

‘ತಂತರಜಾನ ದದೇಸದೇಕರಣ ಸಮತ’ಯ ಎರಡನದೇ ಅತಯಂತ ಮಹತವದ ರಾಯತ: ಆದದೇಶ ಪಟಗಳ, ಜಾಲರಾಣ ಸಂವಹನ ಸಂಬಂಧತ ದದೇಸದೇಕರಣ (ಮನುಯ ಮತುತ ವಬ ಸೈಟ ಗಾರಫಕಲ ಯೊಸರ ಇಂಟರ ಫದೇಸ ಲೊದೇಕಲೈಸದೇಶನ). ಇದರಾಕಗ ಸಮತಯು ಭಾರತದೇಯ ಭಾಷಾ ಐಟ ರಾಯತಕತತರ ಸಮುದಾಯದ ಜೊತಗ ಕಲಸ ಮಾಡಬದೇಕದ. ಈಗಾಗಲದೇ ಆನ ಲೈನ ನಲಲ ಚಾಲತಯಲಲರುವ ವವಧ ದದೇಸದೇಕರಣ ಯದೇಜನಗಳನೊನ ಗಮನಕಕ ತಗದುಕೊಂಡು ಸಮತಯು ಈ ಪದಸಂಚಯವನೊನ ಮದೇಲ ತಳಸದ ಆನ ಲೈನ ಪದಕೊದೇಠಯ ಮೊಲಕವದೇ ನವತಹಸಬದೇಕು.

ಜಾಲರಾಣಗಳ ದದೇಸದೇಕರಣದ ಬಗಗ ಸ-ಡಾಯರ ಸಂಸಥಯು ಒಂದು ಮುಖಯವಾದ ದಾಖಲಯನುನ ಪರಕಟಸದ. ಈ ದಾಖಲಯ ಪರರಾರ ಭಾರತದೇಯ ಭಾಷಗಳನುನ ಯುನಕೊದೇಡ ಆಧಾರತ ವಯವಸಥಯ ಮೊಲಕ ಬಳಸಕೊಂಡು ಜಾಲರಾಣವನುನ ಸಂಪೂಣತವಾಗ ಭಾರತದೇಯ ಭಾಷಗಳಲಲ ರೊಪಸಬಹುದಾಗದ. ಸರಾಲ ಭಾರತ ಯುನಕೊದೇಡ ಫಾಂಟ ಈಗ 22 ಭಾರತದೇಯ ಭಾಷಗಳ ಲಪಗಳಗ ಬಂಬಲ ಕೊಡುತತದ. ಅದನುನ ಬಳಸಕೊಂಡು ಸರಾತರದ ರಾಣಗಳಲಲ ಹಚಚನ ಪರಮಾಣದಲಲ ಭಾರತದೇಯ ಭಾಷಗಳನುನ ತರಬಹುದಾಗದ; ಲಪಯಂತರಣವೂ ಸುಲಭವಾಗುತತದ. ಈ ರಾಯತದಲಲ ಸಮುದಾಯವನೊನ ವಶಾವಸಕಕ ತಗದುಕೊಂಡು ಸಮರಾಲದೇನ ತಂತರಜಾನವನುನ ಅಳವಡಸಕೊಂಡು ಭಾರತದೇಯ ಭಾಷಗಳನುನ ತಳಮಟದಲೊಲ ಬಳಸಬಹುದು. ಜಾಲರಾಣಗಳಲಲ ಭಾಷಯನುನ ಬಳಸಬದೇರಾದಾಗ ಅನುಸರಸಬದೇರಾದ ಶೈಲ ಸೊತರಗಳ ಬಗಗಯೊ ಸ-ಡಾಯರ ನ ಈ ದಾಖಲಯಲಲ ಮಹತವದ ಉಲಲದೇಖಗಳವ. ಭಾಷಗಳನುನ ಆನ ಲೈನ ಗ ತರುವಾಗ ಯುನಕೊದೇಡ ಕನಾಸಶತಯಂ ಬಳಸದ ಶೈಲಗಳನುನ ಇಲಲ ಪರಸಾತಪಸಲಾಗದ. ಇದನುನ ಆಚರಣಗ ತರುವುದು ರಾಂತರಕವಾಗ ಕಲರಕರ ಎಂದು ಭಾಸವಾಗುತತದ. ಆದರ ಚದೇನಾ, ಜಪಾನ, ಯುರೊದೇಪನ ಹಲವು ಜಾಲರಾಣಗಳು ಇವನುನ ಅತಯಂತ ಸಲದೇಸಾಗ ಅನವಯಸಕೊಂಡವ. ಕದೇವಲ ಜಾಲರಾಣರಾಕಗ ಮಾತರವಲಲ, ಪದಸಂಚಯವು ಭಾಷಗಳ ಸಂಶೊದೇಧನಗೊ ಸಹರಾರ. ಇದನುನ ರಾಪತಸ ಎಂದು ಕರಯುರಾತರ.

3. ಯುನಕ�ೋೇಡ ಬಳಕ�ಯ ಹ�ಚಚಳ

ಯುನಕೊದೇಡ ಫಾಂಟ ಅಭಯಾನ ಆರಂಭಸ: ಮೈಕೊರದೇಸಾಫ ನ ‘ತುಂಗಾ’ದಂದ ಹಡದು ಗೊಗಲ ನ ‘ನೊದೇಟೊದೇ ಸಾಯನಸ’ ರಗ ಹಲವು ಒಳಳಯ ವನಾಯಸದ ಕನನಡ ಫಾಂಟ ಗಳು ಉಚತವಾಗ ಸಗುತತವಯದೇನೊದೇ ನಜ. ಇಂಥ ಇನೊನ ಹಲವು ಹೊಸ ಫಾಂಟ ಗಳ ಅಕಷರಭಾಗಗಳಲಲ ಕನನಡ ಲಪಯ ಹಲವು ಕಡಾಡಯ ಶೈಲಗಳು, ಸೊತರಗಳು ಲೊದೇಪಗಳಂದ ಕೊಡವ. ಇವನನಲಲ ತದುವ ರಾಪತರಯವೂ ಕನನಡಗರ ಮದೇಲದ. ಈ ಸಮಸಯಗ ಪರಹಾರವಾಗ ಕನನಡ ತಂರಾರಂಶ ತಯಾರಕರಾದ ಸೊನಾಟ (ಪರಜಾ ಫಾಂಟ), ಮಾಡುಯಲಾರ (ಶರದೇಲಪ), ಸೈಬರ ಸಕದೇಪ (ಆಕೃತ), ಕನನಡ ಗಣಕ ಪರರತ (ನುಡ) ಮುಂರಾದವರು ತಮಮ ಆಸಕ ಫಾಂಟ ಗಳನುನ ಸಮುದಾಯದ ಹೊಣಗಾರಕಗ ಕೊಡಲು ಮುಂದಾದರ ಅದಕಕಂತ ಒಳಳಯ ಕಲಸ ಇನೊನಂದಲಲ. ಅದಲಲದದೇ ಹೊದೇದರ ಇದಬದ ಅರಬರ ಫಾಂಟ ಗಳನನದೇ ಡಟಪಯವರು, ಬಾಯನರ ಬರಯುವವರು, ಸನಮಾ ಉಪಶದೇಷತಕಯವರು, ಭತತಚತರಗಳನುನ ರೊಪಸುವವರು, ಬಹುಭಾಷಗಲಲ ಮಾಹತ ಕೊಡಬದೇರಾದ ಜಾಲರಾಣಗಳು, ಪೂಟಣಗಳಲಲ ಉತಪನನದ ಮಾಹತ ಮುದರಸುವವರು - ಎಲಲರೊ ಬಳಸ ಕನನಡ ಲಪಯದೇ ಯದಾವತದಾವ ಬದಲಾಗುವ ಅಪಾಯವನುನ ನಾವು ಕಡಗಣಸುವಂತಲಲ. ಗೊಗಲ ಯಾಂತರಕ ಅನುವಾದಕದಂದ ಉಂಟಾಗರುವ ಅನಾಹುತಗಳನುನ ನಾವು ಮರಯಬಹುದದೇ? ಮುಂದ ಗೊಗಲ ಸಂಸಥ, ಇತರ ದೈತಯ ಸಂಸಥಗಳು ತಮಗ ಬಂದಹಾಗ ಕನನಡ ಲಪಯ ಬದಲಾವಣಗ ತೊಡಗದರ, ಸರಾತರವಾಗಲದೇ, ಕನನಡ ತಂರಾರಂಶ ತಯಾರರಾ ಸಂಸಥಗಳಾಗಲದೇ ಏನೊ ಮಾಡಲಾಗದ ಕೈಕಟ ಕೊತುಕೊಳಳಬದೇರಾಗುತತದ. ಈ ಸನನವದೇಶ ಬರದಂತ ನೊದೇಡಕೊಳಳಬದೇಕದ.

ಭಾಷಾ ತಂತರಜಾನಗಳನುನ ರೊಪಸುವುದು ಇಡದೇ ಭಾಷಾ ತಂರಾರಂಶ ಬಳವಣಗಯ ಮೊದಲಧತ ಹೊಣಗಾರಕ. ಭಾಷಗಳನುನ ಅಳವಡಸಕೊಳುಳವಂತ ಸಾಧನ-ಸಲಕರಣಗಳ ಉರಾಪದಕರ ಮದೇಲ ಒತತಡ ಹದೇರಬದೇರಾದು ಇನನಧತದ ಕಲಸ. ಇದಕಕ ಕದೇವಲ ತಂತರಜಾನ ಇಲಾಖಗಳಷದೇ ಅಲಲ, ವಾಣಜಯ ಇಲಾಖಯೊ ಕೈಜೊದೇಡಸಬದೇಕದ. ಉತಪನನಗಳ ಮಾನಕದೇಕರಣ ಕುರತಂತ ಪಾರಚದೇನ ಮುದರಣ ಯುಗ ಆಧಾರತ ರಾಯಗಳನುನ ಸಮಗರವಾಗ ಪರರಕರಸಬದೇಕದ. ಕಳದ ಫಬುರವರಯಲಲ ಬೊಯರೊದೇ ಆಫ ಇಂಡಯನ ಸಾಂಡಡಸತ (ಬಐಎಸ)ವು ಒಂದು ಸುತೊತದೇಲ ಹೊರಡಸ ಮೊಬೈಲ ಗಳಲಲ ಇಂಗಲಶ ಜೊತಗ ಹಂದ ಮತುತ ಯಾವುದಾದರೊ ಒಂದು ಭಾರತದೇಯ ಭಾಷಯ ಕದೇಲಮಣಯನುನ ಅಳವಡಸಬದೇಕು; 22 ಭಾಷಗಳನೊನ ಓದಲು ಬರುವಂತರಬದೇಕು ಎಂದು ಸೊಚಸದ. ಇದನುನ ಓದ ಹಹಾರದ ಮೊಬೈಲ ಸಂಸಥಗಳು ಫದೇಚರ ಮೊಬೈಲ ಗಳಲಲ ಇದು ಅಸಾಧಯ ಎಂದು ಅಹವಾಲು ಸಲಲಸಲು ಮುಂದಾಗವ. ವಾಸತವದಲಲ ಯುನಕೊದೇಡ ಬಂಬಲ ಇರುವ ಎಲಲ ಮೊಬೈಲ ಆಪರದೇಟಂಗ

ವಯವಸಥಗಳಲೊಲ ಈ ರರತತನುನ ಪಾಲಸಬಹುದು. ಫದೇಚರ ಫ�ದೇನನಲಲ ಸೊಕತ ತಂತರಜಾನ ರೊಪಸುವುದೊ ಕರವದೇನಲಲ. ಅತ ಖಾಸಗದೇಕರಣದ ಫಲವಾಗ ತಂತರಜಾನ ಮುಂದುವರದಂತಲಲ, ಅವುಗಳನುನ ಅಳವಡಸುವುದದೇ ಸಮಸಯಯಾಗದ. ಆದರ ಕಂಡಲ ನಂತಹ ಸಾಧನಗಳಗ ಇದಾವುದೊ ಕರವಲಲ.

4. ಐಟ ಸಾಧನಗಳಲಲ ಭಾಷ�, ಲಪ: ಭಕ�ಯಲಲ, ಹಕುಕು

ಲಪ ರಾಣದ ಏನೊ ಸಾಧಯವಲಲ: ಕಂಪೂಯಟರನಲಲ ನಮಗ ಬದೇರಾದ ಲಪಯ ಅಕಷರಗಳನುನ ಮೊಡಸುವುದು ಮತುತ ನಮಗ ಬದೇರಾದ ಭಾಷ, ಲಪಯಲಲ ಬರಯುವುದು.ವವಧ ಭಾಷಗಳ ಲಪಗಳನುನ ಇಂದನ ಮಾಹತ ತಂತರಜಾನಾಧಾರತ ಸಾಧನಗಳಲಲ (ಬಟ ಒಗಯುವ ಯಂತರದಂದ ಹಡದು ಸಾಮಟತ ಫ�ದೇನ – ಟಾಯಬಲಟ ವರಗ) ಮೊಡಸದ ಹೊರತು ಮಾತೃಭಾಷಯಲಲ ಜಾನವು ಸಗುವ ಸಾಧಯತ ಕಷದೇಣ ಎಂಬುದು ನನನ ಸಪರ ಅನಸಕ.

ಉದಾಹರಣಗ ಕಂಡಲ ಎಂಬುದು ಅಮಜಾನ ಎಂಬ ದೈತಯ ಮಾರಾಟಗಾರ ಸಂಸಥಯು ತಯಾರಸ ಮಾರುತತರುವ ಪಠಯ ಆಧಾರತ ಪುಸತಕಗಳನುನ ಓದುವುದಕಕಂದದೇ ರೊಪುಗೊಂಡ ಬುರ-ರದೇಡರ. ಕದೇವಲ ಮುದರತ ಪುಸತಕಗಳನನದೇ ಮಾರ ತನನ ಲಾಭವನುನ ಹಗಗಸಕೊಂಡು ಬಳದ ಸಂಸಥಯು ಈಗ ಪುಸತಕಗಳ ಎಲರಾಟನರ ಆವೃತತಯಲಲ ಭಾರತದೇಯ ಭಾಷಗಳ ಬಗಗ ತೊದೇರುತತರುವ ಅನಾದರವು ವಲಕಷಣ, ರಾರಣರಹತ ಮತುತ ಖಂಡನದೇಯ. ಭಾರತದಲಲ ಇಂಗಲಶಗಂತ ಹಚಾಚಗ ಭಾರತದೇಯ ಭಾಷಗಳಲಲದೇ ಹಚುಚ ಪುಸತಕಗಳು ಪರಕಟವಾಗುತತವ; ಮಾರಾಟವಾಗುತತವ. ಆದರ ಕಂಡಲ, ಆಪಲ ಬುರ ರದೇಡರ ಗಳಲಲ ಕನನಡರಾಕಗಲದೇ, ಭಾರತದೇಯ ಭಾಷಗಳಗಾಗಲದೇ ಬಂಬಲ ಇಲಲ.

ಇದು ಭಾಷಾ ವಸಾಹತುಶಾಹಯ ಇನೊನಂದು ಕಟ ಅವರಾರ. ಕನೊದೇತವಶ, ಮಾಯಂರಸ, ಪೂರದೇವನಾಸಲ, ಫರಶಯನ - ಇಂಥ ಅತ ಕಡಮ ಜನರು ಮಾತನಾಡುವ ಭಾಷಗಳಗ ಬಂಬಲ ನದೇಡುವ ಕಂಡಲ ನಲಲ ಭಾರತದೇಯ ಭಾಷಗಳು ತಮಮ ಪಾಳಗ ರಾಯಬದೇಕದ! ಆಪಲ ಐಬುರ ನ ಕಥಯೊ ಭನನವಾಗದೇನಲಲ. ಅದು ಭಾರತದ ಎಂಟನದೇ ಪರಚಛದೇದದಲಲ ಇರುವ ಉದುತ ಮತುತ ತಮಳು ಭಾಷಗಳಗ ಬಂಬಲ ಇಲಲ ಎಂದು ಅಧಕೃತವಾಗ ಘ�ದೇಷಸದ. ಉಳದ ಭಾಷಗಳು ಇದದದೇ ಅದರ ಗಮನಕಕ ಬಂದಂತಲಲ ಬಡ. ಎಲಲ ಇ-ಬುರ ರದೇಡರ ಗಳ� ಇದದೇ ಧಮಾಕನುನ ತೊದೇರಸಲಲ. ಗೊಗಲ ಪಲದೇಬುರಸ (ಇದು ಆಪ), ವಂರ ಮತುತ ಕೊಬೊದೇ ಮಾತರ ಭಾರತದೇಯ ಭಾಷಗಳಗ ಯಾವುದದೇ ನಬತಂಧವನುನ ವಧಸಲಲ. ಇನಫಾಬದೇಮ ಸಂಸಥಯ ಪೈ ಬುರ ರದೇಡರ ನಲಲಯೊ ಎಲಲ ಭಾರತದೇಯ ಭಾಷಗಳು ಲಭಯ.

ಕಂಡಲ ನಲಲ ಕನನಡ ಇರಲ ಎಂದು ಕದೇಳುವುದು ಗುಲಾಮಗರ ಎಂದು ಕಲವರು ಭಾವಸದಾರ. ಕನನಡವದೇಕ, ಯಾವ ಭಾರತದೇಯ ಭಾಷಾ ಲದೇಖಕರೊ ಕಂಡಲ ಮುಂದ ಕೈಯಡಡ ನಲಲಬಾರದು. ಆದರ ಕಂಡಲ ಪಠಯ ಆಧಾರತ ಅನುಕೊಲಗಳನುನ ಹೊಂದ ಭಾರತದ ಮಾರುಕಟಯನುನ ಪರವದೇಶಸುತತರುವ ನೊರಾರು ಸಾಧನಗಳ ಸಂಕದೇತ ಮಾತರ. ‘ಇಂಟರ ನಟ ಆಫ ಥಂಗಸ’ ಎಂಬುದದೇ ಮುಂದನ ದೊಡಡ ಮಾಹತ ರಾರಂತ ಎಂಬ ಚಚತ ಎಲಲಡ ನಡದದ. ಮನಬಳಕಯ ಹತುತ ಹಲವು ಸಾಧನಗಳು, ವಾಹನಗಳು, ಕಟಡಗಳು ಎಲಲವೂ ಪಠಯದ, ಮಾತನ ಆದದೇಶದ ಅನುಸಾರ ವತತಸುತತವ. ಕಂಡಲ ನಲಲ ಕನನಡ ಇರಲ ಎಂದು ಆಶಸುವುದು ಅತಯಂತ ಚಕಕ ಬದೇಡಕ. ಇಲಲವಾದರ, ವಸುತಗಳಗ ಆದದೇಶ ಕೊಡುವಾಗಲೊ ನಾವು ಇಂಗಲಶ ಭಾಷಯ ಮೊರ ಹೊದೇಗಬದೇರಾಗುತತದ. ಈಗ ಚಾಲತಯಲಲರುವ ಸಾಮಟತ ಟವಗಳು ಕದೇವಲ ಇಂಗಲಶನನದೇ ಬಳಸವ; ಇದು ಭಾರತದೇಯ ಭಾಷಗಳು ಎದುರಸಬದೇರಾದ ದುರಂತಕಕ ಮುನುನಡ. ಮುಂದನ ಪದೇಳಗಯು ನಮಮ ಭಾಷಗಳನುನ ಕಲಯುವುದಲಲ ಎಂಬುದರಲ, ಹಂದನ ಪದೇಳಗಯವರೊ ಭಾಷ ಮರಯಬದೇರಾದ ಪರಸಂಗ ಅದಾಗಲದೇ ಬಂದುಬಟದ. ಪರಸಾತವತ ಹೊಸ ಶಕಷಣ ನದೇತಯಲಲ ಮಾತೃಭಾಷಾ ಶಕಷಣದ ಬಗಗ ರಾಳಜ ತೊದೇರರುವ ಕದೇಂದರ ಸರಾತರವು ಐಟ ಸಾಧನಗಳಲಲ ಭಾಷಗಳು ಇರುವಂತ ಸೊಕತ ರಾನೊನು ತದುಪಡ ಮಾಡಬದೇಕದ.

5. ಮುಕತ ತಂತಾರಂಶ: ಸ�ಕುರೈಬಸ ನದಶಶನ

ಬಗಬಗಯ ಯುನಕೊದೇಡ ಅಕಷರಗಳಲಲ ಮುಕತ ಮತುತ ಉಚತ ಡಟಪ ತಂರಾರಂಶಗಳನುನ ಬಳಸ ಯಾವುದದೇ ಹಂಜರಕಯಲಲದ ಕನನಡದಲಲದೇ ಪುಟವನಾಯಸ ಮಾಡಬಹುದು ಎಂಬ ಹೊಸ ಬಳವಣಗ ನಮಗಲಲರಗೊ ಸಂತೊದೇರ ತರಬದೇರಾದ ವಚಾರವಾಗದ. ಸಕನೈಬಸ ಎಂಬ ಮುಕತ ಡಟಪ ವನಾಯಸ ತಂರಾರಂಶದಲಲ ಕನನಡದ ಯುನಕೊದೇಡ ಅಕಷರಗಳನುನ ಬಳಸ, ವನಾಯಸ ಮಾಡದ ನನನದದೇ ಅನುಭವದ ಆಧಾರದಲಲ ಹದೇಳುವುದಾದರ: ಇನುನಮುಂದ ಪದೇಜ ಮದೇಕರ ನಂತಹ ರಾಲಬಾಹರ ತಂರಾರಂಶವೂ ಬದೇಡ;ಇನ ಡಸೈನ ನಂತಹ ದುಬಾರ ವನಾಯಸ ಸಾಧನವೂ ಬದೇಡ ಎಂದು ನಾವು ನಧತರಸಬಹುದಾಗದ. ಸಕನೈಬಸ ತಂರಾರಂಶವು ನಮಮನುನ ಖಾಸಗ ಸಂಸಥಗಳ ಲೈಸನಸ ರಾಜಯದ ಗುಲಾಮಗರಯಂದ ಬಡುಗಡಗೊಳಸದ. ಈ ಉತತದೇಜನರಾರ ಬಳವಣಗಯು ಕನನಡ ತಂರಾರಂಶಗಳ ಸಂಶೊದೇಧನಗಳ ಮುಂದನ ಹಾದಗೊ ಹಲವು ಮಹತವದ ಸಂದದೇಶಗಳನುನ ನದೇಡದ.

ಆಸಕ ಫಾಂಟ ಯುಕತ ಹಳ ತಂರಾರಂಶ ಗೊಂಚಲು ಬಸಾಕುವ ಸಮಯವದು : ಈವರಗೊ ಡಟಪ ರಂಗದಲಲ ಆಸಕ ಫಾಂಟ ಗಳ, ಅಂದರ ಸಾಂಪರದಾಯಕ (ಲಗಸ) ಹಳಯ, ಯುನಕೊದೇಡ ಅಲಲದ ಫಾಂಟ ಗಳ ಬಳಕಯನನದೇ ಮಾಡಬದೇರಾದ ಅನವಾಯತತ ಇತುತ. ಯುನಕೊದೇಡ ನಲಲ ವೈವಧಯಮಯ ಫಾಂಟ ಗಳಲಲದು ಒಂದು ರಾರಣವಾದರ, ಡಟಪ ತಂರಾರಂಶಗಳಲಲ ಯುನಕೊದೇಡ ರಾಣಸುತತಲದೇ ಇರಲಲಲ. ಕದೇವಲ ಮೈಕೊರಸಾಫ ಆಫದೇಸ ನಲಲ ಮೊಡುತತದ ಯುನಕೊದೇಡ ಅಕಷರಗಳನುನ ಮುದರಸುವಾಗ ವನಾಯಸದ ಹಲವು ಅಂಶಗಳನುನ (ಮುಖಯವಾಗ ಸಾಲು ಅಂತರ, ಅಕಷರ ಅಂತರ ಇರಾಯದ) ಸರಯಾಗ ಅಳವಡಸಲು ಬರುತತರಲಲಲ. ಸಕನೈಬಸ ನಲಲ ಯುನಕೊದೇಡ ಅಕಷರಗಳನುನ ಸಲದೇಸಾಗ, ಹಳಯ ಫಾಂಟ ಗಳಂತಯದೇ ಬಳಸಬಹುದು. ಹಳಯ ಫಾಂಟ ಗಳನುನ ಬಳಸದರ ಇಲಲ ಹೈಫನದೇಶನ ಇಲಲ. ಆದರಂದ ಯುನಕೊದೇಡ ನುನ ಬಳಸುವುದದೇ ಸೊಕತ. ಇನಾನದರೊ ನಾವು ಆಸಕ ಫಾಂಟ ಗಳ ಬಳಕಯನುನ ತಗಗಸುವ ಅಭಯಾನ ಮಾಡಬದೇಕದ. ಇಲಲದ ಸಬೊಬುಗಳನುನ ಹದೇಳುತತ ಅದದೇ ಹಳಯ ಫಾಂಟ (ಆಸಕ), ಹಳಯ ತಂರಾರಂಶ (ಪದೇಜ ಮದೇಕರ) ಮತುತ ಪಾರಚದೇನ ಆಪರದೇಟಂಗ ವಯವಸಥಗ(ವಂಡೊದೇಸ

ಎರಸ ಪ) ಜೊದೇತು ಬದೇಳುವ ಅನವಾಯತತಯಂದ ಹೊರಬರಲು ಇದು ಸರಾಲ . ಈ ಹಳಯ ಚಾಳಯಂದಾಗ ಸರಾತರ ಕಚದೇರಗಳಲಲ, ಖಾಸಗ ಪರರಾಶಕರಲಲ ಈಗಲೊ ವಂಡೊದೇಸ ಎರಸ ಪ ಆಪರದೇಟಂಗ ವಯವಸಥಯದೇ ಇರುವುದು ಇನೊನಂದು ದುರಂತ. ವಂಡೊದೇಸ 10ಕಕ ಮದೇಲಜತಗದೇರಸಕೊಳಳಲು ಉಚತ ಅವರಾಶ (ಈ ಅವರಾಶವೂ ಮುಗಯುತತ ಬಂದದ) ಇರುವಾಗಲೊ ಈ ಬದಲಾವಣಗಳನುನ ಮಾಡದದರ ಈ ರಾರಂತಯ ಹಾದ ದುಗತಮವಾಗಲದ. ಕನನಡ ಗಣಕ ಪರರತ ಟರಸ ಈಗ ನುಡ 6.0 ಆವೃತತಯನೊನ ತರಲದ. ಅದರಲೊಲ ಆಸಕ ಫಾಂಟ ಗಳು ಇರಲವ. ಇನಾನದರೊ ಆಸಕ ಫಾಂಟ ಬಳಕಯನುನ ನಲಲಸ, ಯುನಕೊದೇಡ ಗ ಬಂಬಲ ಕೊಡುವುದು ಸರಾತರದ ಆದಯತಯಾಗಬದೇಕು. ಕನಾತಟಕ ಸರಾತರವು ಇನುನಮುಂದ ಯುನಕೊದೇಡ ಆಧರಸದ ಯಾವುದದೇ ತಂರಾರಂಶ ಅಭವೃದಧಗ ಬಂಬಲ ಕೊಡಬಾರದು. ಯುನಕೊದೇಡ ಅಕಷರಗಳನನದೇ ಬಳಸ ಎಂದು ಸರಾತರವು ಅಧಸೊಚನ ಹೊರಡಸದ ನಾಲುಕ ವರತಗಳ ನಂತರವೂ ಈ ಒರಾತಯ ಮಾಡಬದೇಕರುವುದು ಕನನಡಗರ ದುರಂತ. ದರಾತಂಶ ನವತಹಣ, ಪದ ಹುಡುರಾಟ, ಅರಾರಾದ ವಗದೇತಕರಣ ? ಎಲಲವೂ ಯುನಕೊದೇಡ ಮೊಲಕ ನಡದರ ವೃತತದಕಷತ ಹಚುಚತತದ. ಯುನಕೊದೇಡ ವಶವಮಾನಯ ಮಾನದಂಡವಾಗರುವುದರಂದ ಇನೊನ ಹಲವು ಅನುಕೊಲಗಳು ನಮಗ ದಕುಕತತವ:

ಮುಕತ ಡಟಪ ಮೊಲಕ ಹೊಸ ಸುಧಾರತ ವನಾಯಸ: ಸಕನೈಬಸ ಕದೇವಲ ಕನನಡಕಕ ಪರಹಾರ ಕೊಟದಲಲ; ಇನ ಡಸೈನ ಗಂತ ಶಕತಯುತವಾದ ವನಾಯಸ ತಂರಾರಂಶವಾಗ ಹೊರಹೊಮಮದ ಎಂಬುದು ಅದನುನ ಮೊದಲ ಸಲ ಬಳಸದ ನನನ ಅನುಭವ. ಇನ ಡಸೈನ ನಲಲ ಇಲಲದ ಹಲವು ಸಾಧಯತಗಳನುನ ಸಕನೈಬಸ ನದೇಡದ. ಉದಾಹರಣಗ: ಪಠಯಗಳನುನ ಚತರಚಕಟುಗಳ ಆಚದೇಚ ತರುವ ಅವರಾಶಗಳು, ನಮಗ ಬದೇರಾದ ಹೈಫದೇನದೇಶನ ಸೃಷಸಕೊಳುಳವ ಅವರಾಶ, ತುತುತ ಸಂದಭತಗಳಲಲ ಚತರಗಳನುನ ಅಲಲದೇ ಸುಧಾರಸುವುದು, ಇರಾಯದಗಳನುನ ಇಲಲ ಉದಾಹರಸಬಹುದು. ವೃತತಪರ ಇನ ಡಸೈನ ಬಳಕದಾರರಗ ಸಕನೈಬಸ ನ ಸಾಧನಪಟಗಳನುನ (ಟೊಲ ಬಾರ) ಬಳಸುವುದು ಕೊಂಚ ತೊಡರಾಗಬಹುದು. ಒಮಮ ಅಭಾಯಸವಾದರ ಮುಗಯತು; ಇನ ಡಸೈನ ನೊನ ಹದೇಗಯದೇ ರಾನ ಕಲತದು? ಒಮಮ ಸಕನೈಬಸ ನಲಲ ಯುನಕೊದೇಡ ಅಕಷರಗಳಂದ ವನಾಯಸ ಮಾಡದ ಕಡತವನುನ ಜಾಲರಾಣಗಳಗ ವಗಾತಯಸುವುದು ತುಂಬಾ ಸಲದೇಸು. ಇದರಂದಾಗ ಆಸಕಯಂದ ಯುನಕೊದೇಡ ಗ ಪರವತತನ ಮಾಡುವ ಕಸರತತಗ ವದಾಯ ಹದೇಳಬಹುದು.

ಮುಕತ ತಂತಾರಂಶಗಳ ಗ�ೋಂಚಲನ�ನೇ ಹ�ೋಂದ: ಗಮನಸ, ನದೇವು ಪುಟವನಾಯಸರಾಕಗ ಸಕನೈಬಸ ಬಳಸುವರಾದರ, ಈ ಕವಮಾತನೊನ ಕದೇಳ: ಫ�ದೇಟೊದೇಶಾಪ ಬದಲಗ ‘ಗಂಪ’ ಮತುತ ‘ಕರಟಾ’ ಬಳಸ; `ಕೊದೇರಲ ಡಾರ’ ಬದಲಗ `ಇಂರ ಸಕದೇಪ’ ಬಳಸ. ಇವು ಮೊರೊ ಮುಕತ, ಉಚತ ತಂರಾರಂಶಗಳು. ನಮಮ ಕಚದೇರ ಕಡತಗಳ ನವತಹಣಗಾಗ `ಲಬರ ಆಫದೇಸ’ಬ ಳಸ; ಇದು ಮೈಕೊರದೇಸಾಫ ಆಫದೇಸ ಗಂತ ಇಮಮಡ ಸಲಭಯಗಳನುನ ಹೊಂದದ. ಮೈಕೊರದೇಸಾಫ ವಡತ ಕಡತಗಳನೊನ ಇದರಲಲ ತರದು ಸಂಪಾದಸಬಹುದು. ಲಕಕಪತರ ನವತಹಣಗ ಗುನ ರಾಯಶ, ಸಂಗದೇತ ಕದೇಳಲು ವಡಯದೇಲಾಯನ, - ಹದೇಗ ಹಲವು ತಂರಾರಂಶಗಳು ಹಂದಂದಗಂತ ಸುಧಾರಸವ; ಕೊಂಚ ದದೇಸ ಆಯಕಗಳನೊನ ಹೊಂದವ. ಒಟನಲಲ ಮುಕತ,ಉಚತ ತಂರಾರಂಶಗಳಂದಲದೇ ನಮಮ ದನವಹ ಕಲಸಗಳನುನ ನವತಹಸಬಹುದು. ಕನಾತಟಕ ಸರಾತರವಂತೊ ಈ ಕೊಡಲದೇ ಮದೇಲನಲಲ ತಂರಾರಂಶಗಳನುನ ಅಳವಡಸಕೊಂಡು ಕೊದೇಟಗಟಲ ರೊಪಾಯ ಉಳರಾಯ ಮಾಡಬಹುದು. ಉಬುಂಟುವನಂತಹ ಮುಕತ ಆಪರದೇಟಂಗ ವಯವಸಥಯನುನ ಬಳಸದರಂತೊ ಉಳರಾಯದ ಹಲವು ಪಟು ಹಚುಚ. ಆಪರದೇಟಂಗ ವಯವಸಥಯನನದೇ ಆಮೊಲಾಗರ ಬದಲಸುವ ಮೊದಲ ಹಂತವಾಗ ವಂಡೊದೇಸ ನಲಲದೇ ಮುಕತ ತಂರಾರಂಶಗಳನುನ ಅಳವಡಸ, ಕಲಯುವುದು ಸೊಕತ ಹಜಜ. ಅದಾದ ಕೊಡಲದೇ ಮೈಕೊರದೇಸಾಫ ಪಾರಮಯಕಕ ಕೊನ ರಾಣಸಬಹುದಾಗದ.

6. ಮುಕತಜಾನದ ನಕಾಶ� ರಚನ�, `ಅರವನ ಗ�ೋೇಮಾಳ’ದ ಸಾಥಾಪನ�

ಜಾನವಂದರ ಸಮರಾಲದೇನ ವಜಾನ, ಮಾನವಕ ವರಯಗಳಷದೇ ಅಲಲ ಎಂಬ ಹನನಲಯಲಲ ನಮಮ ದದೇಶದ ಎಲಲ ಅರವನ ಶಾಖಗಳ ಸಮಗರ ನರಾಶಯಂದನುನ ಸದಧಪಡಸುವ ತುತುತ ಈಗ ಇದ. ಈಗಲೊ ಅಲಲಲಲ ಕಂಡುಬರುವ ದದೇಸ ಲೊದೇಹ ವಜಾನ, ನಾಟ ವೈದಯಕದೇಯದಂತಹ ದದೇಸ ಜಾನ, ನಮಮ ವಾಸುತಶಲಪ, ಜನಪದ ಕಲಾಪರರಾರಗಳ ಪಾರಂಪರಕ ಜಾನ, ಸಮುದಾಯದಲಲ ನಶಸಹೊದೇಗುತತರುವ ಮಖಕ ಜಾನ – ಹದೇಗ ಎಲಲ ಬಗಯ ಬದುಕು ಕಟುವ ಅರವನ ಹರವನುನ ದಾಖಲಸುವ ಕಲಸಕಕ ಈ ನರಾಶಯನುನ ಬಳಸಬದೇಕು. ಇದನುನ ನಾನು ಅರವನ ಗೊದೇಮಾಳ’ ಎಂದು ಕರಯುತತದೇನ. ಅರವನುನ ಎಲಲರೊ ಸಮಾನವಾಗ ಪಡಯುವುದಕಕ ಇಂಥ ವದೇದಕಗಳು ಈ ರಾಲದ ಅಗತಯವಾಗದ. ಪಠಯದಲಲರುವ ಜಾನದ ಹೊರರಾಗರುವ ಇಂಥ ಸಾವರಾರು ಕವಲುಗಳ ದದೇಸ ಜಾನವನುನ ವೈಜಾನಕವಾಗ ದಾಖಲದೇಕರಸುವ ಕಲಸ ನಧಾನವಾಗ ನಡಯುತತರುವುದು ವಷಾದನದೇಯ. ನಮಮ ಸರಾತರಗಳು ವವಧ ಭಾಷಗಳಲಲ ಇರುವ ಮಖಕ ಪರಂಪರಯ ಅರವನ ದಾಖಲದೇಕರಣ, ಹಳಯ ರಾಳಗರಗಳ ದಾಖಲದೇಕರಣ- ಪಠಯಸಂಗರಹ, – ಇವನನಲಲ ಅತಯಂತ ಬದೇಗ ಮಾಡದದರ ಈಗ ನಡಯುತತರುವ ಕಲಸಗಳ� ವಯಥತ. ಆರು ವರತಗಳಂದ ಮುಕತಜಾನ ರಂಗದ ಬಗಗ ಅಧಯಯನ ನಡಸುತತರುವ ನನಗ ಈ ಅಪಾಯ ಹಚುಚ ಹಚಾಚಗ ರಾಣುತತದ.• ಪಠಯರೋಪ ಭಾಷಾ ದತಾತಂಶದ ಕ�ೋರತ� : ಆನ ಲೈನ ಎಂದರ ಪಡಎಫ ಎಂದು ತಳದುಕೊಂಡರುವ ಈ ರಾಲದಲಲ

ಯುನಕೊದೇಡ ಬಳಸದ, ಪಠಯಗಳನುನ ದೊರಕಸುವ ಕಲಸ ತುಂಬಾ ಸವಾಲನದು. ಹಳಯ ಪುಸತಕಗಳನುನ ಮತತ ಡಟಪ ಮಾಡಬದೇರಾದ, ಪಡಎಫ ಮಾಡಬದೇರಾದ ಸನನವದೇಶವದೇ ಈಗಲೊ ಇದ. ಸರಾತರಗಳು ಜಾನ ಆಧಾರತ ಮಾಹತಗಳನುನ ಯುನಕೊದೇಡ ರೊಪದಲಲ ಒಂದಡ ಸಂಗರಹಸುವ ವಯವಸಥಯನುನ ರೊಪಸಬದೇಕು. ಉದಾಹರಣಗ ಪಠಯಪುಸತಕಗಳನುನ ಸಾಮಟತ ಫ�ದೇನ ನಲಲ ಕೊಡುವಾಗ ಯುನಕೊದೇಡ ಪಠಯವದೇ ಬದೇರಾಗುತತದ. ವವಧ ಯದೇಜನಗಳಲಲ ಈಗಾಗಲದೇ ಸಂಗರಹಸರುವ ಬಹು ಭಾಷಾ ಪದ-ವಾಕಯ ಸಮುಚಚಯವನುನ ಮುಕತವಾಗ ಬಡುಗಡ ಮಾಡ ಸಮುದಾಯದಂದಲದೇ ಭಾಷಾ ವಾಯಕರಣದ ತಂರಾರಂಶಗಳು, ಅನುವಾದದ ಸೊತರಗಳು ಹೊರಹೊಮಮಬದೇಕು ಎಂಬುದು ನನನ ಆಶಯವಾಗದ.

• ಹಕುಕುಸಾವಾಮಯ – ಬದಧಕ ಸಾವಾಮಯದ ಸವಾಲು: ಮುದರಣ ಆಧಾರತ ಪರಕಟಣಾ ರಂಗವು ಬಲವಾದ ಮದೇಲ ಭಾರತ ದದೇಶದಲಲ

ಹಕುಕಸಾವಮಯವು ವಕಕರಸತು. ಮುದರತ ಪರತಗಳ ರಾಲಕಕಂತ ಮೊದಲು ಭಾರತದಲಲ ಹಕುಕಸಾವಮಯ ಎಂಬ ಪರಕಲಪನಯದೇ ಇರಲಲಲ. ಪಂಪಭಾರತವನುನ ತನನದು ಎಂದು ಶತಮಾನಗಳ ರಾಲ ಇನಾನರೊದೇ ಹದೇಳಕೊಳಳಲಲಲ. ಹಕುಕಸಾವಮಯ ಸಂಪೂಣತವಾಗ ಒಂದು ವದದೇಶ ಮಾದರ. ಅದು ಅರವನ ಆಕರಗಳ ವಾಣಜಯದೇಕರಣದ ಫಲ. ಆದರಂದ ನನನ ಕನಸನ ಮುಕತಜಾನ ಸಮಾಜದಲಲ ಹಕುಕಸಾವಮಯದ ಬಗಬಂಧವು ಅತಯಂತ ಸಡಲಾಗರುತತದ ಅಥವಾ ಇರುವುದದೇ ಇಲಲ. ಇದನುನ ಹದೇಳುವುದು ಸುಲಭ; ಜಾರಗೊಳಸುವುದು ಕರ. ಸಾವತಜನಕ ಹಣದಂದ ಜಾನಸೃಷಯಲಲ ತೊಡಗರುವ ಸಂಸಥಗಳಂದ ಈ ಅಭಯಾನ ಶುರುವಾಗದ ಎಂಬುದು ಸಂತೊದೇರದ ವರಯ.

• ಸಂಪನೋಮೂಲಗಳ ದುಬಶಳಕ�ಗ� ತಡ� : ನಮಮ ರಾಜಯದಲಲ ಒಂದದೇ ಜಾನಪದ ಅರಾಡಮ, ಜಾನಪದ ವವ, ಜಾನಪದ ಪರರತುತ – ಮೊರು ಸಂರಟನಗಳು; ಕನಾತಟಕ ರಾಜಯ ವಜಾನ ಪರರತುತ, ಕನಾತಟಕ ರಾಜಯ ವಜಾನ ತಂತರಜಾನ ಅರಾಡಮ, ಕನಾತಟಕ ರಾಜಯ ತಂತರವದಾಯ ಮಂಡಳ – ಹದೇಗ ವಜಾನಕಕ ಮೊರು ಸಂಸಥಗಳವ. ಕನನಡ ವಶವವದಾಯಲಯವು ರೊಪಸದ ಕನನಡ ಫಾಂಟ ಪರವತತಕವನನದೇ ಕನನಡ ಮತುತ ಸಂಸಕಕೃತ ಇಲಾಖಯೊ ಲಕಷಗಟಳ ರೊಪಾಯ ಕೊಟು ತಯಾರಸುತತದ. ಹದೇಗ ನಾಡನ ಸಂಪನೊಮಲಗಳು ವಯಥತವಾಗುತತವ. ಇವಲಲವನೊನ ಒಂದು ಕದೇಂದರದೇಕೃತ, ಸಮನವಯ ವಯವಸಥಗ ಒಳಪಡಸಬದೇಕು ಎಂಬುದು ನನನ ಮನವ.

ಮುಕತಜಾನ ಎಂದರ ಕದೇವಲ ಇಂಟರ ನಟ ಅಲಲ ಎಂಬ ಜಾನೊದೇದಯ. ಮುಕತಜಾನವಂದರ ಕಂಪೂಯಟರ ಮತುತ ಅಂತರಜಾಲದ ಸಂಪಕತ ಉಳಳವರಗ ನದೇಡುವ ಉಚತ ಮಾಹತ ಎಂಬ ತಪುಪು ಅಭಪಾರಯ ಇದ. ಅಂತರಜಾಲವು ಜಾನದ ಮಾಧಯಮವದೇ ಹೊರತು ಅದದೇ ಸವತಃ ಜಾನವಲಲ ಎಂಬ ಮತ ನಮಗ ಗೊತತರಬದೇಕು. ಜಾನವನುನ ಎಲಲ ಬಗಯ ಮಾಧಯಮಗಳಂದ ಯುವಪದೇಳಗಗ ಹಂಚುವುದದೇ ನಜವಾದ ಚಳವಳ.

z ತಂದ-ರಾಯಂದರು ಮನಯಲಲ ಮಾತೃಭಾಷಯಲಲದೇ ಮಾತನಾಡಬದೇಕು; ಸಾಮಟತ ಫ�ದೇನ ಗಳಲಲ, ಸಮಾಜರಾಣಗಳಲಲ, ಈಮೈಲನಲಲ ಮಾತೃಭಾಷಯಲಲದೇ ವಯವಹರಸಬದೇಕು. ಇದು ನಾಗರಕರಾಗ ಭಾಷಯನುನ ರಕಷಸುವ ಬಹುಮುಖಯ ಹೊಣಗಾರಕ.

z ರಾಜಯ ಸರಾತರಗಳು ಎಲಾಲ ವಶವವದಾಯಲಯಗಳು, ಅರಾಡಮಗಳು, ಸರಾತರದ ನಧಯ ಸಹಾಯ ಪಡದ ಸಂರ-ಸಂಸಥಗಳು ಪರಕಟಸರುವ ಮಾಹತ ಸಾಹತಯ, ಪಠಯಪುಸತಕಗಳನುನ, ಸರಾತರದ ಅಧಕೃತ ಜಾನಕೊದೇಶವಾದ ‘ಕಣಜ’ದಲಾಲಗಲದೇ, ‘ಭಾರತವಾಣ’ಯಲಾಲಗಲದೇ ಅಥವಾ ಯಾವುದದೇ ಭಾರತದೇಯ ಭಾಷಯಲಾಲಗಲದೇ - ಪಠಯರೊಪದಲಲ ಮುಕತ ಬಳಕಗ ಪರಕಟಸಬದೇಕು. ಖಾಸಗ ಲದೇಖಕರು ಮತುತ ಸಮಾಜಸದೇವಾ ಸಂಸಥಗಳ� ಈ ಮುಕತಜಾನದ ಅಭಯಾನದಲಲ ಪಾಲೊಗಳಳಬದೇಕು. ಆಯಾ ರಾಜಯಗಳಲಲ ಇರುವ ಇತರ ಭಾಷಗಳ ಬಗಗಯೊ ರಾಜಯ ಸರಾತರಗಳು ಪಠಯಕರಮಗಳನುನ ರೊಪಸಬದೇಕು. ತುಳು,ಕೊಂಕಣ,ಕೊಡವ, ಬಾಯರ ಅರಾಡಮಗಳ ರಾಯತವಾಯಪತಯನುನ ವಸತರಸ ಎಲಲ ಅಥವಾ ಪರಮುಖ ಜಾನಪರವಾಹಗಳ ಮಾಹತ ಸಾಹತಯದ ಪರಕಟಣಗಳ� ಬರಬದೇಕು.

z ಭಾರತ ಸರಾತರದ ಮತುತ ವವಧ ರಾಜಯ ಸರಾತರಗಳ ಮಾಹತ ತಂತರಜಾನ ಅಭವೃದಧ ಯದೇಜನಗಳಲಲ ಪರಸಪರ ಹೊಂದಾಣಕ ಮೊಡಸುವಂತ ರಾಷಟದೇಯ ಮಾಹತ ತಂತರಜಾನ ಜಾಲವನುನ ಸಾಥಪಸಬದೇಕು. ಈ ಜಾಲದಲಲ ಸಾವತಜನಕರೊ ಇರುವಂರಾಗ ಭಾಷಾ ತಂರಾರಂಶಗಳ ಅಭವೃದಧ ರಾಯತಗಳನುನ ರಾಲಮತಯಲಲ ರೊಪಸುವಂತ ಯತನಸಬದೇಕು. ಬಹುಶಃ ಕಳದ ಹತುತ ವರತಗಳಲಲ ಸಂಶೊದೇಧನ ನಡಸ ರೊಪಸದ ಬಹುತದೇಕ ತಂರಾರಂಶಗಳು ಬಳಕಗ ಅಯದೇಗಯವಾಗವ. ಈ ಕುರತು ಕದೇಂದರ ಮತುತ ರಾಜಯ ಸರಾತರಗಳು ಈವರಗ ನಡಸರುವ ಕಲಸ ರಾಯತಗಳ ಸಥತವರದಗಳನುನ ಪರಕಟಸಬದೇಕು.

z ಮಾತೃಭಾಷಯಲಲದೇ ಮುಕತಜಾನವನುನ ಪಸರಸಲು ಸರಾತರಗಳು, ಸವಯಂಸದೇವಾ ಸಂಸಥಗಳು ಉಚತವಾದ ವವಧ ವರಯಾಧಾರತ ಪಠಯಕರಮಗಳನುನ ರೊಪಸಬದೇಕು. ಪಾರಥಮಕ ಮಾಧಯಮದಲಲದೇ ಕನನಡವನುನ ತರುವುದು ಕರವಾಗರುವುವಾಗ ಪದವಪೂವತ, ಪದವ ಮತುತ ಸಾನತಕೊದೇತತರ ತರಗತಗಳಲಲ ಮಾತೃಭಾಷಾ ಮಾಧಯಮವನುನ ರೊಪಸುವುದು ಅತ ದೊಡಡ ಸವಾಲು. ಇದನುನ ಎದುರಸಲು ಸರಾತರಗಳು ಎಲಲ ತರಗತಗಳಲೊಲ, ಎಲಲ ವರಯಗಳಲೊಲ ಮಾತೃಭಾಷಾ ಪಠಯಪುಸತಕಗಳನುನ ರೊಪಸಲು ಮುಂದಾಗಬದೇಕು. ಇಂಗಲಶನಂತಹ ವಸಾಹತುಶಾಹ ಭಾಷಯ ಪರಭಾವ ಮತತರು ಹಚುಚತತರುವ ಸಂದಭತದಲಲ ನಾವು ಭಾಷಗಳ, ಲಪಗಳ ಬಳವಣಗಗ ಒತತಡ ಹದೇರುವ ಕರಮಗಳನುನ ತಗದುಕೊಳುಳವುದು ಅನವಾಯತ. ಯಾರಗೊ ಯಾವ ಒರಾತಯವನೊನ ಮಾಡುವುದಲಲ ಎಂದಾದರ ನಾವು ಮಾತೃಭಾಷಯ ಬಗಗ ಮಾತನಾಡುವುದದೇ ವಯಥತ.

7. ಲಪಯಂತರಣ

ರಾಜಯ ಸರಾತರಗಳ ಜಾಲರಾಣಗಳು ಕದೇವಲ ಪಾರದದೇಶಕ ಭಾಷಗಳಲಲ ಇರಬದೇಕಂಬುದು ಅವಶಯಕವಾದರೊ, ಲಪ ಅರಯದ, ಆದರ ಭಾಷಯನುನ ಬಲಲ ಸಾವತಜನಕರಗ ಈ ರಾಣಗಳನುನ ಬಳಕಸನದೇಹಯಾಗ ಮಾಡುವುದೊ ಸರಾತರದ ಕತತವಯ. ಇಂದನ ಯುನಕೊದೇಡ ಪಠಯದ ವಯವಸಥಯಲಲ ಈ ಸಮಸಯಯನುನ ಅತ ಸುಲಭವಾಗ ಬಗಹರಸಬಹುದು. ಪರಸಪರ ಸಮನವಯದ ಮೊಲಕ ಆನ ಲೈನ ಭಾರತದೇಯ ಭಾಷಾ ಲಪಯಂತರಣ ವಯವಸಥಯನುನ ರೊಪಸಕೊಳಳಬಹುದು. ಪಠಯಗಳನುನ ಒಂದು ಭಾರತದೇಯ ಲಪಯಂದ ಇನೊನಂದು ಲಪಗ ಪರವತತನ ಮಾಡುವ ಲಪಯಂತರಣ ತಂರಾರಂಶಗಳು ಈಗಾಗಲದೇ ಮುಕತವಾಗ / ಖಾಸಗಯಾಗ / ಸಮುದಾಯಗಳಲಲ ಲಭಯವವ. ಈ ತಂರಾರಂಶಗಳಲಲ ಇರಬಹುದಾದ ಲಪಯಂತರಣದ ಚಕಕಪುಟ ಲೊದೇಪಗಳನುನ ಸರಪಡಸದರ, ಎಲಲ ಜಾಲರಾಣಗಳಲೊಲ ಈ ವಯವಸಥಯನುನ ನದೇಡಬಹುದು. ಇದರ ಪರರಾರ, ಜಾಲರಾಣಗಳಲಲ ಒಂದು ಲಪ ಇರುವ ಕಡಗಳಲಲ ಅನಯ ಭಾಷಗರು ತಮಮ ಆಯಕಯ ಭಾಷಯ ಲಪಯನುನ ಆಯಕ ಮಾಡಕೊಳಳಬಹುದು. ಇದು ಅನಯ ಭಾಷಗರಗ ಭಾಷಯನುನ ಕಲಸುವ ಪರೊದೇಕಷ ವಧಾನವೂ ಆಗುತತದ. ಈ ಸರಳ ತಂರಾರಂಶವನುನ ಭಾರತವಾಣಯ ನರಂಟು

ಆಪ ನಲಲ ಬಳಸರುವುದರಂದ ಯಾವುದದೇ ಭಾಷಯವರೊ ಇನಾನವುದದೇ ಭಾಷಯ ಅಥತವನುನ ಮೊರನದೇ ಲಪಯಲಲ ಓದಲು ಸಾಧಯವಾಗದ. ಲಪಯಂತರಣವು ಭಾಷಗಳ ನಡುವಣ ಕಂದಕವನುನ ಮುಚುಚತತದ; ಸಂಶೊದೇಧನಗೊ ಸಹಾಯಕ.

8. ಆನ ಲ�ರೈನ ಸವಾಯಂ ಅನುವಾದದ ಯತನ

ವಾಯಪಕ ಅನುವಾದದ ತದೇವರ ಅವಶಯಕತ: ಮೈಸೊರು ವಶವವದಾಯಲಯವು ರೊಪಸದ ಸಾಮಾನಯ ವಶವಕೊದೇಶ ಮತುತ ವರಯ ವಶವಕೊದೇಶಗಳು ನಜಕೊಕ ದದೇಶವದೇ ಹಮಮ ಪಡುವಂಥ ಕೊದೇಶಗಳು. ಇವುಗಳನುನ ವಶವವದಾಯಲಯವು ಭಾರತವಾಣಗ ನದೇಡ ಮುಕತಜಾನದ ಚಳವಳಯಲಲ ದೊಡಡ ಹಜಜ ಹಾಕದ. ಆದರ ಇಂಥದದೇ ಕೊದೇಶಗಳು ಎಲಲ ಭಾಷಗಳಲೊಲ ಬರಬದೇಕು ಮತುತ ಇವು ರಾಲರಾಲಕಕ ಪರರಕರಣಗ ಒಳಗಾಗಬದೇಕು. ಇದು ಭಾರತದೇಯ ಭಾಷಗಳ ಮುಂದ ಇರುವ ದೊಡಡ ಸವಾಲು. ಬಂಗಾಲ, ಗುಜರಾತ, ಹಂದಯಂತಹ ಹಚುಚನ ಮಾರಾಡುವ ಭಾಷಗಳಲೊಲ ಇಂಥ ಕೊದೇಶಗಳನುನ ಹುಡುಕುವುದು ಕರ.

ಯುನಕೊದೇಡ ದತತಸಂಚಯದಂದಲದೇ ಹೈದರಾಬಾದನ ಪೂರ|| ಕವ ನಾರಾಯಣಮೊತತಯವರು ಕನನಡದಂದ ತಲುಗಗ ಸಕಂಡಗ ಒಂದು ಲಕಷ ವಾಕಯಗಳನುನ ನಲತಕಷಸಲಾಗದ ಗುಣಮಟದಲಲ ಅನುವಾದಸುವ ತಂರಾರಂಶವನುನ ರೊಪಸದಾರ. ಈ ತಂರಾರಂಶದ ದಕಷತಯನುನ ನಾನು ಸವತಃ ಪರಶದೇಲಸ ಖಚತಪಡಸಕೊಂಡದದೇನ.

‘ಸಾರ’ ಹದೇಗ ಕಲಸ ಮಾಡುತತದ ಎಂಬುದನುನ ನಾರಾಯಣಮೊಐವರು ಸರಳವಾಗ ವವರಸದು ಹದೇಗ: ಸಾಮಾನಯವಾಗ (ಮತುತ ಸಹಜವಾಗಯದೇ) ಈ ತಂರಾರಂಶಕಕ ಯುನಕೊದೇಡ ಕನನಡದಲಲ ಪಠಯವನುನ ಊಡಸಲಾಗುತತದ. ಅಷ; ಕಷಣಮಾತರದಲಲ ತಲುಗು ಅನುವಾದದ ಯುನಕೊದೇಡ ಪಠಯದ ಕಡತವು ಹೊರಬರುತತದ! ಹದೇಗ ಹೊರಬಂದ ಪಠಯವನುನ ಮತತ ಸುಧಾರಸಲಾಗುತತದ. ಈ ಸುಧಾರಣಯ ಅಂಶಗಳನುನ ಮತತ ‘ಸಾರ’ ತಂರಾರಂಶದೊಳಕಕ ತೊರಸಲಾಗುತತದ. ಮತತ ಕನನಡ ಪಠಯವನುನ ಊಡಸದಾಗ ಇನೊನ ಹಚಚನ ಗುಣಮಟದ ಅನುವಾದ ಹೊರಬದೇಳುತತದ. ಹದೇಗ ಸುಮಾರು ಶದೇಕಡಾ ೮೦ರಂದ ೯೦ರರು ಗುಣಮಟದ ಅನುವಾದವನುನ ಪಡಯಬಹುದು. ಅಂತಮ ಹಂತದಲಲ ಹದೇಗ ತಯಾರಾದ ಯಂರಾರನುವಾದವನುನ ಮಾನವ ನಗಾ ಮತುತ ಮಧಯಪರವದೇಶದ ಮೊಲಕ ಶುದಧದೇಕರಸದರ ಅತಯಂತ ಹಚಚನ ಗುಣಮಟದ ಅನುವಾದ ಪಠಯ ಸದಧ. ‘ಸದಯಕಕಂತೊ ಸಾರ ತಂರಾರಂಶವು ದದೇಶದಲಲದೇ ಅತಯಂತ ಯಶಸವದೇ ಯಂರಾರನುವಾದ ವಯವಸಥ ಎಂದು ಪರಗಣತವಾಗದ’ ಎಂದು ಪೂರ|| ನಾರಾಯಣಮೊತತ ಹದೇಳುರಾತರ. ‘ಏನದೇ ಇದರೊ ಅನುವಾದವನುನ ಕದೇವಲ ತಂರಾರಂಶದ ನರವನಂದಲದೇ ಕರಾರುವಾರಾಕಗ ಮಾಡಲು ಅಸಾಧಯ. ಭಾಷ ಬಲಲವರ ನಗಾ ಮತುತ ಭಾಗತವ ಇದರ ಖಂಡತ ಈ ಅನುವಾದದ ಕಲಸಗಳು ಬಹುಬದೇಗ ಆಗುತತವ’ ಎಂಬುದು ಅವರ ಅಭಮತ.

ಯಂರಾರನುವಾದದ ಇತರ ಯತನಗಳು

z ಇಂಗಲಶ ಪಠಯವನುನ ರಾಜಭಾಷ ಹಂದಗ ಅನುವಾದಸಲು ಭಾರತ ಸರಾತರವು ‘ಮಂತರ’ ಎಂಬ ತಂರಾರಂಶವನುನ ರೊಪಸದ.

z ಜಾಲರಾಣಗಳ ಪುಟಗಳನುನ ಅಲಲಲಲದೇ ಅನುವಾದಸಲು ಅನುಕೊಲ ಮಾಡಕೊಡುವ ‘ಗೊದೇ ಟಾರನಸ ಲದೇಟ ಎಂಬ ಕೊರದೇಮ ವಸತರಣಾ ತಂರಾರಂಶವನುನ ಭಾರತ ಸರಾತರದ ಸಂಸಥಯಾದ ಸ-ಡಾಯರ ಅಭವೃದಧಪಡಸದ. ಈ ತಂರಾರಂಶವು ಕನನಡದ ಮಟಗ ಕಲಸ ಮಾಡುವುದದೇ ಎಂದು ಪರಶದೇಲಸ ಇದನೊನ ಕೊಡಮಾಡದರ ಕನನಡದ ಎಲಲ ಪಠಯಗಳನೊನ ಅವರವರ ಆಯಕಯ ಭಾಷಗ ಅನುವಾದಸಕೊಂಡು ಓದುವುದು ಸಾಧಯವದ.

z ‘ಸಂಪರತ ’ ಎಂಬ ಇನೊನಂದು ತಂರಾರಶವನುನ ಟಡಐಎಲ ಆನ ಲೈನ ನಲಲ ಒದಗಸದು ಇದನುನ ಬಳಸಲು ನನಗ ಸಾಧಯವಾಗಲಲಲ.

9. ತ�ೇಲು ಕೇಲಮಣ� : ಜಾಲತಾಣಗಳಲ�ಲೇ ಭಾರತೇಯ ಅಕಷರ ಜ�ೋೇಡಣ� ವಯವಸ�ಥಾ

ಜಾಲರಾಣಕಕ ಭದೇಟ ಕೊಟ ಸಾವತಜನಕರು ಯಾವುದದೇ ಅಜತ ಸಲಲಕ (ದೊರು, ಹಮಾಮಹತ, ಅಜತ ಇರಾಯದ) ಮಾಡುವಾಗ ಭಾರತದೇಯ ಭಾಷಗಳಲಲದೇ ಅಕಷರ ಜೊದೇಡಸುವ ಅನುಕೊಲವು ಜಾಲರಾಣಗಳಲಲ ಇಲಲವದೇ ಇಲಲ. ಇಂಥ ತದೇಲು-ಯುನಕೊದೇಡ-ವಚುತಯಲ-ಬಹುಭಾಷಾ-ಆನ ಲೈನ ಕದೇಲಮಣಯನುನ ಕೊಡಾ ಸಡಾಯರ ರೊಪಸದ. ಆದರ ಇದರಲಲ ಕದೇವಲ ಇನ ಸಕಪ ಕದೇಲಮಣ ಇರುವುದು ನವ ಗಣಕ ಸಾಕಷರರಗ ಅನುಕೊಲಕರವಾಗಲಲ. ಆದರಂದ ಈ ಕದೇಲಮಣಯ ಮೊಲಸಂಕದೇತ ಕಡತವನುನ ಪಡದು ಅದನುನ ಫ�ದೇನಟರ ಕದೇಲಮಣಗ ತಕಕಂತ ರೊಪಸಬದೇಕು. ಸಮುದಾಯ ಯತನಗಳಂದ ರೊಪತವಾಗರುವ ತಂರಾರಂಶಗಳ ಗುಣಗಳನೊನ ಸೊಕತವಾಗ ಅಳವಡಸಕೊಂಡರ ಯಾವುದದೇ ಜಾಲರಾಣದಲೊಲ ಯಾರು ಬದೇರಾದರೊ, ತಕಷಣವದೇ ಆಯಾ ಭಾಷಯಲಲದೇ ಮಾಹತ ಸಲಲಸಬಹುದು.

10. ತಂತರಜಾನದ ಅಭವೃದಧ ಕುಂಠತ

ಕದೇಂದರ ಸರರಾರದ ಸಂವಹನ ಮತುತ ಮಾಹತ ತಂತರಜಾನ ಸಚವಾಲಯದ ಭಾಗವಾದ ಸಂಟರ ಫಾರ ಡವಲಪ ಮಂಟ ಆಫ ಆಡಾವನಸಡ ಕಂಪೂಯಟಂಗ (ಸ-ಡಾಯರ), ಅದರ ಮದೇಲವಚಾರಣಾ ಸಂಸಥ ಎಲರಾಟನರಸ ಮತುತ ಮಾಹತ ತಂತರಜಾನ ಇಲಾಖ (ಡದೇಟ), ಟರಾನಲಜ ಡವಲಪ ಮಂಟ ಫಾರ ಇಂಡಯನ ಲಾಂಗವದೇಜಸ (ಟಡಐಲ) ಇವು ಭಾರತದೇಯ ವಜಾನ ಸಂಸಥ, ವವಧ ಐಐಟಗಳ�ಂದಗ ಸದೇರಕೊಂಡು ಹಲವು ಭಾಷಾ ತಂರಾರಂಶಗಳನುನ ರೊಪಸವ. 2004ರಂದ ಆರಂಭವಾದ ಈ ಭಾಷಾ ತಂತರಜಾನ ರಾರಂತಯು 2006ರಲಲ ಪರಾರಾಷಠ ತಲುಪ, ಅನಂತರದ ಹತುತ ವರತಗಳಲಲ ಕಷದೇಣಸತು. ಈ ಸಂಸಥಗಳ ವವಧ ವಾಷತಕ ವರದಗಳನುನ ಓದ, ಹಲವು ತಂರಾರಂಶಗಳನುನ ಅಳವಡಸಕೊಳಳಲು ವಫಲನಾಗ, ಮಾಹತ ಹಕುಕ ರಾಯಯಡ ಕಲವು ಅರಬರ ಉತತರಗಳನುನ ಪಡದ ನಾನು ಕಂಡುಕೊಂಡದಷ: 2004-2014 ರ ಅವಧಯಲಲ ಈ ಸಂಸಥಗಳು ಕೊದೇಟಯಂತರ ರೊ. ಬಳಸಯೊ ಭಾರತದೇಯ ಭಾಷಗಳ ತಂರಾರಂಶಗಳನುನ ಸಾವತಜನಕ ಬಳಕಗ ಕೊಡಲು ವಫಲವಾದವು.

‘ಮುಕತ ಬಳಕಗ’ ಎಂಬ ಘ�ದೇರಣಯಡ ಟಡಐಲ ರೊಪಸದ ಹಲವು ತಂರಾರಂಶಗಳು ಒಂದೊದೇ ಕೈಗ ಸಗುತತಲಲ; ಸಕಕದರ ಅವು ಈಗನ ಆಪರದೇಟಂಗ ವಯವಸಥಗಳಗ ತಕಕಂತ ಮದೇಲಜತಗದೇರಲಲ. ಹೊಸ ಸರಾತರ ಬಂದಮದೇಲ ಒಂದರು ಪರಯತನಗಳು ನಡದವ; ಆಗಬದೇರಾದು ಬಾಕ ಇದ. ಈ ಸಾಧನಗಳನುನ ಸಾವತಜನಕರ ಮುಕತ ಬಳಕಗ ತತ ಸಾಮಯಕಗೊಳಸ ಬಡುಗಡ ಮಾಡಬದೇಕಂದು ನಾವಲಲರೊ ವನಂತಸಬದೇಕು.

ಕನಾತಟಕ ಸರಾತರವು 76 ಲಕಷ ರೊ. ಖಚುತ ಮಾಡ ತಯಾರಸದು ಯಾರೊ ಬಳಸಲಾಗದ ಯುನಕೊದೇಡ ಫಾಂಟ ಗಳು, ಅವೈಜಾನಕ ಯುನಕೊದೇಡ ಪರವತತಕ, ಅಂಧರಗ ಅಪರಯದೇಜಕವಾದ ಬರೈಲ ಕದೇಲಮಣ! ಇವನುನ ನಮಮಲಲ ಎರು ಜನ ಬಳಸುತತದದೇರ? ಯುನಕೊದೇಡ ಬಳಕ ಕಡಾಡಯ ಮಾಡದ ಸುತೊತದೇಲ ಬಂದು ಮೊರು ವರತಗಳಾದವು; ಆದರ ಅದರ ದಕಷ ಅನುಷಾಠನ ಇನೊನ ಸಾಧಯವಾಗಲಲ. ಅಂದಮದೇಲ ಈ ಸರಾತರಗಳು ಖಾಸಗ ಉತಪನನಗಳಲಲ ಭಾಷಾ ಪಾರತನಧಯ ಕದೇಳುವುದಾದರೊ ಹದೇಗ? ಉಳದ ರಾಜಯಗಳ ಸಥತಯೊ ಇದಕಕಂತ ಭನನವಾಗದೇನೊ ಇಲಲ.

ಒಟಾಟಾರ� ಆಗಬ�ೇಕಾದ ಕ�ಲಸಗಳು / ಭವಷಯದ ನೇಲನಕಾಶ�

1. ರಾಜಯ ಮತುತ ಕದೇಂದರ ಸರಾತರದ ವವಧ ಇಲಾಖಗಳಲಲ ನಡಯುತತರುವ ಭಾಷ,ಲಪ,ತಂರಾರಂಶ ಸಂಬಂಧತ ರಾಯತಗಳನುನ ಪರಸಪರ ಜೊದೇಡಸಬದೇಕು. ಇದರಂದ ತಂತರಜಾನದ ಹಂಚಕಯಾಗ ಉತತಮ ಸಾಧನಗಳು ರೊಪುಗೊಳುಳತತವ; ಸಂಪನೊಮಲದ ದುಬತಳಕ ತಪುಪುತತದ.

2. ಕದೇಂದರ ಸರಾತರದ ಸಾಧನಗಳನುನ ಅಪ ಡದೇಟ ಮಾಡ ಮುಕತ ತಂರಾರಂಶಗಳಾಗ (ಓಪನ ಸೊದೇಸತ ) ಬಡುಗಡ ಮಾಡಬದೇಕು.

3. ಕದೇವಲ ವಜಾನಗಳನುನ ಆಧರಸದ ಭಾಷಾ ಸಂಶೊದೇಧನಯಂದ ಸವಯಂಸದೇವಾ ರಾಯತಕತತರು, ಸಮುದಾಯದ ತಜಞರು ಒಳಗೊಂಡ ತರದ ಸಮತಗಳು (ಸಮುದಾಯ ಆಧಾರತ ಸಮತಗಳು) ರೊಪುಗೊಳಳಬದೇಕು. ಇದನನದೇ ನಾನು ಡಜಟಲ ಜಗಲ ಎಂದು ಕರದದದೇನ (ಹೊಡಬಟ ಶದೇರಗರಯಣಣನ ಜಗಲ ಉದಾಹರಣ)

4. ಧವನ-ಲಪ, ಲಪ-ಧವನ ಸಂಶೊದೇಧನಗಳು ಬಹುಬದೇಗ ಮುನನಡಯಬದೇಕು. ಇದರಂದ ಅನಕಷರತಯ ಕೊರತಯನುನ ನದೇಗಸಬಹುದು. ಅನಕಷರತ ನವಾರಣಯಾದ ಮದೇಲಯದೇ ತಂತರಜಾನ ಹಂಚೊದೇಣ ಎಂಬುದು ಈಗ ತಕತಹದೇನವಾಗದ.

5. ಶಾಲ- ರಾಲದೇಜುಗಳಲಲ ಭಾಷಾ ಲಪಗಳಲಲದೇ ಶಕಷಣ ನದೇಡುವ ಮೊಲಭೊತ ಕಲಸವನುನ ವಾಯಪಕ ಪರಮಾಣದಲಲ ಕೈಗೊಳಳಬದೇಕು. ಇಲಲವಾದರ ಕಲವದೇ ವರತಗಳಲಲ ಡಜಟಲ ಜಗತತನಲಲ ಭಾರತದೇಯ ಭಾಷಯ ಲಪಗಳು ಉಳಯುವುದು, ಲಪ ಉಳದರೊ ಭಾಷ ಉಳಯುವುದು ಅನುಮಾನ.

6. ಪಾರಥಮಕ ಹಂತದಂದ ಸಾನತಕೊದೇತತರ ಓದನವರಗ ಭಾರತದೇಯ ಭಾಷಗಳಲಲದೇ ಪಠಯಕರಮ, ಪದಕೊದೇಶಗಳು ರೊಪುಗೊಳಳಬದೇಕು. ಇದು ಅಸಾಧಯ ಮತುತ ಅವೈಜಾನಕ ಎನುನವವರೊ ಇದಾರ. ನಾನು ಇದು ಸಾಧಯ ಎನುನವವರ ಸಾಲನಲಲದದೇನ. ಇಂಗಲಶ ಪಾರಮಯವನುನ ಈಗಲಾದರೊ, ಕೊನಯ ಯತನವಂಬಂತ ತಡಯದದರ ನಾವು ಇಂತಹ ಚಚತಗಳನುನ ಇಟುಕೊಳುಳವುದದೇ ವಯಥತ. (ಸರತ ಸಂಸಥಯ ಉದಾಹರಣ).

7. ಶಡೊಯಲ ನಲಲರುವ ಭಾಷಗಳಲಲದೇ ಐದಾರು ಭಾಷಗಳು ಈಗಲೊ ದುಬತಲವಾಗವ. ಅಂದಮದೇಲ ಶಡೊಯಲ ನಲಲ ಇಲಲದ ಭಾಷಗಳ ಬಗಗ ಹದೇಳುವುದದೇ ಬದೇಡ. ಆದರಂದ ಎಲಲ ಭಾಷಗಳ ಸಂರಕಷಣ ಕುರತು ಹೊಸ ರಾಲಬದಧ ಮಶನ ಮೊದೇಡ ರೊಪದ ರಾಯತಕರಮಗಳನುನ ರೊಪಸಬದೇಕು.

8. ಭಾಷಾಶಾಸತರದ ಬಗಗ ಅತಯಂತ ಕಡಮ ಕೊದೇಸತ ಗಳವ. ಭಾಷಾಶಾಸತರ ಮತುತ ಐಟ ಜೊತಗೊಡದ ಹೊಸ ಪಠಯಕರಮವನುನ ರೊಪಸುವುದು ಅತಯಂತ ತುತುತ. ಈಗಾಗಲದೇ ಇದು ವಳಂಬವಾಗದ.

9. ಭಾರತದಲಲ ಬಡುಗಡಯಾಗುವ ಎಲಲ ಉತಪನನಗಳಲಲ ಮಾರಾಟ ಮುನನವದೇ ಭಾರತದೇಯ ಭಾಷ, ಬಳಕ ಮಾಹತ, ಲಪ, ಫಾಂಟ , ಧವನಗಳನುನ ಅಳವಡಸುವಂತ ಭಾರದೇ ಆಭಯಾನದ ಅಗತಯವದ. ಈ ಹನನಲಯಲಲ ಮತರಮಾಧಯಮ ಟರಸ ನಂದ ಕಳದ ವರತ ಒಂದು ಪರಯತನ ಮಾಡದ. ಬಹುರಾಷಟದೇಯ ಉತಪನನಗಳಲಲ ಭಾರತದೇಯ ಭಾಷಗಳನುನ ಅಳವಡಸುವ ಹೊತತನಲಲ ಗುಣಮಟದಲಲ ರಾಜಯಾಗದಂತ ನೊದೇಡಕೊಳಳಬದೇಕು. ಇದಕಕ ಸರಾತರವು ಈಗರುವ ಗಾರಹಕ ರಾಯಯನುನ ಬಲಪಡಸಬದೇಕು. ಇಂಟರ ನಟ ಆಫ ಥಂಗಸ ಬಂದದೇಬಟದ. ರಾಲ ಮಂಚುತತದ. ಕಲವದೇ ದನಗಳಲಲ ನಾವಲಲರೊ ನಾಯಗ ಕಮ ಗೊದೇ ಎಂದಂತ, ಬಟ ತೊಳಯುವ ಯಂತರದಂದ ಹಡದು ಎಲಲವನೊನ ಇಂಗಲಶನಲಲದೇ ಮಾತನಾಡಸಬದೇಕದ.

10. ಭಾರತದೇಯ ಭಾಷಗಳಲಲ ಮತುತ ಭಾರತದೇಯ ಲಪಗಳಲಲ ಕೊದೇಡಂಗ ಮಾಡುವ ಕಲಸವಂತೊ ನಗಣಯವಾಗದ. (ಕನಾತಟಕ ಸರಾತರದ ಐಟ ಬಟ ಅನುದಾನ ಉದಾಹರಣ). ಈ ಮೊಲಭೊತ ಕಲಸವೂ ಮುಖಯವದೇ. ಹದೇಗ ಪರದಯ ಹಂದ ಮತುತ ಪರದಯ ಮುಂದ ಭಾಷಾ ತಂತರಜಾನ ಬಳದಾಗಲದೇ ಭಾಷಗಳನುನ ಉಳಸಬಹುದು.

ವಂದನಗಳು.

Centre for Educational and Social Studies

CESS was established in 2006 and is a Registered Society that has been working

with Indian Education system from inception. CESS engaged in myriad activities in

the domain of education for over a decade and positioned itself to meet the current

challenges in the society keeping education as a focal point. CESS has actively

engaged in various research pursuits and has successfully completed several projects

in the area of education, social sciences, culture and Indic studies. CESS is committed

to bringing about ‘Social Transformation through and with Education’ through

Research, Policy Advocacy and Capacity Building in the fields of Education, Health

and Public Services.

Highlights

Recognized as Research Centre in Management by Visvesvaraya

Technological University (VTU), Belagavi, Karnataka.

Entered into MoU with NAAC to work in the areas of data analytics,

mentoring internal quality assurance cells and capacity building of colleges.

Entered into MoU with Karnataka State Rural Development and Panchayat

Raj University, Gadag and Tumkur University to jointly

conduct Research, Capacity Building of Faculty, Design and evaluation of

new courses and to work jointly in many other mutually interested areas.

Organised conferences, seminars, capacity building workshops, lecture

series and panel discussions in collaboration with prestigious Institutions like

Association of Indian Universities, Karnataka State Higher Education Council,

NAAC, Bangalore University and various other Universities.

Many Projects have been executed in collaboration with Azim Premji

Foundation, Government of Karnataka, Karnataka Knowledge Commission,

R V Educational Consortium, Institute of Public Health and the Institute of

Tropical Medicine, Belgium.

Indic Studies being one of the thrust areas, CESS is investigating

philosophies of Sri. Aurobindo, Mahatma Gandhi and Swami Vivekananda.

Also the Institute is developing and theorizing Indian Economic Model and

Indian Management thought.

Documents

GRPDLQ - cessedu.org