Not public service broadcaster but public service roles: A political history of state-broadcasting in Bangladesh

2020 ◽  
Vol 11 (2) ◽  
pp. 207-225
Author(s):  
Anis Rahman

This article offers a historical critique of state-administered media in South Asia. Taking Bangladesh as a media epicentre, the article extrapolates the geopolitical consequences of the colonial era and postcolonial transformation in the South Asian region under which the modern state-administered media in Bangladesh continue to survive, albeit declining. Drawing from field interviews and documentary research, the article further highlights the historical struggles of the state-broadcasters, particularly Bangladesh Television, in providing public service to fragmented masses. The findings suggest that despite its failure to break free from colonial and authoritarian political misuse, state-broadcasting continues to matter for the public service to a limited extent, not because how pervasive its propaganda is but how well its programming serves the diverse publics despite persistent political mistreatment and growing market pressures. The findings are reflected with other contexts of South Asian state-broadcasting.

1950 ◽  
Vol 76 (1) ◽  
pp. 3-37
Author(s):  
A. C. Robb

A study of the history of public superannuation schemes reveals that, in general, steady progress has been, and is being, made; there is, however, little consistency as between various branches of the public service. There have already been many post-war developments, in which there is some evidence of a common pattern, yet in which there are many startling divergencies. In view of the ever-increasing scope of the public services, it is surely time to give serious consideration to the question of standardization of such schemes; and the object of this paper is to suggest possible future developments along these lines.


1878 ◽  
Vol 23 (104) ◽  
pp. 611-612

On Friday, 2nd November, a deputation of asylum superintendents, members of district boards, and managers of Royal Asylums, waited on the Lord Advocate at his chambers, Edinburgh, with the view of bringing under the notice of his Lordship an omission in the Scotch lunacy law, there being no provisions at present for granting pensions to old and deserving officers in the Scotch district and parochial asylums, as in England and Ireland. The deputation consisted of Professor Balfour, Professor Maclagan, Dr. Fraser, ex-Bailie Miller, Mr. D. Scott Moncrieff, W.S., Mr. Cowan, of Beeslack, Dr. Cameron, Lochgilphead; Dr. Jamieson, Aberdeen; Dr. Anderson, Rosewell; Dr. Grierson, Melrose; Dr. Wallace, Greenock; Dr. Makintosh, Murthly; Dr. Rutherford, Lenzie; Dr. Ireland, Larbert; Dr. Clouston, Morningside; Dr. Rorie, Dundee; Dr. Howden, Montrose, &c. The deputation were introduced by Professor Maclagan, who strongly supported the views of the deputation. Dr. Mackintosh, addressing his Lordship, said—The reasons which have caused the medical and other officers of the public asylums of Scotland to come before you are, I think, fairly set forth in the petition which was placed in your Lordship's hands some months ago. I need not, therefore, refer to them in detail, but would only draw your attention to the anomalous (and at the same time, disadvantageous) conditions in which such officials are placed when contrasted with their brethren in England and Ireland. Most of us had hoped that the matter would, ere this, have been taken up by the General Board of Lunacy for Scotland, but the Board (who received a deputation last February in the most courteous manner) has no intention of moving in this or any other legislation at present. Moreover, the Commissioners thought that the best course was that now adopted—via., to bring the subject before you ourselves. The service which we have the honour to represent is as much a public service as the army and navy, or as the civil and parochial services, and perhaps it is not exceeded by any of them in the increasing attention which is necessary, or by the harassing nature of the duties. It therefore seems the more reasonable (besides being a simple act of justice) to place the service on a footing in regard to superannuation allowances similar to that occupied by the public asylums of England and Ireland. In urging upon your Lordship the great need for as speedy a solution of the question as possible, we do so in the knowledge that several special amendments of a similar nature have been made. Moreover, we are satisfied that the insertion of such a clause as that indicated in the petition as an amendment into the Act, will be an important day in the history of such institutions, both as regards the efficiency and stability of the staff, and the comfort of the inmates. Mr. Cowan, of Beeslack, as a member of a district lunacy board, also urged the injustice and impolicy of the present law. The Lord Advocate said that he would give the subject his most favourable consideration. It seemed a very proper matter to have been brought before him, the only question being when he could get an opportunity of introducing a clause to remedy the present defect.


2017 ◽  
Vol 59 (2) ◽  
pp. 446-476 ◽  
Author(s):  
Projit Bihari Mukharji

AbstractExtant South Asian histories of race, and more specifically biometrics, focus almost exclusively upon the colonial era and especially the nineteenth century. Yet an increasing number of ethnographic accounts observe that Indian scientists have enthusiastically embraced the resurgent raciology engendered by genomic research into human variation. What is sorely lacking is a historical account of how raciology fared in the late colonial and early postcolonial periods, roughly the period between the decline of craniometry and the rise of genomics. It is this history that I explore in this article. I argue that anthropometry, far from being a purely colonial science, was adopted by Indian nationalists quite early on. Various distinctive shades of biometric nationalism publicly competed from the 1920s onward. To counter any sense that biometric nationalism was teleologically inevitable, I contrast it with a radical alternative called “craftology” that emerged on the margins of formal academia amongst scholars practicing what I call “vernacular anthropology.” Craftology and biometric nationalism continued to compete, contrast, and selectively entangle with each other until almost the end of the twentieth century.


2021 ◽  
Vol 4 (1) ◽  
pp. 23-32
Author(s):  
Krishna Kanta Parajuli

South Asian region has made a glorious history of mathematics. This area is considered as fer- tile land for the birth of pioneer mathematicians who developed various mathematical ideas and creations. Among them, three innovative personalities are Bhaskaracarya, Gopal Pande and Bharati Krishna Tirthaji and their specific methods to find cube root are mainly focused on this study. The article is trying to explore the comparative study among the procedures they adopt. Gopal Pande disagrees with the Bhaskaracarya's verse. He used the unitary method against that method mentioned in Bhaskaracarya's famous book Lilavati to prove his procedures. However, the Vedic method by Tirthaji was not influenced by the other two except for minor cases. In the case of practicality and simplicity, the Vedic method is more practical and simpler to understand for all mathematical learners and teachers in comparison to the other two methods.


This chapter traces the history of public service television. The history of British public service broadcasting policy in the 20th century is characterized by a series of very deliberate public interventions into what might otherwise have developed as a straightforward commercial marketplace. The creation of the BBC, the launch of an ITV network required to produce public service programming, and the addition of the highly idiosyncratic Channel 4 gave the UK a television ecology animated by quality, breadth of programming and an orientation towards serving the public interest. At each of these three moments, the possibilities of public service television were expanded and British culture enriched as a result. The 1990 Broadcasting Act and the fair wind given to multichannel services may have ended the supremacy of the public service television ideal. However, public service television has survived, through the design of the institutions responsible for it, because of legislative protection, and as a result of its continuing popularity amongst the public.


1878 ◽  
Vol 23 (104) ◽  
pp. 611-612

On Friday, 2nd November, a deputation of asylum superintendents, members of district boards, and managers of Royal Asylums, waited on the Lord Advocate at his chambers, Edinburgh, with the view of bringing under the notice of his Lordship an omission in the Scotch lunacy law, there being no provisions at present for granting pensions to old and deserving officers in the Scotch district and parochial asylums, as in England and Ireland. The deputation consisted of Professor Balfour, Professor Maclagan, Dr. Fraser, ex-Bailie Miller, Mr. D. Scott Moncrieff, W.S., Mr. Cowan, of Beeslack, Dr. Cameron, Lochgilphead; Dr. Jamieson, Aberdeen; Dr. Anderson, Rosewell; Dr. Grierson, Melrose; Dr. Wallace, Greenock; Dr. Makintosh, Murthly; Dr. Rutherford, Lenzie; Dr. Ireland, Larbert; Dr. Clouston, Morningside; Dr. Rorie, Dundee; Dr. Howden, Montrose, &c. The deputation were introduced by Professor Maclagan, who strongly supported the views of the deputation. Dr. Mackintosh, addressing his Lordship, said—The reasons which have caused the medical and other officers of the public asylums of Scotland to come before you are, I think, fairly set forth in the petition which was placed in your Lordship's hands some months ago. I need not, therefore, refer to them in detail, but would only draw your attention to the anomalous (and at the same time, disadvantageous) conditions in which such officials are placed when contrasted with their brethren in England and Ireland. Most of us had hoped that the matter would, ere this, have been taken up by the General Board of Lunacy for Scotland, but the Board (who received a deputation last February in the most courteous manner) has no intention of moving in this or any other legislation at present. Moreover, the Commissioners thought that the best course was that now adopted—via., to bring the subject before you ourselves. The service which we have the honour to represent is as much a public service as the army and navy, or as the civil and parochial services, and perhaps it is not exceeded by any of them in the increasing attention which is necessary, or by the harassing nature of the duties. It therefore seems the more reasonable (besides being a simple act of justice) to place the service on a footing in regard to superannuation allowances similar to that occupied by the public asylums of England and Ireland. In urging upon your Lordship the great need for as speedy a solution of the question as possible, we do so in the knowledge that several special amendments of a similar nature have been made. Moreover, we are satisfied that the insertion of such a clause as that indicated in the petition as an amendment into the Act, will be an important day in the history of such institutions, both as regards the efficiency and stability of the staff, and the comfort of the inmates. Mr. Cowan, of Beeslack, as a member of a district lunacy board, also urged the injustice and impolicy of the present law. The Lord Advocate said that he would give the subject his most favourable consideration. It seemed a very proper matter to have been brought before him, the only question being when he could get an opportunity of introducing a clause to remedy the present defect.


2005 ◽  
Vol 17 (2) ◽  
pp. 149-165 ◽  
Author(s):  
Christopher Craig Brittain

AbstractAmong current efforts to deconstruct the category "religion" is a tendency to problematize the secular/sacred distinction with the argument that it is simply the product of the distinctive history of post-Reformation Western Europe. The "secular," it is claimed, is a category employed to legitimize the modern state by establishing a boundary between the authority of the public sphere, in opposition to the privatized sphere of the individual religious practitioner. This paper analyses this argument as it is developed by Talal Asad and contrasts his "genealogy" of the secular with Dominique Colas' genealogy of the concept of "civil society". This comparison raises pragmatic and political concerns about Asad's perspective, and problematizes his description of Islamic subjectivity. The paper concludes by furthering Asad's reading of Walter Benjamin's understanding of allegory, in order to argue for the secular as a tragic category that continues to represent a vital theoretical and political concept.


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