CANONS OF JOURNALISM

Canons of Journalism were ethical rules adopted by the American Society of Newspaper Editors on April 28, 1923, and since endorsed by many state associations and other groups of journalists. These canons have been taken up in other countries too and explain the basis rules for good behaviour for journalists, reminding them not only about their role as well as responsibilities. A journalist is made to understand that he is accountable only to the reader and he has to write or broadcast information keeping in mind welfare and interests of his readers. Though in today’s world when newspaper is more of a business than a mission as it used to be a few decades back, journalists have to follow not only the diktats of the editor and owner of the newspaper but also the marketing manager and brand director, we need to remember that our primary objective is to inform the reader and thus take care of his interests. We need to follow these principles of journalism as much as possible.

This is the resolution adopted by the American Society of Newspaper Editors:

The primary function of newspapers is to communicate to the human race what its members do, feel and think. Journalism, therefore, demands of its practitioners the widest range of intelligence of knowledge and of experience, as well as natural and trained powers of observation and reasoning. To its opportunities as a chronicle are indissoluble linked its obligations as teacher and interpreter.

 To the end of finding some means of codifying sound practice and just aspirations of American journalism, these canons are set forth:

(1) Responsibility— The right of a newspaper to attract and hold readers is restricted by nothing but considerations of public welfare. The use of newspaper makes of the share of public attention it gains serves to determine its sense of responsibility, which it shares with every member of its staff. A journalist who uses his power for any selfish or otherwise unworthy purpose is faithless to a high trust.

(2) Freedom of the Press— Freedom of the press is to be guarded as a vital right of mankind. It is the unquestionable right by law, including the wisdom of any restrictive statute. To its privileges under the freedom of American institutions are inseparably joined its responsibilities for an intelligent fidelity to the Constitution of the United States.

(3) Independence— Freedom from all obligations except that of fidelity to the public interest is vital.

A. Promotion of any private interest contrary to the general welfare, for what ever reason, is not compatible with honest journalism. So-called news communications from private sources should not be published without public notice of their source or else substantiation of the claims to value as news, both in form and substance.

B. Partisanship in editorial comment which knowingly departs from the truth does violence to the best spirit of American journalism; in the news columns it is subversive of a fundamental principle of the profession.

(4) Sincerity, Truthfulness, Accuracy— Good faith with the reader is the foundation of all journalism worthy of the name.

A. By every consideration of good faith, a newspaper is constrained to be truthful. It is not to be excused for lack of thoroughness, or accuracy within its control, or failure to obtain command of these essential qualities.

B. Headlines should be fully warranted by the contents of the articles which they surmount.

(5) Impartiality— Sound practice makes clear distinction between news reports and expressions of opinion. News reports should be free from opinion or bias of any kind. This rule does not apply to so-called special articles unmistakably devoted to advocacy or characterized by a signature authorizing the writer’s own conclusions and interpretations.

(6) Fair Play— A newspaper should not publish unofficial charges affecting reputation or moral character, without opportunity given to the accused to be heard; right practice demands the giving of such opportunity in all cases of serious accusation outside judicial proceedings.

A. A newspaper should no invade rights of private feelings without sure warren of public right as distinguished from public curiosity.

B. It is the privilege, as it is the duty, of a newspaper to make prompt and complete correction of its own serious mistakes of fact or opinion, whatever their origin.

(7) Decency— A newspaper cannot escape conviction of insincerity if, while professing high moral purpose, it supplies incentives to base conduct, such as are to be found in details of crime and vice, publication of which is not demonstrably for the general good. Lacking authority to enforce its canons, the journalism here represented can but express the hope that deliberate pandering to vicious instincts will encounter effective public disapproval or yield to the influence of a preponderant professional condemnation.

TRANSLATION NOTES | NEP | FYBAMMC

I BASICS OF TRANSLATION

 A. What is Translation? How is it done in different modes and disciplines and application in media.

B. Myths about Translation. Meaning of Faithful Translation (The Task of the Translator, Walter Benjamin's essay).

C. Learning how to translate: Communicative translation. Transliteration as the failure of translation 

II TYPES OF TRANSLATION

A. Formal translation and Word to Word translation: Verbal, literal and lexical level

B. Semantic Translation

C. Grammatical level, including symbols, images, literary devices and style in translation.

D. Adaptation and Transfer of form or Inter-Media Translation:

E. Media Transfer in fiction to film or drama to film and so on. 

     Elements of Style. (practical and INTERNAL marks)

F. Use of imagery, non-verbal communication and intonation in translation.

G. Free Translation: The Translator's license and question of zero translatability

III TRANSLATION AND ADAPTATION

A. Translating biographies of important personalities in cinematic or dramatic style.

B. Film Adaptations: making films out of literary stories, fiction or plays

IV CULTURAL KNOWLEDGE AND COMPUTER ASSISTED TRANSLATION (CAT)

A Translation as Transference of Meaning, as Interpretation and as a Political, Social Protest in the different streams of writing (the Feminist, Post-Colonial and Postmodern literature

B. Understanding differences between people with different backgrounds. Moral, spiritual values, customs and traditions Idioms and phrases, references and slang, etc

C. Translation in Social Media and Literature: A Comparative glance 

D. Understanding Computer Assisted Computer software

V JOBS AS TRANSLATORS

A. Roles and responsibilities. New possibilities in Literature, National and International education, International Affairs, law, business, finance, science, technology and medicine (done in class as internal project)

SEMANTIC TRANSLATION

Semantic translation is a method of translation that focuses on conveying the exact meaning of the original text as closely as possible. The main aim is to preserve the original sense, tone, style, and cultural context of the source language.

The term semantic translation was introduced by Peter Newmark, who explained different approaches to translation. According to him, semantic translation tries to remain faithful to the author’s intention and the original text.

Key Features of Semantic Translation

- Focuses on the exact meaning of words and sentences

- Preserves the original tone and style

- Gives importance to the author’s intention

- Tries to maintain cultural and emotional elements

- May sound slightly formal or less natural in the target language

Example: If a sentence in Hindi says, “वह दिल का बहुत अच्छा है”, a semantic translation would be: “He is very good at heart.” The translator keeps the original meaning and expression rather than changing it to something like “He is a kind person,” which would be more communicative.

Difference from Communicative Translation

While semantic translation focuses on the original text and author, communicative translation focuses more on the reader and making the text easily understandable. Semantic translation is more faithful to the source text.

Semantic translation is a careful and detailed method of translation that aims to transfer the exact meaning of the original text. It respects the author’s style and cultural context and is commonly used in literary, academic, and serious texts where accuracy is important.

TRANSLATION AS TRANSFERENCE OF MEANING, INTERPRETATION & POLITICAL / SOCIAL PROTEST

Translation is not just the act of changing words from one language to another. It is a complex process that involves transferring meaning, interpreting ideas, and sometimes expressing political or social resistance. In different streams of writing such as Feminist, Post-Colonial, and Postmodern literature, translation plays a powerful and transformative role.

1. Translation as Transference of Meaning - At the basic level, translation is the transfer of meaning from a source language to a target language. The translator tries to keep the original message, tone, emotion, and cultural context intact. However, languages are deeply connected to culture, so exact word-to-word translation is often not possible.

For example, when translating regional Indian literature into English, the translator must carefully convey cultural expressions, idioms, and social realities so that the meaning is not lost. Translation therefore becomes a bridge between cultures.

2. Translation as Interpretation - Translation is also an act of interpretation. The translator makes choices about words, tone, and style. These choices are influenced by the translator’s understanding, background, and ideology.

For instance, translating a novel like Things Fall Apart by Chinua Achebe involves interpreting Igbo culture, proverbs, and colonial experiences for a global audience. The translator does not simply convert words but interprets cultural meanings and emotions.

Thus, translation is not neutral; it reflects the translator’s perspective.

3. Translation as Political and Social Protest - In many literary movements, translation becomes a tool of resistance and protest.

(a) Feminist Literature - In Feminist writing, translation can challenge patriarchal language and male-dominated narratives. Feminist translators often highlight women’s voices that were ignored or suppressed. They may consciously choose words that empower female characters and question gender bias in language.

For example, works by writers like Simone de Beauvoir have been translated in ways that emphasize women’s identity and freedom. Translation here becomes a means of spreading feminist ideas across cultures.

(b) Post-Colonial Literature - In Post-Colonial literature, translation plays a major role in resisting colonial domination. Colonized nations often had their languages suppressed by colonial powers. Translating native texts into global languages like English allows marginalized voices to be heard internationally.

For example, writers such as Ngũgĩ wa Thiong'o emphasize writing in native languages and then translating them to challenge colonial influence. Translation becomes an act of reclaiming identity and cultural pride.

(c) Postmodern Literature - Postmodern literature questions fixe meanings and absolute truths. In this stream, translation highlights the idea that meaning is unstable and open to multiple interpretations. Translators may experiment with structure, style, and language to reflect fragmented narratives.

Writers like Salman Rushdie mix languages, cultures, and histories in their works, making translation a creative and complex process. Here, translation shows that meaning is not fixed but constantly shifting.

Translation is more than linguistic conversion. It is a transfer of meaning, an act of interpretation, and sometimes a form of political and social protest. In Feminist, Post-Colonial, and Postmodern literature, translation helps challenge power structures, give voice to the marginalized, and question dominant ideologies. It connects cultures while also reshaping meaning in powerful and meaningful ways.

UNDERSTANDING DIFFERENCE BETWEEN PEOPLE WITH DIFFERENT BACKGROUNDS

People come from different backgrounds, cultures, religions, and social environments. These differences shape their thinking, behaviour, communication style, and way of life. Understanding these differences helps us build respect, tolerance, and harmony in society.

1. Moral and Spiritual Values

Moral values are ideas about what is right and wrong. Spiritual values relate to faith, beliefs, and inner peace. Different communities may follow different religions or belief systems, and these influence their daily practices, festivals, food habits, and lifestyle. For example, people in India follow various religions and celebrate different festivals, showing how spiritual beliefs shape traditions. Respecting these values helps in maintaining unity and understanding.

2. Customs and Traditions

Customs and traditions are practices passed down from one generation to another. They include ways of greeting, dressing, celebrating festivals, marriage ceremonies, and food habits. What may be normal in one culture might be unusual in another. Understanding these differences prevents misunderstandings and promotes acceptance.

3. Language Differences: Idioms, Phrases, References, and Slang

Language also reflects cultural background.

• Idioms and phrases are expressions whose meanings are different from the literal words. For example, “break the ice” means to start a conversation.

• Cultural references may relate to local history, movies, or famous personalities that others may not immediately understand.

• Slang includes informal words used mostly by younger generations or specific groups. Slang can change quickly and may not be understood by everyone.

When people from different backgrounds communicate, these language differences can sometimes cause confusion. Being patient and open-minded helps improve communication.

Understanding differences in moral values, spiritual beliefs, customs, traditions, and language helps us become more respectful and culturally sensitive. In today’s global world, learning to appreciate diversity is important for peaceful coexistence and effective communication.

UNDERSTANDING COMPUTER ASSISTED SOFTWARE | NEP

Computer Assisted Software refers to computer programs that help people perform different tasks more easily, quickly, and accurately. Instead of doing work manually, people use software to assist them in completing their work efficiently. These programs reduce human effort, save time, and help avoid mistakes.

Computer Assisted Software is used in many fields such as education, business, media, healthcare, engineering, and communication. In education, computer-assisted programs help students learn through interactive lessons, videos, and quizzes. In offices and businesses, software helps in preparing documents, maintaining records, and managing accounts.

In the field of design and media, software like Adobe Photoshop is used for editing photos and creating graphics, while Adobe Illustrator is used for designing logos and illustrations. In engineering and architecture, AutoCAD helps professionals create technical drawings and building designs with precision.

The main features of Computer Assisted Software include:

• Automating repetitive tasks

• Storing and organizing data

• Providing fast calculations

• Improving accuracy

• Offering user-friendly interfaces

There are many advantages of using Computer Assisted Software. It increases productivity, reduces errors, saves time, and improves the overall quality of work. It also helps in better decision-making by organizing and analyzing information properly.

Computer Assisted Software plays an important role in today’s digital world. It supports individuals and organizations in performing tasks more effectively and makes work simpler and more efficient.

DIN-I-ILAHI

Akbar founded a new religion called ‘Din-i-Ilahi’. It was introduced in 1582. Akbar tried to establish a national religion common to all by bringing together the main principles and ideals of various religions.

From the beginning of his reign there were religious problems. There was religious intolerance during the Muslim rule. Hindus formed majority of the population. They were treated as non-believers or Kafirs. A number of taxes such as jaziya and pilgrim tax were imposed on them. Their right to worship was restricted. Many of their temples were destroyed and mosques were built over them. Hindus were forcibly converted to Islam.

Factors that influenced Akbars Religious Policy.

There were various factors that influenced Akbar:

1. His father Humayun was a Sunni and his mother Hamida Banu Begum was a Persian Shia.

2. He was born in the house of a Hindu chief, Rana of Amarkot.

3. His guardian and regent, Bairam Khan was a Shia.

4. His marriage to Rajput princesses brought him in contact with Hinduism.

5. His teacher Abdul Latif gave him liberal ideas and taught him the principle of ‘Sulk-i-Kul’ (universal brotherhood)

6. Influenced by Abul Fazal, Faizee and Sufi Saints.

 

Ibadat Khana

In 1575, Akbar constructed a new building at Fatehpur Sikri called ‘Ibadat Khana’ (house of worship). Religious discussions were held here every Friday evening. Akbar invited religious leaders of all religions to the Ibadat Khana. It became a parliament of religions were the Sufi, philosophers, orator, jurist, Sunni, Shia, Brahmin, atheist (Charvaka), Jain, Buddhist, Christian, Jew, Zorastrian, and others met and debated in the presence of the Emperor.

Contact with other religious leaders

1. Brahmin representatives – Purushottam and Devi instructed Akbar about the secrets of Hinduism. Akbar was convinced of the belief of transmigration of the soul and rebirth.

2. Jain teachers like Hira Vijay Suri, Vijaya Sen Suri and Bhanuchandra Upadhaya influenced Akbar. Hira Vijaya Suri asked the Emperor to release prisoners, caged birds, and to prohibit slaughter of animals on certain days.

3. Due to the influence of Parsi Head – Dastur Meherjee Rana, Akbar adopted many practices of the Zorastrians such as sun worship, fire worship and introduced the Persian festival Navroz.

4. Akbar took interest in the doctrines of Christianity and invited Christian priest from Goa. He showed great reverence to the Bible and built a small chapel for the Jesuit priests in the palace and held discussions with them. Churches were build at Agra and Lahore.

5. Akbar regarded the ‘Adi Granth’, the religious book of the Sikhs as a volume ‘worthy of reverence’.

Thus Akbar tried to satisfy his religious curiosity by coming in contact with heads of different religions.

The Infallibility Decree

Akbar did not like the authority of the Ulema and their check on his political control over India. So after his consolidation of the kingdom he made himself the supreme authority over religion. On Friday 26^th June 1579, Akbar mounted (climbed) the pulpit of the mosque at Fatehpur Sikri and recited the ‘Qutba’ composed by Faizee in his own name. In order to emphasize his position as supreme head of religious affairs, a doctrine was drawn up which came to be known as Infallibility Decree. By this Doctrine, the Ulema transferred their authority in spiritual matters ot Akbar. The Infallibility Decree made Akbar ‘Imam-i-Adil’, the supreme head in spiritual matters.

Din-i-Ilahi

Din-i-Ilahi was a combination of the fundamental principles of all religions. Akbar believed that all religions were different paths leading to the same goal. Din-i-Ilahi promoted social reforms such as alms giving, sparing animal life, permitted widow remarriage, prohibited child marriage and forced sati, encouraged monogamy, discouraged gambling and drinking.

Din-i-Ilahi had its own ceremonial customs. A new member was admitted through a special ceremony fixed on Sunday. Abul Fazal acted as the high priest and introduced the person who wanted to be a member. The new member with is turban in his hands placed his head at the feet of the Emperor (sijda) who raised him by the touch of his shoulders placed the turban back on his head and gave him the shast (his own name) and Akbar’s motto ‘Allah-o-Akbar’ (God is Great).

The members of Din-i-Ilahi had to follow certain practices.

1. They had to greet each other with the words Allahu Akbar and in response ‘Jalla Jallahu’.

2. Instead of giving traditional dinner that is given in remembrance of a person after his death, each member was to give a dinner during his life time.

3. Each member was to give a party on his birthday and also give alms.

4. The members were to try and abstain from eating meat, but they could offer non vegetarian food to others without touching it personally. However, in the month of their birth, they could not serve non veg meals or attend parties where such meals were served.

5. Members were not to have sex with pregnant, old and barren women nor with girls under the age of puberty.

6. Members who died were to be buried with their heads towards the East and feet to the West. Akbar even began to sleep in this direction.

7. Members had to converse with others in mild tones and do good. They had to forgive those who did them wrong and face anger with mildness.

8. members had to observe rules of health and hygiene.

9. There were some other fanatic rules. For e.g. No child was to be given the name ‘Muhammad’. The slaughter of cows was forbidden. Beards were to be shaved. Garlic, onions were prohibited. ‘Sijda’ or ‘prostration’ had to be done before the Emperor. Gold and sild clothes which were forbidden (not allowed) by Muslim rule were now made compulsory at public prayers. The fast of Ramzan and pilgrimage to Mecca were forbidden.

Assessment

According to some historians, Din-i-Ilahi was not a new faith but a reformation of Islam. Din-i-Ilahi as a religion did not survive after the death of Akbar. Akbar wanted to establish a religion just as he founded an empire. But he forgot that religions are never made or put together. Great founders of religions never tried to establish a religion but spread the message of love for mankind, knowledge and truth. It was their followers who formed a group and then a religion was born.

However, Akbars motive (idea) in establishing the new religion should be appreciated. He tried to unite the people of different religions and culture. By doing this he wanted to establish a national, secular, and welfare state.

The number of followers of Din-i-Ilahi was not large. Only 18 prominent members are mentioned by Abul Fazl and Badauni. Akbar did not use force to convert the people. According to some historians, Din-i-Ilahi is not a true religion as it had no sacred book, no priests, no religious ceremonies and no religious beliefs. It was a more socio-religious brotherhood than a religion.

Vincent Smith has characterized Din-i-Ilahi as a monument of Akbars folly. This is an extreme view. A more balanced view is that it is neither a monument of folly nor of great wisdom. Its aim was good – to provide a meeting ground for people of different religions. Din-i-Ilahi was not a success. It died a natural death with the death of Akbar.

On the whole, Akbar followed a very wise religious policy. He was among the first and perhaps the greatest experimenters of religious tolerance. His policy can be summed up as a policy of sulk-i-Kul or Universal Toleration. He gave justice to all subjects irrespective of religion and laid the foundation for successful and long term domination (rule) of an Islamic state in the midst of non Muslim majority.