i

THE ROLE OF COMMUNITY RADIO IN EMPOWERMENT

AND SOCIAL CHANGE: AN ANALYSIS OF RADIO JAMIA

90.4 FM, DELHI AND SANGHAM RADIO 90.4 FM, MEDAK,

ANDHRA PRADESH.

Submitted in partial fulfillment of the requirements for the degree of

DOCTOR OF PHILOSOPHY

by

Moina Khan

(Enrolment No. 100165550)

Supervisor:

Prof. Dr. Shambhu Nath Singh

School of Journalism and New Media Studies

Indira Gandhi National Open University

Maidan Garhi, New Delhi - 110068

2014

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DECLARATION

I hereby declare that the work embodied in this dissertation entitled “The

Role of Community Radio in Empowerment and Social Change: “An

analysis of Radio Jamia 90.4 FM, Delhi and Sangham Radio 90.4 FM,

Medak, Andhra Pradesh” carried out by me under the supervision of Dr.

Shambhu Nath Singh, Professor, School of Journalism and New Media

Studies, Indira Gandhi National Open University. This has not been

submitted for any degree either in part or in full to this university or any

other university.

This is my original research work which I have done under the

guidance and supervision of my guide.

Signature Moina Khan Date

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CERTIFICATE

This is to certify that the Dissertation entitled The Role of Community Radio

in Empowerment and Social Change: An Analysis of Radio Jamia 90.4 FM,

Delhi and Sangham Radio 90.4 FM, Medak, Andhra Pradesh submitted by

Moina Khan having Enrolment Number 100165550 for the partial

fulfillment of the requirements of Doctor of Philosophy Degree of the

School of Journalism and New Media Studies of IGNOU, embodies their

original work carried out under my supervision.

Place: ________________ Signature of the Supervisor

Date: ________________

Name: Dr. Shambhu Nath Singh

Professor, School of Journalism

and New Media Studies, Indira

Gandhi National Open University

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ACKNOWLEDGEMENTS

It was not without a sense of scepticism that I have ventured into this theme of the

study. It was indeed the active support and scholarly advice of my Supervisor Prof.

Dr. Shambhu Nath Singh, Indira Gandhi National Open University (IGNOU), which

has converted my initial scepticism into active involvement in the study. Therefore

first and foremost I express my deep sense of gratitude and thanks to Prof. Dr.

Shambhu Nath Singh for the continuous guidance and support. I am equally thankful

and grateful to Dr.Kiron Bansal, Director, School of Journalism and New Media

Studies, IGNOU, for her support and guidance during the course work of the PhD

Programme. I am appreciative to Mr. Arul Selvan, Associate Professor, IGNOU and

Dr.Usha Chandar, Research Officer, IGNOU for their continuous direction during

various stages of the programme. I am thankful to all those present during my pre

submission seminar for their valuable suggestions.

I express my gratitude to Dr. G.R. Syed, In Charge Radio Jamia 90.4 FM, Delhi;

Algole Narsamma and General Narsamma, Programmers, Sangham Radio 90.4 FM,

for providing insightful information about the respective stations for the study. I am

indebted to all the respondents of the study in Delhi and Telangana for providing the

much needed information. This research would not have been possible without the

help and hospitality of Mr.Quadri and family from Bidar; Mr.Jayraj from Sangham

Radio; Principal, Oxford School, Zaheerabad; my uncle Mohd.Yusuf from

Hyderabad; Dr.Krishna Shanker Kusuma and Prof.B Diwaker my teachers from Jamia

Millia Islamia University; Mr. Khizar Ahmed from Vijayawada; Mr. Suresh Kumar;

Mrs.Salma Iqbal, Mrs Zeenat Zulfikhar, Rubina, Tayyaba and Mrs.Rehana.

Most importantly thank you God for making me capable enough to take up and

complete this project. My project would not have been possible without the

encouragement of my family. I sincerely thank my dad, Prof. Mujtaba Khan for his

constant guidance, answering all my weird questions and often clearing my concepts,

my mom Munavwar Jahan Begum who taught me how to write when I was a child

and because of whom now I am able to convey my ideas creatively and intelligently,

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my husband Advocate Aaga Khan for his constant encouragement and providing me

the time, environment and often accompanying me to easily and efficiently complete

the project, my sister Maria Khan who is soon going to become a doctor herself kept

poking me to complete my project and become a doctor before her, and our cousin

Shaziba Khan for making things easy and providing me time by taking charge of other

important things. I am equally thankful to Dr. Pramod Asthana, IPS, for his

intellectual insights, and appreciative to Poornima aunty and Palu.

Lastly but most importantly thank you Sony Vaio and Microsoft for making the

compilation of thesis work so smooth and faster. I can’t even imagine how my

supervisor and my dad completed their thesis without you!!

Moina Khan

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ABSTRACT

This thesis is a descriptive study placed within the theoretical framework of

participatory paradigm analyzing the role of community radio stations, a relatively

new form of media spread in the rural and urban areas of India. The growth of this

alternative medium in India is beset with the twin challenges of its effectiveness and

acceptance among its audience. The objective of the study is to understand the role of

community radio in empowering its audience through encouraging self reliance,

sustainability and self development thereby promoting social change among those it

caters to. For this a comparative analysis of a community radio station Sangham

Radio 90.4 FM in Telangana, functioning in the rural settings and Radio Jamia 90.4

FM in Delhi, functioning in the urban settings of India is done with the data collected

through qualitative as well as quantitative techniques with an interpretive approach

from the point of view of audience. The figures, narratives, and comments

collectively analysed not only provide an answer to the role of community radio in

empowerment and social change but also present a way forward in the form of

suggestions for a better functioning of community radio stations in India.

While introducing alternative radio, the chapter I explores its relevance in global

environment and traces the history and development of community radio in various

parts of the world and India per se. The hypothesis and research questions raised

conform to the purpose and broader objectives for the study.

Chapter II delves into the background of how development was defined and redefined

tracing various studies and literature from ‘dominant’ to ‘dependency’ to ‘another

development’ era. While demonstrating various real life examples of community

radio’s role in development and change, the chapter sketches various studies and

literature from within the participatory paradigm. The literature from the participatory

paradigm provides a deductive approach to the study with the conceptual framework

derived from Mc Quail’s democratic participant media theory, Paulo Freire’s

Participatory model and participatory media characteristics given by Servaes and

Malikhao.

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Chapter III provides a detailed research design starting with explanation of what

triggered the research problem and prompted to undertake the study, selection of

subjects, qualitative and quantitative data collection tools utilised, selection and

specifications of sample selected, and method of analysis. It also introduces the

subjects of the study; the two radio stations Sangham Radio 90.4 FM and Radio Jamia

90.4 FM with background, audience connect, programming objectives and strategies

of the respective stations.

While Chapter IV and V document the data collected through survey, observation,

interaction analysis and in depth interviews for Sangham Radio 90.4 FM and Radio

Jamia 90.4 FM respectively in the form of tables and graphs besides the respondents’

narratives and comments are detailed out. An individual analysis of the qualitative

and quantitative data for the stations along with the conceptual framework derived

from participatory paradigm provides an evaluative and analytical view of station’s

role in empowerment and social change for its audience.

In the final Chapter VI, with the results attained from individual station analysis, a

comparative analysis with graphical representation of data of both the stations is done

while revisiting the defined research objectives. Findings of comparative analysis are

used to generalize the results and understand the role of community radio in rural and

urban settings of India in empowering its audience in order to embark them at the

threshold of a change and development. Generalizations of results also provide

various observations for an improved functioning and effective positioning of

community radio stations in the face of challenges let loose by the dominant

commercial media.

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CONTENTS

Page No.

Chapter I. Towards the Alternative Radio: An

Introduction 1-34

1.1 Background and Introduction 2-32

1.2 Hypothesis 32

1.3 Objectives of the study 32-33

1.4 Research Questions 33

Chapter II. Remodeling Development: Review of Literature 35-74

2.1 Literature for the study 36-66

2.2 Theoretical framework for the study 66-72

2.3 Significance of the study 72-74

Chapter III. Evaluating the role of Indian Participatory Radio:

The Methodology 75-107

3.1 Research Design 77-79

3.2 Defining Variables 79-82

3.3 Selection of Community radio stations 82-99

3.4 Sampling Technique 100-102

3.5 Data collection tools 103-105

3.6 Method for analysis 105-106

3.7 Ethical considerations 106

3.8 Research design diagram 107

Chapter IV. Participatory trend in rural settings- Sangham

Radio 90.4 FM: Findings, Analysis and Discussion 108-148

4.1 Sangham Radio 90.4 FM listeners’ trend 111-121

4.2 Sangham Radio 90.4 FM non listeners’ trend 121-129

4.3 Understanding Sangham Radio 90.4 FM as a participatory

media for the community 129-148

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Chapter V. Participatory trend in urban settings- Radio Jamia 90.4 FM:

Findings, Analysis and Discussion 149-185

5.1 Radio Jamia 90.4 FM listeners’ trend 151-161

5.2 Radio Jamia 90.4 FM non listeners’ trend 162-171

5.3 Understanding Radio Jamia 90.4 FM as a participatory

media for the Community 171-185

Chapter VI. Developmental Radio in Indian rural and urban settings:

Comparison, Suggestions, Conclusion 186-221

6.1 Radio Jamia 90.4 FM v/s Sangham Radio 90.4 FM 188-207

6.2 Suggestions for community radio functioning 207-214

6.3 Research objectives and hypothesis revisited 214-219

6.4 Contribution to new knowledge while giving scope to

future researchers 220-221

Bibliography 222-237

Annexure/Questionnaires 238-256

Annexure A- Radio Jamia 90.4 FM Listeners questionnaire 238-240

Annexure B- Radio Jamia 90.4 FM Non Listeners questionnaire 241-242

Annexure C- Sangham Radio 90.4 FM Listeners questionnaire 243-246

Annexure C 1- Sangham Radio 90.4 FM Listeners questionnaire- Telugu 247-250

Annexure D- Sangham Radio 90.4 FM Non Listeners questionnaire 251-253

Annexure D 1- Sangham Radio 90.4 FM Non Listeners questionnaire- Telugu 254-256

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LIST OF FIGURES AND TABLES

Page No.

Chapter I. Figures

The Social Change Model by NCLP 13

Chapter III. Figures

Diagram: Research design for the study 107

Chapter III. Tables

Table 3.1 Sangham Radio 90.4 FM (Sampling technique) 101

Table 3.2 Radio Jamia 90.4 FM (Sampling technique) 102

Chapter IV. Figures

Graph 1 Sangham Radio target audience 132

Graph 2 Listening habit of Sangham listeners 132

Graph 3 Sangham Radio listeners’ participation 133

Graph 4 Sangham listeners’ involvement in decision making 133

Graph 5 Dependence on Sangham Radio for information need 137

Graph 6 Sangham Radio existence knowledge 137

Graph 7 Reason for not listening Sangham often 139

Graph 8 Non listeners of Sangham Radio 139

Graph 9 Sangham Radio existence knowledge 140

Graph 10 Sangham Radio’s popularity 140

Graph 11 Sangham Radio contribution in area development 142

Graph 12 Perception about Sangham’s involvement in area development 143

Graph 13 Preference for a radio station representing community/area 143

Graph 14 Relating Community radio with development 144

Graph 15 Information provided by Sangham different from other media 144

Graph 16 Development through Sangham Radio 145

Graph 17 Listeners view on importance of Sangham in village 147

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Chapter IV. Tables

Table 4.1 Listeners’ understanding of Sangham Radio 112

Table 4.2 Sangham Radio’s involvement with listeners 113

Table 4.3 Listeners’ view on Sangham Radio content 113

Table 4.4 Association of Community Radio with development 114

Table 4.5 Sangham Radio Knowledge 123

Table 4.6 Respondents’ idea of development 124

Table 4.7 Associating Community Radio with development 124

Chapter V. Figures

Graph 1 Radio Jamia target audience 174

Graph 2 Listening habits of Radio Jamia listeners 174

Graph 3 Listeners’ participation in programming 175

Graph 4 Listeners’ involvement in decision making for Radio Jamia content 175

Graph 5 Dependence on Radio Jamia for information need 177

Graph 6 Radio Jamia existence knowledge 177

Graph 7 Reason for not listening Radio Jamia 90.4 FM 178

Graph 8 Non listeners for Radio Jamia 178

Graph 9 Radio Jamia existence knowledge 180

Graph 10 Radio Jamia popularity in its radius 180

Graph 11 Radio Jamia’s contribution in listeners area development 181

Graph 12 Respondents’ perception on Radio Jamia’s involvement in

developing their area 181

Graph 13 Preference for a radio station representing area/community 183

Graph 14 Respondents perception about a community radio 183

Chapter V. Tables

Table 5.1 Listeners’ understanding of Radio Jamia 152

Table 5.2 Radio Jamia’s involvement with listeners 153

Table 5.3 Listeners’ view on Radio Jamia content 154

Table 5.4 Association of Community Radio with development 155

Table 5.5 Radio Jamia Knowledge 163

Table 5.6 Respondents’ idea of development 163

Table 5.7 Associating Community Radio with development 164

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Chapter VI. Figures

Graph 1 Target audience for Radio Jamia and Sangham Radio 190

Graph 2 Listeners’ participation trend in Radio Jamia and Sangham Radio 190

Graph 3 Listeners’ decision making trend in Radio Jamia and Sangham Radio 192

Graph 4 Listeners’ dependence for information need on Radio Jamia and

Sangham Radio 192

Graph 5 Listeners’ perception about their station content being different than

other media 194

Graph 6 Information about station’s existence 195

Graph 7 Contribution in listeners’ area development 197

Graph 8 Respondents’ area/community development perception for their

Respective stations 197

Graph 9 Respondents’ perception about community radio and social change 201

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Chapter I

Towards the Alternative Radio……

An introduction

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“George Orwell in Nineteen Eighty-Four warned us of a society controlled by Big

Brother. Is that what we are encountering today when we see so many people in poor

communities tuning into western dominated ideals of the rich consumer society?

Orwell was very concerned about the socialist drives of the industrial age. But

perhaps he was also warning about the take over of society by a democratic political

power driven to degradation by these very industrial drives and by the easy resort to

globalization of media.” (Fraser & Estrada, 2001)

The 20th

Century marked the beginning of globalisation and as we entered the era of

21st

century we were already deep into what Marshall Mc Luhan termed the world; a

global village (The Gutenberg Galaxy: The making of typographic man, 1962).

However, amidst of this century, the world somehow started realising the essence of

native and aboriginal values. While being global we started to incline towards local.

The ideas of individuality, identity, ideology, representation, recognition and self

development suddenly started to gain momentum. Globalisation somewhere made us

realise the importance of local and individual development and hence the need of

alternative media.

Alternative media is any kind of media-Print, Radio, Television, Online etc…that runs

parallel to and fulfils the needs and requirements that a mainstream media fails to do.

About the mainstream media, Noam Chomsky states, ―They are the ones with the big

resources; they set the framework in which everyone operates. Their audience is

mostly privileged people, people who are wealthy or part of what is sometimes called

the political class. They are basically managers of one sort or another. They can be

political managers, business managers, university professors or other journalists who

are involved in organizing the way people think and look at things. What they interact

with and relate to are other major power centers -- the government or other

corporations or universities.‖(Chomsky, 1997) ―Enzensberger distinguished between

the repressive use of media – centrally controlled, with one-way flow of messages,

produced by specialists for isolated individuals, and promoting passive consumption;

and an emancipatory use of media – decentralized, linking many to many, fostering

interactivity, collectively produced and actively used, promoting collective

mobilization. (Gabriel, 2005) People tend to get attracted with programmes having

their native flavors. Even global media is pushing itself into local programming with

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region, religion and culture specific content. Entertainment and commercialism has

become an important ingredient for private media. With extreme commercialism and

the market race, many sections of the society and relevant socio cultural issues tend to

get ignored by the mainstream media. Democratization of media through alternative

media is the solution for all such issues.

Why Alternative media?

Alternative media may represent a group, a marginalized community, and blurs the

line between producers and consumers of the message. It is essentially a social,

political and economic phenomenon as compared to its counterpart which is

essentially providing audience to the advertisers competing in the global market.

Acting as a citizen journalist for a community newspaper, blogging, vlogging,

painting ones voice as a graffiti on wall or voicing own thoughts on air on a non

commercial radio for women; all of this is participating in alternative media. It has got

various names; Radical media, activist, third tier, independent, citizen‘s media, and

free media. The popular US video magazine, radical software started in 1970, after

low cost video equipment availability in the States talks about alternative media in

general and radical video sphere in specific, ―The media must be liberated, must be

removed from private ownership and commercial sponsorship, must be placed in the

service of all humanity. We must make the media believable. We must assume

conscious control over the Videosphere. We must wrench the intermedia network free

from the archaic and corrupt intelligence that now dominates it.‖ (Youngblood Gene,

1970, p.16) This kind of media works on some basic principles of access,

participation and decision making. Access in the sense of using the media and

choosing to make programmes according to the requirement. It is not just the content

which is relevant but also the process, with which the content is created, presented

and delivered. Participation allows the audience to get involved and extends the role

of media in not only informing or communicating but also conversing. Decision

making challenges the agenda setting model of the bourgeois media by fully involving

people in structuralising and organising the media, and formulating plans for effective

communication.

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Alternative media should be taken as an opportunity to revive the purpose of mass

communication. The main aim of mass media is somewhere lost with concepts of

economy, market and globalisation. Result is we as audience get what the media and

the economic theory wants us to achieve. We as audience, we as readers, we as

community, we as society and we as a state know better about our own society and

nation than a white collared editor or journalist, politician or policy maker who sets

our agenda. To be an alternative media it‘s not important to only discuss negativities,

poverty, calamities but it is necessary that different sections of society get exposure

and opportunity to represent themselves and their thoughts. Welcoming every opinion

from the community with shades of black, white and even grey is supposed to be the

agenda of alternative media. Communication should be a multi dimensional and

interactive process allowing opinions from everywhere. An ideal and effective

alternative medium unlike mainstream media does not emphasize on creating fairy

tales with sophisticated and professional production techniques but its main highlight

is clear and understandable information and conversation put up in a creative manner.

Today‘s new form of media doesn‘t require training to be a journalist but we all are

citizen journalists if we have the courage and spirit to raise our own and our

community‘s voice.

“It is unfortunate that the so-called radio professionals have set certain artistic

production standards which could intimidate the regular village people. The irony is

that the so-called professional productions cannot compete with programmes done by

the inexperienced village people. The professionals forget that the ultimate judge of a

radio programme is the listener.” (Allard, 1990)

―Who says what to whom and with what effect‖, the standard communication model

of the scientist Harold Laswell continues to be the most popular prescription for

communication even today. Sending social messages to keep the environment clean

and green through various mass mediums using effective pictures and quoting the ill

effects of a polluted environment, can shock the audience and pause them to think that

moment, but does not ensure that the person will practice what is preached. This is

just information exchange. What one needs is knowledge that comes through

involvement, participation and dialogue. A more sophisticated and action oriented

communication system lies in the alternative approach. The alternative form of media

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focuses on democratisation, information exchange and participation at various levels.

―Every nation needs to define development for it and find its own strategy‖ (Servaes,

1989 in Srampickal, 2006). Every society has a different communication need and

hence requires a suitable development strategy. The members of a particular society

are the appropriate judges to determine what they require for their own development.

Alternative media facilitates it‘s audience to define as well as practice development.

Community radio has to be viewed from this perspective and in this sense it is a

medium that enables communication for development involving the community

members to identify vital issues of social life, design a strategy, initiate dialogue,

exchange information, get involved and find a solution.

World Association of Community Radio Broadcasters, AMARC defines community

radio as:

“When radio fosters the participation of citizens and defends their interests; when it

reflects the tastes of the majority and makes good humour and hope its main purpose;

when it truly informs; when it helps resolve the thousand and one problems of daily

life; when all ideas are debated in its programs and all opinions are respected; when

cultural diversity is stimulated over commercial homogeneity; when women are main

players in communication and not simply a pretty voice or a publicity gimmick; when

no type of dictatorship is tolerated, not even the musical dictatorship of the big

recording studios; when everyone's words fly without discrimination or censorship,

that is community radio.” (José Ignacio Lopez Vigil, 1997)

What is community radio?

Once community was assumed to be a group of people living in a common location

sharing similar culture, values and beliefs. However the global village phenomenon

has actually changed the traditional meanings of community. Community is no longer

limited to a location, however is characterized with having something common among

its individual members who might not be limited with proximity. The community in

order to have a life of its own should have a sense of freedom and security. This sense

of connection among the community members forms the basis of development in any

society. The philosophy of associating and bringing individuals together was kept

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alive through clubs, religious and cultural groups, coffee houses etc….However in the

present era it is a different scenario and a discussion over a cup of coffee has turned

into online forums and on air discussions. Preeti an avid listener of Radio Mewat, a

community radio station in Mewat, Haryana, states in a conversation, ―I know less

people personally but know many through voices on Radio Mewat. Radio has given

me many friends‖. (Personal Conversation, 2012) Radio due to other technological

advancements might not be the most preferred medium throughout the world but it

continues its charm with being more personal, local, informal, friendly, accessible,

creative, imaginative and reachable. German playwright and author Bertolt Brecht

states in his work, ‗the Radio as an Apparatus of Communication‘,

"Radio is one sided when it should be two. It is purely an apparatus for distributing,

for mere sharing out. So here is a positive suggestion: change this apparatus over

from distribution to communication. The radio would be the finest possible

communication apparatus in public life, a vast network of pipes. That is to say, it

would be if it knew how to receive as well as transmit, how to let the listener speak as

well as hear, how to bring him into a relationship instead of isolating him. On this

principle the radio should step out of the supply business and organise its listeners as

suppliers." (Bertolt Bretch in Hill, 2004)

Radio as a medium is more efficient and has an ability to share rather than just

transmit information. Sharing among its audience makes the communication through

radio, a two way process. Listeners should be encouraged not only to hear but also to

speak, share, inform, and bind themselves into a relationship, to build a connection

not only with radio but a number of people listening to radio. It‘s not the producers or

programmers who should supply programmes but the listeners should create

programmes for listeners. Bretch very aptly connects radio to an alternative use where

the community can become the information suppliers for their own community. Here

the function of the medium is in actuality where the identity of the listener is of a

producer and identity of the station is of a development tool. ''The historical

philosophy of community radio is to use this medium as the voice of the voiceless, the

mouthpiece of oppressed people (be it on racial, gender, or class grounds) and

generally as a tool for development. Community radio is defined as having three

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aspects: non-profit making, community ownership and control, community

participation. ''It should be made clear that community radio is not about doing

something for the community but about the community doing something for itself, i.e.

owning and controlling its own means of communication.'' (AMARC, 1998) A

community radio as a strong form of alternative media promises actual development if

effectively used. It is a medium that does not help the community instead initiates self

help and develops the ability of the community in not only recognizing its problems

and potentials but also using that potential to determine ways to solve and ultimately

find a solution to the problem.

Community radio has been defined differently by various sets of communities using

the medium around the world. These are some of the functional definitions that they

have come up with their own experiences.

“Community radio in the commercially dominated media system community radio

means radio in the community, for the community, about the community and by the

community. There is a wide participation from regular community members with

respect to management and production of programs. This involvement of community

members distinguishes it from the dominant commercial media in the Philippines that

are operated for PPPP - profit, propaganda, power, politics, privilege, etc. Serving

the big P (people or public) is a token gesture mainly to justify existence in the

government bureaucratic licensing procedures. Stations collectively operated by the

community people. Stations dedicated to development, education and people

empowerment. Stations which adhere to the principles of democracy and

participation.” (AMARC)

''Firstly, Community Radio is characterized by the active participation of the

community in the process of creating news, information, entertainment and culturally

relevant material, with an emphasis on local issues and concerns. With training, local

producers can create programmes using local voices. The community can also

actively participate in the management of the station and have a say in the scheduling

and content of the programmes. Secondly, it is essentially a non-profit enterprise. In

these days of highly commercialized broadcasting, the ethos of community radio

remains independence and responsibility to serve the community, not the advertiser.

As the station is owned by the community, it also maintains some responsibility in the

8

running of the station. Thirdly, community radio programming is designed by the

community, to improve social conditions and the quality of its cultural life. The

community itself decides what its priorities and needs are in terms of information

provision.''(VOICES, India in AMARC).

''Radio stations that practice radio broadcasting as a community service and see

communication as a universal right. That seek to build a common path to support one

another and strengthen our people's communication. Radio stations that see

themselves as an integral part of the community in which they participate. As media,

they develop pluralistic and participatory communication that is open to the need for

expression of the social and cultural sectors with less access to exclusively

commercial media. That exercises the right to communication and, particularly, the

right to information. That exercise radio broadcasting as a service, and not simply as

a commercially profitable activity.'' (Federacion Argentina de Radios Comunitarias,

FARCO, Argentina in AMARC.)

Community communication through radio

Radio as a medium is more personal, intimate and native than any other means of

communication. It has the capacity to connect with the audience locally, emotionally,

nostalgically and humorously. The medium has the inherent capacity to be interesting

with its sounds, narratives, storytelling and anecdotal style. Being very close to

listeners it creates an identity in their minds, an identity which is imaginative and is of

the listener‘s own. When such a strong medium is put to cater to a narrower audience

it works even more effectively. A community radio initiates interaction and action

among its community members. Stuart hall‘s analysis that of messages being

interpreted and decoded differently depending upon one‘s cultural and traditional

background fits into community communication aspect. When communication

happens within a specific context or premise, the communication process becomes

more effective. In case of a community radio which has a narrower audience, the

premise is the community to which it caters. The chances of same message being

interpreted differently here are less due to similar things common among its audience

that can be culture, community, background, orientation etc..., which serves as a

reference point for shared interpretations. Even if there is any difference in

9

interpretation of the message by its audience it‘s easier to understand the dissimilarity

by referring to common and uncommon features.

“An effective strategy for the community radio station is to present what cannot be

offered by any other radio station; that is, local content with a local flavour... The

local radio station must dwell on its strongest reason for existence - local events,

issues, concerns, and personalities. If a local station can do an exhaustive reportage

of what goes on in its community on a regular basis, there is no way a regional or

national broadcast outfit could compete for listenership. The element of proximity is

the most potent quality that the community radio should capitalize on. People will be

enthusiastic to know on a daily or even hourly basis about the people and events

unfolding next to their place of abode” (Tabing, 1998)

Social change through community radio

Empowerment is the essence for development. This kind of development is much

more than infrastructural. It is the improvement and nourishment of individuals and

social structures. Without empowerment, development and change is difficult to

achieve. Decision making power, capacity, ability, capability, freedom, choice, and

participation are the terms synonymous to empowerment. It is multi faceted approach

that provides control to individuals on their own lives and gives them an opportunity

to improve it. It is a phenomenon that questions what is right and wrong in the society

and challenges power and authorities around us. Communication and empowerment

are relative terms. Without empowerment, communication is a mere exertion of

power rather than a powerful process. Communication should be such that it intends

to empower the people with information and awareness. McClelland (1975), ―in order

for people to take power, they need to gain information about themselves and their

environment and be willing to identify and work with others for change,‖ Whitmore

(1988) defines empowerment as, ―an interactive process through which people

experience personal and social change, enabling them to take action to achieve

influence over the organizations and institutions which affect their lives and the

communities in which they live.‖ (Whitmore in Lord and Hutchison, 1993). ―Lord

and Hutchison (1993, p. 6-7) noted Kieffer‘s (1984) work on personal empowerment

wherein he ―labels empowerment as a developmental process which includes four

stages: entry, advancement, incorporation, and commitment.‖ ―The entry stage

appears to be motivated by some event or condition experienced as threatening to self

10

or family, which Kieffer refers to as an act of ‗provocation‘. The advancement stage

includes three aspects necessary in continuing the empowerment process: a mentoring

relationship, supportive peer relationships with a collective organization, and the

development of a more critical understanding of social and political relations. The

third stage involves the development of a growing political consciousness. The fourth

and final stage is commitment, wherein the participants apply the competence

developed in the previous stages to more and more aspects of their lives.‖ (Lawson,

2001) Kieffer‘s idea of empowerment can be effectively connected and achieved

through community radio. Entry, advancement, incorporation and commitment are

associated terms while working with an alternative media like community radio. The

entry stage is when the community or the group feels the requirement of a station for

them, they face a problem or a crisis and here community radio could be a platform to

solve their problems or show them a road ahead. At the advancement stage it‘s time to

collect as a community, strategise over the problem and create a plan. It‘s the time to

understand and decide how they as a community would be able to encourage other

community members to join and work for their own issues. Here it is when the

community radio comes into functionality. The third stage is when the action is in full

swing. With discussions, debates, and dialogues it‘s time to plan how to move ahead

and solve the problem, it‘s time to develop political and social consciousness. The

fourth stage is the step to rejoice and to celebrate the victory or development. It is the

stage when the station becomes popular, when people start believing in it, when more

and more community members want to join, participate, come up with other issues,

decide, and create a programming strategy to solve those issues. As Kieffer points out

people develop themselves and apply their competence that they build up in their

previous stages and here is when those so called amateurs running a radio station,

become professionals. They might not be professionals technically but they become

experts in strategising their bigger issues and problems and solving them on their own

through their very own community radio station. Empowerment is the beginning for

social change and at the same time, empowerment is the result of a whole process that

involves communication aimed towards social change. It is a circular process of

communication. In a conference during April 1997 in Bellagio, Italy, social change

and communication activists and professionals came together for exploring the

possibilities of new communication strategies for social change. During a post

conference meeting, they defined communication for social change as, ―a process of

public and private dialogue through which people themselves define who they are,

what they need and how to get what they need in order to improve their own lives. It

11

utilizes dialogue that leads to collective problem identification, decision making and

community-based implementation of solutions to development issues.‖

(Communication for social change consortium-CFSC, 1999). They also declared

certain important characters for the model of social change:

―Sustainability of social change is more likely if the individuals and

communities most affected own the process and content of communication.

Communication for social change should be empowering, horizontal (versus

top-down), give a voice to the previously unheard members of the community,

and be biased towards ownership.

Communities should be the agents of their own change.

Emphasis should shift from persuasion and the transmission of information

from outside technical experts to dialogue, debate and negotiation on issues

that resonate with members of the community.

Emphasis on outcomes should go beyond individual behaviour to social

norms, policies, culture and the supporting environment.” (Communication for

social change consortium-CFSC, 1999)

All of the above mentioned points are more or less the characteristics and functions of

a community radio station. These are also the features of a social change model as

given by CFSC that is community radio can be an agent of social change. Social

change may be understood as process of transformation of individual minds and

society as a whole. For any change to happen in the society focus should be at the

basic unit and should be community rather than state as a whole. ―Social change

builds community-based responses that address underlying social problems on an

individual, institutional, community, national and/or international level. Social change

can change attitudes, behaviours, laws, policies and institutions to better reflect values

of inclusion, fairness, diversity and opportunity. Social change involves a collective

action of individuals who are closest to the social problems to develop solutions that

address social issues.‖ (Fund for southern communities) It is the transformation in a

society‘s ideology, culture, economy, infrastructure, habits and behaviour. Societies

may change slowly, quickly or gradually but they do change with time. The change

could be planned or intended and it may also occur suddenly. Change may lead to

controversies and revolutions or it may be the result of revolts and actions. The idea

12

of social change gradually evolved from modernized to post modernized times.

During the period of modernization, social change was much economic and was based

on industrialisation and technological adoptions but in the post modern times it is

focussed on ideologies, experiences, identity and individualism. With huge

technological advancements, the emphasis today shifted from how the communication

would be done to for whom the communication is intended towards and what the

communication would be. Today the significance is more on content rather than its

delivery to its target audience. Also, the communication for social change involves

social mobilization. ―Social mobilization is a process that engages and motivates a

wide range of partners and allies at national and local levels to raise awareness of and

demand for a particular development objective through face-to-face

dialogue. Members of institutions, community networks, civic and religious groups

and others work in a coordinated way to reach specific groups of people for dialogue

with planned messages. In other words, social mobilization seeks to facilitate change

through a range of players engaged in interrelated and complementary efforts.‖

(UNICEF) For social mobilization communication that involves people not only in

strategising but also while acting on strategies and a horizontal way rather than a top

down approach is used. In one of the social mobilization activities in the health sector

in Madagascar by UNICEF ―The health workers conduct essential outreach to

families on issues such as proper hand washing, not defecating in the open and

vaccinating children. Many of the health workers are also parents from the

local community, lending additional legitimacy to their message.‖ (UNICEF) In such

activities aiming towards social change when community people are involved, they

not only learn managing development on their own but could even practice what they

learnt at a later stage without the help of any support organisation.

A social change model created in 1994 by organisations- National Clearing house for

Leadership Program (NCLP), Centre for student studies, Jossey Bass-a publication

house and the Stamp student union at the University of Maryland, all of them located

in USA and working for developmental issues formed this model that is now widely

used by college students in USA. ―Established in 1994, the Social Change Model

approaches leadership as a purposeful, collaborative, values-based process that results

in positive social change. The Model was built upon the following assumptions:

13

• Leadership is socially responsible, it impacts change on behalf of others.

• Leadership is collaborative.

• Leadership is a process, not a position.

• Leadership is inclusive and accessible to all people.

• Leadership is values-based.

• Community involvement/service is a powerful vehicle for leadership.‖ (NCLP,

Centre for student studies, Jossey-Bass & The Stamp, 1994)

The Social Change Model: Leadership for a Better World by National Clearing house

for Leadership Program (NCLP), 1994.

Courtesy: http://socialchangemodel.ning.com/

Above mentioned social change model suggests leadership as an essential ingredient

but in the post modern times the meaning of leadership has evolved. It doesn‘t mean

14

authority and power but members of the same group leading the group. Community

involvement is a must in social change of post modern era. Group values, individual

values and society/community values go hand in hand and can‘t survive in alienation.

Social change in today‘s world can be brought with a circular communication process,

focussed on participation and having a horizontal approach rather than a top down

model. Community radio promises all this, has the ability to empower its audience,

thereby acting as an agent of social change. People in different parts of the world are

realising the potential of such a radio station and struggle, efforts and initiatives are

witnessed in this direction. Countries globally are making an attempt to change

locally.

‘The Other Radio’ around the world

Evolution of community radio

“Community radio emphasizes that it is not commercial and does not share what it

would call the prescriptive and paternalistic attitude of public-service

broadcasting…The key difference is that while the commercial and public service

models both treat listeners as objects, to be captured for advertisers or to be

improved and informed, community radio aspires to treat its listeners as subjects and

participants.” (Lewis and Booth, 1989)

Beginning of community radio can be traced back 60 years ago with the development

of miners‘ radio in Bolivia in 1947. The concept for Miners‘ radio was different than

what it is today of a community radio, nevertheless even the Bolivian radio was a

radio for a cause. The focus that time was basic requirements of bread and butter and

house to live. This radio came into existence as a trade union radio for providing the

miners better wages and good working conditions. Another radio called Stutatenza

was developed in the same year for peasants in Columbia. This station was set up by a

priest Joaqin Salcedo who believed that education could bring a change in the life of

farmers. The station broadcasted a number of programmes on farming techniques,

health, relationships, family, literacy, farming and other schemes etc. Early

community radio stations were the result of pressure groups and activist or radio for a

cause. In Europe during 1920s the government played an authoritative role and

15

exercised its monopoly in the media sector by not allowing the private players in

media to work independently that resulted in the growth of independent radio or

community radio being. Technology also formed a basis for the growth of such

stations. The invention of cheap receiver sets and low power transmitters during

1950s accelerated the development of radio for a cause. At that time a push pull

marketing scenario was witnessed with the beginning of a community stations in

particular areas, and the number of people owning radio receiver sets increased in

those areas. This aspect also indicated the interest of people to listen to radio for

which they spent money to buy those sets. ―For example, in a poor rural area of Mali

where a community radio station began to function, radio ownership rapidly rose by

140 percent.‖ (Myers, 1998)

During 1980s UNESCO (United Nations Educational, Scientific and Cultural

Organization) started its efforts towards developing community radio. African

countries were their initial target areas. Community radio in Africa was important

from two points of views, firstly there were developmental issues to be taken care of

and secondly, African countries didn‘t have many common languages, so it was

difficult for the government broadcasters to reach majority of the people. Community

radio with its unique local element could use this as an advantage.

―Community-based radio broadcasting could be the least costly mass medium for

development in media-starved rural Africa. It could promote positive cultural identity

using local languages, which are ineffectively used on national broadcasting stations

and are usually accessible only to urban and elite audiences.‖ (Mills J, 1990 in Fraser

and Estrada, 2001, p.8) ―There were also problems of physical and mental distance:

the central broadcasting facilities were often too far away from their rural audiences

for their broadcast signals to be received intelligibly; and the urban-based programme

producers were too far away mentally to know and understand their rural audiences

properly.‖ (Fraser and Estrada, 2001, p.8) For the community radio set up in Africa,

UNESCO designed a battery run solar power transmitter, audio mixer and solar power

receiver. Mass production for receivers was still difficult as the cost was still higher

for the general public. Apart from technical there were political issues. ―UNESCO‘s

push in the area of community radio was essentially radical, based on concepts of

human rights and freedom of expression. But the world of the early 1980‘s was still

16

divided by ideological conflict between Left and Right, and state monopolies on

broadcasting were the norm in many developing countries. It is easy to think that

governments simply wanted to repress all forms of self-expression that could pose a

threat to their authority or to their stable hold on power. However, closer

consideration shows that many governments, especially in countries with a

multiplicity of ethnic groups and languages, felt that national identity and unity would

be strengthened through having a single broadcasting voice from the centre and

through promoting a national language. Whatever the reason for governments to

defend their broadcasting monopolies…..‖ (Fraser & Estrada, 2001, p.10)

An early model of the FM community radio transmitter designed by Mallard

Concepts Ltd., UK for UNESCO. (Photo courtesy-Community radio handbook,

UNESCO)

―Radio pluralism is an essential component in the deepening of the democratic

process now under way: it allows people greater access to a diversity of information,

and guarantees increased popular participation for sustainable human

development...African states must speed up the ending of the monopoly over of the

airwaves and give priority to national proponents of independent radio when

17

allocating broadcasting frequencies...‖ Bamako Declaration on Radio Pluralism

(President Konaré of Mali, 1993 in Fraser and Estrada, 2001)

After a long journey full of efforts, UNESCO finally opened the first South African

community radio station in the underdeveloped Homa Bay area in Kenya in May

1982. The villagers after training broadcasted the programmes in Lou language.

However after two and a half years it was closed down by the government on the

pretext that it is against the official policy of making Swahili and English the national

language. The next step of UNESCO was setting up of a community station with

Srilankan Broadcasting Corporation, under Mahaweli Development Project a huge

irrigation assignment in Srilanka. Setting up of community radio in this area actually

helped the community to know and share agricultural development practices. With

various radio programme formats villagers were involved with the station, solving

each other‘s issues and problems. Though the station was a result of a joint effort with

the Srilankan government it fulfilled much of the characteristics of a community radio

station.

Some Achievements of Mahaweli Community Radio, Srilanka

“In one area we came across a group of teenage delinquents who had no land and

were desperately in search of something to do. Through our programmes and

discussions, we motivated them to clean up the village pond and set up an ornamental

fish production enterprise. In another village we arranged a mass wedding to

solemnize the marriage of elderly couples who were living together. Their offspring

had faced many hardships as their parents were not legally married. I produced many

programmes on gambling and alcoholism which helped the addicts to reflect upon

themselves and give up the vice.” (Sunil Wijesinghe 1999 in Fraser and Estrada, 2001,

p.10)

The struggle for the other voice began long back in different parts of the world. The

only difference presently is that the movement is now being recognised as community

radio station. Community radio scene has still not achieved a remarkable place

throughout and somehow or the other it continues to struggle in terms of content,

18

recognition, finance, political regulations, policy guidelines, acceptance etc. However

countries throughout the world are moving towards democratization of

communication and finding ways to explore and present their own voices. A glimpse

of community radio scene in some states:

South Africa

―Community Radio collectively still the No. 1 Radio Broadcasting preference by

South Africa with 6.6 million listeners- South African Advertising Research

Foundation Radio Audience Measurements May 2007. Community Radio collectively

is now the third largest broadcaster nationally according to SAARF 2004, with almost

5 million listeners in the most rural areas of our country covering all provinces.‖

(National Community Radio Forum) ―There are an estimated 15.4-million radio sets

in South Africa, with community radio garnering almost 8.6-million listeners a week.‖

(Brand South Africa Country portal, 2012)

The national community radio forum established in 1993 has been working in

lobbying for free airwaves in South Africa. History of community radio in this area

has been backed by apartheid ideology. Segmentalisation of African people on the

basis of class, colour and language was quiet common and media was full of political

agendas. However with liberalization and de regularization, airwaves were made free

with the establishment of Independent broadcasting Authority in 1994. There are

around 165 community radio stations in South Africa in various languages with many

of them being represented by National Community Radio forum. Some of the popular

stations include Bay FM which was earlier a University managed station and now is

being managed independently by the community. ―Bay FM‘s 99.9 philosophy is that

as a unifying facility for the community, the station broadcasts programme content

that:

Reflects, responds and contributes to the ideas and aspirations of the Byron

Shire community

Exposes and discusses issues of importance to the community

19

Provides information to link the diverse facets of the community, and

celebrates the unique character of the Byron Shire.‖ (Bay fm)

Bush Radio, one of Africa‘s oldest community radio stations, indeed has a very

revolutionary history. It applied for a community radio station license to the

Apartheid government in 1992 and repeatedly got rejected. As a result it started

broadcasting illegally. In response to this the apartheid government raised charges

against Bush radio Chairman and Coordinator. With huge and much debated

demonstrations and court hearings, charges were dropped after a year. Bush Radio

finally came on air when independent broadcasting authority regulated broadcasting

in Africa in 1994. Bush radio produces diversified programmes basing upliftment

projects that are also converted to educational workshops for all age groups in its

community.

Noam Chomsky about Bush Radio during his visit to the station:

“It was one of the high points of a very exciting and instructive visit, and I was really

pleased to have the opportunity to be with you for a few hours. I would also like to tell

you how impressed I was with what I saw and heard at Bush Radio. I have had quite a

lot of contact with popular media in the United States, and often elsewhere, and have

rarely come across achievements comparable to yours. There is no doubt in my mind

that community radio is, in general, one of the most important ways to develop a basis

for meaningful functioning democracy. In my own (fairly extensive) experience, I have

found abundant evidence to support this conclusion.” (Bush Radio)

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Image Courtesy: http://bushradio.wordpress.com/about/

Image Courtesy: http://bushradio.wordpress.com/about/

21

United States

There are community radio stations licensed under low power and full power

broadcasting rules, while some are internet stations. Community radio movement hit

the states in 1940s when Lewis Hill, a liberalist broadcaster met others and created

Pacifica Foundation that supported and encouraged the new wave radio. The Pacifica

foundation refused government funds and promoted listener membership. Looking at

the new phenomenon many other stations came into existence in 1960s and followed

the trend of being independent. ―During 1975 many of such stations combined and

formed National Federation of Community Broadcasters that encourages and

strengths community radio stations in the United States. Many such stations became

part of Fledging Grassroots Radio Coalition, a group against increasing

commercialization of radio and encouraging volunteer based grassroot

radio.‖(Walker, 1997) Community Radio stations in USA like KPOV, Radio Boise,

KFAI, WGDH, KVMR, WMNF etc… are running successfully; educating, informing

and entertaining various communities. These are also the stations who have been

awarded for their programming by National Federation of Community Broadcasters,

USA (United States of America). President Barack Obama realising the potential of

community based LPFM (Low Power FM) has signed the local community radio act

into law, allowing many more community stations to get established. Prometheus

Radio, Common Frequency, Brown Paper Tickets, and Radio Spark project are some

organizations involving radio activists who advocate for community stations. Their

main focus is to promote social change through low power FM stations (LPFM). They

assist and support LPFM set up from advocacy to regulatory framework and

encourage media democratization through radio. ―A tiny non-profit organization

operating a national campaign from a basement for 12 years to get more non-

commercial radio stations approved, may soon see its dream come true. On January 4,

the non-profit Prometheus and other groups seeking to diversify media ownership

scored a victory when President Barack Obama signed into law the Local Community

Radio Act. It directs the Federal Communications Commission, which regulates the

national airwaves, to allow more low-power stations access to the FM radio dial.

Once implemented, the law is expected to result in as many 2,000 new stations;

beginning in about 2013.That would more than double the approximately 800 low-

power stations currently in operation, compared with around 13,000 commercial

22

stations nationwide. An increase in the number of community stations could mean

more coverage of local issues such as school board meetings, high school football,

health, education, local music, and literacy campaigns. "It makes a lot more room on a

medium (FM radio) that a lot of people still use," said Prometheus founder Pete

Tridish.‖ (Hurdle, 2011)

Germany

The Federal Association of Free Radios (Bundesverband Freier Radios-the BFR) in

Germany asks and writes the following on its home page. ―Political scientologists

speak of ‗omitted information‘, literary scholars of ‗grey literature‘ and we talk of a

‗new public‘ ‖ (Christine Sommer -Guist, 2007 quoted Federal Association of Free

Radio). The history of first free radio station in Germany dates back to 1975, when

the first free radio stations were established in West Germany. In the western parts,

rising social movements for peace and against nuclear power paved way to

unmediated and non obtrusive communication that resulted into media operated by

people themselves for their own communication. During 1975, a pirate radio station

called Piratensender Unfreies Westberlin started off on these lines. This action

initiated the establishment of more such stations in Heidelberg and Freiburg in order

to give voice to the issues and people who were earlier not being heard. These pirate

stations struggled for illegal existence for long playing hide and seek from the

government rules and gradually disappeared. Though the stations vanished but radio

activists in West as well as East Germany kept their struggle on, raising voices against

commercial and public broadcasting and demanding licenses for their own stations.

The licenses for community radio stations were finally given during 1990s due to

extreme commercialisation of radio sector in Germany. The non commercial

community radio stations formed by ordinary German public for themselves came to

be known as Free Radio stations, with an association called Bundesverband Freier

Radios. These Free radio stations are free from commercialisation, are owned and

managed majorly by community/city people with the help of membership fees and

rarely funded by federal authorities. Community people collectively are the decision

makers and responsible drivers of the station.

23

One of the popular stations Radio LoRa Munich reaches the whole Munich area and

involves various communities of Munich like non-governmental organisations,

African and Asian communities etc. A Skype conversation with Michael Barnikel, a

programme producer and a host with the station gave some information about the

station. He revealed that they have a variety of programmes like green peace, issues

of migration, news and politics and that the station is run on a split frequency at the

moment and they are planning to have it on DAB technology as well. He also said

that the station is 70% spoken word and 30% music and it‘s a member association of

around 500 people paying 40 Euros annually. A Skype conversation with Ralf Wendt,

one of the founding members of the Radio Corax in Halle, revealed that the station

was found in the year 2000, and covers the whole Halle city and has got around 20000

listeners. He said that the audience range from 18 years to 45 years old; discussing on

politics, art, socio culture issues, various events in the city, shows on music etc. The

program formats range from plays, talk, information and specialized magazine,

mobile radio etc. According to Ralf, “free radio station is a tool for people who

create society for alternative publicity and for spreading a voice.” (Personal

conversation, 2012) Radio FSK in Hamburg reaches the whole Hamburg area and the

programmes are provided by a combination of various groups that include feminists,

environmentalists, music bands etc. According to the website information, “On 101.4

MHz in the Hamburg city and on 105.7 MHz in Norderstedt, Itzehoe and Henstedt-

Ulzburg (in the net from wilhelm.tel)” (Radio FSK). BFR currently has 33 members

and, ―the members of federation operate non commercial, and democratic society

based broadcasting, which deals critically with the existing social relations; the

marginalized, sexiest, and/or racist discrimination who have limited or no access to

the conventional media production.‖ (Bundesverband Freier Radios)

United Kingdom

―Over 200 community radio stations are now broadcasting in locations across the UK.

Since Ofcom (Office of Communications) awarded the first community radio licence

in 2005, a new station has launched on average every 13 days, each serving a

particular community‘s needs. Over the past year, Ofcom has awarded new licences in

Scotland, Wales and the south-west of England.‖ (OfCom, 2012/13). The most

interesting criterion for community stations in the United Kingdom is specifically

24

targeting communities or groups of people rather than areas or colonies. Since areas

are a mix of culture and identities, targeting communities gives more scope to be

exclusive. ―A 2011 Ofcom report on the economic state of UK community radio

noted that stations targeting a community of interest (rather than a geographic

community) reported a higher income than the sector average.‖ (Matthew, 2013)

Development of community radio in the kingdom started quiet late in 2005, but it

continues to grow smoothly. Community Media Association (CMA) promotes the

growth of all kinds of community media including community radio. It involves

people from various fields like social activists, academician, community media

enthusiasts who work together to provide information, entertainment, awareness,

promoting identities and cultural expressions through native media. It provides advice

and support to community media organisation and represents them before regulatory

and other authorities like OfCom. Formed in 1983, this organisation earlier known as

community radio association campaigned and continues to do for the parallel

existence of alternative radio along with the already existing public sector and

commercial stations. Since United Kingdom is a place that inhabits people from

regions around the world, community radio stations are developed for Asians,

Africans, Christians, multicultural and local communities of the kingdom.

Australia

―In 2001, the Australian Broadcasting Authority listed just over 200 community

broadcasters and about 150 active aspirant stations working toward a full license. This

indicates an increase of nearly 400 percent on the number of stations in 1985 when

there were just 56 licensed stations, with the number of stations more than doubling

since 1995.‖ (Forde, Meadows & Foxwell, 2002). Beginning of community radio

stations in Australia dates back to 1970s at a time when the political and cultural

environment in Australia was beginning to change. People from all walks of life

lobbied for radio licences for themselves. The very first community radio station was

Radio Adelaide by University of Adelaide that began functioning in 1972 and still

continues on airwave and online. ―Radio Adelaide is a real radio alternative for people

curious about ideas, issues and music. We are as diverse as the city we live in, with

programs ranging from Jazz and Classical to World Music, arts, current affairs and

more, with many shows presented by local community groups in their own

25

languages.‖ (Radio Adelaide). Community radio sector in Australia is much organised

since quiet a long time with licenses being provided by Australian Broadcasting

Authority (ABA) and is quiet healthiest as compared to other countries. According to

ABA, ―Given the role that community broadcasters play in promoting the objects of

the act, the ABA believes the most useful definition of community is one that is broad

and takes into account social, historical and cultural linkages. The objects of the act

include promoting the diversity of broadcasting services available to the public;

developing and reflecting Australian identity, character and cultural diversity; and

providing programming material that is locally significant.‖ (Pavrala and Malik, 2007,

p.47). According to fifth community radio national survey by McNair ingenuity

research, ―In an average week 15,648,000 Australians listen to radio, 4,441,000 (25%)

of those listen to community radio each week and 10,611,000 (59%) listen

occasionally. (Mc Nair, 2012) The number one reason Australian‘s listen to

community radio is for local information and local news. Almost a third listens for

independent opinions delivered by local voices that 5 sound like real people.

Listening is spread strongly across all day-parts: Breakfast 57%, mid-morning 55%,

Afternoon 46%, Drive 55%, Evening 30%, Overnight 10%.‖ (Mc Nair, 2012).

Community Radio Broadcasting Association of Australia is an organisation that is

dedicated towards smooth functioning and advocacy of community radio broadcasting

in the country. It initiates capacity building and strives to build strong communication

strategies for a powerful community radio network with its 270+ members in

Australia.

Nepal

Beginning of independent radio traces back to 1990‘s in Nepal but an organised

growth was witnessed only after 2006 when government issued licenses for

independent radio. Radio Sagarmatha established in 1997 was the first community

radio in Nepal. Sagarmatha being the very first had to struggle a lot for license but

their efforts made life for future community radio stations easier. The struggle for

having their own content on their own radio in Nepal was so powerful that after the

king seized power in 2005 and allowed only music and no news on independent

stations, community radio stations revolted and started singing news in order to

inform the audience about the political disturbances in the state and their own rights

26

as a citizen. According to UNESCO around 242 licences were issued to community

radio stations belonging to NGO, cooperatives, educational institutions etc during

2011. Nepal government doesn‘t classify radio according to ownership patterns since

they still do not have any such rules but journalists, activists and experts do classify

them as community, commercial and government. Radio stations in Nepal can be

called as community radio stations if their content is for and about the community and

if there is no political influence. Community radio support centre that works for the

cause of this alternative medium is in process of pushing a regulatory framework for

community radio stations. There are now around 330 radio stations in Nepal, out of

which approximately 200 claim to be community radio station. Apart from

Sagarmatha, other popular community radio stations are Radio Lumbini, Radio

Madanpokhra, Vijaya FM, Himchuli FM, Samad FM, and Radio Jagran etc. ―After

2006 the government also made major changes in the license and renewal fees. The

fees were reduced by almost five times for those using a 100-watt transmitter, and 25

times for those using a 50-watt transmitter(to NRs 1000 or US$15) and 20 times for

those using 30-watt transmitters from (NRs 10000 to NRs 500 or US$8). The changed

fee structure for smaller stations indicated the government‘s desire to promote local

stations rather than those broadcasting to larger audiences (mainly commercial

stations) However, only a handful of community stations qualify for the reduced fees

because most of them broadcast using transmitters over 100-watts and have been

focused on expanding reach rather than serve their immediate communities. Some

radio stations – irrespective of whether they are community or commercial –have

clear links with political parties.‖ (UNESCO & Mainali, 2011)

―Nepal also has radios that were used for propaganda by the Maoists during the armed

insurgency (February 1996-April 2006) that were licensed as regular FM stations on

20 September 2009. A cabinet decision approved a "special provision" for

"regularizing" the clandestine broadcast units 23 following which five licenses were

issued. The new licenses were Janasandesh P. Ltd. Kirtipur; Janasanchar Kendra

(Radio Ganatantra), Dhankuta; Janasanchar Kendra, Morang; Naya Nepal Sanchar

Sahakari Sanstha, (Jana Awaj), Nepalgunj; and Naya Karnali Bikas Kendra, (Bhe-Ka

Awaj), Kalikot. The equipment used by the Maoistradios was transferred to these

organizations as part of the regularization. All except Janasandesh P. Ltd. in Kirtipur,

claim to be community radios.‖ (UNESCO & Mainali, 2011) Since there are no rules,

27

the frequencies are almost full and the state has developed a frequency crunch now.

Nepal, having a large number of self claimed community radio stations lacks an

organised policy and framework. Though radio enthusiasts and activists are putting a

lot of effort on air, the authorities necessarily need to take a step ahead for an even

progressive and systematic community radio sector.

‘The Other Radio’ in India

Growth in Indian radio has been quiet piecemeal and peculiar. The need for a new

communication strategy in India was realized in the mid-1990s when airwaves were

declared a public property by the Supreme Court in 1995. During July 1999, it was

decided that Indian private companies would be allowed to invest in radio industry.

This marked the Phase I of private FM licensing policy in India which initiated

licensing procedure to set up 140 private FM stations in 40 cities across India. The

first private FM, Radio City went on air in Bangalore in July 2001 and since then the

sector is growing. Indian radio was getting a new life away from the monopolistic

regime of All India Radio but still there were very weak signs of community radio

stations being established in India. However radio enthusiasts and activists witnessing

the potential and growth of community radio stations in other parts of the world were

already struggling with the campaign to legalise it. A group from Bangalore called

VOICES held a gathering of professionals, academicians and activists in order to

understand the need for community radio in India. A joint recommendation about the

relevance of community radio stations in India was signed and submitted to the

Government of India during September 1996. Some of the main highlights of the

recommendation were:

―Centralised one way broadcasting at various levels of aggregation has limited scope

to serve the goals of development, especially in the context of pluralism and diversity

which is a singular characteristic of Indian society. As such the regulatory framework

should promote a decentralised system of radio broadcasting.

A community radio station would, besides providing education and entertainment,

connect people with people through participatory or circular communication, connect

people with organisations and communities, and finally connect people with

28

government and public service agencies. These needs are not met under the current

framework.

Radio combines the benefits of low cost and wide reach and access. When used in a

community setting with limited area coverage, for example as in FM radio

broadcasting, it offers many exciting possibilities for fulfilling the developmental

goals and aspirations of the people, and wider choices in accessing information from

diverse sources within and outside the community. It‘s potential for creating social

change has been demonstrated in many parts of the world. For these reasons control

of community broadcasting should be vested with the community rather than with the

government or private commercial enterprise.

The present centralised structure of broadcasting isn‘t conducive to people centred,

participatory methods of communications. The potential of medium to promote

community development is largely unrealised. The involvement of other public

bodies, NGOs, professional associations, etc. in the utilisation and management of

airwaves is essential for realising this potential to promote the welfare of millions in

communities, and therefore the public good. The need for structural change in

airwaves in order to accommodate local initiatives is a logical result of this

imperative.‖ (Pavrala & Malik, 2007, p.272-274)

Looking at examples from other countries, government moved its first step towards

the establishment of community radio stations and gave permission only to

educational institutions for its set up. Anna FM became, India's first campus

'community' radio, launched on 1 February 2004. Anwar Jamal Kidwai Mass

Comunication Research Centre, Jamia Millia Islamia followed and was one of the

popular media institutes to receive a license from the Ministry of Information and

Broadcasting to run a Community radio, called Radio Jamia. Radio Jamia FM 90.4

began its 1st trial transmission (live) for 60 minutes on 15th March 2005. ―The long-

standing demands for a third-tier of independent, not for profit broadcasting in the

country yielded a confined ‗campus‘ avatar of community radio in the form of

‗guidelines‘ issued in the first quarter of 2003 that allowed ‗well-established‘

educational institutions to set up FM transmitters and run radio stations on their

campuses‖ (Pavrala and Malik, 2007, p.27)

29

However radio enthusiasts were not satisfied with the government‘s initiative and

demanded community radio stations for under developed villages. Men and women

were at work and continued their efforts. UNESCO helped the group VOICES with a

briefcase radio station kit that could produce and transmit in order to provide hands on

training towards its aim of setting up a community radio station in under developed

area. Other important attempts included Pastapur initiative on community radio, a

workshop organised by UNESCO during July 2000 in Hyderabad for the

establishment of airwaves for the communities. As a result of this initiative a joint

recommendation was signed and submitted to the government. Some of the important

highlights were:

―To take the current government policy of freeing broadcasting from state monopoly

to its logical conclusion by expanding the available media space and permitting

communities and organisations representing them to run their own radio stations.

The creation of a three-tier system of broadcasting in the country: a state-owned

public service network (existing framework), commercial private broadcasting, and

non profit, people-owned and managed community radio stations.

The group pleads with the government of India to dedicate the frequencies, especially

for the creation, maintenance and expansion of community broadcasting in the

country.

Priority should be given in issuing community broadcasting licenses to rural areas and

other regions and communities that are least developed in term of various socio-

economic indicators. This is based on the fact that the least developed regions and

communities of the country are also served by media.

The group which has visited the site of the Deccan development Society‘s community

radio station located in Manchoor Village, Medak District (A.P) near its headquarters

in Pastapur and interacted with the poor, rural women, places on record its deep

appreciation of the eagerness of the women of the area to have a ‗radio of their own‘

and their state of readiness to manage a community radio station.‖ (Pavrala & Malik,

2007, p.281-283)

30

Apart from discussions, debates and dialogues to persuade the government,

community people were already practically trying out the concept of a community

radio station. When government was turning a deaf ear and a dumb mouth towards

broadcasting, the aam aadmi (common man) started narrowcasting. Dalit women in

Zaheerabad district of Andhra Pradesh started producing programmes on agriculture,

domestic issues, health etc and started playing them through audio tapes in sangams

(groups/gathering).Deccan development society functional in Zaheerabad applied for

a community radio licence in August 2000 which was rejected by the government.

The group VOICES produced Namma Dhwani (Our Voice) and cable casted in

Budhikote, Karnataka. It included programmes like organic farming, health, water and

electricity programmes etc. Kutch Mahila Vikas Sangathan, a NGO in Gujarat

purchased 30 minutes on air space on All India Radio, to broadcast a programme

called Chala Ho Gaon Mein ―People rejected the narrator of the programme who

were professionals from All India Radio, and then the characters of ‗Phulwa behen‘

and Raju bhaiya‘ were introduced as presenters‖. (Pavrala and Malik, 2007, p.115)

The programme included drama, folk songs, discussion, storytelling and news. The

programme attracted the local people because it was broadcasted in the local Maghi

dialect that most people spoke and understood on a channel that was broadcasting

other shows mostly in the national language Hindi and some in regional Kutchchi

languag that was understood by lesser audience in that particular area.

Finally, after all the struggles and recommendations, the second stage of guidelines in

2006 extended the community radio stations to non-government organisations that

eventually ventured beyond urban life and entered the rural populace.

The policy guidelines of the government stated:

―1. Basic Principles

An organisation desirous of operating a Community Radio Station (CRS) must be

able to satisfy and adhere to the following principles:

a) It should be explicitly constituted as a ‗non-profit‘ organisation and should have

a proven record of at least three years of service to the local community.

b) The CRS to be operated by it should be designed to serve a specific well defined

local community.

31

c) It should have an ownership and management structure that is reflective of the

community that the CRS seek to serve.

d) Programmes for broadcast should be relevant to the educational, developmental,

social and cultural needs of the community.

e) It must be a Legal Entity i.e. it should be registered (under the registration of

Societies Act or any other such act relevant to the purpose).

Eligibility Criteria

(i) The following types of organisations shall be eligible to apply for Community

Radio licences:

a) Community based organisations, which satisfy the basic principles listed above.

These would include civil society and voluntary organisations, State Agriculture

Universities (SAUs), ICAR institutions, Krishi Vigyan Kendras, Registered Societies

and Autonomous Bodies and Public Trusts registered under Societies Act or any other

such act relevant for the purpose. Registration at the time of application should at

least be three years old.

b) Educational institutions

(ii) The following shall not be eligible to run a CRS:

a) Individuals;

b) Political Parties and their affiliate organisations; [including students, women‘s,

trade unions and such other wings affiliated to these parties.]

c) Organisations operating with a motive to earn profit;

d) Organisations expressly banned by the Union and State Governments.‖ (Policy

guidelines for community radio, 2006)

The 2006 guidelines widened community radio scope in India. As a result, there were

152 operational community radio stations as on 1st August 2013 run by Educational

institutions, NGOs, Krishi Vigyan Kendra and State Agricultural Universities and

32

over 200 applications are still under process as per the data given by Ministry of

Information and Broadcasting, Government of India, on their website.

Hypothesis and research questions:

In view of the above narrative delineating the need of alternative media instruments in

order to measure up to the challenges let loose by the forces of globalisation, it may

not be an exaggeration to postulate that, ―Community radio has the potential to

emerge as an instrument of sensitization about issues of vital importance and

bring about change and empowerment for its audience.”

Further in the backdrop of the growing necessity, popularity and inherent potential of

community radio in different parts of the world; this study seeks to focus on the

functionality of the community radio project in India. The study explores post

project or beyond project aspect of community radio stations in India with the help of

two kinds of community radio stations one situated in an urban area, Radio Jamia

managed by an educational institution and another set up in a rural area, Sangham

Radio managed by a Non Government Organisation. Though the struggle of various

people has prompted the Indian government to set up community radio stations, the

moot question that haunts a reasonable mind is to understand how much the people

have accepted the medium? Similarly in view of the fact enumerated above that

community radio plays an important role in any society and brings about social

change, it becomes pertinent to explore the nature and scope of development and

social change being brought about by community radio stations in India. With this

central aim, the broader objectives of the study are as follows:

Objectives of the study:

To examine the potential of community radio in articulating and addressing

community issues and grievances.

To analyze the role of community radio in empowerment and social change of

its target audience.

33

To identify the degree of dependence on this relatively new form of media-

community radio in rural and urban settings, at a time when other mediums of

communication are known and available.

To examine the prospects of community radio stations under study in

generating social consciousness and empowerment among its community.

To evaluate the need and direction in community radio functioning to

encourage an empowered and self dependent society.

To draw general conclusions as a result thereof.

Research Questions

In order to effectively comprehend its central and broader objectives the study

will set out to extract answers for below mentioned questions during its

various stages from the vicinity of the selected two radio stations as its

subjects:

Do people depend on the medium for their communication need at a

time when other media is available in abundance?

How people engage themselves with community radio? Do they

engage at all?

How popular is community radio among its target audience?

What do the audiences want? Do they require community radio

specifically for their area or community?

Based on the responses of the audience, what kind of community radio

do the audiences want?

What kind of development do the audiences think their station could

contribute to?

Is the community radio contributing anything to empowerment of the

targeted community?

Is community radio contributing anything to development?

Does it bring any kind of social change in the areas that the stations

serve?

34

Riding the development waves

Image Courtesy: Eco Earth Care optimised (Sinha)

Source: http://www.ecoearthcare.com/storyd.asp?sid=201&pageno=1

Image courtesy: The Hindu (Jebaraj, 2012)

Source: http://www.thehindu.com/news/cities/Delhi/riding-the-air-

wave/article3733524.ece

35

Chapter II

Remodelling Development

Review of Literature

36

“I have just had the humbling experience of re reading a book I wrote 17 Years ago.

As authors always do, I found excuses for what I read. The field was in flux: we didn‟t

know much about it then; great changes have taken place since I wrote. The book

reflected the state of the art in early sixties: in fact it was a little in advance of that;

but the art has advanced in the intervening years. The book‟s recommendations were

basically sound though not up-to-date. And so forth and so on. The truth is that I was

a bit disappointed. I wished I had been more prescient in 1962. I should have been

more sceptical about the applicability of western model of development. I should have

paid more attention to the problem of integrating mass media with local activity.

Above all, I should have given more thought than I did to the social requirements and

uncertainties of development, and in particular to the cultural differences that make

development almost necessarily different, culture to culture, country to country.”

(Schramm, 1979, p.1)

Growth but no growth

The words spoken by Wilbur Schramm in 1979 take us into a nostalgic journey of

1950s and 1960s, a paradigm that dominantly equated development to

industrialization and technological advancement aimed towards economic growth.

Social scientists, authors, academicians, media professionals and economists after

almost two decades realised that the kind of development they imagined didn‘t yield

the desired rather sustainable results. Wilbur Schramm in his book Mass Media and

National Development, 1964 himself advocated a purely western dominated

development model and also prescribed it as the engine for developing third world

societies. He stressed on developing mass media in all countries that could hasten the

process of development. The publication talked about the practicality of mass media

development program to be used by all governments. Schramm emphasized on the

requirement of communication research in developing nations in order to strengthen

the process of communication. However after around two decades he advocated a re-

framed and a re-examined development strategy in his 1979 UNESCO publication

Mass Media and National Development, which he probably didn‘t perceive and

missed out in his 1964 publication. Here he stated about his lack of thought towards a

more profound sense of development. He accepted of missing out a development that

is closer to social requirements and cultural differences, and those cultural differences

37

specifically differentiating development; culture to culture and region to region.

Around three decades ago from now, perhaps he was already talking about region

specific, native, communication backed by culture and tradition and integrated by

media locally and even more precisely he was pointing towards community

communication. ―Gross National Product in the developing nations was substantially

up, food production up a little, and the average diet up to 96 per cent of the desired

caloric level, number of physicians up about 7 per cent in ten years, literacy also up

about 7 per cent, developing country exports almost doubled in 10 years, and an

average of about $10 billion a year in assistance pouring into these countries.‖

(Schramm, 1979, p.2) The figures give a sense of success but it was a vague growth,

development was still far behind. ―The increase in population (between 2 and 3 per

cent) has wiped out most of the economic gain. Although the proportion of literates

has increased, the number of illiterates in 1975 was actually greater than it was ten

years before-literacy campaigns and schooling have simply not been able to keep up

with population. And as encouraging as some of the figures sound, they have

succeeded only in widening the gap between have and have not countries, rich and

poor people. Food production was higher in developing countries but in ―developed

countries‖ it was growing seven times as fast. The growth in number of physicians in

the less developed countries was impressive, but it was even more in the

industrialized countries, and in those countries the proportion to population is about

four times as large as in the less developed countries. Developing country exports

approximately doubled in 10 years, but in developed countries they increased by a

factor of five.‖ (Schramm, 1979, p.2) Even the so called better and developed states

were also in trouble, Schramm in his book gives a personal experience of a friend

residing in Pacific islands, ―The other friend tried to parlay South sea designs into a

viable clothes manufacturing business. Her work was inexperienced. Their product

was not really competitive in export and too expensive for the ordinary people on her

island. She made some sales to tourists, but the market was thin. The result was far

short of the industrial revolution dreamed off.‖ (Schramm, 1979, p.3) This ‗big push‘,

‗take off‘, and ‗leap forward‘, as termed by economists paved way to a vague,

imaginative, mirage like and illusionary development rather than a sustainable one in

developed as well as developing nations. Awestruck by industrial revolution and

technology, we left behind man power and efficiency. Developing countries were

racing very fast for development but they were still far behind the developed nations

38

as they not only started much early but were also running faster than their developing

counterparts. There were differences even within the developing countries, poor were

becoming even poorer and riches were richest. Of course every nation whether

developed, developing or under developed, required industrialization for

development, but at what pace? At a speed suitable to other powerful nations or to

itself? When does it require? At the same point of time when the developed states

realise it requires growth or according to its own suitability? Through which strategy?

A strategy tailored according to the developed state‘s requirement or its own? Even

the greatest power United States of America was once an agricultural state before it

took to industrial revolution. Schramm in his book tries to analyse such questions

while digging into the ground realities that were missed out during the dominant

paradigm. Schramm takes us out of this wonder land of development while giving a

reality check. ―Europe and North America took 300 years to progress from

agricultural civilizations to industrial ones. Asia, Africa, and Latin America have been

thinking of doing it in 25 to 50 years. In North America, Land was freely available

and a farmer could easily start with 160 acres. In a country like India, by way of

contrast, most farmers own no land at all and the demands of monsoon agriculture

have so overpopulated the farming areas that even an equitable redistribution of land

would put no such resource of land in the hands of Indian farmers as were available to

even the least privileged landlords in the United States.‖(Schramm, 1979, p.4)

Western models custom made according to their own sociological and political

priorities, overpowered the native thinking and instead of making our own base

stronger, India and other developing nations were in a pursuit for something even

bigger. Without making our agricultural basis stronger, we were desperately

attempting to make our industries grow even larger. Forgetting the local, we were

trying to reach global. Such signs of vague development could be witnessed even

today. Western technologies still try to dominate a developing market that is still far

behind them. At one side we are overwhelmed with the launch of iphones in a country

like India and many young ones among us dreaming and saving hard earned money to

own it and finally a few Indians become proud owners. While in the same country on

the other side we talk about digital divide and making Indian people computer literate

and our villages technology friendly.

39

‘Development’ during the Dominant era

Development was measured in terms of dollars and cents, huge capital invested for

industrialization and technological advancement which in turn provided profit again

in dollars and cents thus quantifying economic growth. Expressions like quality of life

rarely existed, no industrialization equalled to no development and no economic

growth. Industrially advanced nations decided the rules in the game of development.

Western economists and theorists worked together to come up with a development

plan for the world. This was development during dominant paradigm. Peeping into the

background of Schramm‘s thoughtful revelation to UNESCO (United Nation

Educational, Scientific and Cultural Organisation) in 1979, it all started during 60s

and 70s when development was considered something which is planned, decided and

delivered by the government to the public. Public was merely taker and not decision

maker. Media acted as a transformation and propaganda machine. It was there to

inform what was already decided for the people. ―The language reflected the

bureaucratic approach—‗objectives‘, ‗targets‘, ‗strategies‘, ‗beneficiary‘ and

‗capability‘. There was little involvement of those undergoing this makeover termed

as ‗modernisation‘ or ‗development‘. Vertical decision-making, little involvement of

communities and a lack of understanding of local cultures were among the causes of

failure of such ‗development‘ in combating poverty or in improving the standards of

living of the people in Third World Countries.‖ (Pavrala and Malik, 2007, p.145)

―This dominant paradigm, promoted a top-down approach and the ‗one size fits all‘

policy prescriptions by the World Bank, IMF and WTO for development. Nations

started imagining their underdevelopment. Their physical and social realities were

produced and reproduced in the dialectic of development and underdevelopment,

‗marginalizing and precluding other ways of seeing things. The Third world was

invented through this discourse. (Escobar, 1995 in Pavrala and Malik, 2007, p.147)

Communication research during the 50s amidst the old paradigm witnessed significant

work in the path of development by many theorists. Daniel Lerner believed the way to

transit from a traditional to a modernized society is through development of

communication means and infrastructure. According to him development was

essentially a communication process and investment in large scale production and use

of modern technologies could transfer a traditional society into a modern one. He

40

focused on Middle East, studying Egypt, Iran, Jordan, Syria, Lebanon and Turkey and

discussed the role of mass media in providing experiences of modern western lifestyle

to the less developed nations. Lerner identified mass media with spread of education

that would further lead to shift in behaviour, habits, lifestyle and acts of people. This

change in public attitude would lead to socio-economic and political mellowness.

―People in the Western culture have become habituated to the sense of change and

attuned to its various rhythms…We are interested in empathy as the inner mechanism

which enables newly mobile persons to operate efficiently in a changing world.

Empathy, to simplify the matter, is the capacity to see oneself in the other fellow‘s

situation. This is an indispensible skill for people moving out of traditional

settings…it is a major hypothesis of this study that high empathetic capacity is the

predominant personal style only in modern society which is distinctively industrial,

urban, literate and participant… Social change happens through persons and

places…If new institutions of political, economic, cultural behaviour are to change in

compatible ways, then inner coherence must be provided by the personality matrix

which governs individual behaviour. We conceive modernity as a participant style of

life; we identify its distinctive personality mechanisms as empathy.‖ (Lerner &

Pervsner, 1958, p.47)

According to Lerner and Pervsner, the empathetic style in the personality of a

traditional society doesn‘t exist. Thoughts of traditional societies are limited to what

they see and they don‘t have the will to look beyond. They are narrow- minded when

change needs to be accepted. Here they talk about the changes that the western society

thinks is apt for them and expects the less developed society to ape it in order to

become a modernized one. With this thought it seems traditional societies were not

expected to think rather act as per the instructions and when they refuted they were

considered insular. In the similar vein for Hagen, development comes through social

change and change starts within. ―The inter relationship between personality and

social structure are such as to make it clear that social change will not occur without

changes in personalities.‖(Hagen, 1962, p.86) According to him people in developed

societies have innovative personalities that adjust with change. They welcome change

and development unlike their counterparts who are afraid of it. They are more

practical and creative in dealing with problems and finding their solutions. He

41

compares the people in a modern society with those of under developed ones whose

personalities are authoritative. Their personalities overpower and rule them. This

makes them rigid and unable to accept any change. Their personalities do not allow

them to accept challenges. Regarding the traditional societies, Hagen states, ―He

perceives the world as an arbitrary place rather than an orderly one amenable to

analysis and responsive to his initiative. His unconscious processes are both

inaccessible and uncreative. He resolves his relationships with his fellows primarily

on the basis of ascriptive authority. He avoids the anxiety caused by facing unresolved

situations in the physical world by reliance on the judgement of authority.‖ (Hagen,

1962) Regarding the creative modern people he states, ― If any anxiety exists among

this personality type it is the gnawing feeling that they are not doing enough, or not

well enough.‖ (Hagen, 1962) 50s and 60s was an era when in a way traditional

societies were looked down upon. They were considered aimless people on whom all

kinds of judgements were made by the so called modern societies. In a way they were

not among privileged or classes but were considered masses who did not have a mind

of their own and could be dominated to act and ape. This thought of the developed

societies emerged because they were developed with land, money and infrastructure

when compared to their counterparts but still under developed in thoughts and

wisdom and surely they were not so far away from actuality which they were

supposed to witness soon...i.e. the new paradigm.

During the 60s when everybody was studying industrialization, Everett Rogers came

up with an important study in the field of agriculture. Rogers‘s idea of development

(1962) was through social change that requires an innovation or a new idea that

should be diffused. Diffusion is the process by which an innovation is communicated

through certain channels over a period of time to the society members. He also

studied how a particular idea is accepted by the society. New ideas on the other hand

raise the income level and lifestyle of the people, the sooner they accept newness, the

faster the society becomes modern. According to him the elements that popularise a

new idea are innovation, communication channels, time and social system. He stated

that adopter of any new innovations could be categorised into- innovators (2.5%, who

innovated), early adopters (13.5%, who quickly adopt), early majority (34%, who

very carefully think and then adopt), late majority (34%, they will accept when they

see the majority has accepted) and laggards (16%, they are critical towards new ideas

42

and will accept only if the idea has become a tradition). His study claimed that

depending on the innovation people fall into different categories. A farmer could be

an early adopter or innovator of a farming technique and can be a late adopter of a

video game. This way his study was much applicable to different ideas and

innovations.(Rogers, 1962) Taking forward from Rogers‘s study, Wilbur Schramm in

1964 with his book Mass Media and National Development further accentuated the

role of media in development. To Schramm (1964) mass media as an agent of social

change has the capability of being a magic multiplier of development. Mass media if

used effectively in developing nations would definitely enhance growth thereby

bringing social change. Stating the correlation between economic growth and

communication growth, for Schramm agriculture and technology should go hand in

hand. If agriculture is supplemented with technological improvements, apart from

increasing the yield it would use less manpower that would be able to work in

industries. He elaborated the use of communication through media in the field of

agriculture, education, health and literacy campaign substantiating with case studies

from developed and under developed nations. For him enhancing communication

research in any nation would further strengthen the communication agendas by having

full proof communication campaigns that would be away from failures. ―How

fortuitous, how almost miraculous it seems that, at this moment of greatest need for

swift and widespread information in the developing countries, modern mass

communication should be available to multiply informational resources. It is hardly

possible to imagine national economic and social development going at its present

pace without some modern information multiplier; and indeed, without mass

communication probably the great freedom movements and national stirrings of the

last few decades never would have come about at all. But we must remember that the

full power of mass communication has never been used in any developing country, to

push economic and social development forward. How much could we increase the

present rate of development, how much could we smooth out the difficulties of the

‗terrible ascent‘, how much further could we make our resources go, how much more

could we contribute to the growth of informed, participating citizens in the new

nations, If we were to put the resources of modern communication skilfully and fully

behind economic and social development?‖ (Schramm, 1964, p.43-44) Furthering

Schramm‘s view off course media is a magic multiplier of development but no media

could multiply development in the right sense until and unless it utilises its own

43

audience and looks into development from the audience point of view. While talking

about what different media can do, Schramm states about radio, ―When it is

broadcasting to the farmers, it is not serving the city people. When it is broadcasting

to the schools, it is not usually serving the adult population. When it is broadcasting

classical culture of the country, it is likely to lose some or much of its audience to the

commercial station broadcasting light entertainment from across the border. Should

there be special stations for rural regions? Should there be special educational

stations? Should all these functions be combined in a single station or

network?‖(Schramm, 1964, p.47) Probably the answer to all these questions by

Schramm then, lies in the concept of what we know today is community radio.

This communication research paradigm though gave rise to some important theories

and concepts but it was far away from realism and practicality. No doubt numbers of

directed activities in health, education, and agriculture in the third world countries

were advantageous but only to the cream of the society. The people who were poor

and needy still were untouched and in the same situation. There was still no

betterment and growth. Poor was becoming poorer and rich continued to enjoy his

richness. Even for the modern societies, the development was stagnant after a point.

―The strategy was to save capital, invest it in machines, raw materials, and training.

The products would be sold and profits reinvested. Industry would expand. Profits

would grow. This would continue until the economic reaction was self-sustaining.

The process of production and allocation of resources would be kept in balance by

central planning, and profits would diffuse through society and improve the quality

life. A diffusion model of communication was most often combined with this. Just as

the economic benefits of industry were expected to diffuse down through the levels of

society to the poor and the rural landless, so were new knowledge, innovations, and

guidance in improving agriculture supposed to diffuse through the mass media to the

inter-personal channels of society and ultimately to the villagers and farmers, who

would have the aid and guidance of whatever Third world version of a rural extension

service was available. Neither diffusion model worked as well as expected. The

fledgling industry was unable to raise incomes in the agricultural sector in time to

create a market. In a competitive export market, local industries were usually at a

disadvantage. And therefore the dreams of profits and a good life diffusing through all

levels of society receded into the indefinite future.‖(Schramm, 1979, p.4)

44

Resisting a forced development

It was time to realise, finally resist and plan to strongly build nations. It was time to

rubbish the assumptions that traditional societies are traditional because of their

attitude, backwardness, superstition, fatalism etc… Mass media, a powerful tool was

merely used for information transmission and government propaganda rather than

development. It was high time to plan and executive effective use of media. Paul

Baran‘s (1957) thoughts of development and underdevelopment being interrelated

approaches formed the basis of new development approach. According to him both

were sides of the same coin. For him capitalist system was the main reason for

continued under development since the main aim of western monopoly was to hinder

development for developing societies and so for any kind of development, capitalism

should be discontinued. Academicians and theorists tried to understand Baran‘s basis

that under development was due to same reason through which countries became

economically developed. Post this thought many developing nations started to get

away from the powerful nations in an attempt to build up their own association, an

amalgamation of developing countries. New World Information and Communication

order was the result. ―Chronic imbalances in international information flows became

the focus of attention, and a new doctrine concerning ‗the free flow of information‘

emerged. The situation had its roots in the tumultuous process of national liberation

from imperial powers that had swept through Asia and Africa in the preceding decade.

The new states demanded recognition of their sovereignty –in politics, economics and

the cultural sphere. At the same time, the new nations were in need of aid from the

industrialized countries of the North. National and economic development was the

first priority, and the mass media were seen to play key roles in the process.‖

(Carlsson, 2005 in Hermer and Tufte, p.194-195) News networks exclusive for the

Third World was established. People from developing countries started writing and

sending information about them to the world. The theorists arrived at another

impractical solution with the dependency paradigm in 1970s wherein the stress was

on self reliance through industrialisation, investment from foreign countries and

import substitutes. The outcome however was even more dependence on powerful

countries and finally deep in debts. Mc Anany (1983) referred to this paradigm as,

―good on diagnosis of the problem…but poor on prescription of the cure.‖ Looking at

dependency theory, it somehow reflected ideas of Marx. It was a relation between

45

people having resources, the bourgeois class and the other set of people having no

resources, and in terms of the theory; core and the periphery. The core countries were

privileged enough having capital, industries and technology whereas the countries at

the periphery had none of this but the raw material. Periphery provided the raw

material and core developed the finished goods earning a lot more than the periphery.

Core could easily exploit the periphery. There was still no equality. Hence, it did not

provide any solution rather developed was still developing at a faster pace leaving the

under developed behind. Dependency theory criticized by many lead to the discovery

of a new approach based on Freire‘s (1970) ‗pedagogy of the oppressed‘ where he

stated, ―In cultural invasion, the actors draw the thematic content of their action from

their own values and ideology; their starting point is their own world, from which

they enter the world of those they invade. In cultural synthesis, the actors who come

from "another world" to the world of the people do so not as invaders. They do not

come to teach or to transmit or to give anything, but rather to learn, with the people,

about the people‘s world.‖ (Freire, 1970, p.179) In cultural invasion the actors (who

need not even go personally to the invaded culture; increasingly, their action is carried

out by technological instruments) superimpose themselves on the people, who are

assigned the role of spectators of objects. In cultural syn­thesis, the actors become

integrated with the people, who are co­authors of the action that both perform upon

the world. In cultural invasion, both the spectators and the reality to be preserved are

objects of the actors' action. In cultural synthesis, there are no spectators; the object of

the actors‘ action is the reality to be transformed for the liberation of men.‖ (Freire,

1970, p.180) Culture, localism, identity and tradition became important in this phase.

Development in 1980s was seen through cultural synthesis and not invasion. The need

to develop the world by not alienating but keeping their culture intact was in talks.

This phase was further elaborated on the basis of Schumacher‘s (1973) advocacy of

appropriate technologies wherein technology was supposed to be chosen depending

on the field and application. Schumacher emphasized on technology that is small

scale, decentralized, environment friendly, and most importantly controlled locally.

For developing countries it was an answer to poverty, unemployment and urban

migration. For developed countries it served as a tool for development that is less

harmful for environment and society. During the 1980s debates for social change, all

theorists were of a view for a communication that is bottom up and that creates self

reliance and development. ‗Another Development‘, Identity, Empowerment,

46

Alternative media…such words started to echo all around. ―Several other factors

provided impetus to the emergence of the participatory development approach:

Evidence in World Bank projects in rural and Population/health areas of

positive impact of community participation and bottom-up approach on

project efficiency.

Local and national governments finding it increasingly difficult to manage

adequately the innumerable development projects and programmes thus

paving way for a more prominent role of non-governmental and community

organisations; and

Non-governmental organisations making it their developmental objective to

empower the underprivileged populations by giving them greater control over

resources and decisions in the projects and programmes affecting their

lives.‖(Bamberger,1988 in Pavrala and Malik, 2007, p.150-151)

Another development approach is much participatory, horizontal and bottom up

thereby negating the earlier vertical top down diffusion model. Decentralised,

audience and receiver oriented, culture and region specific, dialogical system started

to emerge that strategized communication as a process for sustainable development. It

focuses on democratisation, information exchange and participation at various levels.

It is characterised as multidimensional (a combination of horizontal, vertical: bottom

up, top down), self realised, self planned and self invented approach that gives the

ownership of message and the media to the people. The audience is not just the

consumer but also the planner and the producers of the media content. This

communication paradigm has encouraged many thought provoking dialogues, studies,

theories in the form of community communication through various media like;

participatory video, community radio, theatre etc….by academicians, theorists,

researchers and industry professionals.

Another Development approaches

Freedom of free and adequate information was declared as one of the basic freedoms

by United Nations in 1948. This kind of freedom is guaranteed by growth in means of

communication. (Valderamma, 1995) India started realising the importance of

47

freedom of information and mass media with the beginning of its five year plan

during 1950s. In view of the United Nation‘s declaration, Indian government in

collaboration with UNESCO launched Radio rural forum in 1956 for around 150

villages in Pune, Maharshtra in India. Inspired by the farm radio forum (1940)

experience in Canada, the Indian government utilised the medium radio to educate its

farmers about various farming techniques for better agricultural production,

cleanliness and health in individual villages. Special listening sessions were

organised, feedback was encouraged and people were involved not only while making

the programmes but also during conceptual planning for the programmes. Being

innovative and interesting for its audience, the approach was very much powerful and

successful and hence was introduced in other areas. Farmers were asked to listen to

the programs and then discuss innovations with experts. Farmers who were willing to

use these innovations discussed them with experts, and under the package programme

farmers were provided with seeds, fertilizers, loans etc…Subsequently there were 0.2

million radio forums running in different parts of India but this approach gradually

declined when transistor technology hit the market. Development communication was

already in the minds since the beginning, but not in its furnished version. Rural radio

forum and Package programme both involved farmers but it was still a top-down

approach, with information coming from and according to experts. Though the choice

of the medium as Radio for this experiment was obvious since it was the only suitable

technology at that particular time but talking about radio in the present times, it still

continues to be a medium much earthy in its accessibility and approach. Another

important experiment in India was that of SITE-Satellite Instructional Television

Experiment in 1975. Just when India was trying to develop its own technology for

communication, India delivered developmental programmes through satellite to local

receivers. These programmes reached many remote villages. The experiment also

included discussion sessions with farmers in the form of feedback and advice.

Communication targeted towards development that time was limited just to feedback

and much more was still left to explore. ―To be fair to SITE we must say that it was

designed by engineers and physicists chiefly to test advanced communication

technology in a non industrialized country, and the Indian scientists performed

brilliantly in demonstrating that a developing country at the level of India can handle

such sophisticated technology and indeed can prove itself ingenious in developing

low cost equipment and in this respect showing the way to more fully industrialized

48

countries. But the Programme strategy of SITE was out of date, surprisingly so, India

had demonstrated both the Radio rural forum and Package Programme along with

more orthodox diffusion models. To expect in one year to achieve much change in

local agricultural practice by means of a few minutes daily of television without any

local support was some decades behind the state of art, and certainly far different

from the local strategy that was already emerging when SITE went on air.‖

(Schramm, 1979, p.11)

Post dominant paradigm, this was the stage when communication horizons were

widened and social scientists and academicians throughout were critically thinking

about communication in fact development through communication. Innovation was

one of the aspects of Rogers‘s diffusion model (1962). In 1970‘s, scholars started

thinking about re-invention…a stage that comes gradually after innovation. Re-

invention is the level to which an innovation is modified in the process of its

implementation. ―Some researchers measured re-invention as the degree to which an

individual's use of a new idea departed from the "mainline" version of the innovation

that was promoted by a change agency.‖(Eveland et al, 1977 in Rogers, 1983).

Edward Herman and Noam Chomsky introduced the propaganda model of media

stating factors that determine news in media. Through the model they talk about

media functioning, how agendas are set by media, how public is manipulated and how

news and information is manufactured in the minds of the people. According to them

the five denominators of news include ownership, funding sources, relationship with

powerful sources of information, flak or negative responses from the public and anti

communism and fear elements. About the last element, Chomsky states, ―So I think

when we talked about the "fifth filter" we should have brought in all this stuff -- the

way artificial fears are created with a dual purpose... partly to get rid of people you

don't like but partly to frighten the rest. Because if people are frightened, they will

accept authority.‖ (Herman & Chomsky, 1988) Elaborating on media functioning, a

social-democratic communication model emphasizing not only grassroot media but

also the usual public sphere was suggested by Sam Mwangi. Information exchange in

this model is treated as an empowering and enlightening process rather than a mere

product. Taking Habermas‘s public sphere (1962) as a base the model makes media

an important part of the sphere that acts as a coordinator for other public spaces in the

sphere. With the popularity of participatory approaches and mushrooming community

49

radio stations in Africa, the model suggests training ideas for journalists keeping in

mind public deliberations especially in a developing state like Africa. The model links

public sphere, democratic governance conditions and grassroot media further reflects

that, ―the process embodied in the social-democratic model would have discernible

societal impact. It would allow a free flow of ideas, enable the inclusion of various

voices in media stories and in decision-making and enhance the democratic culture. It

would also provide a framework for the empowerment and development of

communities. It is important to mention that the various components of the model

feed on each other and are therefore integrated in a two-way relationship.‖ (Mwangi,

2010)

―People are ‗voiceless‘ not because they have nothing to say, but because nobody

cares to listen to them.‖(Servaes and Malikhao, 2005) The authors try to study

participatory paradigm with an entirely different dimension. They consider listening

as much as participation important for communication for development since it

initiates trust between communicators and receivers thereby encouraging a more

justifiable distribution of ideas and opinions. The study explores emergence of

development communication as an idea of post modern society, with a background of

modernization and dependency theory. The authors criticize the modernization stage

as being unilinear that quantifies underdevelopment when third world states are

compared with that of the developed powerful nations and call for a new concept of

development which gives importance to the culture and multidimensionality. The

dependency era marked culture as significant only for the aim of commodification.

For a newer development, culture must be seen from identity and individuality point

of view for another kind of development. Change should occur at all levels-local,

national and international. The authors discuss more on this another kind of

development by being critical about the mass communication trend specifically in

developing countries where participation is merely pseudo in terms of feedback of

audience through sms and emails. The universal formula of this trend is informing the

audience about the project, explaining the advantages and encouraging people to

support it rather than involving the public while deciding the content or designing the

project. The real participation is ―before the resources for development projects are

allocated and distributed, and those suggestions for changes in the policy are taken

into consideration.‖ (Servaes and Malikhao, 2005). The authors talk about cultural

50

identity being an important aspect in encouraging people for participation; however

they don‘t emphasise on an identity that is away from culture, which can be an

adoption from another culture or identity in terms of personality and individuality.

Identity and culture can be two different areas where culture can be one element in

forming the identity. The process of communication should be more emphasized on

and rather than creating a need for the disseminated information, focus should be on

disseminating information that is needed. Communication for development in such a

sense is away from materialistic techniques. Another important change that the

authors suggest is the use of technology for people‘s participation. With technological

advancements, technology becomes easy and people become tech savvy, participation

can‘t be ignored. As an argument this is a wise perspective for developed nations but

not for developing countries like India, where technology acts as a power in hands of

people only in its urban sections while the other rural parts still remain technically

weak. With the perspective change on participatory communication, communication

under this paradigm should be treated as knowledge exchange that involves people

and creates dialogue rather than a mere exchange of information.

Shirley A. White talks about an important tool of participatory communication-

Participatory Video. The publication is an amalgamation of various essays contributed

by different authors emphasising the power of communication when people become

agents of their own development and not merely the beneficiaries. Participatory

communication through video does not suggest that people merely learn how to

handle technology and use it but actually use it to communicate through powerful

images that convey stories, emotions and realities effectively. While doing this

knowledge and trust become essential elements. A participatory video producer and

cameraperson should essentially have knowledge of culture, tradition and language.

The book is divided into four parts and each part is linked in a way that participatory

communication through video seems like a whole process. Part 1 elucidates the power

of participatory communication for development in a sense that video, which is just a

tool becomes more than that when it is used not only to show but to interact and

interpret, to conceptualise and for consensus building. The book portrays experiences

of various authors as a witness and makers of participatory video. ―Fogo Process‖ is

the best example as participatory video finds its roots in it. The Fogo Process made

the Candadian islanders realise through participatory video that their problems are

51

common and a solution for the same can be found out collectively. Part 2 talks about

how video can become a tool to transform. This part not only talks about video

becoming an agent of documentation of reality but also speaks volume of how the

proclaimed tool of participatory communication can become a hindrance in

showcasing reality and enhancing participation. This part simplifies the job of a

participatory video crew in not becoming an intervention in the lives of the

community. Shooting the real as real and not creating an illusion of reality becomes

an important dialogue here. In this sense community should not act just as story teller

but also should involve themselves in shooting with cameras or if its radio then

recording for it. The chapters in this part try to convey how participatory video

enhances relations among community members and is a continuous process that

doesn‘t end with the solution to the problem but persists to build up the individuality

and strength of the community. The third part of the book talks about how video has

empowered individuals, women and society as a whole. The chapters in this part not

only talk about the empowerment of the audience who watch those videos but also

people who are behind the camera and also those who are the story tellers and are

narrating their own experiences. The last part potrays a more action oriented

dimension of the participatory video giving examples of how it is being utilized for

development while giving examples of videos like Springs of life that talks about HIV

and AIDS. (S. A. White (Ed.), 2003)

This publication talks about the not much talked participatory video as another tool of

development communication. This book takes participatory video as a whole process

and is suitable for giving knowledge to those who are unaware of the approach or are

initiating a project in development communication. It portrays video and images as

strong approach to effective communication. The book though gives random

examples of the participatory experiences from the third world, but misses out

specifically talking about how participatory video had been used for development in

the under developed third world states as participatory paradigm is the best suited

approach for growth and progress in such nations.

World Association of community radio broadcasters (AMARC) in an interactive

roundtable conference that was organised along with Swiss agency for development

and cooperation and UNESCO, in Rome during October 2006 came out with a useful

52

publication guiding on the concept of Community Radio and how it is used in some

select parts of the world. It states that community radio accepted as a democratised

form of media has the biggest hurdle in the form of government policies and rules for

its existence and functioning. To substantiate the argument, the chapter, ―Community

media and democracy in the 21st century: Perspectives and Experiences‖, portrays the

role of community media in democratic transition taking up the Nepal‘s case of 2006.

Nepal as a case study is a good sample choice in the sense of the community radio

movement that took place in 2006 along with the progressive growth of community

radio stations in the state. The Nepal experience gives a glimpse of how media

engages itself and functions with the experiences of people living in poverty. The

community radio movement in Nepal at a time when the media was totally stopped by

the king helps explore the struggle of the people to establish a media of its own.

Certain nuances like that of radio hosts in Nepal started singing news on the pretext

that government didn‘t allow them to broadcast news but only music and songs on

radio, suggest that the power of radio in the 21st century though not understood by the

government, is clearly understood by the masses and they are ready to use this

medium to protest and to fulfil their indigenous communication need. Kunda Dixit, a

Journalist from Nepal, documents community radio movement in the country, thereby

examining the principles of democracy and the survival of a democratic media along

with the hegemonic commercial media. (AMARC, SDC, & UNESCO, 2008)

Community media founder in Nepal, Raghu Mainali, through his personal perspective

on the role and growth of community radio in Nepal elaborates a broader perspective

on the importance of the media in developing societies particularly underdeveloped

and developing states. While understanding growth and development of community

media in different parts of the world the book also gives an idea of how the traditional

media- radio is used with the help of and along new technologies like mobiles and

internet. Radio thus is not limited to present but has a creative scope in future as well.

The book though limited to community media experiences from few parts of the

world, not only explains the concept, role and importance of the media but also puts

and analyses the community media in an era when technological advancements are at

a very high pace. It echoes that being local in a global age is as important as being a

media literate society. A society that creates its own media for itself is strong enough

53

to exist at a parallel level with any kind of technological advancements. (AMARC,

SDC, & UNESCO, 2008)

Servaes and Lie (2002) in their research paper analyse development communication

with a background assumption that no state can survive in isolation and at the same

time none can be totally dependent on particular states. Every state whether

developed, developing or under developed seeks interdependency in one sense or the

other. The researchers analyse the development paradigm into three categories:

Globalists- Who can‘t see the world without the elements of globalisation and

resist any human intervention to it whether social or political.

Traditionalists-See the development of the world as a more local issue than a

global one and consider globalisation as an exaggeration.

Transformationalists- Globalisation though marks an important shift but the

developmental impact can‘t be seen without the local or indigenous outlook.

The above analyses puts the globalists and traditionalists into a sense of having

extremely cornered approaches with the globalists looking at the world with a

homogeneous culture and the traditionalists assuming no significant change

happening due to globalisation. However transformationalists view of the situation

seems to be more practical. With an alien culture exposure and adoption happening

with globalisation, the outcome might not be popular and well accepted all over.

Another view that is a result of the above discussion is a combination of global and

local that is being glocal. As the authors have explained that the glocal phenomenon

enables people to have a sense of belonging to a particular society and at the same

time their need to reach out to what they are not exposed to. The authors here by

giving example of the Japanese character Pokemon, try to establish the point that

while catering this character to different parts of the world, the producers are not

entirely exposing the world to the Japanese culture but are using the mix and match

formula. The character is customised to the country specific audience while retaining

its Japanese attributes. The question arises can the world have separate views as

traditionalists and globalists when globalisation and localisation doesn‘t exist in

alienation but combination? (Servaes & Lie, 2002)

54

The first radio transmitter of South India is the Exhibit of Fortnight at the

Government Museum, Egmore. Photo: R. Ragu

Image Courtesy: The Hindu, 26th

November, 2013.

Radio Phenomenon giving rise to Social Change and Empowerment

“Some years ago, a child was asked whether he liked radio or television best. The boy

said radio, because the pictures were better.” (Gilbert, 2012)

The image above shows an eighty nine years old 200 watt radio transmitter. It is the

first radio transmitter of South India which was put on exhibit at the Government

Museum at Egmore in Tamil Nadu, India, during November 2013. This transmitter

was used by the Madras Presidency Radio Club, an amateur group for a daily

broadcast. (Swaminathan, 2013) Since then we have come a long way, completing

somewhat a vicious circle, beginning with ham and underground radio managed by

amateurs, moving on towards public and private radio on one hand and online and

55

specialised radio on the other hand managed by professionals and radio experts and

then back again not to professionals but from where we started that is amateurs,

managing and running community radio stations in various nooks and corners of the

world. ―Radio was the first personal mass communications system. A human voice

simultaneously addressing thousands, perhaps millions … yet each listener hearing

that voice through an electronic box as it if were a personal conversation mere inches

away. Toward the end of the 20th

century, that conversation became a cacophony, as

commercial and non-commercial radio programming fragmented into infinitesimal

niche formats seeking to bring swarms of advertisers to the ears of an infinite number

of niche consumer targets. Some observers warned that radio had become less

personal, less listened to, less relevant to the daily lives of its audience — a fading

dinosaur in the evolutionary parade of communications technology. But as of Dec. 31,

2011, the U.S. Federal Communication Commission tallied a total of 15,790 licensed

broadcast stations operating across America. That‘s a 30% increase from the 11,062

stations on the air at the end of 1991, two decades earlier.‖ (McCullough, 2012) Radio

around the world has tried to free itself from the lashes of authorities and government,

reinvent itself to explore various forms and types during the 21st Century. Community

radio is one such attempt at moving closer and being intimate and personal to its

audience needs. ―Community radio is not just about producing good radio programs.

It is a social process, more than a series of products or programs. Community radio

stations spring up and survive because they can make positive contributions to

societies, often to societies in turmoil or during periods of growth.‖ (Felder in

McCullough, 2012) This type of social change has been brought by a Community

Radio Simli in the northern region of Ghana in Africa. Simli Radio with its effective

literacy programme- School for life has led to increase enrolment in schools and

reduced migration by young girls. The targeted community has become aware in

issues of sanitation and hygiene. (Hassan, Andani & Malik, 2011) Search for common

ground (SFCG), an organisation that supports community outreach and capacity

building through radio content, in one of its study on four community radio stations-

Radio Life, Radio Khergiamahn, Radio Wanjei and Radio Kolenten in Sierra Leone

and Liberia analysed how these stations are acting as agents of development in the

targeted area. ―In all locations, it was noted that radio particularly helps marginalized

people without access to other means of communications (e.g. cell phones). At some

stations, access to public forum programming directly empowers historically

56

marginalized populations. In others, where the poorest residents do not have access to

such programming, it is believed that the sense of connectedness created by local

language, local news, and sensitization programming achieves considerable outcomes

with regard to inclusiveness and community togetherness. In Liberia, for example,

voter education around a complicated run-off vote between President Ellen Johnson-

Sirleaf and George Weah reduced tensions notably, in ways that many believed

warded off potential violence. At all four locations, radio‘s ability to quickly

disseminate election information is believed to have counter-acted the potential for

unfounded rumours to fuel conflict. Though more training specific to election

processes is needed, community radio will be essential to providing for peaceful

elections in the future.‖ (Search for common ground, 2009) Community radio with a

great potential played a significant role in peace building in the specific areas of South

Africa. Improved inclusion of marginalized section of the society-children and

women was an important suggestion provided by this study. (Search for common

ground, 2009) Looking at the origination of community radio, it was formed out of

experiences, circumstances and situations even in developed areas of the world much

similar to the underdeveloped nations ―The experiences of minority groups in Europe,

Australia, North and Latin America showed that community radio has traditionally

grown out of repressive socio-political experiences. Marginalized communities have

typically adopted community radio as a tool for highlighting their fundamental rights.

Such communities have used radio to raise and address issues unique to their

experiences. In particular, minority groups marginalized by the mainstream media

find solace in the capabilities of community radio. In Latin American countries,

community radio, otherwise known as people‘s radio, became the voice of the poor

and the voiceless, the landless peasants, the urban shack dwellers, the impoverished

indigenous nations and the trade unions. Given the kind of populations to whom they

are targeted, community radio outlets have also been used as tools for development.‖

(Wabwire, 2013) This clearly indicates the traces of underdevelopment and

requirement of development in areas that we categorise as developed. A popular

community radio station called Nammadhwani in Budhikote village in Karnataka,

India during its formation stage used to involve community people but with gradual

decrease in participation from people due to lack of interest in radio programming,

they had to develop a new strategy. ―After much deliberation, we came up with a few

ideas:

57

• Programming inspired by popular culture on mainstream radio and television

to increase listenership

• Incentives for listening to radio – games, quizzes and prizes would attract the

audience‘s attention.

• Shorter audio formats for example - we reduced the duration of interviews

from 20 minutes to 5-10 minutes.

Radio dramas that were 30 minutes were reduced to 10-15 minutes.

• Distribution of pamphlets about new programmes with timings among self

help groups (SHG), schools and their display at tea shops, departmental stores,

the Gram Panchayat, etc. so that everyone in the village was aware that a new

series of radio programmes was being designed for them.

We developed another unique programme called ―Nimma Kare, Namma Geeta‖

(Your call, our song), where people would telephone in to request folk and popular

songs and Namma Dhwani would play them in response. Sometimes people would

request songs and the members of the community would sing them. This increased the

level of participation since they could hear their own voices on radio and cable.

Further, it gave people the confidence to sing on the radio.‖ (Nagaraj, p.24-27, 2011)

The beginning and establishment of community radios in India have been full of

challenges and hurdles be it due to policies on part of government and financial

stability on part of those managing it. But realising the potential an effective

community station has, Indians continue to hope for the best. ―If every node and

corner of a vast nation like India is to be covered by community radios, we will need

10000 community radios in India that too without overlap. It is a tough task and

licensing and, monitoring and evaluating are going to be very cumbersome. But that

should not deter us from the goal of establishing community radio for the target

people.‖ (Thangaraj, Asokan, Geetha and Gandhimathi, 2008, pg.36) Experts and

academicians foreseeing changes that a community radio can bring in a developing

society suggested ways how such stations can improve various strategic areas in the

country. ―One of the weakest links in agricultural development process is the poor

linkage between researchers and farmers. The research agenda of scientists in the

universities in most cases do not have any relationship with the production problem at

the field. In several occasions the field level issues are not communicated to the

58

universities. In many cases the performance of these technologies at farmers‘ fields is

also not communicated to the universities. In this context the local communities

through community radio can establish an effective link with the scientist and interact

with them. Involvement of local communities in development and refinement of

message will make it more relevant to local situation. At present agriculture extension

follows a blanket approach in development and dissemination of farm information

where it lacks location specific recommendations. Further, at present farmers are not

involved in the development of contents of the message. Their involvement will make

the content more meaningful and relevant.‖ (Vijayaragavan, 2008, pg.61)

Emphasising on the involvement aspect of community media Kumar points out

about Namma Dhwani community radio station in Karnataka. The villagers were truly

involved since the start of the station. During identity establishment of the station

around 80% of the respondents participated in the station and while designing 50%

participated whereas during production phase the involvement declined to 25% due to

the lack of knowledge in technical knowhow. This indicates that though community

people lack technical expertise but they are excellent content generators. (Kumar,

Yadav, Singh, pg.10-14, 2010) In one of the studies assessing impact of Namma

Dhwani station on villagers, ―It was found that most of the respondents i.e. 80 per

cent accorded that they have started giving importance to family planning after

listening to programmes of Namma Dhwani. They now had clarity about what kinds

of steps have to be taken to maintain family health and the advantages of having a

small family.‖(Kumar, Yadav, Singh, pg.10-14, 2010) Technology is easy to learn

when one possesses the intellect to give structure and meat to the station. Jain stresses

on the importance of community radio even in urban areas. ―Urban area desperately

requires a communication medium for the benefit of the community. A community

radio for residents in large residential block could be used for community interaction,

solve daily problems of mohalla (colonies), encourage urban requirements like

cleanliness, safety, water harvesting, electricity for roads, transportation, education,

security system. With well connected and authentic information community radio can

step into the area of community connectivity and security.‖ (Jain, 2008.pg.135) It is

not easy to involve community with radio. They are too hesitant to come out and

speak for it and too occupied with their work and too much interested in television

that they tend to ignore radio. A community radio station called Kalinjam Samuga

Vanoli was founded by DHAN foundation in the Tsunami affected area of

59

Vizhunthamavadi village in Nagapattinam district in Tamil Nadu in 2005. One of its

listeners Selvi stated, ―Earlier I thought that this radio station is disturbing me and I

thought to complain about it. But one day I heard one programme on education and

felt that this radio station is helping us and our children to get much better education.

Now I am able to understand its importance and able to correlate myself with it.

Earlier I never listened to the programmes carefully and just tried to ignore the

programme and that‘s why I missed many learning from my life, but now I am

concentrating on each and every programme and I am learning new things related

with health, education, livelihood, etc.‖(Krishna murthi, 2008, p.119)

A climate change project initiated by Ghana Community Radio Network enabled a

two way communication between experts and community people, ―Climate Airwaves

is a new and different way of understanding and sharing knowledge. The radio station

is helping local communities in small villages like Ada, which has been hit with

terrible flooding, take the latest climate change research, in an easy-to-understand

format, and translate what it means for them in terms of how they adapt to new

uncertainties and changes.‖ (Institute of Development Studies, 2010) An extension of

this project, understanding Community Radio as a powerful tool of social change in

Africa, Harvey discusses the use of this medium explore, inform and engage in

discussions related to climate change and its effect on Ghanaian communities. Merely

providing information on climate change to audience doesn‘t solve the purpose. This

is a complex topic which has to be dealt in a manner that effectively makes not only

understanding smooth but also working under such circumstances easier and useful.

The article comes at an apt time when the effects of climate change were making the

African communities vulnerable to HIV and poverty. The article while reflecting the

fact that Radio is the most used medium among African communities, and specifically

emphasises Community Radio should be an active participant in action research on

climate change. This ensures information from the experts complementing discussions

with the community people who are the real participants working under conditions as

a result of climate change. Any strategy through a community radio requires

resources, ―initiatives seeking to help broadcasters produce their own reporting on

local dimensions of climate change must invest heavily in ongoing capacity

development and partnerships that can support these efforts. The time and resources

needed for this type of investment present a significant challenge for stations that are

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largely run by volunteers, have limited financial resources to draw upon, and are often

expected to cover the full breadth of issues relevant to community well-being,

including health, governance, and other environmental concerns. Thus, the

prioritization of climate change as an issue to which investments should be directed

must be balanced with the perceived relative importance of the issue in comparison to

the needs for investment in work on good governance, HIV/AIDS, land rights issues,

and so on.‖ (Harvey, 2011) Similar initiatives with climate change were witnessed in

India with Community Radio Stations Radio Bundelkhand, Lalit Lokvani, Radio

Dhadkan and Chanderi ki Awaz. Since Community Radio stations are run by people

from within the community, they are no experts and require training to tackle specific

issues efficiently. Thirdpole.net is a project that provides information on

developmental resources from different region. Training the community radio

journalist on climate change was a challenge for thirdpole journalists, ―It was one of

the toughest media training workshops I had conducted. Usually, I work with

journalist colleagues who cover environmental issues, definitely including climate

change. There we conduct media workshops on specific issues on which the

journalists want more information or better understanding. But here, I was working

with colleagues in community radio stations, journalists who no doubt were regularly

reporting on environmental issues but without any theoretical underpinning, and who

were broadcasting to an audience that consisted mostly of smallholder farmers in one

of the poorest regions of India.‖ (Gupta, 2013) This is the beauty that only a

community media could showcase, taking complex issues from conference rooms and

breaking them into simple chemistries for local people who actually face those issues

understand and practically adopt in their lives. What required here is the support of

expert organisations and people to make it possible.

“The history of community radio in India goes back to British rule. In 1935, the

enormously wealthy Nizam of Hyderabad, Mir Osman Ali Khan Bahadur, built three

radio stations and installed a radio in every village in his domain, at a reported cost

of five hundred thousand dollars, so that his subjects could receive dispatches on

news, the weather, and health. He referred to radio as „the voice from the sky‟.”

(Faleiro, 2013)

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Bangalore, a technology hub, is known as the Silicon Valley of India, yet a third of its

eight and a half million residents live in the slums. For the poor, radio functions

similarly to the way the Internet works for the rich: it is their primary connection to

the rest of the world.” (Faleiro, 2013)

In the two extreme contradicting Indian environments, Singhal and Rogers (2001)

study Informatization….a process through which new communication technologies

are used to contribute in a state‘s development. They study this process in context to

India, analysing the India of bullock carts and cyber marts. ―India is an unusual

setting in which to analyze the communication revolution. While the new

communication technologies of cable television, computers, the Internet, satellites,

and telecommunication are impacting Indian society in dramatic ways, the

subcontinent is still mainly a developing nation in which many citizens depend on the

bullock cart for transformation and on human labour for making a daily living.‖ To

study the developing India, they study the development of various media in the

country-Radio, television, cable, internet and cyber marts. The book is written at an

appropriate time when communication revolution hit the country and India became an

active member in global information technology market. Authors explored various

faces of this revolution by analysing trends of cyber cafes, technology parks,

entrepreneurship, mobile phone technology, BPOs, cyber cities, employment

opportunities and government policies. Authors through this book have not only

explored the global future phenomenon but also have touched the local participatory

communication trend as an important aspect in this ever changing global

communication scenario. (Singhal & Rogers, 2001) Community Development and

Education (2012) is an attempt to lead students, academicians, researchers, policy

makers and widen their horizons towards community education initiatives in India.

Since community education is a significant attempt towards development, the book

discusses various projects under Counselling, Communication and Information

Exchange like nutrition, legal literacy, socio-economic nourishment of HIV/AIDS

affected women etc; Social and Environment Concerns like solid waste management,

corporate social responsibility etc; and Indian Government‘s initiatives in Health;

Education and Promotion of Livelihood with projects like Sarva Shiksha Abhiyan

(Education for all project), Red Ribbon Express for HIV/AIDS etc. (A. Siddhu, V.

Seth, N. Chaudhary, N. Asthana & N. Kaul (Eds.), 2012)

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Pavarala and Malik, contributed to the participatory paradigm in the developing

nation-India, at a time when privately owned radio in India was struggling and still

continues to struggle for its growth. The book portrays the various efforts done by

people from the civil society for the ‗other voices‘ to be heard. The book is a result of

the research started in the year 2000 after the Pastapur initiative where academicians,

journalists, researchers, students all gathered to discuss the need for giving a voice to

the communities that are alienated and unheard. The study majorly selected four

community radio projects in different Indian states- Gujarat, Jharkhand, Andhra

Pradesh and Karnataka. The project used the case study methodology. The four

grassroots level projects as termed by the authors, analysing the usage of community

radio for development were- Kutch Mahila Vikas Sangathan in Bhuj, Alternative for

India Development (AID) in Datolgunj, Deccan Development Society (DDS) in

Pastapur and VOICES in Budhikote. The data was collected through in-depth

interviews from the programmers, listeners, villagers and policy makers. The aim of

this research was to facilitate and suggest a policy ground for the establishment of

community radio stations in India. In order to find this out the authors analyse

community radio policies and regulations in some select nations, namely- Australia,

Ireland, South Africa, Canada, and United States of America. The sample selection of

such nations is a useful attempt as these are the states where community radio exists

in an organised and developed form comparatively. With the comparative analysis the

authors gain an insight of feasible policy suggestions for community radio in India.

The project investigated how the efforts of the select civil society groups were

chasing the cause of community radio in India. While doing the same the authors have

analysed if community radio in India has the power to be the mouth piece for the

community leading them towards development and can this decentralised approach of

communication modify the existing hegemonic media approach.

The book, with its four case studies gives a wonderful experience of how various

listeners react to the programming content on the station. As mentioned by the

authors, AID‘s community programming project, ―Chala Ho gaon Mein receives 200

to 250 letters every week from a region with low literacy rates.” (Pavrala and Malik,

2007) Kutch Mahila Vikas Sanghathan‘s (KMVS) programme Tu Jiyaro Ain (To be

alive), worked towards the need of its community by addressing and helping people

affected by earthquake in Kutch. KMVS docu drama Kunjal Paanje Kutch Ji was

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exclusively produced in Kutchi language on All India Radio, Bhuj and was the only

programme in Kutchi language. Kutchi language was deliberately selected in order to

make the social communication interesting and to enable a local, information, and

emotional connect with the audience. Namma Dhwani (our voice)- the community

radio project by VOICES produced a chunk of 408 programmes on various issues like

agriculture, health, widow pensions, government schemes etc… affecting the lives of

Budhikote villagers. These programmes were played as listening sessions in village

meetings. The authors stated, ―People identified Nammadhwani as a site ‗where I can

listen to my own voice‘‖. (Pavarala and Malik, 2007) DDS project Sangham radio

which is run and managed by Dalit women in the villages recorded many programmes

relevant to the season like sowing seeds, weeding, and protection of crops from rain

topped up with folk songs that the villagers sing during farming. The women even

developed a signature tune for their station. All the content was produced in a hope

that the government will allow them to be on air and their efforts have resulted the

station to be heard on air on 90.4FM. (Pavarala and Malik, 2007)

The authors, after successful evaluation of the selected community radio projects,

gave policy recommendations for community radio functioning in India. While

selecting samples, the authors have selected projects from villages that could have

been or could not have been community radio stations in future. The authors initiate

the study with an opinion on Indian government‘s policy on campus community radio

stations in urban areas stating, ―It is unrealistic to expect campus radio stations

managed by young students to eschew fun and entertainment. There is no apparent fit

between form and content in this new policy.‖ (Pavrala and Malik, 2007) Looking at

the present growth of community radio stations in India in a situation when the

existing media does not provide an opportunity to its audience to decide its own

content instead follows an agenda setting model, the urban alternative radio should be

programmed in a manner that it powerfully caters to this need.

Development through community radio station in India is still at an expansion stage.

This is the time when the requirements have increased. If media provides us interview

with our finance minister, we also have questions that need to be answered by the

manager of bank in our area, if we are entertained through Bollywood songs we also

require exposure to our own traditional folk songs and to youths having their own

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bands and if we expect answers from our Prime Minister for the Coalgate Scam then

we with all rights expect answers for that broken manhole untreated since months in

our area. Radio Mewat, a community radio station operating from Nuh village in

Haryana, India got a National Community Radio award 2013 for the most creative

content. ―It is the first time that Superintendent of Police (SP), Mewat, himself comes

on air and listens to the problems of the local people. At one such instance, people

complained to him that some criminal elements were engaged in making illicit

country liquor in the area. The SP promised action in 15 days. The locals were

surprised when on the same night a police team swooped down and arrested the

criminals and also seized illicit liquor. This made a long lasting impact on the

relationship that the locals shared with Radio Mewat. The trust they had on the radio

and the local administration also grew manifold. Now they are sure that if they speak

out on this programme, there is no way that their complaints will not be looked into

by the police.‖ (Ek Duniya Anek Awaz, 2013). Indians have started exploring and

taking even more interest in the medium radio. A recent phenomenon is the

subscription radio started by radiowalla.in, India‘s first direct to consumer multi

channel internet radio platform which works on specialized content for special

audience with stations like Q radio for the LGBT (Lesbians, Gays, Bisexual and

Transgender Community), gym radio, women achiever radio, campus radio and other

regional language radio stations. Every station has a subscription amount and the

stations are available online. (Radiowalla) This is a unique concept in the country

though not suitable for grassroot development since its availability is through

subscription and internet. For grassroot development we must adopt grassroot ways.

Radio along with its demassificaion quality has the tendency to reach the remote areas

at a time where no other medium can reach. Radio‘s reach was witnessed by many

during the recent cyclone Phailin in Odisha. ―The National Institute of Amateur Radio

(NIAR) which was set up with the initiative taken by Rajiv Gandhi in 1983 has

trained several ham radio operators so far in the country. In Odisha, as many as 200

trained ham radio operators have been put on alert to rise to the occasion. Ham radio

operators help in rescue operations when other means of communications may or may

not be working.‖ (Rao, 2013) ―The cyclone survivor told IANS while sitting near his

destroyed house less than two km from the coast at the beach town of Puri, about 56

kms from capital Bhubaneswar ‗Our house got damaged which we will re-build, but

thank god we could save our lives. It was the radio which informed us about the

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danger,‘ another survivor, Gajendra Jena, 55, packed essential items such as beaten

rice, sugar, clothes, money and his radio set and went to the nearby cyclone shelter

along with his wife and two small children, immediately after a special radio bulletin

said people needed to evacuate.‖ (F Wire, 2013) ―Arun Kumar Subuddhi, the owner

of Time and Sound that deals in Philips radios in Bhubaneswar, said the demand was

so high that he sold more than 600 sets within hours after the first warning of the

cyclone was sounded. ‗Three days later, people were still looking for radios and we

sold more than 100 sets,‘ he added.‖ (FWire, 2013) Elaborating on the potential of the

medium, ―Anthropologists have said that our seven states of North East comprises of

more than 350 ethnic and social groups. So, it is not possible for a public service radio

like All India Radio to reflect the desires of all the ethnic groups in a region of such

diversity. The concept of community radio service was originated for such a

diversified region. But it is rueful that due to various reasons, the concept of

community radio service is not immensely popular in the North East region unlike the

southern part of India.‖ (Dutta & Ray, 2013) In yet another step in the community

radio sector, Ministry Of Information and Broadcasting is planning around 500 new

community radio stations by 2017 (Times News Network, 2013) Though the country

has got many community radio stations but the need of the hour is to work on policy

framework first. ―While the development mandate helped soften the intransigent

broadcast bureaucracy in the country and made it open the door for community radio,

it has also become a trap for civil society and the community radio sector in the

country. After about a decade of implementation of the policy, we have many

successful community radio stations across the country doing excellent work to

project grassroots development issues and local culture. However, with news not

permitted and politics proscribed (clause 5 (vi) of the Policy Guidelines for

Community Radio clearly blocks news and programmes that are ‗political in nature‘),

many CR stations have had to confine themselves to the developmental agendas of the

NGO concerned or the donor agency. The irony is that while several CR stations have

a model of ‗community radio reporters,‘ they are not expected to produce and

broadcast any news.‖ (Pavrala, 2013) The Supreme Court of India sought response to

a Public Interest Litigation filed by a NGO on the ban of news on private FM

channels and Community Radio Stations. "India is perhaps the lone democracy where

the dissemination of news and current affairs on radio remains a monopoly of the

government-owned broadcaster, Prasar Bharati Corporation, which owns and operates

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the All India Radio/Akashvani. None of the US's 14,000-plus radio stations, the 200-

odd stations in Spain or the 1,000-plus stations each in Italy, France, Greece and

Australia is barred from airing news and related content. In fact, many radio stations

are exclusive news broadcasters," the NGO's petition said. It pointed out that even

neighbouring countries like Sri Lanka and Nepal have edged past India in allowing

private radio stations to air news. (Times News Network, 2013) Reacting to the news,

Radio Mirchi‘s Prashant Panday said, ―At one time, we heard the government had

security concerns, because they couldn‘t monitor us. But today the technology is

readily available. Then we heard that since FM radio reached one and all, even those

who could not afford a TV set or read a newspaper, the government was concerned

about our news content. But this is specious reasoning as we are bound by

programming guidelines, and would be governed by a code similar to the one

followed by TV channels.‖ (Dhawan, 2013) Taran Katial, Chief Executive Officer,

Reliance Broadcast Network said, ― Giving private radio the freedom to air news and

current affairs can bring about a sea change in the way India consumes the medium,

and position radio as a means for information dissemination, beyond pure

entertainment. Inclusion of news will realize information requirements of a large

section of the population while fuelling growth of the sector.‖ (Dhawan, 2013) As I

work on this project, India continues to struggle with policy framework for radio. The

country is divided with a group binding the medium in chains while letting the other

communication mediums relatively free and the other group reacting strongly to this

bond. In between, struggles the third group who are neither corporates pushing

commercial radio nor politicians securing the monopoly of public radio, but are the

ones who are popularly known as the Mango People…the Aam Aadmi demanding

their own right to communication through a more flexible functioning and policy

framework for this third form of radio-community radio. Hope their voices are heard

before another study is added to the participatory paradigm of India.

Theoretical framework for the study

“We all know that distance is dead. What used to be far is near, what is local is

global.” (Sam Pitroda, 2000)

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Development in a multicultural country like India is unique in itself. Development

ideologies in India have travelled through Mahatama Gandhi‘s yarn to Jawaharlal

Nehru‘s industrialization to Rajiv Gandhi‘s informatization. India today is a mix of

bullock carts, modern technology and cyber cities. Cyber cities are too fast and can‘t

even think of utilising bullock carts but often dream of a more peaceful life, villages

using the bullock carts are still not capable enough to develop and use a cyber zone

effectively, villagers attracted by the modern technology and lifestyle of metropolitan

cities often migrate or desire to migrate to the urban areas thus leading to high

population and unemployment conditions in those areas. This is a condition that could

be assumed to continue to prevail. Development in any country could not be alike in

all its parts, rather will continue to be less or more. Giving more money to the already

rich is the tragedy of economy in India. But the question arises when this less

becomes much lesser and more becomes much more. Development in such a scenario

could be achieved through self sufficiency and balance in different parts of a nation.

The job of media in a country like India can‘t be limited to entertainment. A

developing nation requires its media for development communication. ―One solution,

in which India has played a pioneering role, is the strategy of entertainment-

education, the process of purposely designing and implementing media messages to

both entertain and educate, in order to increase audiences‘ knowledge about

educational issues, create favourable attitudes, and change overt behaviour.‖(Singhal

and Rogers, 1999 on utilisation of media) ―Experiences with the entertainment-

education strategy in over 100 countries suggest that such programs can be

commercially viable and socially responsible.‖(Singhal and Brown, 1996) This

information-entertainment or infotainment use of media could be effectively utilised

through alternative mediums. Alternative media provides strategized content targeted

towards a specific audience for particular development. If growth spoils the

environment, it is no growth. If growth couldn‘t ensure security in our own state, it is

no growth. If growth identifies poverty with daily expenditure of Rs.29 then it is no

growth. If growth only ensures big malls and Wal Marts, it is simply no growth. India

is a country where varied development is required. In some parts of the country there

is still no electricity, whereas the other part is dealing with cyber bullying and cyber

crimes, there are areas where sexual crimes are prevalent in an educated society and

gender sensitization is required for that educated lot and on the other hand there exists

68

areas where sexual crimes are common among uneducated people and there too there

is requirement of education about gender sensitivity, and there are areas where

campaigns to have a toilet in each house are of utmost importance while in some parts

we campaign on maturely accepting homosexuals, bisexuals and transgender. This is

not the India that existed 50 years back but this is the India of today, the other India

that requires the other media for the other development.

A media which is for the people that is which represents them and which is from the

people that is which allows them to participate is very much visible in Denis Mc

Quail‘s normative media theory-Democratic Participant, which involves the following

characteristics.

―Individual citizens and minority groups have rights of access to media (rights

to communicate) and rights to be served by media according to their own

determination of need.

The organization and content of media should not be subject to centralized

political or state bureaucratic control.

Media should exist primarily for their audiences and not for the media

organizations, professional or the clients of media.

Groups, organizations, and local communities should have their own media.

Small-scale, interactive and participant media forms are better than large-

scale, one-way, professionalized media.

Certain social needs relating to mass media are not adequately expressed

through individual consumer demands, nor through the state and its major

institutions.

Communication is too important to be left to professionals" (McQuail, 1983).

Mc Quail talks about owning the media. The owners of the media are the people for

whom it is established and not any other authority. According to him people have

the right to decide how that particular media should serve them and how they should

be benefitted by that media. He talks about a media that is small scale and is serving

a particular group rather than large number of audiences. Small scale media ensures

effectiveness in its performance with focused strategies for particular audience as

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compared to a large scale mainstream media. Mainstream media is an excellent

information and entertainment source. The job of media however doesn‘t suffice

here. After information transmission, sensitization and mobilization is another

important task. Also the mainstream media because of its larger audience base

cannot literally serve all of them. Many a times there are issues when media needs to

create group appeal than mass appeal and here is where the alternative media works

best. Communication is the right of everybody and can‘t be confined only to

professionals. Philosophies like participation and citizen journalism makes

communication available to all whether professionals or amateurs. Mc Quail

discusses a media which is interactive. Radio and internet are the forms of media

that are highly interactive. Marshall Mc Luhan‘s (1964) Technological determinism

relating technology to a state‘s development and change, internet with its highly

interactive approach can be an effective agent of growth but virtual space is not

available to all. A country like India that has witnessed digital divide with its urban

and rural population, internet here is a privilege to some. Radio on the other hand

seems to be a good friend reaching urban, rural, literates, illiterates and remote

populace. Mc Quail also talks about the participatory approach of media. This

approach as one of the qualities and in an elaborative sense a model proposed by

Paulo freire (1983) becomes another basis for my research.

―The struggle for democracy is the centrepiece for the struggle for liberation. Yet

it is also clear that democracy has different meanings for different people throughout

the world. For some, it is synonymous with capitalism, the propagation of

acquisitiveness and greed, the barbaric practices of colonialism, and conceptually

opposed to socialism. For others, it is a process of achieving equality of social

justice for all people through popular sovereignty.‖ (Freire, 1993) Freire‘s idea of

participatory communication is about the cultural identities of the involved

community and democratisation and participation at all levels whether international,

national or local and individual. His idea doesn‘t talk about participation in between

or when the communication process has already begun but at the starting level. His

participatory and dialogical communication approach as prescribed by him for

education can be applied to any field and even in communication for development in

developing societies. This in a way acts as a basis and complimentary to Mc Quail‘s

idea of democratic participation. Focussing on cultural identity Pedagogy of the

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Oppressed gives meaning to a lost, fearful, underestimated, overpowered, aped

colonized identity, an identity that seems to be confused in a fusion, where inherited

one playing hide and seek with that of the original. Regarding the importance of

communication for any individual, Freire points out, ―This is not the privilege of

some few men (and women), but the right of every (wo)man. Consequently, no one

can say a true word alone- nor can he (or she) say it for another, in a prescriptive act

which robs others of their words". (Freire, 1993)

This model stresses a bottom up and horizontal approach to communication. Forming

the conceptual basis with this model, oppressed in the study are the audience in the

radius of community radio stations under study whose needs as citizens of a

developing nation that were ignored by the existing mainstream media have got a new

hope with an opportunity of community communication in their areas. Freire believed

that individuals have the ability to think, conceptualise, make decisions for growth

and development. According to him it is not just the information and awareness that is

important but also the involvement in the process of social change and development.

It is this relation of humans with their task for development that actually develops a

society. However Freire‘s concept of dialogical communication and action is based on

group communication. It doesn‘t talk about any kind of media communication.

Talking about alternative media or community communication, they are very much a

form of group communication and not mass communication as community radio or

any other form of third tier media targets a particular group and not the mass. Based

on Freire‘s participatory approach, Jan Servaes states features of a participatory

communication:

―Collective definition and investigation of a problem by a group of people

struggling to deal with it. This involves the social investigation which determines

the concrete condition existing within the community under study, by those

embedded in the social context;

Group analysis of the underlying causes of their problems, which is similar to the

conscientization and pedagogical processes addressed by Freire.

Group action to attempt to solve the problem. Therefore, the process of

participatory research is cyclical, continuous, local, and accessible.‖ (Servaes,

1996)

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Kronenburg (1986) gives the following characteristics of participatory research:

―It rests on the assumption that human beings have an innate ability to create

knowledge. It rejects the notion that knowledge production is a monopoly of

"professionals"; it is seen as an educational process for the participants ... as well

as the researcher; It involves the identification of community needs, augmented

awareness about obstacles to need fulfilment, an analysis of the causes of the

problems and the formulation and implementation of relevant solutions; The

researcher is consciously committed to the cause of the community involved in

the research. This challenges the traditional principle of scientific neutrality and

rejects the position of the scientist as a social engineer. Dialogue provides for a

framework which guards against manipulative scientific interference and serves as

a means of control by the community.‖ (Kronenburg, 1986 in Servaes, 1996)

Freire gave the base for participatory communication and theorists like Mc Quail

further developed it. Studying the recent literature and going with the current

wave Servaes and Malikhao futher characterisied Participatory communication

while keeping Freire as their basis:

―A new understanding of communication as a two way process- Communication

is seen fundamentally as two way rather than one way, interactive and

participatory rather than linear. With this shift in focus, one is no longer

attempting to create a need for the information one is disseminating, but one is

rather disseminating information for which there is a need.‖ (Servaes & Malikhao,

2005, p.101)

―A new understanding of culture- One has moved away from a traditional

mechanistic approach that emphasized economic and materialistic criteria to a

more multiple appreciation of holistic and complex perspectives.‖ (Servaes &

Malikhao, 2005, p.101)

―The trend towards participatory democracy trend- More and more people can use

communication media and can no longer be denied access to participation in

communication processes for the lack of communication and technical skills.‖

(Servaes & Malikhao, 2005, p.101)

Servaes and Malikhao understand the participatory communication as a paradigm

where information production and transmission depends on the need of the

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society. Information which is not required is not produced. They emphasize on

local identities and culture of the targeted communities and consider the

communication process under this model as more democratic, allowing one and

all to participate. The democratization extends from individual to local to national

to international level while keeping the departure point as communities.

Keeping Denis Mc Quail‘s democratic participant media theory and Paulo Freire‘s

Participatory model as a conceptual framework for the thesis, complementing with

the updated aspects given by Servaes and Malikhao the study finds out from the

audience perspective, how the community radio stations under study

Are democratic and reject the process of imposed information by providing what

the audiences want.

Communicate what is needed rather creating the need.

Consider the target audience their owners

Are participatory and interactive in their approach

Are primarily for their audience

Are considerate of audience‘s cultural identity

Give importance to audience‘s right to communicate

With the bottom up approach work for the long term development of its audience

Significance of the study

While developing communication processes through modernization, dependency and

development approaches, the value of identity and individualism remains a core

aspect in all. Participatory paradigm still remains a developing thought throughout the

world with debates, theories, struggles and dialogues to understand and develop this

further. There isn‘t any state that has yet fully adopted it. In developed states like US,

UK and Germany, still the hegemonic commercial media has a powerful impact when

compared to alternative media that though exists but somehow continues to struggle

in terms of its very existence and regularisation. Talking about the developing Indian

society, the concept of alternative media is still new as compared to other states and a

further analysis of the participatory paradigm is required. My study on community

radio and social change in India is one such attempt to understand the relevance of

alternative media approach which is significant in terms of not only the current media

73

scenario but also to understand the scope of communication paradigm in the

technology oriented future media. The deductive approach of the study with

conceptual frameworks from Mc Quail‘s Democratic Participant theory and Paulo

Freire‘s approach and updated participatory aspects from Servaes and Malikhao

would help in examining whether participatory radio in India allows democratic

communication to its target audience.

The background study and review of literature highlights the significance that the

participatory media is attaining now days and various studies in other countries

showcasing stress on localism in this global scenario. In India most of the research

studies have given importance to policy framework for community radio existence

while some of them focussed on the functionality and content of community radio

stations in rural areas, the community radio stations in urban India have been

somehow alienated. There is a trend of associating community radio with

development and development with rural area and villages; however another kind of

development is of utmost requirement even in urban areas. Mainstream media can‘t

fulfil all development needs in an urban area. From this point of view the study

analyses the relevance of community radio station, Radio Jamia 90.4 FM situated in

an urban area, in the capital city of India, Delhi. Further the study also provides a

scope to generate relevant data through a comparative analysis of community radio

station in urban and rural settings, the results of which would be generalised to

understand the need of community radio stations in the developing country, India. A

lot has already been discussed about the rules and policies governing community

radio stations; this study is different in the sense that it aims to understand alternative

radio from audience point of view thereby finding out their suggestions for any

development in functional framework. Most of the studies under participatory

paradigm are inductive and based on case studies; however this research is based on a

deductive and interpretive approach, studying how these stations are contributing to

social change in their very own communities. This would help in directly

understanding audience behaviour towards their stations and would be beneficial in

giving practical suggestions.

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Development of Radio in India continues to be an issue in national debates and

dialogues with government‘s monopolistic regime of withholding private FM stations

and community radio stations from broadcasting news and current affairs

programmes. This is quiet contradicting to Supreme Court of India‘s declaration in

1995 that airwaves are a public property. If airwaves are a public property and

community radio stations are the stations for the people then such an act of dominance

is a hindrance to the freedom and democratic nature of the state. This study is very

much relevant at a time when radio enthusiasts, researchers, academicians, NGOs and

radio professionals throughout the nation after the set up of community radio stations,

now want to move ahead and demand a free voice on air. While understanding if

community radio station contributes to empowerment and social change and what

people want from their own stations, the study significantly contributes specifically to

the improvement of alternative radio in India and in general participatory

communication research paradigm.

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Chapter III

Evaluating the role of Indian Participatory Radio

The Methodology

76

“Radio is the theatre of the mind; television is the theatre of the mindless” (Steve

Allen in Madden, 2012)

Whether it is reinvigorating nationalism through Pandit Jawaharlal Nehru‘s

memorable speech Tryst with destiny among the millions of Indian‘s glued to the

medium radio to listen to the most important broadcast of 1947 or it is igniting the

spark of patriotism among young ones in reel through the climax of movie Rang De

Basanti (Bollywood Movie), the power of the medium Radio has been echoed again

and again. The fascination about the medium radio comes from the intensity and

power of imagination it generates in its audience. No image, just sound, creating one‘s

own picture fascinates and hooks one up to the medium. Once hooked, the attraction

promises to stay and not fade away due to its extremely earthy and informal way of

audience engagement. For any medium to engage its audience is the most challenging

job. This act of involvement of audience with radio when used creatively and

powerfully, raises many voices, reaches many ears, boggles various minds and

changes many acts.

Community Radio is one such creative clone of the medium radio that entered India

during 2004. It largely started with a proliferation mostly in urban areas, managed and

run by educational institutions and subsequently in 2006, a policy that extended the

stations to civil societies and non profit organisations with community radio stations

being set up in rural India. This medium thus extended to rural India mostly through

civil societies and not for profit organisations and to urban Indian through educational

institutions. So, India has campus community radio stations run by educational

institutions and community radio station run by other organisation. The underlying

definitions and characteristics for both the kinds of radio stations remain same without

any difference except its management. Even the rules and regulations governing the

Indian community radio stations as discussed in chapter I remain same for both.

Indian Ministry of Information and broadcasting treats both the kinds of stations alike

and even identifies them with the same nomenclature ‗community radio stations’. It

is for the convenience and for the purpose of demarcating on the basis of management

of such stations that some experts and radio enthusiasts call them with such different

names otherwise keeping the functionality, definition and purpose of such stations

alike.

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The purpose of this research thus is to understand community radio stations from the

perspective of its proliferation thereby extending it to two different kinds of audience

one belonging to rural India and the other one to urban India. The spread of this new

form of medium raised vital questions of significance to society. What is the

relevance of this medium? Do people listen, get involved and depend on such a

medium in presence of the mainstream media? How do the people living in rural and

urban settings perceive and get involved with the station? Does this kind of radio has

any role in social change and development? With such questions agitating the mind

this exercise to study and understand the role of rural and urban community radio

stations in India is development in a participatory paradigm, has been undertaken.

Research Design

In order to understand the role of community radio in social empowerment and social

change interpretive approach is used, giving importance to audience and

understanding community radio station from their point of view. Every community

radio has an aim to develop its respective community that is the reason the best way to

understand its effectiveness is through audience by understanding their

interpretations, perceptions and their confidence on the community radio as an

instrument of change and development. As such the audiences form the best source to

know the effectiveness of community radio station. With the interpretive approach

used in this study the data gathered gives experiences straight from the horse‘s mouth

that is how people interpret and understand the existence and functioning of

community radio stations in their respective areas.

The study is not limited to usage of single method but uses a variety of them. With a

mixed approach it is a qualitative and a quantitative study exploring experiences,

interpretations, and perceptions of community radio audience, likes, dislikes,

listenership and frequency of listening, giving an in depth insight into the functioning

of community radio station gained through narratives, statements and comments of

the respondents who were the target audience of community radio station. The

quantitative technique acted as a complimentary to qualitative. For the study

quantitative technique (Survey analysis) churned out numbers and figures and

qualitative approach (Indepth interviews, Observation and Interaction analysis)

explored reasons, elaborations and interpretations adding substance to the data

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gathered through quantitative. The data analysis delved deep into meanings and texts

offering a lot of space and dimensions to the researcher to think. It is not just findings

with data but interpretations and reading between the lines. The data collection

methods were used simultaneously and not one after the other. ―Qualitative analysis

transforms data into findings. No formula exists for that transformation. Guidance,

yes. But no recipe. Direction can and will be offered, but the final destination remains

unique for each inquirer, known only when and if arrived at.‖ (Patton, 2002, p.432)

―Mixed methods can be used to enhance our understanding of a topic typically studied

from just a qualitative or quantitative perspective. Alongside social scientists‘

increasing shift toward thinking that qualitative and quantitative orientations are

complimentary rather than competing perspectives, there has been interest in

developing strategies to combine quantitative and qualitative data collection and

analytical approaches. Triangulation of methods provides a richer understanding of

an issue and helps overcome the limitation of any one data collection strategy. Mixed

methods can also give us greater confidence in our findings as it increases the validity

of the results.‖ (Kalof, Dan & Dietz, 2010)

The study with an interpretive approach follows a descriptive and analytical research

design in order to understand the current phenomenon of community radio in rural

and urban settings. The study does not involve change of any variable or existing

environment rather through observation and analytical approach tries to understand

the relation between the variables that is for the study correlation between

independent variable community radio station and dependent variables empowerment

and social change. This causal design for the study helped in understanding

audience‘s attitude towards the participatory medium in rural and urban settings in

India.

After formulating research questions as detailed in chapter 1, a theoretical framework

from the participatory communication paradigm was included in the study. Keeping

Denis Mc Quail‘s democratic participant media theory and Paulo Freire‘s

Participatory model along with participatory media aspects given by Servaes and

Malikhao, specific characteristics of the ‗other media‘ were taken into consideration.

These participatory media characteristics became the underlying basis giving a

deductive dimension to the study and helped to determine how much the community

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radio stations under the study show those basic participatory attributes or whether

they reflect any or not.

After an individual analysis of the community radio stations with data collected

through survey questionnaire, observation, interaction analysis and in depth

interviews keeping participatory characteristics as base derived theoretically from the

participatory paradigm helped in answering the research questions as set in chapter 1 ,

later a qualitative-cum- comparative analysis of the individual findings of the

respective stations, facilitated in not only taking adaptable functioning lessons from

the one for the other but also generalizing results and providing suggestions for a

better functionality and enhancing the role of community radio in rural and urban

India in the direction of empowerment and social change.

Defining Variables

The study does not include variables that are quantified but the ones that are more

descriptive in nature. Variables as a part of such a research study help in explanation

building. The relation between variables is reflected in narratives and comments

provided by respondents during various interactions, survey answers and observation.

The study involved an independent variable that is the community radio and variable

those are dependent on it that is empowerment and social change. Since it‘s a non

experimental study per se (though independent and dependent variables are in

analytical background), it does not quantify the variables but defines, broadens and

explains them. It does not show cause and effect rather points out and explains the

relationship between the variables community radio and empowerment and social

change.

Defining the independent variable- Community Radio

Two kinds of community radio stations are taken into consideration for the study, one

in the rural setting and the other in urban setting. Community Radio station is an

independent variable that is affecting the lives of its target audience through its

functioning and programming targeted towards them, thereby bringing a change in

their lives in terms of behaviour, attitude, perception and reaction. Since community

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radio aims to bring development for any society, the change here is in the form of

empowerment and social change. Community radio is an independent variable

because it is not affected by variation in empowerment and social change in its

respective community rather affects and plays a role in empowering its audience and

bringing a change in the community. Being an independent variable and the study

involving an interpretive approach from the point of view of audience, the dependent

variables are analysed through observation, interaction analysis, in depth interviews

and survey answers examining whether the occurrence of dependent variables

(empowerment and social change) in particular communities is due to the respective

community radio stations or not.

Defining dependent variables empowerment and social change

The aim of the study is to examine the role of community radio in developing and

transforming the respective communities. Development for the study is considered in

the form of empowerment and social change. Reason being, a community radio in any

case does not provide development directly, rather facilitates development for its

audience. In the process of such a facilitation of development, the station tends to

empower them initiating self development. This empowerment tends to bring a

positive and progressive change in the acts and functions of the community that

eventually ensures social change. Hence, with empowerment and social change, the

community develops.

The study explored such instances of empowerment and social change through survey

analysis, observation, interaction analysis and in depth interviews indicating the role

of community radio in its occurrence in the community. The questionnaires were

developed in the form so that it gathers answers from the respondents about the

functioning of the respective community radio stations. The techniques were used in a

manner so as to examine the on air station programming and off air developmental

campaigns if any from the point of view of its audience. Here are the factors taken

into consideration for understanding the relation between community radio and

empowerment and social change:

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Station programming and content:

Understanding if the station content includes developmental programming and

content specific to bringing change in the community.

How station provides information that is extremely relevant locally and

different from that of other kind of media.

Audience dependence on the station:

Is there any kind of dependence on community radio station? If there is, then,

for what kind of specific information do audience depend?

Empowerment: Empowerment for the study is used in the sense of capacity

building, raising confidence, realising capacities and capabilities and developing self

reliance. Talking specifically about the study, such attributes of empowerment are

searched among the respondents as a result of on air and off air strategies of

individual stations for its target audience who are also the respondents. The study tries

to analyse from the perspective of its audience, how well the individual stations

through information transmission are:

Promoting freedom of thoughts, speech and expressions.

Improving their work and personal lives.

Improving the area they live in.

Building confidence and identity among the respondents.

Helping in closely associating with their culture and background.

Encouraging and preparing respondents for self sufficiency and self

development.

Social Change: Social change for the study is defined as an act resulting in

development of individual, community and social lives of the people. It is not merely

a change but a change marking sustainable development and progression. Talking

specifically about the study, Community Radio acts as a facilitator and an agent of

change and development. Rather than bringing a change for its audience, it provides

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them with the kind of information, that when used by its audience in their lives

practically it results in change and development in their behaviour, attitude,

perceptions Vis a Vis fellow individuals and the community in their day to day social

actions and interactions. The study traces how these individual Community Radio

stations with their information transmission empower its target audience who are also

the respondents, builds capacities and encourages them to use such information for

self development, sustainability and social change. For this, the study finds out:

Whether and how the information gathered through station programming and

other off air campaigns of community radio station is self used by the

audience in their practical lives and how it gradually leads to a positive change

if any.

How these practical changes gradually lead to sustainable development rather

than just immediate gratifications.

Whether and how the audience relate to community radio with change and

development.

Selection of Community Radio Stations

Since the study involved analysis of two radio stations, one situated in a rural setting

and the other one broadcasting from an urban setting, before any selection of radio

stations, certain features of rural and urban settings were determined. Based on the

below mentioned characteristics of areas, radio stations in rural and urban area

respectively were determined:

Rural settings

Presence of limited or negligible media in the area. Even if there is a variety of

media, people have limited access.

Information source for the people majorly include own people, neighbours,

village body, word of mouth etc...

The population is more homogeneous than heterogeneous with similar kinds

of cultural background, profession, habits, language etc...

Most of the population belonging to low or middle level financial class.

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Development is extremely limited. Lack of proper Infrastructure and basic

facilities for the public.

Identical work culture and most of the people belonging or related to same

occupation.

Largely uneducated people or people with limited education.

Direct interaction with nature. Much dependence on region‘s environment for

various necessities of life.

Much requirement of basic development like proper roads, transportation,

medical, drinking water etc.

Urban Settings

Availability of information resources in abundance. People have access to a

variety of mainstream and other kinds of media.

Less or no dependence on neighbours, local body or word of mouth for

information. Mainstream and popular media is most important source.

The population is more heterogeneous than homogeneous. People belonging to

various classes, cultures, backgrounds, habits may reside in the same area.

There exist all kinds of financial classes-low, mid and high.

Development in the form of infrastructure and public life facilities in

abundance, still people many a times demanding basic facilities due to scarcity

and wastage.

Highly differentiated work life even within the same household and presence

of people engaged in a number of professions at the same time.

Largely educated people or access to education facilities is easy and abundant.

Necessities of life fulfilled by manmade facilities. Dependence on

environment or nature is limited or negligible.

Developmental requirements are as heterogeneous as the population itself,

ranging from basic to complex.

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Selection of radio stations for the study

Keeping in mind the rural and urban characteristics discussed above as well as the

background of stations and their functionality, the two radio stations were considered

as the subjects for analysis among other stations after a pilot study. In depth

interviews with station representatives from the respective managing organisations

not only revealed the station aims as a part of their existence but also its programming

targeted towards the audience.

Sangham Radio 90.4 FM

Sangham Radio indeed had an interesting start. It was already functional off air and

active on ground before it went on air. The station is a brain child of Deccan

Development Society (DDS), a not for profit organisation working with women‘s

Sanghams (Voluntary village level associations of the poor) in various villages around

Zaheerabad block in Medak district in Telangana. DDS caters to various villages in

the district, working on independence for villagers over food production, their local

natural resources, having their own media with Documentary films and Radio

production, schools for kids and Balwadis (Child care centre for women labourers).

Sangham Radio 90.4 FM is a part of Community Media Trust developed by the

organisation in 2001. It was developed with an aim to represent and recognise the

unheard voices in Telangana-the least developed and once extremely ignored and

unheard area, now one of the popular areas due to recent political interests and state

division policies in the Andhra Pradesh. ―In Machnoor village of Zaheerabad mandal

(block) in the Medak district in Telangana, a UNESCO (United Nations Educational,

Scientific and Cultural Organisation)supported community FM radio centre was set

up in 1998 with a recording studio, control room, two transmitters, one transmitting

tower and all other related facilities to function as a radio station. This station

managed and run by rural Dalit (marginalized section of society) women, who are

members of DDS, is waiting license to broadcast. For the women who are equipped

with remarkable oral narrative skills, radio is a natural medium. The women feel that

the rich cultural traditions of the Telangana region could be better sustained through a

radio station that caters specifically to the needs of the region. The women record

85

programmes on numerous issues related to women‘s empowerment and regional

problems and those that promote indigenous knowledge and local culture through the

folk traditions of song and drama. These programmes are then edited on their editing

equipment in the studio, and played back on tape recorders at village sangams.‖

(Pavrala and Malik, 2007, p.136) This was a time when after much debates and

deliberations about recognising the indigenous voices for capacity building was

realised, and with an aspiration and desire to have radio station of their own with the

help of UNESCO (United Nations Educational, Scientific and Cultural Organisation)

narrowcasting was started in the name of Sangham Radio in the four mandals (blocks)

of Medak districts- Zaheerabad, Jharasangam, Raikode and Nyalkal with a number of

villages in each block. With a clear broadcast within 15 -20 kilometres of radius, it

spreads to around 50 kilometres. Sangham had already started working on ground

reaching people with their developmental programmes while waiting for the

government to accept proposal for Community Radio Stations in India and grant them

license to be on air and reach more people. They had hopes which were shattered

when the government in 2002 allowed licenses to educational institutions in urban

areas. ―The long standing demands for a third tier of independent, not for profit

broadcasting in the country yielded a confined ‗campus‘ avatar of community radio in

the form of ‗Guidelines‘ issued in the first quarter of 2003 that allow ‗well-

established‘ educational institutions to set up FM transmitters and run radio stations

on their campuses. This decision diluted somewhat the hegemony of the state and

market over radio, but to open the broadcasting sector for an urban, educated, elite

coterie in areas that are already well served by media violates the fundamental

philosophy behind community radio. Labelled as community radio, the norms laid for

obtaining licenses include, as a mere tokenism, content guidelines that suggest these

campus radio stations air programmes on agriculture, environment, health and other

development related information. There is no apparent fit between form and content

in this new policy, even as marginalised rural communities continue to be denied the

right to produce, own and operate real community radio.‖ (Pavrala and Malik, 2007,

p.27-28) A large number of media enthusiasts, activists, academicians, Radio

programmers were lobbying and struggling for development of such stations with

86

developmental goals in under developed regions realising the need for such a media

for rural areas. After continuous struggle and some rejections and with 700 hours of

audio production in its stock already, Sangham Radio was established on air on 15th

October, 2008. Being nostalgic about their Journey to be on air, General Narsamma, a

Dalit (marginalized section of the society) woman belonging to the same region and

producer of Sangham Radio stated, ―We waited for so many years as we didn‘t have a

license. People in big cities got licenses so fast. Don‘t we have the right to speak?‖

(Personal interview, January 2014) Commenting on the present functioning of the

station General Narsamma said, ―There are currently four fixed women in the team.

Out of the four there are two of us Algole Narsamma and I who are majorly

responsible for recording and operating the studio for broadcast regularly. People

from various villages come to participate on a regular basis. Monthly once there is a

planning committee meeting. Anybody can join as a committee member. Every

member contributes Rs.50 yearly. With 3400 members we collect Rs. 1,70,000 yearly

which is used for station functioning. Some monthly expenditure like electricity,

maintenance etc... is borne by DDS. In the monthly meeting, committee members,

reporters, workers are called and we discuss about upcoming crops and festivals. For

sowing seeds we discuss places to get good seeds from and when it should be sown.

We gather all such information from people who practice it and then broadcast it. We

again go to them and ask them about the growth of the crop which is again

broadcasted. All such information is collected from local people.‖ (Personal

Interview, January 2014)

With its studio in Machnoor village, Sangham Radio broadcasts content ranging from

regional agriculture information, health and hygiene, women health, food security,

biodiversity, environment, preserving local culture through agricultural folk songs,

Burrakatha (traditional story telling techniques) etc… the station uses the local Telugu

language and the Telangana slang specific to the region. Some of the most popular

programmes as stated by Narsamma include Veeranna Stories, Jayraj‟s Burrakathas,

Old Agricultural songs, folk Songs sung by villagers etc... Narsamma boasted of

having around 400-500 songs on nature, farmers and agriculture recorded and saved

that revives the aboriginal culture for the new generation. Deccan Development

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society with its specific strategies and goals for the region uses Sangham Radio as one

of the techniques to achieve development in this under developed region of

marginalized people. The station having its unique identity works for capacity

building of low income people mostly agricultural labours with no land of their own.

The station operated by two Dalit women from the region, Algole Narsamma and

General Narsamma gives special content for women. Understanding the station

content, though it is operated by women but the programming caters to everybody

including men, women and kids in various villages of the region and anybody is free

to participate. Commenting about station‘s developmental goals, Narsamma further

adds, ―We can‘t say that all development and every benefit are given by this radio

station. There are other factors as well like government and other agencies, but this

station also works for the benefit of villages in the vicinity. People do not have

information about their older generation, but radio provides them with such

information. We provide them agricultural songs and village songs and give

information about such things. We give the historical background of various festivals

and information about festival songs which were sung earlier but now people do not

know about it. The enjoyment of festival which is lost is now being refreshed. This

way we are preserving and reviving our culture. This way apart from information, we

also provide them entertainment. All of them celebrate festivals together. Earlier they

considered festivals as a part of religion but now they consider it enjoyment.‖

(Personal Interview, 2014) Going back to from where they started, she further adds,

―Developing local agriculture and self reliance was the main agenda when we thought

of building this station. That was the time when farmer‘s suicide was common. We

wanted to build sustainability and confidence among people in our village.‖ (Personal

Interview, 2014) With 11 reporters belonging to various villages General Narsamma

stated that the station does on air discussions about issues in various villages,

problems of school going kids and also there are certain lessons which teachers

hesitate in teaching to girls in the schools so we broadcast such matters through radio.

These reporters not only collect content but also involve people from various villages

and take their feedback about the content.

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A month long annual biodiversity festival organised by DDS is magnetism in the

village which is broadcasted live as well as recorded. The festival promoting

agriculture, regional people‘s autonomy over food, crop and environment includes

daily attractions like participation of schools from every mandal (block) in agriculture

quiz programmes, display of organic food and crops, burrakathas (traditional story

telling techniques) on agriculture and promotion of organic crops and yields on a

bullock cart moving around various villages. According to P.V Satheesh, ―The people

themselves do it all; in terms of their capability to use their language- It‘s a very, very

strong oral culture-they can express themselves brilliantly. Bare minimum formal

training, radio technology enables people to articulate themselves without having to

look for outside mediators. Algole, (station programmer) was a part of DDS as a small

child studying in Balwadi (Child care centre for women labourers). She was selected

to work in radio as she was articulate, while ‗General‘ was chosen for her ability to

think and analyse issues deeply. I don‘t think, in all their career in radio, last five-six

years, they have had more than ten days of training, in all spaced over the first year or

two and some specialised sessions later. I think the whole character of community

radio is that, it‘s a very different kind of articulation, it‘s a different kind of oral

culture, and it‘s a different kind of expression. And if you curb that, then you have

completely contained that culture.‖ (Satheesh, 2007 in Pavrala and Malik, 2007,

p.201-202) Sangham radio survives on a very raw, indigenous, and local flavour and

texture where participants are not expected to be trained in the medium instead what

is expected out of them is their own voices, issues, sorrows, solutions, laughter,

stories and smiles coming out of their cocoons, riding on air and buzzing in the ears of

many more. This very character is the trademark of the other media which is for its

own people. Run by women, catering to all and calling all kinds of people in its

radius to get involved, it is on air everyday between 7 pm and 9 pm when its audience

is free and all set to listen and request, share, advice, and talk on its hotline number

08451201234.

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Why Sangham Radio 90.4 FM?

Sangham Radio located and serving in Telangana, an under developed region once a

part of Andhra Pradesh but now separated, sharing its border with less developed

states of Karnataka, fell into the category of a station in the rural setting. With the

main occupation of people being agriculture, mostly working as agricultural labours,

only few having land of their own with majority belonging to low income groups

show homogeneity in sense of habits and their traditional Telangana culture. Though

there is presence of mainstream media but it‘s limited due to poor economic

background and illiteracy. Their developmental requirements range from agriculture

facilities, proper roads, illiteracy, unemployment, lack of drinking water etc..

Sangham Radio aptly reflects elements of a community radio station in the rural

setting.

During the pilot study, I found other community radio stations belonging to the rural

India but Sangham Radio was chosen as the subject, most importantly because of its

long experience and rich background of being a community radio station much before

community radio stations were permitted to function in India. Way back in 1998

when the Dalit (marginalized section of society) women from the region working with

Deccan Development Society, learning from the examples of other countries, realising

the necessity of having radio station of their own, gave a proposal to the government

for having a radio station of their own, the authorities gave them a simple one line

reply stating that the country has no policy or provision for community radio stations.

This didn‘t let the women stop, and they functioned in their own way, recorded

relevant content on cassettes, collected the people and played the programmes through

tape recorders. They functioned on narrowcasting for almost a decade before actually

getting license and going on air. Sangham Radio developed a familiarity with its

audience even before it was declared a community radio station on papers. The efforts

on part of the station and their long experience in creating content for the community

people, identifies the station with a strong base and makes it an appropriate subject to

be compared with its counterpart in an urban setting and to analyse the relevance and

role of community radio stations in India in empowerment and social change.

90

Algole Narsamma, Sangham Radio 90.4 FM producer at the station‘s studio in

Machnoor, Andhra Pradesh. (Personal Click, Jan 2012)

Kids at Deccan Development society school in the vicinity of Sangham Radio studio

in Machnoor, Andhra Pradesh. (Personal click, Jan 2012)

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Deccan development society women making baskets for their annual biodiversity

festival in the vicinity of Sangham Radio studio in Machnoor, Andhra Pradesh.

(Personal click, Jan 2012)

General Narsamma, Sangham Radio 90.4 FM producer at the station‘s studio in

Machnoor, Andhra Pradesh. (Personal Click, Jan 2014)

92

Organic foods supply van with the produce of villagers at Deccan Development

Society office at Pastapur, Andhra Pradesh. (Personal Click, Jan 2014)

93

Radio Jamia 90.4FM transmitter located at Anwar Jamal Kidwai Mass

Communication Research Centre, Jamia Millia Islamia University.

Image Source

http://2.bp.blogspot.com/_2fPzgBCcMfI/SXHCCa1VZQI/AAAAAAAAAw8/_AR6k

as8S14/s1600-h/csr-2.jpg

94

Radio Jamia 90.4 FM

When Ministry of Information and Broadcasting permitted community radio licences

to educational institutions during 2002, Anwar Jamal Kidwai Mass Communication

Research Centre (AJK MCRC) of Jamia Millia Islamia University in Delhi grabbed

this opportunity and applied for running a non commercial station on 12th

May 2003.

After the clearance of the documents and technical set up, a live test transmission

began on 15th

March 2005. It was a one hour transmission that involved Ghazals

(Urdu and Hindi poetry). Afterwards, the trial transmissions continued for half hour

every day until May, however, the regular transmission commenced from 26th

May

2005 for one hour on all working days of the University. According to AJK MCRC,

the initiative to start a community radio station was backed up by the resources they

possess. ―Fortunately Jamia Millia Islamia has the necessary infrastructure and human

resources to set up a community radio. Mass Communication Research Centre and the

department of Social Work can play a pivotal role in running the proposed community

radio. Besides technical staff and professionals, MCRC has studios and other essential

equipment necessary for running a small radio station. The proposed community radio

will also provide a very good training ground for the students of MCRC and Social

Work Department. They can produce and present programmes to gain insight into the

worlds of broadcasting, social work and the development of human resources. In

order to set up such a radio station Jamia Millia Islamia will need to have a studio

equipped for live broadcast. MCRC has already got one radio studio suitable for

spoken word and music recordings. The existing studio could be modified for other

requirements.‖ (AJK MCRC, 2003) The Mass Communication Research Institute

well known for its technical and academic resources was perhaps apt to run a

community radio station. Adding on, its students who already had radio as a subject in

their curriculum could have practical experience and an exposure to the nitty -gritties

of running a small scale radio station before they face the real world. About the

feasibility of a community radio station in view of the area, according to the institute,

―Situated in South Delhi Jamia Millia Islamia is the most ideal place for setting up a

community radio. Jamia Nagar is a Muslim dominated area surrounded by localities

and slums where the Muslims live in sizable numbers. It is also an area where people

belonging to various social and economic backgrounds live side by side. Setting up a

community radio in this area will not only benefit the poor and underdeveloped

95

population of a large part of the capital but will also be useful for the students and

unemployed youth living in a radius of ten to fifteen kilometres.‖ (AJK MCRC, 2003)

With its radius ranging between 10-15 kilometres it covers various localities like

Jamia Nagar, Sukhdev Vihar, Julena, Masihgarh, New Friends colony, Jasola, Sarita

Vihar, Taimoor Nagar, Bahart Nagar etc. According to J.P Nathani, Manager,

Broadcast Engineering Consultant India Limited, ―The test run for Radio Jamia 90.4

FM transmitter and its subjective reception revealed that the coverage clearly extends

to about 8 Kilometres in the front direction and 4.5-5 Kilometres on the sides and in

the rear direction.‖ (Nathani, 2005) The then Director of AJK Mass Communication

Research Centre, Iftekhar Ahmad,ambitious about the radio station when it initially

started, said, ―The concept behind the evolution of Radio Jamia is to involve the

community members in the process of broadcasting and to bridge the gap of

communication between the elite, the people of friends‘ Colony living on one side and

middle class people of Jamia Nagar and the poorer community of rickshaw-pullers

living in the marshy area of the river Yamuna on the other side. However, the station

is bound by the programme code of All India Radio and cannot broadcast news and

other commercial entertainment programmes as that would defeat the very purpose

for which it was set up.‖(Akhtar, 2006)

According to Station Producer, Shakeel Akhtar, ―Radio Jamia 90.4 FM started with

many developmental programmes, like on consumer rights and fair trade, health based

magazine format called Safina and career guidance. Jamia Millia Islamia teachers

from various departments got involved in the career guidance programme and

discussed prospects of various courses on the station. In order to involve the students

of the university campus based news and information programme called Jamia Nama

was started. Gradually the transmission was increased to two hours and then during

April 2007, the time was further increased to three hours. In order to keep the

community engaged Radio Jamia 90.4 has content on environment, hygiene,

education and community development, and for entertainment Qawalli and Ghazals.

Currently Radio Jamia 90.4 FM is broadcasted live from 2pm to 5pm and a repeat

broadcast from 10am to 1pm all days except Sundays and National Holidays.‖

(Personal Interview, 2013)

96

With a command over transmission, Radio Jamia 90.4 FM widened its programming

horizons with various programming formats like Radio dramas, documentaries,

features, interviews and discussions. ―Some of it‘s programmes included Dhrupad

recital by Ustad Wasifuddin Dagar, Bhakti Music by Vidya Shah, yearly Talimi Mela

report (University fair), Water Harvesting, Juvenile Justice and Role of Media,

Education of Children with special needs, Muslim Ladkiyon me Zehni Tanav kyon

(Why muslim girls are depressed)‖ (AJK MCRC, 2010) Most of the station

programming is not regular, many of them being one episode programme and there is

no set schedule for the content. Dr G.R Syed, Station In charge, further added, ―The

station collaborated with Non Governmental Organisations like One World South

Asia, Pratham and Butterfly in order to produce various programmes on social

awareness and development. The station collaborated with National Consumer

helpline in 2012 and aired programmes on electricity complaints, medical negligence,

Education, Banking and insurance sector complaints. We also acquired some health

programmes from an audio pool called Ek Duniya Anek Awaz and Prince of Wales

Health Education and Media Centre and broadcasted Leprosy and malaria awareness

programmes. (Personal interview, 2013) Being managed in a university set up, it has

the advantage of associating with different departments within the University for

Content. Parwaz (flying high like a bird), a programme on women issues in

collaboration with Sarojini Naidu Centre for Women Studies has been running on the

station every third Thursday of the month. It engages women from the neighbourhood

by raising issues like domestic violence, women and HIV, Women and education etc.

(Sarojini Naidu Centre for Women's studies, JMI, 2013) Water scarcity, illegal

construction, civic amenities, migration are some of the local issues that have been

taken up involving the community people in various programmes. According to the

data provided by Radio Jamia 90.4 FM to Ministry of Information and Broadcasting,

number of volunteers who participate in a normal week, involves 50 students, 4 staff

members, 6 Non Government Organization members and 30 community

members/listeners. (AJK MCRC, 2009) The participation figures were also confirmed

by the station in charge Dr. G.R Syed during the in depth interview conducted for the

study. The centre manages to run the radio station on its own through a portion in

students‘ fee. Like every new radio station, even Radio Jamia 90.4 FM had its days of

financial crunch and instability. ―The radio station currently airing for three hours a

day on 90.4FM, however is already in the throes of a fund crunch, eating into the

97

budget of AJK MCRC, where it is housed. Meanwhile, even as there are plans to up

transmission time further to at least 12 hours a day, MCRC authorities are pinning

their hopes on a permission from the Information and Broadcasting Ministry to air

advertisements at the rate of five minutes every hour of transmission‖ (Ghosh/TNN,

2006) Though advertisements are still not a part of the station even when the Indian

government has allowed to broadcast up to five minutes of advertisement in one hour,

they depend on the fund coming through students. Initially Rs.50 was levied as

community radio charges, which gradually increased and now each student studying

in the centre pays Rs.160 as a part of fees annually towards community radio charges.

Apart from the regular staff, all other participants voluntarily associate themselves

with the station. (Personal Interview with Dr.Syed and Mr.Akhtar, 2013) Radio Jamia

90.4 FM had its proud community moment when it encouraged the people to maintain

calm and restraint during the Batla House, Delhi encounter episode in September

2008. Batla house is one of the most populated and Muslim dominated areas falling in

the radius of Radio Jamia. ―Immediately after the news broke about the encounter, the

radio station which was playing recorded programmes and was about to shut shop for

Friday Namaz (Muslim prayers), came alive with its volunteers, taking stock of

ground zero and going live on air.‖ (Gohain & TNN, 2008) This is the beauty and

strength of a community radio, with its inherent nature of being flexible, local and

instantly changing content according to situation. The Batla House incident was a

challenging experience for the station, G.R Syed, reader and in-charge of Radio

Jamia, said, ―Being a community radio we have social responsibility. We keep airing

programmes on dengue, malaria, AIDS and even of probable disasters like

earthquake. But this is a new situation and in such a scenario rumours can create

tension. If anything happens within the 10km radius we flash public messages urging

people to keep their calm, think sensibly and also provide them with information if

possible so as to avoid any deterioration of the situation.‖ (Gohain & TNN, 2008)

Earlier the station content included only spoken word and very few musical

programmes. Music was in the form of royalty free content and self created songs and

composition. The station after attaining stability in production, entered with an

agreement with The Indian Performing Right Society Limited during April, 2010

which allowed them to broadcast even some of the film songs. The station in charge

Dr.G.R Syed stated, ―We don‘t just call listeners to our studio, but also take the studio

to them. The students go out to slum areas, find people, talk to them and involve them

98

in programming through on the spot as well as studio recording.‖ (Personal Interview,

2013) Catering to a varied audience on 90.4 FM engaging them through its phone line

011 26986644, providing live programming for three hours, it always ends its

broadcast with Jamia Tarana everyday (Jamia Millia Islamia University‘s anthem).

Why Radio Jamia 90.4 FM?

Radio Jamia 90.4 FM located in the Indian metropolitan and capital city, Delhi, one of

the highly developed cities of India fell into the category of a community radio station

in an urban setting. It has got similar attributes of an urban area having heterogeneous

population residing within its radius with people belonging to various cultures,

backgrounds, religions, professions and habits. Delhi itself is a city having no culture

of its own instead exhibits a cosmopolitan way of life. People residing within the

radius of Radio Jamia with Hindus, Muslims, Christians, North Indians, and South

Indians etc...show this multi ethnic background. People belonging to various financial

classes reside within vicinities, having availability of mainstream media in abundance

and the usage of a variety of media in any household is a common trend. Radio Jamia

thus reflects elements of a radio station in an urban set up.

Though there were other radio stations fulfilling the urban setting criterion but Radio

Jamia was chosen as the subject of analysis due to its wide experience and a stronger

base. Anwar Jamal Kidwai Mass Communication Research Centre is a centre of

repute, specializing in training students specifically in electronic media. The

organisation already had a command in imparting training with the availability of

experienced academicians, technical personnel and accessibility to equipment in its

readily available good radio studio. Adding to the advantage was its inception in

2005, which happened in the beginning during the very first phase of community

radio licensing in India. Being a community radio station in an urban setting, the

credibility of the organisation in understanding and running a media like community

radio and its long experience of being in business, makes it a community radio worth

analysing and appropriate to be compared with its rural counterpart to understand the

relevance of community radio in urban area and its role in empowerment and social

change.

99

Dr.Shakeel Akhtar, Radio Jamia 90.4FM Producer working on station content.

Image source-http://radioduniya.eletsonline.com/?p=129

Image source-http://radioduniya.eletsonline.com/?p=129

Radio Jamia volunteers presenting a live show

100

Sampling Technique

A community radio station has a specific target area which is its radius where the

station is heard. This is the only area which decides its listenership and how popular

the station is. Any community radio station exists and functions for the development

of that particular area and its people. Hence, the sample was selected from within the

radius of the respective stations. In order to conduct the study simple random

sampling technique was used. Simple random sampling enables an equal chance for

each unit in the population to get selected. Since the aim of the study was to

understand how the respective stations are perceived by its target audience and how

the stations are contributing in empowerment and social change in their respective

areas, it was hence essential to consider both listeners and non listeners working or

residing within the radius of the station while the station could be heard on air. Target

audience for any station is not just its listeners but also non listeners who are its

probable listeners as well. Inclusion of listeners as well as non listeners for the

respective station and giving a fair chance to include each unit of its target audience

within its radius promoted to use simple random sampling technique. Also, this

technique is a fit when the requirement of stratifying or sub dividing the population on

some basis is not required. Since these are community radio stations and their

audience could be heterogeneous or homogeneous, heterogeneous in some aspects

and homogeneous in other aspects then simple random sampling is the best choice.

Defining target audience for the study, any person male or female who is at least 18

years and above residing or working in the radius area of the stations at the time of the

day when the station is broadcasted (since community radio stations in India are

broadcasted for a limited time) irrespective for the fact he or she is a listener is

regarded as sampling unit for the study.

For both the community radio stations a sample each of 350 including listeners as

well as non listeners were considered. For Sangham Radio 90.4 FM simple random

sampling gave 195 listeners and 155 non listeners from the three mandals (Block) -

Zaheerabad, Jharasangam and Raikode in Telangana region including men and

women majorly belonging to agricultural work since the area has mostly

homogeneous population reflecting the rural settings characteristics. Radio Jamia 90.4

101

FM simple random sampling gave 108 listeners and 242 non listeners from Jamia

Nagar, Sukhdev Vihar, New Friends Colony and Jullena area in the capital city of

India, Delhi including men and women coming from various professions and

backgrounds with heterogeneous characteristics reflecting the urban settings. Below

tables give a detailed view of respondents profile for both the stations.

Table 3.1:Sangham Radio 90.4 FM

Sangham Radio

Audience/Respondents

(350)

Age/No of

respondents

Profession/No of

respondents

Gender/No

of

respondents

Total Listeners:

195

18-30 Years: 25

31-45 Years: 71

46-60 Years: 75

60 and above: 24

Agriculture labour: 120

Homemakers: 31

Students: 22

School Teachers: 10

Jobless:08

Land owners: 04

Male: 105

Female: 90

Total Non Listeners

155

18-30 Years: 46

31-45 Years: 40

46-60 Years: 35

60 and above: 34

Agriculture labour: 98

Homemakers: 15

Jobless:13

School Teachers: 12

Students: 10

Land owners:05

School Principal: 02

Male:

84

Female:

71

102

Table-3.2:Radio Jamia 90.4 FM

Radio Jamia

Audience/Respondents

(350)

Age/No of

respondents

Profession/No of

respondents

Gender/No of

respondents

Total Listeners:

108

18-30 Years:12

31-45 Years:55

46-60 Years: 30

60 and above: 11

Administration: 39

Homemakers: 28

Medical/Health: 08

Business:07

Media: 05

Sales/Marketing:05

Students:05

School/College

Teachers: 04

No answer:04

Daily wage earners

/Labour: 03

Female:

60

Male: 48

Total Non Listeners

242

18-30 Years: 48

31-45 Years: 125

46-60 Years: 44

60 and above:25

Administration: 50

Homemakers: 45

Business:38

Sales/Marketing:26

Medical/Health:17

Students:14

School/College

Teachers: 13

Media: 12

Hospitality: 09

No answer:09

Domestic helps:05

Daily wage

earners/Labours:04

Male:

135

Female:

107

103

Data collection tools

A pilot study within the radius of Sangham Radio and Radio Jamia lead to the

development of questionnaire, one of the data collection tools for the study. The pilot

study among 30 respondents taken for each station involved a preliminary

questionnaire including open ended questions on the listening habits, dependence on

the station and station‘s involvement with its audience. . ―Open ended questions are

particularly useful in a pilot test of a study. Researcher may not know what types of

responses to expect from subjects, so open ended questions are used to allow subjects

to answer in any way they wish.‖ (Wimmer & Dominick, 2003, p.170) The pilot study

however revealed the requirement of many more questions and a separate

questionnaire for listeners as well as non listeners. The questionnaire for Sangham

Radio and Radio Jamia demanded a little variation due to the difference in kind of

audience for the respective stations, one being a part of rural area and the other being

a part of urban. Pilot test also necessitated the use of other data collection methods

that included Observation, Interaction analysis and in depth interviews.

Two separate questionnaires were prepared for listeners and non listeners of the

respective stations. Since the perception of the station and its involvement in its target

area is important information to be evaluated, questionnaire had to be prepared

separately. For Radio Jamia, 90.4 FM questionnaires were prepared in English and in

only few cases translation was provided to respondents wherever required. Radio

Jamia questionnaire for listeners is attached as Annexure A and for non listeners

attached as Annexure B. For Sangham Radio, listeners questionnaire is attached as

Annexure C in English and its Telugu version as Annexure C 1 and for non listeners

Annexure D and its Telugu version as Annexure D 1. For Sangham Radio, since the

audience is largely a Telugu speaking group, questionnaire first prepared in English

was translated to Telugu. Hence, in total there were four questionnaires- two of them

for listeners and non listeners of Sangham Radio and the other two for listeners and

non listeners of Radio Jamia. The questionnaire largely consisted of open ended

questions with only a few closed ended questions. ―Open ended questions allow for

answers that researcher did not foresee in designing the questionnaire, answers that

may suggest possible relationship with other answers or variables.‖ (Wimmer &

Dominick, 2003, p.169-170) In case of this study with defined variables in mind,

104

answers to open ended questions indeed helped in connecting one answer to other and

arrive at effective analysis of narratives. Questionnaires were personally given to the

respondents. Majority of questionnaires given to Sangham Radio respondents, were

filled by the researcher with the information given by respondents since there were

many uneducated respondents in the Telangana region.

In depth interviews were used to extract information related to the station from the

perspective of the station management. The main aim of interviews was to collect

detailed information about the existence, purpose, functionality, audience

involvement and programming of individual radio stations. In depth interview helped

to gather background information about stations and provide explanations and

interpretations at relevant points to data derived through other tools like questionnaire,

observation and interaction analysis.

Uncontrolled and unstructured Observation was another data collection method used

simultaneously while the questionnaires were being filled up. This kind of observation

along with its advantage of spontaneity gives much scope for reality and less of

subjectivity. With no interaction of any sort with the respondents, it provides various

descriptions that a survey or a conversation fails to do. Observation of the respondents

as well as the respective radio stations was done with the following set questions in

mind:

How station is placed among its target audience in terms of its identity?

How relevant is the station sound and content according to its audience?

Reactions of respondents while providing information about the respective

stations.

What a survey or observation fails to do, this is where interaction analysis fills the

gap. With naturally occurring conversation it captures moods, intentions, feelings and

many silent talks resulting in meaningful interpretations. Interaction analysis was

done with the following set points in mind:

Instant reactions of respondents when they hear the names of their respective

stations.

How well do listeners connect with their respective stations, their listening

habits and recall value of the respective stations.

105

How much are the respondents aware about the concept and utility of a

community radio.

Survey, observation and interaction analysis were simultaneously carried out. The

data collected through all these methods was analysed and findings are discussed in

the subsequent chapters (IV, V and VI)

Method for analysis

The data collected for respective stations was first analysed individually and later a

comparative analysis of both the stations was done to fulfil the research objectives.

Data was first coded specifically and then was presented in the form of tables and

graphical representation while doing the analysis. A descriptive survey analysis

facilitated in understanding the perception of community radio stations in urban and

rural settings. Survey analysis is one of the best methods to understand an existing

phenomenon, relate situations, and from the findings come to suggestions or foresee

situations of future. Survey analysis also leads not only to examine but also relate to

many variables and as far as media industry is concerned, in order to understand

audience behaviour they largely depend upon survey analysis. ―They can be used to

investigate problems in realistic settings. Newspaper reading, television viewing,

radio listening, and consumer behaviour pattern can be examined where they happen

rather than in a laboratory or screening room under artificial conditions.‖ (Wimmer

and Dominick, 2003, p.167) Observation, interaction analysis, in depth interviews

together with survey analysis acted as complimentary to each other in facilitating the

analysis process.

Qualitative comparative analysis in the end with the findings of individual analysis

helped in connecting narratives and comments made by the respondents for both the

stations. It lead to develop an understanding of how effectively the stations are

responding to the demands for their individual audiences. It not only helped in

understanding audience perception of their community radio stations but also their

aspirations for development and change. An in depth analysis of answers to questions

with similar objective for both stations and a comparison of respondents‘ narratives

106

helped in understanding the relationship between variables, that is relation between

community radio and development. This correlation of variables and lessons learnt

from the audience of both the stations thereby fulfilling research objectives lead to

generalization of results and suggestions of some meaningful changes in functioning

of community radio stations in Indian and urban rural setting to carve a stronger

image and build a powerful role of community radio in empowerment and social

change.

Research design is illustrated diagrammatically in the next page.

Ethical considerations

Men and Women of 18 years and above were taken as respondents. This was

not only done for reliable and dependable answers of respondents as listeners

or non listeners of a radio station but also from the ethical point of view. Since

this was a study that was not dependent on choosing children as samples and

as per international standards interviewing anybody less than 18 years requires

prior permission from their parents.

Questionnaires for Sangham Radio 90.4 FM was first prepared in English and

then translated to Telugu. Respondents were free to respond in any language

they were comfortable with. Hindi, English, Hinglish, Urdu or Telugu. Telugu

answers of respondents were translated to English with the help of a translator.

All translations were checked by two different translators to ensure reliability.

All kinds of men and women whether educated or uneducated were a part of

the study. Since community radio station is a station for one and all in the

community irrespective of any differences, it was important to include all

kinds of respondents within the radius of respective stations. Questions were

read out to people who could not read or write and their answers were

recorded with their due permission.

107

Diagram: Research Design for the study

Theoretical framework from

Participatory paradigm

Hypothesis

Community Radio has the potential to

emerge as an instrument of

sensitization about issues of vital importance

Rural and urban settings defined and pre research done for radio

station selection

Sangham Radio 90.4 FM and

Radio Jamia 90.4 FM selected

Sample for the respective stations

defined using random sampling technique.

Preliminary questionnaire prepared and pilot study

conducted

Final questionnaire prepared based on the findings of the

pilot study

Survey conducted for community radio stations individually.Simultaneously data colected through

observation, interaction analysis and in depth interviews

Coding done for listeners and non listeners responses for Radio Jamia

and Sangham Radio

Tabulation and graphical analysis

Data Analysis, Findings and Discussions

underpinned conceptual framework:

Friere,Quail, Servaes and Malikhao.

Correlating variables, findings and discussions for both the stations

individually Revisiting research questions and conceptual framework

Reconsideration of variable relation and graphical representation of relevant

data

Comparative Analysis

Drawing conclusions

Generalizing results

Providing suggestions for improvement of community radio functioning in India.

Revisting research objectives and concluding.

108

Chapter IV

Participatory trend in rural settings

Sangham Radio 90.4 FM: Findings, analysis and

discussion

109

27th

Jan, 2014 as I sit down in nostalgia with my experiences that I gathered while

collecting data for Sangham Radio in Andhra Pradesh, I got to know another news

story, pushing ahead the development of radio in India. Fauji Radio, an online radio

station dedicated to men and women in uniform featuring glimpses of their lives,

stories from army men at the border and tales of their wives away from the border

coupled with music, is what this station promises. This is a station for not only army

personnel but also for people who are interested in armed forces. (Srivatsa, 2014)

Radio has always been a medium also for people having their lives in remote

locations. Coupled with technology, it is yet to be seen how this earthy medium works

for our faujis. Another story doing rounds these days at the beginning of the year in

community radio arena is the experimentation of community radio Radio Mewat, in

Mewat, a district in Haryana, India, on broadcasting a consumer helpline. This

helpline seeks to help the listeners in this backward district by leaving their consumer

complaints on the station‘s helpline which is further directed towards appropriate

officials. According to the Ministry of Consumer Affairs, India, ―Over five lakh

people will be able to take advantage of the helpline by calling the number

8685904904.‖ (Dash, 2014) The station promises a dedicated 30 minutes slot on

consumer rights taking up issues like expired medicines, sale of goods without bill,

misleading advertisements etc. ―The radio-mode to address consumers' issues has

huge significance since literacy rate in this region is low and there is no mechanism

that illiterate consumers can use to address their grievances.‖ (Dash, 2014) Parallel

characteristics could be drawn looking at the functioning of Community Radio, Radio

Sangham in Telangana which enables farmers to have a conversation with experts for

growing crops, the crops are sown with the knowledge and tips gathered in the

conversation, and after 4-5 months when the crop finally grows, their experience of

way the agricultural formula worked is again shared with all other farmers. While all

this happens, villagers in and around Machnoor in Telangana where the station is

located, listen to all the information on Sangham Radio and follow the same in their

farms too. Media here truly acts as what Wilbur Schramm termed it as a magic

multiplier of development. (Schramm, 1964)

Driving towards the radio studio on narrow road with forests and farms on both sides

and some small villages here and there in between, we notice no sign board telling us

if we are on the right way. But the villagers have all information and most of the

people know where the station exists and show the way with a smiling face. Since I

have been there earlier many times I know that I need to turn right when a realisation

110

hits looking at the way that this is the dead end and no way ahead. But as soon as I

turn right, from far I could see a transmitter and a red building. As I enter the building

I could see some lively women making baskets and some kids running out of their

adjacent school. Covering a clear radius of 10kms I did a random sampling for its

target audience residing and working in its nearby villages within the three mandals

(blocks)-Zaheerabad, Jharasangam and Raikode and selected a sample of men and

women 18 years and above. I followed the same strategy as I did with Radio Jamia

90.4 FM, Delhi. Sample was picked up irrespective of the fact whether they listen to

Sangham Radio or not. Two different types of questionnaires, one for listeners and the

other one for non listeners were distributed among them. Non listeners comprised of

people who never ever heard Sangham 90.4 FM or heard it just once and then never

heard it ever or listen to it once a month or even less than that. Listeners comprised of

people who are regular listeners who listen to it every day or at least every week in a

month. 350 questionnaires were distributed among listeners and non listeners within

Sangham Radio radius, and all the 350 respondents filled and submitted the

questionnaires. Before giving questionnaires, the first question that was asked to

respondents was if they listen to Sangham Radio or not. In case they said that they

listen to it, they were asked how often they listen to it. Depending on their answers

they were placed in the defined categories of listeners or non listeners. In cases where

they said they do not listen to Sangham Radio, they were again asked if they heard it

even once and if they did; their listening habits were reconfirmed in order to place

them in the defined categories of listeners or non listeners. These 350 respondents

comprised of 195 listeners and 155 non listeners. While distributing questionnaires

among respondents, I got some interesting reactions from them.

―Oh I have sung songs there!!‖

―I have been with them from the very beginning‖

―What Radio? This village has got no proper roads.‖

―They have a café as well.‖

―Ask them to give us radio sets.‖

―I am very busy in my fields. Why will I have time to listen to radio?‖

―Why will I listen to radio? Can radio give me food to eat?‖

111

Sangham Radio 90.4 FM listeners’ trend

In order to understand the listenership of Sangham Radio and how many people

associate the station with development and relate a community radio station with

change, the following questions were asked. Randomly selected 195 listeners filled

questionnaires. The questionnaire consisted of open ended as well as close ended

questions. (Detailed questionnaire has been attached as Annexure C in the end)

Questions for Listeners of Sangham Radio 90.4 FM.

How often do you listen to Sangham Radio 90.4FM?

How you got to know about Sangham Radio?

Is Sangham Radio different from other Radio Stations that you have heard?

What Programmes do you like on Sangham Radio?

Rate your preference for the source of information.

Do you depend on Sangham radio for your information need?

Do you think Sangham Radio provides you information that the other kind of

media doesn‘t provide?

Apart from listening, have you ever participated in making or hosting

programmes for Sangham Radio?

Have you ever been involved in decision making for Sangham Radio‘s

content?

Has Sangham Radio through its programmes ever contributed towards any

change or development of your area or its residents?

Is there any improvement or development you have seen in yourself or your

family that can be associated with listening to Sangham Radio?

Do you think Sangham Radio could be actively involved in development of

your area and its residents?

What do you think about the information or entertainment provided by

Sangham Radio?

How popular is Sangham Radio in your area?

How important is Sangham Radio for your village?

Please provide suggestions if any for Sangham Radio.

112

Do you think people who are not listening to Sangham Radio are losing

anything?

Is Sangham Radio benefitting you in your agricultural work?

Is Sangham Radio developing and preserving your regional culture?

Do you think having a community‘s own radio station can bring development

and social change?

Table 4.1: Listeners’ understanding of Sangham Radio.

Listening habits Information

Source

Dependence on

Sangham Radio for

information need.

Does Sangham

Radio provide

any information

that popular

media doesn’t?

Is Sangham

Radio

different from

other popular

radio stations

in your area?

Daily

102 Respondents Tv

80 Respondents Yes

190 Respondents Yes

186 Respondents Yes

182

Respondents

Once a week

51 Respondents Sangham and

Tv

52

No

04 Respondents No

07 Respondents No

13 Respondents

More than once

a week

39 Respondents

Sangham

28 Respondents No Answer

01 Respondent No Answer

02 Respondents N/A

No Answer

03 Respondents Sangham,Tv,

Newspaper

13 Respondents

N/A N/A N/A

N/A Sangham &

Newspaper

9 Respondents

N/A N/A N/A

N/A Newspaper

5 Respondents N/A N/A N/A

N/A Sangham &

Internet

3 Respondents

N/A N/A N/A

N/A Newspaper &

Tv

2 Respondents

N/A N/A N/A

N/A None

2 Respondents N/A N/A N/A

N/A Internet

1 Respondent N/A N/A N/A

113

Table 4.2: Sangham Radio’s involvement with listeners.

Information

about Sangham

Radio’s

existence.*

Respondents

Participation in

programming.

Respondent’s

involvement in

decision making

for the station.

Popularity

Sangham People

73 Respondents

Yes

131

Respondents

Yes

111 Respondents

Many

158 Respondents

Somebody Told

68 Respondents

No

63 Respondents

No

82 Respondents

Few

35 Respondents

Sangham’s Ad

28 Respondents

No Answer

01 Respondent

No Answer

02 Respondents

No Answer

01 Respondent

Tuned by Chance

26 Respondents

N/A N/A Very Few

01 Respondent

Information

about Sangham

Radio’s

existence.*

Respondents

Participation in

programming.

Respondent’s

involvement in

decision making

for the station.

Popularity

Sangham People

73 Respondents

Yes

131

Respondents

Yes

111 Respondents

Many

158 Respondents

Somebody Told

68 Respondents

No

63 Respondents

No

82 Respondents

Few

35 Respondents

Sangham’s Ad

28 Respondents

No Answer

01 Respondent

No Answer

02 Respondents

No Answer

01 Respondent

Tuned by Chance

26 Respondents

N/A N/A Very Few

01 Respondent

Table 4.3: Listeners’ view on Sangham Radio’s content

Rating

information/ente

rtainment on

Sangham Radio.

Importance of

Sangham in

village

People not

listening to it

are they at a

loss?

Can Sangham Radio be

involved in development of

your area

Excellent

109 Respondents

Very

Important

120

Respondents

Yes

174

Respondents

Yes

190 Respondents

Good

81 Respondents

Important

72 Respondents

No

20

Respondents

No Answer

04 Respondents

Average

04 Respondents

Least

Important

01 Resopondent

No Answer

01 Respondent

No

01 Respondent

No Answer

01 Respondent

No Answer

02 Respondents

N/A N/A

114

Table 4.4: Association of Community radio with development

Sangham

Radio

benefit in

agriculture

Sangham

Radio

contributing in

developing

regional

culture

Has Sangham

radio

developed

your area?

Has

Sangham

radio

developed

you or your

family?

Can

community

radio bring

development

and social

change?

Yes

188

Respondents

Yes

191

Respondents

Yes

189

Respondents

Yes

176

Respondents

Yes

175

Respondents

No Answer

07

Respondents

No Answer

04 Respondents

No

04 Respondents

No Answer

19

Respondents

No

19 Respondents

N/A N/A No Answer

02 Respondents

N/A No Answer

01 Respondent

Out of the 350 respondents 195 comprised listeners of Sangham Radio i.e.55.7%

giving an indication that Sangham has more listeners than non listeners in the areas

under study, though there isn‘t a wide difference in the number of people listening to

Sangham and those not listening to it. In order to understand the dependence on a

community radio in an under developed area, it is indeed important to know the

number of information sources available to the people. The study revealed that

television is the most preferred information source and internet the least preferred. 80

Respondents preferred only television, 28 preferred only Sangham Radio, 5 preferred

only Newspaper, 1 preferred only internet and 2 didn‘t prefer any media. There were

many respondents who preferred a combination of media as their information source.

52 respondents stated Sangham Radio and Television, 9 stated Sangham Radio, TV

and Newspaper, for 3 of them it was Sangham Radio and Internet while 2 preferred

Newspaper and Television. In total maximum respondents that is 143 preferred

television and 72 preferred Sangham Radio, making television the most preferred and

Sangham Radio the next preferred media. The questionnaire also provided the option

for radio station other than Sangham but none of the respondents selected it. In fact

there were five respondents, all of them commenting that they have not heard any

115

radio except Sangham Radio. Looking at this media preference trend, it is indeed

important to understand listening habits of these 195 Sangham Radio listeners. 102

respondents stated that they listen to the station everyday, 51 said that they listen to it

once a week, 39 stated of listening to it more than once a week while 3 of them gave

no answer. Hence, a majority of listeners listen to the station daily and Sangham

Radio is one of the preferred information sources for them complementing this fact,

190 listeners agreed that they depend on the station for their information need, 4

stated that they do not depend on Sangham for information need, while 1 of them

gave no answer. Listeners elaborated on the kind of information on Sangham Radio

for which they depend on it citing health and cooking tips, agricultural information,

agricultural songs, stories, expert knowledge on various issues specially agriculture.

Many listeners even stated that they depend on the station for announcements when

their animals are lost and that no other media provides this kind of information.

Listeners are always a good source of information about a station‘s content and none

but they know if the station provides information which is different from that of other

media. 186 listeners stated that the information provided on Sangham is different

from what the other media provides, 7 listeners disagreed while 2 of them gave no

answer. Many respondents cited kinds of content that makes Sangham different from

other media that included agriculture information, information on seasonal crops,

animal husbandry programmes, village news, issues and stories presented in an

innovative manner, village people participation, listening to familiar voices from

village on air, information on preserving extinct crops, usage of local dialect, taking

care of content requests from people, information on climate change and development

of self reliance. The content that the respondents feel makes Sangham radio different

from other media, points towards the characteristics that make it a radio for the

community. Talking specifically about the medium radio, 182 listeners agreed that the

station is different from other popular radio stations that they have heard while 13

listeners disagreed and regarded the station as any other radio station. 12 out of the

182 listeners who though agreed that the station is different from other radio stations,

they also mentioned that they have heard just Sangham Radio and not any other radio.

In order to understand more from Sangham‘s listeners‘ about the station content, they

were asked to rate the information or entertainment provided by the station. 109

respondents rated the station as excellent, 81 termed it as good, 4 average and 1

respondent gave no answer. When asked about their favourite programs there were

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many specific program mentions as well examples of general content. The most

popular among specific programmes included Suguna Lakshmi mimicry, Jayraj

stories, one song, Burrakatha (traditional story telling approach), Veeranna stories,

Ramachandrah astrology, Ramappa songs, Aunt and Daughter in law discussions.

About general content the most favourite among listeners included agriculture

information, agricultural songs, friendly and informal talks, organic fertilizer

information, developing local culture, handmade fertilizers, extinct crop information,

nutritional cooking tips and healthy tips and women rights. Terming it as a station

providing content different than that of other media which is of use to the villagers,

the station qualifies itself for the community. In order to understand if the station is of

the community, respondents were asked how they got to know about the station‘s

existence. A majority of them that is 73 respondents stated that they got to know

about the station from Sangham People, 68 said that somebody told, 28 said

Sangham‘s advertisement while remaining 26 respondents tuned by chance. This

clearly states that the station people have made an attempt to reach the villagers to

make the station‘s existence known among them. Also, an interesting point to note

here is that 28 respondents said they got to know through Sangham‘s advertisement.

Travelling in various parts of the area for the study, I witnessed that there is no direct

advertisement in the form of banner or poster for Sangham radio but there exists

banner for Deccan development Society‘s organic café and their van that moves

around with organic products grown by the villagers. This coupled with word of

mouth gives a lot of publicity for the Radio station. Around 6 respondents among the

ones who stated that they got to know through Sangham people commented that they

regularly participate in Sangham Radio‘s content production. The true essence of a

Community Radio is established when a station involves its listeners in not only

listening but also in programming. When asked if the listeners were ever involved in

participation in Sangham Radio‘s programming, around 67% that is 131 respondents

stated that they participated in station‘s programming and mentioned various

programmes like agriculture discussion, which crop to be sown when, damage caused

to crop by mechanisation, discussion on seed conservation, women issues, organising

village meetings for content, roaming in various villages for content recording, and

festival fairs. 63 respondents stated that they never participated while 1 of them gave

no answer. Around 56.9% that is 111 respondents stated that they were involved in

decision making for the content. Elaborating on what decisions they took for the

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station many among them stated they were involved in strategising how to promote

participation among people, discussions on organising fests and village meetings,

promoting more agriculture, village and women issues, station promotion among

others, decisions regarding stopping usual songs and promoting agriculture songs and

how to make programmes interesting. Around 42% that is 82 respondents stated that

they were never involved in decision making for the station while 2 of the listeners

gave no answer. Since listeners are involved actors in Sangham‘s programming, it

qualifies as a station by the people.

One of the important aspects of a community radio is development in the society

where it exists. This developmental aspect could be achieved when people get

involved with the station and accept it as one of the important members in their

family. When respondents were asked about the importance of the station in their

village 120 respondents regarded it as very important, 72 considered it important, 1

regarded it as least important while 2 respondents gave no answer. 174 of these

listeners stated that people not listening to Sangham Radio are losing out on many

things like village information, crop use and earning profit in agriculture, knowledge

on traditions, health and culture, information on various issues and social

development and information about their own village and other nearby villages. Some

of the interesting statements made by some respondents regarding this question:

“They go by trend and use complex fertilizers which are unhealthy for their crops in

the long run.”

“Farmers incur huge losses by modern agriculture practices.”

“Cultivation practices of old generation remain unknown.”

“They are unaware of old unheard songs, village values and culture.”

Statements made above give an indication that there existed certain practices specific

to agriculture that are replaced by better things but same earlier practices are followed

by people not listening to the station. When asked about the popularity of Sangham

radio in their village, around 81% respondents that is 158 stated many people in their

village know about Sangham Radio, 17.9% that is only 35 respondents stated that

only few know about the station, 1 said very few people know while 1 gave no

answer. Popularity of the station was even visible while I was distributing

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questionnaires in various villages. Many of the villagers I met knew about the

existence of Sangham Radio.

In order to understand if respondents can relate development with Sangham Radio,

listeners were asked if the station could be involved in development of their area or

community, 190 Listeners agreed, 4 gave no answer while 1 said no. Among the

listeners who agreed many popularly stated it could be involved in development of the

area through agriculture information, programmes on traditional agriculture methods,

discouraging mechanisation and promoting cattle use, local information, domestic

issues, health information, and discussions on developmental issues. Some of the

interesting statements made by respondents in this regard:

―The station is already very active.‖

―The station is useful for all.‖

―It is working effectively and developing all of us.‖

―Actively works for agriculture and culture.‖

Developing an area is not a day‘s task. It‘s a job that requires many small jobs done

over a period of time. An area is said to be developed when its people are empowered.

In terms of the area studied empowerment could be defined in terms of their

knowledge about various issues concerning their lives, information and knowledge

about their occupations, belonging to their own dwelling and region, and

understanding what is right and what is wrong for their families and themselves in

their personal lives. The kind of development pushed by Sangham Radio was

understood when 188 listeners stated that the station benefitted in agriculture, 191

listeners agreed about it contributed in preserving regional culture while 176 stated

that it has developed them and their families. None of the listeners disagreed

regarding the development done by Sangham in areas of agriculture, culture and

individual and family development though there were 07, 04 and 19 no answers

respectively. Regarding Sangham‘s benefit in agriculture listeners popularly stated

that the station talks about various issues including development of traditional

manures to reduce pesticides usage, information on seasonal crops, knowledge on

sowing seeds, information on ayurvedic medicines, seasonal jobs, preserving old and

119

extinct crops, domestic measures for pest control, promotes cereal cultivation,

information on cropping cycles and organic seeds. One of the respondents stated,

―Earlier Deccan Development society members used to come with all such

information, now same is being broadcasted to many more people in no time.‖

Listeners cited various ways that Sangham uses to promote regional culture that

includes discussions on pongal (South Indian festival) and other traditional fests,

information on festival stories, encourages collective fests, uses local language and

dialect, promotes village history and its culture, Burrakatha (Traditional story telling

technique) programmes, folk stories and agricultural songs. Some of the interesting

statements made by the respondents:

―With village development by the station, regional culture is getting developed.‖

―They are developing regional culture. When we are improving scientifically they tell

us how earlier people used to irrigate.‖

―The station seems purely for our region.‖

―It‘s good to listen to familiar village voices. They get involved and relate to our

problems, providing a practical solution. This can‘t be done by an outsider.‖

On a personal level listeners cited some examples of how the station has developed

their families and them individually. Information on family welfare measures, moral

stories for kids, information on education, promoting collaborative agriculture and the

idea of not leaving the agricultural field idle in any season, process of making own

fertilizers, places to get good seeds from, cooking tips, information on nutritional

food, health tips specifically women health issues all of which combine to uplift

Sangham Listeners overall development. Some of the interesting statements made by

listeners:

―My son got to know about locally available cereal food through the station.‖

―It promotes nutritional value with available cereals.‖

―It encourages adopting locally available food items that are reasonable not only for

buyers but also a profit to sellers in the village.‖

―It revives old dietary habits.‖

120

In the background of Sangham Radio‘s attempt in empowering people at work, in

their fields, in their own village and in their own homes, it was important to

understand whether listeners feel developed or not in any sense. When asked if

Sangham Radio has developed their areas, 189 listeners agreed, 04 listeners disagreed

while 2 gave no answer. They stated that Sangham Radio has developed their area by

providing agricultural information, family welfare measures, education development,

animal husbandry and cultural preservation. Hence, indicating the fact that they do

associate development with Sangham Radio. It‘s not important to know the

terminology rather it is important to know the use and the concept behind.

Respondents might be unaware about Sangham Radio being a community radio,

though they do understand Sangham Radio as their own station. When asked their

views if a station representing an area or community could bring change 175 listeners

agreed and stated with such a radio station area could be developed through local

information, promoting domestic and professional issues, improving work and

personal lives providing unknown information to all, and by encouraging

communication for all, 19 listeners disagreed while 01 of them gave no answer.

Respondents who disagreed gave no specific reason. While answering this question

many respondents understood that Sangham is the station representing their area or

community and gave some specific comments:

―Farmers are adopting traditional agriculture methods after knowing through

Sangham Radio and this is very good.‖

―Changes have taken place in our village.‖

―Sangham Radio is very useful. It gets broadcasted for really less time.‖

―Sangham Radio has helped us in increasing our earnings.‖

―With one small change we get many changes.‖

When asked about suggestions for Sangham Radio, the most popular ones provided

by listeners included:

―They should distribute radio sets.‖

―Increase songs, conversation, stories.‖

―We don‘t get proper signals. Increase signal strength.‖

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―Give information about cattle rearing through songs and burrakatha.‖

―Increase time.‖

―Broadcast both at morning as well as evening.‖

―More radio stations like Sangham required.‖

―Need more radio sets in villages.‖

In the backdrop of the above discussions, it could be stated that Sangham Radio 90.4

is looked at as a station representing the area and its people by its listeners. Listeners

of Sangham do feel that their issues are being considered and discussed and that its

content is different from that of other media. They do feel that the station has a role in

development of their village. The survey reveals that there is an access to other kinds

of media as well, though it might be quiet limited, but dependence on a particular

media could be assessed by understanding if the media caters to the need of that

particular audience. The findings about Sangham Radio‘s listeners present it as a

station for the people of the people and by the people, hence tagging it as a

community radio station would be justified. The figure 195 that is approximately

55.7% reveals that it has just a little more listeners than non listeners and that there is

no wide difference. In order to understand this mixed trend, it is indeed essential to

look at Sangham Radio from its non listeners‘ point of view.

Sangham Radio 90.4FM Non Listeners’ trend

Out of the 350 respondents, 155 that is approximately 44.3% comprised non listeners

of Sangham Radio 90.4 FM. The questionnaire consisted of following questions for

non listeners. The questionnaire included open as well as close ended questions

(Detailed questionnaire has been attached as Annexure D)

Do you know the existence of a radio station called Sangham Radio 90.4 FM

in or around your area?

How often do you listen to Sangham Radio?

Why don‘t you listen to Sangham Radio quiet often?

How you got to know about Sangham Radio?

How popular is Sangham Radio in your area?

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Have you ever been invited by Sangham Radio people to contribute in

programming?

Rate your preference for the source of information.

Do you have any kind of information need that is not fulfilled by the popular

media? If yes what kind of information need?

Do you think area or community or its people require any kind of development

or change? What kind of development?

Do you think Sangham Radio could help in achieving development expected

by you?

Do you prefer a radio station that represents your area or your community‘s

voice?

Do you think having a community specific or area specific radio station could

bring development and social change?

If you have a radio station that belongs to your community/area would you

like to actively get involved in it?

Please provide suggestions if any for Sangham Radio.

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Table 4.5: Sangham Radio Knowledge

Information source Existence

Knowledge

Information about Sangham

Radio’s existence

Listening Habit

Reason for not

listening/not

listening often.

Sangham’s

Popularity

Participation in

Sangham

Tv

82 Respondents Know

95

Respondents

Sangham’s Ad

44 Respondents Never

60 Respondents

Don’t know

frequency

63 Respondents

Many

59 Respondents No

97 Respondents

Sangham,Tv

20 Respondents Don’t Know

60

Respondents

Questionnaire

37 Respondents Heard just once

57 Respondents Never Knew

49 Respondents Very Few

46 Respondents Yes

57 Respondents

Newspaper

18 Respondents

N/A Somebody Told

36 Respondents Once a month or

less than that

36 Respondents

No Answer

25 Respondents Few

43 Respondents No Answer

01 Respondent

Sangham

09 Respondents N/A Tuned by chance

33 Respondents No Answer

02 Respondents Boring/not useful

17 Respondents Nobody Knows 04 Respondents

N/A

Tv,Newspaper

09 Respondents N/A No Answer

04 Respondents N/A Listen when free

01 Respondent No Answer

03 Respondents N/A

Inetrnet,Tv

08 Respondents N/A Discussion among ourselves

01 Respondent N/A N/A N/A N/A

No answer

03 Respondents N/A Sangham People

0 Respondents N/A N/A N/A N/A

Tv,Newspaper,Sangham

02 Respondents N/A N/A N/A N/A N/A N/A

Newspaper,Sangham

02 Respondents N/A N/A N/A N/A N/A N/A

Internet,Tv,Newspaper,Sangham

01 Respondent N/A N/A N/A N/A N/A N/A

From People

01 Respondent N/A N/A N/A N/A N/A N/A

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Table 4.6: Respondents’ idea of development

Any development required in

respective communities

Can Sangham Radio help in

development of

community/area

Yes

134 Respondents

No

78 Respondents

No Answer

16 Respondents

Yes

65 Respondents

Don’t Know

05 Respondents

No Answer

11 Respondents

N/A Don’t Know

01 Respondent

Table 4.7: Associating Community radio with development

Preference for a

radio representing

area/community

Can Community Radio

bring

change/development

Involvement with

Community Radio

Yes

145 Respondents

Yes

125 Respondents

Yes

106 Respondents

No Answer

07 Respondents

No

17 Respondents

No

47 Respondents

Other Answers

03 Respondents

No Answer

11 Respondents

No Answer

02 Respondents

N/A Don’t Know

02 Respondents

N/A

Radio is a medium that blends too well and adapts really well to any kind of

environment. A metropolitan city where the day of a working professional starts with

his struggle with the traffic to reach his workplace and ends again with juggling with

125

the traffic during the evening to reach back home. Where is the time to get engaged

with a media? That is where radio barges in offering one with best morning drive

times and evening drive hours. Similarly in a non metropolitan set up in small villages

and towns where the life is less of a struggle, there is calmness in air, but the work is

hard whether grinding masalas (spice paste) for cooking lunch at home or working in

the fields. Here comes radio again buzzing in the background while one is engaged in

his or her regular chores. Such flexibility is offered by no other media but radio.

Radio does its work while you do your own. This is how radio engages us. It involves

us even more when it is a community radio by engaging and involving us and

showcasing what we stand for. Community Radio‘s concept in a way imbibes citizen

journalism, where citizens become the collector and presenter of news and

information. With such a freedom to express why this medium is still not accepted,

heard and used by many? With this question buzzing in my mind I study Sangham

Radio 90.4 FM non listeners‘ trend.

Out of the 350 respondents, 155 are non listeners of Sangham Radio 90.4 FM.

Studying the information sources of these 155 non listeners revealed a mix including

only one kind of media being the source and also a combination of various media. 82

respondents preferred only television as their information source, 18 preferred only

Newspaper, 9 preferred Sangham, 3 gave no answer while 1 didn‘t prefer any media

but mentioned people around as information source. A combination included 20

respondents stating Sangham Radio and Television, 9 preferred Television and

Newspaper, 8 opted for Internet and Television, 2 stated Television, Newspaper and

Sangham, 2 preferred Newspaper and Sangham and 1 mentioned Internet, television,

Newspaper and Sangham as information source. In total television is the most

preferred medium with 122 respondents, Sangham preferred by 34, Newspaper by 32

and Internet is the least preferred by only 9 respondents. None of them preferred a

radio station other than Sangham Radio though an option was provided to them in the

questionnaire. One of the respondents stated, ―I can‘t read but wish to listen. I don‘t

have a radio set.‖ When respondents were asked if they know about the existence of a

station called Sangham Radio in or around their area 95 respondents stated that they

know about it while 60 respondents stated that they didn‘t know. In order to

understand why Sangham radio was not heard by these 155 respondents, it was

important to comprehend the involvement of Sangham radio people in various

126

villages. When asked how they got to know about the existence of Sangham Radio in

their village 44 respondents stated that they got to know through Sangham‘s

advertisement, 37 stated that they got to know about the station only through this

questionnaire, 36 stated that somebody told about it, 33 tuned by chance, 4 gave no

answer while 1 said discussion among ourselves. Talking about Sangham‘s

advertisement as mentioned earlier as well there is no direct promotion of the station

but it relies on indirect promotion and word of mouth, still a majority that is

approximately 28% of respondents got to know about the station through this. 33

respondents mentioned about tuning by chance that means they have heard the station

at least once but the station couldn‘t retain them as listeners. None of them mentioned

that Sangham people came and told about the station. These are non listeners from the

same villages from where listeners were picked up as a part of sample. Many of the

listeners got to know through Sangham people but same approach was found missing

with the non listeners. One of the respondents specially mentioned that he/she got to

know about the station through discussion among villagers though this was not given

as an option to choose from in the questionnaire. When asked about their listening

habits 60 respondents stated that they never ever heard the station, 57 stated that they

heard just once, 36 stated they heard it once a month or even less that while the

remaining 2 gave no answer. Since 57 respondents heard it once and never ever heard

it, it can be said in a way that they do not listen to station. Hence 117 respondents i.e.

approximately 75% do not listen to the station at all while the remaining listen to it

rarely. When the respondents were asked about the reason for not listening to the

station quiet often around 45.8% that is 71 respondents said that they never knew

about it, 41 said they didn‘t know the frequency, 21 gave no answer, 17 found it

boring and not useful and 1 mentioned that he/she listens to it when free. Looking at

the figure it seemed that there is lack of promotion from the side of the station since a

majority of them stated that they never knew about it and also approximately 26.4%

respondents stated they do not know the frequency which again points out the need

for publicity. Only a few that is approximately 10.9% found it boring and not useful

which means only a few heard it at least once. When asked if they ever have been

invited to participate in programming by Sangham people a majority of them 62.5%

that is 97 respondents refused while 57 of them that is approximately 36.7% stated

that they were invited while 1 of them gave no answer. The most popular examples of

participation given by those who participated included agriculture songs, contest

127

participation, health and cleanliness tips, agriculture information and discussion on

women issues. This reveals that Sangham Radio approached these people to

participate and in a way their station was promoted even among non listeners. Even

non listeners who do not at all listen to the station or listen rarely have participated in

Sangham Radio‘s programming. Some of the most popular statements made by the

respondents who refused of any participation in Sangham‘s programming:

―They did not invite us.‖

―They invite only few people.‖

―Only selected people go.‖

These statements however indicate that there is a notion among people that they could

participate only when invited and hence stay away from approaching and participating

in station‘s programming. Also, being a radio station and having a job of regular

programming a station often relies on selected people to carry on their customary

content production which leads to a feeling among members that only those selected

people participate, however it is the station‘s job to even invite anybody and

everybody to participate in programming apart from their own selected group. A

community station is a station for one and all in the community. When asked what the

respondents think about the popularity of the station in their village majority of them

that is 59 respondents stated that many knew about the station, 46 said very few

people knew about the station, 43 said few people knew about it, 4 stated nobody

knew while 3 of them gave no answer. Though the respondents do not listen to the

station or rarely listen to it, they do think that the station is known in their individual

villages.

In order to understand respondents‘ idea of development, they were asked if they

required any kind of development in their area or community, none of the respondents

said no. 134 respondents stated that their community or area needed development.

Some of the most popular areas where they mentioned development is required

included education for all, collaborative agriculture instead of divided, agricultural

information, self reliance and development, clean drinking water, regional

development, water problem, jobs for educated people, hospitals, schools, information

on government schemes, houses for all, proper roads and progress for women. When

128

asked if Sangham Radio could help in development expected by you, a majority of

them that is 78 non listeners (50.3% approx) said no, 65 non listeners (41.9%) said

yes, 11 gave no answer while 1 said he/she doesn‘t know. Respondents who agreed

that Sangham Radio could help in development majorly suggested progress through

agricultural information, agriculture orientation among farmers, revolutionary

programmes and encouragement of education among all. Respondents who disagreed

gave reasons like the station is unknown among many, improper signals, and

unavailability of radio sets among people. Out of the 78 who stated that the Radio

can‘t be involved in development 58 (74.3% approx) non listeners stated that they

don‘t have radio sets,12 respondents complained of improper signals while the

remaining 8 respondents gave the reason of station being unknown among people.

Respondents were asked if they have any information need that is not fulfilled by the

popular media, majority of them approximately 77% respondents mentioned

agricultural information. Other answers included information on government

schemes, women security, job opportunities, education information and self

development.

Respondents do feel that their area or community requires development and also

related Sangham Radio with development. A major hindrance lies in unavailability of

radio sets among them. Since a lot of them work as farmers and agricultural labours

and are financially weak, they do not have radio sets or facility to listen to radio.

Since they are so engaged in earning their livelihoods their considerations become

different and listening to radio becomes far behind their agenda. When asked if they

prefer a station representing their area or community none of them disagreed, 145

respondents agreed, 7 gave no answer. Respondents who agreed on such a station

mentioned programmes on agricultural development, women rights, entertainment,

information about government schemes, local culture promotion and health

information could be included on such a station. Content mentioned by these non

listeners of Sangham Radio already exists on the station as mentioned by listeners

during the survey. While remaining 3 respondents gave following comments:

―It is Sangham Radio.‖

―Never Thought about it.‖

―We do not have radio sets.‖

129

When asked if such a radio could bring change or development 125 respondents

agreed stating popular reasons like if it could give agriculture information, timely

agriculture information, knowledge on regional importance, creates employment in

village and promotes education in the area, it could bring change. When respondents

were asked if they would like to actively get involved with such a station 106

respondents that is approximately 68.3% said yes, 47 respondents said no, and 2

respondents gave no answer. 10 out of the 47 respondents who said no stated they are

busy with their work and have no time. Among the respondents who agreed on getting

involved 5 of them stated that they will sing agricultural songs for the station. One of

the respondents who agreed commented, ―I attend their meetings yearly twice.‖ This

reveals that even non listeners do have an idea what happens on Sangham Radio and

that the station is no alien to them. When asked for suggestions for Sangham Radio 40

respondents mentioned that they need radio sets to listen to the station, 25 stated that

signals should be improved, 20 stated that broadcast time should increase from the

current two hours. Other popular suggestions included increase time for agriculture

information, information on government schemes, information about women

employment, education for all, create employment opportunities for all and

information on self employment is required. Some of the comments made by

respondents included:

―Find out unemployment in village and give them employment.‖

―Sangham Radio is in our village but its employees coming from different village.

Employ people from our own village.‖

―Give radio set to each house.‖

―If we have a radio set we can listen to it any time.‖

Understanding Sangham Radio 90.4FM as a participatory media for the

community

In order to understand Sangham Radio 90.4FM‘s persona as a participatory Radio for

community, there is a need to evaluate it from the perspective of its target group. For

this study I examine the station from its Listeners‘ and Non Listeners‘ point of view

while also revisiting the conceptual framework and research questions set for the

study.

130

Keeping Paulo Freire‘s Participatory Model and Denis Mc Quail‘s Democratic

Participant Media Theory with the upgraded characteristic of Servaes and Malikaho

as a conceptual framework for the thesis, the study finds out from the audience

perspective, how the radio station Sangham Radio 90.4 FM inherits the characteristics

of a participatory media that it is supposed to be and contributes towards

empowerment and social change for its targeted community. Mc Quail, Freire and

Servaes and Malikhao in this study provide the theoretical background to draw

parallel links between Sangham Radio and their own image of a participatory media.

Therefore with this background, I further discuss Sangham Radio with the below

mentioned perspectives which have already been mentioned in Chapter 2 of the study.

a. Is Sangham Radio democratic and rejects the process of imposed information

by providing what the audience want?

b. Does Sangham Radio communicate what is needed rather creating the need?

c. Does it consider the target audience their owners?

d. Is it participatory and interactive in its approach?

e. Is primarily for its audience?

f. Is considerate of audience‘s cultural identity?

g. Does it give importance to audience‘s right to communicate?

h. With the bottom up approach does it work for the long term development of its

audience?

Research Questions

The following research questions would also be taken into consideration for

understanding Sangham Radio90.4 FM‘s functionality specifically. These questions

are also mentioned earlier in chapter 1.

1. Do respondents depend on Sangham Radio for their communication need at a

time when other media is available in abundance?

2. How respondents engage themselves with Sangham Radio? Do they engage at

all?

3. How popular is Sangham Radio among its target audience?

4. What do the respondents want? Do they require a community radio

specifically for their area or community?

131

5. Based on the responses of the audience, what kind of community radio do the

audience want?

6. What kind of development do the audience think their station could contribute

to?

7. Is Sangham Radio contributing anything to empowerment of the targeted

community?

8. Is Sangham Radio contributing anything to development?

9. Does Sangham Radio bring any kind of social change in the areas that it

serves?

Graph 1 indicates a mixed trend with not a much difference between listeners 55.7%

and non listeners 44.3% of Sangham Radio within the area studied. This figure makes

it even more appealing to understand how it is being perceived by these two groups in

its radius. The most important aspect of any participatory media which makes it stand

out from others is its democratic functioning. Such a media exhibits content which is

required by its target audience rather than just catering or creating a need of what it

think is suitable. Here the audiences become the master of the play. Looking at the

pattern of Sangham Radio‘s listeners‘ (Graph 2) it has got 52.3% loyal listeners

listening to the station daily, 20% listening to it more than once a week while 26.1%

listen to it at least once a week. These listeners are not just listening but also

participating and getting involved in decision making for the station‘s programming.

132

Graph 1

Description

X Axis- Sangham Radio Listeners/Non Listeners, Y Axis-No of Respondents.

Graph 2

Description:

X Axis-, No of listeners, Y Axis- Listening Habit

195

155

0

50

100

150

200

250

Listeners Non Listeners

Sangham Radio Target Audience

102

51

39

3

0 20 40 60 80 100 120

Daily

Once a week

More than once a week

No Answer

Listening Habits of Sangham Listeners

Listening Habits of SanghamListeners

133

Graph 3

Description:

X Axis- No of listeners, Y Axis- Participation in Programming

Graph 4

Description:

X Axis- No of listeners, Y Axis- Involvement in Decision making

131

63

1

0 50 100 150

Participated

Never Participated

No Answer

Sangham Radio Listeners' Participation

Sangham Radio Listeners'Participation

111

82

2

0 20 40 60 80 100 120

Involved

Never Involved

No Answer

Sangham Listeners' involvement in decision making

Sangham Listeners'involvement in decisionmaking

134

Graph 3 indicates that 67.2% listeners have participated in station‘s programming

while Graph 4 shows that 56.9% of these listeners were involved in decision making

for the station. The villages that Sangham Radio caters to are mostly agriculture

based. Every other person men or women are agricultural labours. Detailed answers

by respondents revealed that every season many among these listeners roam around

various villages with their recorders recording information about the crops they are

growing and the way these crops are being grown. They also gather some expert

advice on the seasonal growths and play the same in form of a feature. This means

with every season we expect a new radio feature with information on a new crop. The

process doesn‘t stop there, they get back again to the interviewees after the crop has

been grown to understand if the method worked well or something went wrong. This

isn‘t simple recording and broadcasting but something more than that. This is also not

just information transportation but a more practical and sophisticated approach to it.

When these respondents were asked about their participation in station‘s

programming they stated that they get involved in discussions on agricultural matters,

ayurvedic (natural) health tips, preserving old crops, sing agriculture songs, share

their secret recipes and discuss their domestic issues related to women and girl child.

They also mentioned that they take part in the annual jatra, a journey wherein bullock

carts move around 70 nearby villages exhibiting organic crops and old forgotten seeds

and encouraging the people to grow forgotten crops like millets without chemical

fertilizers and pesticides. The events in this agriculture festival are recorded and

played on Sangham Radio for many to listen and to choose a chemical free plantation.

Thus, participation is not just in the form of being a part of on air discussions but also

such campaigns promising a sustainable change. Adding on, programming in charge

of Sangham Radio General Narsamma added, ―Change is not just through Sangham

Radio in this district. Yes, there is improvement through awareness and knowledge in

various villages due to the station. Sangham is a part in developing these villages,

there are other factors prevailing along with the radio station like government and

Deccan Development Society‘s other work that is leading to development.‖ Graph 4

presents the involvement of Sangham Radio listeners in decision making for the

station. 56.9% listeners have stated of getting involved in decision making regarding

135

Sangham Radio programming while around 42% have never been involved in

decision making for the station. The decisions that listeners have mentioned included

pertaining to programming like how to improve station‘s content, making the station

more popular and more stress on women issues and promoting agriculture through

agricultural songs. All of this indicates that Sangham Radio involves its listeners to a

large extent. In any participatory media there would be a leading force that would

ensure organised activities, however this force doesn‘t act as an authority instead

involves its audience. Such a characteristic could be witnessed in Sangham Radio

with two of its main programming incharges General Narsamma and Algole

Narsamma who are responsible to ensure there is proper production and smooth

transmission but in order to do so they involve people from various villages. This

proves that the audience do engage themselves with Sangham Radio and that it is

interactive and participative in its approach, explaining and answering points d,g

and 2.

As stated above that there exists a mix of media in Zaheerabad district and the

audience under study claiming to be dependent on television majorly and Sangham

Radio being the second major choice. The people do have access to Television,

Newspaper and Internet but when asked about Radio they mentioned only Sangham

Radio and no other radio station. Graph 5 indicates around 97.4% of the listeners

stating that they depend on Sangham radio for information need while only 2% state

that they do not depend on the station for their information need and Graph 15

specifies 95.4% listeners think that the information provided by Sangham Radio is

different from that of other media while only 3.6% of them do not find the

information provided by Sangham different from other media. The listeners find this

station unique in the sense that they get agricultural information specific to their

region which includes information about extinct crops, awareness on climate change,

knowledge about extinct crop, crop preservation in a climate specific to their area and

irrigation without pesticides and chemicals. Deccan Development society has helped

people in villages to have their own seed banks ensuring them to be self reliant

without any dependency on outside agents. Such information is also broadcasted

through Sangham Radio. Apart from this, information on village issues is another

136

kind of content that makes this station different from that of other media. Being

specific, local, indigenous are some of the main traits that identifies a participatory

media. Listeners largely depend on Sangham Radio for agricultural information which

none of the media whether television, newspaper or internet provides them. This is the

unique quality of Radio at it has the capacity to be local and become indigenous to

extremes. Listeners also admit that they switch on to the channel for information not

only on their own village‘s issues but also that of other villages. Radio representing a

community or area has the power to go to an extent that it becomes a part and parcel

of audiences daily lives. Many listeners have admitted that they go to the station

whenever they lose their domestic animals. Sangham Radio spreads the information

with characteristics of the lost animal and if one is lucky, the found animal is brought

to Sangham‘s studio. Being a resident of Delhi, I have seen lost and found

information either on Doordarshan (Indian Government‘s channel) or in Newspaper

and that even about humans. It is quite interesting to know that a radio station could

be so specific and relevant to its audience that it provides information that no other

media could ever provide.

137

Graph 5

Description:

X Axis- No of listeners, Y Axis- Involvement in Decision making

Graph 6

Description:

X Axis- No of Non Listeners, Y Axis- Existence Knowledge

190

4

1

0 50 100 150 200

Yes

No

No Answer

Dependence on Sangham Radio for information need

Dependence on SanghamRadio for information need

95

60

0 20 40 60 80 100

Know

Don’t Know

Sangham Radio existence knowledge

Sangham Radio existenceknowledge

138

Listeners do listen to the station quiet attentively because when asked about their

favourite programmes on the station they take specific names like Suguna Lakshmi

mimicry, Jayraj Burrakatha (Traditional story telling), Veeranna stories, Narsamma

discussions, Ramachandrah astrology and Ramappa songs. It is a station providing

information as well as entertainment. Sangham Radio thus proves to be democratic by

involving its audience and providing information which is required by them rather

than imposing the content, it seems to be existing for its listeners involving them in

not only designing the content but also providing them to have a say on what goes on

air, hence affirmatively retorting points a,b,c and 1.

The data provided by listeners‘ places Sangham Radio as one of their favourite

destinations when it is about information or entertainment. A station that provides

information that is very much relevant to its audience has many non listeners as well,

so what is it that is keeping them away or what is it that is keeping Sangham Radio

away from its prospect listeners? 61.3% non listeners stated that they knew about the

existence of Sangham Radio in their village while 38.7% didn‘t know about its

existence (Graph 6). The reasons that they stated for not listening included that a

majority that is 63 respondents didn‘t know the frequency, 49 said they never knew

about it, 17 found it boring or not useful, 25 gave no answer while 1 specifically

mentioned that he/she listens only when free (Graph 7). Out of the 95 non listeners

who knew about the existence of Sangham Radio 60 that is a majority stated that they

didn‘t know the frequency, 13 considered it boring or not useful, 20 gave no answer, 1

said he or she never knew while 1 said he or she listens to it when free. Also, out of

the 95 who knew about the station‘s existence but still didn‘t listen 55 (57.5%

approximately) of them suggested that Sangham Radio should provide them radio sets

since they do not have the facility to listen. This points out that unawareness about the

frequency and not having the facility to listen is one of the major reasons for Sangham

Radio having many non listeners. Nowadays people don‘t really buy a radio set but

prefer listening to it on their mobile phones. Since the district has got many poor

people whose major concern is attaining food at the day‘s end, thinking of a mobile

phone or listening to radio is still far behind their priorities. Comparing how these 350

respondents listeners and non listeners got to know about Sangham Radio in Graph 9

indicates that a major portion of listeners got to know about the radio through

Sangham Radio People while most of the non listeners got to know about the station

through Sangham‘s advertisement and the survey questionnaire.

139

Graph 7

Description:

X Axis- No of Non Listeners, Y Axis- Reasons for not listening Sangham often

Graph 8

Description:

X Axis- No of Non Listeners, Y Axis- Listening pattern

0 20 40 60 80

Never Knew about it

Don’t know frequency

No Answer

Boring/Not useful

Listen when free

Reasons for not listening Sangham often

Reasons for not listeningSangham often

60

57

36

2

0 10 20 30 40 50 60 70

Never Heard

Heard Just Once

Once a month or less than that

No Answer

Non Listeners of Sangham Radio

Non Listeners of SanghamRadio

140

Graph 9

Description:

X Axis- Sangham Radio existence knowledge, Y Axis- No of Listeners/Non Listeners

Graph 10 – Sangham Radio popularity

Description:

X Axis- Sangham Radio popularity, Y Axis- No of Listeners/Non Listeners

0

10

20

30

40

50

60

70

80

Listeners ofSangham

Radio

Non Listenersof Sangham

Radio

Sangham Radio existence knowledge

Sangham People

Somebody Told

Sangham's Ad

Tuned by Chance

Questionnaire

No answer

158

59

35 43

1

46

0 4 1 3

0

20

40

60

80

100

120

140

160

180

Listeners Non Listeners

Many Know

Few Know

Very Few Know

Nobody Knows

No Answer

141

None among the non listeners stated that they got to know about the station through

Sangham people. The target audience might not be listening to a particular station but

if the station reaches those audiences and convincingly attempt they tend to become

station‘s listeners. Having said that, though Sangham Radio is performing the job of a

participatory media and people are aware of its existence still there is a requirement

for the station to reach out to its audiences off air more often and persuade them

effectively. People do not listen to you until you make them listen. Echoing the same

Graph 10 reveals that maximum numbers of listeners as well as non listeners do think

that Sangham Radio is very popular in their individual villages and that many people

know about it. Among the listeners there is none who believes that Sangham Radio is

unknown while among non listeners only 4 think that nobody knows about the station.

Thereby, answering point no.3 Sangham Radio is extremely popular among its target

group irrespective of their listening habits.

After understanding the content and position of Sangham Radio from the point of

view of listeners and non listeners, it is important to analyse the effects of its

programming. The content of the station is very much participatory, interactive and

most importantly democratic. How this kind of programming affects the respondents?

Graph 11 in a way answers this question with 96.9% listeners stating that Sangham

Radio has contributed in development of their individual villages. The listeners

specify that their agricultural practices have improved after listening to the station,

focus on collective agriculture and not leaving the land idle in any season has

increased, information about animal rearing has resulted in improved health and life

of animals, lifestyle has improved with information in form of cooking and health tips

and how to gain nutrition from the available food. Repeatedly listeners talk about how

regular meetings encourage discussions on agriculture which is broadcasted on

Sangham Radio and also stocking up of seeds has helped them to be self reliant with

provision to have many seeds choices during any season. This development is not

seen in form of power or solution to problems but it is more of enrichment and

enlightenment. Listeners talk about information that they gather through the station,

use them on their own, connect such information with other available resources and

themselves figure out a solution. Here Sangham is just being a mediator and an

initiator. Though the non listeners are not glued to the station‘s programming but

when asked if the station could contribute in development of their area along with

142

97.4% listeners around 41.9% non listeners agreed (Graph12). Only 4 listeners

disagreed without giving any reason while 78 out of 155 non listeners disagreed. Out

of the 78 non listeners who didn‘t think Sangham Radio could contribute to

development expected by them, 40 stated they do not have radio sets and do not listen

and 21 stressed on the problem of network in their areas mostly in Raikode and

Beedekanna. There were some respondents stating that nobody listens to radio these

days.

Graph 11

Description:

X Axis- No of Listeners, Y Axis- Sangham‘s contribution in area development

189

4

2

0 50 100 150 200

Yes

No

No Answer

Sangham's Contribution in area development

Sangham's Contribution in areadevelopment

143

Graph 12 : Perception about Sangham’s involvement in area development

Description:

X Axis- Sangham‘s development perception, Y Axis- No of Listeners/Non Listeners

Graph 13

Description:

X Axis- No of Non Listeners, Y Axis- Preference for a CR

190

65

4

78

1 11

0

20

40

60

80

100

120

140

160

180

200

Listeners Non Listeners

Yes

No

No Answer

Don’t Know

145

7

3

0 50 100 150 200

Yes

No Answer

Other Answers

Preference for a Radio Station representing community/area

Preference for a Radio Stationrepresenting community/area

144

Graph 14: Relating Community Radio with development

Description:

X Axis- Relating CR with Development, Y Axis- No of Listeners/Non Listeners

Graph 15

Description:

X Axis- No of Listeners, Y Axis- Information provided by Sangham different from

other media

175

125

19 17

111

0 20

20

40

60

80

100

120

140

160

180

200

Listeners Non Listeners

Yes

No

No Answer

Don't Know

186

7

2

0 50 100 150 200

Yes

No

No Answer

Information provided by Sangham different from other media

Information provided bySangham different from othermedia

145

Graph 16: Development through Sangham Radio

Description:

X Axis- Development through Sangham, Y Axis- No of Listeners

With the advent in media technology there has been a tendency of people ignoring the

medium radio without realising its potential. The real prospect of this medium is

realized by people who use it and who relate to it. When Sangham listeners were

asked if the station has in any sense developed their agriculture, preserved their

regional culture and developed them and their individual families, a majority of

listeners that is 96.4%, 97.9%, 90.2% (Graph 16) agreed on the development done by

the station in these fields respectively. Reasons about agriculture remain same as

stated by them in earlier questions. Agriculture development has made them self

reliant and self sustainable. Talking about regional development, the respondents

relate agriculture and regional development very closely. Their answers reveal

development in the region‘s agriculture is a part of regional development and cultural

preservation since many agricultural practices are unique to their region‘s culture and

tradition. They stated that Sangham has revived those old agriculture songs. By

playing these old songs and some new ones that are sung by village people on radio

the new generation gets aware with the tradition that keeps on getting preserved. Also

188 191 176

7 4 19

0

50

100

150

200

250

AgricultureDevelopment

Regional Culture Individual/Family

Yes

No Answer

146

these songs were earlier heard from people singing them, they were the only source

but now Sangham Radio has got them recorded and preserved. Audience are

encouraged to celebrate each and every festival collectively without biases of caste

and religions. Listeners have stated that Sangham Radio promotes various festivals

like Christmas, Muharram, Pongal, Sankuratri by giving information about its

historical background and different celebration ways. One of the listeners stated,

―Earlier we used to celebrate our own festivals but now after listening to the station

we have been celebrating all festivals together.‖ Other examples of regional

development included usage of local language and slang, folk stories, information on

traditional agriculture methods, highlighting local news, and promotion of millets and

other forgotten crop irrigation. This way the station tries not only to preserve their

culture but also strengthen their unique identities. Such acts raise self importance,

pride and confidence among people, hence affirming their cultural identity as

mentioned in point f. Sangham with its moral stories, small features, talk and

discussion on domestic issues, health information, cooking and household tips have

improved their way of living. Regular income through improved agriculture has raised

their incomes improving lifestyle. Their promotion of girl child education, women

rights and information on various government schemes has not only made them aware

but has also made their lives easier and smoother. With information on agriculture,

culture and self development, Sangham is providing a way of life. This is most

important for long term development. Sangham is acting like an initiator whereas by

using the information provided by the station the listeners are developing their own

lives in various fields. This is empowerment, where development is in the hands of

the people only. With such information and awareness in hand they are becoming

empowered to grow in their own lives, thereby developing in their work, culture,

region and lifestyles. Together when these individual and small developments are

gathered it leads to a change and overall development of the region. Instances like

improved agriculture and avoidance of machinery, celebration of festival without any

discrimination, freedom to participate and speak on air, talk about their own issues,

decide what content goes on air, being self reliant by growing a variety of crops and

not leaving the lands idle are instances of change in the region. Sangham by

empowering its listeners is enabling development for them and this individual

development brings change in the region affirming what is mentioned in points 7, 8

and 9. Complementing all this Sangham Radio is thus considered very important by

147

61.5% of its listeners and important by 36.9% listeners (Graph 17). Sangham radio

thus works for its audience, in fact it works for a sustainable and long term

development by making them capable to better their lives and leave development in

their own hands, hence proving points e and h.

Graph 17

X Axis- No of Sangham‘s listeners, Y Axis- Sangham‘s importance trend

Listeners could very well relate Sangham to development and consider it as an

important part in their villages. Maximum non listeners that is around 74.3% (Graph

13) preferred a radio station representing their area and required programmes majorly

on agriculture and regional development. As discussed above the same content is

already available on Sangham Radio, the only thing required is listening to the station.

Answering questions 4, 5 and 6, the station thus need to reach the audience and have

an elaborate conversation with them about what it has in store. Relating community

radio with development around 89.7% listeners and 80.6% non listeners (Graph 14)

agreed that a community radio can bring change and development. Though the

listeners answered this keeping in mind Sangham radio as a community radio but non

listeners gave certain conditions for such a radio to work effectively. Apart from what

is already there on Sangham Radio, some of the new kind of content highlighted by

120

72

1

2

0 50 100 150

Very Important

Important

Least Important

No answer

Listeners' view on importance of Sangham in village

Listeners' view on importanceof Sangham in village

148

the non listeners included employment opportunities for literates and education for all.

Probably Sangham Radio could concentrate on them since further education and

employment for educated are important factors for any region‘s development. Also,

the station needs to increase its base among non listeners which are many. Simply

doing a good job without many listening to what is being done doesn‘t ensure a full

utilisation and a hit deal with Community Radio. A comparative analysis of Sangham

Radio with its urban counterpart Radio Jamia would definitely suggest techniques for

making Sangham an effective participatory campaign and a way forward in chapter

VI.

149

Chapter V

Participatory trend in urban settings

Radio Jamia 90.4 FM: Findings, analysis and

discussion

150

It‘s 8th

of December, 2013 in Delhi. While I analyse the relation between Radio Jamia

and social change, the whole Delhi talks about empowerment and development

through voting. It was the day when Delhi Assembly election results came out with a

sweeping change. Delhi in the chilled out weather was warming up with some serious

introspections of empowerment, change, and involving the common man. These

revolutionary thoughts are being instilled among the people of Delhi by the political

group, the Aam Aadmi Party. Realising the importance of being local and involving

people, accepting their failed strategies and a great loss in Delhi Assembly election

2013, Rahul Gandhi, Vice President of Indian National Congress, stated to the media,

―The Aam Aadmi Party has involved a lot of people. The major parties are thinking

about politics in a traditional way. We are going to learn from them and involve a lot

of people in ways you can‘t even think about. We need to move to a paradigm where

we give adequate space to common man in our processes and systems.‖ (Gandhi in

Dhawan, 2013) Involving the people through media could be the very first step of

change and involving them from every community through community radio could be

an important way forward. Like Aam Aadmi party developing on democratic lines,

we need Aam Aadmi Radio in developed and underdeveloped parts of our country for

a truly modern India.

Existing amidst colonies showing a mixed culture with people from different

economic and religious backgrounds residing in vicinities, Radio Jamia 90.4FM has

the responsibility as a campus community radio to represent not only its campus but

most importantly the community where it exists. Covering a clear radius of 10 Kms, a

random sampling was done among it‘s target audience residing and working in Jamia

Nagar, Sukhdev Vihar, New Friends Colony and Jullena. A sample of 350 people

comprising of Men and Women aged 18 years and above were picked up from the

mentioned areas irrespective of whether they listen to Radio Jamia or not. Two

different types of questionnaires, one for listeners and the other one for non listeners

were distributed among them. Non listeners comprised of people who never ever

heard Radio Jamia 90.4 FM or heard it just once and then never heard it ever or listen

to it once a month or even less than that. Listeners comprised of people who are

regular listeners who listen to it every day or at least every week in a month. 350

questionnaires were distributed among listeners and non listeners within the Radio

Jamia radius. Before giving questionnaires, the first question that was asked to

151

respondents was if they listen to Radio Jamia or not. In case they said that they listen

to it, they were asked how often they listen to it. Depending on their answers they

were placed in the defined categories of listeners or non listeners. In cases where they

said they do not listen to Radio Jamia, they were again asked if they heard it even

once and if they did; their listening habits were reconfirmed in order to place them in

the defined categories of listeners or non listeners. Quiet surprisingly, these 350

respondents comprised of 242 non listeners and 108 listeners, a clear indication that

Radio Jamia 90.4 FM is not heard by many in its target area. While distributing

questionnaires among respondents, I got some very interesting instant reactions from

them.

―Nobody listens to Radio these days‖

―What is Radio Jamia, is it an Islamic Radio?‖

―Radio Jamia wahi na jisme Jamia university ke bare me batate hain‖ (Radio

Jamia, the one that talks about Jamia Millia Islamia University)

―Sab tv dekhte hain. Radio kaun sunta hai?‖ (Everybody watches TV. Who

listens to Radio?)

Radio Jamia 90.4 FM listeners’ trend

In order to understand the listenership of Radio Jamia and how many people associate

the station with development and relate a community radio station with change, the

following questions were asked. Randomly selected 108 listeners filled the

questionnaires. The questionnaire consisted of open ended as well as close ended

questions. (Detailed questionnaire has been attached as Annexure A in the end)

Questions for Listeners of Radio Jamia 90.4 FM.

How often do you listen to Radio Jamia 90.4 FM?

How you got to know about Radio Jamia?

Is Radio Jamia 90.4 FM different from other stations that you have heard?

What programmes do you like on Radio Jamia 90.4 FM?

Do you depend on Radio Jamia for your information need?

152

Do you think Radio Jamia provides you information that other kind of popular

media doesn‘t provide?

Apart from listening, have you ever participated in making or hosting

programmes for Radio Jamia?

Have you ever been involved in decision making for Radio Jamia‘s content?

Has Radio Jamia through its programmes ever contributed towards any change

or development of your area or its residents?

Do you think Radio Jamia can be actively involved in development of your

area and residents?

What do you think about the information or entertainment provided by Radio

Jamia?

How popular is Radio Jamia in your area?

Do you prefer a radio station that represents your area or your community‘s

voice? If yes, what kind of programmes would you like on such a station?

Do you think having a community‘s own radio station can bring development

and social change?

Table 5.1: Listeners’ understanding of Radio Jamia.

Listening habits Dependence on

Radio Jamia

for information

need.

Does Radio

Jamia provide

any

information

that popular

media doesn’t?

Is Radio Jamia

different from

other popular

radio stations

in Delhi?

Radio Jamia

popularity in

your area.

Once a week

62 respondents

No

87 Respondents

No

56 Respondents

Yes

70 Respondents

Very few Know

33 Respondents

Everyday

27 Respondents

Yes

16 Respondents

Yes

37 Respondents

No

25 Respondents

Few Know

39 Respondents

More than once a

week

12 Respondents

No Answer

05 Respondents

No Answer

15 Respondents

No answer

10 Respondents

Many Know

22 Respondents

No answer

07 Respondents

N/A N/A Don’t know

03 Respondents

Nobody knows

10 Respondents

N/A N/A N/A N/A No answer

04 Respondents

153

Table 5.2: Radio Jamia’s involvement with listeners.

Information

about Radio

Jamia’s existence.

Respondents

Participation in

programming.

Respondent’s

involvement in

decision making

for the station.

Has Radio Jamia

contributed to

change/development

of respondents’ area.

Somebody told

44 Respondents

No

Participation

92 Respondents

No Involvement

96 Respondents

No

68 Respondents

Tuned by chance

37 Respondents

Participated

08 Respondents

Involvement

02 Respondent

Yes

20 Respondents

Radio Jamia’s

Advertisement

25 Respondents

No Answer

08 Respondents

No Answer

10 Respondents

No Answer

14 Respondents

No Answer

02 Respondent

N/A N/A Don’t Know

06 Respondents

Radio Jamia

people personal

visit

00 Respondents

N/A N/A N/A

Radio Jamia’s Ad

through other

media

00 Respondents

N/A N/A N/A

154

Table 5.3: Listeners’ view on Radio Jamia’s content

Favourite programme

on Radio Jamia*

Rating

information/entertainment

on Radio Jamia.

Content

different

from other

popular

media

Can Radio

Jamia be

involved in

development

of your area

No Answer

28 Respondents

Average

50 Respondents

Yes

37

Respondents

Yes

52

Respondents

Ghazal

22 Respondents

Good

20 Respondents

No

56

Respondents

No

41

Respondents

Student

information/education

16 Respondents

Excellent

15 Respondents

No Answer

15

Respondents

No Answer

12

Respondents

Health

14 Respondents

No answer

12 Respondents

N/A Don’t know

03

Respondent

Don’t Know

14 Respondents

Poor

11 Respondents

N/A N/A

Request Show

07 Respondents

N/A N/A N/A

Qawalli and Social

Awareness

Each 05 Respondents

N/A N/A N/A

News,Tarana,Urdu

programme

Each 02 respondent

N/A N/A N/A

Note: *Total shows more than 108, as respondents have mentioned more than one

kind of programmes which is included in the count.

155

Table 5.4: Association of Community radio with development

Requirement of a radio

station that represents

your area.

Can community radio bring

development and social change?

Yes

65 Respondents

Yes

81 Respondents

No Answer

32 Respondents

No

17 Respondents

No

10 Respondents

No Answer

10 Respondents

Don’t Know

01 Respondent

N/A

Out of the 350 total respondents, only 108 are Radio Jamia listeners i.e. around

30.85%. Out of these 108, 27 respondents listen to the station everyday, 62 listen to it

once a week and 12 listen to it more than once a week (illustrated in Graph 1, Graph

2). 30.85% listenership out of the studied sample is quiet low emphasizing that a

community‘s own station is not very well accepted by the residents. For any radio,

regular and loyal listeners are good source of information about the station. Analysing

the responses of these 27 respondents who listen to the station everyday, 4 out of them

have participated in programming of the station and that also just once. 1 out of these

4 has also been involved in decision making for the same health based programme

that he/she participated in. One of the main characteristic of a community radio

station is involvement of the community in not only listening but also in programme

production and decision making in the content as well as day to day running of the

station. In total 92 respondents out of the 108 listeners said that they have never

participated in station‘s programming, 8 mentioned to have participated while the

remaining 8 of them gave no answer. As far as decision making for the station is

concerned only 2 have said to be involved in decision making, 96 have totally denied

of any involvement and the rest 10 have not answered the question. Looking at the

responses of other 81 listeners who are not listening to the station every day, only 4

have participated in station programming while none of them have ever been involved

156

in decision making for the station. Out of the 27 regular listeners of the station, only

one feels that the station is not different and is similar to other popular radio stations

of Delhi, while the rest of them feel it is different. Since the station is a campus

community radio, it has the responsibility to talk about community issues but none of

these 26 regular listeners mention the reason of it being different because it talks

about community issues. Rather they have different reasons like Ghazals, educational

information, music, religious content and promotion of Urdu language. None of them

specifically identify and talk about any programming content on community. Rest of

the listeners who are not regular with the station, 44 feel that the station is different as

compared to others in Delhi. Only 2 out of them have mentioned that the station is

community related and is therefore different while the others have stated reasons like

songs, Urdu language, Jamia Millia Islamia information and Ghazals. Out of the total

108 listeners, 70 feel it is different, 25 don‘t find it any different, 10 of them have

given no answer while 3 of them stated that he/she doesn‘t know. A large part of area

under the radius of Radio Jamia is Urdu speaking and there are not many television

and radio channels in Urdu, hence it‘s a good promotion of the language as some of

the respondents have mentioned.25 listeners feel that the station is no different and

have stated that it is similar to other stations. 7 out of them feel that it follows a very

traditional approach as in there is no energy involved and it sounds quiet monotonous.

Other popular stations in Delhi are music based. Any radio station is defined and

could be made interesting only by its sound. Audiences recognise a station with its

sound. Radio Jamia 90.4 FM has started playing a lot of music lately and doesn‘t have

a defined station identity. Also, its station sound is not as energetic as other popular

private FM channels in Delhi. This could be one of the reasons of having a weak and

a confused recall value of station‘s identity among listeners. Talking about Radio

Jamia content, the most favourite programme among the listeners is Ghazals. 22

respondents have stated it as the preferred programme on the station. One out of them

stated that many programmes on Radio Jamia are promoting Urdu language. Ghazals

could be one such factor pushing the language. The main official language for the

station is Hindustani (A combination of Hindi and Urdu) with some English language

programmes as well. People residing in the radius of Radio Jamia station

predominantly speak Hindi, Urdu, and English. In that sense Radio Jamia 90.4 FM is

taking good care of its Urdu speaking lot. 16 respondents have mentioned about

student/education information as their favourite programme. Since it is a campus

157

community radio station situated and run by campus people, many of its listeners do

come from campus. Such kinds of programme are thus very relevant. 14 respondents

have mentioned health issues and 5 have stated social awareness programmes. Since it

is a community radio station, it is extremely important to increase such programmes

relevant to specific communities or areas. Other programmes include song request

show mentioned by 7, Qawalli by 5, News, Tarana and Urdu programme mentioned

by 1 each. 28 respondents have given no response while 14 have stated that they don‘t

know any programme. This clearly indicates that the station‘s listeners have a very

low recall value. None of the listeners have mentioned name of any programme

instead they have talked about the content of the programme. It seems that the

listeners though remember what they have heard but quiet vaguely. This also

highlights that the station identity is not very clear among the listeners. In order to set

an identity and mark in the minds of its audience, the station needs to have a clear

identification and demarcation in its various programmes. Also, it is important to

interestingly relate to audience through not only the content but also programme name

and station sound. Evaluating the Radio Jamia content, a majority of listeners around

50 of them rated it as an average station, 20 stated it is good, 15 referred to it as

excellent, 11 stated that the content is poor while the rest 12 gave no answer.

The relevance of community radio stations in urban areas where information need is

fulfilled by the mainstream media is debated by many. Academicians and experts

have questioned the government‘s decision to set up community radio stations with

campuses in developed cities in India during the initial stages. In spite of all the

arguments, it‘s been around a decade since the inception of such stations. Though it

still remains a question how various communities have accepted and utilised such a

medium, talking about Radio Jamia, 87 listeners said that they don‘t at all depend on

Radio Jamia for any kind of information need, while only 16 respondents stated that

they depend on the station for some kind of information need and 5 listeners gave no

answer. Out of the 16 listeners who depend on the station, 9 said that they tune in for

Jamia Millia Islamia information while the other 7 didn‘t give any reason. One of the

listeners also mentioned that frequency is very weak. Since a majority of listeners,

around 80.5% have no specific information or dependence need on Radio Jamia, it

indicates that the station still needs to create a space for itself in Indian capital city

Delhi where there are a number of information sources already available. Also, being

158

a community radio station in a big city, it has the challenge of making people explore

and understand the other side of the information requirement, the indigenous, and area

specific information and issues which are overpowered and sidelined by mainstream

national and international matters. Reaching the audience with such information not

only on air but also off air is utmost important. Though the station has a reach of up to

12 Kilometres, still it has not reached the people effectively. When asked about how

they got to know about the station‘s existence, none of them mentioned about the

university people visiting their area and informing about the station. 44 listeners

mentioned that somebody told them about the station, 37 stated that they tuned by

chance, 25 have seen its banner in the university, 2 of them gave no answer and none

out of them have seen or heard of it in any kind of advertisement through other media.

People need to be told to tune in and they need to be informed to which frequency

they need to tune into. Whether commercial, non commercial, private or government,

all kinds of stations require promotion for gaining listenership. When asked about the

popularity of the station in the area 39 thought only few know about the station, 33

felt that very few people know, according to 22 respondents many people knew about

the station while 10 listeners thought that nobody knows about it and 4 of them gave

no answer.

Having a number of community radio stations in different communities without

achieving the very purpose for which it has been set up is a total wastage of resources.

The sole purpose of any such station is development through involvement and

communication among the community people. Merely setting up a number of stations

without a feedback on its functionality is no development but pseudo-development.

When listeners were asked if Radio Jamia has ever contributed to change or

development of their area, 68 respondents simply said no, while 20 of them said yes.

14 gave no answer and 6 said that they don‘t know. Respondents who agreed with the

contribution of station in development of their area majorly stated development was

done through cleanliness programmes, participation of people in Shayari (Urdu

Poetry) and promotion of Urdu language. The figures indicate weakness in station‘s

programming and the reasoning of development through the station indicate lack in

programming variety. The development aspect of community radio is not fully

explored by the station neither through its content nor by involving people. When

asked about their thoughts about the potential of Radio Jamia, whether they think that

159

the station could contribute in developing their communities, 52 listeners agreed that

it could be involved in development, 41 denied that the station could do anything, 12

gave no answer while 3 said they don‘t know. 17 out of the 52 listeners who agreed

on involvement of the station in development of their communities stated this could

be done through raising community issues and voices. There were some very

interesting statements like:

―First make it popular, if people know about it they would listen‖.

―The station can play a very proactive role since it‘s in very close proximity of

the area.‖

―Have some social awareness programmes, advise people and make sure it is

implemented.‖

―Increase community involvement, go to people. Give moral and religious

education. Showcase some success stories.‖

The various issues that the people highlighted about their areas and communities

included traffic problems, infrastructure issues, health, hygiene and sanitation. Even

people living in urban or developed areas have their own issues related to

development and they too look forward for them to be solved. No society is ever

satisfied and no society is fully developed but societies could be self reliant. This kind

of capacity building could be achieved by involving the people through community

radio in strategising solutions for building up their own communities. 41 listeners who

disagreed that the station could be involved in development of their area gave reasons

like nobody knows about it, nobody listens to it, weak frequency and limited

programming, there are many other good stations and it is too limited in its range.

There is a need to have a striking effect on the minds of the listeners that could be

done through a promotional and developmental campaign. 37 listeners agreed that the

content on Radio Jamia is different from that of the other popular media, 56 disagreed

and find the content similar, and 15 gave no answer. Some of the reasons given by

listeners for the station being different were Ghazal programmes, promotion of Urdu

language, Jamia Millia Islamia and student information. There was none who related

the station with community voices or community issues as a reason for it being

160

different from other stations. This indicates that the station is perceived as more of a

campus station than community station.

In order to understand if listeners associate a community radio with development and

do they think if a radio could contribute in bringing change in the society, the listeners

were asked if they preferred a radio station that represents their area or community. 65

listeners stated that they prefer such a station, 33 gave no answer while 10 said no. 65

listeners who preferred such a station commented on the kind of content they require

on such a station. 30 out of them stated that they require community and area issues to

be raised through such a station. Under community issues they stated issues

concerning social upliftment of the residents, lifestyle improvement, health and

cleanliness, family issues, religious programmes, infrastructure development, women

and child safety, connection among community members and community

representation. One listener commented, ―No government hospital in the area and no

media specific to the area, a radio station specific for such a need would be ideal.‖

Another commented, ―Such a media should get involved and solve area problems.‖

Other popular answers included student information, career and educational

programmes. When asked if they think that a community radio could bring

development and social change, 81 listeners stated that a community radio could bring

change, 17 disagreed and 10 of them gave no answer. Listeners who agreed stated

below listed reasons that a community radio could bring change.

Community issues and voices would be raised.

Social awareness

Area problems would be solved

It will act as a change agent

Development could be achieved through participation

Information about community would be transmitted

Social development leads to national development

Developed societies create developed nations.

161

Some of the listeners who disagreed gave reasons like:

Nobody will listen

Nobody listens to radio

Other stations are there. Who will listen to it?

A local station in times of globalization is not a good idea.

It will be community focussed and will become limited.

There will be no unity in nation.

In the background of the above discussions, it could be stated that the listeners of

Radio Jamia are quiet confused about the status of the station. They do not consider it

as a community radio. This could be because of its programming which is not very

community specific as stated by listeners. Also, the station has never gone to the

listeners to promote it or encourage people to listen to the station as indicated by

listeners. Though the station fulfils listeners crave for a forgotten language Urdu, but

it still needs to improve its content and be community specific to strike a chord among

listeners. Talking about the concept of community radio, it is not important whether

listeners understand the concept of a community radio or not since it‘s the job of the

radio station to explain it to them. But when asked if they need a station that

represents their area and community, many of them do prefer, many of them suggest

problems that their area has and even advise on the kind of programmes they would

prefer. Comparing the reasons stated by listeners who agree that a community radio

could bring change with those who disagree on it seems people who agree are more

concerned about problems in the area and a medium to solve them. None of the

listeners who agree talk about the power of radio. On the other hand people who

disagree think less about radio as a medium and do not relate to indigenous

information need in the global world. It‘s not the listeners who should be blamed.

They will understand if they are made to. This is the most important job for a

community radio station.

162

Radio Jamia 90.4fm Non listeners’ trend

Out of the total 350 respondents, 242 comprised of non listeners of Radio Jamia. The

questionnaire consisted of following questions for non listeners. (Detailed

questionnaire has been attached as Annexure B.)

Do you know about the existence of a radio station called Radio Jamia 90.4

FM in or around your area?

How often do you listen to Radio Jamia 90.4 FM?

Why don‘t you listen to Radio Jamia quiet often

How you got to know about Radio Jamia?

How popular is Radio Jamia in your area?

Do you have any kind of information need that is not fulfilled by the popular

media? If yes, what kind of information need?

Do you think your area or community or its people require any kind of

development or change? If yes, state what kind of development?

Do you think radio Jamia can help in achieving development expected by you?

Do you prefer a radio station that represents your area or your community‘s

voice? If yes what kind of programmes would you like on such station?

Do you think having a community specific or area specific radio station can

bring development and social change? If yes, state how? If No, state why?

If you have a radio station that belongs to your community/area, would you

like to actively get involved in it?

163

Table 5.5: Radio Jamia Knowledge

Existence

Knowledge

Information about

Radio Jamia’s

existence

Listening Habit

Reason for not

listening/not

listening often.

Radio Jamia

Popularity

Know

179 Respondents

Banner Ad

88 Respondents

Never

131 Respondents

Not any radio

86 Respondents

Very few

69 Respondents

Don’t Know

63 Respondents

Questionnaire

51 Respondents

Once a month or

less than that.

94 Respondents

Boring/Not

Useful

59 Respondents

Few

63 Respondents

N/A Somebody told

48 Respondents

Heard Just Once

13 Respondents

Never Knew

46 Respondents

Many

46 respondents

N/A Tuned by Chance

35 Respondents

No answer

04 Respondents

Don’t know

frequency

40 Respondents

None

46 Respondents

N/A No answer

14 Respondents

N/A No answer

11 Respondents

No answer

17 Respondents

N/A Radio Jamia people

personal visit

06 Respondents

N/A N/A I don’t know

01 Respondent

Table 5.6: Respondents’ idea of development

Information need not

fulfilled by Popular media

Any development required

in respective communities

Can Radio Jamia help in

development of

community/area

No

111 Respondents

Yes

138 Respondents

Yes

118 Respondents

Yes

79 Respondents

No

50 Respondents

No

88 Respondents

No answer

44 Respondents

No answer

48 Respondents

No answer

19 Respondents

Don’t know

08 Respondents

Don’t know

06 Respondents

Don’t know

17 Respondents

164

Table 5.7: Associating Community radio with development

Preference for a

radio representing

area/community

Can Community Radio

bring

change/development

Involvement with

Community Radio

Yes

153 Respondents

Yes

153 Respondents

Yes

128 Respondents

No

55 Respondents

No

48 Respondents

No

84 Respondents

No answer

31 respondents

No answer

31 Respondents

No answer

24 respondents

Don’t know

03 Respondent

Don’t Know

10 Respondents

May be

03 Respondent

N/A N/A Don’t know

03 Respondent

It‘s 15 of December 2013 and today is the day when I am studying the trend among

community people who do not listen to Radio Jamia 90.4 FM. This drift from the

Aam Aadmi Radio is important to understand at a point when the strength of common

man is all over media with news and politics. In the background of a Public Interest

Litigation filed by a Non government organization-Common Cause, going against the

restriction of news on radio, an act that violates the Article 19 of Indian constitution

that claims the right to freedom of speech and expression to all citizens, a panel

discussion on Liberating Radio news from Government, organised by the foundation

for media professionals was held on 14th

December, 2013 at India International

Centre, Delhi. The discussion termed this act of government as colonial and archaic

arising out of insecurities to hold on to its monopolistic attitude towards Radio. ―Can

it (Government) restrict a fundamental right because it is incapable of monitoring

programming content? This absurdity defies laws and logic, stated Kamal Kant

Jaswal, Common Cause NGO Director.‖ (Jaswal in Dhawan, 2013, p.21) ―Laws of

the land continue to be valid. If there is a problem, the community will complain. In

fact the Telecom Regulatory Authority of India, had in 2004 recognized the very

purpose of community radio would be defeated if news was not allowed.‖ (Pavrala in

165

Dhawan, 2013, p.21) On monitoring content on radio, Prof.Pavrala, University of

Hyderabad commented, ―That‘s not my problem. Government with all its apparatus

should be able to come with a system to monitor content.‖ (Pavrala in Dhawan 2013,

p.21)

Due to government‘s regulations, it is just Bollywood and music that has been spread

like wild fire on radio. It is a strange phenomenon that for people staying in big cities

and towns in India, Radio is synonymous to music. With such a bizarre background

placing community radio in an urban market and making the people accept such a

medium could be an act of challenge. When the non listeners (People who do not

listen to Radio Jamia) were asked whether they knew about the existence of a radio

station called Radio Jamia 90.4 FM, out of the 242 respondents, 179 knew about its

existence while the remaining 63 didn‘t know about it. Out of these 63 respondents

who didn‘t know about the existence of Radio Jamia, 51 stated that they got to know

about it only while responding to the questionnaire for the study. Talking about all the

242 non listeners, when asked about how they got to know about the station‘s

existence, 88 respondents said through the banner in the University area, 51 got to

know through the questionnaire for the study, 48 stated that somebody told them, 35

tuned by chance, 6 respondents stated that Radio Jamia people told, while the

remaining 14 respondents gave no answer. These 6 respondents who got to know

about the existence of the station in their area through Radio Jamia people, all of them

in one way or the other are related to the University. 3 of them are Jamia Millia

Islamia staff while 3 of them are students in the University. A majority of the non

listeners got to know about the station through the banner in the University. The

University is constructed in a manner that it falls on either side of a busy road

connecting Jamia Nagar to many nearby areas. This road is accessible to all. Radio

Jamia 90.4 FM banner is placed on this strategic location at the entrance of Anwar

Jamal Kidwai Mass Communication Research Centre, making it prominently visible.

This is the only banner in the whole radius of the station that promotes it. Though it is

placed at a prominent location, still in order to capture a large listener base, even a

community radio station which is non-profit requires some promotional strategies at

least within its radius.

166

As mentioned, the category non listeners have been defined for the study

(Respondents who never ever heard the station/those who have heard it just

once/those who listen to it once a month or less than that), and when asked about

their listening habits, a majority of them..i.e. 131 respondents stated that they never

ever heard it. 94 out of the 242 non listeners said they listen to it once a month or less

than that, 13 of them heard it just once while 4 gave no answer. When asked about

reason for such a skewed listening habit, 86 respondents stated that they don‘t listen

to any radio, for 59 respondents the station sounded boring or not useful, 46 never

knew about it that‘s why didn‘t listen, 40 didn‘t know the frequency and 11

respondents gave no answer. Out of the 86 respondents who said they do not listen to

any radio, 48 of them never ever heard Radio Jamia. Radio listening habit in India has

to be improved considerably. People mostly depend on television and listen less of

radio except during the time when they are travelling. In a way we can‘t blame Indian

audience for their poor listening habits since they are cultured by Indian authorities in

a manner that they tend to use less of Radio. In United Kingdom, Radio is still one of

the most preferred mediums. A 2013 survey by RAJAR-Radio Joint Audience

Research, United Kingdom, claims, ―On average, 90% of the United Kingdom

population tuned into Radio each week‖. (Ferrigan, RAJAR, 2013) Listening habits

could be improved among people by providing them variety in programming and

making the medium stand stronger among its other competitor media. Out of the 59

respondents who found the station boring or of no use, 47 of them had either heard the

station just once or listen to it once a month or even less than that. This data indicates

about the group of people who could have become listeners of Radio Jamia if the

station would have been successful in attracting and holding these listeners. Radio is a

medium with no picture; hence the attention span of audience is quiet low for the

medium. In order to attract and make the audience loyal, any radio station needs to

work on its content, find a hook and make it much relevant to the audience with just

its sound. 40 respondents stated that they don‘t listen to the station as they don‘t know

its frequency. It is the job of the station to promote its identity on air and off air. Even

the loyal listeners for any station would not remember a station with its frequency

since frequencies are mere numbers. Frequencies help the listener to locate the station.

But later on when the station attracts and holds them as listeners, they just remember

its name and mostly not its frequency. Such listeners if attracted by the content set the

station on their radio sets with no requirement of further frequency remembering and

167

tuning. When asked about what the respondents think about the popularity of station

in their area, according to 69 respondents very few people in their area know about

the station, 63 felt few people know, 46 felt many know, 46 stated that they think

nobody knows, 1 said he/she doesn‘t know while 8 gave no answer. Only 46

respondents thought that many people in their area know about the station while the

others, a majority of them felt less people or nobody knows. This specifies that the

station is not popular among the people in its radius.

Radio Jamia 90.4 FM with its location in a metropolitan city, Delhi, and being an

alternative medium faces an additional responsibility to exist alongside, sustain and

compete with the already powerful mainstream media. When the respondents were

asked if they have any information need that is not fulfilled by the mainstream media,

111 denied having any information need that isn‘t being fulfilled, 79 agreed to have

information need that is not being fulfilled, 44 gave no answer while 8 said they don‘t

know. Out of the 79 who were not fully satisfied by the information provided by

popular media, 44 pointed out their community or community issues not being

represented by media. The community issues they specified included community

information, health and cleanliness, social awareness, community issues, cultural

knowledge, entrepreneurship, community development, government schemes related

to community, students information, minority information, local area information,

religious knowledge and involvement of people in media. Jamia Millia Islamia

University information was another need cited popularly. There were some interesting

statements made by these respondents:

“Community need is not satisfied at all by any media. Indira Gandhi National

Open University radio is good in this sense.‖ (The respondent who made this

statement knew about the existence of Radio Jamia and claims listening to it

once a month or less than that.)

―Radio is just music. Infotainment required.‖

―Media can‘t work alone, need people. Involve them.‖

―The area has developed a negative image after Batla House encounter. People

are not terrorists here. This image needs to be changed.‖

168

Majority of respondents denied having any information need that is not fulfilled by

popular media. These respondents seem to ignore or don‘t feel the need of community

information. 138 respondents felt that their community or area needs development in

one sense or the other, 50 denied having any area development need, 48 gave no

answer and 6 said that they don‘t know. Respondents who felt the need of

development of the area stated factors of development like broad roads, proper

infrastructure and traffic lights to avoid frequent jams; social awareness; development

of thoughts and sensitivity among people; more radio stations for community

information, waste management; lifestyle improvement and good living conditions;

education; gender sensitivity; religious knowledge; socio economic development and

mental upliftment; connectivity among community members; community awareness

and cultural knowledge; sanitation; hygiene and civic sense; health awareness; clean

drinking water ; and awareness of human rights.

Looking at the figures, it seems listeners do not associate development much with the

medium radio. When asked if they think Radio Jamia could help in bringing the

development mentioned by them, 118 respondents agreed that Radio Jamia could help

in development, 88 disagreed, 19 gave no answer and 17 said they don‘t know.

Respondents who agreed on Radio Jamia‘s involvement in community or area

development most popularly gave answers like it can get involved through

developmental programmes, raising community issues and voices, involving people,

inviting authorities and getting the community problems resolved, social awareness,

lifestyle programmes, health programmes, by popularising itself first, programmes on

civic and moral duties. Other answers included programmes on child labour, raising

Muslim issues, management of resources, religious knowledge programmes etc. Some

of the interesting statements made by respondents:

―Use this good platform and clear Islamic misconceptions.‖

―Teach new domestic techniques.‖

―Radio Jamia can act as a media pressure group.‖

―Repeated stress on community issues by involving community people and

making interactive programmes. Inviting authorities to solve the problems and

issues.‖

―Make Radio Jamia popular first; otherwise it is of no use.‖

169

Even people residing in developed Indian cities have development needs. They might

not understand the concept of a community radio but they do suggest a variety of

ways in how a radio station could develop their areas. The need of the hour thus is to

reach and talk to them. There were 88 respondents who disagreed that the station

could bring development gave reasons like nobody listens to Radio, Radio Jamia is

limited, Radio is one way communication, and no expectations of change from any

media. Speaking specifically about the station many of the disagreeing respondents

gave strong statements and popularly the below reasons.

―Radio Jamia is poor.‖

―It is not popular.‖

―It is boring and people don‘t listen to it.‖

―Very few listen to it.‖

―Radio Jamia does not reach common people.‖

―First make it interesting so that people listen to it.‖

―Doubtful about its capability.‖

The most popular demand by many of the non listener respondents is to make the

station popular. They doubt and disagree that the station could bring change because

the station has never reached them personally. It is easy to pull and switch listeners

from one station to another but it in indeed very difficult to convert non listeners to

listeners. For them off air promotions is the only solution.

Since a lot of non listeners stated that their community needs development in one

sense or the other, a majority of them 153 respondents demanded a radio station

representing their area. 55 respondents did not prefer a radio station for their area, 31

gave no answer while 3 said they don‘t know. Respondents who agreed preferred a

radio station to raise community voice, involve area people, for cultural promotion

through specific programmes and raise social issues and solve area problems.

Respondents who did not prefer a station for their area gave statements like

―A Radio station should be global than local.‖

―One area never develops; it should be the whole nation.‖

―People don‘t listen to radio.‖

170

In general people in India do have doubts about capability of radio as a medium.

Adding on, the concept of community radio is still not very clear among respondents

inspite of having a large number of community radio stations in India. People still

ignore and do not give importance to development at indigenous level. In order to

understand if respondents associate development with community radio, they were

asked if they think having a community or area specific radio station could bring

change/development. 153 respondents agreed that an area specific station could give

rise to development, 48 disagreed, 31 gave no answer while 10 said they don‘t know.

Non listeners who agreed stated below listed reasons for a community radio to bring

change:

Community Issues and Community voices

Community awareness and information

Involving area people and changing community‘s attitude towards various

issues.

Developmental programmes, opinions and community interaction.

Revolutionary programmes

Some interesting statements made by the respondents:

―With such a radio every strata of the society would be targeted.‖

―It will work only if it is popularised.‖

―Changes in communities would bring change at bigger level.‖

―It will be a slow change as people depend on television rather than radio.‖

―Make every listener stakeholder of that radio station. Once they have a voice,

it will give them form and encouragement.‖

Respondents who disagreed on an area specific station bringing change gave reasons

like nobody listens to radio, nation should be developed and not an area, and area

specific development is not important. When asked if they would like to actively get

involved with such a station, 128 respondents said they would actively get involved,

84 refused to get involved, 24 gave no answer, 3 said they don‘t know while 3 were

sceptical and unsure. Most of the respondents who disagreed for an area specific radio

171

station for development also disagreed on getting actively involved with such a

station. However there were 6 respondents who though disagreed for an area specific

station for development, but agreed to get involved actively in case there is a station

for their area. Similar to the listeners of Radio Jamia, the non listeners who prefer a

Radio station for their area development are more concerned about their area

problems and a way to resolve them rather than the strength of the medium Radio and

those who disagree are not able to understand the need of local development and also

don‘t consider Radio as a much powerful medium. It is indeed the job of the

community radio, particularly Radio Jamia 90.4FM to make the area people realise

the importance of not only local development but also community specific Radio.

Understanding Radio Jamia 90.4FM as a participatory media for the community

In order to understand Radio Jamia 90.4FM‘s persona as a participatory Radio for

community, there is a need to evaluate it from the perspective of its target group. For

this study I examine the station from its Listeners‘ and Non Listeners‘ point of view

while also revisiting the theoretical framework and research questions set for the

study.

Keeping Paulo Freire‘s Participatory Model and Denis Mc Quail‘s Democratic

Participant Media Theory with the upgraded characteristic of Servaes and Malikaho

as a conceptual framework for the thesis, the study finds out from the audience

perspective, how the radio station Radio Jamia 90.4 FM inherits the characteristics of

a participatory media that it is supposed to be and contributes towards empowerment

and social change for its targeted community. Mc Quail, Freire and Servaes and

Malikhao in this study provide the conceptual background to draw parallel links

between Radio Jamia and their own image of a participatory media. Therefore with

this background, I further discuss Radio Jamia with the below mentioned perspectives

which have already been mentioned in Chapter 2 of the study.

a. Is Radio Jamia democratic and rejects the process of imposed information by

providing what the audiences want?

b. Does the station communicate what is needed rather creating the need?

c. Does it consider the target audience their owners?

172

d. Is it participatory and interactive in its approach?

e. Is primarily for its audience?

f. Is considerate of audience‘s cultural identity?

g. Does it give importance to audience‘s right to communicate?

h. With the bottom up approach does it work for the long term development of its

audience?

Research Questions

The following research questions would also be taken into consideration for

understanding Radio Jamia‘s functionality specifically. These questions are

also mentioned earlier in chapter 1.

1. Do respondents depend on Radio Jamia for their communication need

at a time when other media is available in abundance?

2. How respondents engage themselves with Radio Jamia? Do they

engage at all?

3. How popular is Radio Jamia among its target audience?

4. What do the respondents want? Do they require a community radio

specifically for their area or community?

5. Based on the responses of the audience, what kind of community radio

do the audiences want?

6. What kind of development do the audiences think their station could

contribute to?

7. Is Radio Jamia contributing anything to empowerment of the targeted

community?

8. Is Radio Jamia contributing anything to development?

9. Does Radio Jamia bring any kind of social change in the areas that it

serves?

173

Graph 1 clearly indicates a huge gap between its listeners and non listeners within the

radius of Radio Jamia 90.4FM. In order to understand Radio Jamia as a participatory

media and answer the questions and points mentioned above, I will first try to explore

it from the point of view of respondents who listen to it. Graph 2 indicates that the

station has got very few loyal listeners who listen to it every day while there are many

listening to it once a week. Since the station is located in one of the biggest cities of

India, Delhi, and there are a number of information and entertainment sources already

available, there is a possibility that listeners contribute less time to a medium. But in

whatever time the listeners have allotted to the station, around 85.1% of them have

never ever participated in its programming and 88.8% claim of never being involved

in its decision making process for content ( as illustrated in Graphs 3 and 4).

174

Graph 1

Description- X Axis- Radio Jamia Listeners/Non Listeners, Y Axis-No of

Respondents.

Graph2

Description: X Axis- No of listeners, Y Axis- Listening habit

108

242

0

50

100

150

200

250

300

Listeners of RadioJamia

Non Listeners of RadioJamia

Radio Jamia target audience

No of Respondents

62

27

12

7

0 10 20 30 40 50 60 70

Once a week

Everyday

More than

once a week

No answer

Listening habit of Radio Jamia listeners

No of Listeners

175

Graph 3

Description:

X Axis- No of Listeners, Y Axis-Listeners‘ Participation

Graph 4

Description:

X Axis- No of Listeners, Y Axis-Listeners‘ involvement in decision making for Radio

Jamia content.

92

8

8

0 20 40 60 80 100

Never Participated

Participated

No answer

Listeners' Participation in Radio Jamia Programming

No of listeners

96

2

10

0 20 40 60 80 100 120

No Involvement

Involvement

No answer

Listeners' involvement in decision making for Radio Jamia content

No of Listeners

176

One of the most important features of a participatory medium is involving its target

group in not only listening but also in participation and decision making for its

content. The idea is to be interactive and participatory both that does not confine a

media in just asking audiences‘ feedback through SMS or letters or by just giving

their opinions in talk shows. A participatory media stretches its arms towards its

audience by making them the master of the content. It establishes for its target group,

survives because of them and gets developed by them. The main motive of such a

medium is its audience. These characteristics are lacking in Radio Jamia 90.4 FM and

thereby it negates point no c and d mentioned above. Elaborating on audience‘s right

to communicate, a Community Radio by involving people at every stage provides the

basis for this right. Right to communicate entitles any citizen the right to free speech,

opinion, and expression. This freedom could be ensured by any alternative media by

designing its content in a manner that entitles full participation and involvement. By

involving very few respondents in decision making and participation in its content,

Radio Jamia limits the audience from becoming its owners thereby even limiting the

right to communicate and hence it seems that it restricts itself from becoming

primarily for them, thereby negating point e and g.

Graph 5 illustrates that a large number of listeners do not depend on the station for

their information need. Being an alternative medium, it is different from the rest, odd

one out in the crowd overpowered by the mainstream. In such a scenario it has to

create a niche and an identity for itself. After an 8 year long successful survival, it

lacks in creating a niche for itself, attracting people through its content which is

supposed to be different and alternative hence falling behind the characteristics

mentioned in points 1 and 2. However, there are a few listeners around 14.8% who

have mentioned that they do depend on Radio Jamia for their information need. These

listeners have repeatedly mentioned that they depend on it because of prevalent usage

of Urdu language and programmes promoting the language. This is a clear indication

that the station though lacks in strong content but successfully strikes with some of its

listeners using their cultural identity. Since the language of the station is Hindustani (a

mix of Hindi and Urdu) which is also the major language of people in its radius, it

does take care of audience‘s cultural identity drawing a parallel link to the feature

mentioned in point f.

177

Graph 5

Description:

X Axis- No of Listeners, Y Axis- Dependence on Radio Jamia for information.

Graph 6

Description:

X Axis- Number of Respondents, Y Axis- Existence knowledge

87

16

5

0 20 40 60 80 100

No

Yes

No answer

Dependence on Radio Jamia for Information need.

No of Listeners

179

63

0 50 100 150 200

Know

Don't Know

Radio Jamia's existence knowledge

No of Respondents

178

Graph 7

Description: X Axis- Number of Respondents, Y Axis- Listening habit

[

Graph 8

Description:

X Axis- Number of Respondents, Y Axis- Listening habit

86

59

46

40

11

0 20 40 60 80 100

Not any Radio

Boring/Not useful

Never Knew

Don't Know Frequency

No answer

Reason for not listening Radio Jamia 90.4 FM

No of Respondents

131

94

13

4

0 20 40 60 80 100 120 140

Never

Once a month or less than that

Heard just once

No answer

Non Listeners' for Radio Jamia

No of Respondents

179

Graph 6 reveals that a large number of non listeners already knew about the existence

of Radio Jamia 90.4 FM in their area but still they do not listen to it. Graph 7 indicates

a number of reasons for their non listening habit. 35.5% of respondents have

mentioned the reason that they do not listen to any radio while 24.3% have stated that

they do not listen to Radio Jamia because they find it boring and not useful. One of

the major reasons that seem to be common among most of the people not listening to

Radio in India is that Radio lacks variety. Now when this aspect is somehow fulfilled

by the alternative Radio, then it is the medium‘s job to make the content interesting

and attract the people so that the medium is accepted and new dimensions could be

explored. Graph 8 reveals that in spite of the fact that a large number (73.9%) of non

listeners knew about the existence of Radio Jamia, around 54% respondents have

mentioned that they never ever heard it. Trying to explore the ways how these

respondents Listeners and Non Listeners got to know about the station, Graph 9

reveals that out of 350 respondents under the study, a majority of them got to know

about the station‘s existence through the banner advertisement at the Mass

Communication Research Centre entrance gate. There are some non listeners who

also mentioned that questionnaire was their first source of information about the

station. None of the listeners and just 2.5% non listeners got to know about the station

through Radio Jamia people. This indicates that the station rarely approaches its

people. Graph 10 indicates the respondents listeners as well as non listeners both (174

respondents out of 350) stating that few and very few know about the station in their

respective areas, while only some (68 respondents out of 350) felt that many in their

area knew about the station. This indicates that the popularity of the station in its

radius is very meek. People might have the information about the station, but they do

not have the knowledge and understanding of it since they do not listen to it. Also, the

station‘s approach towards its target group seems to be very weak as only 6

respondents out of 350 have revealed that Radio Jamia people told about the station.

These factors contradict point a, h and 3 of it being popular and democratic with a

bottom up approach. Merely having information that there is a station called Radio

Jamia 90.4 FM is not enough but what essentially required is to understand what it

stands for. A clear identity is the root to popularity. Since the station has failed to

approach its audience either personally, through making them participate or involve

them in decision making, the question of it being democratic totally gives a negative

answer. Long term development through alternative media is achievable only by

bottom up approach. This is a possibility only if the University people approach the

audience; ask them what they want, involve them in strategising not only

180

programming but developmental goals to be achieved through such programmes. The

data analysis however indicates that Radio Jamia is still behind in attaining all these

features of a participatory medium.

Graph 9

Description

X Axis Listeners/Non Listeners, Y Axis- Radio Jamia existence knowledge

Graph 10

Description

X Axis- Listeners/Non Listeners, Y Axis- No of respondents

44 48

37 35

25

88

0 6

0

51

2

14

0

10

20

30

40

50

60

70

80

90

100

Listeners ofRadio Jamia

Non Listenersof Radio Jamia

Radio Jamia existence knowledge

Somebody told

Tuned by Chance

Banner Ad in University

Ad through other media

Radio Jamia people told

Questionnaire

No answer

69

33

63

9

46

22

46

10

17

4 1

0

10

20

30

40

50

60

70

80

Non Listeners ofRadio Jamia

Listeners of RadioJamia

Radio Jamia Popularity in its Radius

Very Few

Few

Many

None

No answer

Don't know

181

Graph 11

Description- X Axis- No of Listeners, Y Axis-Radio Jamia‘s contribution in

Listeners‘ area

Graph 12

Description: X Axis-Listener/Non Listener of Radio Jamia, Y Axis- Respondents‘

perception on Radio Jamia‘s involvement in development of their area.

20

68

14

6

0 10 20 30 40 50 60 70 80

Contribution in area's development

No contribution in area'sdevelopment

No anwer

Don't Know

Radio Jamia's contribution in Listeners' area development

No of Listeners

52

118

41

88

12 19

3

17

0

20

40

60

80

100

120

140

Listeners ofRadio Jamia

Non Listenersof Radio

Jamia

Respondents' preception on Radio Jamia's involment in developing their area

Radio Jamia could be involved

Radio Jamia could not beinvolved

No answer

Don't Know

182

The potential of a community radio is utilised not when it is established but when it

actually grows and the fruit is reaped by the community members. Graph 11 indicates

that around 62.9% of the listeners have denied any contribution by Radio Jamia in

development of their areas. Only 18.5% respondents have agreed on its contribution

towards development of their area; however the reasons for development like

promotion of Urdu poetry, Urdu programming and programmes on cleanliness

revealed by them do not indicate strong programming by the station. These vague

replies without any programming identities though indicate that the station is in some

way or the other is touching on issues of importance for audience but this isn‘t

enough. Long term development requires long term strategies through proper identity

and programming variety. Graph 12 shows that maximum number of respondents-

listeners and non listeners agree that Radio Jamia could be involved in developing

their areas. They even suggested ways for development and there was a striking

similarity in suggestions made by listeners and non listeners. They proposed raising

community voices and issues through community involvement, lifestyle

improvement, creating a positive image of Muslims and Muslim localities, local

issues like infrastructure, traffic problems, cleanliness and health were also mentioned

by both the groups. Similarity was even visible in the reasons given by respondents

who disagreed that the station could be involved in development of their area.

Majority of them disagreed stating that the station is not popular and not many listen

to the medium Radio. By involving the people any station could reach their problems

as well as solutions. Radio Jamia seems to be adopting a traditional and more

prevalent approach where the content is decided by the University management,

keeping community involvement low. Had it been involving the community in every

station aspect for these 8 long years, it would have definitely been popular with

community depending on it to a large extent for its indigenous communication needs

since this is the only alternative media available to all irrespective of their education

background apart from a community newspaper called Okhla Times. This means that

the station caters content with its own thinking rather than understanding audience

requirement. The station doesn‘t communicate what is needed by its audience thereby

answering point b. Graph 13 indicates that large number of respondents prefer a radio

station that represents their area while Graph 14 echoes their belief that such a radio

station could bring change and development in their areas. Since the respondents do

feel a need of development in their communities and areas, a majority of them

suggesting ways perceiving Radio Jamia could be involved on one hand and on the

183

other preferring a station that could represent their area and believing that such a

station could bring change, thereby answering points 4, 5 and 6.

Graph 13

Description

X Axis-Listener/Non Listener of Radio Jamia, Y Axis- Respondents‘ preference for a

CR

Graph 14

Description

X Axis- Listeners/Non listeners, Y Axis-Respondents‘ perception on community

radio and development and change.

65

153

10

55

32 31

1 3 0

20

40

60

80

100

120

140

160

180

Listeners ofRadio Jamia

Non Listeners ofRadio Jamia

Preference for a radio station representing area/community

Preferred

Not Preferred

No Answer

Don't Know

81

153

17

48

10

31

0 10

0

20

40

60

80

100

120

140

160

180

Listeneres ofRadio Jamia

Non Listenersof Radio

Jamia

Respondent's perception about a Community Radio

Community Radio can bringchange/development

Community Radio cannotbring change/develoment

No answer

Don't know

184

The target audience of Radio Jamia 90.4 FM reveal it as a station having very weak

signs of being participatory. The station does not fit into the characteristics of Mc

Quail‘s and Freire‘s participatory communication paradigm and Servaes and

Malikhao‘s upgraded participatory features except for the fact it does take into

account audience‘s cultural identity and to some extent does take up some issues of

relevance for the community. But these relevant issues are sorted by station

management rather than involving it‘s audience. With these qualities, it does not

qualify itself as a strong campus community radio station working for its community.

With negative answers to almost every research question, the campus community

radio station seems to be pseudo participatory and not actually participatory. Campus

Community Radio station, Radio Jamia 90.4 FM is not understood by its listeners as a

station for them and their community. Development could only be done by people

who require it. No radio station or any media could automatically develop a society

but it could only act as an information giver thereby empowering its audience to use

that awareness in various fields and issues in their lives and develop their societies

themselves. This not only improves their individual lives but promotes long term

development. With 62.9% listeners claiming that the station has no contribution in

development of their areas and only 18.5% stating development has been done by the

station and that even only promotion of Urdu language, the station doesn‘t seem to be

contributing in empowerment of its audience. Agreed, that in a metropolitan area

there are a number of information sources which make the audience aware but there

could be number of issues bothering one in the vicinity of his or her own house

requiring attention and representation. This is where such a medium in an urban area

takes charge. Listeners as well as non listeners feel that their area and community

requires development in various fields including local information, hygiene,

sanitation, water scarcity, regularising illegal colonies, social upliftment, traffic

issues, waste management, and proper electricity etc. Such issues are very much

relevant to be taken up. A media like Radio Jamia is not there to solve these issues

neither it should be there to run a mere feature or capsule on such issues rather take

such tasks as a campaign. A campaign should involve the community raising voices

on such issues, asking authorities question on resolution of such issues, and along

with the audience making sure such issues are resolved. Hence, since respondents are

not connected and involved with the station, the station also is not making an attempt

to involve them, empower and develop their societies thereby negating points 7, 8 and

185

9. What is required is information that empowers, and leads to development and

change which in the case of Radio Jamia is missing. It also seems that the audience

consider it as a station of Jamia Millia Islamia University since many of them call it

Jamia ka Radio (Jamia‘s Radio) and have also mentioned that the station gives

information about the university. Giving information about university is a good thing

since the University is a part of its radius. Being a campus community radio, its

campus perspective is very clear but community perspective totally lacks clarity. It

strongly requires a campaign popularising its identity as community radio station as

well.

Radio Jamia audience with access to a number of other mediums in a developed city

are empowered and developed through them and other sources. Still, there is a

different kind of development need as specified by the respondents. This extremely

indigenous and home grown requirement of empowerment and change could be

fulfilled by a medium like Radio Jamia. Radio Jamia lacking connection with its

audience fails to fulfil this need, hence failing to have any role in empowerment of its

audience. Since the station shows no role in empowerment of its audience, it doesn‘t

contribute to any social change. What is strongly recommended for the station is not

to survive just for the heck of it but to survive for the ones it was born for. What is

required is to reach the community off air before it reaches them on air and not only

get proactively involved with them but also encouragingly involve them through

creative and powerful programming. A comparative analysis of Radio Jamia with its

non urban counterpart Sangham Radio would definitely suggest techniques for

making it more participatory and a way forward in chapter VI.

186

Chapter VI

Developmental radio in Indian rural and urban

settings

Comparison, Suggestions and Conclusion

187

“Public Journalism calls for a shift from a „journalism of information‟ to a

„journalism of conversation‟”. (Glasser & Craft, 1997)

Referring to the statement above and looking at how journalism and mass media

shaped itself over the years, giving new meanings to ‗public‘ resulting in evolution of

the public sphere. Habermas‘s public sphere talked about a free space for discussions

and dialogues happening in auditoriums or over coffee. This kind of public sphere

provided a space and opportunity to keep an eye over government‘s functioning by

forming informed public opinion. The basis for the formation of such a sphere

revolved around the ideas of individualism; identity; economic, social and political

freedom; initially started with bourgeois elements and later expanding to all other

classes. Habermas perceived a threat to democracy arising out of corporate interests

manoeuvring the public, its opinion and use of the so called public sphere. (Habermas,

1962 in Mc Quail, 2005, p.181) Probably we were now a step ahead that is from the

journalism of information to conversation. But is this what we require? Can

Journalism of conversation lead us to improvement and development? Probably yes

but a different kind of it. The public is shown a satisfactory way that their opinions

are counted through opinion polls, participation in discussions, feedback on programs

and campaigns like Bhartiya Janta Party‘s Chai pe charcha (discussion over tea). The

state continues to misuse its authority by using it not for the people but at the people.

The corporate continues to govern the government and the government continues to

govern us instead of providing good governance. In between the state and trade exists

media that decides what should be shown to us and sets the public agenda through

publicity. What the public gets in turn is information through journalism of

conversation and what the public requires is journalism of involvement knowledge

and change. What the public gets is illusionary development and what it requires is

sustainable development. What we require is probably something alternative to what

we have.

Terming participatory media alternative sometimes seems a bit nonsensical in the

sense that shouldn‘t this be an essential rather than being alternative? What should be

main has in a way become alternative. Shouldn‘t have been the media‘s aim

democratic since its inception? Shouldn‘t it have been participatory rather than

pseudo participatory? Shouldn‘t it have been for the people following the democratic

lines? Shouldn‘t it have been working for the needs of the people rather creating

188

needs and setting agendas for them? Shouldn‘t it have aimed at sustainable

development rather than development? Moving ahead these should haves and

shouldn‘t haves, the agenda now should be to get this alternative form to the front.

Focus should be to convert this alternative form into a more radical one. Instead of

promising development to people, the aim should be to facilitate development for

them. Aspiration should be to make this alternative form an essential one and make it

powerful and capable enough to run parallel with the mainstream. For the above

stated purpose and to fulfil the main objectives of my research as discussed in chapter

1, I revisit the findings of study thereby analytically comparing the selected urban

alternative radio (Radio Jamia) with that of a rural alternative radio (Sangham Radio)

I suggest ways to improve the functioning of these participatory radio stations

generalising it to the use of community radio in bringing empowerment and social

change in India.

Radio Jamia 90.4 FM v/s Sangham Radio 90.4 FM

“Programmes on Radio Jamia are not really interesting. If it is providing

programmes other than music, there are a number of issues like regularising nearby

area, Jamia Nagar development, Batla House encounter, cleanliness, schools and

health facilities. Who will talk about all this? Since it is in close proximity it should

raise all these issues.” (A listener of Radio Jamia 90.4 FM, comment from the survey

of the study)

“It encouraged us to grow crops after the loss in storms; it informed us how we can

gain health with the available food. I learnt to open and operate bank account from

them. It‟s good to listen to my own voice and neighbours voice. They should increase

their duration because they talk about things that interest us. Other media only talks

about country and big farmers.” (A listener of Sangham Radio 90.4 FM, comment

from the survey of the study)

Comparing two radio stations, one being a community radio run by a Non

Governmental Organisation in one of the under developed parts of India in Medak

district of Telangana and the other one in a metropolitan capital city of India, Delhi,

though gives an idea of the stations being distinctive for comparison but delving deep

gives an understanding that both stations are meant for community. The communities

189

would obviously differ in aspects of region, culture, habits and other background but

the aim of any community radio is to serve its community and facilitate development

for it. The study does not compare two communities but two stations catering to their

respective communities in their own appropriate manner. The study does not compare

the way these stations cater to their respective target audience but most importantly

the outcome of their functioning for their respective communities. Comparing their

functionality from the point of view of its respective audience helps in understanding

how effectively these stations respond to their audience need and how well the

audience accept and depend on them. It will give an understanding of the

appropriateness of their respective strategies. Comparisons shall also help in

borrowing certain ways from each other and learn certain tricks and provide adaptable

suggestions for these stations for performance enhancement.

Both stations in their local language mixing words with music invite listeners to come

and talk on their own station. The findings for both the stations however reveal:

Radio Jamia 90.4 FM is heard by few while Sangham Radio 90.4 FM has got

many listeners. Radio Jamia target audience sample revealed that it consisted

of 30.85% listeners while Sangham Radio had 55.7% listeners (Graph 1).

Radio Jamia has got more non listeners than listeners. Sangham Radio has

though got more listeners than non listeners; the difference in number of

listeners and non listeners is not much.

Graph 2 indicates the participation trend among listeners of both the stations,

with 67.17% of Sangham listeners having participated in its programming

while only 7.4% of Radio Jamia listeners participated in the station‘s content.

What differentiates a community radio station from other stations is its

democratic pattern. A community radio station whether in the urban or

developed area or a non urban under developed area is supposed to involve its

audience in programming. Participation is the key element here. Already

listeners of Radio Jamia are few and the percentage of participation among

these few is again fewer. Agreed that the station is located at a place where

information resources are in abundance but these information sources do not

work on participatory but pseudo participatory lines. This is where the station

could have won the race instead of struggling with number of listeners and

participation. Sangham Radio‘s location provides it the benefit of having a

good

190

Graph 1

Target Audience for Radio Jamia and Sangham Radio

Description: X axis represents the two radio stations, Y represents their

respective target audience.

Graph 2

Listeners’ Participation trend in Radio Jamia and Sangham Radio

Description: X axis represents the two radio stations, Y represents their

respective listeners

108

195

242

155

0

50

100

150

200

250

300

350

400

Radio Jamia90.4 FM

Sangham Radio90.4 FM

Non Listeners

Listeners

8

131 92

63

8

1

0

50

100

150

200

250

Radio Jamia SanghamRadio

No Answer

Listeners not participated

Listeners Participated

191

listener base in an area where the access to information sources is though there

(as revealed in the survey) but again it is limited. This provides it a fair chance

to have many listeners but these listeners are comparatively much less

empowered, educated and developed as their urban counterpart which again

puts the station into the challenge of involving them to participate in their

programming. Sangham Radio however is doing this job relatively well with

its 11 reporters going to various villages, organizing regular meetings with

villagers and discussing station content with them. These villagers often come

to the station to sing agricultural songs, design programmes, play characters,

to give health, agriculture and cooking tips, discuss their agricultural crops and

growth, and participate in various other kinds of programming. Sangham

Radio thus is participatory and interactive in nature while Radio Jamia is

weak in characteristics of participation and interaction.

Another important aspect for a participatory media is involvement of its

audience in decision making for the station‘s content and providing according

to the requirement of the audience and the need of the area. Graph 3 indicates

that 56.92% of Sangham listeners were involved in decision making for the

content while only 1.85% of Radio Jamia listeners were involved for the same

task. Radio Jamia positioning itself as a participatory media for the community

shows a negligible figure when decision making from its audience is

concerned. Sangham Radio listeners revealed that they were involved in

deciding while content was being designed, what to include and what not to,

what kind of information is important to be stressed on, strategising to

promote the station, organising their annual agricultural festival and making

plans to increase listener base for the station. Listeners of Sangham Radio also

revealed that reporters go to various houses seeking feedback from people and

asking them what would they like to listen. Nothing like this or anything

indicating listeners‘ involvement in decision making for the station‘s content

was however revealed from Radio Jamia audience.

Graph 4 showcases information need dependence with 97.4% of listeners

depending on Sangham Radio and only 14.8% listeners depending on Radio

Jamia for their information need. As revealed by Sangham Radio audience, the

station gives importance to agriculture providing them a variety of information

192

Graph 3

Listeners’ decision making trend in Radio Jamia and Sangham Radio

Description: X axis represents the two radio stations, Y represents their

respective listeners

Graph 4

Listeners’ dependence for information need on Radio Jamia and

Sangham Radio

Description: X axis represents the two radio stations, Y represents their

respective listeners

2

111 96

82

10

2

0

50

100

150

200

250

Radio Jamia Sanghamradio

No answer

Not involved in decisionmaking

Involved in decision making

16

190

87

4

5

1

0

50

100

150

200

250

Radio Jamia Sangham Radio

No answer

No

Yes

193

including that of seasonal crops which is of great benefit to them, promoting

the self developed seed bank for the people through the station, encouraging

self made manures and fertilizers and increasing nutrient levels in their daily

diets with the locally available food are the kinds of information that the

people depend on the station. Respondents, listeners as well as non listeners do

mention that they announce through Sangham Radio whenever their animals

are lost. Apart from information these listeners depend on Sangham for

entertainment in their own local slang with agriculture songs, dramas,

burrakatha (traditional story telling techniques) and jokes all done by villagers

themselves. Some Radio Jamia listeners revealed that they do depend on the

station for Urdu programmes like ghazals and shayari (Urdu poetry) since

Urdu is not appearing prominently on mainstream media. Radio Jamia thus

take cares of its audiences need for some kind of information and to some

extent even promotes their culture with Urdu language, still the content is

limited. Radio Jamia needs to increase the dependence of its listeners with the

kind of information that the audience require instead of designing their

programming in oblivion. Radio Jamia though takes care of audience need

with the language but fails to cater to their demands through its programmes.

Sangham Radio is a democratic station promoting participation, interactivity

and providing what audience want whereas Radio Jamia’s democratic

pattern is extremely limited.

The basic premises on which any Community Radio is developed is the need

not fulfilled by the mainstream media, the call for the indigenous and native

matters not yet highlighted, and to provide a media that facilitates growth in an

information driven society. Graph 5 indicates listeners‘ perception about their

stations being different from that of other media. 34.25% Radio Jamia

listeners consider that Radio Jamia‘s content is different from that of other

media whereas 95.3% listeners understand that Sangham Radio‘s content is

different from other media. For Radio Jamia listeners the station is different

prominently because it highlights Urdu language and provides Jamia Millia

Islamia information. For Sangham Radio listeners the station is different as no

other media provides them content in their local language, agriculture

knowledge customized according to their own region and information about

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their festivals. The reason that not many Radio Jamia listeners find the station

different from that of other media is the fact that among its listeners only 25%

listen to the station everyday and hence cannot make a good demarcation of it

being a station different from the rest of the media.

Graph 5

Listeners’ perception about their station’s content being different than

other media

Description: X axis represents the two radio stations, Y represents their

respective listeners

37

186

56

7

15

2

0

50

100

150

200

250

Radio Jamia Sangham Radio

No answer

Not different

Different

195

Graph6

Information about stations’ existence

Description: X axis represents the two radio stations, Y represents their

respective target audience

Also, Graph 6 reflects that among respondents both listeners and non listeners

of Radio Jamia only 1.7% got to know about the station through station

representatives and a large number of them that is 32.2% got to know about

the station through its advertisement in Jamia Millia Islamia campus. Getting

to know through advertisement is good but talking about Radio Jamia, the ad

in the campus is just a banner reflecting station‘s name and frequency; it does

not say anything about station‘s identity and what it stands for. Also, for a

Community Radio, it is more important to know about the station through its

representative than from any other source as station people are in a better

capacity to convey station‘s persona and persuade people powerfully to

understand and be a part of the station. Talking about Sangham Radio 20.8%

respondents both listeners and non listeners got to know about the station

through its representatives and a maximum that is 29.7% claimed that they got

6

73 92

104

113

72

72

59

51 37

16 4

0

50

100

150

200

250

300

350

400

Radio Jamia SanghamRadio

Discussion among ourselves

No answer

Questionnaire

Tuned by chance

Station Ad

Somebody told

Radio representatives

196

to know through somebody. Same is applicable to even Sangham Radio that

more and more people should know about the station through its

representative who could successfully convince the people and promote the

station. Since station representatives‘ role is limited in convincing

respondents, this could be a reason of having many non listeners for Sangham

Radio and even larger number of non listeners for Radio Jamia. Both Radio

Jamia and Sangham Radio require good promotional strategies specifically

through station representatives to increase number of listeners and have a

stronger base.

Graph 7 indicates 96.9% Sangham listeners who stated that the station has

developed their area or community while only 18.5% listeners of Radio Jamia

thought that the station has developed their area or community. Sangham

Radio listeners indicated that the station has played a major role in developing

agriculture by providing information about old and extinct crops, seasonal

crops, fertilizers, harmful effects of mechanisation, contributed in preserving

their culture and tradition by encouraging information on regional festival and

agriculture and that it has improved their lifestyle by providing information on

health, food and lifestyle. While listeners of Radio Jamia indicated that the

station has developed their area by providing content in a forgotten language

Urdu and providing student and campus related information. The kind of

information that Sangham has provided to its listeners seems much relevant

not only from the point of view of their regional and professional requirement

but also the listeners consider it important which is the reason majority of

them stated that the station has developed their area or community.

197

Graph 7: Contribution in Listeners’ area development

Description: X axis represents the two radio stations, Y represents their

respective listeners

Graph 8

Respondents’ area/community development perception for their

respective stations

Description: X axis represents the two radio stations, Y represents their

respective target audience

20

189

68

4

14

2

6

0

50

100

150

200

250

Radio Jamia Sangham Radio

Don't Know

No answer

Not Developed

Developed

170

255

129

79 31

15 20

1

0

50

100

150

200

250

300

350

400

Radio Jamia Sangham Radio

Don’t know

No answer

Cannot develop

Can develop

198

Whereas the same is not the case with Radio Jamia, not many listeners think

that the kind of content it provides is catering anything to development. Many

of the listeners do speak Urdu language but there are many who do not relate

to it since it is a mixed community with some areas dominated by Muslim,

other areas by Hindus, some with high income groups, other with low and

middle income groups, some areas dominated by South Indians and other

areas by North Indian community. The station needs to cater to this mixed

audience since all of them are in its reach. Sangham Radio listeners are

satisfied with content of the station and relate the station with development

while Radio Jamia listeners are not very satisfied with its content and only

few relate to it with development.

Development is a requirement which is not limited to rural areas but also

urban areas. A community radio station whether representing the urban

domain or rural holds the responsibility to facilitate development for the

concerned community. The notion of development however varies from rural

to urban area. The audience of Sangham Radio representing the rural group

(both listeners and non listeners) stated the requirement of improving

condition of roads in their respective villages, availability of drinking water,

increase in number of schools as the villages are far off from schools,

improvement of agriculture, improvement for working and living conditions of

agricultural labours, good hospitals and medical facilities in the vicinity,

employment for educated people, provision of radio sets as many non listeners

wished to listen to the station and improvement of radio signal. As indicated

in Graph 8 72.8% Sangham respondents (listeners and non listeners) agreed

that the station could be involved in development of their area or community.

95.3% of Sangham listeners apart from the suggestions given however

believed that it is already actively engaged in improving conditions of the

respondents. Respondents who did not think that the station could help in

development majorly indicated reasons like weak radio signals and no radio

sets to listen to the station. Graph 8 also indicates that 48.5% respondents of

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Radio Jamia believed that the station could be involved in development. They

expressed requirement of development in areas like traffic and vehicle parking

problem, provision of clean drinking water, availability of government

hospitals in the area, waste management, raising of community issues and

voice to seek authorities‘ attention, and improving identity of residents after

Batla House encounter. However there were only a few who considered the

station could bring change, respondents who didn‘t agree mentioned reasons

like nobody listens to Radio, nobody knows about Radio Jamia, content of

Radio Jamia is not good, and station is not capable to bring development. The

need of development for the rural audience is extremely basic starting from

improving their working conditions to availability of hospitals whereas the

developmental needs of urban respondents is a level above than basics. They

do not talk about improving their work conditions or requirement of hospitals,

rather talk about requirement of government hospitals and enhancing and

appraising their identities post Batla House encounter (a claimed terrorist

encounter that took place during 2009 in the area posing doubts on Muslims

residing there). They are concerned about raising community voice whereas

their rural counterparts do not mention anything like this. The urban audience

have moved far ahead of the development which is required now by their rural

counterparts. Mainstream media had played a great role in facilitating such a

development for them. The rural group could have been at the same position

provided the mainstream media and other players (private organisation and

government) had played the same significant role as they did in the urban area.

Now the community media is doing what should have been achieved decades

ago and couldn‘t be achieved. Their urban counterparts far ahead but still

demand another kind of development at their local level which could be

achieved by the community media. Sangham Radio is actively working for

development of the community, it still needs to widen its horizons to take

development to the next level, Radio Jamia audience have developmental

needs and expectations that could be fulfilled by the station only if it

strengthens its programming and works towards it. Radio Jamia needs to

200

promote itself leaving its comfort zone and Sangham Radio needs to improve

its signals and make listening possible for its target audience.

Developmental needs are thus different with every society. A society

developed to an extent craves for development for the next level and hence

none can be fully developed. This ever existing need for development calls for

sustainable development. This is achievable not through an outside agency but

through the society seeking it. They are the best advisors during their own

crises and none but they themselves could provide finest solutions for their

own problems. This increases self sufficiency, self reliability and leads to

sustainable development. An outside agency in the form of media,

government, private organisation, not for profit organisation are mere

facilitators. They can‘t promise development. A development promised by

them can never be sustainable. Hence they could only initiate the process by

empowering the community. This empowerment leads to social change

resulting in development required by the society. Understanding the

developmental needs of both the communities rural and urban and looking at

how the studied community radio stations bring social change for the sample

community, Graph 9 reveals the perception of these communities about a

community radio station bringing social change. 85.7% of Sangham radio

respondents agree that community radio could bring social change and 66.8%

Radio Jamia respondents think that community radio could lead to social

change.

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Graph 9

Respondents’s perception about community radio and social change

Description: X axis represents the two radio stations; Y represents their respective

target audience

Comparatively more Sangham Radio audience are convinced that a community radio

could bring change in the society as they see Sangham Radio as a community Radio

station representing their community. They have witnessed the kind of development

being facilitated by the station. The development by Sangham is not direct but in the

form of empowerment. 96.4% listeners agreed that the station has developed

agriculture in their villages. Now this doesn‘t mean that the station has provided them

loans for agricultural machinery or provided them with free lands. The station has

merely provided them information about seasonal crops, avoiding use of chemical

fertilizers and developing their own manure, ill effects of excessive use of machinery

in land, encouraging them not to leave the land unutilised and to continue growing

crops during all season, adopting collaborative agriculture rather than divided,

developing their own seed bank instead of relying on outside agency every season,

which crop to be grown when and method to preserve and grow old and extinct crops.

They gather such information in their own local language, adopt and utilise it in their

dominant occupation and improve their agricultural yields. Sangham Radio has just

234

300

65

36 41 12 10 2

0

50

100

150

200

250

300

350

400

Radio Jamia targetgroup

Sangham Radiotarget group

Don’t Know

No Answer

No

Yes

202

provided relevant information in an appropriate manner and rest of the work is done

by the listeners. The station thus has empowered them economically and a change

could be seen in their agricultural practices. 97.9% listeners stated that the station has

preserved their regional culture. Listeners have mentioned about programmes on

various festivals, giving historical information about festivals and encouraging them

to celebrate such occasions together, their participation in singing agricultural songs,

information about agriculture specific to their region, broadcast of annual agricultural

festival, Burrakatha (traditional story telling techniques) and usage of local language

and slangs making the content not only interesting but letting the audience relate to it.

Through such information and entertainment programmes, Sangham has developed

the importance of their region and identity marring division and differences on the

basis of religion thereby increasing self confidence and self importance among them

thereby empowering them socially, encouraging them to celebrate all festivals

together and bring a change in the society. Information on improving nutritional

elements in their diets with the available food, cooking tips, health tips, ayurvedic

medicines, discussions on resolving domestic issues, as mentioned by the listeners the

station has contributed in improving their lifestyle. The station encourages them to

participate in not only discussions but also programme production, feedback on

programmes, making strategies to improve the programmes and involve them in

designing content. This gives them a democratic environment, giving them the

freedom to speak and hence empowers them politically. Looking at its urban

counterpart Radio Jamia 90.4 FM, listeners do not look at it as a station representing

the community but rather one station among many others in Delhi. They do not

provide any information that reveals that the station has contributed in social change

and empowerment. When asked about a community radio they seem to understand it

as any radio representing a community but do not take Radio Jamia as one of them.

This is because they do not relate much to the station content and hence they are

conditioned in a manner to take community radio merely as a concept rather than

having Radio Jamia at the back of their minds with such a mention. Most of them do

think a community radio station could bring change and development in the

community as it could help in raising community voices, reach authorities, raise local

issues and improve their lifestyles. Some of them do have doubts about the medium

radio and mention that nobody listens to radio these days. Since the audience do think

that community radio could bring change, Radio Jamia‘s job now is to add practicality

203

to its audience thoughts by providing relevant content rather than running the station

in alienation. Their inhibitions about radio as a medium could also be broken down

with the community radio working for them. There mere thoughts should now be

reshaped into beliefs. Few audiences do think that Radio Jamia has contributed in

development but they only mention about promotion of Urdu language and campus

information. Sangham Radio on the other hand has facilitated development not just

through on air programming but also with regular meetings, off air discussions,

feedback sessions, and involving villagers in conceptualising, recording and editing

programmes. Most importantly the station has tried to find out what bothers its

audience and have developed programming accordingly. Radio Jamia seems to be not

much involved with such procedural work this is the reason it has few listeners and

even fewer regular listeners. It needs to take developmental work as campaigns not as

mere radio programme. A community Radio can‘t work only in studios, the station

has to reach the people on ground before it reaches them on air. Though Radio Jamia

only to some extent preserves their regional culture through Urdu programmes and

provides some relevant programmes for students and residents, they seem to be at a

very basic level and can‘t be attributed to social change and development. Sangham

Radio empowers its audience socially and economically thereby improving their

work lives, personal lives and social lives and bringing a change and development

in the community, but its urban counterpart Radio Jamia doesn’t contribute much

to the lives of its audience and fails to empower them and bring change and

development in its respective community.

The above comparative analysis reveals that Radio Jamia respondents do not depend

much on the station as Sangham Radio respondents depend for their information need

on their station. Radio Jamia located in a metropolitan area coexisting with a large

number of mainstream media obviously got sidelined. Also, the station doesn‘t seem

to be making any attempt to reach its audience with powerful campaigns and distinct

content. On the other hand Sangham Radio is located in an under developed region of

India where access to information sources is limited, leaving space to the audience to

depend on the station. Further the station strives to make an attempt with its content

making it much relevant to its audience and providing what they want.

204

Listeners are not approached by Radio Jamia to understand their need and

requirement and the station designs its content on their own without the engagement

of its listeners. Sangham Radio is much participatory and interactive in its approach

than Radio Jamia. Very few listeners have participated in Radio Jamia‘s

programming. Sangham Radio guarantees its audience freedom to communicate by

regularly involving them and asking what they would like to listen on the station. Pre

production of Sangham Radio programme starts on ground with meetings,

discussions, and conceptualising all done by the villagers. However nothing like this

has been revealed by Radio Jamia listeners. Developmental programmes are thus not

merely programmes but strategies and organised development in case of Sangham

Radio. The station running on democratic lines exists primarily for villagers

considering them their owners.

With extremely less audience involvement and content driven by own choice rather

than audience‘s need Radio Jamia seems to be working just for the heck of it. Radio

Jamia as a campus community radio station is fulfilling the requirement of campus by

providing Jamia Millia Islamia information and other information for students. The

station is still not popular even among students and they hardly listen to it since the

station gets broadcasted during the university hours 10am -1pm (Repeat Broadcast)

and 2pm-5pm (Fresh Broadcast) and there is no broadcast during Sundays and public

holidays, hence leaving no time for students to listen to it. Also, during this broadcast

time a large number of community people have already moved out of their areas for

work. Apart from the campus that is a part of the community, it has an important

responsibility towards the community in which the station is lacking largely.

Involvement of audience with Sangham Radio is more also because it broadcasts at an

appropriate time in the evening between 7 and 9 when villagers are relatively free

from work and are in a relaxed mood to listen to the station.

Radio Jamia however takes care of the cultural identity of some of its audience by

broadcasting programmes in Urdu language and even Sangham Radio with its local

Telangana slang (regional language) attracts its audience thereby preserving its local

culture. Radio Jamia audience in Delhi and Sangham Radio audience in Medak both

of them have their unique developmental needs many of which are being fulfilled by

Sangham Radio whereas Radio Jamia by not giving what the audience want fails to

fulfil their developmental needs. Sangham radio is seen by the target audience as a

205

station representing their area and community, thereby empowering them leading to

development and social change. Radio Jamia on the other hand is not seen as a station

representing their community by its audience. As discussed target audience for

Sangham Radio as well as Radio Jamia still have certain needs for further

development and they do expect those needs to be fulfilled and aspire to have a

community radio station facilitating those growth requirements.

Taking lessons from the comparative analysis for Sangham Radio and Radio Jamia

and generalising the results some characteristics unique to community radio stations

in rural and urban settings respectively could be concluded. These specific attributes

demarcating these two kinds of stations could provide an intellectual basis for

improving the existing stations or planning a new one:

A community Radio in the rural set up:

Developmental needs of the people are usually basic and revolve around

necessities including clean drinking water, proper roads, medical and

educational facilities, electricity etc… the task of a community radio station in

a rural set up is to build capacities among its audience, raise their concern to

authorities, and work for ensuring self reliance and sustainability in achieving

these necessities. Once they are empowered and developed at the basic level,

strategies for the next level could be planned.

There is a scarcity of resources among people. Their lives are spent in earning

bread and butter and they aspire to have a reasonable life. They do not relate

development to radio or participation in radio programming to empowerment

or development. There exist a need to make them realise and believe in the

medium radio, and then only they would engage themselves with a community

radio station.

Since they have fewer resources, there is a possibility of not having radio sets.

Apart from conditioning them to listen, facilities need to be provided for

listening to radio. For them going to their agricultural fields and earning their

wages is more important and listening to radio doesn‘t hold any significance.

206

There is no use of a powerful community radio station when audience have no

facility to listen to it.

The audiences are usually homogeneous having similar interests, habits,

occupations, needs, culture and language.

There could be technical issues of improper radio signals in the remote areas

that might remain unreported, converting listeners into non listeners. These

technical lags need to be corrected at the earliest.

Existence of other media would be less and even negligible.

A community Radio in the urban set up:

Development needs are usually unique, ranging from basic to complex. The

needs of the audience could involve requirement of clean drinking water and a

clean environment to identity crisis, sexual freedom, human rights, and gender

equality.

Mainstream media exists in abundance. People have fixed and consistent

sources of information. A community radio exists like an extra and

complimentary source for them making the nature of dependence limited or

negligible. Need for a community radio in such a scenario should be worked

out in a manner that the media does not turn out to be underutilized and

ignored.

At a time when world has become a product of technology with glamorous

mainstream media hovering around, seeking attention of people towards native

thoughts could be tougher task. People already in the global atmosphere need

to be convinced to participate in a media that accentuates their local

environment.

The audience usually heterogeneous in many aspects shows some signs of

homogeneity. People from different cultural background, traditions, habits,

sexual identities etc often reside in a particular area reflecting a pluralistic

207

texture. Community Radio station‘s identity and content should be designed

keeping in mind such specific traits.

Dependence on the medium Radio in India is considerably limited because of

the growth of other kinds of media on one side and the stagnancy of Radio on

the other. Radio in India remains synonymous with music heard during drive

times on private FM music channels. The monopoly of All India Radio has

limited Indian radio industry to experiment. India has lately seen some

experiments with community radio stations. In such a scenario a community

Radio station in an urban area has got an additional task of convincingly

placing themselves parallel to mainstream media while reviving the old charm

of radio.

An individual analysis of a community radio station in a rural setting (Sangham

Radio) and another in an urban setting (Radio Jamia) and later a comparative analysis

of both the stations lead to generalisation of the results and find some unique traits of

community radio stations in rural and urban areas. Learning some lessons from

ground zero, generalising the results of the findings while keeping my research

objectives in mind and understanding the importance of being local while global,

information through alternative along with mainstream, and attaining sustainable

development while achieving development, I provide some suggestions to gain

popularity and acceptance and improve the functioning of community radio stations in

rural and urban India:

Community Radio stations should be taken as a strategy for facilitating

development and building capacities. It is not just a usual music or

entertainment radio but a radio station with a purpose. This is a reason its

need is realised and lobbying has been done by a number of media enthusiasts,

social workers, and academicians for its set up and growth in a world

dominated by the mainstream. Before setting up a community radio station in

a rural or an urban area it is important to calculate its requirement. Calculating

the need would ensure strategising and designing specific content to achieve

long term goals. These long term developmental goals would be a combination

of various small objectives that would involve speaking with audience,

208

involving them to design content, participation of audience in programme

presentation and production, raising their voices, holding regular meetings

with audience and authorities, forming a link between audience and

authorities. A community radio station while putting up a proposal should

have done its ground work and should specify the requirement of such a

station along with its various objectives during at least 5 years of its

functioning.

A community radio station should also function like other radio stations if

not at large scale then at least at small scale. Promotion is an important

aspect for any Radio and it becomes more important when it is a Community

Radio Station. Due to lack of funds, this aspect is often ignored by most of the

community radio stations in India. There is no point existing when audience

don‘t know that you exist. Mainstream media catches the eyes and ears of

audience through innovative promotional gimmicks and glamorous content.

To hook the audience, a community radio station requires even innovative

approach due to it‘s not so glamorous but essential content. Funds should be

set aside for on air as well as on ground promotions for the station. There is no

requirement to spend a huge amount rather intelligent promotion even with

local vendors in radius area is sufficient.

Urban populace in particular often look down upon radio as a medium. Due to

government‘s monopoly on Indian Radio, the stations have been served to

them with just Bollywood music and limited experiments. Community Radio

as a concept serves a unique advantage of making the people realize and

gather their lost belief in radio. Considering the medium their own and

using it themselves for their own issues and problems and to build capacity

and sustainability would definitely strike the audience if the content is made

powerful. Stations especially in the urban areas should not survive just for the

heck of it but understand it as an opportunity to revive their audiences trust in

this earthy medium.

Community Radio is the best medium to promote the idea of citizen

journalism. Gone are the days when few gifted people with a knack to

209

conceptualise, produce and deliver were considered journalists. Barring all

these text book skills and production and editing techniques, a community

radio invites its audience to get involved, interact, conceptualise, participate,

raise their own issues in their own voices, and develop themselves. Who

knows the problem better than a person who actually experiences it? Let the

people who have experienced it speak and solve. Let them be journalists. The

idea of citizen journalism, media ownership, media democracy, participation

and interactivity should not only be advocated but also promoted through

Community Radio.

Narrowcasting should be used as complimentary along with broadcasting.

Narrowcasting has a significant role in the emergence of community radio

stations in India but since community radio stations are allowed to be

broadcasted we have ignored it. Listening pattern in rural areas are affected by

lack of listening environment and unavailability of radio sets. Whereas in

urban areas it is the inhibition about radio and weak content that sets the

people away from community radio. If audience is not reaching on air, off air

listening environment should be created. In rural areas distribution of radio

sets is a must but also creating feasible listening sessions will help. Selecting

interesting programmes, inviting village people and playing the same in tea

shops, panchayats (political body in rural areas), hospitals, religious places

and haat (village market or fairs) and in urban areas playing such

programmes in clubs, local restaurants, malls, hospital lounges, and slums

located within the radius would not only promote the station with no money

but would also increase listenership.

Learning from narrowcasting some informational, educational and

developmental programmes could be used to teach lessons in schools and

universities, prisons, behaviour correcting places and in campaigns and

activities undertaken by social workers. This kind of narrowcasting would

also generate feedback.

210

India though witnessed the growth of community radio stations, it is still in a

way a voluntary work where government either doesn‘t provide any funds or

provides limited funds. Educational institutions and not for profit

organisations are supposed to generate their own funds to run the station. This

is taken as a voluntary work with no gain, much ease and often with not much

responsibility to run it effectively with a purpose. This becomes as a

secondary job where the available resources are not utilized properly but a

feather is added in the cap. In order to assure responsibility government

should allot a limited but fixed yearly amount to all radio stations. A half

yearly report on how the funds are being utilized should be coupled with

timely feedback sessions from the audience about respective community

radio stations. This will definitely ensure proper functioning of the stations

along with reasonable utilization of resources.

Community radio stations should also set up their own feedback techniques.

Regular feedbacks would ensure strong programming, appropriate additions to

the content and loyal listeners.

In United States of America, United Kingdom and Germany, listeners are

made members who contribute a fixed amount regularly and take up onus and

responsibility to run the community radio stations on their own. Sangham

Radio though has got some members contributing Rs.50 annually, this concept

is however not popular among other community radio stations in India. If we

make the concept of our development in our own hands popular among the

audience then such member contribution in terms of fixed amount

periodically could also be included to ensure funds for the station.

A community radio station should not only exist on air but also reach its

audience off air and on ground. Organising on field activities as a part of a

strategy and campaign chasing a developmental goal would not only ensure

increment in listenership but also generation of funds. Such events could be

sponsored by local traders functioning within the station‘s radius. Ministry of

Information and Broadcasting in India though restricts the advertisements on

community radio stations to 5 minutes an hour but allowing getting sponsors

211

for such events would be advantageous to stations who suffer scarcity of

funds. Such an act should be followed by authorities ensuring that the amount

generated through such events is utilised for the station functioning and not

consumed as personal profits.

Station promotion should be limited to making the station known among its

audience and create some funds to be utilised for station functioning.

Promotional strategy should not be used to create the need and persuade the

audience to consume content that the station thinks fit. If agendas are set like

this there would be no difference between the mainstream media and

alternative radio. A community radio station should rather work

democratically by providing what the audience need rather than creating the

need.

Station representatives should regularly meet the audience to ensure that

there are not just selected people who run the station but everybody within

the radius is a part and parcel of the station. Promotion for community

radio stations without its representatives reaching the community people is

like no promotion. Meeting with people gives a better chance for station

representatives to explain about the station‘s concept and that how it is

different from the rest of the media. Also like in the study many Sangham non

listeners stayed away from participating in the station stating that they were

never invited and that only a few people participate. Surely a community radio

station needs to depend on some select people to ensure regular programming,

but spreading the word that the station runs on a democratic line where

anybody and everybody is invited to get engaged and participate could be

done better by none others but station representatives.

Like a proper radio station having regular programmes, it‘s often noticed that

community radio stations do not have regular programming. Their

programming goes haywire with anything being broadcasted any time. This is

due to the fact they do not have regular hosts. A community radio station

might not be able to ensure fixed and regular hosts since it is open to

participation from audience but it could make sure to have defined

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programming slots. Programming slots could be defined according to audience

need and developmental goals like dedicated time for entertainment,

informational programmes, local news, issues based programme, audience

problems and concerns, community centric (good for urban communities

having heterogeneous characteristics) etc…such programmes would continue

for a considerable amount of time as a part of station strategy until the next

change but hosts could obviously change. Regular programming would not

only ensure achieving the target but also loyal listeners.

The broadcast time of the community radio stations run by government

educational institutions in urban areas is dependent on the functioning timing

of such institute with no broadcast during public holidays. Radio Jamia works

on the same concept. Any radio station‘s broadcast hour is decided by

listening habits of its audience. This is the reason radio stations have the

highest RAM (Radio Audience Measurement) ratings during morning and

evening drive time hours as radio in urban areas is heard the most while

driving. Community radio station‘s timing should also be defined depending

on its audience‘s habit staying in the community. The best time is mornings

and evenings when the residents are usually within the radius and have not

moved out for work unless the community radio stations work for longer

durations. Sangham Radio broadcasts itself from 7pm-9pm when its audience

have returned from a hard day‘s work. A radio station does not have public

holidays in fact there exists a tendency to be heard more during such holidays.

A community Radio station should function independently and properly and

not at the mercy of the organisation running it. Proper timing is important

to ensure listenership and utility of the station.

A community understands what it requires more than anyone else, they know

their issues that require priority and very well know the solutions of problems

they are actually facing. Making provisions for identifying capable people

from within the community and giving them licenses to operate community

radio stations could be another step by the government in path of improving

this medium.

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With campus community radio stations run by educational institutions there

exists a tendency of confusion among the audience thereby understanding the

station only for the campus or University‘s station while leaving the

community aspect of it. A similar kind of misunderstanding prevails among

the audience of Radio Jamia. It is extremely important to convey to the

audience that the station is for the community and not just university and

that the university is a part of the community only.

Above all the aim of a community radio station should be far wide and ahead

of just information or entertainment. For this there are other radio stations.

Community Radio stations should be treated functionally different from other

radio stations and should be considered having a responsibility and

accountability of assigned communities. Their purpose should be to build

capacities and self reliance. Ensuring accountability from the community

radio station would not only empower its communities but would also

guarantee that the responsibility of running community radio stations is

taken seriously.

Community radio whether in a developed or under developed area places its listeners

not only at the receiving point but also at the providing point. It very well establishes

communication as a circular process. If somebody‘s animal gets lost, if there is a

traffic jam, if there is an emergency alert, when areas are hit by disasters like tsunami

and Uttrakhand floods, its radio everywhere taking the lead. Radio a humble medium

with its ability to be extremely native, local, and technically easy and to reach those

remote nooks and corners, does powerful communication. Why not use this simple

medium effectively for communication for change? Instead of making the culture,

society and life a product of technology like other mediums radio enhances them with

the help of its technology. Stressing on the need of involving people in decision

making and importance of self governance, Kejriwal cites an example ―The village of

Bhondsi near Delhi had very few trees, so the forest department was given the task of

planting trees. The work was not carried out properly. It was handled by inept and

inefficient employees of the government and the target was nowhere near completion.

To complete target in a short time seeds were sprinkled over large tract of land from

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helicopter. The seeds were of keekar tree that grows very fast. The forest department

had to show that they have been able to plant a forest. The forest department did not

bother that keekar consumes a lot of water which it sucks from its land. The water

table fell drastically in the village disrupting the water management. There was no

participation of people of Bhondsi. No suggestions were taken from the people to find

what kind of trees should be planted.‖(Kejriwal, 2012, p.20)Had there been

involvement of people in such a simple task the village would have been saved by

such big water mismanagement. Had there been involvement of a community radio in

involving villagers and facilitating greenery for them or raising voice of the people

against this haphazard act, the environment and other resources could have been

saved. This is where community radio plays its role. Community radio facilitates

development in hands of people through the much talked about Swaraj or self

governance model.

With the above mentioned recommendations for powerful functioning of community

radio stations in rural and urban India and advocating it as a strong medium for

development for any society, I revisit my research objectives:

To examine the potential of community radio in articulating and

addressing community issues and grievances.

Community Radio is a powerful medium to raise one‘s voice. Working on the

principles of democratic media and freedom of communication and

expression, it exists for its audience and exists because of them. Community is

the owner of community radio. As a medium and as a concept it has the

potential in articulating and addressing issues and grievances. There is a

tendency for Community Radio stations in Indian urban area to assume that

there are no developmental issues and go easy with the station. This is a

concept that is far ahead of providing just entertainment rather provides

empowerment through infotainment. Potential of any community radio station

whether in urban or rural sector would only be realised if it functions as source

of not only information but articulating, conversing and addressing. This kind

of station functions not just on air but also off air.

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To analyze the role of community radio in empowerment and social

change of its target audience.

Analysing the effect of Sangham Radio‘s and Radio Jamia ‗s programming on

its respective audience, it could be stated that community radio if used

effectively could bring change in its target area. There is a relationship

between community radio and social change provided that with its targeted

and strong content if it involves its audience at all stages then it could facilitate

development for them by empowering them. The empowered audience

themselves would bring change in the society. It is a gradual process that does

not guarantee quick fix solutions or instant development but sustainable

development.

Empowerment understood as a term providing power and capacity to bring

self development, a community radio does this job. Empowerment however is

closely related in the present scenario only to people or areas that seem under

developed and others who are visibly developed are assumed to be

empowered. Now this is where the relation between community radio and

empowerment becomes null. Community Radio comes into existence in a

particular area with a purpose that means its audience requires something.

When this ‗something‘ is understood and community radio works for

facilitating this ‗something‘, what it provides in the process is empowerment.

Having said that, there can exist a number of factors and causes of

empowerment of people, among them community Radio is one strong among

many other factors that could empower its audience.

To identify the degree of dependence on this relatively new form of

media- community radio in rural and urban settings, at a time when other

mediums of communication are known and available.

In rural India where under development is readily visible community radio

station aim towards improvement. In urban areas where under development

does not mark its presence instantly this is where community communication

takes a back seat. Urban audience require community communication like

their rural counterparts. Just because they have information sources does not

216

mean community communication is inappropriate. The study reveals the

development needs of Radio Jamia audience which could be facilitated

through a strong community communication. Requirement of community

communication exists, what is required is the realisation that going local is as

important as going global.

The degree of dependence on such a medium is relatively high where there is

less of mainstream media. In the presence of sufficient mainstream

information sources, this media gets ignored not only by the audience but also

by the people running the station. Media that already exists has a strong base

and is large in number; community radio is not there to compete with this

mainstream media. Mainstream media does its own job by connecting

globally, while community radio connects locally. Both are essential.

Dependence on this other medium in the presence of mainstream would only

increase when people are informed about its power and utility.

To examine the prospects of the community radio stations under study in

generating social consciousness and activeness among its community.

Analyses of two functional community radio stations Sangham Radio in rural

setting and Radio Jamia in urban settings revealed that the presence of

Sangham Radio does make a difference in the lives of its audience.

Information given by the station empowers them, brings them closer to their

culture, improves their agriculture yields and builds confidence among the

audience, all this leading to change in their work and personal lives thereby

leading to development. Whereas the analysis revealed that the presence of

Radio Jamia has no significant difference in the lives of its audience. The

station largely remains unheard and unknown about its concept and utility

among its audience. Since Radio Jamia audience seek very less or negligible

information from the station, there is no relation between the station‘s

information and empowerment of its audience and hence does not bring

development and social change in the area concerned.

217

Sangham Radio has developed social consciousness and activeness among its

audience and this is visible through instances such as they are aware of

harmful effects of excessive mechanisation and chemical fertilizers, they now

develop their own manures and store their own seeds becoming self reliant,

they celebrate all festivals together without any religion or caste differences,

they work together for Sangham Radio programme production, women

participate and take equal part in discussions along with men, many

respondents stated about realising ill effects of alcoholism and understood the

necessity of sending girl child to school, taking care of expecting mothers and

gaining nutrition from the available food grains. There is a good level of social

consciousness and activeness garnered through the station and now this could

be taken to next level by looking into matters of higher education, jobs for

educated people, proper roads, drinking water facility, provision of more

schools as suggested by the audience. Radio Jamia audience living in an urban

area surrounded by mainstream media could be assumed to be socially

conscious and active as a result of the mainstream functioning and other urban

factors including education, greater exposure, technology, opportunities and

interactivity. There exists no relation of Radio Jamia in this. However there

are certain extremely local needs that require attention most importantly the

identity crisis after Batla House encounter as mentioned by the audience. This

and other issues like government health facilities in the area, regularisation of

colonies, clean drinking water, community voice all such mentioned by the

audience require the attention of a media and Radio Jamia being a community

radio could probably address all these. However the station to an extent

preserves the cultural identity through Urdu language but it needs to first get

itself socially active to develop consciousness and activeness among its

audience.

To evaluate the need and direction in community radio functioning to

develop an empowered and self dependent society.

As revealed in the suggestions provided through a comparative analysis of

both the stations in urban and rural settings, the idea of community

information, community radio, participation and democratic media needs to be

218

highly promoted and develop a greater understanding about it among people.

Community Radio station should not be understood as a mere information or

entertainment source with just local bands singing or talent participating rather

it should be perceived as a strategy and campaign for empowerment and

sustainable development.

To draw general conclusions as a result thereof.

Analysing community radio stations in urban and rural settings, comparing

them, and recommending functional changes, it may be concluded that India

with its urban and rural corners aspires varied development. Community

Radio having a great potential if remodeled functionally could be related and

has a positive effect on development and could play an essential role in

scanning and facilitating sustainable development through empowerment and

social change.

Hypothesis: “Community radio has the potential to emerge as an instrument of

sensitization about issues of vital importance and bring about empowerment and

change for its audience.”

As discussed, community radio with its inherent features and qualities has the

potential and also a relationship with development and change. The potential of this

medium needs to be explored and utilised by the people running it and requiring the

change and development. It is a requirement of people in rural as well as urban areas.

By raising issues of importance for specific communities it does bring about

empowerment and change for its audience. What is essentially required is to think

about the medium with wider horizons than the existing narrower ones and get it into

an effective utilisation.

Technological advancements and globalisation is good until it connects but its ill

effects are realised when it uses media for commodification of culture and democracy.

Being a part of the globalised world and information society mainstream media many

times tends to filter out freedom from information. This is where we require

alternative media. ―Alternative media must be deprofessionalised, decapatalised and

219

deinstitutionalised.‖ (Hamilton, 2001 in Chris, 2003) Hamilton advocates a media not

for professionals but in hands of anybody and everybody and away from the clutches

of profit making organisation. There has been a tremendous growth in the number of

community radio stations in India with presently 163 such stations all over India as on

15th

Feb 2014 as per the data of Ministry of Information and Broadcasting and there

are more to go. (Ministry of Information and Broadcasting, 2014 ―Recently,

Information and Broadcasting Ministry (I&B) introduced a new scheme which will

provide 50 per cent of the equipment cost to new and established community radio

stations. According to the 11th Five Year Plan, Rs 100 crore was earmarked for

community radio stations. Out of which Rs 90 crore is for building operational

community radio stations, and the remainder Rs 10 crore for the workshops organised

by the Ministry every year.‖ (Ek Duniya Anek Awaz, 2014) Indeed a great news to

have money pouring in the sector of alternative radio. More than this we need

community radio to be a part of the society as we require self reliance to be. More

appropriate than this one time money, the stations require money to exist and uphold.

More than establishment we require sustainability, more than growth and

development we require self development and sustainable development. We have a

number of community radio stations in urban and rural areas doing developmental

work like Radioactive an urban community radio station in Bangalore, South India,

catering to the heterogeneous population in the metropolitan city with its

developmental programming and campaigns including sanitation problems in various

areas of Bangalore, content dedicated to HIV positive people and disability, a show

hosted by a transgender etc..and another one in the rural area of North India in Mewat,

Haryana (Radio Mewat) with its campaign on making the village tuberculosis free,

consumer helpline on radio, registration of FIR(First Information Report) on radio

etc.. Community Radio surely can‘t be the sole factor effecting development but could

be one of the important elements, pushing and facilitating development. Streamlining,

strategising, organising, examining and including a follow up in the functioning is

what we require to utilise the potential of community radio media for building

capacities and contributing significantly in Indian development. This kind of

alternative culture strives to exist and coexist strongly along with the mainstream. It

doesn‘t demand to be oppositional or replace the hegemony that already exists. There

is mainstream to connect us globally, let‘s develop alternative to connect us locally,

let‘s not just think global but glocal!!

220

Contribution to new knowledge while giving scope to

future researchers

Renewable sources of energy are always preferred more than the non renewable ones

because they could be replenished and ensure sustainability. Similarly, Community

Radio stations are like those renewable sources available reasonably and providing

sustainability. A study on Indian community radio stations at a time when the sector is

still in a developing mode and at a time when there is still scope and need for

improvement in these kind of stations in India, definitely adds up to the research pool.

This study contributes to knowledge in the sense that it tries to understand the stations

from the point of view and need of the audience. Instead of analysing station

programming, it analyses audience perception, requirement, dependence and

satisfaction level with these community radio stations. Also, there are studies trying to

understand community radio stations only from programming aspect and that even

limited to rural India. The current study contributing to new knowledge thus analyses

community radio station also in urban India with a strong thought that even the urban

populace requires development and community radio. Pointing towards the radio

industry in India, there is going to be a lot of change with some new policy decisions

and growth of radio stations in various Indian nooks and corners, hence this study

resonating the importance of community radio stations and through suggestions for

community radio functioning could provide the foundation and reasons for relevant

changes.

Talking about participatory paradigm, this study stressing on the importance of self

and sustainable development understands the role of community radio in

empowerment and social change. With a wide technological advancements and

inventions happening swiftly in some countries but hugely affecting the rest of world

and specially the developing parts of the world, this indigenous media need though

realised even in developed world but still is in its nascent stage even there. Adding an

Indian dimension to this paradigm not only contributes to new knowledge but also

gives a scope to other researchers to further undertake studies like alternative media

with respect to technological advancements, Indian community radio station with its

221

counterparts in other parts of developed and under developed regions of the world,

textually analysing community specific programming as development agents,

longitudinal and experimental studies on sustainability and development through

community radio stations, concept of citizen journalism through community radio

stations, case studies across various parts of the world exemplifying the need of

alternative media and comparative analysis of alternative and mainstream media

reflecting parallel coexistence and defining their individual requirement domains.

222

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238

Annexure A

Questionnaire for academic research

This questionnaire is related to my PhD thesis on Community Radio. Your

cooperation in filling the questionnaire is solicited. Your observations will be

used only for research purpose and will not be used for any other activity.

The appended questions are meant for the listeners of Radio Jamia 90.4 FM.

Please be honest as your replies will contribute to the improvement of Indian

Radio.

Name:

Age:

Sex:

Profession: (If Housewife, kindly mention)

Area of residence/work:

Phone and email: (Contact details will be kept confidential)

1) How often do you listen to Radio Jamia 90.4 FM? Tick one

Everyday

More than once a week

Once a week

2) How you got to know about Radio Jamia?

o Tuned in by chance

o Somebody told

o Radio Jamia‘s Ad on banner

o Radio Jamia‘s Ad through other media

o Radio Jamia people visited your area and told about the station

3) Is Radio Jamia 90.4 FM different from other stations that you have heard? If

Yes, please state how is it different? If No, please state what makes it like any

other radio station?

Yes

No

4) What programmes do you like on Radio Jamia 90.4 FM?

239

5) Do you depend on Radio Jamia for your information need? Tick One. If yes,

state for what information need do you depend on it?

Yes

No

6) Do you think Radio Jamia provides you information that other kind of popular

media doesn‘t provide? Tick One. If yes, state what kind of information?

Yes

No

7) Apart from listening, have you ever participated in making or hosting

programmes for Radio Jamia? Tick One. If yes, how often and what kind of

programmes?

Yes

No

8) Have you ever been involved in decision making for Radio Jamia‘s content?

Tick One. If Yes, how?

Yes

No

9) Has Radio Jamia through its programmes ever contributed towards any change

or development of your area or it‘s residents? Tick One. If yes, how?

Yes

No

10) Do you think Radio Jamia can be actively involved in development of your

area and residents? Tick One. If Yes, how? If No, why?

Yes

No

240

11) What do you think about the information or entertainment provided by Radio

Jamia. Tick one.

Excellent

Good

Average

Poor

12) How popular is Radio Jamia in your area?

Many people know

Few people know

Very few know

Nobody knows

13) Do you prefer a radio station that represents your area or your community‘s

voice? If yes, what kind of programmes would you like on such station?

14) Do you think having a community‘s own radio station can bring development

and social change? Tick One. If yes, state how? If No, state why?

Yes

No

241

Annexure B

Questionnaire for academic research

This questionnaire is related to my PhD thesis on Community Radio. Your

cooperation in filling the questionnaire is solicited. Your observations will be

used only for research purpose and will not be used for any other activity. Please

be honest as your replies will contribute to the improvement of Indian Radio.

Name (you are free to be anonymous):

Age:

Sex:

Profession: (If Housewife, kindly mention)

Area of residence/work:

Phone/email: (Contact details will be kept confidential)

1) Do you know about the existence of a radio station called Radio Jamia 90.4

FM in or around your area? Tick one

I know

I don‘t know

2) How often do you listen to Radio Jamia 90.4 FM? Tick one

Never

Heard just once and never heard it again

Once a month or even less than that

3) Why don‘t you listen to Radio Jamia quiet often:

Because I never knew about it

I don‘t know it‘s frequency

I heard it and found boring/not useful

I don‘t listen to any kind of Radio.

242

4) How you got to know about Radio Jamia?

o Got to know now through this questionnaire

o Tuned in by chance

o Somebody told

o Radio Jamia‘s Ad on banner

o Radio Jamia‘s Ad through other media

o Radio Jamia people visited my area and told about the station

5) How popular is Radio Jamia in your area? Tick One.

Many people Know

Few people know

Very few people know

Nobody knows

6) Do you have any kind of information need that is not fulfilled by the popular

media? If yes, what kind of information need?

7) Do you think your area or community or its people require any kind of

development or change? If yes, state what kind of development?

8) Do you think radio Jamia can help in achieving development expected by

you? Tick one.

Yes – (State how and through what programs)

No- (State why)

9) Do you prefer a radio station that represents your area or your community‘s

voice? If yes what kind of programmes would you like on such station?

10) Do you think having a community specific or area specific radio station can

bring development and social change? If yes, state how? If No, state why?

11) If you have a radio station that belongs to your community/area, would you

like to actively get involved in it? Tick one.

Yes

No

243

Annexure C

Questionnaire for academic research

This questionnaire is related to my PhD thesis on Community Radio. Your

cooperation in filling the questionnaire is solicited. Your observations will be

used only for research purpose and will not be used for any other activity.

The appended questions are meant for the listeners of Sangham Radio 90.4 FM.

Please be honest as your replies will contribute to the improvement of Indian

Radio.

Name (You are free to be anonymous):

Age:

Sex:

Profession: (If Housewife, kindly mention)

Area of residence/work:

Phone and email: (Contact details will be kept confidential)

1) How often do you listen to Sangham Radio 90.4 FM? Tick one (change the

options below in telugu

Everyday

More than once a week

Once a week

2) How you got to know about Sangham Radio? Please tick one or more than

one options.

Tuned in by chance

Somebody told

Sangham radio‘s Ad on banner or other media

Sangham radio people visited your area and told about

the station

3) Is Sangham radio different from other radio stations that you have heard? If

Yes, please state how is it different? If No, please state what makes it like any

other radio station?

Yes

No

4) What programmes do you like on Sangham radio?

244

5) Rate your preference for the source of information. 1 being the most preferred

and 5 being the least preferred.

Internet

Television

Newspaper

Sangham Radio

Radio station other than Sangham radio (Please mention the name or

names of radio stations)

6) Do you depend on Sangham radio for your information need? Tick One. If

yes, state for what information need do you depend on it?

Yes

No

7) Do you think Sangham radio provides you information that other kind of

media doesn‘t provide? Tick One. If yes, state what kind of information?

Yes

No

8) Apart from listening, have you ever participated in making or hosting

programmes for Sangham radio? Tick One. If yes, how often and what kind of

programmes?

Yes

No

9) Have you ever been involved in decision making for Sangham radio‘s

content? Tick One. If Yes, how?

Yes

No

10) Has Sangham radio through its programmes ever contributed towards any

change or development of your area or its residents? Tick One. If yes, how?

Yes

No

11) Is there any improvement or development you have seen in yourself or your

family that can be associated with listening to Sangham radio? If yes, please

explain.

245

12) Do you think Sangham radio can be actively involved in development of your

area and residents? Tick One. If Yes, how? If No, why?

Yes

No

13) What do you think about the information or entertainment provided by

Sangham radio. Tick one.

Excellent

Good

Average

Poor

14) How popular is Sangham radio in your area?

Many people know

Few people know

Very few know

Nobody knows

15) How important is Sangham radio for your village? Tick one

Very important

Important

Least important

Not important at all.

16) Please provide your suggestions if any for Sangham radio.

17) Do you think people who are not listening to Sangham radio are losing

anything? Tick one. If yes, please state what?

Yes

No

246

18) Do you think having a community‘s own radio station can bring development

and social change? Tick One. If yes, state how? If No, state why?

Yes

No

19) Is Sangham Radio benefitting you in your agricultural work? If yes how?

20) Is Sangham Radio developing and preserving your regional culture. If yes

how?

247

Annexure C1

248

249

250

251

Annexure D

Questionnaire for academic research

This questionnaire is related to my PhD thesis on Community Radio. Your

cooperation in filling the questionnaire is solicited. Your observations will be

used only for research purpose and will not be used for any other activity. Please

be honest as your replies will contribute to the improvement of Indian Radio.

Name (you are free to be anonymous):

Age:

Sex:

Profession: (If Housewife, kindly mention)

Area of residence/work:

Phone/email: (Contact details will be kept confidential)

1) Do you know about the existence of a radio station called Sangham Radio 90.4

FM in or around your area? Tick one

I know

I don‘t know

2) How often do you listen to Sangham Radio 90.4 FM? Tick one include below

options in telugu set

Never

Heard it just once and then never heard it again

Once a month or less than that

3) Why don‘t you listen to Sangham Radio quiet often:

Because I never knew about it

I don‘t know it‘s frequency

I heard it and found boring/not useful

I don‘t listen to any kind of Radio. (include this in telugu set)

4) How you got to know about Sangham Radio?

o Got to know now through this questionnaire

o Tuned in by chance

o Somebody told

o Sangham Radio‘s Ad on banner or other media

o Sangham Radio people visited my area and told about the station

(include in telugu)

252

5) How popular is Sangham Radio in your area? Tick One.

Many people Know

Few people know

Very few people know

Nobody knows

6) Have you ever been invited by Sangham radio people to contribute in

programming? Tick one. If yes, did you participate and how? If no, why didn‘t

you participate?

Yes

No

7) Rate your preference for the source of information. 1 being the most preferred

and 5 being the least preferred.

Internet

Television

Newspaper

Sangham Radio

Radio station other than Sangham radio (Please mention the name or

names of radio stations)

8) Do you have any kind of information need that is not fulfilled by the popular

media? If yes, what kind of information need?

9) Do you think your area or community or its people require any kind of

development or change? If yes, state what kind of development?

10) Do you think Sangham Radio can help in achieving development expected by

you? Tick one.

Yes – (State how and through what programs)

No- (State why)

253

11) Do you prefer a radio station that represents your area or your community‘s

voice? If yes what kind of programmes would you like on such station?

12) Do you think having a community specific or area specific radio station can

bring development and social change? If yes, state how? If No, state why?

13) If you have a radio station that belongs to your community/area, would you

like to actively get involved in it? Tick one.

Yes

No

14) Please provide suggestions if any to Sangham Radio.

254

Annexure D1

255

256