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        Fri, 23 Feb 2001 22:24:57 -0500 (EST)
Date: Fri, 23 Feb 2001 22:24:57 -0500 (EST)
Message-Id: <200102240324.WAA17947@cs.columbia.edu>
To: ornetca@yahoo.ca
From: majordomo@cs.columbia.edu
Subject: Welcome to ornet
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--

Welcome to the ornet mailing list!

Please save this message for future reference.  Thank you.

If you ever want to remove yourself from this mailing list,
send the following command in email to
:

    unsubscribe

Or you can send mail to  with the following
command in the body of your email message:

    unsubscribe ornet

or from another account, besides "S. Dash" :

    unsubscribe ornet "S. Dash" 

If you ever need to get in contact with the owner of the list,
(if you have trouble unsubscribing, or have questions about the
list itself) send email to  .
This is the general rule for most mailing lists when you need
to contact a human.

 Here's the general information for the list you've subscribed to,
 in case you don't already have it:

WELCOME to the ORNET Mailing list!
It is maintained by Ashutosh Dutta dutta@cs.columbia.edu.
 
###############################################################################

    WELCOME EVERYONE TO ORNET -- A UNIQUE ORIYA COMPUTER NETWORK

                                    *
                                   * *
                                  *   *
                                 *     *
                                 *     *
                                  *   *
                                   * *
                          ----------*----------
                          (                   )
                           (                 )
                            (               )
                             (_____________)
###############################################################################


         00             0000          000     00000       0000  0
        0   00000      0    0        0       0     0     0    0 0
       0   0     0    0      0      0       0       0   0      00
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       0     00000    0       0    0         0 00        0 000
        0         0    0000  0     0 00000    0  0        0   0
         0       0    0    0 0      0     0  0    0       0   0
          0000000      0000   000    00000  0      0       000

                         \                                   \


ORNET -- Exclusively stands for ORIYA network

How to subscribe to ORNET:

send mail to majordomo@cs.columbia.edu

no subject heading

in the body of the message write

SUBSCRIBE ORNET Your Name

  ORNET welcomes you as a new member of this network.
  As you are the new member of ORNET, these are  few notes.

  The unique address of ORNET is ornet@cs.columbia.edu, if you want to
send any message to all the  members of the  ornet then send it to the
above address.If  you want to get any  information or have any request
regarding ORNET, you can send it to ornet-request@cs.columbia.edu, and
it  will     be  taken   care   of.   You  can  also     send  mail to
majordomo@cs.columbia.edu and in the body of  the message type help, so
that help would be mailed to you automatically.

ORNET is a moderated mailing list that means if you are not a member then you
have to be a member first before you can send mail to ornet.

Enjoy the services of this network.

   




-- End --
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Date: Fri, 23 Feb 2001 22:24:57 -0500 (EST)
Message-Id: <200102240324.WAA17946@cs.columbia.edu>
To: ornetca@yahoo.ca
From: majordomo@cs.columbia.edu
Subject: Majordomo results: subscribe
Reply-To: majordomo@cs.columbia.edu
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--

>>>> subscribe
Succeeded (to list ornet).
>>>> 
>>>> _______________________________________________________
**** Command '_______________________________________________________' not recognized.
>>>> Do You Yahoo!?
**** Command 'do' not recognized.
>>>> Get your free @yahoo.ca address at http://mail.yahoo.ca
**** get: invalid file 'your' for list 'ornet'.
**** Help for majordomo:


This help message is being sent to you from the Majordomo mailing list
management system at majordomo.

This is version 1.94.3 of Majordomo.

If you're familiar with mail servers, an advanced user's summary of
Majordomo's commands appears at the end of this message.

Majordomo is an automated system which allows users to subscribe
and unsubscribe to mailing lists, and to retrieve files from list
archives.

You can interact with the Majordomo software by sending it commands
in the body of mail messages addressed to "majordomo".
Please do not put your commands on the subject line; Majordomo does
not process commands in the subject line.

You may put multiple Majordomo commands in the same mail message.
Put each command on a line by itself.

If you use a "signature block" at the end of your mail, Majordomo may
mistakenly believe each line of your message is a command; you will
then receive spurious error messages.  To keep this from happening,
either put a line starting with a hyphen ("-") before your signature,
or put a line with just the word

        end

on it in the same place.  This will stop the Majordomo software from
processing your signature as bad commands.

Here are some of the things you can do using Majordomo:

I.      FINDING OUT WHICH LISTS ARE ON THIS SYSTEM

To get a list of publicly-available mailing lists on this system, put the
following line in the body of your mail message to majordomo:

        lists

Each line will contain the name of a mailing list and a brief description
of the list.

To get more information about a particular list, use the "info" command,
supplying the name of the list.  For example, if the name of the list 
about which you wish information is "demo-list", you would put the line

        info demo-list

in the body of the mail message.

II.     SUBSCRIBING TO A LIST

Once you've determined that you wish to subscribe to one or more lists on
this system, you can send commands to Majordomo to have it add you to the
list, so you can begin receiving mailings.

To receive list mail at the address from which you're sending your mail,
simply say "subscribe" followed by the list's name:

        subscribe demo-list

If for some reason you wish to have the mailings go to a different address
(a friend's address, a specific other system on which you have an account,
or an address which is more correct than the one that automatically appears 
in the "From:" header on the mail you send), you would add that address to
the command.  For instance, if you're sending a request from your work
account, but wish to receive "demo-list" mail at your personal account
(for which we will use "jqpublic@my-isp.com" as an example), you'd put
the line

        subscribe demo-list jqpublic@my-isp.com

in the mail message body.

Based on configuration decisions made by the list owners, you may be added 
to the mailing list automatically.  You may also receive notification
that an authorization key is required for subscription.  Another message
will be sent to the address to be subscribed (which may or may not be the
same as yours) containing the key, and directing the user to send a
command found in that message back to majordomo.  (This can be
a bit of extra hassle, but it helps keep you from being swamped in extra
email by someone who forged requests from your address.)  You may also
get a message that your subscription is being forwarded to the list owner
for approval; some lists have waiting lists, or policies about who may
subscribe.  If your request is forwarded for approval, the list owner
should contact you soon after your request.

Upon subscribing, you should receive an introductory message, containing
list policies and features.  Save this message for future reference; it
will also contain exact directions for unsubscribing.  If you lose the
intro mail and would like another copy of the policies, send this message
to majordomo:

        intro demo-list

(substituting, of course, the real name of your list for "demo-list").

III.    UNSUBSCRIBING FROM MAILING LISTS

Your original intro message contains the exact command which should be
used to remove your address from the list.  However, in most cases, you
may simply send the command "unsubscribe" followed by the list name:

        unsubscribe demo-list

(This command may fail if your provider has changed the way your
address is shown in your mail.)

To remove an address other than the one from which you're sending
the request, give that address in the command:

        unsubscribe demo-list jqpublic@my-isp.com

In either of these cases, you can tell majordomo to remove
the address in question from all lists on this server by using "*"
in place of the list name:

        unsubscribe *
        unsubscribe * jqpublic@my-isp.com

IV.     FINDING THE LISTS TO WHICH AN ADDRESS IS SUBSCRIBED

To find the lists to which your address is subscribed, send this command
in the body of a mail message to majordomo:

        which

You can look for other addresses, or parts of an address, by specifying
the text for which Majordomo should search.  For instance, to find which
users at my-isp.com are subscribed to which lists, you might send the
command

        which my-isp.com

Note that many list owners completely or fully disable the "which"
command, considering it a privacy violation.

V.      FINDING OUT WHO'S SUBSCRIBED TO A LIST

To get a list of the addresses on a particular list, you may use the
"who" command, followed by the name of the list:

        who demo-list

Note that many list owners allow only a list's subscribers to use the
"who" command, or disable it completely, believing it to be a privacy
violation.

VI.     RETRIEVING FILES FROM A LIST'S ARCHIVES

Many list owners keep archives of files associated with a list.  These
may include:
- back issues of the list
- help files, user profiles, and other documents associated with the list
- daily, monthly, or yearly archives for the list

To find out if a list has any files associated with it, use the "index"
command:

        index demo-list

If you see files in which you're interested, you may retrieve them by
using the "get" command and specifying the list name and archive filename.
For instance, to retrieve the files called "profile.form" (presumably a
form to fill out with your profile) and "demo-list.9611" (presumably the
messages posted to the list in November 1996), you would put the lines

        get demo-list profile.form
        get demo-list demo-list.9611

in your mail to majordomo.

VII.    GETTING MORE HELP

To contact a human site manager, send mail to majordomo-owner.
To contact the owner of a specific list, send mail to that list's
approval address, which is formed by adding "-approval" to the user-name
portion of the list's address.  For instance, to contact the list owner
for demo-list@majordomo.cs.columbia.edu, you would send mail to demo-list-approval@majordomo.cs.columbia.edu.

To get another copy of this help message, send mail to majordomo
with a line saying

        help

in the message body.

VIII.   COMMAND SUMMARY FOR ADVANCED USERS

In the description below items contained in []'s are optional. When
providing the item, do not include the []'s around it.  Items in angle
brackets, such as


, are meta-symbols that should be replaced by appropriate text without
the angle brackets. It understands the following commands: subscribe []
[


] Subscribe yourself (or


if specified) to the named . unsubscribe [] [


] Unsubscribe yourself (or


if specified) from the named . "unsubscribe *" will remove you
(or


) from all lists. This _may not_ work if you have subscribed using multiple
addresses. get [] Get a file related to .
index [] Return an index of files you can "get" for .
which [


] Find out which lists you (or


if specified) are on. who [] Find out who is on the named .
info [] Retrieve the general introductory information for the named .
intro [] Retrieve the introductory message sent to new users. Non-subscribers
may not be able to retrieve this. lists Show the lists served by this Majordomo
server. help Retrieve this message. end Stop processing commands (useful
if your mailer adds a signature). Commands should be sent in the body of
an email message to "majordomo" or to "-request@majordomo.cs.columbia.edu".
The parameter is only optional if the message is sent to an
address of the form "-request@majordomo.cs.columbia.edu". Multiple
commands can be processed provided each occurs on a separate line. Commands
in the "Subject:" line are NOT processed. If you have any questions or
problems, please contact "majordomo-owner". -- End -- Date: Fri, 23 Feb
2001 16:13:51 -0800 (PST) From: Yahoo! Subject:
Yahoo! To: ornetca@yahoo.ca MIME-Version: 1.0 Content-Type: text/html;
charset=us-ascii X-PMFLAGS: 34079360 0 1 P6F820.CNM 



Welcome to Yahoo! Mail
Your email address, ornetca@yahoo.ca, is now active and you can
send and receive messages immediately!
 Below are some helpful tips to get you going and remember that
if you e ver have any questions, help is only a click away.

Signature

Include a set block of text at the end of every message. You can include
your contact information, favourite quote, or anything you want in your
signature. Click on Options and then on Signature to find out more.
Folders

Use folders to organize your messages. For example, you can create
a new folder named "Friends" to separate your personal email from any other
email you receive. 
Filters

Sort your incoming mail into different folders or block out unsolicited
email. For example, set up your filters so that any new emails you get
from your company are sent to your "Work" folder. Click on Options and
then on Filters to find out how.
Search

If you can't find a particular message, but know who it's from or some
words that are in the body of the email, use Search to hunt it down. You
can also search for email addresses and phone numbers of friends you've
lost along the way.
Mail Away!

Start sending new messages immediately by clicking on Compose Mail. 
We'll keep you updated with all the newest features on Yahoo! Mail.
Let us know if you have any questions or comments!
All the best,

The Yahoo! Mail Team.
P.S. If you're looking for help, click on our Help Desk
-- End -- From: "David Harris" Organization:
Pegasus Mail, Dunedin, New Zealand To: New Pegasus Mail User Date: Mon,
11 May 1998 18:41:41 +1200 MIME-Version: 1.0 Content-type: text/rtf; charset=US-ASCII
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Welcome to Pegasus Mail for Windows v3.0!!\b0\par\ql\plain\fs20\par The
mail messages in your new ma il folder at present have been installed by
the Pegasus Mail installation process and are intended t o act as a short
quick-start guide for first-time users. Please spend a moment reading them,
since t hey may assist you in getting up to speed more quickly in using
electronic mail. When you have finis hed reading them, you may want to
consider keeping them in a folder somewhere in case you ever want to refer
to them again.\par\par We really hope you enjoy using Pegasus Mail: it
is our pleasure to m ake it available to you.\par\par Cheers!\par\par --
David --\par\par David Harris,\par Author, Pegas us Mail.\par\par} Newspaper
misprints from around the world: "Thieves stole 600 loaves of bread from
an empty delivery van yesterday."  -- End -- From: Technical Support To:
New Pegasus Mail User Subject: Sources of help Date: Mon, 11 May 1998 12:41:41
+1200 X-PMFLAGS: 33554560 0 1 D58D8D8C.CNM [ Please note: this message
has been automatically generated by the mail system and will not appear
again. ] We have gone to great lengths to produce a program that is easy
to install and use, but inevitably sometimes things won't work. If you
have problems with Pegasus Mail, your first port of call should be the
"Troubleshooting" section on the Pegasus Mail "Help" menu: this topic covers
the most common problems people encounter when using the system. If you
can't find a solution there, send a mail message (perhaps using your Web
Browser, if you can't do it with Pegasus Mail) to support@pmail.gen.nz.
Other sources of information include: * The Pegasus Mail home page, http://www.pegasus.usa.com
* FAQs (Frequently-Asked Question lists), which are available automatically
by sending any message to mailto:faq@pmail.gen.nz * The Pegasus Mail mailing
lists - information is available on these by sending any message to mailto:faq-usergroups@pmail.gen.nz.
Worthwhile sources of information on related topics include: * John Navas's
Modem FAQ, http://www.aimnet.com/~jnavas/modem/faq.html, which contains
helpful information on Windows and dialup networking. -- End -- From: Technical
Support To: New Pegasus Mail User Subject: Pegasus
Mail Basics Date: Sun, 10 May 1998 18:41:41 +1200 X-PMFLAGS: 33554560 0
1 D58AFD8B.CNM [ Please note: this message has been automatically generated
by the mail system and will not appear again. ] Here are a few important
basics we thought it might be handy to tell you about using Pegasus Mail.
* Using Help Pegasus Mail has a lot of online help available. In most windows
you can select "Specific help" from the "Help" menu to get a description
of the things you can do in the window you currently have open. In other
places there may be a "Help" button you can press. * Floating Menus Pegasus
Mail has many types of windows - the one you are using at present, for
instance, is the message reader window. Each type of Pegasus Mail window
has its own menu on the menu bar, containing commands that are appropriate
only to it. You can always find this special menu immediately to the left
of the "Window" option in the menu bar - try it now: look at the menu bar
(the area directly under the title of the main Pegasus Mail window that
says "File", "Edit" "Addresses" and so on) and find the entry called "Reader".
Click on it to pull it down and examine the options that are available
there. * Changing your preferences Pegasus Mail is very configurable: you
can change the way it works for you using the "Options" entry from the
"Tools" menu. * Out box If you have previously used the Eudora mail system,
you will probably be expecting to find an "out box", where all the mail
you have sent is filed. Pegasus Mail works differently from Eudora, in
that making copies of the mail you send is an option that can be turned
on and off. To keep copies of your outgoing mail, click the control labelled
"Copy self" while you are editing a message and Pegasus Mail will keep
a copy of the message in a folder called "Copies to self". By default,
once you have turned the control on, it will stay on in future messages
and sessions until you specifically turn it off again. If you wish, you
can change the behaviour of the "Copy self" option using the "Message editor
settings" screen on the "Options" panel, which you open from the "Tools"
menu. * Drag and drop Pegasus Mail uses drag and drop heavily, so becoming
familiar with dragging and dropping items can be very convenient and can
save you a lot of time. We suggest you take a look at the "Using drag and
drop" section on the "Help" menu - try it now. * Finding things Most windows
in Pegasus Mail support searching for text. To start a search, choose "Find"
from the "Edit" menu, or hold down the key and press "F". Pegasus
Mail is an extremely rich system capable of doing almost anything you could
want to do with your e-mail. We suggest you spend a little time getting
used to the various menus and commands offered by the program, and browsing
through the online help. -- End -- From: Technical Support To:
New Pegasus Mail User Subject: Pegasus Mail and WINSOCK.DLL Date: Sun,
10 May 1998 18:40:41 +1200 X-PMFLAGS: 33554560 0 1 D2126D8E.CNM [ Please
note: this message has been automatically generated by the mail system
and will not appear again. ] Pegasus Mail has full support for direct Internet
e-mail using the TCP/IP networking protocols. These protocols are supported
by a special Windows module called WINSOCK.DLL, which should either have
been supplied with your copy of Windows, or else by your Internet Service
Provider. Unfortunately, the quality of WINSOCK.DLL implementations varies
widely and some may cause problems when used with Pegasus Mail. This message
covers common problems when using Pegasus Mail for Internet mail with WINSOCK.DLL.
>> The options for WINSOCK-based Internet mail that are supposed to >>
be in the Pegasus Mail "File" menu aren't there. Pegasus Mail cannot find
your WINSOCK.DLL, or WSOCK32.DLL file if you are using the 32-bit version
of the program. Make sure this DLL is on the path, in the \WINDOWS directory
or in the \WINDOWS\SYSTEM directory of your computer. >> When I send an
Internet message, Pegasus Mail gives me a funny >> error message about
the address being ambiguous and asks me to >> use an "IN: or MHS: override".
Pegasus Mail cannot find your WINSOCK.DLL, or WSOCK32.DLL file if you are
using the 32-bit version of the program. Make sure this DLL is on the path,
in the \WINDOWS directory or in the \WINDOWS\SYSTEM directory of your computer.
>> I have to establish a connection manually before attempting to >> read
my mail - Pegasus Mail won't do it automatically. >> >> I have to hangup
my connection manually after Pegasus Mail has >> downloaded my mail - it
doesn't do it automatically. Dialling is controlled by WINSOCK.DLL, not
by Pegasus Mail. Some implementations, particularly the Dial-up Networking
provided with Windows 95, simply don't do this properly. If you don't get
proper dialling from your WINSOCK.DLL, contact the vendor who supplied
it to you and see if they have a more recent version that does. The 32-bit
version of Pegasus Mail has a number of options for handling dialling -
click the "Dialling" button on the "Network Configuration" page to access
these. Note that because of bugs in Microsoft's code, the Windows 95 WINSOCK.DLL
will never autodial correctly if you use the 16-bit version of Pegasus
Mail (or any other 16-bit WINSOCK application, for that matter). You must
use the 32-bit version of Pegasus Mail before the Microsoft dialler will
work correctly. >> When I try to send a message using Pegasus Mail I get
a dialog >> from Windows complaining about a program error. Your WINSOCK.DLL
probably does not properly support the high- performance features Pegasus
Mail uses. You can tell Pegasus Mail to use lower-performance features
of your WINSOCK.DLL by changing the WinPMail command line to "WINPMAIL
-Z 1024". (The commandline is one of the properties of the Windows Icon
you double-click to run the program). Note that this workaround will produce
slower performance, and you should really contact the vendor who supplied
your WINSOCK.DLL and ask for a version that corrects the problem. -- End
-- X-Apparently-To: ornetca@yahoo.ca via web12809.mail.yahoo.com Return-Path: X-Track:
1: 40 Received: from cs.columbia.edu (128.59.16.20) by mta542.mail.yahoo.com
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by aiol.com ( IA Mail Server Version: 3.2.3. Build: 1091 ) ) ; Thu, 01
Mar 2001 07:38:45 -0700 Subject: What a sad time? Content-transfer-encoding:
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A dream of childhood to get a glance of Buddha at Bamiyan, the tallest
Buddha statue in the world of ancient time, will not fulfil ever. Destruction
of this rare statue is now on in Afghanistan where the country's religious
head has issued a decree to destroy all statues which are unislamic. This
statue was restored in 1977 by India. It took 9 years to finish its restoration.
How much I think about remaining secular, events of this nature shatter
my confidence on my inner belief and faith! What a sad time for all of
us! Somdutt -------------------------------------------------------- Thank
you for visiting All India Online @ www.AIOL.com and thanks you for checking
your POP E-Mail with All India Online. Please participate in the survay
@ www.aiol.com/trademark/index.htm *************************************************************************
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Date: Thu, 1 Mar 2001 00:46:40 -0500 (EST) From: Satya Dash To:
Ornet@cs.columbia.edu Subject: Re: Sweet Sambalpuri Mime-Version: 1.0 Content-Type:
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> This is a story I read in "Janha Mamu" when I was in > high school. Just (what
is the Odia for curious?) about "Janha". Is it really "janha" or "jahna".
Don't we write with a phaLA. Now this will be never be for
me without sticking my neck into a controversy, such as the rich minefields
of Costal vs Westerners. I think any observation is really conditioned
by each person's mindset (read mental complex). In other
words my background, my experience, my knowledge, and, of
course, the conditions me to see particular phenomenon
in my own slanted way. This is not to deny that any observation about an
object is wrong. But terms such as paranoid, frustrated, schizophrenic,
fanatic, chauvinism, , moderato, mellowed, fatalist, resigned,
retired, etc. do exist only to the observers limitations.
While commenting upon the general phenomenon of vile coastal Odias we do
have to look at the observer's own partial perception constraints. Personally,
I am with Subrata (Ratha) Babu's comment about urbanization
and its inverse correlation with perceived rural (rustic) .
sammAnara sahita Satya Dash ------Original Message------ From: "Purna Mishra" To:
ornet@cs.columbia.edu Sent: February 28, 2001 11:12:31 PM GMT Subject:
Re: Sweet Sambalpuri This is a story I read in "Janha Mamu" when I was
in high school. Goonda and Hoonda were two good friends and decided to
leave their village "Toshali" to find a better place to live. After wandering
through Utkala, Andhra, Koshala, Banga, and Kangoda, they arrived in a
far away village called "Huma" and saw a hermit meditating under a huge
banyan tree. They decided to check with the hermit about the village. First
Goonda decided to move and went near the hermit and enquired about the
sanity of the villagers from Huma. After being asked, he told the hermit
that the villagers in his native village were all bad, and that is the
reason he would like to leave Toshali for another place to live. The hermit
told him to move away from Huma at the earliest, as he would find a lot
of bad people in Huma. Goonda came back and shared the wise counsel with
Hoonda. Hoonda decided, as he had nothing to loose why not he would also
ask the hermit about Huma. He went and asked the same question to the wise
soul. After being enquired, he answered that the villagers in his native
village were mostly good, but he would like to start a new business and
that be the reason he would like to leave Toshali for another place to
live. The hermit told him to immediately move in and get settled in Huma,
as he will find a lot of good people in Huma. Hoonda stayed in Huma and
Goonda kept moving. It is naive to claim that Western Oriyas are all good
and the Coastal Oriyas are all bad. Good and bad people are every where.
You make friends with the good people and stay away from the bad. -- Purna
>From: ornet@gocacs.com >To: "debanayak" >CC:
ornet@cs.columbia.edu >Subject: Re: Sweet Sambalpuri >Date: Wed, 28 Feb
2001 11:18 +0000 > >Through my work experience in different parts of Orissa,
partly Keonjhar, >partly Kalahandi, partly Bolangir, partly Sambalpur and
partly coastal >region in Cuttack area, I have found the following statements
of Deba (I >don't know the source) is more than hundred percent right.
> >Although I am from coastal Orissa I am so frustrated with the coastalers
>that I often feel these people will never change do whatever good you
may. > >I have seen my own relatives, my own villagers, and many other
villagers >where I spend a month and half every year doing some social
development >activities with SEEDS. > >Somdutt > > >- Average People from
Coastal Orissa are > > Tout(er), Cunning, Corrupted, Dishonest, Grimy,
always busy in >Dirty Politics and Impudent > > > >- Average People from
Western Orissa (paricularly from Sambalpur) are > > Naive, Simple, Cool,
Honest, TrustWorthy, Easy Going, Down to >Earth, Appealing and Beautiful
> > > >The Sambalpuri language is very sweet and so as the People, their
Lands, >Tradition & Culture. > > > > > > > > > > > > > > > >Attachment:
> >Content-Type: text/html; > > charset="iso-8859-1" > >Content-Transfer-Encoding:
quoted-printable > > > > > >--------------------------------------------------------
>Thank you for visiting All India Online @ www.AIOL.com and thanks you
for >checking your POP E-Mail with All India Online. Please participate
in the >survay @ www.aiol.com/trademark/index.htm > >*************************************************************************
>In order to unsubscribe from ornet, please send mail to >majordomo@cs.columbia.edu,
and in the body of the message write >unsubscribe ornet. Problems to owner-ornet@cs.columbia.edu
or >dutta@cs.columbia.edu. >*************************************************************************
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-0500 (EST) Received: from bioc09.v19.uthscsa.edu (root@bioc02.v19.uthscsa.edu
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Wed, 28 Feb 2001 21:48:31 -0600 From: "Markandeswar Panda" To: Subject:
RE: Daily Pioneer-Kuntala Kumari Sabat Date: Wed, 28 Feb 2001 21:49:00
-0600 Message-ID: MIME-Version:
1.0 Content-Type: text/plain; charset="Windows-1252" Content-Transfer-Encoding:
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babu, I did not make any negative statements. Those were from her own book
quoted by Sri Basnat Kumar Mohanty in UtkaLa bhArati KuntaLA Kumarinka
KabitAr'e BhaktichetanA. This has nothing to do with the caste system.
It was sad story of exploitation in the name of reform. Further in her
PujA Padhati she wrote: Krushna rup'e kehi kare aradhanA Khrista khi kehu
karuchi bandanA Sabuta prarthanA sabuta sAdhanA, Sabu satya mithyA nuhen.
She was a gem and would stay as a gem in the hearts of people who admire
her attitude for all other lives. By the way, I do not recognize any thing
called the caste system. It does not exist in my mind. Sincerely yours,
Markandeswar Panda -----Original Message----- From: DevaP@aol.com [mailto:DevaP@aol.com]
Sent: Wednesday, February 28, 2001 8:38 PM To: panda@bioc09.v19.uthscsa.edu;
ornet@cs.columbia.edu Subject: Re: Daily Pioneer-Kuntala Kumari Sabat Markandeswar
Babu, I am surprised that you felt it necessary to add negative things
about Mrs. Sabat without providing proper reference. Beginning sentences
like " It is also believed" and "It seems" and then adding very negative
material is not proper. As far I am concerned the most important paragraph
from the article : "Both were champions of secularism. Both broke free
of casteism; Sarojini married a non-Brahmin Dr Govindarajulu Naidu, "to
the scandal of all India", as did Kuntala Kumari some 25 years after Sarojini
marry an Aryasamajist, outside her Christian community." Sorojini Naidu
and Kuntala Kumari Sabat are two great persons from India! Let us learn
from them and get rid of casteism even in our dream of dreams! Devanarayan
Pattanayak, Last day of February, 2001 *************************************************************************
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From: "Arjun Purohit Cogeco Mail" To: "Bijoy Misra" , References: Subject:
Re: thoughts.. Date: Wed, 28 Feb 2001 22:07:54 -0500 MIME-Version: 1.0
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I did not get the point.It is not an advice I would like Orissa to follow.
Carried to extreme,such thinking will lead to trying to live within your
ever shrinking means,translation getting poorer and more poor,rather than
trying to achieve a better standard of living by increasing production
using ingeunity and intelligence.Bhoke Odiyaa Nida Jae.Such slumber should
not be equated with contentment or peace. Defeatism and giving up are no
virtue. Hard work,dogged discipline,assiduousness,achievement motivation
with expectation of reward at the end of the day need to be cultivated.
Nahi Suptasya Sinhasya Mukhe Prabishanti Mrigaah. Regards Arjun Purohit
----- Original Message ----- From: "Bijoy Misra" To: Sent:
Wednesday, February 28, 2001 7:25 PM Subject: thoughts.. > > Decisions
to live in a limited budget.. > > ******* > > WORTH THINKING ABOUT: WHAT
ARE WE GOING TO EAT TODAY? > Explaining how food production systems evolved
over the course of > thousands of years, UCLA School of Medicine professor
Jared Diamond writes: > "Foraging humans, like foraging animals, have only
finite time and > energy, which they can spend in various ways. We can
picture an incipient > farmer waking up and asking: 'Shall I spend today
hoeing my garden > (predictably yielding a lot of vegetables several months
from now), > gathering shellfish (predictably yielding a little meat today),
or hunting > deer (yielding possibly a lot of meat today, but more likely
nothing)'? > Human and animal forager are constantly prioritizing and making
> effort-allocation decisions, even if only unconsciously. They concentrate
> first on favorite foods, or ones that yield the highest payoff. If these
> are unavailable, they shift to less and less preferred foods. > "Many
considerations enter into these decisions. People seek food in > order
to satisfy their hunger and fill their bellies. They also crave > specific
foods, such as protein-rich foods, fat, salt, sweet fruits, and > food
that simply tastes good. All other things being equal, people seek to >
maximize their return of calories, protein, or other specific food > categories
by foraging in a way that yields the most return with the > greatest certainty
in the least time for the least effort. Simultaneously, > they seek to
minimize their risk of starving: moderate but reliable returns > are preferable
to a fluctuating lifestyle with a high time-average rate of > return but
a substantial likelihood of starving to death. One suggested > functions
of the first gardens of nearly 11,000 years ago was to provide a > reliable
reserve larder as insurance in case wild food supplies failed. > Conversely,
men hunters tend to guide themselves by consideration of > prestige: for
example, they might rather go giraffe hunting every day, bag > a giraffe
once a month, and thereby gain the status of great hunter, than > bring
home twice a giraffe's weight of food in a month by humbling > themselves
and reliably gathering nuts every day. People are also guided by > seemingly
arbitrary cultural preferences, such as considering fish either > delicacies
or taboo. Finally, their priorities are heavily influenced by > the relative
values they attach to different lifestyles -- just as we can > see today.
For instance, in the 19th-century U.S. West, the cattlemen, > sheepmen,
and farmers all despised each other. Similarly, throughout human > history
farmers have tended to despise hunter-gatherers as primitive, > hunter-gatherers
have despised farmers as ignorant, and herders have > despised both. All
these elements come into play in people's separate > decisions about how
to obtain their food." > > See http://www.amazon.com/exec/obidos/ASIN/0393317552/newsscancom/
for > Jared Diamond's "Guns, Germs, and Steel." (We donate all revenue
from our > book recommendations to Literacy Action's adult literacy programs.)
> > Copyright 2001. NewsScan Daily (R) is a publication of NewsScan.com
Inc. > ************************************************************ > >
> *************************************************************************
> In order to unsubscribe from ornet, please send mail to > majordomo@cs.columbia.edu,
and in the body of the message write > unsubscribe ornet. Problems to owner-ornet@cs.columbia.edu
or > dutta@cs.columbia.edu. > *************************************************************************
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(3966); Wed, 28 Feb 2001 21:38:15 -0500 (EST) Message-ID: Date:
Wed, 28 Feb 2001 21:38:14 EST Subject: Re: Daily Pioneer-Kuntala Kumari
Sabat To: panda@bioc09.v19.uthscsa.edu, ornet@cs.columbia.edu MIME-Version:
1.0 Content-Type: text/plain; charset="US-ASCII" Content-Transfer-Encoding:
7bit X-Mailer: AOL 5.0 for Windows sub 130 Sender: ornet-owner@cs.columbia.edu
Precedence: bulk X-majordomo-list: ornet from majordomo.cs.columbia.edu
X-PMFLAGS: 34078848 0 1 P01A30.CNM In a message dated 2/28/01 8:59:03 PM
Eastern Standard Time, panda@bioc09.v19.uthscsa.edu writes: > Subj: Daily
Pioneer-Kuntala Kumari Sabat > Date: 2/28/01 8:59:03 PM Eastern Standard
Time > From: panda@bioc09.v19.uthscsa.edu (Markandeswar Panda) > Sender:
ornet-owner@cs.columbia.edu > To: ornet@cs.columbia.edu > > In the midst
of Kataki-Sambalpuri discussions, the message of M. Patnaik > on > KuntaLA
KumAri Sabat should not be lost. It was a pleasure to read the > referred
article by G.K.Das in Daily Pioneer. I have only a few additions > to make.
> Her mother was said to be Monica Sabat. According to Sri Basant Kumar
> Mohanty (UtkaLa Pathaka Sansad) and according to one of her relatives
> (Himansu Bhusan Sabat) her mother's name was maNikA Sabat. MoNikA hailed
> from Pipili in Puri district from a KaraNa family who were converted
to > Christianity for financial reasons. It seems the parents raised KuntaLA
as > an Hindu. To remind all of us, I would like post the following stanza
from > her AnjaLi: > jagatara gyana thAujagatar'e, > mun srujibi pada prema
biswasar'e' > ja'thau aagar'e, ja'thau pachar'e > tumbhe aacha mora bahAr'e
bhitar'e. > > It is also believed that her marriage was a disaster. This
is from her own > book 'KuntaLA KumArinka kabi prativA'. Marriage was an
invited dhumaketu > (the evil omen comet)in her life. She was a pawn in
the game of Arya Samaj > marriage for which she had to tavel to Delhi.
She was killed by the faulty > treatment by her husband who was a compounder
but a firm believer of Arya > Samaj beliefs. > > Sincerely yours, > Markandeswar
Panda > San Antonio, TX Markandeswar Babu, I am surprised that you felt
it necessary to add negative things about Mrs. Sabat without providing
proper reference. Beginning sentences like " It is also believed" and "It
seems" and then adding very negative material is not proper. As far I am
concerned the most important paragraph from the article : "Both were champions
of secularism. Both broke free of casteism; Sarojini married a non-Brahmin
Dr Govindarajulu Naidu, "to the scandal of all India", as did Kuntala Kumari
some 25 years after Sarojini marry an Aryasamajist, outside her Christian
community." Sorojini Naidu and Kuntala Kumari Sabat are two great persons
from India! Let us learn from them and get rid of casteism even in our
dream of dreams! Devanarayan Pattanayak, Last day of February, 2001 *************************************************************************
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Wed, 28 Feb 2001 19:50:33 -0600 From: "Markandeswar Panda" To: Subject:
Daily Pioneer-Kuntala Kumari Sabat Date: Wed, 28 Feb 2001 19:51:03 -0600
Message-ID: MIME-Version:
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X-PMFLAGS: 34078848 0 1 P1F280.CNM In the midst of Kataki-Sambalpuri discussions,
the message of M. Patnaik on KuntaLA KumAri Sabat should not be lost. It
was a pleasure to read the referred article by G.K.Das in Daily Pioneer.
I have only a few additions to make. Her mother was said to be Monica Sabat.
According to Sri Basant Kumar Mohanty (UtkaLa Pathaka Sansad) and according
to one of her relatives (Himansu Bhusan Sabat) her mother's name was maNikA
Sabat. MoNikA hailed from Pipili in Puri district from a KaraNa family
who were converted to Christianity for financial reasons. It seems the
parents raised KuntaLA as an Hindu. To remind all of us, I would like post
the following stanza from her AnjaLi: jagatara gyana thAujagatar'e, mun
srujibi pada prema biswasar'e' ja'thau aagar'e, ja'thau pachar'e tumbhe
aacha mora bahAr'e bhitar'e. It is also believed that her marriage was
a disaster. This is from her own book 'KuntaLA KumArinka kabi prativA'.
Marriage was an invited dhumaketu (the evil omen comet)in her life. She
was a pawn in the game of Arya Samaj marriage for which she had to tavel
to Delhi. She was killed by the faulty treatment by her husband who was
a compounder but a firm believer of Arya Samaj beliefs. Sincerely yours,
Markandeswar Panda San Antonio, TX *************************************************************************
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ESMTP id TAA02949; Wed, 28 Feb 2001 19:25:15 -0500 (EST) Date: Wed, 28
Feb 2001 19:25:15 -0500 (EST) From: Bijoy Misra To:
ornet@cs.columbia.edu Subject: thoughts.. Message-ID: MIME-Version:
1.0 Content-Type: TEXT/PLAIN; charset=US-ASCII Sender: ornet-owner@cs.columbia.edu
Precedence: bulk X-majordomo-list: ornet from majordomo.cs.columbia.edu
X-PMFLAGS: 34078848 0 1 P41960.CNM Decisions to live in a limited budget..
******* WORTH THINKING ABOUT: WHAT ARE WE GOING TO EAT TODAY? Explaining
how food production systems evolved over the course of thousands of years,
UCLA School of Medicine professor Jared Diamond writes: "Foraging humans,
like foraging animals, have only finite time and energy, which they can
spend in various ways. We can picture an incipient farmer waking up and
asking: 'Shall I spend today hoeing my garden (predictably yielding a lot
of vegetables several months from now), gathering shellfish (predictably
yielding a little meat today), or hunting deer (yielding possibly a lot
of meat today, but more likely nothing)'? Human and animal forager are
constantly prioritizing and making effort-allocation decisions, even if
only unconsciously. They concentrate first on favorite foods, or ones that
yield the highest payoff. If these are unavailable, they shift to less
and less preferred foods. "Many considerations enter into these decisions.
People seek food in order to satisfy their hunger and fill their bellies.
They also crave specific foods, such as protein-rich foods, fat, salt,
sweet fruits, and food that simply tastes good. All other things being
equal, people seek to maximize their return of calories, protein, or other
specific food categories by foraging in a way that yields the most return
with the greatest certainty in the least time for the least effort. Simultaneously,
they seek to minimize their risk of starving: moderate but reliable returns
are preferable to a fluctuating lifestyle with a high time-average rate
of return but a substantial likelihood of starving to death. One suggested
functions of the first gardens of nearly 11,000 years ago was to provide
a reliable reserve larder as insurance in case wild food supplies failed.
Conversely, men hunters tend to guide themselves by consideration of prestige:
for example, they might rather go giraffe hunting every day, bag a giraffe
once a month, and thereby gain the status of great hunter, than bring home
twice a giraffe's weight of food in a month by humbling themselves and
reliably gathering nuts every day. People are also guided by seemingly
arbitrary cultural preferences, such as considering fish either delicacies
or taboo. Finally, their priorities are heavily influenced by the relative
values they attach to different lifestyles -- just as we can see today.
For instance, in the 19th-century U.S. West, the cattlemen, sheepmen, and
farmers all despised each other. Similarly, throughout human history farmers
have tended to despise hunter-gatherers as primitive, hunter-gatherers
have despised farmers as ignorant, and herders have despised both. All
these elements come into play in people's separate decisions about how
to obtain their food." See http://www.amazon.com/exec/obidos/ASIN/0393317552/newsscancom/
for Jared Diamond's "Guns, Germs, and Steel." (We donate all revenue from
our book recommendations to Literacy Action's adult literacy programs.)
Copyright 2001. NewsScan Daily (R) is a publication of NewsScan.com Inc.
************************************************************ *************************************************************************
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28 Feb 2001 23:12:31 GMT X-Originating-IP: [64.158.160.74] From: "Purna
Mishra" To: ornet@cs.columbia.edu Subject:
Re: Sweet Sambalpuri Date: Wed, 28 Feb 2001 17:12:31 -0600 Mime-Version:
1.0 Content-Type: text/plain; format=flowed Message-ID: X-OriginalArrivalTime:
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X-PMFLAGS: 34078848 0 1 P42830.CNM This is a story I read in "Janha Mamu"
when I was in high school. Goonda and Hoonda were two good friends and
decided to leave their village "Toshali" to find a better place to live.
After wandering through Utkala, Andhra, Koshala, Banga, and Kangoda, they
arrived in a far away village called "Huma" and saw a hermit meditating
under a huge banyan tree. They decided to check with the hermit about the
village. First Goonda decided to move and went near the hermit and enquired
about the sanity of the villagers from Huma. After being asked, he told
the hermit that the villagers in his native village were all bad, and that
is the reason he would like to leave Toshali for another place to live.
The hermit told him to move away from Huma at the earliest, as he would
find a lot of bad people in Huma. Goonda came back and shared the wise
counsel with Hoonda. Hoonda decided, as he had nothing to loose why not
he would also ask the hermit about Huma. He went and asked the same question
to the wise soul. After being enquired, he answered that the villagers
in his native village were mostly good, but he would like to start a new
business and that be the reason he would like to leave Toshali for another
place to live. The hermit told him to immediately move in and get settled
in Huma, as he will find a lot of good people in Huma. Hoonda stayed in
Huma and Goonda kept moving. It is naive to claim that Western Oriyas are
all good and the Coastal Oriyas are all bad. Good and bad people are every
where. You make friends with the good people and stay away from the bad.
-- Purna >From: ornet@gocacs.com >To: "debanayak" >CC:
ornet@cs.columbia.edu >Subject: Re: Sweet Sambalpuri >Date: Wed, 28 Feb
2001 11:18 +0000 > >Through my work experience in different parts of Orissa,
partly Keonjhar, >partly Kalahandi, partly Bolangir, partly Sambalpur and
partly coastal >region in Cuttack area, I have found the following statements
of Deba (I >don't know the source) is more than hundred percent right.
> >Although I am from coastal Orissa I am so frustrated with the coastalers
>that I often feel these people will never change do whatever good you
may. > >I have seen my own relatives, my own villagers, and many other
villagers >where I spend a month and half every year doing some social
development >activities with SEEDS. > >Somdutt > > >- Average People from
Coastal Orissa are > > Tout(er), Cunning, Corrupted, Dishonest, Grimy,
always busy in >Dirty Politics and Impudent > > > >- Average People from
Western Orissa (paricularly from Sambalpur) are > > Naive, Simple, Cool,
Honest, TrustWorthy, Easy Going, Down to >Earth, Appealing and Beautiful
> > > >The Sambalpuri language is very sweet and so as the People, their
Lands, >Tradition & Culture. > > > > > > > > > > > > > > > >Attachment:
> >Content-Type: text/html; > > charset="iso-8859-1" > >Content-Transfer-Encoding:
quoted-printable > > > > > >--------------------------------------------------------
>Thank you for visiting All India Online @ www.AIOL.com and thanks you
for >checking your POP E-Mail with All India Online. Please participate
in the >survay @ www.aiol.com/trademark/index.htm > >*************************************************************************
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and in the body of the message write >unsubscribe ornet. Problems to owner-ornet@cs.columbia.edu
or >dutta@cs.columbia.edu. >*************************************************************************
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From: "Biswajit Khandai" To: ornet@cs.columbia.edu
Subject: Budget jargon that everyone should understand Date: Wed, 28 Feb
2001 14:45:31 -0800 Mime-Version: 1.0 Content-Type: text/plain; format=flowed
Message-ID: X-OriginalArrivalTime:
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X-PMFLAGS: 34078848 0 1 P4AAC0.CNM Here is a bit of budget jargon for everybody
(except for people who already know these). We in the Macaulayite education
in India don't get the benefit of being taught these things in general.
This was published in the Times of India. I have saved it and reformatted
it for your viewing convenience. BTW, this is useful knowledge for both
the Katki and the Sambalpuri sisters and brothers - speaking of brothers,
how much I miss Sri Rajesh Parida's expert commentary on the latest piece
of wisdom imparted on ornet (of the discovery of endless sugarcane fields
in the Koshala region..,). Anyway, here are the budget terms explained.
Regards, Biswajit. --------------------------------------------------------------------
A layman's lexicon Your handy guide through the FM's jargon jungle -----------------------------------------------
* General Budget : Contrary to what you might have thought, this is not
an excuse for finance ministers to recite poetry into TV cameras. At heart,
the budget is an annual statement of the government's receipts and expenditure.
But it is also an important policy document, apart from being a snapshot
of the country's economic health. * Revenue Receipts : Something the government
never has enough of. Proceeds of taxes and other duties levied by the Centre,
interest and dividends on government investments, fees and other receipts
for services rendered by it. * Revenue Expenditure : Money spent on the
normal running of government departments and various services, interest
charges on government debt, subsidies etc. Broadly speaking, expenditure
which does not result in the creation of assets is treated as revenue expenditure.
However, grants to state governments and other parties are also treated
as revenue expenditure, even though some of them may be used to create
assets. Hey, no one said economics always had to be logical. * Capital
receipts : The other source of money (apart from revenue receipts) for
the government. The principal capital receipts are market loans, borrowings
from the Reserve Bank of India and other parties through the sale of treasury
bills, loans received from foreign governments and recoveries of loans
granted to state and Union Territory governments and other parties. Proceeds
from divestment in public sector units also included. * Capital Expenditure
: Payments made for acquisition of assets like land, buildings and machinery,
as also investments in shares. Loans and advances extended by the Centre
to state and Union Territory governments, public sector units and other
parties also fall into this category. * Revenue Deficit : The excess of
revenue expenditure over revenue receipts. Tells you how much the government
is living beyond its means. * Fiscal Deficit : The number everyone eagerly
awaits. This is the total borrowings the government resorts to. Every year,
the finance minister makes pious resolutions about reining it in. The next
year, he trots out long-winded explanations about why it couldn't be done.
* Primary Deficit : The fiscal deficit minus interest payments on previous
borrowings. It tells you exactly how much fresh borrowing the government
will have to resort to. * Finance Bill : The part where the finance minister
becomes either Santa or Scrooge. It contains the government's proposals
for new taxes, and modification or continuation of the existing tax structure.
It is submitted for Parliament's approval along with the Budget. * Direct
Taxes : Personal income-tax, corporate tax, wealth tax, gift tax and capital
gains tax. So called because you get taken to the cleaners directly. *
Indirect Taxes : These comprise excise duties, customs duties and service
tax. They are levies on goods and services, which means you end up paying
the government indirectly. * GDP : Gross Domestic Product. The total value
of all the goods and services produced within the borders of a nation during
a specified period usually a year. * Countervailing Duty : Usually imposed
after much wailing by domestic industry. A duty levied on an imported product
equivalent to the excise duty paid by the domestic producer. The idea is
to provide an extra padding of protection to domestic industry. * Consolidated
Fund : The till the government dips into but only with authorisation from
Parliament. It is made up of all revenues received by the government, loans
raised by it, and recoveries of loans granted by it. All expenditure by
the government is incurred from the Consolidated Fund. * Contingency Fund
: Exactly what the name suggests. A piggy bank placed at the President's
disposal, which the government uses to meet urgent and unforeseen expenditure
pending Parliamentary approval. Subsequently, an equivalent amount is withdrawn
from the Consolidated Fund and the Contingency Fund is duly replenished.
* Public Account : An account in which money received through transactions
not relating to the Consolidated Fund is kept. This includes transactions
relating to provident funds, small savings, other deposits etc. * Demands
for Grants : A statement of estimates of expenditure from the Consolidated
Fund, which have to be voted upon by the Lok Sabha. Generally, one demand
for grant is presented for each ministry or department. * Appropriation
Bills : The government's formal request to Parliament to let it make a
withdrawal from the Consolidated Fund. Tabled after the Lok Sabha has voted
on the Demands for Grants. * Vote on Account : A grant by the Lok Sabha
given, if required to ensure that the government keeps functioning pending
voting on the Demands for Grants. * Plan Expenditure : The revenue and
capital expenditure of the government on the Central plan, as well as Central
assistance provided to the state and Union Territory plans. * Non-Plan
Expenditure : Revenue and capital expenditure on interest payments, defence
expenditure, subsidies, police, pensions, economic services, loans to PSUs
as well as loans and grants to states, Union Territories and foreign governments.
* Budget Estimates (BE) : Should stand for `bull's eye' but mean the exact
opposite. Estimates of receipts and expenditure for the coming financial
year (April 1 to March 31). Fortunately for the finance ministry, missing
the budget estimates does not constitute breach of promise, or lawyers
would have had a field day filing suits, especially when it comes to divestment
targets. * Revised Estimates : The name says it all. The estimates of receipts
and expenditure incurred during the financial year that is about to close.
Revised estimates are not actuals either, but at least they're not as far
off the mark as Budget Estimates. _________________________________________________________________
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From: "Debasmita Misra" To: rameshs@seepz.aptech.ac.in,
baisayika@alibha.com, ornet@cs.columbia.edu Cc: alibha@alibha.com Subject:
RE: lEkhASthaLa (Write odiA on netscape4.x and IE ) Date: Wed, 28 Feb 2001
12:26:54 -0500 Mime-Version: 1.0 Content-Type: text/html Message-ID: X-OriginalArrivalTime:
28 Feb 2001 17:26:54.0459 (UTC) FILETIME=[A4E90CB0:01C0A1AB] Sender: ornet-owner@cs.columbia.edu
Precedence: bulk X-majordomo-list: ornet from majordomo.cs.columbia.edu
X-PMFLAGS: 34079360 0 1 P06820.CNM Dear Ramesh: Thank you very much for
your suggestion. But it seems herculean task for me. I tried the site with
Netscape browser after I saw Satya babu's posting. The fonts turned out
fine. I still have the problem in IE browser. So, yes, it is a browser
compatibility problem as I see. It will be great to have a browser compatible
Odiya font in IE. I have similar problem accesing Shabdakosha site with
IE browser. With Netscape I do not have that problem.
Hope this helps.
Thanks,



Debasmita Misra 

 >From: "Ramesh Chandra Sahoo" 

>To: "Debasmita Misra" , , 

>CC: 

>Subject: RE: lEkhASthaLa (Write odiA on netscape4.x and IE ) 

>Date: Mon, 26 Feb 2001 15:20:00 +0530 

> 

>Hello Debsmita Bhaina, 

>I saw saw mail, that you are able to read sarala oriya font in your
machine. 

>The problem is not browser compactibility, even if the font is instilled
in 

>your machine. I know you will read and write doc file in microsoft
word. I 

>had similar similar problems with me, not only once but a number of
times. 

>There is solution what ever times install the same font in your machine. 

>There is only one solution to this. Take back up all your files somewhere 

>else and format your machine. Reinstall all your windows, software
fonts 

>etc. You will be able to read all your sarala text in any of the browsers. 

>Regards 

>Ramesh 


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+0530 Message-ID: <007401c0a186$be1969c0$0b236484@ratho> From: "SUBRAT
RATHO" To: Subject:
W.odissa vs Coastal Odissa and the idea of development Date: Wed, 28 Feb
2001 18:32:26 +0530 MIME-Version: 1.0 Content-Type: multipart/alternative;
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charset="iso-8859-1" Content-Transfer-Encoding: quoted-printable First
of all I would like to say that the word chauvinism suggests an = absurdly
extravagant pride in one's own nation / regions and contempt = for others.
Therefore it is normally used in a negative sense.Therefore = when intended
positively pride (Odia/Koshali/Sambalpuri) is a better = word in my opinion
. Having said that, I would like to add another perspective to the = interesting
discussion reg. W.Odissa vs Coastal Odissa as follows. While it is seen
that generally people from 'less developed' regions = / nations/ communities
perceive themselves as more simple, naive, = honest and trustworthy than
people from 'developed' nations/regions = /communities it is equally true
that people from the 'developed' regions = often perceive them as lazy,
idiotic and stubborn. Edward Said has made = a tremendous contribution
to this subject through his concept of = "orientalism".The interesting
fact is that ( as even proud Sambalpuris = have to agree ) this observation
may be equally valid when applied to a = coastal Odia vs a Bengali, an
urban W. Odia vis-a-vis a rural W. Odia, = a non-tribal vs a tribal from
W. Odia and so on.I confess here that my = personal preference is usually
for people from 'less developed' = regions as they are usually 'less spoilt'
and although a Ganjamia by = ancestry and a Kataki by default I find that
generally people from = western Odissa are nicer than people from coastal
Odissa and that W. = Odissa has been exploited by coastal Odissa . However
I realise that = this maybe due to a subjective value judgement . I am
sure the philosophers,. sociologists, cultural anthropologists = , psychologists,
historians and other thinkers who contribute to ORNET = can enrich this
discussion with their views on this phenomenon and = related issues as
much as the fundamentalists. I would only like to = state here that this
question also throws up some larger moral and = sociological questions
about the very idea of 'development' on which and = on other related issues
I may have something to say later. Subrat Ratho ----- Original Message
-----=20 From: Debasmita Misra=20 To: subhankar.nayak@yale.edu=20 Cc: ornet@cs.columbia.edu=20
Sent: Wednesday, February 28, 2001 1:18 PM Subject: Re: Let us learn something
from Sambalpuri. mAnaniya Subhankar babu: I am replying to each of your
concerns below. :) Please let me know if I need to clarify anything that
I might have left = out. >From: Subhankar Nayak=20 >To: Debasmita Misra=20
>CC:=20 >Subject: Re: Let us learn something from Sambalpuri.=20 >Date:
Tue, 27 Feb 2001 21:47:30 -0500 (EST)=20 >=20 >=20 >Dear Debasmita,=20
>=20 >With due respect, I beg to differ with your observations and = conclusions.=20
> I have no problem whatsoever. I have no resentment for a difference of
= opinion because that is how we get enriched.=20 >I have two comments
to make about your comments:=20 >=20 >First, correct me if I am wrong,
do I sense a negative undertone in = your=20 >opinion about "Chauvinism"?
Am I missing some irony there? If not, I do = >not see why chauvinism is
good under any circumstances. There is absolutely NO negative undertone
in using the word. If I found = a suitable substitute I would have used
that. The word "Chauvinism" has = been used before in this forum in a positive
context. Well, you are = correct in saying that chauvinism is not good
under any circumstance. = However, the point was that people have a sense
of attachment/pride = (very difficult to coin an appropriate word for a
feeling or sentiment) = for their language that is shown by their thrust
to stick to the tongue = under any circumstances. e.g. Bengali or Tamil.
Please remember that = good or bad is a relative term. =20 >=20 >Second,
I think your observations about the language proclivities of=20 >"coastal"
and "western" oriyas is completely opposite from what is the=20 >truth.
You may be right!!! My conclusion was based on very narrow observation
= and I have admitted that. However, I got the inspiration to put forth
= the note after insistive postings by Mr. Arjun Purohit in this forum.=20
>=20 >When people from western orissa come to coastal orissa, the first=20
>thing they do is to forget the western orissa dialect and try to get =
the=20 >hang of "textbook" oriya. Those you might have found still speaking
the = >western dialect are unfortunately those who struggle in learning
a new=20 >dialect. Once again I do not disagree. That is why I had written,
"you can smell = a strong accent". Obviously over time accents might change.
From what I = have observed from close friends, they still flip-flop between
accents = and language.=20 >=20 >On the other hand, I will be really shocked
to find someone from = coastal=20 >Orissa while visiting western orissa,
trying to speak to the locals in = the=20 >local dialect. For them, the
textbook Oriya is the only mode of=20 >conversation and the locals are
more than happy to oblige for=20 >"appeasement" reasons. I have always
found this scenario analogous to = the=20 >common observation that people
from the Hindi-speaking belt, inspite of = >having lived in Orissa for
a generation, never try to learn Oriya, and = we=20 >Oriyas are more than
happy to oblige them by speaking to them in Hindi. Here I fail to miss
your point in the analogy. On the contrary, I have = found Punjabis, Sindhis,
and Biharis in Bhubaneswar speaking in Odiya = with the locals (Now-a-days,
Hindi is becoming a cosmetic lingo in = Bhubaneswar). In Rourkela, many
Odiyas speak Hindi. This is perhaps due = to the earlier Bengali domination
of RST and the resentment of Odiyas to = speak Bengali. Hindi became a
natural choice of communication. Again = this is purely my guess. However,
people who have migrated from = Saraikala and Kharsuan areas of Bihar and
settled in Rourkela speak = their own dialect rather than Hindi. They do
have a soft and sweet = dialect. Maruadis of Cuttack speak Odiya. However,
Maruadis of Sambalpur = speak Hindi in home and Sambalpuri outside. My
exposure is with the civil engineers working in western Odisha. If = they
are from the coastal areas, I have often seen them speaking the = local
dialect rather than the textbook Odiya. I am not saying there is = anything
wrong with this. Your last sentence above is the most relevant one. Quoting,
"Oriyas are = more than happy to oblige them by speaking to them in Hindi",
Odiyas are = more than happy to oblige anyone by trying to speak in their
language = (this is a gross generalization though). Someone had commented
in this = forum before that he is proud of this "flexibility" that Odisha
offers. = It would be very bad if Odiyas were rigid. I do agree with the
gentleman = who wrote this before. We should be flexible but not at any
cost. >=20 >So I do not know how you made your particular observations,
but they = seem=20 >to be just the opposite of what the reality is. Again,
I do not have the exposure or experience that you have. I could = be wrong.
But I would not have realized this without posting my views. = Thanks.
>=20 >Am I qualified to insist on my statements? Oh yes, I am originally
from = >Sambalpur, but practically spent my entire childhood (17 years)
in the=20 >coastal Orissa before I left Orissa. I speak "textbook" oriya,
but used = to=20 >visit Sambalpur very frequently to back the claims I
am making which = are=20 >contrary to your observations. I never doubted
your qualifications. :) Thanks for correcting me.=20 >=20 >But, a more
fundamental question. Why this anti-coastal orissa or the=20 >anti-western
orissa discussions? Do we need to have this divisive = attitude=20 >when
we know that Orissa as a whole is facing discriminating attitude = when=20
>it comes to railway budget allocations or natural calamity relief=20 >supplies?
Now, wait-a-minute. Where have I discussed anything "anti" to anyone? I
= was merely saying that we should all get together to promote our = language
and hence our culture. Whatever, I have written is with a very = positive
tone. I was glad that someone in this forum felt proud of the = language
he speaks. We should all learn from this sense of pride. I was = not trying
to bring in any element of distinction or resentment of any = region of
Odisha. I do not understand where my note was misunderstood. = Please clarify.=20
>=20 >With due regards,=20 >Subhankar=20 >=20 Best Regards, =20 Debasmita
Misra=20 -------------------------------------------------------------------------=
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*************************************************************************=
In order to unsubscribe from ornet, please send mail to = majordomo@cs.columbia.edu,
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Content-Transfer-Encoding: quoted-printable 
First
of all I would like to say that = the word=20 chauvinism suggests an absurdly
extravagant pride in one's own nation / = regions=20 and contempt for others.
Therefore it is normally used in a negative=20 sense.Therefore when intended
positively pride=20
(Odia/Koshali/Sambalpuri) is a better
word in = my=20 opinion .    
Having said that, I = would like=20 to add another perspective to the interesting
discussion reg. W.Odissa = vs=20 Coastal Odissa as follows.    
While it is = seen that=20 generally people from 'less developed' regions
/ nations/ = communities =20 perceive themselves as more simple, naive,
honest and trustworthy than = people=20 from 'developed'  nations/regions
/communities it is equally=20 true that people from the 'developed' regions
often perceive them = as lazy,=20 idiotic and stubborn. Edward Said has
made a tremendous contribution to = this=20 subject through his concept
of "orientalism".The interesting fact is = that (=20 as even proud Sambalpuris
have to agree ) this observation may = be =20 equally valid when applied
to a coastal Odia vs a Bengali, an urban W. = Odia=20 vis-a-vis a rural
W. Odia,  a non-tribal vs a tribal from W. Odia = and so=20 on.I confess
here that my personal preference is usually for = people from=20 'less
developed'  regions as they are usually 'less spoilt' and = although
a=20 Ganjamia by ancestry and a Kataki by default I find=20 that generally 
people from western Odissa are nicer than = people=20 from coastal Odissa
and that W. Odissa has been exploited by coastal=20 Odissa . However I
realise that  this maybe due to a = subjective value=20 judgement
.     I am sure the=20 philosophers,. sociologists,
cultural = anthropologists , psychologists, historians and other thinkers
who = contribute to=20 ORNET can enrich this discussion with their 
views on this = phenomenon and=20 related issues as much as the fundamentalists.
I would only like to = state here=20 that  this question also throws
up some larger moral  and = sociological=20 questions about the very
idea of 'development' on which and on other = related=20 issues I may have
something to say later. Subrat
Ratho



----- Original Message -----=20
From:Debasmita
= Misra=20
To: subhankar.nayak@yale.eduCc:ornet@cs.columbia.eduSent:
Wednesday, February 28, 2001 1:18 PMSubject: Re: Let us learn something
from = Sambalpuri.
 mAnaniya Subhankar babu:
I am replying to each of your concerns below. :)

Please let me = know if I=20 need to clarify anything that I might
have left out.>From: Subhankar Nayak 

>To: Debasmita Misra 

>CC: 

>Subject: Re: Let us learn something from Sambalpuri.=20

>Date: Tue, 27 Feb 2001 21:47:30 -0500 (EST)=20

>=20

>=20

>Dear Debasmita,=20

>=20

>With due respect, I beg to differ with your observations = and=20
conclusions.=20
>
I have no problem whatsoever. I have no resentment for a difference
= of=20 opinion because that is how we get enriched. 

>I have two comments to make about your comments:=20

>=20

>First, correct me if I am wrong, do I sense a negative = undertone=20
in your=20

>opinion about "Chauvinism"? Am I missing some irony = there? If=20
not, I do=20
>not see why chauvinism is good under any circumstances.
There is absolutely NO negative undertone in using the word. If I =
found a=20 suitable substitute I would have used that. The = word "Chauvinism"
has=20 been used before in this forum in a positive context. Well, you
are = correct=20 in saying that chauvinism is not good under any circumstance.
However, = the point=20 was that people have a sense of attachment/pride
(very difficult to coin = an=20 appropriate word for a feeling or sentiment)
for their language that is = shown by=20 their thrust to stick to the tongue
under any circumstances. e.g. = Bengali=20 or Tamil. Please remember that
good or bad is a relative=20 term. 

>=20

>Second, I think your observations about the language = proclivities=20
of=20

>"coastal" and "western" oriyas is completely opposite = from what=20
is the=20
>truth.
You may be right!!! My conclusion was based on very narrow=20 observation
and I have admitted that. However, I got the = inspiration to=20 put forth
the note after insistive postings by Mr. Arjun Purohit in = this=20 forum. 

>=20

>When people from western orissa come to coastal orissa, = the first=20 

>thing they do is to forget the western orissa dialect and = try to=20
get the=20

>hang of "textbook" oriya. Those you might have found = still=20 speaking
the=20

>western dialect are unfortunately those who struggle in = learning=20
a new=20
>dialect.
Once again I do not disagree. That is why I had written, "you can =
smell a=20 strong accent". Obviously over time accents might change. From
what = I have=20 observed from close friends, they still flip-flop between
accents and=20 language. 

>=20

>On the other hand, I will be really shocked to find = someone from=20
coastal=20

>Orissa while visiting western orissa, trying to speak to = the=20
locals in the=20

>local dialect. For them, the textbook Oriya is the only = mode of=20

>conversation and the locals are more than happy to oblige = for=20

>"appeasement" reasons. I have always found this scenario=20 analogous
to the=20

>common observation that people from the Hindi-speaking = belt,=20
inspite of=20

>having lived in Orissa for a generation, never try to = learn=20 Oriya,
and we=20
>Oriyas are more than happy to oblige them by speaking to them in=20
Hindi.
Here I fail to miss your point in the analogy. On the contrary, = I
have=20 found Punjabis, Sindhis, and Biharis in Bhubaneswar speaking in
= Odiya with=20 the locals (Now-a-days, Hindi is becoming a cosmetic lingo
in = Bhubaneswar). In=20 Rourkela, many Odiyas speak Hindi. This is perhaps
due to the = earlier=20 Bengali domination of RST and the resentment of
Odiyas to speak = Bengali.=20 Hindi became a natural choice of communication.
Again this is purely my = guess.=20 However, people who have migrated from
Saraikala and Kharsuan areas = of=20 Bihar and settled in Rourkela speak
their own dialect rather than=20 Hindi. They do have a soft and sweet dialect.
Maruadis of Cuttack = speak=20 Odiya. However, Maruadis of Sambalpur speak
Hindi in home and=20 Sambalpuri outside.
My exposure is with the civil engineers working in western = Odisha.
If=20 they are from the coastal areas, I have often seen them speaking
the = local=20 dialect rather than the textbook Odiya. I am not saying
there is = anything wrong=20 with this.
Your last sentence above is the most relevant one. Quoting, = "Oriyas
are=20 more than happy to oblige them by speaking to them in Hindi", Odiyas
are = more=20 than happy to oblige anyone by trying to speak in their language
(this = is a=20 gross generalization though). Someone had commented in
this forum before = that he=20 is proud of this "flexibility" that Odisha
offers. It would be very bad = if=20 Odiyas were rigid. I do agree with
the gentleman who wrote this before. = We=20 should be flexible but not
at any cost.

>=20

>So I do not know how you made your particular = observations, but=20
they seem=20
>to be just the opposite of what the reality is.
Again, I do not have the exposure or experience that you have. I = could
be=20 wrong. But I would not have realized this without posting my views.
= Thanks.

>=20

>Am I qualified to insist on my statements? Oh yes, I am=20 originally
from=20

>Sambalpur, but practically spent my entire childhood (17 = years)=20
in the=20

>coastal Orissa before I left Orissa. I speak "textbook" = oriya,=20
but used to=20

>visit Sambalpur very frequently to back the claims I am = making=20
which are=20
>contrary to your observations.
I never doubted your qualifications. :) Thanks = for correcting=20 me. 

>=20

>But, a more fundamental question. Why this anti-coastal = orissa or=20
the=20

>anti-western orissa discussions? Do we need to have this = divisive=20
attitude=20

>when we know that Orissa as a whole is facing = discriminating=20
attitude when=20

>it comes to railway budget allocations or natural = calamity relief=20 
>supplies?
Now, wait-a-minute. Where have I discussed anything "anti" to = anyone?
I=20 was merely saying that we should all get together to promote our =
language=20 and hence our culture. Whatever, I have written is with a very
positive = tone. I=20 was glad that someone in this forum felt proud of
the language he = speaks. We=20 should all learn from this sense of pride.
I was not trying to bring in = any=20 element of distinction or resentment
of any region of=20 Odisha. I do not understand where my note was misunderstood.
= Please=20 clarify. 

>=20

>With due regards,=20

>Subhankar=20

>=20 Best Regards,

Debasmita = Misra 


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*******=20 In order to unsubscribe from ornet, please send mail to=20 majordomo@cs.columbia.edu,
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Re: Sweet Sambalpuri Content-transfer-encoding: 8bit To: "debanayak" Cc:
ornet@cs.columbia.edu Content-type: text/plain Mime-version: 1.0 X-Sender-ip:
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X-PMFLAGS: 34078848 0 1 P5D850.CNM Through my work experience in different
parts of Orissa, partly Keonjhar, partly Kalahandi, partly Bolangir, partly
Sambalpur and partly coastal region in Cuttack area, I have found the following
statements of Deba (I don't know the source) is more than hundred percent
right. Although I am from coastal Orissa I am so frustrated with the coastalers
that I often feel these people will never change do whatever good you may.
I have seen my own relatives, my own villagers, and many other villagers
where I spend a month and half every year doing some social development
activities with SEEDS. Somdutt >- Average People from Coastal Orissa are
> Tout(er), Cunning, Corrupted, Dishonest, Grimy, always busy in Dirty
Politics and Impudent > >- Average People from Western Orissa (paricularly
from Sambalpur) are > Naive, Simple, Cool, Honest, TrustWorthy, Easy Going,
Down to Earth, Appealing and Beautiful > >The Sambalpuri language is very
sweet and so as the People, their Lands, Tradition & Culture. > > >
> > > > >Attachment: >Content-Type: text/html; > charset="iso-8859-1" >Content-Transfer-Encoding:
quoted-printable > > --------------------------------------------------------
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"Deba Nayak" To: smohanty@tampabay.rr.com Cc:
ornet@cs.columbia.edu Subject: Re: Sweet Sambalpuri Date: Wed, 28 Feb 2001
01:28:43 -0800 Mime-Version: 1.0 Content-Type: text/plain; format=flowed
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X-PMFLAGS: 34078848 0 1 P3C300.CNM I AM FROM ODISHA.... I might be Stupid,
but not the Facts. Buh.. Bye From: saraju mohanty To:
debanayak CC: ornet@cs.columbia.edu Subject:
Re: Sweet Sambalpuri Date: Wed, 28 Feb 2001 03:37:45 -0500 Hi: Guess U
R from Western Orissa. Pl. don't make such stupid comments. Thx, By -saraju
debanayak wrote: > - Average People from Coastal Orissa are Tout(er), Cunning,
> Corrupted, Dishonest, Grimy, always busy in Dirty Politics and > Impudent
- Average People from Western Orissa (paricularly from > Sambalpur) are
Naive, Simple, Cool, Honest, TrustWorthy, Easy > Going, Down to Earth,
Appealing and Beautiful The Sambalpuri language > is very sweet and so
as the People, their Lands, Tradition & > Culture. _________________________________________________________________
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From: "Debasmita Misra" To: subhankar.nayak@yale.edu
Cc: ornet@cs.columbia.edu Subject: Re: Let us learn something from Sambalpuri.
Date: Wed, 28 Feb 2001 02:48:34 -0500 Mime-Version: 1.0 Content-Type: text/html
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X-PMFLAGS: 34079360 0 1 P5AFF0.CNM mAnaniya Subhankar babu:
I am replying to each of your concerns below. :)

Please let me know if I need to clarify anything that I might have
left out.>From: Subhankar Nayak 

>To: Debasmita Misra 

>CC: 

>Subject: Re: Let us learn something from Sambalpuri. 

>Date: Tue, 27 Feb 2001 21:47:30 -0500 (EST) 

> 

> 

>Dear Debasmita, 

> 

>With due respect, I beg to differ with your observations and conclusions. 
>
I have no problem whatsoever. I have no resentment for a difference
of opinion because that is how we get enriched. 

>I have two comments to make about your comments: 

> 

>First, correct me if I am wrong, do I sense a negative undertone in
your 

>opinion about "Chauvinism"? Am I missing some irony there? If not,
I do 
>not see why chauvinism is good under any circumstances.
There is absolutely NO negative undertone in using the word. If I found
a suitable substitute I would have used that. The word "Chauvinism" has
been used before in this forum in a positive context. Well, you are correct
in saying that chauvinism is not good under any circumstance. However,
the point was that people have a sense of attachment/pride (very difficult
to coin an appropriate word for a feeling or sentiment) for their language
that is shown by their thrust to stick to the tongue under any circumstances.
e.g. Bengali or Tamil. Please remember that good or bad is a relative term. 

> 

>Second, I think your observations about the language proclivities
of 

>"coastal" and "western" oriyas is completely opposite from what is
the 
>truth.
You may be right!!! My conclusion was based on very narrow observation
and I have admitted that. However, I got the inspiration to put forth the
note after insistive postings by Mr. Arjun Purohit in this forum. 

> 

>When people from western orissa come to coastal orissa, the first 

>thing they do is to forget the western orissa dialect and try to get
the 

>hang of "textbook" oriya. Those you might have found still speaking
the 

>western dialect are unfortunately those who struggle in learning a
new 
>dialect.
Once again I do not disagree. That is why I had written, "you can smell
a strong accent". Obviously over time accents might change. From what I
have observed from close friends, they still flip-flop between accents
and language. 

> 

>On the other hand, I will be really shocked to find someone from coastal 

>Orissa while visiting western orissa, trying to speak to the locals
in the 

>local dialect. For them, the textbook Oriya is the only mode of 

>conversation and the locals are more than happy to oblige for 

>"appeasement" reasons. I have always found this scenario analogous
to the 

>common observation that people from the Hindi-speaking belt, inspite
of 

>having lived in Orissa for a generation, never try to learn Oriya,
and we 
>Oriyas are more than happy to oblige them by speaking to them in Hindi.
Here I fail to miss your point in the analogy. On the contrary, I have
found Punjabis, Sindhis, and Biharis in Bhubaneswar speaking in Odiya with
the locals (Now-a-days, Hindi is becoming a cosmetic lingo in Bhubaneswar).
In Rourkela, many Odiyas speak Hindi. This is perhaps due to the earlier
Bengali domination of RST and the resentment of Odiyas to speak Bengali.
Hindi became a natural choice of communication. Again this is purely my
guess. However, people who have migrated from Saraikala and Kharsuan areas
of Bihar and settled in Rourkela speak their own dialect rather than Hindi.
They do have a soft and sweet dialect. Maruadis of Cuttack speak Odiya.
However, Maruadis of Sambalpur speak Hindi in home and Sambalpuri outside.
My exposure is with the civil engineers working in western Odisha. If
they are from the coastal areas, I have often seen them speaking the local
dialect rather than the textbook Odiya. I am not saying there is anything
wrong with this.
Your last sentence above is the most relevant one. Quoting, "Oriyas
are more than happy to oblige them by speaking to them in Hindi", Odiyas
are more than happy to oblige anyone by trying to speak in their language
(this is a gross generalization though). Someone had commented in this
forum before that he is proud of this "flexibility" that Odisha offers.
It would be very bad if Odiyas were rigid. I do agree with the gentleman
who wrote this before. We should be flexible but not at any cost.

> 

>So I do not know how you made your particular observations, but they
seem 
>to be just the opposite of what the reality is.
Again, I do not have the exposure or experience that you have. I could
be wrong. But I would not have realized this without posting my views.
Thanks.

> 

>Am I qualified to insist on my statements? Oh yes, I am originally
from 

>Sambalpur, but practically spent my entire childhood (17 years) in
the 

>coastal Orissa before I left Orissa. I speak "textbook" oriya, but
used to 

>visit Sambalpur very frequently to back the claims I am making which
are 
>contrary to your observations.
I never doubted your qualifications. :) Thanks for correcting me. 

> 

>But, a more fundamental question. Why this anti-coastal orissa or
the 

>anti-western orissa discussions? Do we need to have this divisive
attitude 

>when we know that Orissa as a whole is facing discriminating attitude
when 

>it comes to railway budget allocations or natural calamity relief 
>supplies?
Now, wait-a-minute. Where have I discussed anything "anti" to anyone?
I was merely saying that we should all get together to promote our language
and hence our culture. Whatever, I have written is with a very positive
tone. I was glad that someone in this forum felt proud of the language
he speaks. We should all learn from this sense of pride. I was not trying
to bring in any element of distinction or resentment of any region of Odisha.
I do not understand where my note was misunderstood. Please clarify. 

> 

>With due regards, 

>Subhankar 

>  Best Regards,

Debasmita Misra 

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X-Originating-IP: [63.251.176.140] From: "debanayak" To: Subject:
Sweet Sambalpuri Date: Tue, 27 Feb 2001 22:24:24 -0800 MIME-Version: 1.0
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People from Coastal Orissa are=20 Tout(er), Cunning, Corrupted, Dishonest,
Grimy, always busy in = Dirty Politics and Impudent - Average People from
Western Orissa (paricularly from Sambalpur) are=20 Naive, Simple, Cool,
Honest, TrustWorthy, Easy Going, Down to = Earth, Appealing and Beautiful
=20 The Sambalpuri language is very sweet and so as the People, their Lands,
= Tradition & Culture. =20 ------=_NextPart_000_001D_01C0A10C.0A3CA540
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Average People from Coastal Orissa = are=20       
= Tout(er),=20 Cunning, Corrupted, Dishonest, Grimy, always busy in Dirty
Politics and=20 Impudent -
Average People from Western Orissa = (paricularly=20 from Sambalpur) are        
= Naive,=20 Simple, Cool, Honest, TrustWorthy, Easy Going, Down to Earth,
= Appealing and=20 Beautiful  The
Sambalpuri language is very sweet = and so as the=20 People, their Lands,
Tradition & Culture.    ------=_NextPart_000_001D_01C0A10C.0A3CA540--
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From: "M.Patnaik" To: "Ornet@Cs. Edu" Subject:
Daily Pioneer- Kuntala Kumari Sabat Date: Tue, 27 Feb 2001 21:38:00 -0800
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quoted-printable Daily = Pioneerhttp://www.dailypioneer.com/archives/secon33.asp?cat=3D\opd2&d=3DO=
ped&t1=3Dfeb1501 =20 Oped=20 NEWS=20 City=20 Nation=20 States=20 World=20
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Naukri.Com=20 See our hits (last 24 hours)=20 The Editors mailbox=20 Advertising
Rates=20 Brave bard and nightingale GK Das The birth centenary of Kuntala
Kumari Sabat = (1900-1938) passed by, unremembered by the nation.=20 The
neglect in national memory of one of the foremost = crusader women poets
of the last century reminds one of Thomas Gray's = elegy about the unsung
and unrecognised: "Some village hampden that with = dauntless breast/ the
little tyrant of his fields withstood/ some mute = inglorious Milton here
may rest/ some Cromwell guiltless of his = country's blood..." With the
exception of a modest celebratory function = held by Orissa's Lekhika Sansad
and a little souvenir, nothing has been = done at the national level to
commemorate the saga of this historic = woman; nothing that would have
matched her achievement. Kuntala Kumari = was a radical voice that spoke
for the liberation of human spirit. An = intensely romantic poet, she wrote
some of the immortal verse in Oriya. = The mystic strain and her reformative
zeal in her poetry at once trace a = Blake and a Shelley in her creative
persona. It was her passion for = social reform that powered her creative
writing. She fiercely championed = the cause of oppressed masses and repressed
womenfolk in a male = dominated, feudal India. Kuntala Kumari Sabat was
born in the old state of = Bastar, once a part of Orissa, but afterwards
separated from it. Her = father Daniel Sabat was doctor, who had stayed
away in Burma of those = days for several years. Her mother Monica Sabat
took keen interest in = Kuntala education. Kuntala Kumari studied medicine
at Cuttack Medical = School where she earned her LMP degree in 1921. The
period between 1921 and 1927 was a productive = phase of her literary life.
She wrote several volumes of poems like = "Anjali" and "Archana"; and novels
on social issues like "Bharati" and = "Parasmani" in Oriya. Through her
writing she protested against purdah, = child marriage, casteism untouchability,
discrimination against women, = and advocated women's rights, steps towards
their empowerment and widow = remarriage. For some years Kuntala Kumari
worked as the = superintendent of Cuttack Red Cross, but in 1927 resigned
her job and = left for Delhi, where she practised medicine. That was a
turning point = in her life. She became an Aryasamajist and married Krushna
Prasad = Brahmachari, ignoring caste and religious taboos. She began to
write in = Hindi, alongside her writing in Oriya. She came out with a volume
of = Hindi poems Baramala. She also became an influential editor of several
= Hindi periodicals such as Mahabir, Jeevan and Nari Bharati. Kuntala =
Kumari was invited to deliver convocation addresses in Allahabad = University
and Benaras Hindu Viswavidyalaya. That was a mark of rare = recognition
accorded to a woman of those days. Kuntala Kumari's literary gifts and
role in the public = life of her time are comparable to those of Sarojini
Naidu, a = contemporary. Sarojini, like the young Kuntala Kumari, always
desired to = be (in her own words) "a wild free thing of the air like the
birds, with = a song in my heart." A Romantic at heart, Sarojini Naidu
wrote to Arthur = Symons in 1904 that "the very 'Spirit of Delight' that
Shelley wrote of = dwells in my little home." In personal life, Sarojini
was far more privileged = than Kuntala Kumari. She studied three years
in Britain. Kuntala Kumari, = on the other hand, was homespun - as a poet,
thinker and individual. In = their social and political thinking and actions
they were markedly = similar and yet dissimilar. Both were champions of
secularism. Both = broke free of casteism; Sarojini married a non-Brahmin
Dr Govindarajulu = Naidu, "to the scandal of all India", as did Kuntala
Kumari some 25 = years after Sarojini marry an Aryasamajist, outside her
Christian = community. Sarojini Naidu and Kuntala Kumari both were followers
= of Gandhi and were deeply committed to the Indian National Congress.
= Sarojini Naidu was elected its President at the Kanpur Session in 1925;
= Kuntala Kumari did not live long enough to gain that honour, but she
= played a leading role in the AICC session held at Puri. In their = position
with regard to Gandhi, Sarojini Naidu was in principle closer = to Gokhale's
liberalism than to the relatively greater activism of = Gandhi, but Kuntala
Kumari avowedly believed in Gandhi's policy above = that of any other national
leader. The points of difference between the two great women = go further.
Sarojini Naidu ardently participated in the freedom movement = against
British rule but, strangely enough, opposed the struggle for = freedom
of the people of the Nizam ruled State of Hyderabad; she was on = the side
of Nizam Mir Osman Ali Khan. Kuntala Kumari Sabat showed no = such ideological
inconsistency in her single-minded devotion to people's = struggle for
freedom. The centenary of Sarojini Naidu's birth was celebrated = at a
national seminar held with the Central Government's participation = in
Osmania University in 1979. But Kuntala Kumari's birth centenary went =
unnoticed, outside Orissa. Kuntala died while still in her thirties. A
glorious = life of service and creativity was cut short by death. The nation
can = yet pay tributes to one of India's brave daughters who sang as they
led = the people in their historic struggle for liberation. This author
feels = that at least a road should be named after Kuntala Kumari Sabat
in the = national Capital, and a commemorative postal stamp be issued.
=20 =20 =20 ------=_NextPart_001_0002_01C0A105.8EC111E0 Content-Type: text/html;
charset="Windows-1252" Content-Transfer-Encoding: quoted-printable 
http://www.dailypioneer.com/archives/secon33.a=
sp?cat=3D\opd2&d=3DOped&t1=3Dfeb1501












Oped
















NEWS



City



Nation



States



World



Business



Oped



Edits



Lucknow



FEATURES



Agenda



Avenues



Arts



Pulse



Bazaar



Sports



Tarots



Travel



Films



Themes



Health



Youth



Media



Gender



Concern



Books



Adworld



vivacity



Archives



UTILITIES



Pioneer
Arts



Pioneer
Tenders



Pioneer
Shelters



Naukri.Com



See
our hits (last 24 hours)



The
Editors=20 mailbox



Advertising=20
Rates



















Brave bard and=20 nightingale









GK = Das
The=20 birth centenary of Kuntala Kumari Sabat (1900-1938)
= passed by,=20 unremembered by the nation. 
The neglect in = national=20 memory of one of the foremost
crusader women poets of = the last=20 century reminds one of Thomas Gray's
elegy about the = unsung=20 and unrecognised: "Some village hampden that
with = dauntless=20 breast/ the little tyrant of his fields withstood/
= some mute=20 inglorious Milton here may rest/ some Cromwell = guiltless
of=20 his country's blood..."
With the exception of a = modest=20 celebratory function
held by Orissa's Lekhika Sansad = and a=20 little souvenir, nothing has
been done at the national = level=20 to commemorate the saga of this historic
woman; = nothing that=20 would have matched her achievement. Kuntala Kumari
was = a=20 radical voice that spoke for the liberation of human = spirit.=20
An intensely romantic poet, she wrote some of the = immortal=20 verse in
Oriya. The mystic strain and her reformative = zeal in=20 her poetry at
once trace a Blake and a Shelley in her = creative=20 persona. It was her
passion for social reform that = powered her=20 creative writing. She fiercely
championed the cause of = oppressed masses and repressed womenfolk in a
male = dominated,=20 feudal India.
Kuntala Kumari Sabat was born in = the old=20 state of
Bastar, once a part of Orissa, but afterwards = separated from it. Her
father Daniel Sabat was doctor, = who had=20 stayed away in Burma of those
days for several years. = Her=20 mother Monica Sabat took keen interest
in Kuntala = education.=20 Kuntala Kumari studied medicine at Cuttack Medical
= School=20 where she earned her LMP degree in 1921.
The = period=20 between 1921 and 1927 was a productive
phase of her = literary=20 life. She wrote several volumes of poems like
"Anjali" = and=20 "Archana"; and novels on social issues like "Bharati"
= and=20 "Parasmani" in Oriya. Through her writing she = protested=20 against
purdah, child marriage, casteism = untouchability,=20 discrimination against
women, and advocated women's = rights,=20 steps towards their empowerment
and widow=20 remarriage.
For some years Kuntala Kumari = worked as the=20 superintendent
of Cuttack Red Cross, but in 1927 = resigned her=20 job and left for Delhi,
where she practised medicine. = That was=20 a turning point in her life.
She became an = Aryasamajist and=20 married Krushna Prasad Brahmachari,
ignoring caste and = religious taboos. She began to write in Hindi, = alongside
her=20 writing in Oriya. She came out with a volume of Hindi = poems=20
Baramala. She also became an influential editor of = several=20 Hindi periodicals
such as Mahabir, Jeevan and Nari = Bharati.=20 Kuntala Kumari was invited
to deliver convocation = addresses in=20 Allahabad University and Benaras
Hindu Viswavidyalaya. = That=20 was a mark of rare recognition accorded
to a woman of = those=20 days.
Kuntala Kumari's literary gifts and role = in the=20 public
life of her time are comparable to those of = Sarojini=20 Naidu, a contemporary.
Sarojini, like the young = Kuntala=20 Kumari, always desired to be (in
her own words) "a = wild free=20 thing of the air like the birds, with
a song in my = heart." A=20 Romantic at heart, Sarojini Naidu wrote to
Arthur = Symons in=20 1904 that "the very 'Spirit of Delight' that Shelley
= wrote of=20 dwells in my little home."
In personal life, = Sarojini=20 was far more privileged
than Kuntala Kumari. She = studied three=20 years in Britain. Kuntala Kumari,
on the other hand, = was=20 homespun - as a poet, thinker and individual.
In their = social=20 and political thinking and actions they were markedly
= similar=20 and yet dissimilar. Both were champions of secularism. = Both=20
broke free of casteism; Sarojini married a non-Brahmin = Dr=20 Govindarajulu
Naidu, "to the scandal of all India", as = did=20 Kuntala Kumari some 25
years after Sarojini marry an=20 Aryasamajist, outside her Christian =
community.
Sarojini=20 Naidu and Kuntala Kumari both were followers
of Gandhi = and=20 were deeply committed to the Indian National Congress.
= Sarojini Naidu was elected its President at the Kanpur = Session=20 in
1925; Kuntala Kumari did not live long enough to = gain that=20 honour,
but she played a leading role in the AICC = session held=20 at Puri. In
their position with regard to Gandhi, = Sarojini=20 Naidu was in principle
closer to Gokhale's liberalism = than to=20 the relatively greater activism
of Gandhi, but Kuntala = Kumari=20 avowedly believed in Gandhi's policy
above that of any = other=20 national leader.
The points of difference = between the=20 two great women
go further. Sarojini Naidu ardently=20 participated in the freedom movement
against British = rule but,=20 strangely enough, opposed the struggle for
freedom of = the=20 people of the Nizam ruled State of Hyderabad; she was
= on the=20 side of Nizam Mir Osman Ali Khan. Kuntala Kumari Sabat = showed=20
no such ideological inconsistency in her single-minded = devotion to people's
struggle for freedom.
The=20 centenary of Sarojini Naidu's birth was celebrated
at = a=20 national seminar held with the Central Government's=20 participation
in Osmania University in 1979. But = Kuntala=20 Kumari's birth centenary
went unnoticed, outside=20 Orissa.
Kuntala died while still in her = thirties. A=20 glorious
life of service and creativity was cut short = by=20 death. The nation
can yet pay tributes to one of = India's brave=20 daughters who sang as
they led the people in their = historic=20 struggle for liberation. This
author feels that at = least a=20 road should be named after Kuntala Kumari
Sabat in the = national Capital, and a commemorative postal stamp be=20
= issued.

 







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