B R AMBEDKAR and his contribution to journalism and press for freedom struggle

 

 

EMINENT JOURNALISTS OF INDIA, 

SERIES 6: BHIMRAO RAMJI AMBEDKAR

Bhimrao Ramji Ambedkar (1891–1956), popularly known as Babasaheb, was not only the chief architect of the Indian Constitution but also a pioneering journalist who used the press as a weapon for social justice and political emancipation. His journalistic endeavours were deeply tied to his mission of uplifting marginalized communities, particularly the Dalits, and challenging the oppressive structures of caste and colonialism. Ambedkar recognized that the press could serve as the 'voice of the voiceless', enabling disenfranchised groups to articulate their grievances and aspirations (Das, S., 2024).

Ambedkar’s first major journalistic initiative was the launch of Mooknayak. Literally translated this word meant- 'Leader of the Dumb'. However, it actually meant a leader of the lower castes/ Dalits who had no voice in 1920. This Marathi weekly became a platform for Dalits to express their concerns and demand equality. Through Mooknayak, Ambedkar highlighted issues such as untouchability, caste discrimination, and the denial of basic human rights. His editorials were marked by sharp critique of Hindu orthodoxy and colonial policies, blending intellectual rigor with moral urgency (Siddharth, 2020). The journal not only gave visibility to Dalit struggles but also inspired collective action, laying the foundation for Ambedkar’s broader political movement.

Dr Ambedkar and the Press

In 1927, Ambedkar founded Bahishkrit Bharat (Excluded India), another journal that focused on the plight of the oppressed classes. This publication emphasized the need for education, political participation, and social reform. Ambedkar used Bahishkrit Bharat to mobilize Dalits against systemic exclusion and to advocate for their rights within the framework of democratic governance (Samaj Weekly, 2022). His writings in this period reveal his conviction that journalism was not merely about reporting events but about shaping consciousness and fostering resistance.

Ambedkar’s later ventures included Janata (1930) and Prabuddha Bharat (Enlightened India) in 1956. Janata served as a political mouthpiece during the turbulent years of the freedom struggle, articulating Ambedkar’s vision of social democracy and critiquing both colonial rule and the Congress Party’s inadequate attention to Dalit issues (Patnaik, D., 2023). Prabuddha Bharat, launched shortly before his death, symbolized his lifelong commitment to creating an enlightened society free from caste oppression and inequality (Jangala et al., 2022). These journals collectively demonstrate Ambedkar’s sustained effort to use the press as a transformative force.

Ambedkar’s contribution to journalism was unique in that it combined political activism with intellectual leadership. Unlike many contemporaries who used the press primarily for nationalist mobilization, Ambedkar employed it to foreground social justice and equality. His writings consistently emphasized that political independence would be meaningless without the liberation of oppressed communities. By creating platforms for marginalized voices, Ambedkar ensured that the freedom struggle was not limited to elite concerns but encompassed the aspirations of India’s most disadvantaged groups (Kaur G., 2023).

Dr Ambedkar’s books and scholarly writings

Ambedkar’s books and scholarly writings further reinforced his journalistic mission by providing theoretical depth and intellectual rigor. His seminal work Annihilation of Caste (1936) was a radical critique of Hindu orthodoxy and became widely discussed in newspapers and journals, sparking debates across the press. The Problem of the Rupee: Its Origin and Its Solution (1923) addressed economic exploitation under colonial rule and influenced journalistic discourse on monetary policy. Who Were the Shudras? (1946) and The Untouchables: Who Were They and Why They Became Untouchables? (1948) provided historical and sociological analyses that enriched press debates on caste and social justice. His later work, Buddha and His Dhamma (1957), offered philosophical alternatives to caste-based Hinduism, and was serialized and reviewed in journals, extending its reach to wider audiences (Vedantu, n.d.).

Ambedkar also authored Riddles in Hinduism, a provocative text that questioned the contradictions and inconsistencies within Hindu scriptures. This work was widely debated in the press, as it challenged the religious foundations of caste discrimination and provoked responses from both reformists and conservatives. Similarly, his book What Congress and Gandhi Have Done to the Untouchables (1945) critiqued the Congress Party’s failure to adequately address Dalit issues, and was extensively covered in newspapers, fueling debates about the inclusivity of the nationalist movement. Another significant work, Pakistan or Partition of India (1945), analyzed the communal tensions and political realities leading to partition. This book was not only a scholarly intervention but also a subject of journalistic discussion, as it provided a rational and detailed examination of one of the most pressing issues of the time.

Other notable writings include States and Minorities (1947), where Ambedkar articulated constitutional safeguards for marginalized communities, and Thoughts on Linguistic States (1955), which influenced journalistic discussions on federalism and language politics. Each of these works provided the press with substantive material to engage with issues of democracy, equality, and nation-building. By combining his editorial ventures with his books, Ambedkar ensured that the press became both a platform for immediate resistance and a forum for long-term intellectual transformation (Das, 2024).

In conclusion, Ambedkar’s journalism was integral to his broader mission of social reform and nation-building. Through Mooknayak, Bahishkrit Bharat, Janata, and Prabuddha Bharat, he transformed the press into a vehicle of empowerment, education, and resistance. His legacy as a journalist underscores the role of media in advancing democratic ideals and social justice, making him one of the most influential figures in the history of Indian journalism.

References

1. Jangala, A. K., Chukka, J., & Samuyelu, N. (2022). Dr. B. R. Ambedkar and his perspective on Journalism. International Journal of Creative Research Thoughts, 10(12), e570–e578. Retrieved September 20, 2026, from https://ijcrt.org/papers/IJCRT2212517.pdf
2. Samaj Weekly. (2022). Dr. B. R. Ambedkar as a journalist. Retrieved September 20, 2026, from https://samajweekly.com/dr-b-r-ambedkar-as-a-journalist/
3. Kaur, G. (2023). Dr. B. R. Ambedkar’s Struggle for Indian Media and Freedom of Nation. TIJER – International Research Journal, 10(6), 184–190. Retrieved September 20, 2026, from https://tijer.org/tijer/papers/TIJER2306146.pdf
4. Patnaik, D. (2023). Journalism for Social Justice: A Comparative Analysis of Dr. B. R. Ambedkar’s Journalistic Writings and Contemporary Journalists’ Writings in India. International Journal of Trend in Scientific Research and Development, 9(4), pp 996-1003, Jul–Aug 2025. Retrieved September 20, 2026, from https://www.ijtsrd.com/papers/ijtsrd97377.pdf
5. Das, S. (2024). Voice of the Voiceless: Dr. Babasaheb Ambedkar’s Journalism for Social Justice. Vidyawarta, 18–22. Retrieved September 20, 2026, from https://www.researchgate.net/publication/381468068_Voice_of_the_Voiceless_Dr_Babasaheb_Ambedkar's_Journalism_for_Social_Justice
6. Siddharth. (2020). Dr. Ambedkar’s journalism: From Mooknayak to Prabuddha Bharat. Indian Cultural Forum. Retrieved September 20, 2026, from https://indianculturalforum.in/2020/01/31/dr-ambedkars-journalism-from-mooknayak-to-prabuddha-bharat/
7. Vedantu. (n.d.). Books written by Dr. Bhimrao Ambedkar. Retrieved September 20, 2026, from https://www.vedantu.com/general-knowledge/books-written-by-dr-bhimrao-ambedkar

Madan Mohan Malviya and his contribution to journalism and press for freedom struggle

 

EMINENT JOURNALISTS OF INDIA, SERIES 5: MADAN MOHAN MALVIYA

Madan Mohan Malviya (1861–1946), revered as Mahamana, was not only a distinguished educationist and nationalist leader but also a pioneering figure in Indian journalism. His literary accomplishments reflect his deep engagement with poetry, prose, and journalism, where he used literature as a means of moral awakening and national service.

Malaviya’s literary journey began with poetry, which he composed during his student years under the pseudonym Makrand. His poems often drew upon Hindu philosophical traditions, weaving themes of truth, sacrifice, and patriotism. This literary foundation shaped his later speeches and writings, which carried a lyrical quality and moral conviction that appealed to diverse audiences. His ability to blend poetic imagination with nationalist ideals gave his works a distinctive voice in the freedom struggle.

His engagement with the press was deeply intertwined with his vision of awakening national consciousness and mobilizing public opinion against colonial rule. Malviya recognized the press as a powerful instrument for shaping ideas, disseminating nationalist thought, and strengthening the freedom struggle.

Malviya’s journalistic career began with his association with the Indian Opinion in 1884, where he articulated nationalist concerns and exposed the exploitative policies of the British government. His writings emphasized the need for unity among Indians and the importance of self-reliance.

At a later stage, he became the editor of the Hindustan newspaper, which he used as a platform to critique colonial policies and advocate for social reforms. His editorial style combined clarity with moral conviction, making his arguments persuasive to both the educated elite and the common reader.

One of Malviya’s most significant contributions was his role in founding and nurturing the The Leader newspaper in Allahabad in 1909. The Leader became a prominent nationalist daily, providing incisive commentary on political developments and serving as a voice for the Indian National Congress. Through this paper, Malviya sought to create an informed citizenry capable of resisting colonial domination. The Leader was widely respected for its balanced yet firm nationalist stance, and it played a crucial role in shaping public opinion during critical phases of the freedom struggle.

His editorials in newspapers like Indian Opinion, Hindustan, and later The Leader were crafted with clarity, rhythm, and persuasive power. He believed that journalism should educate and inspire, and his writings reflected a literary sensibility that elevated public discourse. 

His Hindi weekly Abhyudaya (1907–1909) and the newspaper Maryada (1910) carried essays and articles that combined literary elegance with nationalist urgency, helping to shape the Hindi press as a vehicle of cultural and political awakening.

Malviya also emphasized the ethical responsibilities of journalism. He believed that newspapers should not merely sensationalise events but should educate readers and inspire them toward constructive action. His vision of journalism was rooted in truth, patriotism, and service to society. This moral framework distinguished his work from many contemporaries and ensured that his contributions had a lasting impact on Indian journalism.

Beyond his editorial ventures, Malviya’s speeches and writings consistently highlighted the importance of a free press in a democratic society. He argued that without freedom of expression, India could not achieve political independence or social progress. His advocacy for press freedom was closely linked to his broader nationalist agenda, which included the promotion of education, social reform, and Hindu-Muslim unity.

Malaviya’s literary accomplishments extended beyond journalism into cultural preservation. He published Sanatana Dharma (1933) from Banaras Hindu University, a text that articulated Hindu philosophical and ethical principles in accessible language. This work reflected his literary commitment to safeguarding India’s spiritual heritage while making it relevant to contemporary society. His writings in Hindi also contributed to the standardization and enrichment of the language, ensuring its role as a medium of nationalist expression.

In sum, Madan Mohan Malviya’s contribution to journalism was both practical and philosophical. He established influential newspapers, wrote powerful editorials, and articulated a vision of journalism as a moral and national duty. His efforts ensured that the press became a vital instrument in India’s freedom struggle, fostering political awareness and mobilizing resistance against colonial rule. Malviya’s legacy as a journalist endures as part of his broader role as a nation-builder and visionary leader.

References (APA Style)

1. IAS Express. (n.d.). Madan Mohan Malaviya. Retrieved September 18, 2026, from https://www.iasexpress.net/madan-mohan-malaviya/
2. Malaviya Mission. (n.d.). Doyen of Journalism. Retrieved September 18, 2026, from https://www.malaviyamission.org/AboutMahamana/Doyen-of-Journalism-Detail.php?id=64
3. Springer. (2022). Madan Mohan Malaviya: His role in India’s freedom struggle. In Indian National Movement and Its Leaders (pp. 45–62). https://link.springer.com/chapter/10.1007/978-981-19-1415-7_3
4. Vajiram & Ravi. (n.d.). Madan Mohan Malaviya, Role in freedom Struggle. Retrieved September 18, 2026, from https://vajiramandravi.com/upsc-exam/madan-mohan-malaviya/
5. The Journals. (2022). Madan Mohan Malaviya Research Journal, 1(2), Article 68. Retrieved September 18, 2026, from https://www.thejournals.in/mmrj/archive/volume/1/issue/2/article/68 (thejournals.in in Bing)

MAHATMA GANDHI and his contribution to journalism and press for freedom struggle

 

EMINENT JOURNALISTS OF INDIA, SERIES 4: MAHATMA GANDHI

 

Mahatma Gandhi’s literary works and journalistic contributions form a coherent body of thought that shaped India’s freedom struggle. His writings were not mere reflections of personal philosophy but instruments of political mobilisation, ethical instruction, and social reform.

The most significant of his literary texts is Hind Swaraj, written in 1909, which offered a trenchant critique of Western industrial civilization and articulated the idea of Swaraj as self-rule rooted in moral regeneration and village-based economies. This work became the philosophical foundation of Gandhi’s political thought and provided a blueprint for non-violent resistance.

His autobiography, The Story of My Experiments with Truth, published between 1927 and 1929, chronicled his spiritual journey and moral struggles, explaining the evolution of Satyagraha as both a personal discipline and a collective weapon. Another important text, Satyagraha in South Africa, documented his struggle against racial discrimination and established civil disobedience as a transformative political tool. Later works such as Constructive Programme (1945), Nonviolence in Peace and War (1942), and Truth is God further elaborated his vision of ethical politics, village upliftment, and the universality of non-violence.

 

Gandhi’s role as a journalist and editor

 

Equally significant was Gandhi’s role as a journalist and editor. In his Autobiography he says:  “The sole aim of Journalism should be service. The newspaper is a great power, but just as an unchained torrent of water submerges whole countrysides and devastates crops, even so an uncontrolled pen serves but to destroy. If the control is from without, it proves more poisonous than want of control. It can be profitable only when exercised from within. If this line of reasoning is correct, how many journals of the world would stand the test? But who would stop those that are useless? And who should be the judge? The useful and the useless must like good and evil, go on together, and man must make his choice.” (Quoted verbatim from Sinha, 2019)

He understood the press as a non-violent weapon capable of awakening the masses and challenging colonial authority. His first major journal, Indian Opinion, launched in South Africa in 1903, was multilingual and exposed racial discrimination while training him in journalistic ethics.

Upon returning to India, Gandhi revolutionized nationalist journalism with Navjivan, a Gujarati weekly launched in 1919, which quickly reached a circulation of 12,000 copies. Its Hindi edition, however, struggled to sustain readership. Alongside this, he launched Young India in English in 1919, which became the primary platform for the Non-Cooperation and Civil Disobedience movements. Gandhi’s editorials in Young India were so powerful that they led to his sedition trial in 1922.

Later, in 1933, he started Harijan from Yerwada Jail, with Hindi and Gujarati editions titled Harijan Sevak and Harijan Bandhu. Mahatma Gandhi wrote: “It is not a name of my own coining. Some years ago, several ‘untouchable’ correspondents complained that I used the word ‘asprishya’ in the page of Navajivan, Asprisha mean literally untouchable. I invite them to suggest a better name, and one of the untouchable correspondents suggested the adoption of the name ‘Harijan’on the strength of its having been used by the first poet saint of Gujarat....... I thought that it was a good word ‘Harijan’ means a man of god. All religion of the world describes God pre-eminently as the Friend of the Friendless, help the helpless and protector of the weak. The rest of the world apart, in India who can be more friendless, helpless or weaker than the forty million or more Hindus, who are classified as untouchables.” (Quoted verbatim from Sinha, 2019).

These papers focused on eradicating untouchability and promoting social justice. Despite financial support from Ghanshyamdas Birla, the British government attempted to censor Harijan, demanding pre-publication proofing. Gandhi refused, asserting freedom of the press as a fundamental right, which led to the paper’s eventual closure after its tenth issue. Besides its readership had reduced drastically and it went into a loss.

In sum, Gandhi’s literary works provided the philosophical and ethical foundation for India’s struggle, while his newspapers served as instruments of mass mobilization and social reform. Together, they exemplify how literature and journalism can function as complementary tools in a non-violent revolution, shaping both thought and action in the pursuit of freedom.

 

 

REFERENCES

• Vajiram & Ravi. (2026, July 5). Books written by Mahatma Gandhi. Retrieved September 15, 2026, from https://vajiramandravi.com/upsc-exam/books-written-by-mahatma-gandhi/
• Gandhi Study. (2025, September 6). Gandhi and the media: How journalism fueled India’s freedom struggle. Retrieved September 15, 2026, from https://gandhi.study/gandhi-in-21st-century/gandhi-media-journalism-india-freedom/
• Anushree, H. R., & Manohar, N. (2025). Mahatma Gandhi’s contribution to journalism: Ethics, activism, and the mission of the press. International Journal of Novel Research and Development, 10(5). Retrieved September 15, 2026, from https://www.ijnrd.org/papers/IJNRD2505171.pdf 
• Sinha, S. (2019). The contribution of Mahatma Gandhi in the history of Indian journalism. International Journal of Research and Analytical Reviews, 6(1). Retrieved September 15, 2026, from https://ijrar.org/papers/IJRAR19J3459.pdf
• Giri, S. (2022). Gandhi and the media: A review of his use of newspapers, journals, pamphlets, and radio in mobilizing public opinion. International Journal of Research and Analytical Reviews, 9(2). Retrieved September 15, 2026, from https://ijrar.org/papers/IJRAR22B3904.pdf
• Mathias, M. P. (2025). The contribution of the press in the freedom struggle of India. NISCORT Journal of Media, Communications and Research (NJMCR), 1(1). Available at http://www.ijrar.org/IJRAR22A1365.pdf

 

MAKHAN LAL CHATURVEDI and his contribution to the Press In India

 

EMINENT JOURNALISTS OF INDIA, SERIES 3: MAKHAN LAL CHATURVEDI

Makhan Lal Chaturvedi (1889–1968) occupies a distinguished place in the history of modern Hindi literature and journalism. Born in Babai village of Hoshangabad district, Madhya Pradesh, he grew up in an environment deeply influenced by India’s struggle for independence. His early career as a schoolteacher soon gave way to a life devoted to writing, activism, and journalism. Chaturvedi’s literary and journalistic pursuits were inseparably linked to his nationalist ideals, making him one of the most prominent voices of resistance against colonial rule.

Chaturvedi’s contribution to journalism was both fearless and transformative. He served as editor of nationalist journals such as Prabha, Pratap, and Karmaveer, which became platforms for articulating the aspirations of a free India. His editorials and articles were uncompromising critiques of British colonial policies, exposing exploitation and injustice while inspiring readers to join the freedom movement. For his writings, he faced repeated imprisonment, yet he remained steadfast in his belief that journalism was not merely a profession but a mission of truth and resistance. His work exemplified the role of the press as a weapon in the struggle for independence, shaping public opinion and mobilizing nationalist sentiment.

Alongside his journalistic endeavors, Chaturvedi was a leading poet of the Chhayavaad (Neo-romanticism) movement in Hindi literature. His poetry combined lyrical beauty with patriotic fervor, often using nature as a metaphor for sacrifice and resilience. His celebrated poem Pushp ki Abhilasha remains a timeless symbol of devotion to the motherland, where a flower wishes to fall upon the path of warriors fighting for freedom. Other notable works include Agnipath, which inspires courage and perseverance, and Deep Se Deep Jale, which emphasizes unity and enlightenment. His collections such as Him Tarangini, awarded the Sahitya Akademi Award in 1955, and Sahitya Devata, further established his stature as a literary giant.

Chaturvedi’s recognition extended beyond literature. He was honored with the Padma Bhushan in 1963 for his contributions to journalism and Hindi literature. His legacy continues through institutions such as the Makhanlal Chaturvedi Rashtriya Patrakarita Vishwavidyalaya (MCU) in Bhopal, which bears his name and serves as a testament to his enduring influence on journalism and education. His writings remain part of school and university curricula, ensuring that new generations encounter his vision of literature as a force for social and national awakening.

In conclusion, Makhan Lal Chaturvedi was not only a poet of nature and patriotism but also a journalist of resistance whose words carried the spirit of India’s freedom struggle. His fearless editorials, inspiring poetry, and literary works continue to resonate as reminders of the power of language in shaping national consciousness. Through his dual legacy in journalism and literature, Chaturvedi exemplified the role of the writer as both a creator of beauty and a fighter for justice. 

 

Literary Contributions of Makhan Lal Chaturvedi 

Major Poetry Collections

• Him Tarangini – Awarded the Sahitya Akademi Award (1955), this poetry collection blends nature’s grandeur with themes of sacrifice and resilience.
• Sahitya Devata – Explores literature as a guiding spiritual force for society.
• Yug Charan – Written during the freedom struggle, emphasizing national identity and collective responsibility.
• Him Kirtini – Another nature-inspired collection, reflecting purity and devotion.
• Pushp Ki Abhilasha – A flower’s wish to fall on the path of warriors, symbolizing patriotic sacrifice.
• Deep Se Deep Jale – A metaphor for spreading knowledge and unity.
• Amar Rashtra – A tribute to India’s eternal spirit.
• Kaisa Chhand Bana Deti Hai – Showcases his lyrical mastery.

Editorial Roles During the Freedom Struggle

• Prabha (1913 onwards)- His entry into journalism as editor of this monthly journal. Published nationalist essays blending literary style with political critique.

• Pratap (1916–1930s)- Collaborated with Ganesh Shankar Vidyarthi. Writings here directly challenged colonial policies, especially during the Lucknow Congress (1916) and later movements.

• Karmaveer (launched July 1920)- His most influential platform. Articles openly supported Non-Cooperation (1921–22) and Civil Disobedience (1930). His bold critiques led to repeated imprisonment, showing his fearless commitment.

Integration of Literature and Journalism

Chaturvedi’s poetry and editorials worked hand in hand: Poems like Pushp Ki Abhilasha and Amar Rashtra inspired patriotic sacrifice, while his editorials in Karmaveer and Pratap mobilized readers into active resistance. His literary works provided emotional and cultural depth, while his journalism offered direct political critique. Together, they created a dual legacy: lyrical patriotism and fearless activism.

Recognition and Awards

• Sahitya Akademi Award (1955) for Him Tarangini.
• Padma Bhushan (1963) for literature and journalism.
• Founder of the Indian Progressive Writers’ Association.
• Honoured through the Makhanlal Chaturvedi National University of Journalism and Communication (MCU) in Bhopal.

REFERENCES

• Bharatpedia. (n.d.). Makhanlal Chaturvedi. In Bharatpedia. Retrieved September 15, 2026, from https://en.bharatpedia.org/wiki/Makhanlal_Chaturvedi
• Historified. (2024, December 3). Makhanlal Chaturvedi: The voice of India’s soul in literature and journalism. Retrieved September 15, 2026, from https://historified.in/2024/12/03/makhanlal-chaturvedi-the-voice-of-indias-soul-in-literature-and-journalism/ (historified.in in Bing)
• MyGuru. (n.d.). The Makhanlal Chaturvedi (माखनलाल चतुर्वेदी). Retrieved September 15, 2026, from https://www.myguru.in/The-Makhanlal-Chaturvedi~%E0%A4%AE%E0%A4%BE%E0%A4%96%E0%A4%A8%E0%A4%B2%E0%A4%BE%E0%A4%B2-%E0%A4%9A%E0%A4%A4%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A5%80.htm
• The Knowledge Library. (n.d.). Makhanlal Chaturvedi: A detailed study of his life, literature and role in India’s freedom movement. Retrieved September 15, 2026, from https://theknowledgelibrary.org/makhanlal-chaturvedi-a-detailed-study-of-his-life-literature-and-role-in-indias-freedom-movement/
• Makhanlal Chaturvedi National University of Journalism and Communication (MCU). (n.d.). About Pt. Makhanlal Chaturvedi. Retrieved September 15, 2026, from https://www.mcu.ac.in/about-pt-makhanlal-chaturvedi/

BAL GANGADHAR TILAK and his contribution to the freedom struggle of India

 

EMINENT JOURNALISTS OF INDIA, SERIES 2: BAL GANGADHAR TILAK

 

Bal Gangadhar Tilak was born on July 23, 1856, in Ratnagiri, Maharashtra. Educated in mathematics and law, he co-founded the Deccan Education Society in 1884, believing that education was essential for national regeneration. However, he soon realized that journalism offered a more immediate and powerful means of reaching the masses. His conviction that “Swaraj is my birthright, and I shall have it” became the guiding principle of his journalistic and political career.

Tilak’s most influential contribution to journalism came through his newspapers. In 1881, he founded the Marathi daily Kesari, which became the voice of the common people. Its editorials criticized colonial policies, exposed social injustices, and called for resistance. During the plague epidemic of 1896–97, his articles condemned the oppressive measures of the British government, leading to his first sedition trial in 1897. He was sentenced to 18 months in prison, demonstrating the risks he willingly undertook to speak truth to power. 

Alongside Kesari, Tilak also launched the English weekly The Mahratta, aimed at educated elites and international readers. This paper articulated the demand for Swaraj and presented India’s case to the wider world.

His journalism was not limited to political critique; it was also a tool for cultural mobilization. Tilak popularized Ganesh Chaturthi (1894) and Shivaji Jayanti (1895) as public festivals, transforming them into platforms for nationalist expression. Through articles and speeches, he linked cultural pride with political resistance, thereby broadening the appeal of the independence movement. His writings inspired revolutionary action, and his newspapers became rallying points for both moderates and extremists within the nationalist fold.

Tilak’s fearless journalism led to repeated confrontations with colonial authorities. In 1908, he was again charged with sedition for articles in Kesari that allegedly incited violence. He was sentenced to six years in Mandalay Jail, Burma. During his imprisonment, he authored Gita Rahasya (1915), a philosophical reinterpretation of the Bhagavad Gita, emphasizing selfless action as the essence of life. This work reflected his belief that political struggle was a moral duty, not merely a political choice.

His journalistic activism also shaped his political leadership. Tilak was a key figure in the Extremist faction of the Indian National Congress, alongside Lala Lajpat Rai and Bipin Chandra Pal. His slogan “Swaraj is my birthright” became a rallying cry for millions. 

In 1916, he founded the Home Rule League, using journalism and public speeches to demand self-government. His writings during this period outlined strategies for achieving Swaraj and helped unite moderates and extremists through the Lucknow Pact (1916). Tilak’s legacy as a journalist is inseparable from his role as a nationalist leader. His newspapers were not mere publications; they were weapons of resistance, shaping public opinion and inspiring collective action. 

Tilak passed away on August 1, 1920, the same day Gandhi launched the Non-Cooperation Movement, symbolizing the transition from the Tilak era to the Gandhian era. Gandhi described him as the “Maker of Modern India,” while Nehru called him the “Father of the Indian Revolution.”

In conclusion, Bal Gangadhar Tilak’s journalism was a cornerstone of India’s freedom struggle. Through Kesari and The Mahratta, he gave voice to the aspirations of the people, challenged colonial authority, and transformed journalism into a tool of political liberation. His writings remain a testament to the power of the press in shaping national consciousness and advancing the cause of freedom.

 

REFERENCES

Britannica. (n.d.). Bal Gangadhar Tilak. In Encyclopedia Britannica. Retrieved September 15, 2026, from https://www.britannica.com/biography/Bal-Gangadhar-Tilak

InsightsonIndia. (2026, July 24). Bal Gangadhar Tilak. Retrieved September 15, 2026, from https://www.insightsonindia.com/2026/07/24/bal-gangadhar-tilak-2/

Vajiram & Ravi. (n.d.). Bal Gangadhar Tilak. Retrieved September 15, 2026, from https://vajiramandravi.com/upsc-exam/bal-gangadhar-tilak/

Raja Ram Mohan Roy and his contribution to Journalism in India

 

EMINENT JOURNALISTS OF INDIA, SERIES 1: RAJA RAM MOHAN ROY

 

Raja Ram Mohan Roy (1772–1833), widely regarded as the Father of the Indian Renaissance, was a pioneering reformer whose intellectual vision and journalistic activism reshaped Indian society and laid the groundwork for modern political consciousness. His journalism was not merely a vehicle for information but a powerful instrument of social reform and resistance against colonial authority. 

Raja Ram Mohan Roy’s journalistic contribution 

Roy’s engagement with the press began in the early nineteenth century, when Indian-owned newspapers were still rare. The Bengal Gazette (1818), published by Gangadhar Bhattacharjee, was the first Indian paper, though short-lived. Bhattacharjee later collaborated with Roy in his ventures, marking the beginning of a new era in Indian journalism. Roy himself launched several influential publications, including the Brahmanical Magazine (English), Sambad Kaumudi (Bengali), and Mirat-ul-Akhbar (Persian).

The Sambad Kaumudi, established around 1819–1820, was particularly significant for its strong opposition to the practice of Sati, the ritual burning of widows. Roy’s articles condemned the practice as barbaric and inhumane, sparking fierce debates. The editor, Bhowani Charan Banerjee, resigned due to Roy’s anti-Sati stance and founded Samachar Chandrika, which defended Sati. Despite opposition, Sambad Kaumudi continued for over three decades, becoming a powerful voice for reform and ultimately contributing to the abolition of Sati in 1829.

Roy’s Persian newspaper, Mirat-ul-Akhbar, was equally bold in its critique of both social evils and colonial administration. His sharp editorials criticized British policies in India and Ireland, provoking hostility from colonial authorities such as William Butterworth Bayley. When the government suppressed the paper, Roy chose to cease publication rather than compromise, demonstrating his commitment to journalistic integrity and freedom of expression.

In addition to his own ventures, Roy supported British journalist James Silk Buckingham, editor of the Calcutta Journal. Buckingham’s fearless critiques of colonial exploitation resonated with Roy’s reformist ideals, and their collaboration highlighted the role of journalism in challenging imperial authority. Though Buckingham was expelled from India in 1823, his partnership with Roy underscored the transnational dimension of early Indian journalism. 

Roy’s multilingual approach to journalism was evident in his publication of Bangadoot in 1829, which appeared in English, Bengali, French, and Nagree (Hindi dialect). This paper addressed social issues and reached diverse audiences, reflecting his vision of inclusive communication. His writings consistently challenged orthodox religious practices, opposed missionary attempts to impose Christianity, and promoted rational, humanistic values.

Through his newspapers, Raja Ram Mohan Roy not only fought against entrenched social evils like Sati but also laid the foundation for freedom of the press in India. His journalism combined social critique with political commentary, establishing the press as a vital tool in India’s struggle for justice and self-determination. His legacy continues to inspire modern journalism as a force for reform and resistance.

 

Literary Contributions of Raja Ram Mohan Roy

 

Translations of Sacred Texts

• Translation of an Abridgment of the Vedant (1816) – A summary of Vedantic philosophy emphasizing monotheism.
• Translation of the Ishopanishad (1816) – Advocated the unity of the Supreme Being.
• Translation of the Moonduk and Kuth Upanishads (1819) – Reinforced his belief in rational spirituality.
•  Translation of the Cena Upanishad (1823) – Highlighted the omnipotence of the Supreme Being.

 

Religious and Philosophical Essays

• Tuhfat-ul-Muwahhiddin (1803–04) – Written in Persian, it argued for monotheism and rational religion.
• A Defence of Hindu Theism (1817) – Countered idolatry and promoted monotheistic worship.
• A Second Defence of the Vedas (1817) – Reinforced his monotheistic interpretation of Hindu scriptures.
• Precepts of Jesus (1820) – Extracted moral teachings from the New Testament, emphasizing ethical living over ritual.
• An Appeal to the Christian Public (1820) – Defended his interpretation of Christian texts against missionary criticism.

 

Social Reform Writings

• A Conference between an Advocate and an Opponent of the Practice of Burning Widows Alive (1818) – A powerful tract against Sati.
• Brief Remarks Regarding Modern Encroachments on the Ancient Rights of Females (1822) – Advocated women’s inheritance rights.
• Essay on the Rights of Hindoos over Ancestral Property (1830) – Critiqued discriminatory laws against women.

 

Political and Administrative Writings

•  Exposition of the Practical Operation of the Judicial and Revenue Systems of India (1830) – Submitted as evidence in England, critiquing colonial administration.
• Two Petitions Against Press Regulations (1823) – Defended freedom of the press in India.
• Remarks on Settlement in India by Europeans (1832) – Opposed exploitative colonial settlement policies.

 

Multilingual Journalism

• Brahmanical Magazine (English) – Defended Hinduism against missionary attacks.
• Sambad Kaumudi (Bengali) – Advocated abolition of Sati and social reforms.
• Mirat-ul-Akhbar (Persian) – Criticized colonial policies and social evils.
• Bangadoot (1829) – Published in English, Bengali, French, and Nagree, addressing social issues.

 

REFERENCES

1.  Britannica. (n.d.). Ram Mohan Roy. In Encyclopedia Britannica. Retrieved September 15, 2026, from https://www.britannica.com/biography/Ram-Mohan-Roy
2. Vijay Foundations. (n.d.). Raja Ram Mohan Roy. Retrieved September 15, 2026, from https://vijayfoundations.com/raja-ram-mohan-roy/
3. The Knowledge Library. (n.d.). Raja Ram Mohan Roy: The visionary who shaped modern India. Retrieved September 15, 2026, from https://www.theknowledgelibrary.in/raja-ram-mohan-roy-the-visionary-who-shaped-modern-india/
4. NextIAS. (n.d.). Raja Ram Mohan Roy. Retrieved September 15, 2026, from https://www.nextias.com/blog/raja-ram-mohan-roy/
5. Vajiram & Ravi. (n.d.). Raja Ram Mohan Roy. Retrieved September 15, 2026, from https://vajiramandravi.com/upsc-exam/raja-ram-mohan-roy/
6. Robertson, B. C. (Ed.). (1999). The Essential Writings of Raja Rammohan Roy. Oxford University Press.
7. Ghose, J. C. (Ed.). (2023). The English Works of Raja Rammohun Roy. Creative Media Partners.
8. Wikisource. (n.d.). Works of Rammohun Roy. Retrieved September 15, 2026, from https://en.wikisource.org/wiki/Author:Rammohun_Roy (en.wikisource.org in Bing)
9. Akshara. (n.d.). Appendix XII: Publications and Bibliography. Retrieved September 15, 2026.
10. Mathias, M. P. (2025). The contribution of the press in the freedom struggle of India. Niscort Journal of Media, Communications and Research (NJMCR), 1(1). Available at http://www.ijrar.org/IJRAR22A1365.pdf

Osgood- Schramm’s Model of Communication

  

Osgood- Schramm’s ‘Circular’ Model of Communication

Notes by Sis P Michelle Mathias fsp

 

The Osgood and Schramm Model is called a Circular Model as it emphasizes on the circular nature of communication. The participants i.e. the sender and the receiver are constantly sending and receiving messages. It is here that they swap their roles as encoder and decoder and vice versa. During the process of Encoding and Decoding, Interpretation occurs based on an individual’s understanding of the message. It is not a linear one way model ; rather, it is circular. Sending and Receiving is a continual process.

The model also denotes that every time a message is received interpretation occurs. The decoding and interpretation are both important elements of communication.[1]

 

Please Note: Many students when asked about Schramm’s Interactional Model, tend to give Osgood and Schramm’s ‘Circular’ model. There are many websites and notes wrongly made by students themselves and they upload the same- and others end up copying it for academic purposes. Please note, they are not the same, as the other Model was developed by Schramm and is different.

 

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[1] Olusola S.  Oyero, From 'One-To-One' To 'Many-To-Many’: A New Model Of Communication, Book- Mass Communication- a book of Readings, Editor Ralph A Akinfeleye http://eprints.covenantuniversity.edu.ng/1008/1/From%20%27One-To-One%27%20To%27Many-To-Many%27.pdf