Deconstruction T. V ad

Hello reader:) This blog is about thinking activity and thinking activity  task which is given by Dilip Barad sir

Jacques Derrida  born Jackie Élie Derrida;15 July 1930 – 9 October 2004) was an Algerian-born French philosopher best known for developing a form of semiotic analysis known as deconstruction, which he analyzed in numerous texts, and developed in the context of phenomenology.He is one of the major figures associated with post-structuralism and postmodern philosophy.

The term Deconstruction is very hard to define. 

Derrida is different and difficult to understand because deconstruction is a very difficult idea to define. 

very simple example that word is  interest very common word and you open the dictionary and you see that Word interest is written and just  along with it, is given it meaning now if you look at what is meaning so I Open it want to know the meaning Of the word in interest what does the dictionary say? Dictionary says interest is a noun which means one thing to know more Attraction another meaning. Third meaning Hobby Fourth meaning that is gives is money Firth meaning Advantage Derrida Says share in business also interest then he says Connection is also interest them interest also means group of people what I came to know is that word Interest has this meaning and I Understand it what Derrida question what do you mean by understand and he draws attention to the fact that what we looked in dictionary and what we is not its meaning but group of other words for example word Intereset means hobby group of people оr share in business so there words like word interest meaning are of one word set of another word we feel that we have understood but the question is it meaning of word Like interest is a group of other words then what is the meaning of those words As Derrida himself denies to define this term by saying that all other terms we use in philosophy or literary criticism even deconstruction can not be once and finally defined. Deconstruction is not destructive activity, but it is an inquiry into the foundation of everything. Deconstruction is not a totally negative term. By it does not mean destructive activity or breaking down anything. He says that “Deconstruction is not destructive activity but an inquiry into the foundations, causes of the intellectual system. The concept of Decentering the Centre becomes important. Derrida is trying to prove that one word leads us to another word rather than towards the meaning of the word. It never allows to come at the centre of meaning. We just assume that we understand the thing but in actuality it never happens, it is always postponed. 

Binary Opposition

As for deconstruction, Jacques Derrida argued that a careful examination of seemingly basic principles will show that

they can always be dismantled since they are the product of a particular system of meaning. These principles, one of the main ones of which is the array of binary oppositions, are defined by exclusion - for example, in patriarchal society the man is the primary, central side, and the woman is the excluded contrast, the negative side defined by the lack of masculine qualities in her. According to Derrida, however, the definition of man cannot exist without the existence of the woman, who carries everything that is "not a man." This dependence and emphasis on the border and the difference between the two sides of the opposition hint at the possibility that the border may not be as impenetrable as one side presents it.(White-Black,Good-Evil).

In this ad they use court as weapon like nowadays all controversy are going to court and some simple things are making big issue as a court case and court judge statement is very important in ad a men change some kitchen appliances and her wife making court case in such small issue and judge statement is very important but in this ad… you see:) 

Derrida Deconstruction

Hello reader:) This blog is about thinking activity and flipped learning task which is given by Dilip Barad sir

First of all what is flipped learning 

This flipped learning about Structuralism and Derrida's Deconstruction About this Blog

Jacques Derrida:

“Structure Sign and Play in the Discourse of the Human Sciences”

(from The Structuralist Controversy, ed. Richard Macksey and Donato E. Baltimore: The John Hopkins Uni Press 1970)

Define deconstruction:

Deconstruction, as applied in the criticism of literature, designates a theory and practice of reading which questions and claims to "subvert" or "undermine" the assumption that the system of language provides grounds that are adequate to establish the boundaries, the coherence or unity, and the determinate meanings of a literary text. Typically, a deconstructive reading sets out to show that conflicting forces within the text itself serve to dissipate the seeming definiteness of its structure and meanings into an indefinite array of incompatible and undecidable possibilities.

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One very much important question Derrida asking throughout his entire career he is whether it is possible to define Something once and for all rigorously and whether and what are its limits to what extent can you define something basic question Derrida Deconstruction is cannont be once for all finally define Derida is different and difficult to understand reason Why deconstruction is very difficult idea to define Derrida says that it's not a destructive activity it's not something breaking down something for sake of destruction but what Derrida is doing is inquiring  into the condition or what causes a philosophical system to stand up On its Feet and fall down what are the conditions which. makes philosophical or in election System possible so he is inquiring to the foundation and also inquiring in the condition of why something cannot be defined or a System. 

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Heidegger along with Freud and Nietzschie are three important thinkers which Derrida acknowledges in lys. very famous as a structure sign and play as the ideas in these Philosophers are in many way continuted by Derriada. Heidegger and his philosophy deals with some very important theme which Derrida continues in his own philosophy one of the theme is question of deconstruction when the term destruction in German is translated as deconstruction into French so that is direct connection between Heidegger and Derrida 

 Heidegger's philosophy  pointed out that the western tradition of philosophy avoided or repressed or neglected the question of being of beings now this is again very abstract but beings he implies entities like this for this Mic or table or Person but the western philosophy refused look at the mode Of their existence mode of their existence mode of their being the way these things are so it avoids question of being of beings and so Heidegger Want to destroy our dismantle entire tradition of western philosophy by pursuing the question of being Of being his very famous book Called being time he says that he has taken up a project of transforming the way Westerns think  he is trying to transform but he is at tying to transform but he is trying to transform the way western people think right so  that's a very ambitious project which had occur has taken up and Derrida in many ways continues this project of deconstruction. 

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Ferdinand Saussure Writing that relationship between word and meaning is not natural but it's conventional. Metaphysics of Presence is again a term  that is taken from Heidegger and that is the connecting link between Heidegges and Derrida; what Heideggen pointed out by metaphysics of presents is that when we consider being of something. Saussure says there are no positive elements in language but only negative ones Presence of something can only be understood as absence of Something else and that bias is built into western philosophy. 

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Saussurean idea that meaning is something that is in the mind is what he challenge here he seems to imply that the meaning Of one signifier is not one simified but another signifier which leads to another signifier and till infinity it never stops so this is the chain of significations of signifiers this is a chain of signifiers which never stops now this not how we look at the meaning and dictionary  but Derrida is drawing attention to the fact that we take for granted we assume that we have understood thing while what we have actually done is we have stopped asking the question What is the meaning of this word. 

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Paper structure, sign and Play is very important. document of contemporary literary theory. inaugurates what is known as post structuralism in 1967 by post structuralism we mean not out rejection or criticism Of structuralism but going beyond by critiquing structuralism. Structuralism when it began it began as a cincism or attack on metaphysics on one hand and Science on another science was the predominant way of getting knowledge in the west. structuralism Falls prey to what it wants to prey upon that is science and Metaphysics. 

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Yale School and university play a very important role in propagation of Derrida's ideas in America Paul, J. Hillis Miller,Harold Bloom, Geoffrey Hautman, made Deconstruction very popular or unpopular. People called them the yale hermeneutic mafia because of yale deconstruction becoming a new literary criticism earlier it was largely in the domain of Philosophy. 

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Yale School was primarily preoccupied with the Rhetorical and figurative analysis of literary texts and demonstrating that literally text has multiple range of meaning was one of the most important preoccupation Of Yale School as against critical approaches like cultural  Materalism or Feminism gender theory Post colonial studies all them influenced by Derrida's writing for post colonial theory fascinated by its ability to show that the texts Or the discourse of Colonizers can be deconstructed from within the narratives. 

Other video

In this lecture on Derrida and the origins of deconstruction, Professor Paul Fry explores two central Derridian works: "Structure, Sign, and Play in the Discourse of Human Sciences" and "Différance." Derrida's critique of structuralism and semiotics, particularly the work of Levi-Strauss and Saussure, is articulated. Deconstruction's central assertions that language is by nature arbitrary and that meaning is indeterminate are examined. Key concepts, such as the nature of the text, discourse, différance, and supplementarity are explored. The idea is that Deconstruction is,as a thought process, precisely a kind of evasive dance whereby one doesn't settle For distinct positions for any sort of idea that can be understood as governed this is what structure, sign and play is all about as governed by a blanket term, what Derrida often calls a transcendental signified. Derrida is quoting Levi Strauss on the Nature Of Myth Levi's analysis Of the Oedipus  Myth and shows  you how it is that Derrida is both benefiting from what Levi Strauss has said and ultimately able to criticize Levi 'strauss' position. In this second lecture on deconstruction, Professor Paul Fry concludes his consideration of Derrida and begins to explore the work of Paul de Man. Derrida's affinity for and departure from Levi-Strauss's distinction between nature and culture are outlined. De Man's relationship with Derrida, their similarities and differences--particularly de Man's insistence on "self-deconstruction" and his reliance on Jakobson--are discussed. The difference between rhetoric and grammar, particularly the rhetoricization of grammar and the grammaticization of rhetoric, is elucidated through de Man's own examples taken from "All in the Family," Yeats' "Among School Children," and the novels of Proust. Derrida and Levi Strauss the essay relly seems to stage itself critique of Levi Strauss to a remarkable degree confessed or unconfessed it stands on the Shoulders of Levi Strauss Derrida's distinction between writing and speech-writing ecriture He just insisting that we cannot understand writing to be derivative. speech in order to reproduce, imitate, or transcribe Speech. Video is a debate about the concept of Communication for Shorthand Purpose and set of assumptions about language and discourse that post structuralism wants to Challenge for those who may already be familiar with some Of these issues.This is the first entry in an introduction to Poststructuralism. Focusing especially on the concept of communication and its constituent metaphors, this video (in 3 parts) is designed to introduce students and others to some aspects of continental critical theory, especially those that tend to appear in graduate and undergraduate curricula in the humanities.

Wide Sargasso sea

Hello reader :)  This is a response blog task given by my teacher on Wide Sargasso Sea written by Jean Rhys about  Post colonialism. 

Jean Rhys

Jean Rhys, CBE  born Ella Gwendolyn Rees Williams; 24 August 1890 – 14 May 1979) was a British novelist who was born and grew up in the Caribbean island of Dominica. From the age of 16, she was mainly resident in England, where she was sent for her education. She is best known for her novel Wide Sargasso Sea (1966), written as a prequel to Charlotte Brontë's Jane Eyre. In 1978, she was appointed a Commander of the Order of the British Empire (CBE) for her writing.

"Wide Sargasso Sea" Summary

Below is a summary of "Wide Sargasso Sea" broken down into three sections based on those within the story.

Part One

Part one of "Wide Sargasso Sea" begins in early nineteenth-century Jamaica. A young white girl named Antoinette, the daughter of former slave owners, lives on Coulibri Estate, her family's run-down plantation with her mother, her sickly younger brother, Pierre, and a handful of servants. Moneyless due to the Emancipation Act of 1833 which freed the slaves, Antoinette's father supposedly drank himself to death, leaving behind his wife and children. Antoinette spends most of her days alone on the estate. Her mother, a beautiful young woman who has been ostracized by the community, spends her days aimlessly pacing out on their covered balcony. Antoinette's only friend is a young girl named Tia, the daughter of one of the servants, who one day turns against Antoinette unexpectedly.

One day, a group of well-dressed visitors comes to Coulibri. Among them is a wealthy Englishman named Mr. Mason. After a brief courtship, Annette and Mr. Mason are married. For the first time in years, Annette seems happy. Mr. Mason restores Coulibri to its former glory and brings in new servants, but discontent rises among the freed black servants and one night, during a protest, the house is set on fire. Antoinette's mother saves Pierre and the family flees from their home.

Six weeks later Antoinette wakes up and learns that she has been ill since the incident. Cora tells her that Pierre died and her mother had gone mad following the trauma of that night, so Mr. Mason sent her to the country to recover. Christophine takes Antoinette to visit her mother, but the once beautiful woman is unrecognizable and she becomes upset when she realizes that Pierre has died. Antoinette goes to her, but her mother violently flings her away.

For the next several years, Antoinette lives at the convent school. Cora moves back to England for a year and Mr. Mason travels for months at a time, visiting Antoinette occasionally but always bringing her gifts. During this time, Antoinette's mother dies. When Antoinette is seventeen, Mr. Mason tells her that he will have friends visiting from England and indicates that he hopes to present her as a young woman fit for marriage. At the end of part one, Antoinette wakes up from a nightmare and reflects on the death of her mother and the nightmare.

Part Two

Part two is narrated by Antoinette's new husband. It begins with their arrival at Granbois, a small estate on one of the Windward Islands owned by Antoinette's mother where they intend to spend a few weeks for their honeymoon. He admits to knowing very little about his wife, having agreed to marry her out of desperation when her stepbrother, Richard Mason, offered him 30,000 pounds to propose. He feels increasingly uncomfortable at the estate and begins to feel as though he was taken advantage of.

Soon after their arrival, the man receives a letter from Daniel Cosway, one of Antoinette's father's illegitimate children. Daniel warns the man of the insanity that runs in his wife's blood. Antoinette begins to sense that her husband hates her, so she begs Christophine for her help. Christophine tells Antoinette to leave the man, but she refuses. That night, Antoinette returns home and tells her husband about her past. They talk late into the night and when he wakes, he believes he was poisoned. Afraid Antoinette will wake up, he runs out of the house and into the woods. He sleeps in the woods for several hours and when he wakes again, he returns to Granbois where Amélie, one of the servants, brings him wine and food. He sleeps with Amélie while Antoinette sits in the next room, able to hear everything.

The next morning, Antoinette goes to Christophine's home. When she returns, she is drunk and goes straight to her bedroom. When Antoinette calls for more to drink, her husband keeps the servants from taking her more, forcing her to come out of her bedroom. Antoinette is drunk and mad and when her husband refuses to give her the bottle, she bites him. Christophine comforts her and takes her back to her room, then returns to yell at the man for his cruelty. It is that night that he decides to return to England and to take Antoinette with him.

Part Three

In the third and final part of the story, Antoinette is the narrator. Her husband has brought her back to England where she lives locked in the attic under the care of a servant named Grace Poole. Now violent and deranged, Antoinette has lost all sense of time and believes that they never made it to England. When her stepbrother, Richard, comes to see her, she attacks him with a knife, though she has no recollection of this incident when Grace tells her about it later. Antoinette has a recurring dream about stealing Grace's keys and exploring the house, but she never makes it to the end. The third time she has the dream it ends with her setting the house on fire. Believing that she has to fulfill her dream, she grabs a candle and exits the attic.

Women, Slavery, and the Problem of Freedom in Wide Sargasso Sea

Jean Rhys's presentation of the post-Emancipation Jamaican setting of Wide Sargasso Sea as one of despair subverts a conventional, progressive conception of history: that the end of slavery marked a triumph of good will over vicious greed and a spiritual and ethical advance for mankind. In the novel, the locus of despondency is Antoinette, for whom the Abolition of Slavery Act means the deaths of her immediate family members. As the Imperial Abolition of Slavery changes the political status of the West Indies from British protectorates to colonies, Antoinette suffers a child hood without protection and an adulthood of cultural and gender oppres sion. From Antoinette's perspective, the liberation the New English bring both rips away safety and imposes new, repressive social controls. While laying out the psychic costs for Antoinette, Rhys wages a broader, anti Enlightenment critique of European, masculinist rationalism, objectivism, and liberalism. In Rhys's defiant vision, sex and violence drive human be havior, and women's profound differences from men further defy the basic assumptions of humanism. Sexual difference marks a radically alternate relationship to power, language, and meaning. Rhys's experiments to forge a new discourse to accommodate this relationship are fierce. The resulting troubled and troubling narrative world challenges readers to accept truly disturbing and widely offensive extended metaphors of femininity and the primitive, of Africa and unbridled sexuality, of sadomasochism and historical slavery, of black-on-white rape and emancipation, and of vio lence and sexual liberation. Through these difficult analogies, Rhys plays with the meanings of "slavery" and "freedom" to suggest, audaciously, that the Abolition of Slavery was emblematic of a civilizing force the world was better off without.

European women as bonded slaves is one of the most pivotal of these metaphors. Protesting not a lack of women's rights but a set of European expectations for Creoles, Rhys ironically borrows the Enlightenment analogy of women's subjugation and chattel slavery. In its revision of Jane Eyre, Wide Sargasso Sea highlights Charlotte Brontë's use of the eighteenth-century, bourgeois, feminist, woman/slave analogy that Mary Wollstonecraft made famous. As Wollstonecraft frames the comparison, women "may be convenient slaves, but slavery will have its constant effect, degrading the master and the abject dependent" (5). In contrast to Brontë's heroine, Jane, Rhys's Antoinette is "slave-like" for the very reasons Woll stonecraft isolates; vanity, sexual proclivity, uncultivated reason, inadequate education, and undeveloped virtue. Wollstonecraft opines, "An immoder ate fondness for dress, for pleasure, for sway, are the passions of savages; the passions that occupy those uncivilized beings who have not yet extended the dominion of the mind, or even learned to think with the energy necessary to concatenate that abstract train of thought which produces principles" (187). In her unbridled sexuality, propensity for gazing in the mirror, disregard for facts and abstract principles, and fetishization of her red dress, Antoinette is virtually a composite of the women Wollstonecraft warns against and against whom Brontë created her plain, independent, morally-virtuous heroine. Rhys changes none of the terms of Brontë's madwoman. She remains beautiful, "intemperate and unchaste" (Brontë 334, Rhys 110), and homicidal-suicidal. Wide Sargasso Sea privileges the very qualities that Brontë-and Wollstonecraft-denigrates.

Antoinette's enactment of the slave metaphor insinuates a view of master-slave dynamics as more raw, natural, authentic, empowering, and erotically-charged than abstract, intellectualized, liberal equality is. Antoi nette stores an erotic power, something similar to what Nietzsche coins the "Eternally-and-Necessarily Feminine," a concept that Wollstonecraft and Brontë, as well as their twentieth- and twenty-first-century feminist heirs, categorically reject in order to achieve the rights of men. Arguing against the "dream" of "equal rights, equal education, equal claims, obligations" between the sexes, Nietzsche's description of the power women wield from a subordinate position mirrors Rhys's presentation of Antoinette as connected to nature, beautiful, vain, poorly-educated, melancholic, and love-starved: "What inspires respect for woman, and often enough even fear, is her nature, which is more natural than man's, the genuine, cunning suppleness of a beast of prey, the tiger's claw under the glove, the naïveté of her egotism, her uneducability [sic] and inner wildness, the incomprehensibility, scope and movement of her desires and virtues" (Beyond 168). Consequently, Antoinette's "slave" qualities create a dependence on men that puts her in a precarious but erotically potent position. The novel champions what Marianna Torgovnick calls "unconscious taboo urges, of the violence and sexuality repressed by the Victorians but encoded in the primitive and exposed by the modern" (Making). Wide Sargasso Sea posits gender and cultural difference as giving the lie to legalistic conceptions of social equality.

Astrologer

Hello readers:) This blog is a response blog which is a task given by my teacher on An Astrologer's day by R. K. Narayan. 

In this blog we saw one short movie based on this short story so we have a task to give some answers on that and also a very important overview on watching movies and reading original text. 

R. K. Narayan

R. K. Narayan was born on 10 October 1906 and passed away in 2001. In his long career he published fourteen novels, over two hundred short stories, a memoir, two travel books, innumerable essays, and two plays. His first novel was Swami and Friends (1935). His last published work was Grandmother's Tale (1992), which in many ways reinforced the concerns and motifs of his writing in his long career—themes like exile and return, education (in the widest sense of the term), woman and her status in the society, myths and the ancient Indian past, tradition and modernity, Malgudi and its culture, appearance and reality, the family and so on. These have been Narayan's consistent concerns in a career spanning over nearly seventy years. In this deep ploughing of a small plot of literary land, Narayan almost resembles Jane Austen who too, in a somewhat shorter career, painted in varying colours a small canvas of quintessential English life and manners. While the range of Austen or Narayan may be small, their depth places them in the ranks of the truly great novelists of their times. Perhaps no special case needs to be made for Austen because of the enormous scholarship on her. One might however need to highlight Narayan's excellences. In our postmodernist times a writer like him, who is not obscure, difficult or dense in his writings, is likely to be less in favour, though recent scholarship has begun to evaluate him in post-colonial-post-modern [‘pocomo’] terms.

About Short-story

An Astrologer's Day is a thriller, suspense short story by author R. K. Narayan. While it had been published earlier, it was the titular story of Narayan's fourth collection of short stories published in 1947 by Indian Thought Publications. It was the first chapter of the world famous collection of stories Malgudi Days which was later telecasted on television in 2006.

An Astrologer's Day by R. K. Narayan Country

India Language English Genre(s) Thriller, short story, suspense Published in India Publisher

Indian Thought Publications Media type Print

Publication date 1947 Fallon and at all. described the work as "a model of economy without leaving out the relevant detail."Themes found in An Astrologer's Day recur frequently throughout Narayan's work. The story was adapted into a 2019 Kannada movie Gara. 

Question and answer

1)How faithful is the movie to the original short story?

In the original text description of market Bombay icecream and saffron colour scheme which described by writer very much faithful and taking readers to their which is going on nice description on other hand movie have limited description they only describe with moving camera and shouting of seller's to attract buyers which is not seen in movie and the light of other man which is used by astrologer. If any one does not read real text and only watches movies then the movie creates more suspense to go to the next level. 

2)After watching the movie, has your perception about the short story, characters or situations changed?

After watching movie there are some change which I think that is change which director wants to create purposely like actor is choosen as best play this role his acting is good in the story this only one day all incident or we can say whole story is finished in midday to night but in the movie one was full introduced astrologer and his work his life and the next over climax. 

3)Do you feel ‘aesthetic delight’ while watching the movie? If yes, exactly when did it happen? If no, can you explain with reasons?

No, I am not feeling any aesthetic delight because an astrologer trying to kill GuruNayak then he escapes from that place after so many years of life gives him another chance to say sorry Or feel sorry for that and he again escapes for the truth. 

4)Does screening of movie help you in better understanding of the short story?

Yes, screening always help for better understanding while viewing anything over mind is clear for that particular thing. In this short story , the description of an astrologer is clear after watching the movie. 

5)Was there any particular scene or moment in the story that you think was perfect?

I think ever scene and moment was perfect in the story. 

6)If you are director, what changes would you like to make in the remaking of the movie based on the short story “An Astrologer’s Day” by R.K.Narayan?

No doubt Director making good movie but if it was me as a director than i making that astrologer have hallucinations about Guru Nayak then he comes front of him he was apologize which he was did in past then Guru Nayak forgive him both become friends. 

Thank you

cultural studies

Hello reader :) This blog is a response to the thinking activity given by Dr. Dilip Barad on Cultural Studies. 

In this blog I am answering three questions in reference to cultural studies and Noam Chomsky. 

Avram Noam Chomsky (born December 7, 1928) is an American linguist, philosopher, cognitive scientist, historical essayist,social critic, and political activist. Sometimes called "the father of modern linguistics", Chomsky is also a major figure in analytic philosophy and one of the founders of the field of cognitive science. He is a Laureate Professor of Linguistics at the University of Arizona and an Institute Professor Emeritus at the Massachusetts Institute of Technology (MIT), and is the author of more than 150 books on topics such as linguistics, war, politics, and mass media. Ideologically, he aligns with anarcho-syndicalism and libertarian socialism.

Power in Cultural studies

Paul-Michel Foucault (15 October 1926 – 25 June 1984) was a French philosopher, historian of ideas, writer, political activist, and literary critic. Foucault's theories primarily address the relationship between power and knowledge, and how they are used as a form of social control through societal institutions. Though often cited as a structuralist and postmodernist, Foucault rejected these labels. His thought has influenced academics, especially those working in communication studies, anthropology, psychology, sociology, criminology, cultural studies, literary theory, feminism, Marxism and critical theory.

Michael Foucault Knowledge and power

In sociology, power-knowledge is a term introduced by the French philosopher Michel Foucault (French: le savoir-pouvoir). According to Foucault's understanding, power is based on knowledge and makes use of knowledge; on the other hand, power reproduces knowledge by shaping it in accordance with its anonymous intentions. Power (re-) creates its own fields of exercise through knowledge.

The relationship between power and knowledge has always been a central theme in social sciences. 

Video

Six Power

Power of Police:

Wealth:

Ambani's and Adaani's big businessman in India sometimes some photos describe how the government in his pocket. 

State Action

Means State Government who decided what to do Or not either they dected Or Dictatorship. 

In India petrol and diesel price increases by central Government but as associated with central Gujarat state Government not denied to follow this rules or not raising any questions state Government has the power to refuse it and people of Gujarat state they are not speak any word against government. 

Social Norms:

Social Norms govern the behavior of members of society. In government of Uttarpradesh CM Yogi banned meat and alcohol in Mathura. This is clear example of power. 

Ideas : Means power generate idea to people how they react, and people do as power like

Number :Power control thinking, recreated fake number of killed people, population and other things. 

In pandemic government hide many numbers of people  who died in covid19 to the public

Three Laws of Power 

1. Power is never Static

2. Power is like Water

3. Power is Compound

why media studies is so important in our digital celhere? 

They made media to engaged Confrenss and other thing to engaged People with politics they give their contant to people think like that. Democracy is staged with the help of media that work as propaganda machines. 

mass media ownership Mass media films

are big corporations Endgame and profit critical journalism taken second place to the needs and interests of the corporation real role of Adervetasing media costs lot more than consumen will ever pay who fill the gap? - 

Major decision decided by Power investment, Production, society, distrubution hands of a relatively concentrated network of  government they control economic of goverment law and control of the resource in the need to satisfy their interest.

He give two group like one  20% people writer, teachers they are really educated raising question against Power think their ownway 80% People Only for follow the order and other ones are usually pay cost.

The major media what we call a Propaganda model we are talking Primarily about the National media those media that sort of seat a general agenda that others more or less. adhere to, to the extent that they even pay much attention to national or international affairs. 

They set the general Framework local media more or less adapt to their structure (Newyork times, Whoshington post)

Selection of topics 

Distribution of concerns.

Emphasis

Framing of issues 

Filtering of information

Bounding of debate

Determine

Select 

Shape

Control

Serve the interest of the dominant elite group in society.

In video one reporter, 

This is Democracy's Diany. Here for our. instruction our triumphs and disasters the Pattern of life's changing fabrice. there is great Journalism a revelation Of the Past a guide to the present and a clue to the future. 

"Who controls the past controls the future. Who controls the present controls the past".

                  (1984 George Orwell Novel) 

This quote is from Novel which we studies last year last two lines of reporter sounds similar like that. 

The media making money from advenstiens they sell good product, a product which raises advertising rates, and ask you Friends in the advertising industry that means that they want to adjust their audience to the more elite and effluent audience, that raise advertising rates.

Power controlling Media and they make any thing and people are believe on that thay make situation and language around matters which people and even educated blindly believe language of reporter and vital things around advertising products decorat like public need making advertising with sentiment like soldiers, religion and thinks the use in that for them TRP and money is important. 

Who can considered as ' Truly Educated'

According to Noam Chomsky Modern higher education, development required filled human beings is the ability to inquire and create constructively independently without external controls to move to a modern counterpart a leading Physicists talk night What we cover in the class It's important what you discover but to be truly educated from this point of view. how to form Formulate serious question a standard doctrine if it if that's appropriate to Find your way to shape the question that are worth prissuing and to develop the path to Pursuing them that means knowing understanding many things more important than what you have stored in your mind to know where to look how to question how to challenge how to Proceed Independently to dealt with the challenges that the world presents to you and that you develop in the course of your self educahon. 

Truly Educated is how to question the things around you specialy corporate world and best thing which I like asked by Noam Chomsky what we cover in the class is not important but what we discover in the class and not important what you have stored in you mind but there are other things which most important how to shape your questions and how to deal with challenges not blindly believe which they tell you first inquiry and examine and if you have satisfied then believe of any events.