essay on language of odisha

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Odia Identity and Language Movement of Odisha

2020, Asian Journal of Multidisciplinary Studies(AJMS)

Ancient history of India reflects that the people living in the geographical tract of present Odisha had a unique Identity in the world. The Odia language has played a significant role in establishing the uniqueness of the people of this land. In the 12 th century AD 'Chodagangadev' the king of Eastern-Ganga family has laid the foundation of modern Odisha by uniting all the territories into one in the name of "Sakalatkola" and made the Odia language the dominant speech of Odisha. In 15 th century 'Kapilendradev' used the word 'Odisha' and introduced 'Odia' as the Official Language of state administration. This resulted in the development Odia Language, literature and culture in a Sanskrit dominated society which established the identity of a race. It was jeopardised in the 16 th century AD as a result of foreign aggression. The attempt of British-India administration in 19 th century to withdraw the vernacular language from schools and administration for which the people of Odisha resorted to organised protest, kwon as Language Movement in the 19 th century and could restore the same in the first half of 20 th century AD. The objective of this paper is to discuss about the historiography of "Odia Identity" on language basis which has been initiated in the 10 th century AD and took a concrete shape in the 15 th century AD and after some turmoil how it was restored in 1936 with the formation of separate Odisha State.This paper is prepared on the basis of secondary data following descriptive method.

Related Papers

The Odia language, since its inception has played a significant role in establishing the uniqueness of the people of Odisha.In the 12th century AD Chodagangadev of Eastern Ganga family has established "Sakalatkola" and made the Odia language the dominant speech in this land. In 15th century AD the great pioneer of Odia Identity 'Kapilendradev' used the word 'Odisha' and introduced 'Odia' as the Official Language in his empire. After 1568 this community has lost the hard earned Identity and this was again restored in 1936 with the creation of Odisha state on Language basis. After introduction of Indian Constitution in 1950 the provision in Art.345 351 resulted in the "The Orissa Official language Act, 1954". Though we got the Act for the use of Odia Language in all official purposes of Odisha still we are thousand miles behind the achievement of 'Kapilendradev' in 15th Century AD. Now in the 21st Century after 71 years of the establ...

SMART M O V E S J O U R N A L IJELLH

Abstract Language is a strong cementing force to unite a race. Therefore, the language crisis served the purpose of motivation to generate a patriotic feeling among the Odia. The language agitation which first started as a cultural movement took the shape of a political movement at a later period. In course of time, the Odia people demanded a separate Odisha province where they could maintain their own political identity and further the cause of their cultural heritage without outside interference. This language agitation was termed as the Odia Movement.

Prasant Pradhan

In the middle of the 19th century a powerful cultural movement was organised in the Odia-speaking areas under the leadership of some enlightened princes when they realised that their language and culture were under great threat. The kings of both the Garhjats or western Odisha and the coastal areas were living a very aimless backward life. They were oppressive and unscientific. But out of these princes a few came out to save Odia language and culture when there were conspiracies to wipe out Odia identity. The kings of Odisha initiated a language movement to foster unity and brotherhood among different Odia-speaking areas. This cultural movement became the foundation of the future Odia nationalist movement in the 20th century.

Kailash Chandra Dash

The American Historical Review

Jayanta Sengupta

A review of Pritipuspa Mishra's book, 'Language and the Making of Modern India: Nationalism and the Vernacular in Colonial Odisha, 1803–1956' (Cambridge: Cambridge University Press, 2020)

Dr. Subrat Prusty

David Dennen

Berhampur University Research Journal

This article is related to the cultural progress in pre-colonial and colonial Odisha on the basis of several literary documents and traditional narratives.

International Journal of Trend in Scientific Research and Development

Dr. Santosh Kumar Nayak

John Beames and Orissa,

Lalatendu Das Mohapatra

In the second half of the nineteenth century a group of petty Bengali bureaucrats conspired to replace Odia language in schools, courts and offices in Odisha by Bengali language by propounding a notion that Odia is a regional dialect of Bengali.But the actual intention was to exclude the Odias from government services who would be in a disadvantageous position to compete with the Bengalis due to their lack of proficiency in Bengali language.This movement of the Bengalis got a morale boosting from Rajendra Lal Mitra who refused to accept Odia and Assamese as separate language. But the real morale booster for the Odias was John Beames, the internationally acclaimed philologist who through a series of articles in Indian Antiquary and Asiatic Society established the independence of Odia language.

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ଓଡ଼ିଆ ଜାତିର ଇତିହାସ ଓ ସଂସ୍କୃତି (ଭାଗ ୧)

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Odisha, Orissa – Culture and Tradition

Odisha formerly known as Orissa is the land of ancient Kalinga from where the light of Buddhism spread throughout India. It is located on the eastern coast of India bordering West Bengal & Jharkhand in the north, Chhatisgarh in the west, Andhra Pradesh in the south and the Bay of Bengal in the east.

The capital of Odisha, Bhubaneswar, the ‘ city of temples ‘, named after Tribhuvaneswar, ‘ Lord of Three Worlds ‘, was the ancient capital of Kalinga. Odisha boast of its rich cultural heritage with its historical monuments, archaeological sites, traditional arts, sculpture, dance, and music.

It is filled with exquisite temples and extraordinary monuments and is home to many thousands of prolific artists and craftsmen and possessing beaches, wildlife sanctuaries, and natural landscape of often-enchanting beauty.

Odisha has a chequered history of successive rules of different dynasties and assimilation and synthesization of the best of Buddhist, Jain, and Hindu cultures and also Mahima Cult. Odisha in the past has been known as Odra, Utkala, Kalinga, Tosala, or Tosali and Kosala. The name “odisha” derived its name from tribal community inhabited the place in ancient times called “odra” who worshipped the sun god.

The mention of Odisha (Orissa) dates back to 260 BC, the reign of Emperor Ashoka. While spreading the boundaries of his kingdom, the emperor reached the gates of the then Kalinga and invoked its king to fight or flee. In the absence of her father, the princess of the state took reins and fought bravely with the emperor. The war was a true massacre and the bloodshed that took place moved the emperor so much that his killing instinct was capsized. A warrior was thence transformed into a great apostle of Buddhism. Buddhism followed by Jainism held sway until after the reassertion of Hinduism in the state in 7th century AD.

The Orissan culture and architecture flourished immensely under the rein of Keshari and Ganga Kings at Odisha (Orissa). A number of masterpieces of that golden era still stand today as mute evidence to a glorious past.

Odisha Custom and Traditions

Odisha has a unique culture and Odias call it Jagannath Sanskruti as most of them revolve around Lord Jagannath .

The old customs and traditions bind the Odias together in a cultural cocoon where each and every festival is celebrated with equal enthusiasm and gaiety. It is like a bridge between the northern and southern halves of the country. Odia ( formerly known as Oriya ) is the most spoken language of Odisha.

Jagannatha Temple in Puri, known for its annual Rath Yatra or Car Festival is a unique cultural attraction while the Sun Temple at Konark is also famous for its architectural splendor.

Whether it is the sacred environs of Puri Jagannath temple or the eroticism of Konark’s Sun temple, the wondrous caves of Udayagiri and Khandagiri or the mystical monasteries of Buddhism, the paintings of folklore or the handloom weaver’s magic, Odisha speaks eloquently of a living past continuing present and prospective future.

‘Rathyatra’ of Lord Jagannath has become an absolute synonym to Orissan culture all over the world.

Also Read: Interesting Mysteries Of Puri Jagannath Temple

Odisha Wedding tradition

Odisha’s wedding ceremony is a simple affair free from any complexities and lavishness and is considered as a blissful affair with simple rituals followed.

The marriage has three major rituals Nirbandha ( fixing the marriage ), Bahaghara ( the main wedding ritual ), and Chaturthi (consummation). A wedding in Odisha is not considered complete until Chaturthi. One of the unique things about the Oriya wedding is that the mother of the bridegroom does not attend the wedding ceremony.

Odisha Language

The official language of Orissa is Odia (Oriya), which is spoken by the majority of the population and is one of the oldest languages of India. Other languages spoken are Hindi, Urdu, Bengali, and Telugu.

Odisha Costume

Women in Odisha wear the Oriya Saree, which is often draped with a 5-yard cotton ikat cloth. Traditionally, the women of Odisha dress in sarees of blue, red, and magenta and other deep colors, with ikat patterning.

Odisha is recognized for its handlooms, especially the Odisha sarees. In Odisha, there are many different motifs and designs woven in cotton and silk to create the distinctive sarees of Odisha like Bomkai, Sambalpuri which are also famous in the international markets.

Women normally prefer to wear Shalwar Kameez and western attire is also becoming popular among the younger generation in cities and towns.

Western-style dresses have now been accepted among men, traditional dresses are worn on festivals or religious occasions which are Dhoti, Kurtha , and Gamucha.

Suggested Read: Traditional Dresses Of Indian States

Odisha Cuisines

The food here is worth mentioning due to its uniqueness with less oil and less spicy. It was in the 11th century when the 56 bhogs (also known as Chappan Bhog ) was offered to Lord Jagannath, and food had a new meaning.

Chhena ( a form of cottage cheese ) is used in many sweet dishes like Chhena Poda, Dalma, Rasgulla, Besara, Chhena Muduki, etc. Proximity to the beach has further enhanced the exotic list of food items available in Odisha which ranges from Prawns, Crabs to Lobsters. Orissa fish, crabs, and prawns are also very famous. People here just love to eat their quota of “Fish”, in dry form (sukhuwa) or normal form.

Rice is the staple food of Odisha, moreover, one of the favorite dish what each Odia family enjoys is Pakhala ( cooked rice in lukewarm water with salt ), Macha Bhaja ( fish fry ) and Badi Chura. Panch phutana in Odisha is a mixture of five spices commonly used. Which are mainly comprised of mustard, cumin, fenugreek, aniseed, and kalonji.

Odisha Popular food is Luchi (Flatbread), Khichdi, Chungdi Malai, Chicken in Silky Spinach Curry Murg Saagwala, Macher Kalia with Aloo, Chhena Jalebi, Rasmalai, and Malpua.

Suggested Read: Famous Food Of Indian States

Odisha Music and Dance

Odisha has many Dance forms and musical styles. Ghumura Dance is one of the leading folk dance forms of Odisha . Ruk Mar Nacha ( Chhau danc e) is like a mock battle in which two groups of dancers armed with swords and shields attack and defend themselves. Goti puas are boy dancers who dress up as girls while Nacni is females performers who sing and dance.

Baagh Naach or Tiger dance is performed where dancers paint there body like a tiger. Dalkhai Dance is performed during Dussehra. There are other forms like Dhap dance, Karma Naach, Keisabadi.

Oriya music is a classical form consisting of all the necessary ingredients common to Hindustani and Karnataki music, such as rags and talas. It is a synthesis of four classes of music namely dhruvapada, chitrapada, chitrakala and panchal.

Famous Tourist Attractions

Together with Puri and Konark, Bhubaneswar forms the ‘ golden triangle ‘ -one of the most visited destinations in East India. Some of the main tourist attraction is.

The Lingaraja Temple at Bhubaneswar
Jagannath Temple, Puri
Konark Sun Temple
Chandipur Beach
Chilika Lake
Dhaulagiri Udayagiri and Khandagiri Caves
Nandankanan Zoological Park and it’s Kanjia Lake
Gopalpur Beach
Konark Beach

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Ritiriwaz - riti riwaz, ritiriwaaz, riti riwaaz, culture, india, indian, traditions, rituals, custom, hindu, sikh, muslim, islam, marriage, wedding, festivals, travel, lifestyle, beauty, fashion, recipes, food, immigration, living abroad, monuments, places, palaces, forts.

Odia Essay PDF 2024 – For Classes 8th To 12th & Competitive Exams

April 20, 2024

Odia Essay PDF – For Classes 8th To 12th & Competitive Exams

Are you searching for the Odia Essay to prepare for your upcoming exams and events, we have published Odia Essay or Oriya Essay for students of primary, secondary, and higher secondary schools, and colleges, and also for Competitive Exams. If you are looking for the Odia Essay books or PDF, here we have provided Odia Essay in PDF format you can download and read the Odia essay.

Odia Essay or Odia Rachana

Odia Essay on the Oriya Language: The Essential Odia Essays (Odia Rachana) are intended to meet the growing demand of pupils in Primary, secondary, and higher secondary schools and colleges. Conscious efforts have been made to carefully choose essays on a variety of subjects that are well within the knowledge and experience range of the pupils.

The Odia essays have been presented interestingly in a simple, plain, and idiomatic language containing vocabulary and structural expressions they are familiar with. Meanings of difficult words supposed to be above their vocabulary horizons have been given in their mother tongue. The purpose is to enrich their vocabulary to enable them to express their feelings and thoughts in a better way.

It is important to know that an Odia essay (Odia Rachana) is not always a complete account of the subject matter. There are no rules about how long or short an Odia essay should be. The pupils at the secondary level are, however, supposed to write an essay in 250 to 300 words on the suggested outlines. All that is important is that the essay must be interesting, well-presented, and free of errors.

Books: Odisha Board Textbooks

Benefits of Writing Essays

Three kinds of essays namely descriptive, narrative, and reflective have been dealt with in this book to give the pupils an idea about how each of such essays can be written with ease and facility. Writing an essay on a given topic needs careful planning and appropriate communicative skills.

Pupils are advised to develop each point of the given outlines into a paragraph in their own words. They may, however, show their ability to write sentences containing clauses, phrases, and other elements they learned somewhere. What is significant is that the use of such phrases, words, and clauses should be appropriate and relevant to the topic.

The beginning paragraph of the essay should be impressive and aim at introducing the topic sustaining the interest of the readers. The last paragraph should sum up the writer’s views on the topic and should equally be lively and impressive. Each paragraph should contain one thought and should lead to the next one. All the paragraphs taken together should be a composite whole instead of being segregated parts.

Last but not least, meticulous care should be taken to revise the Odia essay to correct the errors and weed out irrelevant points. Letter writing, on the other hand, calls for a different skill. Its importance is always felt in our everyday life when we need to write personal letters to friends and relatives, business letters to industrial.

If you find any outdated essay with the unavailable download link, please feel free to leave a comment below.

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Essay on odia language (1161 words).

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Essay on Odia Language!

The script in the edicts of Ashoka in 2nd century BC at Dhauli and Jaugada and the inscriptions of Kharavela in Hati Gumpha of Khandagiri give us the first glimpse of possible origin of the Odia language.

From the point of view of language, the inscriptions of Hati Gumpha are near modern Odia and essentially different from the language of the Ashokan edicts. Pali was the prevalent language in Odisha during this period. The Hati Gumpha inscriptions, which are in Pali, are perhaps the only evidence of stone inscriptions in Pali. This may be the reason why the German linguist Prof. Hermann Oldenburg mentioned that Pali was the original language of Odisha.

Traces of Odia words and expressions have been found in inscriptions dating from the 7th century AD. According to scholars, the origin of Odia can be traced back to the 8th or 9th century, but literary works of merit appeared only in the 13th century.

It was in the 14th century, with Saraladasa’s Odia version of Mahabharata, that Odia literature assumed a definite character. Five poets emerged towards the 16th century: Balaram Das, Jagannath Das, Achyutananda Das, Ananta Das and Jasobanta Das.

They are collectively known as ‘Panchasakhas’, since they adhered to the same school of thought, Utkaliya Vaishnavism. The Panchasakha converted ancient Hindu texts into prose (of simple language) easily understood by the people of Udra Desha (Odisha). Achyutananda Das was the most prolific writer of the Panchasakhas.

Under the Bhakti movement, Chaitanya’s influence coloured Odia literature deeply. Upendra Bhanja was adept with words and his poetry had an erotic element. Vishnavism produced great lyrical inspiration and some outstanding poets. Four poets emerged: Baladeb Rath who wrote in champu and the new form of poetry chautisha, Dina Krushna Das, Gopal Krishna and the blind Bhima Bhoi.

But a significant role was played by Brajanath Badjena in starting a tradition of prose fiction, though he is not considered a premier writer of prose. His Chatur Binoda seems to be the first to deal with different rasas, but predominantly the bibhatsa rasa, often verging on nonsense.

It was only in the nineteenth century that prose came to be written in Odia. Fakir Mohan Senapati was a major prose- writer besides being a poet and novelist as well. In mid- nineteenth century contact with the West through English education revolutionised Odia literature. Madhusudan Rao, who founded the Brahmo movement in Odisha, was another great poet of Odisha. Chintamani Mahanty, Nanda Kishore Bal and Gaurisankar Ray are some of eminent writers and poets of this time.

The first Odia printing typeset was cast in 1836 by the Christian missionaries, replacing palm leaf inscription and in the process revolutionising Odia literature. Books were printed, and journals and periodicals published.

The first Odia magazine was Bodha Dayini (1861) published from Balasore. The main object of this magazine was to promote Odia literature and to draw attention to the lapses in government policy. The first Odia paper, The Utkal Deepika, made its appearance in 1866 under the editorship of Gouri Sankar Ray.

In 1869, Bhagavati Charan Das started Utkal Subhakari to propagate Brahmo faith. In the last three-and-a-half decades of the 19th century, a number of newspapers were published in Odia.

Prominent amongst them were Utkal Deepika,Utkal Patra, Utkal Hiteisini from Cuttack, Utkal Darpan and Sambada Vahika from Balasore, and Sambalpur Hiteisini (1889) from Deogarh. The publication of these papers indicated the desire and the determination of the people of Odisha to uphold the right of freedom of expression.

They encouraged modern literature. Radhanath Ray (1849-1908) is the prime figure, who tried to write his poems under the influence of Western literature. He is seen as the father of modern Odia poetry. He wrote Chandrabhaga, Nandikeshivari, Usha, Mahajatra, Darbar and Chilika.

In the twentieth century, a famous name was that of Madhusadan Das, who may not have written much but whose one song composed for the Odia movement is still sung in Odisha. The nationalist movement also produced the Satyavadi group of writers whose leader Gopabandhu Das’s Kara Kabita is noteworthy.

In the post-independence era, Odia fiction assumed a new direction. The trend which Fakir Mohan started actually developed more after the 1950s. Gopinath Mohanty, Surendra Mohanty and Manoj Das are considered the three jewels of this time.

They are the pioneer of a new trend, that of developing or projecting the ‘individual as protagonist’ in Odia fiction. Sachitanand Routray undertook to expose the evils of traditional society and project new social realities.

His Baji Raut and Pandulipi are outstanding. He has won the Jnanpith Award. The other significant fiction writers are Chandrasekhar Rath (Jantrarudha is one of the renowned classics of this period), Shantanu Acharya, Mohapatra Nilamani Sahoo, Rabi Patnaik and JP Das.

The trend started by the writers of 1950s and the 1960s were challenged by the young writers in 1970s. In the 1960s, a little magazine Uan Neo Lu was published from Cuttack. The writers associated with the magazine were Annada Prasad Ray, Guru Mohanty, Kailash Lenka and Akshyay Mohanty.

These writers began a revolution in the text and style of Odia fiction. They brought sexuality into the purview of current literature and they created a new style in prose. ‘Groups’ of writers emerged from different parts of Odisha Anamas from Puri, Abadhutas from Balugaon, Panchamukhi from Balangir, Abujha from Berhampur and Akshara group from Sambalpur.

Jagadish Mohanty, Kanheilal Das, Satya Mishra, Ramchandra Behera, Padmaja Pal, Yashodhara Mishra and Sarojini Sahoo later created a new age in the field of fiction. Jagadish Mohanty is considered as the introducer of existentialism and a trend-setter in Odia literature (Ekaki ashwarohi, Dakshina Duari Ghara, Album, Dipahara Dekhinathiba Lokotie, Nian o Anyanya Galpo, Mephestophelesera Pruthibi short story collections and Nija Nija Panipatha, Kanishka Kanishka, Uttaradhikar and Adrushya Sakal are his novels). Ramchandra Behera and Padmaj Pal are known for their short stories. Sarojini Sahoo’s Gambhiri Ghara is seen as a landmark among Odia novels and she has gained international fame for her feministic and liberal ideas.

Popular Fiction Writing Parallel to aesthaticism in literature, a parallel trend of populist literature also appeared after the 1960s.

Bhagirathi Das, Kanduri Das, Bhagwana Das, Bibhuti Patnaik and Pratibha Ray are among the best-selling writers of Odia literature. The starting of a women’s magazine called Sucharita in 1975 went a long way in helping women writers express their concerns. Writers like Jayanti Ratha, Susmita Bagchi.

Paramita Satpathy, Hiranmayee Mishra, Chirashree Indra Singh, Sairindhree Sahoo, Supriya Panda, Gayatri Saraf, Mamata Chowdhry are a few popular fiction writers in this period. Sarojini Sahoo played a significant role for her feministic and sexuality-oriented approach in fiction.

Popular science writers from Odisha are Gokulananda Mohapatra, Gadadhar Mishra, Debakanta Mishra, Sarat Kumar Mohanty, Nityananada swain, Sashibhusan Rath, Ramesh Chandra Parida, Kamalakanta Jena and others.

A big initiative, Pratishruti, has been started in North America to connect the literary-minded individuals writing in Odia with their peers back in India.

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Orrisa PCS Exam Notes

OPSC Prelims and Mains Notes-OPSC Test Series

LANGUAGE AND LITERATURE IN ODISHA

Odisha (formerly Orissa ) is one of the 29 states of India, established on 1 April 1936and located in the eastern coast. It covers an area of around 1,55,707 square kilometers It is surrounded by the states of West Bengal to the north-east, Jharkhand to the north,Andhra Pradesh and Telangana to the south and south-west Chhattisgarh to the west and north-west.

Odisha has a rich culture and tradition and is also known as ‘the land of temples’ as the state is home to several exotic temples. The major attraction here is the classical Odissi dance form and is famous all over the world.The dance form is all about the love of Lord Krishna andRadha. The culture has been influenced by religions like Jainism, Hinduism and Buddhism.

Apart from this, the handicrafts and handloom sector of Odisha is famous not only in India but also in various other countries. Many of Odisha’shandicrafts and handloom items are given tag of geographical indications.The silver filigree work, picture frames, saris and ikat fabrics are very famous.

The Raghurajpur is a famous painting form and this painting comprise scenes from Indian mythology and the prime characters are deities of Puri temple – Jagannath, Balabhadra and Subhadra.

Odiawas first discovered in Urajang in 1051 A.D. It is the only Indo-European language of India other than Sanskrit and the 6th Indian language that has been conferred classical language status and forms the basis of Odissi dance and Odissi music.

Oriya has been recognised as the official language of Odisha and is most widely spoken language in state. The native inhabitants belonged to the Aryan family and the language here is similar to that of Bengali, Assamese and Maithili. Over the years Oriya has formed many other variations in the language like the Baleswari, Bhatri, Laria, Sambalpuri, Ganjami, Chattisgarhi, and Medinipuri.84% of the population in state speak Oriya. It is also one of the oldest languages in India.

There are other languages that are spoken here by people who come from different states. Hindi is the second most spoken language that is popular and is widely accepted. Besides, Urdu and Bengali along with Telugu is also spoken by some people. English is spoken only by those who are literate.

Literature:

The beginning of Odia poetry coincide with the development of Charyapada, the literature thus started by Mahayana Buddhist poets. Ashokan inscriptions at Dhauli hills near Bhubaneswar (3rd Century B.C.) provide specimens of Magadhi sub-dialect.The language of Charya was considered to be Prakrit.The first great poet of Odisha is the famous Sarala Das who wrote the Mahabharata. SaralaMahabharat has 152,000 verses compared to 100,000 in the Sanskrit versionof Mahabharata. It is, however, an established fact that Oriya emerged as a separate and independent language around the tenth and eleventh A.D. with a standard Oriya script.

In the 16th century, five poets known as Panchashakhas emerged. These are Balaram Das, Ananta Das,Jagannath Das, Achyutananada Das and Jasobanta Das. They believed in the same school of thought, UtkaliyaVaishnavism. The Panchasakhas are very much Vaishnavas by thought and preachings. The Bhakti literature in Oriya also flourished during time.

Literature was developing under pattorn of local leaders and later with the arrival of British, the first Oriya printing typeset was cast in 1836 by the Christian missionariesThe first Oriya Magazine of BodhaDayini was publishedin 1861 from Balasoreto promote Odia literature and to draw attention to the lapses in government policy. Later the first Oriya paper, The UtkalDeepika published in 1866.

The traditional Oriya theatre is the folk opera ( Jatra) , which flourishes in the rural areas of Odisha. In 1960s, experimental theatre made a mark through the works of M. Das, who pioneered the new theatre movement under brand of experimentalism but Modern theatre is not so famous in Odisha.

Modern Oriya Literature :

This started with British occupation of Orissa in 1803 A.D. The western impact was felt in every aspect of Oriya literature. The Oriya writers took interest in new genera like poetry, fiction, essays, drama, etc. Traditional Oriya poetry was replaced by elegy, ode, lyric, sonnet etc.

Fakir Mohan Senapatiis considered the Father of modern Oriya literature. Fakirmohan had a unique style of his own, using colloquial Oriya language replete with humour and satire. These Literary creations remain unsurpassed even today. The foundation of modern Oriya short story was also laid by Fakirmohan in late nineteenth century. His first short story was Rebati’ published in 1898.. He wrote scores of short stories covering the then Oriya village life, society, urban centers etc.

Other modern Oriya literaturer during the late 19th and early 20th century periods were Radhanath Ray, MadhusudanRao and GangadharMeher.

Currently “ T he OdishaSahityaAkademi ”, the apex literary organization of the State of Odisha, was established in the year 1957 by the Govt. of Odisha, Education dept. with an autonomous status to work actively for the development of Oriya literature and to set high literary standards, to foster and coordinate literary registered in the year 1970 under the Society Registered Actof 1860.

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Odia Essay on Oriya Language for Students

Odia Essay Writing – On this page, you will find Essays in the Oriya language, Latest Essay Topics, examples, and formats for essay writing. Essay are short pieces of content that focus on a subject or topic.

In schools and Colleges in India, Essays have become a major part of Formal Education. In India, some Competitive Exams like UPSC Civil Services Exams, Bank Exams, etc also has a question on essay writing.

In Odisha during festivals, special events schools, colleges, and various organizations conduct Odia essay and debate competitions. Here NijuktiOdisha provides Odia essay and Bhasana on some important topics.

Important Odia Essay and Speech

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Essay on My State Odisha

Students are often asked to write an essay on My State Odisha in their schools and colleges. And if you’re also looking for the same, we have created 100-word, 250-word, and 500-word essays on the topic.

Let’s take a look…

100 Words Essay on My State Odisha

Introduction.

Odisha, formerly known as Orissa, is an eastern Indian state. It is surrounded by West Bengal, Jharkhand, Chhattisgarh, and Andhra Pradesh. Its capital is Bhubaneswar.

Natural Beauty

Odisha is known for its scenic beauty. It has a long coastline with beautiful beaches like Puri and Gopalpur. It also boasts of lush green forests, home to diverse wildlife.

Culture and Heritage

Odisha’s culture is rich and diverse. The state is famous for its classical dance Odissi, and its temples, especially the Sun Temple of Konark and Jagannath Temple in Puri.

The economy of Odisha is primarily based on agriculture, industries like steel and aluminium, and tourism. The state is also a major producer of rice in India.

250 Words Essay on My State Odisha

Geographical landscape.

Odisha, formerly known as Orissa, is a culturally rich state located in the eastern part of India. It is renowned for its lush green landscapes, extensive coastline, and a plethora of tribal cultures. The state is surrounded by West Bengal to the northeast, Jharkhand to the north, Chhattisgarh to the west and northwest, and Andhra Pradesh to the south.

Cultural Heritage

The cultural heritage of Odisha is deep-rooted in its classical music, dance, drama, and art. Odissi, one of the oldest surviving dance forms of India, originated in Odisha. The state’s art and architecture are prominently reflected in the ancient temples of Bhubaneswar, Puri, and Konark, famously known as the “Golden Triangle” of eastern India.

Economy and Industry

Primarily an agrarian economy, Odisha is also rich in mineral resources like coal, bauxite, and iron ore, making it a significant player in India’s industrial sector. The state has made substantial progress in sectors such as steel, aluminum, power, refineries, and ports, contributing significantly to its economic development.

Education and Social Indices

Odisha has made significant strides in education, with numerous universities and colleges offering a wide range of courses. However, the state still grapples with challenges related to literacy rates and quality education, particularly in rural and tribal areas.

Environmental Concerns and Sustainability

Odisha’s extensive coastline and varied topography make it prone to natural disasters like cyclones and floods. The state’s focus on sustainable development and disaster management is crucial for preserving its rich biodiversity and ensuring the well-being of its residents.

In conclusion, Odisha is a state that beautifully blends tradition with modernity. It is a testament to India’s diverse culture, rich history, and economic potential.

500 Words Essay on My State Odisha

Odisha, located on the eastern coast of India, is a state rich in history, culture, and natural beauty. It is a land of diverse landscapes, from coastal beaches to forested mountains, and a hub of ancient architecture and vibrant traditions.

Historical Significance

Odisha’s history traces back to the ancient Kalinga kingdom, which was a prominent maritime and trading power. The famous Kalinga War, fought between Emperor Ashoka and the Kalinga kingdom, led to a significant turning point in Ashoka’s life, prompting him to embrace Buddhism. The Ashokan edicts, scattered across the state, are a testament to this transformation and an integral part of Odisha’s historical legacy.

Odisha is a melting pot of various cultures, each with its unique customs and traditions. The state is renowned for its classical dance form, Odissi, which is one of the oldest surviving dance forms in India. Odisha’s rich literary tradition, with works in Oriya language dating back to the 13th century, is another significant aspect of its cultural heritage.

Architectural Marvels

Odisha houses some of the most magnificent architectural marvels in the form of temples. The Sun Temple at Konark, a UNESCO World Heritage Site, is one of the most iconic examples of ancient Indian architecture. The intricately carved stone wheels and the chariot-shaped structure are a testament to the exceptional craftsmanship of the era. Similarly, the Jagannath Temple in Puri, one of the four sacred ‘Char Dham’ pilgrimage sites for Hindus, holds immense religious and architectural significance.

Odisha’s diverse geography offers a rich array of natural beauty. The state’s coastline, stretching over 480 kilometers, boasts beautiful beaches like Puri and Gopalpur. The Chilika Lake, Asia’s largest brackish water lagoon, is a paradise for bird watchers, hosting a plethora of migratory birds during winter. The lush green forests of Simlipal and Satkosia are home to a wide range of flora and fauna, providing an immersive experience for nature enthusiasts.

Economic Potential

Odisha’s economy has shown promising growth over the years. The state is rich in mineral resources, including coal, iron ore, and bauxite, making it a significant player in India’s mining sector. Odisha’s coastline and ports present ample opportunities for maritime trade and the development of a blue economy. The state’s focus on sectors like tourism, agriculture, and IT also points towards a balanced and sustainable economic future.

Odisha, with its rich history, cultural heritage, architectural marvels, and natural beauty, is a state that captivates the heart and mind. Its economic potential, coupled with its diverse resources, positions it as an important state in India’s growth story. As we delve deeper into understanding Odisha, we find a compelling narrative of resilience, transformation, and progress, making it a fascinating subject of study for college students.

That’s it! I hope the essay helped you.

If you’re looking for more, here are essays on other interesting topics:

Essay on Odisha
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Apart from these, you can look at all the essays by clicking here .

Happy studying!

Essay on Odisha For Kids & Students

The coastal state of Odisha previously known at Orissa, is located in the southeastern part of the country. It is safe to say that Odisha is a land of many great temples which is bounded by the neighboring states of Jharkhand on north and West Bengal in east.

Odisha has a vast area under it which makes it the 9th largest state. Even by population, Odisha stands on 11th position in India. The people of Odisha are known to speak their local language known as- Oriya apart from which only Hindi and Tamil is spoken in few districts of Odisha. Talking about the climate, rainfall is heavy and regular and two crops of rice, by far the most important crop.

Facts of Odisha

Anciently known as Kalinga, The Great Asoka is known to have invaded the then Odisha who was the first ruler of Odisha.
During the British colonization, Cuttack was the capital of Odisha which was later transferred to Bhubaneswar in 1948.
Odisha state museum is one of the world-famous museums for having a wide collection of manuscripts of which Abhinava Gita Govinda dates back to 1496 but the text can date back to 2nd century.
The Hirakud Artificial Lake which is largest artificial lake in Asia is situated in Hirakud district of Odisha.
Also, the longest earthen dam of world is also build in Hirakud, Odisha.

Things to do and see in Odisha

1. The Udaygiri and Khandagiri Caves

It is safe to say that the Khandagiri Caves is most sought-after tourist attraction in Odisha. These Caves adds to the ancient history of Odisha. However, the most important detail about these caves is that The Udaygiri caves are naturally occuring cave and it has man-made caves as well.

2. Chilika Lake

This 1100 sq kilometer long water lagoon is situated in the Puri, Khurda and Ganjam districts of Odisha. It is the largest coastal brackish water lake of India. If you are lucky, you might spot a dolphin or two playing around the lake. If dolphins are not enough to amaze you, then bird watching could give you an additional high.

3. Diverse Wildlife of Simlipal National Park

Who knew that Odisha was also rich in flora and fauna which is unmatched from anywhere else in the world? Well, if you don’t then visit the Simlipal National Park and have a gist of the wildlife richness that resides in Odisha. The Simlipal National park is not only home to exotic wildlife species but a lot of waterfalls such as- Barehipani and Joranda. All in all, this National Park will give you the best of nature that is found here in Odisha.

4. Konark temple

The Konark Temple is a gem of India’s ancient history which reflects how the Ancient Indian Civilizations were so ahead of their time. This temple is not just a temple but the watch from thousands of years ago when wrist watches weren’t a thing. It has 12 pair of wheels each of which represent each hour in a day. The then people calculated time according to the shadow which acted up on the wheels present in this Konark Temple.

5. The Puri Beach

If you didn’t know already, then this land of temples also has most magnificent beaches in India. In fact, one can find camels walking along the beach coast. The ultimate view of crystal blue water and crystal blue skies while sitting on white sand is undoubtedly a view to die for.

6. The Jagannath Puri Temple

One of the most travelled pilgrimage in India; the citizens of India hold strong spiritual beliefs in the Jagannath Puri. This ancient temple is made in remembrance of an incarnation of Lord Vishnu. This temple has breathtaking architecture which dates back thousands of years.

Santosh Kumar

Essay on Jharkhand For Kids & Students

Essay on Yamuna River: Its Importance in India

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Illustration of a missile made from words.

In the campus protests over the war in Gaza, language and rhetoric are—as they have always been when it comes to Israel and Palestine—weapons of mass destruction.

By Zadie Smith

A philosophy without a politics is common enough. Aesthetes, ethicists, novelists—all may be easily critiqued and found wanting on this basis. But there is also the danger of a politics without a philosophy. A politics unmoored, unprincipled, which holds as its most fundamental commitment its own perpetuation. A Realpolitik that believes itself too subtle—or too pragmatic—to deal with such ethical platitudes as thou shalt not kill. Or: rape is a crime, everywhere and always. But sometimes ethical philosophy reënters the arena, as is happening right now on college campuses all over America. I understand the ethics underpinning the protests to be based on two widely recognized principles:

There is an ethical duty to express solidarity with the weak in any situation that involves oppressive power.

If the machinery of oppressive power is to be trained on the weak, then there is a duty to stop the gears by any means necessary.

The first principle sometimes takes the “weak” to mean “whoever has the least power,” and sometimes “whoever suffers most,” but most often a combination of both. The second principle, meanwhile, may be used to defend revolutionary violence, although this interpretation has just as often been repudiated by pacifistic radicals, among whom two of the most famous are, of course, Mahatma Gandhi and Martin Luther King, Jr . In the pacifist’s interpretation, the body that we must place between the gears is not that of our enemy but our own. In doing this, we may pay the ultimate price with our actual bodies, in the non-metaphorical sense. More usually, the risk is to our livelihoods, our reputations, our futures. Before these most recent campus protests began, we had an example of this kind of action in the climate movement. For several years now, many people have been protesting the economic and political machinery that perpetuates climate change, by blocking roads, throwing paint, interrupting plays, and committing many other arrestable offenses that can appear ridiculous to skeptics (or, at the very least, performative), but which in truth represent a level of personal sacrifice unimaginable to many of us.

I experienced this not long ago while participating in an XR climate rally in London. When it came to the point in the proceedings where I was asked by my fellow-protesters whether I’d be willing to commit an arrestable offense—one that would likely lead to a conviction and thus make travelling to the United States difficult or even impossible—I’m ashamed to say that I declined that offer. Turns out, I could not give up my relationship with New York City for the future of the planet. I’d just about managed to stop buying plastic bottles (except when very thirsty) and was trying to fly less. But never to see New York again? What pitiful ethical creatures we are (I am)! Falling at the first hurdle! Anyone who finds themselves rolling their eyes at any young person willing to put their own future into jeopardy for an ethical principle should ask themselves where the limits of their own commitments lie—also whether they’ve bought a plastic bottle or booked a flight recently. A humbling inquiry.

It is difficult to look at the recent Columbia University protests in particular without being reminded of the campus protests of the nineteen-sixties and seventies, some of which happened on the very same lawns. At that time, a cynical political class was forced to observe the spectacle of its own privileged youth standing in solidarity with the weakest historical actors of the moment, a group that included, but was not restricted to, African Americans and the Vietnamese. By placing such people within their ethical zone of interest, young Americans risked both their own academic and personal futures and—in the infamous case of Kent State—their lives. I imagine that the students at Columbia—and protesters on other campuses—fully intend this echo, and, in their unequivocal demand for both a ceasefire and financial divestment from this terrible war, to a certain extent they have achieved it.

But, when I open newspapers and see students dismissing the idea that some of their fellow-students feel, at this particular moment, unsafe on campus, or arguing that such a feeling is simply not worth attending to, given the magnitude of what is occurring in Gaza, I find such sentiments cynical and unworthy of this movement. For it may well be—within the ethical zone of interest that is a campus, which was not so long ago defined as a safe space, delineated by the boundary of a generation’s ethical ideas— it may well be that a Jewish student walking past the tents, who finds herself referred to as a Zionist, and then is warned to keep her distance, is, in that moment, the weakest participant in the zone. If the concept of safety is foundational to these students’ ethical philosophy (as I take it to be), and, if the protests are committed to reinserting ethical principles into a cynical and corrupt politics, it is not right to divest from these same ethics at the very moment they come into conflict with other imperatives. The point of a foundational ethics is that it is not contingent but foundational. That is precisely its challenge to a corrupt politics.

Practicing our ethics in the real world involves a constant testing of them, a recognition that our zones of ethical interest have no fixed boundaries and may need to widen and shrink moment by moment as the situation demands. (Those brave students who—in supporting the ethical necessity of a ceasefire—find themselves at painful odds with family, friends, faith, or community have already made this calculation.) This flexibility can also have the positive long-term political effect of allowing us to comprehend that, although our duty to the weakest is permanent, the role of “the weakest” is not an existential matter independent of time and space but, rather, a contingent situation, continually subject to change. By contrast, there is a dangerous rigidity to be found in the idea that concern for the dreadful situation of the hostages is somehow in opposition to, or incompatible with, the demand for a ceasefire. Surely a ceasefire—as well as being an ethical necessity—is also in the immediate absolute interest of the hostages, a fact that cannot be erased by tearing their posters off walls.

Part of the significance of a student protest is the ways in which it gives young people the opportunity to insist upon an ethical principle while still being, comparatively speaking, a more rational force than the supposed adults in the room, against whose crazed magical thinking they have been forced to define themselves. The equality of all human life was never a self-evident truth in racially segregated America. There was no way to “win” in Vietnam. Hamas will not be “eliminated.” The more than seven million Jewish human beings who live in the gap between the river and the sea will not simply vanish because you think that they should. All of that is just rhetoric. Words. Cathartic to chant, perhaps, but essentially meaningless. A ceasefire, meanwhile, is both a potential reality and an ethical necessity. The monstrous and brutal mass murder of more than eleven hundred people, the majority of them civilians, dozens of them children, on October 7th, has been followed by the monstrous and brutal mass murder (at the time of writing) of a reported fourteen thousand five hundred children. And many more human beings besides, but it’s impossible not to notice that the sort of people who take at face value phrases like “surgical strikes” and “controlled military operation” sometimes need to look at and/or think about dead children specifically in order to refocus their minds on reality.

To send the police in to arrest young people peacefully insisting upon a ceasefire represents a moral injury to us all. To do it with violence is a scandal. How could they do less than protest, in this moment? They are putting their own bodies into the machine. They deserve our support and praise. As to which postwar political arrangement any of these students may favor, and on what basis they favor it—that is all an argument for the day after a ceasefire. One state, two states, river to the sea—in my view, their views have no real weight in this particular moment, or very little weight next to the significance of their collective action, which (if I understand it correctly) is focussed on stopping the flow of money that is funding bloody murder, and calling for a ceasefire, the political euphemism that we use to mark the end of bloody murder. After a ceasefire, the criminal events of the past seven months should be tried and judged, and the infinitely difficult business of creating just, humane, and habitable political structures in the region must begin anew. Right now: ceasefire. And, as we make this demand, we might remind ourselves that a ceasefire is not, primarily, a political demand. Primarily, it is an ethical one.

But it is in the nature of the political that we cannot even attend to such ethical imperatives unless we first know the political position of whoever is speaking. (“Where do you stand on Israel/Palestine?”) In these constructed narratives, there are always a series of shibboleths, that is, phrases that can’t be said, or, conversely, phrases that must be said. Once these words or phrases have been spoken ( river to the sea, existential threat, right to defend, one state, two states, Zionist, colonialist, imperialist, terrorist ) and one’s positionality established, then and only then will the ethics of the question be attended to (or absolutely ignored). The objection may be raised at this point that I am behaving like a novelist, expressing a philosophy without a politics, or making some rarefied point about language and rhetoric while people commit bloody murder. This would normally be my own view, but, in the case of Israel/Palestine, language and rhetoric are and always have been weapons of mass destruction.

It is in fact perhaps the most acute example in the world of the use of words to justify bloody murder, to flatten and erase unbelievably labyrinthine histories, and to deliver the atavistic pleasure of violent simplicity to the many people who seem to believe that merely by saying something they make it so. It is no doubt a great relief to say the word “Hamas” as if it purely and solely described a terrorist entity. A great relief to say “There is no such thing as the Palestinian people” as they stand in front of you. A great relief to say “Zionist colonialist state” and accept those three words as a full and unimpeachable definition of the state of Israel, not only under the disastrous leadership of Benjamin Netanyahu but at every stage of its long and complex history, and also to hear them as a perfectly sufficient description of every man, woman, and child who has ever lived in Israel or happened to find themselves born within it. It is perhaps because we know these simplifications to be impossible that we insist upon them so passionately. They are shibboleths; they describe a people, by defining them against other people—but the people being described are ourselves. The person who says “We must eliminate Hamas” says this not necessarily because she thinks this is a possible outcome on this earth but because this sentence is the shibboleth that marks her membership in the community that says that. The person who uses the word “Zionist” as if that word were an unchanged and unchangeable monolith, meaning exactly the same thing in 2024 and 1948 as it meant in 1890 or 1901 or 1920—that person does not so much bring definitive clarity to the entangled history of Jews and Palestinians as they successfully and soothingly draw a line to mark their own zone of interest and where it ends. And while we all talk, carefully curating our shibboleths, presenting them to others and waiting for them to reveal themselves as with us or against us—while we do all that, bloody murder.

And now here we are, almost at the end of this little stream of words. We’ve arrived at the point at which I must state clearly “where I stand on the issue,” that is, which particular political settlement should, in my own, personal view, occur on the other side of a ceasefire. This is the point wherein—by my stating of a position—you are at once liberated into the simple pleasure of placing me firmly on one side or the other, putting me over there with those who lisp or those who don’t, with the Ephraimites, or with the people of Gilead. Yes, this is the point at which I stake my rhetorical flag in that fantastical, linguistical, conceptual, unreal place—built with words—where rapes are minimized as needs be, and the definition of genocide quibbled over, where the killing of babies is denied, and the precision of drones glorified, where histories are reconsidered or rewritten or analogized or simply ignored, and “Jew” and “colonialist” are synonymous, and “Palestinian” and “terrorist” are synonymous, and language is your accomplice and alibi in all of it. Language euphemized, instrumentalized, and abused, put to work for your cause and only for your cause, so that it does exactly and only what you want it to do. Let me make it easy for you. Put me wherever you want: misguided socialist, toothless humanist, naïve novelist, useful idiot, apologist, denier, ally, contrarian, collaborator, traitor, inexcusable coward. It is my view that my personal views have no more weight than an ear of corn in this particular essay. The only thing that has any weight in this particular essay is the dead. ♦

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‘Political tourists’ of BJP resorting to derogatory, abusive language: Naveen Patnaik

BHUBANESWAR: As campaign has reached a peak ahead of the second phase elections in Odisha on May 20, Chief Minister Naveen Patnaik on Friday came down heavily on the Union ministers, CMs from other states and others leaders for resorting to what he termed derogatory and abusive language in their campaign meetings and rallies.

With the Opposition, particularly the BJP pressing all its might in the state to win the polls by bringing in top ministers, its CMs and top leaders, the chief minister said they were political tourists and their visits would not have any impact on the people of Odisha.

“Some chief ministers and Union ministers come as political tourists only at the time of elections and then they disappear. Their speeches have no effect on the people of Odisha,” Naveen told the media.

“ It is most unfortunate that many of them use derogatory and abusive language. I never believe in doing that and the people here in our state don’t appreciate such language,” he added.

The BJP has launched a campaign blitzkrieg by top leadership of the party who are holding roadshows, addressing public meeting and rallies in constituencies where elections are scheduled to be held in the second phase on May 20. The saffron party campaign has made Odia Asmita or Odia pride its main poll plank, targeting Tamil Nadu-born bureaucrat-turned-politician and Naveen’s close aide VK Pandian for his hold over the regional party and the BJD government. The party has also vociferously raised questions on Naveen’s health condition and alleged that he has been held captive.

Prime Minister Narendra Modi has already campaigned for party candidates twice in May after visiting the state twice earlier in March. The prime minister conducted a roadshow at Bhubaneswar on May 10 and is scheduled hold another one at Puri on Monday. Union Home Minister Amit Shah, BJP national president JP Nadda, Union Defence Minister Rajnath Singh, Assam Chief Minister Himanta Biswa Sarma, Chhattisgarh CM Vishnu Deo Sai, Rajasthan CM Bhajan Lal Sharma have been frequenting the state and covered almost all the constituencies that are going to polls in phases.

On Friday, apart from the chief ministers and Shah, Union minister Ashwini Vaishnaw and his cabinet colleague Bhupender Yadav, and BJP MP Hema Malini held meetings at different places of the state.

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