Development Communication Questions and Answers

Answer: C

The assertion is true and the reason is false. Educational broadcasting in India needs a complete overhaul of contents and presentation if it is to reach a larger audience, which is a common finding about its dull, lecture-style programming. The reason, that private-sector participation in educational broadcasting has necessitated life-long learning, does not hold, because the need for life-long learning is the cause of demand, not a result of private participation. So option C is correct.

Answer: A

Both statements are true and the reason explains the assertion. It is difficult to use folk media for developing scientific temper among rural masses because folk forms depend on religious discourse and carry moralistic overtones, so they tend to reinforce belief and tradition rather than question them. Since the reason gives the cause of the difficulty, option A is correct, not B, which would deny the explanatory link. Options C and D need one false statement.

Answer: C

Daskathia is a folk form of Odisha (2), Koodiyattam is the Sanskrit theatre of Kerala (1), Raslila is the dance-drama of Manipur (4), and Keertana, in this list, goes with Maharashtra (3) because of the Maharashtrian keertan tradition. The code is 2 1 4 3, option C. Option A gives Daskathia to Kerala, option B gives it to Manipur and option D gives it to Maharashtra, so none of them can be right.

Answer: B

The stages of the developmental idea campaign in the keyed order are identification, legitimacy, participation, penetration and distribution. This is the sequence of the five developmental tasks that political development theory lists (the identity, legitimacy, participation, penetration and distribution problems), applied to development campaigns. Option A reverses the order, and options C and D rearrange the middle stages, so they do not follow the keyed sequence.

Answer: B

The community radio concept is identified with narrowcasting.

Community radio serves a small, defined community, such as a village, campus or a group with a shared interest, with programmes in local language on local matters. Aiming at a specific audience, as opposed to a mass one, is what narrowcasting means.

Broadcasting aims at the general public through a wide-area transmitter. Personal casting and podcasting are on-demand or individual uses of the internet and digital media, and not the basis of community radio.

Answer: C

The official key gives an epistemological approach. I could not confirm the reasoning behind it from a source.

Theories of development communication changed over the years, from the early top-down, diffusion-based model of the 1950s and 1960s to participatory approaches that treat knowledge as something produced with communities. The key reads the item as an emphasis on how knowledge itself is arrived at.

Top-down communication and mechanistic communication describe the older modernisation model that critics rejected, and extensive demonstrations are a technique of extension work and not a theory. The key stands as published.

Answer: B

A strategy integrated into communication for development is social marketing.

Social marketing applies the methods of commercial marketing (research into the target group, a clear message, channels and a price in effort or money) to promote health or social behaviour, such as family planning, immunisation or hygiene. It is a standard part of development communication programmes.

A religious lecture is not a planned strategy of that kind. Propaganda aims at persuading without the two-way research of social marketing, and rural publicity is a government channel for spreading information, not a strategy as such.

Answer: B

The correct chronological sequence is modernization, diffusion of innovation, dependency, multiplicity.

The modernisation paradigm dominated development thinking in the 1950s and early 1960s. Rogers's diffusion of innovations (1962) built on it. The dependency perspective arose in the late 1960s and 1970s as a criticism of both, and the multiplicity paradigm, which stresses many paths of development and local culture, came in the 1980s.

The other options put dependency or multiplicity ahead of modernisation, which reverses the history of the ideas.