Balraj Puri and Rekha Chowdhary debate a "Jammu Perspective" on the Report by Justice Saghir on the State-Center relations
(Mr. Balraj Puri, 80, was born in Jammu city and attended the Ranbir High School and the Prince of Wales College in Jammu. He is a journalist, human rights activist and a writer who has been an eye witness to the turbulent history of the State. He has written 5 books, including the historical "5000 years of Kashmir" in 1997. He is the Convenor of the J&K State branch of the People’s Union for Civil Liberties (PUCL), and the Director of the Institute of Jammu and Kashmir Affairs, based in Jammu.
Prof. Rekha Chowdhary, 55, was born in Jammu and has been a university teacher for the past 30 years. She is currently the Professor of Political Science, University of Jammu. During her distinguished teaching career, she was the visiting Fellow under a Ford Foundation grant at the Queen Elizabeth House, Oxford, in 1992-1993; winner of the Commonwealth Award availed at the University of Oxford, 1997-1998; and the Fulbright Fellow availed at the School of Advanced International Studies (SAIS) at the Johns Hopkins University, Washington DC, in 2005.)
Balraj Puri: Justice Saghir’s Report leads to regional polarization
Predictably the reaction to Justice Saghir Ahmad’s recently released report has been on divergent lines. Senior BJP leader and its representative on the Group, Arun Jaitely called the report “a fraud.” He reiterated the party’s opposition to autonomy for the state and demanded abrogation of Article 370. Other Jammu based parties like Panthers Party and Jammu State Morcha equally ridiculed the report. Panthers called hartal in protest. The Bar Association of Jammu also called a strike on another day. Kashmiri Pandit migrants in Jammu and refugees from Pak and West Pakistan, too, have expressed their disappointment.
Ladakh’s Union Territory Front leaders has decided “to oppose the report tooth and nail.” Separatist parties of Kashmir region did not attach any importance to the report as it did not propose any thing that could contribute to the solution of the Kashmir problem. The PDP’s President Mahbooba Mufti called the report a good beginning but “with no specifics and substance”. Its chief spokesman Nayeem Akhtar added, there was no concrete suggestions in the report for the solution of the Kashmir problem, mere restoration of some autonomy to the state was no solution of Kashmir problem.” The ruling coalition partner National Conference welcomed the report though it fell short of its demand for restoration of 1953 status of the state.
On the whole, reaction in the valley is either lukewarm or indifferent while in Jammu and Ladakh regions it is hostile.
Obviously there was no member in the Working Group who could take an objective view of the aspirations of the three regions and reconcile them. Nor Justice Saghir consulted any person well versed with the ground realities of the state.
Executive powers of the Centre Vs autonomous federal institutions.
Take the question of Centre-State relations, the entire debate over it has been viewed as Kashmiri nationalism versus Indian Nationalism. But what is in the interest of people of Kashmir? If, for instance, Supreme Court’s jurisdiction had extended to the state in 1953, Sheikh Abdullah could not be dismissed and detained under any law then enforce. Similarly financial integration of the state sustains its economy. Similarly if jurisdiction of Lok Adalat Act, Police Reforms, National Human Rights Commission and National Women’s Commission does not extent to the state, whose loss it is? As long as the state had its own Election Commission, the elections were known to be rigged. The fairness of elections now under Union Election Commission has been universally acclaimed.
In the post Nehru era, drastic erosion of the autonomy of the state did take place. But while demanding restoration of autonomy, a distinction has to be drawn between executive powers of the centre and federal autonomous institutions like Judiciary, Election Commission and Auditor and Comptroller General which check undue encroachment of the Central executive in the affairs of the state.
Whatever be merits and demerits of Article 370, it has nothing to do with problems of Jammu and Ladakh. Moreover if the BJP led government when in power could not abrogate it and its law minister told Parliament that it had no power to abrogate, how the party does expects any other government to do it.
When Justice Saghir Ahmad quotes official figures to prove that there has been no discrimination in development expenditure with any region or district, he must have known that nothing ensures faster and fair development than empowerment of the people at every level, who through their elected representatives should determine their needs and decide their priorities. Allocation of funds should be based on an objective and equitable formula, keeping in view needs and level of development of a region or a district rather than arbitrarily determined by ruling party on subjective and political considerations. Moreover, regional identity is no less important. If it is weakened, religion based identities would emerge which would undermine the secular basis of the state and its unity. In particular the unique 5000 year old Kashmiri civilization would suffer.
Restore Ladakh’s Regional Identity
Justice Ahmad is all appreciation for development of Ladakh. But he ignores the fact that ever since Ladakh’s regional identity was broken into Leh and Kargil districts—with 52% Buddhist and 48% Muslim population-- communal tensions have emerged for the first time there. First priority for Ladakh should be its recognition as a region within the constitution of the state like Jammu and Kashmir which should restore its secular identity and give it some administrative autonomy like other two regions. The present powers of the Autonomous Council separately for Leh and Kargil are no more than enjoyed by Zila Parishads in many other parts of the country.
A federal decentralized set up alone can ensure emotional and political unity of the state. Regional autonomy is the logical extension of the autonomy of the state as Pandit Nehru and Sheikh Abdullah had announced at a joint press conference on July 24, 1952 and was the basis on which the Praja Parishad, Jammu affiliate of the Jana Sangh, withdrew its agitation for abrogation of Article 370 in 1953. The State People’s Convention convened by Sheikh Abdullah and attended by the entire political spectrum of the Valley adopted a five tier internal constitution in 1968 which provided for regional autonomy and devolution of political power to the districts, blocks and panchayats. In this context Justice Ahmad’s recommendation for adoption of 73rd and 74th amendment of Indian Constitution on Panchayati Raj is quite relevant.
As far refugees from Pak administered Kashmir and West Pakistan are concerned, in brief they should be treated as refugees in Punjab and West Bengal were treated after 1947. The problem of Kashmiri Pandits migrants in Jammu cannot be resolved by monetary sops or security zones in Kashmir. Conditions should be created to make them feel as integral part of Kashmiri identity. The Kashmiri Muslims should also realize that their identity is incomplete without them.
The recommendation on separate Kashmiri and Dogri Channels of the Doordarshan instead of single Kashir channel should be accepted with a minor amendment that is Jammu channel should also provide for Gojri and Pahari programmes, the two equally important ethnic communities of the Jammu region, other than Dogras.
There is certainly need for a thorough and frank debate on all the issues raised by the fifth Working Groups by all sections which should generate some light also instead of mere heat that it has as done so far. The separatists should also not dismiss of the report particularly which deals with the internal problems of the state. For why should people wait for the resolution of the problems of governance till they get Azadi. After all Sheikh Abdullah presented a blue print called Naya Kashmir in 1944 while fighting for Azadi from Dogra rule and convened People’s Convention which adopted internal constitution of the state in 1968 when he was leading a movement for plebiscite.
Rekha Chowdhary: Autonomy Issue - Need for a debate
As has been stated by Balraj Puri in his article (Justice Saghir’s Report Leads to Regional Polarisation, Rising Kashmir, 11th January, 2010), there is a need for a thorough and frank debate on all issues raised by the fifth Working Committee Report. However, of all the issues which have been included in the Report, the most important issue that needs to be debated is that of ‘Autonomy’. Despite all the heat and dust raised by the issue from time to time, this remains the least debated one.
Till now the ‘Autonomy’ as an issue has aroused emotions and sentiments – both in favour or against, but never has there been reasoned debate around it! In the absence of the reasoned debate, the issue remains misunderstood and misrepresented. Last time when the debate could have taken place on the issue, but was ducked, was in 1999 when the State Autonomy Committee Report and the Autonomy Resolutions were rejected by the Government of India, even without debate. In the absence of a debate, only two kinds of absolutist responses are generated – those in favour and those opposed to it.
The reluctance to debate the issue of autonomy is a common phenomenon both for those who oppose autonomy as well as those who favour it. And that is the reason that we stand where we were - in 1999, or should we say in 1952? For 1952 was the time when the emotions were generated for the first time in this state around the issue of Autonomy and a major agitation against Article 370 had taken place in Jammu under the slogan of ‘ek vidhan, ek pradhan and ek nishan’. The agitation had been organised by the Praja Parishad in Jammu and supported by Jana Sangh and the RSS.
It is not only the opponents of Autonomy who have remained static in terms of time and have continued to take the position which was taken as early as in 1952, the supporters of autonomy have also remained static and that is the reason that their position remains defined by history and their demand remains going back to the pre-1953 position. This position is seen as a pristine one, more or less, a non-negotiable position.
The first point which is important for opening the debate on autonomy is the need to go beyond the history. Both for the opponents as well as supporters of autonomy, it may be pertinent to mention that whatever may be the experience and relevance of history, the demands of the contemporary period are quite different from those of the past. Hence, there is need to locate the issues in the present period. This is more so, because the concepts of Federalism, Autonomy, Nation and State – which remain central to the discourse on Autonomy, have undergone substantial change during last six decades. For instance, during the early fifties, when the discourse of Autonomy was opposed by the likes of Shyama Prasad Mukherjee and other leaders of Jana Sangh and RSS, both the concept of ‘Nation’ as well ‘Federalism’ were perceived in a different manner as compared to the way these are perceived now. The emergence of Indian nation following a bloody partition had generated a political psyche of the ‘fear of fragmentation’ and hence the nation-building project was based upon the concept of ‘unity with uniformities’. Any kind of asymmetry or difference was suspect since it was seen as a potential tool of India’s further division. Mindless of the logic that Autonomy and asymmetrical federalism as built in the Article 370 of the Indian constitution, was actually the most potent bridge between this state and rest of India, the Jana Sangh had taken the logic of opposing it as a symbol of lack of integrity of the state of J&K with India.
Six decades, later, it is a different project of Nation-building and Federalism. It is a confident nation of India which does not fear fragmentation. Despite the situation of conflict in J&K and North-East, the fear of division of the India does not exist at all. The earlier emphasis on ‘unity and uniformity’ therefore is no more to be seen. The present day values of nationalism rather than unity and uniformity have been substituted by the principles of ‘diversity and plurality’. The perceived fragility of the Nation-state of India had given birth to the concept of centralised federalism. There was a consensus at the time of the making of Constitution of India that the Centre needed to be empowered and made much stronger than the states. Centralisation therefore was the positive value of that time. Over the period, the emphasis of federalism has been changing from centralisation to decentralisation. Decentralisation is now seen as the positive value in India.
Autonomy did not fit in the centralised model of federalism. But it certainly fits in the post-70s India, which not only favours political decentralisation like the one introduced by the 73rd and 74th amendments but also the financial autonomy which the state and non-state actors enjoy in the post 90s liberalised economy. Special Economic Zone is an instance of autonomy being enjoyed by the corporate sector. In fact, it is in the economic context that one can see as to how radically the concept of ‘state-sovereignty’ is changed. While the Article 370 which laid the base of asymmetrical federalism has been opposed by the Hindu Right on the ground that it compromises the sovereignty of the State, in present day India, there is lot of sovereignty enjoyed by the states like Karnataka, Maharashtra and Gujarat. These states have the sovereign power to enter into financial arrangements directly with the global institutions and other sovereign states of the world. Opposing autonomy on the ground that it compromises sovereignty therefore does not fit into the present day logic.
The way the opposition to the autonomy logic does not have relevance for the present day’s logic, similarly, the strict adherence to a particular historical period, like that of pre-1953 position does not stand the test of contemporary period. In terms of democratic institutionalisation, there have been lots of developments in the last few decades. One of the most important developments is in terms of the strength and autonomy of the certain institutions of Union of India. These institutions have not only become the pillars of democracy checking the abuse of power by the executive, but also have acquired pro-people character. Some of these institutions have been the result of the struggles that have taken place at the grass roots levels. One can for instance refer to the success of the Right to information movement and its institutionalisation at the national level. There is similarly the empowerment and autonomy of the Election Commission of India. Over the period, the Supreme Court of India has also been playing an effective role in protecting the rights of people. The pro-people character of these institutions has certainly gone hand in hand with their relative autonomy from the state. In contrast to this, there is a scenario in the state, where in the name of the State’s autonomy; the benefit of some of these institutions has been kept away from the people.
The opposition to the concept of autonomy does not have relevance for the present day’s logic, similarly, the strict adherence to a particular historical period, like that of pre-1953 position does not stand the test of contemporary period. In terms of democratic institutionalisation, there have been lots of developments in the last few decades. One of the most important developments is in term of the strength and autonomy of the certain institutions of Union of India. These institutions have not only become the pillars of democracy checking the abuse of power by the executive, but also have acquired pro-people character.
Some of these institutions have been the result of the struggles that have taken place at the grass roots levels. One can for instance refer to the success of the Right to information movement and its institutionalisation at the national level. Similarly there is the empowerment and autonomy of the Election Commission of India. Over the period, the Supreme Court of India has also been playing an effective role in protecting the rights of people. The pro-people character of these institutions has certainly gone hand in hand with their relative autonomy from the state. In contrast to this, there is a scenario in the state, where in the name of the State’s autonomy; the benefit of some of these institutions has been kept away from the people.
It is no wonder that while the whole of India is covered by the National Commission of Women and the National Human Rights Commission, the people of the state are kept out of it. The Right to Information could not reach the people of this state till very recently and the state’s women have been kept away from the benefit of 33% reservation and empowerment as Panches and Sarpanches. The issue of Autonomy, in the light of these institutions and processes needs to be seen from a fresh angle. In a situation where the National Commission of Women has not been replicated by the State Commission of Women, in terms of its authority and power and where its operation is still restrained (for more than seven years, the commission remains headless) one can argue that autonomy may not always work in favour of people, even if it is extended to the state. The political class does not necessarily think in terms of empowering the people and is more interested in perpetuating its own interests. In fact, when it comes to the empowerment and autonomy of the people, the political class irrespective of the difference in ideological position may take the same position. For instance, the empowerment of Panchayat Raj institutions is almost a non-issue even when it means greater proximity of people to the decision making centres. Similarly, there is not much demand for empowering the State Commission of Women or reducing the term of State Legislative Assembly from six to five years. One needs to be reminded of the fact that the term of the J&K Legislative Assembly was extended from normal five to six years during the period of emergency in India. While it served the interest of the serving political elite which was assuming authoritarian character, there was reassertion of democratic principles and the term of the Assemblies and Lok Sabha was reversed to five years. In J&K no political party thought to make it an issue. While daggers are drawn on the issue of ‘Autonomy of the State’, issues related to autonomy and power of people do not, at any point of time, assume emotive character.
The discourse of Autonomy, therefore, needs to be shifted from its pro-elite mode to pro-people mode. Once, it is seen from the perspective of ‘people’ then it becomes imperative to make use of any institution or process that empowers people.
The context of autonomy as it stands at present, makes for a very legal/historical understanding of the concept and therefore places the institutions like the National Human Rights Commission (NHRC), Central Information Commission (CIC), National Commission for Women (NCW), and National Commission for Protection of Child Rights (NCPCR) etc. in contradiction to the context of autonomy of the State. All these institutions are aimed at empowering the people. These institutions are, constituted by the Government of India, but are not controlled by the Government. On the contrary these are autonomous bodies. Extension of jurisdiction of any of these bodies to the citizens of J&K would not have hampered their autonomy but would have, on the contrary, enabled them. However, in the name of ‘autonomy of the state’, the benefit of these institutions has been either fully or partially denied to the people of the state. The argument that the state has its own ‘autonomous’ institutions at par with most of these Central institutions, does not hold mainly due to the fact that most of these are hampered by their very structures and are certainly less effective than the bodies operating at the national level.
It needs to be debated whether the extension of these kinds of institutions really hampers the autonomy of the state, or on the contrary, the denial of the benefits of these institutions to the people of the state, hampers the empowerment and autonomy of people of the state.
While debating autonomy, the spirit of autonomy needs to be understood. Though it is a concept that emanates from the federal structure and aims to empower the State as a political unit vis-à-vis the Union government, its empowerment does not take place at the cost of empowerment of people. This also has been the basis of the concept of Autonomy in J&K. One needs to remember that the negotiation of autonomy by Sheikh Abdullah in 1950s was linked with the need to protect the pro-people radical land reform legislations in J&K.
It is in the same spirit of linking the concept of Autonomy with the pro-people politics, institutions and processes, that the concept should be renegotiated.
Wednesday, January 13, 2010
Turning Wheels of the Mind to Recall Memories of a Bygone Era
Zahid recalls his first bicycle and a lot more
(Mr. Zahid G. Mohammad, 60, was born and raised in Srinagar. He earned his Master's degree in English literature from the Kashmir University and has completed a course in Mass Communication from Indian Institute of Mass Communication. He is a writer and a journalist who has written for many newspapers, including the Statesman, the Sunday, and the Kashmir Times. He currently works for the Greater Kashmir.)
My Tryst with Motor
It was called ‘MOTOR’. My grandmother called it ‘Motor’- everyone else in the locality called ‘the road vehicle with an engine, four wheels, steering and seats for five to six people’ by the same name. I don’t remember when words ‘car’ or ‘motorcar’ entered our vocabulary.
It was a transition from single horse driven chariot (tonga) to four wheel auto driven vehicle. It was a big change - that change wording of prayers of my grandmother. Before the arrival of “Motor” she would often pray for his sons and grandchildren in chaste Kashmiri, ( Guch Tohi Khaswun Gur Te Waswven Naav) ‘May Allah bless you with a horse to ride upon and a boat to travel through’ and then change to (Khuda Souznavie Panas Motor Te Shurean Jeep) “May Allah send you a motor to travel and jeep for your children’. All big changes often become part of folklore and find a mention in folk literature. There were some rhymes in my mother tongue also on the ‘Motor’-
I remember many childhood rhymes- some of them I can parrot even today with same verve and ease as I used to do during my childhood along with my brother and cousin full throat during long winter months. There were lots of rhymes from ‘Bishta-Bishta Byaro Khutekho Wann” to Kotu Gachak Kokroa’ in one childhood even the idiots amongst us remembered many- I no more hear those melodic rhymes even in my birth burg that still retains some wonderful traditions of the yore. The cultural invasion that we have suffered has not only snatched from us our folklore but even those beautiful rhymes full of prosody, cadence and rhyme have died- perhaps never to be revived.
Many years back may be couple of decades; I saw some published compilations of our childhood rhymes by Naji Munawar and Autar Krishan Rehbar- but found something missing in them. They perhaps suffered the dialectical variations. I also heard some that were put to music by Radio Kashmir during its hey days but I have not seen any ‘childhood rhyme’ on ‘Motor’ in their compilations. There were some ‘rhymes’ on ‘Motor’- in my mother tongue and Urdu, second language that majority speaks in our lane.
It however has ‘etherized’ from my memory- when I saw first car plying on the main road- that was then known as highway of swallows. I feel nostalgic about racing with swallows on the traffic free roads- I admired swallows- then I had not heard about their place in our sacred scriptures, I admired them for their fastness and often imagined flying fast but low like them.
The story of Maharaja and his cavalry with all their pomposity passing through our Mohalla on way to the temple on the foothills of Kohimaran were fresh with many people ahead of our generation. Besides stories about the cavalry of our ‘feudal lord’, I would often hear the stories about the first ‘Motor’ that plied through the streets in our locality and the chaotic situation it had created. The road was first swept then watered much before the car moved through this street. It belonged to one ‘Salam Peer’- an important functionary of Maharaja Hari Singh, the last autocratic ruler of the state. He was living less than a thousand meters from our home on the Mar Canal- near the beautiful ‘Brara Namabal’ lagoon. There were lots of stories about his lavishness and profligacy. The house was known for its majesty and royalty. The man had lost his fortune. And as we grew the traces of feudal rule were vanishing- and I remember during our school days some government office had been housed in this majestic house, then a school and then it was converted into a carpet factory.
True, I don’t remember when I saw first ‘Motor’ but I do remember the excitement on seeing the first moped passing through our street. I vividly remember a turbaned man wearing a long close buttoned coat (Achkan) sitting on a moped driving in wee hours through our street. I remembered the time and without fail every morning waited outside my home to see the moped passing through our street. He was some Hakim, somewhere from Zadibal practicing in Dalgate- I do remember his nickname name but not his real name. There was story in children that the moped had been gifted to him some British whom he treated well. I often dreamt of enjoying a drive on this moped but my dream never materialized. It was many years later that the first scooter- that was known by its brand name lambreta arrived in our Mohalla along with a family that lived many years outside the state.
The scooter did not thrill me as much as moped. It was lousy looking like a duck. Moped its small size and pedals made me believe that it was a small bicycle- a higher version of tricycle that would save me from drill and mill of learning cycling. I along with my friends believed it much repeated saying that ‘Gene lives in the tubes of bicycle’ as gospel truth. And one cannot learn cycling unless he falls seven times and gets injured. I feared falling seven times and breaking my tibia and fibula, moped of Hakim Sahib, I believed was safer.
Learning cycling was really an arduous job. I started learning cycling in class 4th and completed in class seven or eight. Learning cycling as I remember today had three major phases, ‘zangetaar’ (Cross legging), Danda (driving on crossbar and Kahtah ( driving sitting on seat).
The most difficult phase of learning cycling was zangetaar. I think I stumbled more than proverbial seven times in completing this phase. This phase also had two phase’s half-pedal and full-pedal. I remember starting learning zangetaar on a traffic free road about two hundred yards from my home on a descending road near the house of headmaster our school Jalil-u-Din Sahib. And when I graduated from cross-leg-peddling to peddling from the seat- I felt more elated than Armstrong might have felt on landing on the moon.
My rendezvous with cycling has more beautiful stories than my tryst with seeing the first car plying on the main road and chasing the long black car of the tall leader in 1958.
(Mr. Zahid G. Mohammad, 60, was born and raised in Srinagar. He earned his Master's degree in English literature from the Kashmir University and has completed a course in Mass Communication from Indian Institute of Mass Communication. He is a writer and a journalist who has written for many newspapers, including the Statesman, the Sunday, and the Kashmir Times. He currently works for the Greater Kashmir.)
My Tryst with Motor
It was called ‘MOTOR’. My grandmother called it ‘Motor’- everyone else in the locality called ‘the road vehicle with an engine, four wheels, steering and seats for five to six people’ by the same name. I don’t remember when words ‘car’ or ‘motorcar’ entered our vocabulary.
It was a transition from single horse driven chariot (tonga) to four wheel auto driven vehicle. It was a big change - that change wording of prayers of my grandmother. Before the arrival of “Motor” she would often pray for his sons and grandchildren in chaste Kashmiri, ( Guch Tohi Khaswun Gur Te Waswven Naav) ‘May Allah bless you with a horse to ride upon and a boat to travel through’ and then change to (Khuda Souznavie Panas Motor Te Shurean Jeep) “May Allah send you a motor to travel and jeep for your children’. All big changes often become part of folklore and find a mention in folk literature. There were some rhymes in my mother tongue also on the ‘Motor’-
I remember many childhood rhymes- some of them I can parrot even today with same verve and ease as I used to do during my childhood along with my brother and cousin full throat during long winter months. There were lots of rhymes from ‘Bishta-Bishta Byaro Khutekho Wann” to Kotu Gachak Kokroa’ in one childhood even the idiots amongst us remembered many- I no more hear those melodic rhymes even in my birth burg that still retains some wonderful traditions of the yore. The cultural invasion that we have suffered has not only snatched from us our folklore but even those beautiful rhymes full of prosody, cadence and rhyme have died- perhaps never to be revived.
Many years back may be couple of decades; I saw some published compilations of our childhood rhymes by Naji Munawar and Autar Krishan Rehbar- but found something missing in them. They perhaps suffered the dialectical variations. I also heard some that were put to music by Radio Kashmir during its hey days but I have not seen any ‘childhood rhyme’ on ‘Motor’ in their compilations. There were some ‘rhymes’ on ‘Motor’- in my mother tongue and Urdu, second language that majority speaks in our lane.
It however has ‘etherized’ from my memory- when I saw first car plying on the main road- that was then known as highway of swallows. I feel nostalgic about racing with swallows on the traffic free roads- I admired swallows- then I had not heard about their place in our sacred scriptures, I admired them for their fastness and often imagined flying fast but low like them.
The story of Maharaja and his cavalry with all their pomposity passing through our Mohalla on way to the temple on the foothills of Kohimaran were fresh with many people ahead of our generation. Besides stories about the cavalry of our ‘feudal lord’, I would often hear the stories about the first ‘Motor’ that plied through the streets in our locality and the chaotic situation it had created. The road was first swept then watered much before the car moved through this street. It belonged to one ‘Salam Peer’- an important functionary of Maharaja Hari Singh, the last autocratic ruler of the state. He was living less than a thousand meters from our home on the Mar Canal- near the beautiful ‘Brara Namabal’ lagoon. There were lots of stories about his lavishness and profligacy. The house was known for its majesty and royalty. The man had lost his fortune. And as we grew the traces of feudal rule were vanishing- and I remember during our school days some government office had been housed in this majestic house, then a school and then it was converted into a carpet factory.
True, I don’t remember when I saw first ‘Motor’ but I do remember the excitement on seeing the first moped passing through our street. I vividly remember a turbaned man wearing a long close buttoned coat (Achkan) sitting on a moped driving in wee hours through our street. I remembered the time and without fail every morning waited outside my home to see the moped passing through our street. He was some Hakim, somewhere from Zadibal practicing in Dalgate- I do remember his nickname name but not his real name. There was story in children that the moped had been gifted to him some British whom he treated well. I often dreamt of enjoying a drive on this moped but my dream never materialized. It was many years later that the first scooter- that was known by its brand name lambreta arrived in our Mohalla along with a family that lived many years outside the state.
The scooter did not thrill me as much as moped. It was lousy looking like a duck. Moped its small size and pedals made me believe that it was a small bicycle- a higher version of tricycle that would save me from drill and mill of learning cycling. I along with my friends believed it much repeated saying that ‘Gene lives in the tubes of bicycle’ as gospel truth. And one cannot learn cycling unless he falls seven times and gets injured. I feared falling seven times and breaking my tibia and fibula, moped of Hakim Sahib, I believed was safer.
Learning cycling was really an arduous job. I started learning cycling in class 4th and completed in class seven or eight. Learning cycling as I remember today had three major phases, ‘zangetaar’ (Cross legging), Danda (driving on crossbar and Kahtah ( driving sitting on seat).
The most difficult phase of learning cycling was zangetaar. I think I stumbled more than proverbial seven times in completing this phase. This phase also had two phase’s half-pedal and full-pedal. I remember starting learning zangetaar on a traffic free road about two hundred yards from my home on a descending road near the house of headmaster our school Jalil-u-Din Sahib. And when I graduated from cross-leg-peddling to peddling from the seat- I felt more elated than Armstrong might have felt on landing on the moon.
My rendezvous with cycling has more beautiful stories than my tryst with seeing the first car plying on the main road and chasing the long black car of the tall leader in 1958.
A Holdover Benefitting the Close Ties Between Mufti and the Governor
Fayyaz's investigative report fails to mention close alliance between Mufti Sayeed and Governor Vohra going back to the days when the former was the Union Home Minister and the latter was the Union Home Secretary
(Mr. Ahmed Ali Fayyaz, 48, was born in Bodina, Budgam, and received his primary and secondary education in Budgam and later at Amar Singh College, Srinagar. He completed his Master's degree in Kashmiri language and literature from the University of Kashmir in 1987. After working with Rashtriya Sahara and Kashmir Times in 1993-94, and later for 13 years as Srinagar Bureau Chief of Daily Excelsior, he is woking as Resident Editor/ Srinagar Bureau Chief of Jammu-based English daily Early Times (www.earlytimes.in) since April 2009. He is also a filmmaker whose forte in audio-visual media is Kashmir's composite culture, heritage, ecology and social issues. Since February 2008, he has been regularly anchoring Take One Television's bi-weekly hard talk show "Face To Face With Ahmed Ali Fayyaz" which is watched by more than three million viewers in Srinagar, Jammu and other urban areas of Jammu & Kashmir.)
Omar Govt indecisive on IUST VC’s appointment
Srinagar: Even as the State Finance Commission Chairman, Mehmood-ur-Rehman, has completed his second post-retirement assignment in Jammu & Kashmir and his first ever report is now understood to be in the final stage, recommendations of a search committee previously headed by the former IAS officer are gathering dust in the Civil Secretariat for the last 16 months. Paradoxically, the beneficiary of Omar Abdullah government’s indecisiveness over the appointment of a new Vice Chancellor for Islamic University of Science and Technology (IUST) is none other than a man for whom the PDP patriarch Mufti Mohammad Sayeed was bent upon subverting the law even after his exit from the top office.
Prof Sidique Wahid’s three-year term as the first VC of IUST Awantipore had expired during Governor’s rule on 22nd September, 2008. It could have been extended by two years under the provisions of law but neither Chief Minister Ghulam Nabi Azad nor his successor head of the government, N N Vohra, granted any extension in view of a hostile atmosphere to such proposals in the faculty as well as the student community on the campus.
Days before Prof Wahid’s date of retirement, Governor Vohra, in his capacity as head of the Government (who happens to be the Chancellor and appointing authority for VC) constituted a search committee for appointment of the new incumbent. The search committee, under the Act, comprises four members----one each nominee of Chancellor and University Grants Commission (UGC) and two more to be nominated by IUST’s Executive Council. Founder of IUST, Mufti had reportedly played a key role in Governor’s rule in one particular nomination of the University’s Executive Council, known for his intimate relationship with the PDP patriarch.
In November, 2008, search committee headed by Mr Rehman submitted to the Chancellor a panel of four candidates. Those recommended for the coveted position included former Head of PG Department of Economics and Dean Faculty of Social Sciences at University of Kashmir, Prof Nisar Ali, then Chairman of J&K State Board of School Education and Professor of Law at University of Jammu, Prof Nisar Ahmed Ganai, then Director of Computer Science at KU, Dr Mushtaq Ahmed Pir and a Professor of Jamia Millia Islamia.
Even as the search committee finalized four nominees under Section 2 (clause 1) of the Act, the fourth member recorded his recommendation in favour of his own nominee and a Mufti favourite, Sidique Wahid, whose term had expired on 22nd September 2008 and had not been granted extension by the competent authority.
According to section 2 (clause 4) of the Act “The Vice Chancellor shall hold office for a minimum of three years, extendable upto five years from the date on which he enters upon the office and shall, on expiration of his term of office, be ineligible for appointment to that office”.
Ineligible for a second term by the law governing appointment of VC for IUST, Prof Wahid has now overstayed for nearly 16 months. In Chancellor Omar Abdullah’s government, he has been waiting for his reliever since 5th January 2009. It appears that custodians of the Muslim Auqaf have no time for taking such decisions!
(Mr. Ahmed Ali Fayyaz, 48, was born in Bodina, Budgam, and received his primary and secondary education in Budgam and later at Amar Singh College, Srinagar. He completed his Master's degree in Kashmiri language and literature from the University of Kashmir in 1987. After working with Rashtriya Sahara and Kashmir Times in 1993-94, and later for 13 years as Srinagar Bureau Chief of Daily Excelsior, he is woking as Resident Editor/ Srinagar Bureau Chief of Jammu-based English daily Early Times (www.earlytimes.in) since April 2009. He is also a filmmaker whose forte in audio-visual media is Kashmir's composite culture, heritage, ecology and social issues. Since February 2008, he has been regularly anchoring Take One Television's bi-weekly hard talk show "Face To Face With Ahmed Ali Fayyaz" which is watched by more than three million viewers in Srinagar, Jammu and other urban areas of Jammu & Kashmir.)
Omar Govt indecisive on IUST VC’s appointment
Srinagar: Even as the State Finance Commission Chairman, Mehmood-ur-Rehman, has completed his second post-retirement assignment in Jammu & Kashmir and his first ever report is now understood to be in the final stage, recommendations of a search committee previously headed by the former IAS officer are gathering dust in the Civil Secretariat for the last 16 months. Paradoxically, the beneficiary of Omar Abdullah government’s indecisiveness over the appointment of a new Vice Chancellor for Islamic University of Science and Technology (IUST) is none other than a man for whom the PDP patriarch Mufti Mohammad Sayeed was bent upon subverting the law even after his exit from the top office.
Prof Sidique Wahid’s three-year term as the first VC of IUST Awantipore had expired during Governor’s rule on 22nd September, 2008. It could have been extended by two years under the provisions of law but neither Chief Minister Ghulam Nabi Azad nor his successor head of the government, N N Vohra, granted any extension in view of a hostile atmosphere to such proposals in the faculty as well as the student community on the campus.
Days before Prof Wahid’s date of retirement, Governor Vohra, in his capacity as head of the Government (who happens to be the Chancellor and appointing authority for VC) constituted a search committee for appointment of the new incumbent. The search committee, under the Act, comprises four members----one each nominee of Chancellor and University Grants Commission (UGC) and two more to be nominated by IUST’s Executive Council. Founder of IUST, Mufti had reportedly played a key role in Governor’s rule in one particular nomination of the University’s Executive Council, known for his intimate relationship with the PDP patriarch.
In November, 2008, search committee headed by Mr Rehman submitted to the Chancellor a panel of four candidates. Those recommended for the coveted position included former Head of PG Department of Economics and Dean Faculty of Social Sciences at University of Kashmir, Prof Nisar Ali, then Chairman of J&K State Board of School Education and Professor of Law at University of Jammu, Prof Nisar Ahmed Ganai, then Director of Computer Science at KU, Dr Mushtaq Ahmed Pir and a Professor of Jamia Millia Islamia.
Even as the search committee finalized four nominees under Section 2 (clause 1) of the Act, the fourth member recorded his recommendation in favour of his own nominee and a Mufti favourite, Sidique Wahid, whose term had expired on 22nd September 2008 and had not been granted extension by the competent authority.
According to section 2 (clause 4) of the Act “The Vice Chancellor shall hold office for a minimum of three years, extendable upto five years from the date on which he enters upon the office and shall, on expiration of his term of office, be ineligible for appointment to that office”.
Ineligible for a second term by the law governing appointment of VC for IUST, Prof Wahid has now overstayed for nearly 16 months. In Chancellor Omar Abdullah’s government, he has been waiting for his reliever since 5th January 2009. It appears that custodians of the Muslim Auqaf have no time for taking such decisions!
Return of Pandits is a Political Issue
Khayal thinks some sections of Pandits are communal while conveniently ignoring that Ali Shah Geelani, the architect of Muslim hegemony in Kashmir, is gaining supporters day by day
(Mr. Ghulam Nabi Khayal, 70, was born in Srinagar. He received his schooling and college education in Srinagar, and completed his Masters degree in English. Mr. Khayal is considered a doyen among Kashmiiri journalists, having worked for both Indian and international newspapers like the Statesman, India Today, the Guardian, Voice of America, and others. He is also a topnotch Kashmiri writer having bagged numerous awards at local, national and international levels, including the prestigious Sahitya Akademi Award in 1975. Mr. Khayal has published 24 books in Kashmiri, Urdu and English languages. He is the owner of a journal, Voice of Kashmir, published weekly from Srinagar.)
Return of KPs!
Without groping in the dark of the near past as to who initiated, instigated and masterminded a mass exodus of tens of thousands of Kashmiri Pandits from their homeland in Kashmir Valley in early nineties, one should talk of today without any bias and ill will towards others.
There have been debates and heated discussions on this tricky issue but, as is obvious, none of the concerned parties are seen mentally prepared to accept the version of the other side. Whatever has happened was a gory but a gone by phase of the bad time of contemporary political history of Kashmir.
Nothing can be done to heal up deep wounds inflicted on the psyche of KPs when hundreds of them were gunned down and others were compelled to leave their home and hearth and migrate to places they had never dreamt of spending their lives in exile in that alien and unfavourable and indifferent atmosphere. The bleeding wounds of scores of those Kashmiri Muslims who fell to the bullets of one side or the other for no fault of theirs may also not heal up for a much longer time.
It is quite unfortunate that during the last 20 years, the Pandit community couldn’t evolve its realistic and effective leadership to address their pressing problems. Instead, they rather fell in the lap of some Hindu extremist forces who exploited most of them to serve their own political interests. It was probably in this context that a known intellectual of Jammu told this writer last year that KPs in Jammu acted more violently and in a frenzy of anti-Kashmir tirade during the Amarnath row. This wild allegation however could not be ascertained nor does it merit any investigation which would result in nothing except waste of time and energy and creation of more confusion.
Kashmiri Pandits have been part and parcel of Kashmiri ethos and culture and their contribution to various fields of life cannot be ignored or washed off. At the same time, it was not an act of wisdom that majority of these migrants chose to eolugise Jagmohan as their mentor and saviour. One of the Pandit historians went to the extent of calling upon his community members that they should read only three books in reverence namely, Bhagwad Gita, Kalhana’s Rajataringini and Jagmohan’s My Turbulence in Kashmir. No doubt, Jagmohan did a commendable work for the betterment of this State when he was made the State governor in 1986 but after his unceremonious exit from Kashmir in 1990, he immediately landed in the lap of fundamentalist Bharatiya Janata Party exposing his prejudiced political ideology.
Some of the small forums floated by KPs and lavishly funded by Indian secret agencies have been pleading for a separate homeland for KPs to be carved out of the Kashmir Valley. This sounds ridiculous. In this way, Kashmiri Muslims have every right also to claim an independent Kashmir for themselves which would then be obviously identified as a Muslim Kashmir. No sane person can support this communalised approach to a social problem.
The uncomfortable lot of KPs particularly who were in the middle of their lives or were on the threshold of an old age, are still eager to return back to their homes but they are not in any case prepared to live in flats or apartments in a world of isolation. Those who are willing to occupy flats across Kashmir, to which the State government has already made some headway without giving proper thought to its pros and cons,, shall under all circumstances not prove that they are having the wisdom of farsightedness. This shall make turn into a suspicious lot for their segregating themselves from the rest of the Muslim majority community with whom they had spent most of their years amicably and in a cordial atmosphere of brotherhood and affection.
A glance at the present scenario of KPs reveals that all their youngsters have been nicely accommodated against various jobs all over India and they are not bothered to settle in a “militancy-ridden” Kashmir where they were not even born and they do not know the basics of their mother tongue, Kashmiri. By all means, they are Indian citizens and we wish them good luck.
As far as the elderly migrants are concerned they shall have to take some risk in returning back without asking for any flats or so called homeland and shall have to merge with the majority community whose fate they shall have to share as real sons of Kashmir. Reportedly about 5,000 such migrant families have already applied for return and their rehabilitation in Kashmir. They know it well that the militancy has considerably come down because the suffering and most humiliated people of the Valley now want peace and economic uplift with a desire of achieving this goal along with their Pandit brethren. It is only Allah who brings us to life and takes us back to an immortal world.
At times, the Muslims of Kashmir, the sensible ones only, feel that they have lost a loving segment of their social life when they find that there is no educated and well mannered noble Pandit now living in their neighbourhood. The Pandits might also be recalling their beautiful days and pleasant past they enjoyed immensely in the company of Muslims even in remote Kashmiri villages where they would be not more than one or two percent of the total population. They never feared anyone but shared all joys and sorrows with the Muslim community.
It was however a stunning turn of events that armed militancy got off to its start 20 years ago taking a toll of every thing the people of Kashmir had never known in their politicking in that unprecedented manner.
Let’s welcome KPs with our open minds and hearts back to their original place of birth, their own Kashmir. But an honest and sincere effort shall have to be made by the authorities that they spend rest of their lives not in security zones but freely in peace and without any threat to their lives and those properties which have not been disposed off by them till date. It may not be out of place to mention here that not a single KP was killed over the last many years despite the militancy still raising its head time and again. On the other hand, those elderly Pandits who had chosen to stay back in the Valley, when they passed away, their last rites were performed by none other than the Muslims in their localities.
Before conclusion, I might humbly advise some angry KPs to stop forthwith disseminating venomous propaganda against Kashmiri Muslims branding all of them as terrorists through their numerous web sites they have launched within the country and outside India. This is not going to help any one in any way.
Also, they must fight out the State for their honourable and safe return to Kashmir after a conducive atmosphere is created in their respective areas where they could live again in peace of mind and safety of their families. Those of them who do not want to be back are welcome to go their own way, of course with our blessings.
(Mr. Ghulam Nabi Khayal, 70, was born in Srinagar. He received his schooling and college education in Srinagar, and completed his Masters degree in English. Mr. Khayal is considered a doyen among Kashmiiri journalists, having worked for both Indian and international newspapers like the Statesman, India Today, the Guardian, Voice of America, and others. He is also a topnotch Kashmiri writer having bagged numerous awards at local, national and international levels, including the prestigious Sahitya Akademi Award in 1975. Mr. Khayal has published 24 books in Kashmiri, Urdu and English languages. He is the owner of a journal, Voice of Kashmir, published weekly from Srinagar.)
Return of KPs!
Without groping in the dark of the near past as to who initiated, instigated and masterminded a mass exodus of tens of thousands of Kashmiri Pandits from their homeland in Kashmir Valley in early nineties, one should talk of today without any bias and ill will towards others.
There have been debates and heated discussions on this tricky issue but, as is obvious, none of the concerned parties are seen mentally prepared to accept the version of the other side. Whatever has happened was a gory but a gone by phase of the bad time of contemporary political history of Kashmir.
Nothing can be done to heal up deep wounds inflicted on the psyche of KPs when hundreds of them were gunned down and others were compelled to leave their home and hearth and migrate to places they had never dreamt of spending their lives in exile in that alien and unfavourable and indifferent atmosphere. The bleeding wounds of scores of those Kashmiri Muslims who fell to the bullets of one side or the other for no fault of theirs may also not heal up for a much longer time.
It is quite unfortunate that during the last 20 years, the Pandit community couldn’t evolve its realistic and effective leadership to address their pressing problems. Instead, they rather fell in the lap of some Hindu extremist forces who exploited most of them to serve their own political interests. It was probably in this context that a known intellectual of Jammu told this writer last year that KPs in Jammu acted more violently and in a frenzy of anti-Kashmir tirade during the Amarnath row. This wild allegation however could not be ascertained nor does it merit any investigation which would result in nothing except waste of time and energy and creation of more confusion.
Kashmiri Pandits have been part and parcel of Kashmiri ethos and culture and their contribution to various fields of life cannot be ignored or washed off. At the same time, it was not an act of wisdom that majority of these migrants chose to eolugise Jagmohan as their mentor and saviour. One of the Pandit historians went to the extent of calling upon his community members that they should read only three books in reverence namely, Bhagwad Gita, Kalhana’s Rajataringini and Jagmohan’s My Turbulence in Kashmir. No doubt, Jagmohan did a commendable work for the betterment of this State when he was made the State governor in 1986 but after his unceremonious exit from Kashmir in 1990, he immediately landed in the lap of fundamentalist Bharatiya Janata Party exposing his prejudiced political ideology.
Some of the small forums floated by KPs and lavishly funded by Indian secret agencies have been pleading for a separate homeland for KPs to be carved out of the Kashmir Valley. This sounds ridiculous. In this way, Kashmiri Muslims have every right also to claim an independent Kashmir for themselves which would then be obviously identified as a Muslim Kashmir. No sane person can support this communalised approach to a social problem.
The uncomfortable lot of KPs particularly who were in the middle of their lives or were on the threshold of an old age, are still eager to return back to their homes but they are not in any case prepared to live in flats or apartments in a world of isolation. Those who are willing to occupy flats across Kashmir, to which the State government has already made some headway without giving proper thought to its pros and cons,, shall under all circumstances not prove that they are having the wisdom of farsightedness. This shall make turn into a suspicious lot for their segregating themselves from the rest of the Muslim majority community with whom they had spent most of their years amicably and in a cordial atmosphere of brotherhood and affection.
A glance at the present scenario of KPs reveals that all their youngsters have been nicely accommodated against various jobs all over India and they are not bothered to settle in a “militancy-ridden” Kashmir where they were not even born and they do not know the basics of their mother tongue, Kashmiri. By all means, they are Indian citizens and we wish them good luck.
As far as the elderly migrants are concerned they shall have to take some risk in returning back without asking for any flats or so called homeland and shall have to merge with the majority community whose fate they shall have to share as real sons of Kashmir. Reportedly about 5,000 such migrant families have already applied for return and their rehabilitation in Kashmir. They know it well that the militancy has considerably come down because the suffering and most humiliated people of the Valley now want peace and economic uplift with a desire of achieving this goal along with their Pandit brethren. It is only Allah who brings us to life and takes us back to an immortal world.
At times, the Muslims of Kashmir, the sensible ones only, feel that they have lost a loving segment of their social life when they find that there is no educated and well mannered noble Pandit now living in their neighbourhood. The Pandits might also be recalling their beautiful days and pleasant past they enjoyed immensely in the company of Muslims even in remote Kashmiri villages where they would be not more than one or two percent of the total population. They never feared anyone but shared all joys and sorrows with the Muslim community.
It was however a stunning turn of events that armed militancy got off to its start 20 years ago taking a toll of every thing the people of Kashmir had never known in their politicking in that unprecedented manner.
Let’s welcome KPs with our open minds and hearts back to their original place of birth, their own Kashmir. But an honest and sincere effort shall have to be made by the authorities that they spend rest of their lives not in security zones but freely in peace and without any threat to their lives and those properties which have not been disposed off by them till date. It may not be out of place to mention here that not a single KP was killed over the last many years despite the militancy still raising its head time and again. On the other hand, those elderly Pandits who had chosen to stay back in the Valley, when they passed away, their last rites were performed by none other than the Muslims in their localities.
Before conclusion, I might humbly advise some angry KPs to stop forthwith disseminating venomous propaganda against Kashmiri Muslims branding all of them as terrorists through their numerous web sites they have launched within the country and outside India. This is not going to help any one in any way.
Also, they must fight out the State for their honourable and safe return to Kashmir after a conducive atmosphere is created in their respective areas where they could live again in peace of mind and safety of their families. Those of them who do not want to be back are welcome to go their own way, of course with our blessings.
Wednesday, January 6, 2010
Preserving Koshur Language
Iqbal has some good suggestions, but there is also a need to introduce the language in multiple scripts, including the original
(Mr. Iqbal Ahmad, 48, was born in Parigam Chek, Kulgam. He is a graduate with Diploma in Numismatics, Archaeology and Heritage. He is an archaeologist, writer, and a cultural historian. He is employed by the Jammu and Kashmir State Government. Mr. Iqbal Ahmad has published 12 reference books on Kashmir archaeology and heritage.)
‘Koshur’ is not just a language but our identity too
Koshur - A language with a history spread over many centuries and a distinction for its rich and peculiar vowel system craves for reintroduction in the schools and also faces tough times at the hands of those who, otherwise, should have been busy promoting and patronizing it. Spoken by majority of people in Kashmir valley and commonly termed as Koshur, Kashmiri language is one among the 22 scheduled languages of India, which according to George Abraham Grierson is the only one of the Dardic languages that has a rich literature. Grierson expressed this view n 1919 and also praised the language for its rich intonations and strong vowel system.
Ironically Koshur has been struggling for its re-introduction in schools in Kashmir valley and it won’t be wrong to say that such a maltreatment in the hands of its own people hints at the building dilemma that is sure to rob the people of this beautiful language, if things are not pondered over immediately.
The authorities while reacting to the demand for reintroducing Koshur at school levels had set up a mechanism to do so, at least in the primary level education system with proper arrangements undertaken in order to enable its staff to teach kashmeri in the schools. While the state government had undertaken measures to revive the syllabi in of primary schools in Kashmir valley and reintroduce Kashmiri language, much requires to be done in order to add impetus to the campaign. The move would also be beneficial for those few Kashmiri language graduate and post graduates who would be employed in the schools to undertake the subject.
Two prestigious institutions-Radio Kashmir Srinagar and the Cultural Academy have been taking care of kashmeri language and literature and making a prompt attempt to keep the language in its original form and texture. The academy has a great credit in documenting the kashmiri culture and its rich traditions while as Radio Kashmir too does a similar job by promoting people associated with the linguistic development of the language and also bringing forth literary figures.
It is also a positive sign that education department has also come forward to promote Koshur and there is a hope that similar decision shall be followed regarding teaching of Kashmiri literature and philosophy in schools and colleges. Most of Kashmirian poets, critics and philosophers have remained unread while as great Sufi saints and poets are yet to reach to our forth coming generations.
Observers feel that there is also need to implement Kashmir history as a separate subject into the schools given that most of the people of Kashmir, particularly the young generation is ignorant of their rich political and cultural history. It is pertinent to say that the indigenous literature produced in Kashmir would not be understood properly if the history of the place is kept at bay. History would certainly provide ambience and much required context for better understanding of things. Therefore for an in depth know how of literature history of their land, its people requires to be taken up side by side. History and language are the basic identities of a nation.
It is a known fact that nations known as civilized nations are only those where there is a proper patronization and promotion of history and language. Arabs, Iranians, Egyptians, Greeks, Romans, Chinese, Japanese and few other advanced countries have always taken due care of their respective identities. Grecian and Romans, which once controlled most of the ancient world, carried their home language to far-flung areas. The ancient culture materials revealed form Grecian controlled areas carried Grecian linguistic evidences. Almost all coins and epigraphs of that period found in sub-continent areas are inscribed in Greek scripts. The language is said to have been the language of the ruling class, where the language of the subjects was prakit, which was written in Khroshti. This language was also placed side by side to the official language to regard the sentiments of their subjects.
The tradition continued during Persian and Arab occupations wherever they went to rule the land. They, with them, carried their language and cultural traditions. Their respective histories and languages are well documented even in our lands too. But we are the people that we have not only neglected our glorious history but our languages too. While neglecting our rich traditions we opted for forign cultural traditions.
It is not bad to welcome the new traditions but that should not be done at cost of our own culture. It has been observed that many people dislike their own culture and language and have been following new cultural trends. There are also many parents, which have ignored the local dialect and talk with their children in foreign dialects. They either speak in Urdu or English. On the other hand the language has lost local terminology and provided space for new non-Kashmirian dialects. Mo’j from Mummy had reached to Mam, Mo’l from Dady to Dad and Abuji. The other terms are uncle for Cheche Aunty Ag, Bj, Ani etc. for Peechin, Ded has become Grand Ma while Bedbab as Grand pa, Sula Kak, Gula Kak like names have become outdated ones. This new terminology first got introduced in urban areas in upper middle class families and gradually reached to other families. The rural population also is welcoming it. Few olden traditions and terminology of the language is only preserved in those poor families who despite of well-education backgrounds did not loose it to their new environments.
Now as the government has introduced the kashmeri in lower classes let us to cooperate and encourage our forth-coming generations to learn the language and its script properly. So that in later classes they can read the philosophy and literatures preserved in this language and available in bulk.
Besides promoting its written aspect what is needed is to promote and encourage its spoken tradition too as the language, more or less, has been the most popular spoken dialect of this land. We should revive its classical terminology and various names which were very familiar in our homes. Why should we hate our culture and traditions when it is the basis of our identity? We should love our culture and try to cultivate it in other lands as well.
(Mr. Iqbal Ahmad, 48, was born in Parigam Chek, Kulgam. He is a graduate with Diploma in Numismatics, Archaeology and Heritage. He is an archaeologist, writer, and a cultural historian. He is employed by the Jammu and Kashmir State Government. Mr. Iqbal Ahmad has published 12 reference books on Kashmir archaeology and heritage.)
‘Koshur’ is not just a language but our identity too
Koshur - A language with a history spread over many centuries and a distinction for its rich and peculiar vowel system craves for reintroduction in the schools and also faces tough times at the hands of those who, otherwise, should have been busy promoting and patronizing it. Spoken by majority of people in Kashmir valley and commonly termed as Koshur, Kashmiri language is one among the 22 scheduled languages of India, which according to George Abraham Grierson is the only one of the Dardic languages that has a rich literature. Grierson expressed this view n 1919 and also praised the language for its rich intonations and strong vowel system.
Ironically Koshur has been struggling for its re-introduction in schools in Kashmir valley and it won’t be wrong to say that such a maltreatment in the hands of its own people hints at the building dilemma that is sure to rob the people of this beautiful language, if things are not pondered over immediately.
The authorities while reacting to the demand for reintroducing Koshur at school levels had set up a mechanism to do so, at least in the primary level education system with proper arrangements undertaken in order to enable its staff to teach kashmeri in the schools. While the state government had undertaken measures to revive the syllabi in of primary schools in Kashmir valley and reintroduce Kashmiri language, much requires to be done in order to add impetus to the campaign. The move would also be beneficial for those few Kashmiri language graduate and post graduates who would be employed in the schools to undertake the subject.
Two prestigious institutions-Radio Kashmir Srinagar and the Cultural Academy have been taking care of kashmeri language and literature and making a prompt attempt to keep the language in its original form and texture. The academy has a great credit in documenting the kashmiri culture and its rich traditions while as Radio Kashmir too does a similar job by promoting people associated with the linguistic development of the language and also bringing forth literary figures.
It is also a positive sign that education department has also come forward to promote Koshur and there is a hope that similar decision shall be followed regarding teaching of Kashmiri literature and philosophy in schools and colleges. Most of Kashmirian poets, critics and philosophers have remained unread while as great Sufi saints and poets are yet to reach to our forth coming generations.
Observers feel that there is also need to implement Kashmir history as a separate subject into the schools given that most of the people of Kashmir, particularly the young generation is ignorant of their rich political and cultural history. It is pertinent to say that the indigenous literature produced in Kashmir would not be understood properly if the history of the place is kept at bay. History would certainly provide ambience and much required context for better understanding of things. Therefore for an in depth know how of literature history of their land, its people requires to be taken up side by side. History and language are the basic identities of a nation.
It is a known fact that nations known as civilized nations are only those where there is a proper patronization and promotion of history and language. Arabs, Iranians, Egyptians, Greeks, Romans, Chinese, Japanese and few other advanced countries have always taken due care of their respective identities. Grecian and Romans, which once controlled most of the ancient world, carried their home language to far-flung areas. The ancient culture materials revealed form Grecian controlled areas carried Grecian linguistic evidences. Almost all coins and epigraphs of that period found in sub-continent areas are inscribed in Greek scripts. The language is said to have been the language of the ruling class, where the language of the subjects was prakit, which was written in Khroshti. This language was also placed side by side to the official language to regard the sentiments of their subjects.
The tradition continued during Persian and Arab occupations wherever they went to rule the land. They, with them, carried their language and cultural traditions. Their respective histories and languages are well documented even in our lands too. But we are the people that we have not only neglected our glorious history but our languages too. While neglecting our rich traditions we opted for forign cultural traditions.
It is not bad to welcome the new traditions but that should not be done at cost of our own culture. It has been observed that many people dislike their own culture and language and have been following new cultural trends. There are also many parents, which have ignored the local dialect and talk with their children in foreign dialects. They either speak in Urdu or English. On the other hand the language has lost local terminology and provided space for new non-Kashmirian dialects. Mo’j from Mummy had reached to Mam, Mo’l from Dady to Dad and Abuji. The other terms are uncle for Cheche Aunty Ag, Bj, Ani etc. for Peechin, Ded has become Grand Ma while Bedbab as Grand pa, Sula Kak, Gula Kak like names have become outdated ones. This new terminology first got introduced in urban areas in upper middle class families and gradually reached to other families. The rural population also is welcoming it. Few olden traditions and terminology of the language is only preserved in those poor families who despite of well-education backgrounds did not loose it to their new environments.
Now as the government has introduced the kashmeri in lower classes let us to cooperate and encourage our forth-coming generations to learn the language and its script properly. So that in later classes they can read the philosophy and literatures preserved in this language and available in bulk.
Besides promoting its written aspect what is needed is to promote and encourage its spoken tradition too as the language, more or less, has been the most popular spoken dialect of this land. We should revive its classical terminology and various names which were very familiar in our homes. Why should we hate our culture and traditions when it is the basis of our identity? We should love our culture and try to cultivate it in other lands as well.
The Lost Years
Shyamji looks around him and sees very little to cheer about
(Mr. Shyam Kaul, 76, was born in Safapur, near Lake Manasbal, in the Gandarbal District. He did his schooling in the local area (then part of Baramulla District) and his graduate studies from the Sri Pratap College and the Amar Singh College. He obtained double Master's degrees in Psychology and Philosophy from the University of Lucknow. Subsequently, he moved to Mumbai and obtained diplomas in Advertising and Journalism. His first job in 1950's was with the Jaico Publishing Company in Mumbai as an Editor. Following a brief stint at the Filmistan Studios as the Marketing Manger, he returned to Kashmir where he became associated with the All India Radio (AIR) and various media outlets before joining the National Herald where he stayed until his retirement in 2002. He is now a free lance journalist and his commentary appears regularly in various J&K dailies. In his leisure time, Shyamji enjoys writing poetry in Urdu and cooking.)
Uniting Hearts, but How?
A journalist-writer from Mumbai, recently on a visit to Jammu and Kashmir, spent many days in Jammu city interacting with people from different walks of life. Later, during a chat with him over a cup of tea one could see that he was deeply impressed and touched by the bonhomie between displaced Kashmiri Pandits (KP) in Jammu and their visiting Muslim friends from Kashmir.
He wanted to know that, as a displaced Kashmiri, how I felt about it. His query brought to my memory the name of Bettina Bunga, an international tennis player of yesteryear. Bettina had played a record number of seventeen games against the tennis legend, Martina Navratilove, and had suffered defeat in all her games.
When she was retiring from her tennis careers, Bettina was asked what she had learned from her encounters with Martina. "How to shake hands," came the incisive reply.
Over the past twenty years of exile and "defeat" on all counts, we have learnt a good deal from the nostalgia-kindling visits of our friends, neighbours, workmates, fellow villagers or city dwellers, from different parts of Kashmir.
We have learnt how to shake hands, impatient for contact with us, and how to get into excited hugs. We have learnt how to spend hours with the visiting friends over long tea sessions or sumptuous dinners or at a sundown booze party. We have learnt how to take interminably, cursing with heaves of despair our twenty years of disconnection, fast leading to total estrangement with the passage of time, especially among the new generations, far removed from one another on the two sides of the mountain barriers.
After some days of reunion our friends from Kashmir go their way and we go ours. However there is a tragic difference between the two home-goings. They go to their homes, their habitat with roots, belongingness, continuity and tradition, the same as we once had back in what was our land. We go to our make-believe homes, where we all the time dream of homes what are no more. There appears which we have been hankering for, year after year.
Other than what we have learnt from the occasional visits of people from Kashmir, the curse of homelessness thrust upon us, has made us learn many more things. We have learnt that our wail in political wilderness ends up only in its own reverberation.
We have learnt what it means practically in the world's largest democracy to be impoverished in numbers, in electoral strength, in political clout, and in vocal aggression, which are some of the effective weapons to attract attention and get things done. We have learnt that no matter how much and how persistently we may plead with the government to work out a viable plan and line of action for making the return of the displaced community feasible, our please will not evoke any credible response. We have learnt that despite the suggestions from different quarters, the government has not shown any keenness to involve the civil society, the opinion leaders, and the political class in Kashmir in creating an environment congenial for the return of displaced people.
Long years of exile have made us learn that the measures announced by the Centre from time to time for the benefit of the displaced KPs hardly ever reach the full implementation level, essentially because the funds allotted for the purpose largely find way to other destinations. We have learnt that the governments in Delhi and Srinagar are visibly getting reconciled to the all time exile of KPs, and ultimately their obliteration from the historical, cultural, social and political map of Kashmir.
Coming to the nostalgia of the soil, whose love permeates our entire being, we have learnt how to crave for the twittering appearance of the first swallows in the valley in early March to herald the arrival of the spring season, coming in their wake.
We have learnt how to pine for the sleepy and dream-inducing shades of gigantic Chinars when summer blazes in, breathing fire into the air of Jammu, Delhi and other places.
We have learnt how to fantasize about the crumpling feel of dry autumn chinar leaves under our feet, as we leisurely saunter about in Shalimar Bagh.
We have learnt how to hanker for Chilla Kalan snows when the flakes, dyed in spotless white, the colour of peace, fall softly on one's body, from head down to feet, bringing down the blessings of peace from the heavens.
It is often said of KPs, as an argument, to "accuse" them of not being interested, in going back to Kashmir, that they are reconciled to their exile as their younger generation is doing well outside Kashmir. In other words, it is tantamount to saying that a displaced and dispossessed person should compulsorily stay as a "destitute" to convince others that he craves for his homeland and that he is no more interested in his well being or that of his children.
Yes, the new generation of KPs is doing well. It is getting proper education and training and settling down to remunerative jobs, within and outside the country. They are proud of it, and genuinely so, because adversity could not destroy them nor put them on the wrong track. It egged them on to strive for a better life and bring honour to themselves and to their community.
But it is an irrefutable truth too that there are no two opinions in the community about the pain of having lost their home and hearth, together with unending displacement and it will continue to rankle deep down in their minds. It will never go till the fundamental right of the displaced community to live in its own home and its land of birth in honour and dignity as proud citizens, will see the light of the day.
One is reminded of the opening line of a fine poem of Ahmed Batwari, Hakima wareh woochtam, doad nai, dugg kamich chham, (O Hakeem, examine me more carefully, if there is no ailment, any do I have this gnawing pain?). A displaced Kashmiri may apparently look fine, but the pain of homelessness is fully alive deep inside him.
Despite the government's inability, or unconcern, as one may look at it, in creating or trying to create a congenial atmosphere for the return home of KPs, it appears that the features that united the Muslims and Hindus of Kashmir are getting better today, as compared to what had divided them in the wake of the eruption of militancy in Kashmir. What is needed now is to encourage and strengthen the trend by taking steps to involve the two communities in the broader perpective and goal of reviving the bonds of social, cultural, emotional and historical togetherness, for which Kashmir was once widely known.
But who will do it? It is a question of retoring contact and uniting the hearts. The government could have played the role of an active facilitator and promoter, which it is not capable of, or lacks the will to do so. It appears that today the factors that once knit together the Kashmiri Pandits and Muslims, are fairly alive and stronger than the compulsions that segregated them in the wake of the rise of terrorism and fundamentalist elements. It calls for farsight, imagination and resolve on the part of powers that be to work on this state of things and rebuild the bridges of togetherness, cordiality and peace.
The latest specimen of the government's initiative is the report of the 5th Working Group. Headed by Justice (Retd) Sagheer Ahmed. The report took a very long time in coming, and when finally it did, though not through the expected channel, it only caused the raising of voices of indignation and rejection of the document.
What the report said about the displaced KP community has evoked no reaction other than that of disgrutlement. The report has laid stress on the implementation of relief and rehabilitation packages, including those announced by the Prime Minister. The only thing deserving mention is that the migrant employees should be encouraged to go to Kashmir by giving them the guarantee that their children would get education and, later on, jobs, and secure place to live.
Where are the guidelines, working plans and road maps for the return of KPs to Kashmir, which they had expected to emerge from the deliberations and report of the 5th Working Group?
Adequate representation in the government employment is, no doubt, an issue for the KPs which they are keen to see resolved to their satisfaction. But it is only one of the problems, and certainly not the central issue, which continue to agitate lakhs of displaced people.
The displaced KPs stand deprived of their homes, their land of birth and their fundamental right to go back to Kashmir and live in their own homes as equal, honourable and dignified citizens of this state and this country. They have now waited for twenty long years for their right to materialise. But going by the unrelenting passivity of the government and dismaying quality of reports of the concerned working groups, it appears that nothing may materialise for the displaced community of Kashmir, which also has lately learnt how not to unite hearts!
(Mr. Shyam Kaul, 76, was born in Safapur, near Lake Manasbal, in the Gandarbal District. He did his schooling in the local area (then part of Baramulla District) and his graduate studies from the Sri Pratap College and the Amar Singh College. He obtained double Master's degrees in Psychology and Philosophy from the University of Lucknow. Subsequently, he moved to Mumbai and obtained diplomas in Advertising and Journalism. His first job in 1950's was with the Jaico Publishing Company in Mumbai as an Editor. Following a brief stint at the Filmistan Studios as the Marketing Manger, he returned to Kashmir where he became associated with the All India Radio (AIR) and various media outlets before joining the National Herald where he stayed until his retirement in 2002. He is now a free lance journalist and his commentary appears regularly in various J&K dailies. In his leisure time, Shyamji enjoys writing poetry in Urdu and cooking.)
Uniting Hearts, but How?
A journalist-writer from Mumbai, recently on a visit to Jammu and Kashmir, spent many days in Jammu city interacting with people from different walks of life. Later, during a chat with him over a cup of tea one could see that he was deeply impressed and touched by the bonhomie between displaced Kashmiri Pandits (KP) in Jammu and their visiting Muslim friends from Kashmir.
He wanted to know that, as a displaced Kashmiri, how I felt about it. His query brought to my memory the name of Bettina Bunga, an international tennis player of yesteryear. Bettina had played a record number of seventeen games against the tennis legend, Martina Navratilove, and had suffered defeat in all her games.
When she was retiring from her tennis careers, Bettina was asked what she had learned from her encounters with Martina. "How to shake hands," came the incisive reply.
Over the past twenty years of exile and "defeat" on all counts, we have learnt a good deal from the nostalgia-kindling visits of our friends, neighbours, workmates, fellow villagers or city dwellers, from different parts of Kashmir.
We have learnt how to shake hands, impatient for contact with us, and how to get into excited hugs. We have learnt how to spend hours with the visiting friends over long tea sessions or sumptuous dinners or at a sundown booze party. We have learnt how to take interminably, cursing with heaves of despair our twenty years of disconnection, fast leading to total estrangement with the passage of time, especially among the new generations, far removed from one another on the two sides of the mountain barriers.
After some days of reunion our friends from Kashmir go their way and we go ours. However there is a tragic difference between the two home-goings. They go to their homes, their habitat with roots, belongingness, continuity and tradition, the same as we once had back in what was our land. We go to our make-believe homes, where we all the time dream of homes what are no more. There appears which we have been hankering for, year after year.
Other than what we have learnt from the occasional visits of people from Kashmir, the curse of homelessness thrust upon us, has made us learn many more things. We have learnt that our wail in political wilderness ends up only in its own reverberation.
We have learnt what it means practically in the world's largest democracy to be impoverished in numbers, in electoral strength, in political clout, and in vocal aggression, which are some of the effective weapons to attract attention and get things done. We have learnt that no matter how much and how persistently we may plead with the government to work out a viable plan and line of action for making the return of the displaced community feasible, our please will not evoke any credible response. We have learnt that despite the suggestions from different quarters, the government has not shown any keenness to involve the civil society, the opinion leaders, and the political class in Kashmir in creating an environment congenial for the return of displaced people.
Long years of exile have made us learn that the measures announced by the Centre from time to time for the benefit of the displaced KPs hardly ever reach the full implementation level, essentially because the funds allotted for the purpose largely find way to other destinations. We have learnt that the governments in Delhi and Srinagar are visibly getting reconciled to the all time exile of KPs, and ultimately their obliteration from the historical, cultural, social and political map of Kashmir.
Coming to the nostalgia of the soil, whose love permeates our entire being, we have learnt how to crave for the twittering appearance of the first swallows in the valley in early March to herald the arrival of the spring season, coming in their wake.
We have learnt how to pine for the sleepy and dream-inducing shades of gigantic Chinars when summer blazes in, breathing fire into the air of Jammu, Delhi and other places.
We have learnt how to fantasize about the crumpling feel of dry autumn chinar leaves under our feet, as we leisurely saunter about in Shalimar Bagh.
We have learnt how to hanker for Chilla Kalan snows when the flakes, dyed in spotless white, the colour of peace, fall softly on one's body, from head down to feet, bringing down the blessings of peace from the heavens.
It is often said of KPs, as an argument, to "accuse" them of not being interested, in going back to Kashmir, that they are reconciled to their exile as their younger generation is doing well outside Kashmir. In other words, it is tantamount to saying that a displaced and dispossessed person should compulsorily stay as a "destitute" to convince others that he craves for his homeland and that he is no more interested in his well being or that of his children.
Yes, the new generation of KPs is doing well. It is getting proper education and training and settling down to remunerative jobs, within and outside the country. They are proud of it, and genuinely so, because adversity could not destroy them nor put them on the wrong track. It egged them on to strive for a better life and bring honour to themselves and to their community.
But it is an irrefutable truth too that there are no two opinions in the community about the pain of having lost their home and hearth, together with unending displacement and it will continue to rankle deep down in their minds. It will never go till the fundamental right of the displaced community to live in its own home and its land of birth in honour and dignity as proud citizens, will see the light of the day.
One is reminded of the opening line of a fine poem of Ahmed Batwari, Hakima wareh woochtam, doad nai, dugg kamich chham, (O Hakeem, examine me more carefully, if there is no ailment, any do I have this gnawing pain?). A displaced Kashmiri may apparently look fine, but the pain of homelessness is fully alive deep inside him.
Despite the government's inability, or unconcern, as one may look at it, in creating or trying to create a congenial atmosphere for the return home of KPs, it appears that the features that united the Muslims and Hindus of Kashmir are getting better today, as compared to what had divided them in the wake of the eruption of militancy in Kashmir. What is needed now is to encourage and strengthen the trend by taking steps to involve the two communities in the broader perpective and goal of reviving the bonds of social, cultural, emotional and historical togetherness, for which Kashmir was once widely known.
But who will do it? It is a question of retoring contact and uniting the hearts. The government could have played the role of an active facilitator and promoter, which it is not capable of, or lacks the will to do so. It appears that today the factors that once knit together the Kashmiri Pandits and Muslims, are fairly alive and stronger than the compulsions that segregated them in the wake of the rise of terrorism and fundamentalist elements. It calls for farsight, imagination and resolve on the part of powers that be to work on this state of things and rebuild the bridges of togetherness, cordiality and peace.
The latest specimen of the government's initiative is the report of the 5th Working Group. Headed by Justice (Retd) Sagheer Ahmed. The report took a very long time in coming, and when finally it did, though not through the expected channel, it only caused the raising of voices of indignation and rejection of the document.
What the report said about the displaced KP community has evoked no reaction other than that of disgrutlement. The report has laid stress on the implementation of relief and rehabilitation packages, including those announced by the Prime Minister. The only thing deserving mention is that the migrant employees should be encouraged to go to Kashmir by giving them the guarantee that their children would get education and, later on, jobs, and secure place to live.
Where are the guidelines, working plans and road maps for the return of KPs to Kashmir, which they had expected to emerge from the deliberations and report of the 5th Working Group?
Adequate representation in the government employment is, no doubt, an issue for the KPs which they are keen to see resolved to their satisfaction. But it is only one of the problems, and certainly not the central issue, which continue to agitate lakhs of displaced people.
The displaced KPs stand deprived of their homes, their land of birth and their fundamental right to go back to Kashmir and live in their own homes as equal, honourable and dignified citizens of this state and this country. They have now waited for twenty long years for their right to materialise. But going by the unrelenting passivity of the government and dismaying quality of reports of the concerned working groups, it appears that nothing may materialise for the displaced community of Kashmir, which also has lately learnt how not to unite hearts!
In Touch With the Culture
Sajjad describes a private-public partnership that heralds a new promise for re-emergence of cultural life in the valley
(Mr. Sajjad Bazaz, 45, was born in Srinagar. He attended the Khalsa high school and the Sri Pratap College in Srinagar. He received his bachelor's degree in Media and his master's degree in Mass Communication and Journalism from the University of Kashmir. Mr. Bazaz has over two decades of experience in journalism (both print & electronic), and he is author of the book "Bankwatch" which is about a financial scenario with particular reference to the J&K state. He is currently incharge of corporate communications department in a leaduing financial instution in J&K. Mr. Bazaz likes to spend leisure time watching movies and enjoying company of his friends.)
We Need a Vibrant Cultural Policy
There were times in Kashmir when staying alive was a big challenge. Death of a friend, neighbour, father, mother or children was so common that it was unbearable not to breakdown. Among other things in the peak conflict period which took a back seat were things like art, music, poetry etc. But after two decades of armed conflict between men in uniform and separatists, current times seem better now in Kashmir. However, the chances are as alive to ignite a large scale conflict between India and Pakistan as they were in 1990 if the solution to Kashmir dispute is not worked out in coming times.
From an aesthetic point of view, last few years have seen reemergence of poets, playwrights, and artists etc in Kashmir who are among the custodians of Kashmiri art, culture and heritage. This has come at a time when civil society as a whole has nearly reclaimed the space which was totally occupied by violent armed confrontation between Indian military and paramilitary forces and the separatists.
Our state has 5000 years recorded history depicting composite cultural heritage of the State. Despite this, the preservation of cultural heritage never got serious attention, even when the armed conflict was not there. And the events in the past few decades only indicated that we have been losing our heritage. But it was J&K Bank, though a commercial organization in nature, which has emerged as an outstanding bastion of the Kashmiri art, culture and heritage.
Over the past four years, the bank’s unique initiatives are on record where it has used wall calendars, table calendars, diaries greeting cards, ad-campaigns, bank stationery, button buddies, pens and pads etc to carry strong messages of heritage preservation and depicting cultural values both in terms of content and their graphical representation. The Bank’s calendar for the year 2010 with ‘Contemporary artists of J&K: Changing colours as the theme, is a bold step in this direction as it has projected the contemporary and the young artists of the state with medium as oil and water color paintings. The calendar is an attempt to capture the artists who have been struggling all along their career to claim their space in the society. Precisely, through these initiatives, an attempt has been made to bring the people of J&K and their legacy both in terms of their culture and economy at the center of contemporary Kashmir frame.
As far as contemporary artwork of Kashmiri artists is concerned, the only place to see a collection is on the walls of the Institute of Music and Fine Arts, where a hundred odd students are being trained in painting, sculpture, applied arts, graphic design and classical music. But it is for the first time that any organization has come out to introduce the contemporary artwork of Kashmiri artists in their own society while as they are well known at national and international level. Notably, some of the experiences during the peak of the armed conflict are being incorporated into the works that Kashmiri artists are producing nowadays. But the Kashmiri society has little or we can say no knowledge about this, as the society has ignored to carve out a space for this community with just 200 odd members. In this context, JK Bank calendar 2010 may have taken a common man in Kashmir by surprise, but the fact is that the works of these artists projected in the calendar will bring them in the limelight among their own people. Notably, the concept of JK Bank to work for the preservation of the legacy of physical artifacts and intangible attributes inherited from past generations is unique in the banking industry.
We have seen so many diplomatic engagements on Kashmir. Be it track II diplomacy or the like, exchange of art, culture and literature prior to this kind of diplomacy at least between two parts of Kashmir has never been given a thought. In the name of LoC trade, we have been exchanging potatos, onions and various variety of Dals, but this kind of cultural exchange has not been given any space. It would have been better to include exchange of artwork of Kashmiri artists across the LoC along with other commerce. It is of utmost importance to build cultural bridges. Let power of art is explored.
We have around 200 odd artists here who are active practitioners of artwork and are known at international as well as international levels. They are invited in important events to display their work at different places in India and other countries. We have three art galleries in Jammu and one of the biggest cultural centres is coming up fast in Ladakh, but we don’t have an art gallery in Kashmir. Why Kashmir has been left out? There should have been a space for Kashmiri artists to showcase their works throughout the year. Even as cultural academy is directly involved in this affair, it has failed to project their works. We have a huge collection of world’s costliest painting and art works of internationally known artists in the academy, but these are eating dust.
These paintings worth crores of rupees are in bad shape and have never been displayed. Kashmir has produced national award winning artists and their collection is available in National Gallery of Modern Art and Lalit Kala Academy New Delhi.
The state government has a huge responsibility to share as far as preserving the cultural heritage of the state is concerned. Let there be a cultural heritage centre in the State employing best practices in cultural heritage education, research and consultancy. The centre should draw practitioners, scholars and students across the region into collaborative projects and disseminates professional information throughout the state by means of newsletters and conferences, educational programs, training workshops and seminars. Organizing debates and seminars on such themes paves way for initiating constructive measures to conserve the cultural heritage and pass on to future generations.
JK Bank has shown the way and government must join the initiative with full strength. Let us understand this fact that nothing has ever been achieved by violence and coercion. Time has come to lay stress on the evolution of a culture of peace, non-violence and amity. The culture of peace should ensure that the conflicts inherent in human relationship are resolved non-violently, based on our traditional values of peace. And above all, it should frame a cultural policy so that our cultural heritage preservation movement is put on a right track, of course, with our contemporary artists as one of the major players. Our art, culture and literature should remain in constant dialogue with the world at large in the realm of ideas, perceptions, etc. The policy should restore to development its profound human significance.
(Mr. Sajjad Bazaz, 45, was born in Srinagar. He attended the Khalsa high school and the Sri Pratap College in Srinagar. He received his bachelor's degree in Media and his master's degree in Mass Communication and Journalism from the University of Kashmir. Mr. Bazaz has over two decades of experience in journalism (both print & electronic), and he is author of the book "Bankwatch" which is about a financial scenario with particular reference to the J&K state. He is currently incharge of corporate communications department in a leaduing financial instution in J&K. Mr. Bazaz likes to spend leisure time watching movies and enjoying company of his friends.)
We Need a Vibrant Cultural Policy
There were times in Kashmir when staying alive was a big challenge. Death of a friend, neighbour, father, mother or children was so common that it was unbearable not to breakdown. Among other things in the peak conflict period which took a back seat were things like art, music, poetry etc. But after two decades of armed conflict between men in uniform and separatists, current times seem better now in Kashmir. However, the chances are as alive to ignite a large scale conflict between India and Pakistan as they were in 1990 if the solution to Kashmir dispute is not worked out in coming times.
From an aesthetic point of view, last few years have seen reemergence of poets, playwrights, and artists etc in Kashmir who are among the custodians of Kashmiri art, culture and heritage. This has come at a time when civil society as a whole has nearly reclaimed the space which was totally occupied by violent armed confrontation between Indian military and paramilitary forces and the separatists.
Our state has 5000 years recorded history depicting composite cultural heritage of the State. Despite this, the preservation of cultural heritage never got serious attention, even when the armed conflict was not there. And the events in the past few decades only indicated that we have been losing our heritage. But it was J&K Bank, though a commercial organization in nature, which has emerged as an outstanding bastion of the Kashmiri art, culture and heritage.
Over the past four years, the bank’s unique initiatives are on record where it has used wall calendars, table calendars, diaries greeting cards, ad-campaigns, bank stationery, button buddies, pens and pads etc to carry strong messages of heritage preservation and depicting cultural values both in terms of content and their graphical representation. The Bank’s calendar for the year 2010 with ‘Contemporary artists of J&K: Changing colours as the theme, is a bold step in this direction as it has projected the contemporary and the young artists of the state with medium as oil and water color paintings. The calendar is an attempt to capture the artists who have been struggling all along their career to claim their space in the society. Precisely, through these initiatives, an attempt has been made to bring the people of J&K and their legacy both in terms of their culture and economy at the center of contemporary Kashmir frame.
As far as contemporary artwork of Kashmiri artists is concerned, the only place to see a collection is on the walls of the Institute of Music and Fine Arts, where a hundred odd students are being trained in painting, sculpture, applied arts, graphic design and classical music. But it is for the first time that any organization has come out to introduce the contemporary artwork of Kashmiri artists in their own society while as they are well known at national and international level. Notably, some of the experiences during the peak of the armed conflict are being incorporated into the works that Kashmiri artists are producing nowadays. But the Kashmiri society has little or we can say no knowledge about this, as the society has ignored to carve out a space for this community with just 200 odd members. In this context, JK Bank calendar 2010 may have taken a common man in Kashmir by surprise, but the fact is that the works of these artists projected in the calendar will bring them in the limelight among their own people. Notably, the concept of JK Bank to work for the preservation of the legacy of physical artifacts and intangible attributes inherited from past generations is unique in the banking industry.
We have seen so many diplomatic engagements on Kashmir. Be it track II diplomacy or the like, exchange of art, culture and literature prior to this kind of diplomacy at least between two parts of Kashmir has never been given a thought. In the name of LoC trade, we have been exchanging potatos, onions and various variety of Dals, but this kind of cultural exchange has not been given any space. It would have been better to include exchange of artwork of Kashmiri artists across the LoC along with other commerce. It is of utmost importance to build cultural bridges. Let power of art is explored.
We have around 200 odd artists here who are active practitioners of artwork and are known at international as well as international levels. They are invited in important events to display their work at different places in India and other countries. We have three art galleries in Jammu and one of the biggest cultural centres is coming up fast in Ladakh, but we don’t have an art gallery in Kashmir. Why Kashmir has been left out? There should have been a space for Kashmiri artists to showcase their works throughout the year. Even as cultural academy is directly involved in this affair, it has failed to project their works. We have a huge collection of world’s costliest painting and art works of internationally known artists in the academy, but these are eating dust.
These paintings worth crores of rupees are in bad shape and have never been displayed. Kashmir has produced national award winning artists and their collection is available in National Gallery of Modern Art and Lalit Kala Academy New Delhi.
The state government has a huge responsibility to share as far as preserving the cultural heritage of the state is concerned. Let there be a cultural heritage centre in the State employing best practices in cultural heritage education, research and consultancy. The centre should draw practitioners, scholars and students across the region into collaborative projects and disseminates professional information throughout the state by means of newsletters and conferences, educational programs, training workshops and seminars. Organizing debates and seminars on such themes paves way for initiating constructive measures to conserve the cultural heritage and pass on to future generations.
JK Bank has shown the way and government must join the initiative with full strength. Let us understand this fact that nothing has ever been achieved by violence and coercion. Time has come to lay stress on the evolution of a culture of peace, non-violence and amity. The culture of peace should ensure that the conflicts inherent in human relationship are resolved non-violently, based on our traditional values of peace. And above all, it should frame a cultural policy so that our cultural heritage preservation movement is put on a right track, of course, with our contemporary artists as one of the major players. Our art, culture and literature should remain in constant dialogue with the world at large in the realm of ideas, perceptions, etc. The policy should restore to development its profound human significance.
In Memory of a Man for All Seasons
Yusuf pays a personal tribute to a great athlete who was an all-rounder in every sense of the word
(Mr. Mohammad Yusuf, 56, was born in the Dalgate area of Srinagar. He attended Government Schools in Drugjan, Sonawar, and Batwara, all in Srinagar, and completed his college studies at the Sri Partap College, Srinagar. Following his graduation, he briefly attended the University of Kashmir, and in 1980, joined the Physical Education Department of the University of Kashmir. Mr. Yusuf teaches aquatics and adventure sports (swimming, mountaineering, snow and water skiing, rafting, parasailing, skating, kayaking, canoeing, etc.) and has won many local sports trophies. He has led many exploration expeditions in Kashmir, and is the Treasurer of the Winter Sports Association of Jammu and Kashmir, General Secretary of J&K Aero Sports Association and the J&K Ski & Mountaineering Association, Secretary of Srinagar Winter Sports Association, and Vice President of the J&K Yoga Association. In his leisure time, Mr. Yusuf engages in social work, gardening and writing.)
Sheikh Sahab is no More
Prof. Sheikh Ghulam Muhammad had not earned a name in academics or politics alone, he was a well known footballer too. He called it a day on 12th November, 2009.
People know much about his political, social and academic affairs but not many know about his sports pursuits. Late Sheikh Sahib was a great footballer and a sports lover. He served a lot for the development of sports in the state for nearly 50 years. He was an ace football player of his time and played for his School and College for a long period. He was a member of S.P. College Football Eleven in 1947. He represented his College in different Inter-College and Regional tournaments. He also represented the then J&K University in the Inter-University tournaments several times. He was one of the great Kashmiri footballers who took part in Inter-University Football Championship held in Punjab University, Lahore during his College days. After his appointment in the higher education department he dedicated himself to the promotion of sports among students of A.S. College and S.P. College. Later he developed football in other colleges, wherever he worked during the tenure of his active service. With his great efforts a Football Club was established in S.P. College in forties, which he himself patronized for long. The S.P. College Football Club was considered one of the reputable Football Clubs in the valley till recent years. All major tournaments, organized by the University, local Football Clubs and Associations were held here.
Great footballer of the state like M.Yusuf Dar, Farooq Ahmad, Prof Bashir, Bhagwandas of Jammu and Chapri brothers are his products. He fought for providing boots to the players who used to play barefoot. His demise is a big loss particularly to the arena of sports in the colleges and University. A great human being and veteran footballer is no more with us today but people will remember him for long for his contribution to the field of sports.
Prof Sheikh was a good friend of Prof. G.N. Siddique, retired Registrar of Kashmir University. Prof Siddique had a long association with this noble soul. He wanted to derive some benefit from this disciplined, honest and highly knowledgeable legendary sportsman after his retirement. Prof. Sheikh was nominated as first Chairman on University Sports Committee in early eighties. During his Chairmanship the University Sports Department rose to its heights. With his able guidance the Department could formulate long term sports policies.
A number of Inter-University Tournaments at North Zone and All India levels were successfully conducted in the University. He always persuaded young football players to play quality game and bring laurels to the University and the state. At times he himself accompanied University Football Teams as Manager in the Inter-University tournaments held outside the state, which encouraged a spirit of sportsmanship among the students. He always guided the players well. He was always personally watching the feedback football matches minutely, analyzing the performance of the young players and then suggesting new measures and strategies for University football team. He was a big source of motivation and encouragement for sportsmen/women. He always emphasized on tapping raw talent in Colleges and properly grooming it so that Kashmir University could produce ace sportspersons of national standard. During his days as Chairman University Sports Committee the Directorate of Physical Education and Sports of the University received wide acclaim in the field of sports. He always expressed his concern for the welfare of sports fraternity of the state.
Late Sheikh Sahib also helped the University in developing sports among women. It was his desire that the female students should also participate in sporting events and excel. He believed that the sports develop confidence, courage, camaraderie, coordination and cooperation among players. He always wanted that the women should be exposed to more strenuous work like sports so that they could learn to face difficulties of life boldly, fiercely and prudently. He once himself accompanied the Women Hockey team to Delhi during an Inter-University Hockey tournament. Women sports was one of his priorities. He encouraged his own daughters to take up to sports during their schooling and college days. His demise was a setback to women sports as well.
Late Sheikh Sahib has left a mark behind. People particularly sports fraternity will remember him long for his great contribution in the field of University sports. In 1998 Jenab Sheikh Sahib met me in Kathmandu during my participation in International River Trisuli Rafting Expedition. On hearing about my venture he was delighted and served me Wazwan in a Kashmiri Restaurant there. He assured me every possible help for my endeavour in the foreign country, which shows his dedication towards sports culture. I am lucky enough that just about two months back of his death I got a chance to see him at his residence. We sat in the beautifully decorated lawns of his house at Nigeen Bagh, full of flowers and greens and discussed a lot about University sports and revealed his old association with University sports. He insisted his son, Mr. Sheikh Abid, to serve me juice, tea and coffee one after another. There was no sign of his ailment. He looked hale and hearty, full of life and exuberance.
Prof. Sheikh actually hailed from Nawara, Eidgah and shifted to Nigeen Bagh in 1973. He is survived by wife, two sons and four daughters. He graduated from S.P. College in the late forties. He did his M.Sc in Physics from Aligarh Muslim University. During his college days he was influenced by political ideologies and started another chapter of his life by joining politics. Besides Sports, he was very much inclined towards politics. He was imprisoned too many times.
On the sad demise of this veteran footballer various political, social and religious organizations and people from all walks of life including teachers, doctors and pro-freedom leaders expressed their profound grief but surprisingly the J&K Football Associations’ governing body could not express a single word of sympathy with the bereaved family. How shameful it is that the new ones are forgetting the old giants. It is great of Prof. Bashir and Mr. Sajid Dar who attended his funeral prayer. The Kashmir University Coaches held a condolence meeting and prayed for peace for the departed soul. They pledged to take ahead Sheikh Sahib’s mission. He showed them the right part of dealing students problems.
Today I remember him with all his qualities and contribution. May God bless his soul. Ameen.
(Mr. Mohammad Yusuf, 56, was born in the Dalgate area of Srinagar. He attended Government Schools in Drugjan, Sonawar, and Batwara, all in Srinagar, and completed his college studies at the Sri Partap College, Srinagar. Following his graduation, he briefly attended the University of Kashmir, and in 1980, joined the Physical Education Department of the University of Kashmir. Mr. Yusuf teaches aquatics and adventure sports (swimming, mountaineering, snow and water skiing, rafting, parasailing, skating, kayaking, canoeing, etc.) and has won many local sports trophies. He has led many exploration expeditions in Kashmir, and is the Treasurer of the Winter Sports Association of Jammu and Kashmir, General Secretary of J&K Aero Sports Association and the J&K Ski & Mountaineering Association, Secretary of Srinagar Winter Sports Association, and Vice President of the J&K Yoga Association. In his leisure time, Mr. Yusuf engages in social work, gardening and writing.)
Sheikh Sahab is no More
Prof. Sheikh Ghulam Muhammad had not earned a name in academics or politics alone, he was a well known footballer too. He called it a day on 12th November, 2009.
People know much about his political, social and academic affairs but not many know about his sports pursuits. Late Sheikh Sahib was a great footballer and a sports lover. He served a lot for the development of sports in the state for nearly 50 years. He was an ace football player of his time and played for his School and College for a long period. He was a member of S.P. College Football Eleven in 1947. He represented his College in different Inter-College and Regional tournaments. He also represented the then J&K University in the Inter-University tournaments several times. He was one of the great Kashmiri footballers who took part in Inter-University Football Championship held in Punjab University, Lahore during his College days. After his appointment in the higher education department he dedicated himself to the promotion of sports among students of A.S. College and S.P. College. Later he developed football in other colleges, wherever he worked during the tenure of his active service. With his great efforts a Football Club was established in S.P. College in forties, which he himself patronized for long. The S.P. College Football Club was considered one of the reputable Football Clubs in the valley till recent years. All major tournaments, organized by the University, local Football Clubs and Associations were held here.
Great footballer of the state like M.Yusuf Dar, Farooq Ahmad, Prof Bashir, Bhagwandas of Jammu and Chapri brothers are his products. He fought for providing boots to the players who used to play barefoot. His demise is a big loss particularly to the arena of sports in the colleges and University. A great human being and veteran footballer is no more with us today but people will remember him for long for his contribution to the field of sports.
Prof Sheikh was a good friend of Prof. G.N. Siddique, retired Registrar of Kashmir University. Prof Siddique had a long association with this noble soul. He wanted to derive some benefit from this disciplined, honest and highly knowledgeable legendary sportsman after his retirement. Prof. Sheikh was nominated as first Chairman on University Sports Committee in early eighties. During his Chairmanship the University Sports Department rose to its heights. With his able guidance the Department could formulate long term sports policies.
A number of Inter-University Tournaments at North Zone and All India levels were successfully conducted in the University. He always persuaded young football players to play quality game and bring laurels to the University and the state. At times he himself accompanied University Football Teams as Manager in the Inter-University tournaments held outside the state, which encouraged a spirit of sportsmanship among the students. He always guided the players well. He was always personally watching the feedback football matches minutely, analyzing the performance of the young players and then suggesting new measures and strategies for University football team. He was a big source of motivation and encouragement for sportsmen/women. He always emphasized on tapping raw talent in Colleges and properly grooming it so that Kashmir University could produce ace sportspersons of national standard. During his days as Chairman University Sports Committee the Directorate of Physical Education and Sports of the University received wide acclaim in the field of sports. He always expressed his concern for the welfare of sports fraternity of the state.
Late Sheikh Sahib also helped the University in developing sports among women. It was his desire that the female students should also participate in sporting events and excel. He believed that the sports develop confidence, courage, camaraderie, coordination and cooperation among players. He always wanted that the women should be exposed to more strenuous work like sports so that they could learn to face difficulties of life boldly, fiercely and prudently. He once himself accompanied the Women Hockey team to Delhi during an Inter-University Hockey tournament. Women sports was one of his priorities. He encouraged his own daughters to take up to sports during their schooling and college days. His demise was a setback to women sports as well.
Late Sheikh Sahib has left a mark behind. People particularly sports fraternity will remember him long for his great contribution in the field of University sports. In 1998 Jenab Sheikh Sahib met me in Kathmandu during my participation in International River Trisuli Rafting Expedition. On hearing about my venture he was delighted and served me Wazwan in a Kashmiri Restaurant there. He assured me every possible help for my endeavour in the foreign country, which shows his dedication towards sports culture. I am lucky enough that just about two months back of his death I got a chance to see him at his residence. We sat in the beautifully decorated lawns of his house at Nigeen Bagh, full of flowers and greens and discussed a lot about University sports and revealed his old association with University sports. He insisted his son, Mr. Sheikh Abid, to serve me juice, tea and coffee one after another. There was no sign of his ailment. He looked hale and hearty, full of life and exuberance.
Prof. Sheikh actually hailed from Nawara, Eidgah and shifted to Nigeen Bagh in 1973. He is survived by wife, two sons and four daughters. He graduated from S.P. College in the late forties. He did his M.Sc in Physics from Aligarh Muslim University. During his college days he was influenced by political ideologies and started another chapter of his life by joining politics. Besides Sports, he was very much inclined towards politics. He was imprisoned too many times.
On the sad demise of this veteran footballer various political, social and religious organizations and people from all walks of life including teachers, doctors and pro-freedom leaders expressed their profound grief but surprisingly the J&K Football Associations’ governing body could not express a single word of sympathy with the bereaved family. How shameful it is that the new ones are forgetting the old giants. It is great of Prof. Bashir and Mr. Sajid Dar who attended his funeral prayer. The Kashmir University Coaches held a condolence meeting and prayed for peace for the departed soul. They pledged to take ahead Sheikh Sahib’s mission. He showed them the right part of dealing students problems.
Today I remember him with all his qualities and contribution. May God bless his soul. Ameen.
Latest Study on the Status of Hangul in Kashmir
Afsana describes the high points of the study
(Ms. Afsana Rashid, 30, was born and raised in Srinagar and attended the Minto Circle High School. She graduated from the Government College for Women with a Bachelor's degree in science, and completed her post-graduation degree from the University of Kashmir, obtaining her Master's Degree in Mass Communication and Journalism. She has received numerous world-wide recognition and awards for covering economic depravation and gender sensitive issues in Kashmiri journals, which include Sanjoy Ghose Humanitarian Award, Bhorukha Trust Media Award 2007, and the 2006-07 UNFPA-Ladli Media Award. Her work on "Impact of conflict on subsistence livelihood of marginalised communities in Kashmir and Alternatives", was recognized by Action Aid India in 2005-06. She has travelled abroad attending a workshop on "conflict Reporting" by Thomson Foundation, Cardiff, UK, and a seminar for women in conflict areas by IKV Pax Christi, Netherlands. In February 2008, she compiled a book, "Waiting for Justice: Widows and Half-widows." Afsana is the chief correspondent of the Daily Khidmat (English edition), correspondent for the Tribune (Chandigarh) and publisher of a new monthly journal, RealityBites.)
Stress on expansion of Hangul’s habitat in Dachigam
Srinagar: Expansion of range and habitat of Hangul (Kashmiri stag) to alpine meadows in the upper Dachigam National Park here is believed to recuperate ideal summer habitat for stag, which will lead to its long-term conservation and survival. The habitat used by Hangul in the past, presently finds its stray presence in those places. Endangered Hangul, also known as Kashmir Red Deer, is one of the four eastern most subspecies of Red Deer that are found in Asia and is endemic to Kashmir mountains in north western Himalayan bio-geographic region of the country.
The study “Conservation status of Hangul in Kashmir” points out that no direct or indirect evidence of its presence was found in alpine meadows of upper Dachigam. Reports suggest that Hangul used to range in summer up to altitude of about 3,000 m in Dagwan, Nagberan and Marsar to upper Dachigam.
“In due course of time, these areas have been occupied by livestock, nomads and graziers, resulting in the disappearance of Hangul, with the exception of few strays,” the study stated.
The study is conducted by K. Ahmad, Sher-e-Kashmir University of Agricultural Sciences and Technology-Kashmir, JA Khan, Wildlife Society of India, S Sathyakumar and Q Qureshi, Wildlife Institute of India.
The study stressed on expansion of range and habitat of Hangul to alpine meadows in upper Dachigam so that this ideal summer habitat are recuperated and used by Hangul in summer as used to be in the past. Declining population trend, low sex ratio and fawn to female ratio and a large scale biotic interferences in its habitats are some of the major issues concerning long-term conservation and survival of Hangul.
Excessive livestock grazing in its erstwhile summer habitat, grass cutting, fuel and firewood collection and poaching are are also responsible for Hangul habitat degradation and decline in number.
(Ms. Afsana Rashid, 30, was born and raised in Srinagar and attended the Minto Circle High School. She graduated from the Government College for Women with a Bachelor's degree in science, and completed her post-graduation degree from the University of Kashmir, obtaining her Master's Degree in Mass Communication and Journalism. She has received numerous world-wide recognition and awards for covering economic depravation and gender sensitive issues in Kashmiri journals, which include Sanjoy Ghose Humanitarian Award, Bhorukha Trust Media Award 2007, and the 2006-07 UNFPA-Ladli Media Award. Her work on "Impact of conflict on subsistence livelihood of marginalised communities in Kashmir and Alternatives", was recognized by Action Aid India in 2005-06. She has travelled abroad attending a workshop on "conflict Reporting" by Thomson Foundation, Cardiff, UK, and a seminar for women in conflict areas by IKV Pax Christi, Netherlands. In February 2008, she compiled a book, "Waiting for Justice: Widows and Half-widows." Afsana is the chief correspondent of the Daily Khidmat (English edition), correspondent for the Tribune (Chandigarh) and publisher of a new monthly journal, RealityBites.)
Stress on expansion of Hangul’s habitat in Dachigam
Srinagar: Expansion of range and habitat of Hangul (Kashmiri stag) to alpine meadows in the upper Dachigam National Park here is believed to recuperate ideal summer habitat for stag, which will lead to its long-term conservation and survival. The habitat used by Hangul in the past, presently finds its stray presence in those places. Endangered Hangul, also known as Kashmir Red Deer, is one of the four eastern most subspecies of Red Deer that are found in Asia and is endemic to Kashmir mountains in north western Himalayan bio-geographic region of the country.
The study “Conservation status of Hangul in Kashmir” points out that no direct or indirect evidence of its presence was found in alpine meadows of upper Dachigam. Reports suggest that Hangul used to range in summer up to altitude of about 3,000 m in Dagwan, Nagberan and Marsar to upper Dachigam.
“In due course of time, these areas have been occupied by livestock, nomads and graziers, resulting in the disappearance of Hangul, with the exception of few strays,” the study stated.
The study is conducted by K. Ahmad, Sher-e-Kashmir University of Agricultural Sciences and Technology-Kashmir, JA Khan, Wildlife Society of India, S Sathyakumar and Q Qureshi, Wildlife Institute of India.
The study stressed on expansion of range and habitat of Hangul to alpine meadows in upper Dachigam so that this ideal summer habitat are recuperated and used by Hangul in summer as used to be in the past. Declining population trend, low sex ratio and fawn to female ratio and a large scale biotic interferences in its habitats are some of the major issues concerning long-term conservation and survival of Hangul.
Excessive livestock grazing in its erstwhile summer habitat, grass cutting, fuel and firewood collection and poaching are are also responsible for Hangul habitat degradation and decline in number.
Within or Without, Challenges Galore
Two disturbing stories by Rashid Paul in the Rising Kashmir about exports and local maize production
Dubai crisis spells doom for Kashmir Handicrafts exports
Srinagar: Kashmir handicrafts sector that was hit because of the economic recession in the West has now been exacerbated by the recent financial crisis of Dubai. Exports according to the Kashmiri handicraft traders have downed further by at least 10 per cent due to the new real estate crisis in the Middle East nation.
“The Dubai financial crisis has further worsened our handicraft export,” Abdul Hamid Punjabi, senior vice president of Kashmir Chamber of Commerce and Industry (KCCI) said. Our exports shrunk by 50 per cent due to the melt down of the industrialized economies. The new crisis in Dubai has further dipped over all exports from Kashmir by at least 10 per cent, Hamid said. Kashmiri handicrafts worth Rs 1500 crores are exported to Europe, America and Middle East, he said.
Nasir Ahmed Kawoosa a prominent exporter while citing Export Promotion Council of India numbers said Kashmiri handmade silken carpets worth Rs 200 crores were sold in the international market during 2008-2009. But carpets worth Rs 56 to 60 crores only could be exported during 2009-2010. The share of handicraft exports, nearly 10 per cent, which go to Middle East markets, has been affected by the crisis, he said.
Fine texture scarves and shawls worth Rs 100 crores are consumed by West Asian countries. The Dubai crisis has lead to a decrease in shawl exports worth Rs 50 crores, he said.
Hakim Zafar Ali, another exporter said many Kashmiri’s have handicraft outlets spread across Dubai. They are reporting slump in business. However, rescue operations by Abu Dhabi will certainly minimize the Dubai crisis. Things will improve in three to five months he said.
A crisis swept around the entire Middle East and West some weeks ago as traders responded to the shock announcement that a debt-laden Dubai state Corporation was unable to meet its interest payments.
Shares plunged, weak currencies were battered and more than £14 billion was wiped from the value of British banks on fears that they would be left nursing new losses.
Nervous traders transferred the focus of their anxieties from the risk of companies failing to the risk of nation states defaulting.
Although the scale of Dubai’s debts is comparatively modest at USD80 billion, the uncertainty spooked the markets, with no one sure who its creditors were.
Valley’s maize productivity regresses to five decades old levels
Srinagar: With maize crop making waves all over the world due to its bio fuel properties, the average yield of maize has shown a downward trend in Kashmir with yield reaching four and half decades old levels.
Although Kashmir boasts of an ‘exceptional’ agricultural research institute in the form of SK University of Agricultural and Technology, the average yield of maize, one of Kashmir’s principal crops, has regressed to yield existing four and a half decades ago. Although the state wide data of the maize production is yet to be tabulated, the data from directorate of agriculture Srinagar, says that the maize production in the Kashmir during 2009 was 1,61, 170 metric tones, a decrease of 15 percent than the last year.
The average yield of maize has regressed to 10.47 quintals per hectare (Ha) in Kashmir according to official data lying with Rising Kashmir. The yield per hectare in 1964-65 was 12.65 quintals/Ha. The negative trend has developed irrespective of a large SKUAST (K) and various centrally sponsored research programmes besides the agriculture department responsible for food grain production.
The trend is somewhat upward in the Jammu region where it has increased by an insignificant 1.23 quintals from 16.74 quintals/ Ha during the period. The cumulative average yield of the crop in the state has increased by a measly 0.17 quintals from 15.11 to 15.69 during these 45 years.
The state could increase a mere 30.50 thousand metric tones (MT) to its annual maize production figure of 4.4 lakh MT two decades ago. It is despite the fact that 7000 hectares of more land were brought under its cultivation during the time. The current level of maize yield in rest of India is 21 quintals/Ha although this too is far behind the global average of 50 quintals per hectare.
‘Ninety nine percent of our maize requirement is imported from India on which we loose nearly rupees 300 crores annually’, said John Mohammed Koul, president of the Kashmir Traders Federation. ‘SKUAST and agricultural department consume thousands of crores of tax payer’s money but their output is disgraceful. Regions with Kashmir like climate produce five times more than we’ he regretted.
The minister agriculture Ghulam Hassan Mir told Rising Kashmir that the decrease in the yield and production to dependency on rains. Most of our maize fields are rain fed. Wherever, it is irrigated the productivity is very high, he said. Besides large swathes of corn have been changed in to orchards.
‘We have released fabulous varieties like Shalimar KG maize1, Shalimar maize Composite-3, and 4 besides Shalimar hybrid -1 since 2005, possessing a respective yield capacity of 40, 48, 63 and 70 quintals/Ha. But seed multiplication and its availability to the farmer is the problem with agriculture department’, Dr Shafiq A wani, a plant genetics scientist at the SKUAST said
Dubai crisis spells doom for Kashmir Handicrafts exports
Srinagar: Kashmir handicrafts sector that was hit because of the economic recession in the West has now been exacerbated by the recent financial crisis of Dubai. Exports according to the Kashmiri handicraft traders have downed further by at least 10 per cent due to the new real estate crisis in the Middle East nation.
“The Dubai financial crisis has further worsened our handicraft export,” Abdul Hamid Punjabi, senior vice president of Kashmir Chamber of Commerce and Industry (KCCI) said. Our exports shrunk by 50 per cent due to the melt down of the industrialized economies. The new crisis in Dubai has further dipped over all exports from Kashmir by at least 10 per cent, Hamid said. Kashmiri handicrafts worth Rs 1500 crores are exported to Europe, America and Middle East, he said.
Nasir Ahmed Kawoosa a prominent exporter while citing Export Promotion Council of India numbers said Kashmiri handmade silken carpets worth Rs 200 crores were sold in the international market during 2008-2009. But carpets worth Rs 56 to 60 crores only could be exported during 2009-2010. The share of handicraft exports, nearly 10 per cent, which go to Middle East markets, has been affected by the crisis, he said.
Fine texture scarves and shawls worth Rs 100 crores are consumed by West Asian countries. The Dubai crisis has lead to a decrease in shawl exports worth Rs 50 crores, he said.
Hakim Zafar Ali, another exporter said many Kashmiri’s have handicraft outlets spread across Dubai. They are reporting slump in business. However, rescue operations by Abu Dhabi will certainly minimize the Dubai crisis. Things will improve in three to five months he said.
A crisis swept around the entire Middle East and West some weeks ago as traders responded to the shock announcement that a debt-laden Dubai state Corporation was unable to meet its interest payments.
Shares plunged, weak currencies were battered and more than £14 billion was wiped from the value of British banks on fears that they would be left nursing new losses.
Nervous traders transferred the focus of their anxieties from the risk of companies failing to the risk of nation states defaulting.
Although the scale of Dubai’s debts is comparatively modest at USD80 billion, the uncertainty spooked the markets, with no one sure who its creditors were.
Valley’s maize productivity regresses to five decades old levels
Srinagar: With maize crop making waves all over the world due to its bio fuel properties, the average yield of maize has shown a downward trend in Kashmir with yield reaching four and half decades old levels.
Although Kashmir boasts of an ‘exceptional’ agricultural research institute in the form of SK University of Agricultural and Technology, the average yield of maize, one of Kashmir’s principal crops, has regressed to yield existing four and a half decades ago. Although the state wide data of the maize production is yet to be tabulated, the data from directorate of agriculture Srinagar, says that the maize production in the Kashmir during 2009 was 1,61, 170 metric tones, a decrease of 15 percent than the last year.
The average yield of maize has regressed to 10.47 quintals per hectare (Ha) in Kashmir according to official data lying with Rising Kashmir. The yield per hectare in 1964-65 was 12.65 quintals/Ha. The negative trend has developed irrespective of a large SKUAST (K) and various centrally sponsored research programmes besides the agriculture department responsible for food grain production.
The trend is somewhat upward in the Jammu region where it has increased by an insignificant 1.23 quintals from 16.74 quintals/ Ha during the period. The cumulative average yield of the crop in the state has increased by a measly 0.17 quintals from 15.11 to 15.69 during these 45 years.
The state could increase a mere 30.50 thousand metric tones (MT) to its annual maize production figure of 4.4 lakh MT two decades ago. It is despite the fact that 7000 hectares of more land were brought under its cultivation during the time. The current level of maize yield in rest of India is 21 quintals/Ha although this too is far behind the global average of 50 quintals per hectare.
‘Ninety nine percent of our maize requirement is imported from India on which we loose nearly rupees 300 crores annually’, said John Mohammed Koul, president of the Kashmir Traders Federation. ‘SKUAST and agricultural department consume thousands of crores of tax payer’s money but their output is disgraceful. Regions with Kashmir like climate produce five times more than we’ he regretted.
The minister agriculture Ghulam Hassan Mir told Rising Kashmir that the decrease in the yield and production to dependency on rains. Most of our maize fields are rain fed. Wherever, it is irrigated the productivity is very high, he said. Besides large swathes of corn have been changed in to orchards.
‘We have released fabulous varieties like Shalimar KG maize1, Shalimar maize Composite-3, and 4 besides Shalimar hybrid -1 since 2005, possessing a respective yield capacity of 40, 48, 63 and 70 quintals/Ha. But seed multiplication and its availability to the farmer is the problem with agriculture department’, Dr Shafiq A wani, a plant genetics scientist at the SKUAST said
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