EPILOGUE JANUARY 2011 by Epilogue Press

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ABDUL HAMEED PUNJABI SHAKEEL QALANDER

J & K 'S M O N T H LY M A G A Z I N E

ISSN : 0974-5653

Epilogue Jammu, January 01,2011 / Vol 5 / Issue 01 Price Rs.30 II Postal Regd.No.JK-350.2009IIwww.epilogue.in

NEWS,

CURRENT

A F F A I R S,

SOCIAL

SCIENCES

random notes on

History Jammu ♦ Kashmir ♦ Ladakh by Prof J I G A R M O H A M M E D

Has Omar Abdullah Arrived?

Epilogue because there is more to know

CONTENT Editor Zafar Iqbal Choudhary Publisher Yogesh Pandoh Consulting Editor D. Suba Chandran Manu Srivastsa Associate Editors Irm Amin Baig Tsewang Rigzin Zorawar Singh Jamwal General Manager Kartavya Pandoh Research Officer Raman Sharma Phones & email Office : +91 191 2493136 Editorial: +91 94191 80762 Administration: +91 94191 82518 editor@epilogue.in subscription@epilogue.in Printed and Published by Yogesh Pandoh for Epilogue NewsCraft from Ibadat House, Madrasa Lane, Near Graveyard, Bathindi Top, Jammu, J&K - 180012 and Printed at : DEE DEE Reprographix, 3 Aikta Ashram, New Rehari Jammu (J&K) Disputes, if any, subject to jurisdiction of courts and competitive tribunals in Jammu only. RNI : JKENG/2007/26070 ISN : 00974-5653 Price : Rs 30

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Vol. 4 Issus 12

Epilogue, December 2010

PROLOGUE

Our Resolution for 2011

ZAFAR CHOUDHARY Dear Reader, As always, January is a special occasion for us. A time of special joy as Epilogue's anniversary coincides with New Year eve. For you it is a time for resolutions as how to make best of your life in the year and for us it is time to plan what to offer you next 12 months. In 2011, it is our fourth anniversary and we step into fifth year with new hopes, firm resolutions and a vision for expanding the knowledge society in Jammu and Kashmir and telling the rest of world the best of our stories. In last 10 to 15 years Jammu and Kashmir has seen huge expansion of print media. There is deluge of newspapers. The Registrar of Newspapers puts the figures in thousands but around 460 titles are actually reported in daily, weekly or monthly publication cycles. At least a dozen newspapers -both in English and Hindi -come from outside the state. Epilogue is just a small drop in this huge ocean of Press in Jammu and Kashmir. Though we are small, we hit stands only once a month, we operate from small office with a small staff but it is our vision, we believe, which makes us feel large enough. While we are proud to be part of diverse and large media community of Jammu and Kashmir but we find a serious flaw with the Press in this state. Over the years, the Press is becoming increasingly regionally chauvinistic which is a dangerous trend for a place like Jammu and Kashmir. It is agreed that there are differences of opinions, perceptions

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and sentiments between three regions but the Press can play a vital role in bridging those divides. Instead, the Press is mostly catering to the regional sentiments and therefore widening the gulfs between Kashmir, Jammu and Ladakh. At Epilogue, bridging regional divides is at the heart of our editorial policy. In our state, the politics of conflict and conflict of politics occupy major space in the media and therefore the basics remain unattended. While it is bit difficult for a logistically disadvantaged monthly publication like Epilogue to attend to all issues of development and bring stories from the margins but the minimum we can offer to the readers is the basic introduction to the issues that matter. In last four years we have focussed on key issues month after month. As we step into the fifth year, there is a yearlong plan for our readers -we intend to concentrate more on the social sciences and piece together the basic knowledge about various facets of life in Jammu and Kashmir. Therefore the first issue of 2011 is devoted to History. Rest of month you will get to read on political and identities, business and economy, banking and communication, education, healthcare and infrastructure. We hope to arm our readers with complete set of basic knowledge about Jammu and Kashmir before our fifth anniversary. While presenting this first issue of New Year, we renew our request to every reader to get involved in your magazine sending your feedback and writing for Epilogue. Wishing you very a happy New Year and happy reading in New Year.

Epilogue, December 2010

P O L I T I CS TWO YEARS OF OMAR

Has Omar Abdullah Arrived? EPILOGUE BUREAU

Battling the summer rage and numerous odds, Omar Abdullah has said more than once that his personal credibility has suffered badly and he has gone through lowest times of his life. The man who is branded as hangman and is asked to go over 200 times a day can hardly enjoy the pleasure of high office he sits in. But, for argument's sake, who could have done better in his place

firmed up separatist move ment, angry youth and an ag gressive opposition -all ingredients of a deadly cocktail ensure that even the statesmen fail in Kashmir. Leadership qualities are exhibited best while meeting challenges but it needs a bit of space to do that bit. Omar Abdullah is not a statesman by any means that one can expect a kind of miracle from him which statesmen like Pandit Jawaharlal Nehru and Sheikh Mohammad Abdullah could not offer to the people of Kashmir. He was chased too fast and hooted too loud all along 2009 for being too young to handle the high post of Chief Minister and in 2010 all swords were out of sheath seeking his head. Some said he had no knowledge of ground realities in Kashmir others felt he ruled the state in a corporate executive style. The summer rage saw felling down of 112 unarmed civilians and after every grave was dug voices got shriller for removal of Omar. Problem in Kashmir is phenomenal and complex, it has been dragging on for decades and there is a de-nova format and hard to pin down symptoms - at occasions all seems settled as life makes fast strides and at times it gives the feeling of, as Dick Cheny had said, the most dangerous place on earth. In fact, Kashmir stores inherent dangers beneath its surface and it needs just a kick to throw the Valley into flames. Following the denova format when situations were relatively calmer the people at the helm enjoyed the credits and at other

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times eruptions spoiled many a political careers. Chief Minister's office is the first place where change is sought in times of turmoil. Is it the only place where buck stops? Isn't there a bit of sense in asking for change of leadership or mindset at the separatist house to make Valley breathe easy and talk about the issues, most importantly the violations of human rights which are condemned as strongly by Omar as by his predecessor Mufti Mohammad Sayeed or the Hurriyat leader Syed Ali Shah Geelani. Battling the summer rage and numerous odds, Omar Abdullah has

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said more than once that his personal credibility has suffered badly and he has gone through lowest times of his life. The man who is branded as hangman and is asked to go over 200 times a day can hardly enjoy the pleasure of high office he sits in. But, for argument's sake, who could have done better in his place. That is the question no one is ready to answer. There are questions and questions but not any fair answers. One popular question from summer rage of 2010 goes like this: why Geelani at 80 is more popular among Kashmiri youths than Omar at 40? That anti-India sentiment reigns supreme in Kashmir is no hidden fact. Geelani is a

Epilogue, January 2011

POLITICS TWO YEARS OF OMAR

As Jyoti Thotam of Times Magazine writes in late August 2010 issue that being Chief Minister of Jammu and Kashmir is world's toughest job, Omar seems to have learnt few lessons. diehard abhorrent of India and he is a darling in Kashmir. Give Omar an anti-India agenda and see the emergence of a new hero with sustenance guarantee for next several decades. Then why ask this question which no one is comfortable with. Once you move into Chief Minister's office, immediately you become the top Indian agent in Kashmir. And when you are pushed to the wall in Kashmir, it is safe for the people outside the four walls of Valley to conclude your failure. These arguments of the constitutional burden apart, Omar cannot be exonerated so easily. Some mistakes have to be attributed to him -of inheritance, lineage and complacency. It is strongly argued that Jammu and Kashmir needs experienced and politically mature leaders. If this argument is based on the age then there can't be anything wrong than this. Before Omar's arrival in 2009, the last decade saw two leaders -Mufti Mohammad Sayeed and Ghulam Nabi Azad -becoming Chief Ministers of Jammu and Kashmir for first time. Farooq Abdullah was sworn in as Chief Minister four times but his two first timer successors -Omar's two predecessors -were rated better than Abdullah senior in terms of performance and seriousness. Omar brings more advantages and elements of trust with him than any of the Chief Ministers in last two decades. He is accused of entering the Chief Minister's office hands down in a smooth sail for

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What is going good

Post-August 2010 public engagements have significantly increased. He is going to places, meeting people and letting people meet him when he is in capital. Rapport with party cadres is being structured at personal level. Sensing that NC President, Abdullah senior, is mostly away in Delhi, Omar is on one-to-one contacts with the party people. Present administrative arrangement seems to be best of times except need for changes at a couple of places. In most of 2009 performers were relegated to oblivion and people known for inefficiency and biases ruled the key posts. Grip on cabinet colleagues and administration seems to have tightened. No reports of any usual coalition troubles during any of the 25 cabinet meetings in 2010. Element of accountability is returning, though slowly, among the security forces. In this connection, support of Home Minister P Chidambaram is discernible

What is not

Two years was enough time to bring the State Accountability Commission back to life but serious thought has been given. Chief Minister is personally but that is not enough. Corruption is becoming more vibrant top-down phenomenon and there are not any visibly strong measures to put check. Blame has been shifted on the leader of opposition PDP but Chief Minister still owes an answer to his commitments as why the government could not get a chairperson for the State Information Commission. Panchayat elections could have an answer to many problems of dissent. No time frame has been fixed for devolution of powers.

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being grandson of Sheikh Mohammad Abdullah. This view has no strength. Unlike most of the leaders in Jammu and Kashmir, Omar cannot be bundled as a product of circumstances. His way to the top office was dotted by hard struggle, experiences of working at high positions of responsibility and courage of accepting defeats with humility -a quick burden of inheritance when father pushed him as Minister in BJP led government at Centre, presidentship of grand old party National Conference at a very young age, party's loss and personal loss in election at family's safe turf when he was projected as Chief Ministerial candidate, six years of a humiliating role in opposition when he was not even a member of Assembly, dozens of important party leaders including two Legislators breaking ranks and joining the rival ruling camp. After having gone through all this one doesn't need to white his hair and while away the age to convince people that now he is mature enough to take the top job. A question of legitimacy is also raised in case of Omar Abdullah. Politicians and political scientists argue that Omar lacks the legitimacy of mandate as the vote of 2008, in Kashmir, was for Peoples Democratic Party and he was imposed on Jammu and Kashmir by Sonia Gandhi on advice of Rahul Gandhi and lobbying by Sachin Pilot. Let's take a look at the recent political arrangements to understand the question of legitimacy. When Mufti Mohammad Sayeed of Peoples Democratic Party was cleared by the Congress to become Chief Minister, his party had only 16 seats in House of 87 and alliance partner Congress had 20 seats. Interestingly, Mufti's party had no Assembly seat at all from Jammu province. Should there have been a question that he lacked legitimacy; more so, in Jammu and Ladakh?

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P O L I T I CS TWO YEARS OF OMAR

His predecessor, Ghulam Nabi Azad become a Chief Minister when his party had only 20 seats. National Conference returned in 2008 with a far better number and some amount of trust from all three regions. Social media, particularly the facebook is new rage in Jammu and Kashmir. Hundreds and thousands of young and old are hooked on, engaged in hot debates. In the summer of 2010 while thousands pelted stones on the streets of Kashmir, no less than thousands fired more lethal salvos through the facebook. A list of invectives would cross 100 which were used for Omar. His real name 'Omar Abdullah' found an overwhelming mention on almost all status posts on August 15 with a shoe flying over him at the venue of Independence Day parade in Srinagar's Bakshi Stadium. Hundreds of comments followed. A Policeman Ahad Jan became a quick hero. Father Farooq said, in a typical reaction, 'Omar has joined the elite group of George Bush and P Chidambaram' who similar hurling earlier. As the scene was widely televised, Ahad Jan introduced Omar Abdullah as a stable and mature leader who is balanced and not impulsive. While there were murmurs in the crowd, not even once did Omar look back to see what happened. He did not react at all as if nothing had happened. Only upon conclusion of his Independence Day address, the Chief Minister said, 'somebody has thrown a shoe, I welcome if people throw shoes instead of stones'. A stable body language went off as least watched over picture of the year and calm reaction on shoe throwing was perhaps the most underplayed statement of the year. Ten days later there was another evidence of the arrival of Omar Abdullah: a ruthlessly unsparing reshuffle at top echelons of administration. Perhaps some people were parked at wrong

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While there were murmurs in the crowd, not even once did Omar look back to see what happened. He did not react at all as if nothing had happened. Only upon conclusion of his Independence Day address, the Chief Minister said, 'somebody has thrown a shoe, I welcome if people throw shoes instead of stones'. A stable body language went off as least watched over picture of the year and calm reaction on shoe throwing was perhaps the most underplayed statement of the year.

places and the reshuffle meant taking all square pegs off the round tables and putting them at places that they deserved. Sacking of Works Minister Ghulam Mohammad Saroori was another bold step which Chief Ministers are required to take. It involved more than a question of morality. Saroori was reported to have crossed lines with the Chief Minister a couple of times earlier and allegations of wrongdoings in his department were taking rounds. Omar's first year in office was marred by a perception of inefficiency and non-seriousness. His weekend flights to Delhi and frequent family holidays showed him as a man far removed from the ground. Impulsive reactions like his response to PDP's Muzaffar Hussain Baig's allegations in Legislative Assembly and errors of judgments as he made many during protests on alleged Shopian rape and murder reflected something missing from key ingredients of a leader charged with most sensitive responsibility. As Jyoti Thotam of Times Magazine writes in late August 2010 issue that being Chief Minister of Jammu and Kashmir is world's toughest job, Omar seems to have learnt few lessons. Which is why in latter half of his second year in office, one finds a new man in charge. That, perhaps, marks the arrival of Omar Abdullah which youth of Jammu and Kashmir would have looked forward to. He has four years to go and the job needs him to work harder to live up to the expectations.

Unlike most of the leaders in Jammu and Kashmir, Omar cannot be bundled as a product of circumstances. His way to the top office was dotted by hard struggle, experiences of working at high positions of responsibility and courage of accepting defeats with humility

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POLITICS TWO YEARS OF OMAR

DATELINE, NEW DELHI

Not All Weekends Are Same EPILOGUE BUREAU

Chief Minister's Saturday sojourns to family in Delhi seem to have ended. On 37 weekends of 2010 he was either meeting leaders in Delhi or had public engagements back home.

SATURDAY, FEBRUARY 6, NEW DELHI

SUNDAY, FEBRUARY 27, JAMMU

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Attends Chief Ministers' Conference on prices of essential commodities. Warns that Jammu and Kashmir could be headed for a drought, asks the Centre for higher food grains allocations to meet the increased demand. Omar said his Government has already informed the Ministry of Consumer Affairs, Food and Public Distribution that the requirement of food grains for distribution at affordable rates under the PDS system was much more than the current allocation. "We in our State are heading for severe drought next summer in view of low levels of precipitation during this winter. Fortunately, now rain and snow have arrived and we expect some respite. Talking about the steps taken against hoarders, he said the State Government has already prescribed stock hoarding limits for essential commodities like sugar, pulses of all varieties, paddy, edible oils of all brands, edible oil seeds, rice and wheat and formed apex squads to crack down on hoarders. During 2009, the CM said 3,445 inspections and 1,213 raids were conducted as a result of which 210 persons were arrested and convicted whereas 45 Fair Price Shops licences were suspended. He said the state police has registered 449 cases, arrested 449 persons and prosecuted 227 persons under sections 3/7 of the Essential Commodities Act, 1955 during 2009.

SUNDAY, FEBRUARY 7, NEW DELHI

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Attends Chief Ministers' Conference on Internal Security. Seeks the Centre's help in formulating a new surrender policy for youths in Pakistan administered Kashmir willing to return to the mainstream. Omar Abdullah, who was among the first speakers at the Conference on Internal Security chaired by Prime Minister Dr Manmohan Singh, said "to encourage more militants to return to State and manage their transition to civilian life, a new surrender and rehabilitation policy of militants is under active consideration of my Government".

TUESDAY, MARCH 4, NEW DELHI

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Meets Prime Minister Manmohan Singh and apprises him of the security situation in the state, including growing attempts of infiltration from across the border. During the meeting, Omar complimented the Prime Minister on his statement after meeting Saudi Arabia King Abdullah that the gulf nation should

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Is in winter capital, meets people at residence SUNDAY, MARCH 13, GANDERBAL Conducts extensive tour of his elections constituency Ganderbal, inspects dev works, meets deputations SUNDAY, MARCH 20, JAMMU Is in winter capital, meets people at residence SUNDAY, APRIL 17, JAMMU Meets various delegations at residence in Jammu SUNDAY, JUNE 5, SRINAGAR Inaugurates a building in Srinagar. Expresses worries about public unrest, cautions people against rumour mongers, appeals for tolerance SUNDAY, JUNE 12, LEH Inaugurates Singhey Khabab Sindhu festival; says Ladakh to be better connected to make it all-year destination. Is accompanied by family SUNDAY, JUNE 19, TULMULA (KASHMIR)

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P O L I T I CS TWO YEARS OF OMAR

use its offices with Pakistan to stop terror elements from operating from that country. The Chief Minister drew Singh's attention towards the increase in attempts from across the border to push in terrorists into the state, blaming it for the violent incidents in February this year, official sources said.

Visits Khir Bhawani on the occasion of congregation of Kashmiri Pandits, says that many attempts had been made to damage this trait but people foiled the ill designs time and again exhibiting their firm faith in Kashmiriyat. SUNDAY, JUNE 26, SRINAGAR

WEDNESDAY , MARCH 24, NEW DELHI

Presides over a meeting of a group of Ministers and senior officers to review emerging situation in Kashmir after four youths were killing in CRPF firing

• Omar calls on Congress President

Sonia Gandhi and discusses with her political and developmental aspects of Jammu and Kashmir. The main agenda of meeting was to discuss issue of inter-district recruitment bill which saw some irritation within the ruling Coalition partners-Congress and National Conference. The Chief Minister reportedly informed UPA Chairperson that not only from ruling National Conference Legislators, the Coalition Government is also facing mounting pressure from the main Opposition party in the State-People's Democratic Party (PDP) for imposing ban on the inter-district recruitment. He sought the help of Sonia Gandhi in bringing an end to political unrest over the issue in the State.

SUNDAY, JULY 10, SRINAGAR Amidst spiraling violence in Kashmir, spends a hectic day in Srinagar phoning up leaders of various parties, including Mehbooba Mufti of PDP, to attend the All Party Meeting. SUNDAY, AUGUST 7, SRINAGAR/ LEH/DELHI Chairs a meeting in Srinagar in the morning, conducted aerial survey of the Leh area to assess the damages due to flash floods; flies to Delhi

MONDAY, APRIL 26, NEW DELHI

SUNDAY, AUGUST 14, SRINAGAR

• Chief Minister meets Home Minister P Chidambaram and discusses law and

order and security scenario, prevailing in Jammu and Kashmir. Spokesman said that Omar laid a strong emphasis on strict commitment of both the state and the central governments for upholding human rights and exhibiting zero tolerance against Human Rights violations. He mentioned that there has to be a coordinated effort between the Paramilitary forces as well as local police administration to deal with the security issues so that the problems are tackled keeping in view the local sensitivities as well. The Chief Minister during the meeting raised the issue of vacation of the Government establishments by the Security forces at strategic locations in view of the improved security situation in the State.

SUNDAY, JUNE 27, SRINAGAR

• Calls up Home Minister P. Chidambaram and expresses his strong concern

about the recent death of civilians allegedly by the troopers of central paramilitary force CRPF. According to an official spokesman, the Home Minister assured the Chief Minister that together the Union government and the state government will deal with the situation. The Home Minister said the Union government is committed to support the state government in its endeavor to bring peace and order in the state and shall do everything possible in this regard.

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Attends several meetings in the day, makes television address ahead of Independence Day. Omar announces 50,000 youth to be engaged in Government in next few months SUNDAY, AUGUST 21, SRINAGAR Attends meetings, meets delegations. Assures Sikh community of their security SUNDAY, SEPTEMBER 11, SRINAGAR One of the most violent days in Srinagar when public erupted on the eve of Eid. Omar is in Srinagar of-

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POLITICS TWO YEARS OF OMAR

SATURDAY, MAY 29, JAMMU

• Congress President Sonia Gandhi is in Jammu on a brief visit. Omar holds a one-to-one meeting with Sonia after she inaugurated a building of an NGO of Gujjars. The two discussed issues pertaining to the development of the state of Jammu and Kashmir and the functioning of the coalition government in the state.

SATURDAY, JULY 17, NEW DELHI

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Series of meetings with Central leaders, including Prime Minister Dr Manmohan Singh, who assured him all help and support to overcome the present crisis in Jammu and Kashmir. The Chief Minister began his day with a meeting with Home Minister P Chidambaram with whom he had a detailed discussion about the prevailing situation in the State and the steps being taken to improve it. Also met Congress President Sonia Gandhi and discussed with her the functioning of his Government. This round of meetings was at the height of tension in Kashmir when speculations were rife over removal of Omar as Chief Minister.

fers Eid prayers at Ziarat Syed Yaqoob Sahib Sonawar SUNDAY, SEPTEMBER 18, JAMMU Reviews development works in winter capital, meets deputations, individuals SUNDAY, OCTOBER 2, SRINAGAR Meets scores of deputations, individuals in Srinagar SUNDAY, OCTOBER 9, SRINAGAR Omar sees off first batch of Hajj pilgrims SUNDAY, OCTOBER 16, SRINAGAR

SUNDAY, JULY 24, NEW DELHI

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Attends National Development Council meeting in New Delhi. Reiterates that Jammu and Kashmir is not a problem of economics but that of political, underlines the need for pursuing the external dialogue process and initiating internal talks with diverse political opinion in an inclusive manner.

Commissions Jawahar Nagar Receiving Station in Srinagar, gets an impressive reception by the residents, first of its kinds after months of turmoil

MONDAY, AUGUST 2, NEW DELHI

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Omar meets Prime Minister and other senior central Ministers including Home Minister P Chidambaram while he was battling upsurge in violence in the state. He said that the state needs a political initiative to deal with the situation but made it clear that for that to happen a semblance of normalcy is a precursor. After meeting PM, Omar told a press conference "Jammu and Kashmir is a political situation. It needs political handling. It requires a political package more than an economic package". By political package, the Chief Minister said he meant dealing with issues like Armed Forces Special Powers Act, footprint of the security forces, rehabilitation package for young-

SATURDAY, DECEMBER 10, JAMMU Is in Jammu, attends meetings, meets deputations SATURDAY, DECEMBER 18, KULGAM Chairs meeting of District Development Board Kulgam

sters who are across the line of control and compensation for victims of the ongoing trouble.

WEDNESDAY, SEPTEMBER 1, NEW DELHI

•

Meets Home Minister P Chidambaram and emphasizes the need for political initiatives which he has been reiterating over the last eighteen months to assuage the feelings of the people. The Chief Minister reiterated the need to have a re-look at the AFSPA and take suitable steps for its amendment or revocation. He also made out a strong case for the Union Government to consider relocation of armed forces in the areas where it is not required, on need basis. Omar urged the Union Government to announce a comprehensive employment package for the six lakh unemployed youth of the state.

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Epilogue, January 2011

P O L I T I CS TWO YEARS OF OMAR

Cabinet meetings

Index of smooth governance EPILOGUE BUREAU Large scale and frequent transfers and postings though remained a key feature of most of the meetings of state cabinet in 2010 but a near total cohesion between the coalition partners was rather more remarkable feature. Give it to the grip of Chief Minister Omar Abdullah or political maturity of his Ministers of 25 meetings of cabinet which took place in 2010, fissures were reported in not even one even as one meeting was boycotted by two Ministers of Congress when amendments in Panchayati Raj act were on discussion agenda. Peaceful meetings reflect an index of smooth governance and a large degree of comfort between coalition partners National Conference and Congress despite the controversial issues under discussion, like rehabilitation of militants. Of 25 meetings held in the year, major transfers and postings were carried out in 11. In its meeting on July 27, the cabinet decided to meet ever Tuesday morning. However, meetings did not take place on all Tuesday s. In 2009, the Omar Abdullah cabinet met 20 times. Here is a glossary of important decisions taken by Omar's cabinet in 2010

JAN 7

MARCH 12

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Cabinet sanctions release of July, 2009 installment of Dearness Allowance (DA) at the rate of 5% of basic pay raising the total DA payable with effect from July, 2009 to 27% of pay to the State Government employees including work charge/whole time contingent paid employees working on regular time scale. 19 senior Government officers are transferred and nine are promoted from Time Scale KAS officers to the Selection Grade of Jammu and Kashmir Administrative Service. It also created two posts of Registrar and Joint Registrar for State Information Commission. FEB 15

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Cabinet decided to go ahead with elections to urban local bodies (which, however, could not be held till the end of 2010) rejecting a proposal to extend their tenure beyond five years. Nod to construction of remaining portion of Ravi Tawi canal from Ranjit Sagar dam for irrigation of Kandi belt of Kathua and Samba districts which will make the State foodgrain surplus in next two decades enabling it to even go for exports to other States. It would increase foodgrains production by 2.66 lakh tones per annum. The Cabinet decided to seek Rs 8599 cr compensation from Punjab on account of power and water losses for construction of Ranit Sagar dam. Approved Governor's Address to joint session of Legislature

•

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Cabinet approves for tabling in the Legislative Assembly the draft legislations with regard to regularization of adhoc and contractual appointees and reforms in the power sector. The proposed J&K State Electricity Act, 2010 aims at paving the way for introduction of consumer friendly reforms in the power sector in the State. APRIL 5

•

The Cabinet invokes provisions 'no work, no wages' provisions of Essential Services Maintenance Act (ESMA), which is currently operational, against the striking employees. Briefing about the Cabinet decision, Finance Minister Abdul Rahim Rather, said that the State Cabinet unanimously decided these measures and emphasized that such of the employees who will resort to strike or remain unauthorizedly absent from their duties will be dealt under the provisos of ESMA. The employees were agitating for revision of their salaries and release of arrears as per recommendations of the Sixth Pay Commission. The Finance Minister said that the All Parties Delegation shall be going to meet the Prime Minister in Delhi shortly for considering the special dispensation of making available resources for clearing the employees' arrears. On the enhancement in retirement age, the Finance Minister said that it is under the consideration of the Government. Since one or two parties did not participate in the All Parties Meeting, the Government will consult them also on this issue.

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POLITICS TWO YEARS OF OMAR

The Cabinet also approved some transfers and postings at echelons of state administration besides placing the services of Principal Secretary Anil Goswami at the disposal of Government of India for his further posting as Additional Secretary in the Ministry of Home Affairs

Cabinet approves top-notch level transfers and postings in administration. Of 25 officers transferred, 11 are from IAS and four from IFS MAY 14 The cabinet meets to take a brief from its sub-committee which was earlier constituted to hold discussions with employees on the issue of their pay arrears. The Cabinet Sub Committee briefs the Cabinet about the discussions held on the 29th April, 2010 with the representatives of the employees on their key demands. The Cabinet Sub Committee is advised to hold further discussions with the representatives of the employees. MAY 24 Cabinet sanctions release of January 2010 instalment of 8% D.A to employees, pensioners, raising the total Dearness Allowance payable with effect from 01.01.2010 from 27 percent to 35 percent of pay to the State Government employees including work charges/ whole time contingent paid employees working on regular time scale. In another decision, the cabinet accorded sanction to the establishment of new R&B Division at Sumbal and creation of two Superintending Engineers one each for Ganderbal and Bandipora districts and Pulwama, Shopian districts along-with supporting staff. The cabinet also accorded sanction to the payment of claim amounting to Rs 25.40lakh for reimbursement to the J&K Tourism Development Corporation on account of providing boarding facility to the officers/officials of 'Raj Bhawan at Zethyar by the JKTDC during the year 1995 - 1996 to 1998-1999. The cabinet also confirmed Director General of Police's DGP's proposal for augmenting of manpower in SKPA Udhampur, PTS, Kathua, PTS Manigam and regularization of PTI Vijaypur, STC Sheree and STC Talwara. The cabinet also authorized the Managing Director Jammu and Kashmir State Power Development Corporation Limited to issue the Letter of Intent (LOI) to the successful bidder namely M/S GVK Development Projects Private Limited (GVKDPPL) for development of the 690 MW Ratle Hydro Electric Project and also authorized the Administrative Secretary of Power Development Department to sign the Power Purchase Agreement with the seller. The cabinet revised ration money allowance to non-gazetted personnel of Prisons and Fire and Emergency Departments to Rs 450 per month from April1, 2010 and

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MAY 31

MAY 12

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subsequently to Rs 600 with effect from April 1, 2011. The cabinet also approved the placement of four in-charge Superintending Engineers (R&B) as in-charge Chief Engineers from the dates mentioned against them.

Massive administrative overhaul is carried out. Cabinet approved fresh transfers and posting 34 top to middle level officers in civil administration and 56 officers, including two Inspectors General, in Police. Promotions are also accorded to seven Police officers. JUNE 28 The Cabinet meet to discuss prevailing law and order situation in the Kashmir Valley. JULY 27

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Cabinet constitutes Commission of Inquiry consisting of Justice Syed Basher-ud-Din (Retd) as the Chairman and Justice Y.P. Nargotra (Retd) to probe civilian causalities in 17 incidents in Kashmir division in which fatalities had occurred on account of action by the State Police/Security Forces since June 11, 2010. The Commission is required to submit its report within three months. The also Cabinet approved that the review committee constituted vide Government Order No. Home2501-(PB-V) of 2002 dated 26-12-2002 will immediately review the cases of detention under the Public Safety Act and make recommendations about the release of detenues. The cabinet also approved a package, as a onetime exception, in favour of the relatives of those civilians, who have lost their lives since June 11, 2010 as a result of violence attributable to the breach of law and order and are not found directly or indirectly involved in actual violence or instigation thereof.

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The Cabinet also approved placement of 6 incharge Superintendent Engineers as in-charge Chief Engineers. The cabinet also approved use of 3.75 hectares of forest land for setting up of modern abattoir at Jagti Nagrota in Jammu by Jammu Municipal Corporation. The cabinet also approved notification of 35 installments of COLA due from 1st January, 2009 to 31st December, 2009 and 31 installments due from 1st January, 2010 to 30th April, 2010 for the employees of State PSUs. In addition, the cabinet also approved transfers and postings of four officers in the middle rung of administration The Cabinet also approved draft transfer policy aimed at making transfers rational, transparent and supportive of good governance. It inter-alia envisages calendar for transfers, tenures and delegation of powers.

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P O L I T I CS TWO YEARS OF OMAR

• The Cabinet also approved establishment of Bangus Lolab Development Authority. • The Cabinet also decided to meet on every Tues-

day at 10 a.m. In case any Tuesday is public holiday, the meeting will be held on the following day. The cabinet also approved promotion of 14 officers of Legal Service and 9 officers of Accounts Service. The cabinet also approved construction of automechanically operated gated barrage having approximately length of 370 meters and height of 4 meters with sluice gates across river Tawi at an estimated cost of Rs 70 crore. The cabinet also approved promotion of Mr. Jagdish Keshwan PCCF to the apex fixed scale of Rs 80,000 and promotion of Mr. Vinod Ranjan, IFS as additional PCCF.

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AUGUST 3 Cabinet approves filling of teachers on Rehbr-e-Taleem pattern in far flung areas, approves sanction to golden handshake, absorption of 17 CONFED employees , the absorption of these employees is approved for the Cooperative Department against available posts of Junior Assistants or equivalent. The cabinet also approved absorption of 45 employees of CONFED against 16 class-IV posts available in Cooperative Department and 29 posts to be identified by General Administration Department in other departments. Transfers and postings of five officers in the middle rung of administration are also approved AUGUST 10

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The State Cabinet met to express deep shock and sorrow over the loss of life and property in Leh due to the cloudbursts and flash floods. It was decided that the Chief Minister will make an appeal to the Council of Ministers to donate one month's or one week's salary towards the Chief Minister's Relief Fund for relief and rehabilitation of the flood victims in Leh and other parts of the state. Similar appeal made to legislators and Government employees to donate one week's and one day's salary respectively to augment the resources for relief and rehabilitation. The Cabinet also approved some transfer and postings in administration. On the same day, through a separate order, 29 KAS officers were transferred AUGUST 17

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Cabinet approves amendment to the Sher-i-Kashmir Employment and Welfare Programme for the Youth (SKEWPY) to broad base and further enhance its acceptability among the educated youth. As per the amendment the age limit for eligibility to Voluntary Service Alliance (VSA) has now be reduced to 26 from 28 years and there shall be no ceiling on land holdings. Moreover, the

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income limit has also been raised from Rs. 50, 000/- to Rs. 1.5 lakh per annum. The Cabinet has also approved increase of Rs. 100 in the VSA applicable under the SKEWPY across the board. The Cabinet also constituted a cabinet sub-committee comprising Minister for PHE, Irrigation and Flood Control, Minister for Agriculture Production and Minister for Higher Education, Labour and Employment with a view to carrying out a comprehensive review to the implementation of the programme especially the reason for its slow off take and make appropriate recommendation for bringing about further improvement in its implementation. The Cabinet also approved transfers and postings of six officers at key positions AUGUST 27 In a major and daring administrative overhaul, the Cabinet orders transfer of top 14 IAS officers and 15 IPS officers. Among those reshuffled are administrative secretary of Home department, Principal Secretary to Chief Minister, state CID chief, Divisional Commissioner of Police and Inspector General of Kashmir Police. In wake of the then prevailing crisis in Kashmir where lack of coordination and immediate administrative responses were cited as some of the reasons for mishandling of the situation, the state cabinet approved important changes at top level of Civil and Police administration. AUGUST 31

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Cabinet approves modifications in Sher-e-Kashmir Employment and Welfare Programme for Youth (SKEWPY) to increase its reach conveniently to maximum number of unemployed youth in the State. These amendments were proposed by a Cabinet Sub Committee. Through modification, the Government waives off condition of land holding for giving Voluntary Service Allowance (VSA) to the unemployed youth of the State. Also reduced the age of eligible candidates from 28 to 26 years, the VSA will now be disbursed to the candidates in the age group of 26 to 37 years. Government also increases Rs 100 allowance for all categories, the VSA will now be given in the range of Rs 600 to Rs 1200, starting from matriculates to post- graduates and engineering and medical graduates. The relaxation is also given in the annual income slab, which is raised from Rs 50,000 to Rs 1.50 lakh. He said with the waiving off these conditions as many as additional 32000 unemployed youth will be brought under the ambit of scheme, raising the total number of eligible youth to 1.57 lakh in the State. In a significant decision the cabinet decides to reduce the qualifying service for getting full pensionery benefits from 30 to 28 years so that maximum employees are benefited. The decision is expected to benefit over 50,000 employees of the state. Earlier, the employees with 30 years' service were entitled to full pensionery benefits.

Vol. 5, Issue 01

Epilogue, January 2011

POLITICS TWO YEARS OF OMAR

SEPTEMBER 13 Cabinet takes stock of various incidents of law and order breakdown in different parts of the State which were prompted by reports about alleged incidents of desecration of holy Quran in the United States of America. Cabinet made a fervent appeal to the people of the State not to take law in their own hands while staging protests against the alleged incidents of desecration of holy Quran, which only results in an avoidable loss of life and property.

new projects under implementation, enhancing the existing provisions in the non-plan maintenance budget of the respective departments to the tune of Rs. 40 crores and Rs. 80 crores as maintenance provisions in the Annual Plan 2010-11 in different sectors. In another decision, the Cabinet approved the creation of 10 posts of Chief Executive Officer/Secretary, Accounts Officer, Section Officer, Accountant, Accounts Assistant, Senior Assistant, Junior Assistant, Driver one each and two Orderlies in the J&K Building and Other Construction Workers Welfare Board. OCTOBER 27

SEPTEMBER 28 Approval for three new treasuries in the state one each at Dachhan in Kishtwar, Mandi in Poonch and Paisuru in Kargil district; also decided that those empty trucks shall be exempted from payment of basic toll at Lakhanpur arriving to Kashmir valley for a period of three months from October 1 to ending December, 2010. The decision has been taken in view of incentvizing and encouraging movement of empty trucks for transport of fruit to outside markets. Cabinet enhanced payment of damage to movable and immoveable property from existing Rs 1 lakh to Rs 10 lakh. Any person suffering loss or damage to movable and immovable property during any counter terrorist operation shall be entitled to a maximum compensation which has been enhanced from existing Rs 1 lakh to Rs 10 lakh. Accordingly the decision has been taken that total ceiling of one lakh or 50 % of total loss whichever is lesser has been enhanced to maximum ceiling of 7 lakh. The cabinet further decided to fix payment of compensation for loss to movable property to a maximum of Rs 3 lakh or assessed loss whichever is less. OCTOBER 6 Cabinet constitutes a Sub-Committee for detailed study of the report of Prime Minister's 5th Working Group headed by Justice Sageer Ahmed on Centre-State relations and its pros and cons keeping in view the aspirations of people of all the three regions of the State before making necessary recommendations to the Cabinet OCTOBER 14 In a decision which government described as landmark, the Cabinet approved engagement of 43,000 casual/seasonal labours in the departments of Power Development, PHE, Irrigation, Flood Control, Public Works, Rural Development, Floriculture, School Education and Forests. Of the 43,000 engagements as many as 20,500 will be made in Jammu division and the same number in Kashmir division while 2,000 engagements will be made in Ladakh region. An expenditure of Rs. 143 crores on the scheme is proposed to be met as per the arrangement which envisages loading of Rs. 23 crores on the cost of

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The cabinet approves road map for settlement of the arrears of the Sixth Pay Commission in respect of the employees of the State Government. Two IAS officers BB Vyas, and Suresh Kumar are promoted to the next higher administrative grade. Six other IAS officers are also promoted to Super Time Scale. The Cabinet also approved transfers and postings of Deputy Commissioners of Jammu, Leh, Kathua and Ramban The Cabinet also approved the appointment of MY Khan, former Chairman of J&K Bank as Chairman of the Board of Directors of JVC for execution of Pakal Dul and other two projects in the Chenab basin.

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NOVEMBER 22

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Cabinet approves policy for rehabilitation of former militants and others who crossed over to the Pakistan administered Kashmir. The broader contours of the policy are: 1. Those who have gone to Pak/Pakistan between 1.1.1989 and 31.12.2009 and their dependents will be eligible for consideration under the policy. 2. The District Superintendent of Police of the concerned district where the prospective returnee normally resided before crossing over to PoK/Pakistan would be the designated authority to whom the parents or close relatives (in case there are no parents) of the prospective returnee or, in exception circumstances, the prospective returnee himself may apply in the prescribed Proforma. 3. All such applications would be first scrutinized by the District Superintendents of Police and then forwarded to CID Hqrs along-with their comments. The State CID will then scrutinize all the applications in consultation with the Central Intelligence agencies/Security Forces, wherever necessary, review the cases registered against the persons and prepare a dossier based on which a recommendations can be made about whether the prospective returnee can be permitted to return. 4. The dossier so prepared will be forwarded to the Home Department by the State CID where a final decision on whether the application should be accepted or otherwise would be taken by a committee comprising, Financial Commissioner (Home)- Chairman and Director

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Epilogue, January 2011

P O L I T I CS TWO YEARS OF OMAR

General of Police, Additional Director General of Police, CID Principal Secretary, Law Department, Zonal IGPs, Joint Secretary (K), MHA as members. 5. Formal orders would be issued by the Home Department and communicated to the authorities concerned with making arrangements for the return of the person. 6. All such former militants permitted to return under the proposed policy would be permitted to enter only through JCP Wagah, Attari or through Salamabad or Chakan-da-bagh crossings on the Line of Control or through the Indira Gandhi International Airport, New Delhi. 7. After completion of the formalities at the crossing points, the returnees and their dependents will be escorted to the State of J&K and the District authorities will be duly informed. A record of their entry into India and to J&K will be maintained by the Immigration authorities at the crossing point and by the J&K CID respectively. 8. The wives, children and other dependants of those returnees who have married in PoK/Pakistan during the period 1.1.1989 to 31.12.2009, will be considered for entry into the country as per the existing laws of the land and the necessary certificate for entry will be issued to them. 9. Counseling Centres will be established where all the returnees along-with their wives and children would be lodged for a period of three months or for such longer time as would be necessary till they are thoroughly interviewed, de-briefed and all necessary documentation is prepared. 10. The returnee shall not be entitled to any of the special benefits or Privileges available in the existing surrender/rehabilitation Policy. 11. No general amnesty is envisaged under this policy and the returnees would be duly prosecuted in cases registered against them which are of a serious nature. However, cases registered against them for having

crossed over to PoK/Pakistan would be reviewed. 12. The returnees will be given training in suitable trades or skills in ITIs or other training institutions in order to enable their re-integration into society. 13. The conduct and behavior of the returnee will be closely monitored by the local Police and by State CID for a period of two years from the completion of the counseling process. 14. The State Government will make the policy and the application forms available on the internet (site address to be given) so as to facilitate online registration by the returnees and their family members eligible to apply. Cabinet also approved transfers and postings of four KAS officers, including a Deputy Commssioner DECEMBER 1 Cabinet approves creation of staff for Katra Development Authority, accorded approval to the creation of one each post of Chief Executive officer, Secretary, Assistant Town Planner, Accountant, Senior Assistant and Junior Assistant for the development Authority. DECEMBER 10: Setting up of State Election Commission is recommended. Cabinet approves pay anomaly report, amendments in Panchayati Raj Act. Also approved creation of one post of Additional Advocate General, headquartered at New Delhi and additional standing counsel for the State at the Supreme Court. An IAS officer is granted extension in service while another officer is re-employed DECEMBER 21: Major reshuffle in Police. Two Additional DGs, two IGs among 87 officers transferred

Our January 2009 issue focussed on the mandate of 2008; February 2009 issue outlined an expert agenda for Omar Abdullah Government and February 2010 issue examined one-year performance of NC-Congress coalition government in Jammu and Kashmir

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Vol. 5, Issue 01

Epilogue, January 2011

INTERVIEW CROSS-LOC TRADE

'Kashmiri Goods Ought to Reach Rawalpindi and Karachi' ABDUL HAMEED PUNJABI, senior Vice President Kashmir Chamber of Commerce and Industries in conversation with NADIR ALI Nadir Ali: What is your assessment of intra-Kashmir trade over the last two years? What is the estimated worth of daily transactions? Abdul Hameed Punjabi: We have an unofficial graph according to which the estimated value of trade is around 100 crore rupees a day. NA: What countries do you export your products to? What is the total quantity of trade? AHP: Handicrafts and horticulture products, as usual, remain our potential exports. We export them to European countries, the US etc. We earn in foreign currencies because they do not import from us. They buy our goods and provide payment. The estimated turn out in Kashmir is around 1500 crores. NA: Which sections of society benefit most from trade in Kashmir? AHP: Trade affects the whole of Kashmir, not just any particular class or organization. For example, around 2025 lakh are involved in the handicraft industry. NA: Which is the bigger industry in Kashmir: horticulture or tourism? AHP: These are two different sections. The tourism industry holds a lot of potential in terms of economic development. As far as the horticulture industry is considered, we get its feedback from rural areas, which have developed economically and socially. Hence both these industries aid economic development in Kashmir. NA: What about cross-LoC trade? What items do you generally send across to Pakistan- administered Kashmir and what do they send to our part of Kashmir? AHP: The governments of India and Pakistan fixed a list of items for Cross-LOC trade. From the Indian side the items were horticulture products like apples, cherries etc, and handicrafts. Pakistan also formulated a list of tradable items to be sent across to Indian-administered Kashmir. Cross-LoC trade isa good initiative for Kashmir. It has much potential to boost Kashmir's economy and develop it immensely. NA: Cross-LoC trade means trade between Indian-administered Kashmir (IAK) and Pakistan-administered Kashmir (PAK). If you send your products to Pakistan (Rawalpindi, Karachi etc) directly, would you call it

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cross-LoC trade? AHP: We believe that cross-LoC trade implies trade between IAK and PAK only. But we would be interested in sending goods to Pakistan directly as well. It would certainly boost our economy. A central point in PAK would be advisable, like we have in Delhi. However, if we send our products or goods directly to Pakistan, then it would not be called cross-LOC trade but international trade. NA: Do you believe cross-LoC trade should go forward? AHP: Yes, we are keen on it. It is a good avenue for profit-making. We send our items to Delhi, from where it is exported. Cross-LoC trade could work along similar lines, so that our items can also be exported to Rawalpindi, Karachi etc. NA: Cross-LoC trade is primarily a barter trade. There is no banking transaction system, any excise department and custom etc. Are you satisfied with this system? Would you like to continue with barter trade? AHP: Yes, cross-LoC trade is barter trade, which is an old trading system. We are not satisfied with it and do not support it at all. It does not benefit the traders. In today's trade, money should be involved. We would like the governments of India and Pakistan to make informed decisions on cross-LoC trade. A banking transaction system, excise department and custom services would be preferred. I believe such formalities will ensure that trade is successful in both parts of Kashmir. NA: The Kashmir Chamber of Commerce initiated crossLoC trade in collaboration with other stakeholders. Did you suggest barter trade as an option to begin with? AHP: No, we did not suggest barter trade. Both the governments of India and Pakistan come to this conclusion on their own. They wanted initiatives for trade and decided to start with the barter system. They did not fix any modalities. NA: Given these constraints, what does cross LoC trade signify? AHP: It is just a symbol. It only means cross-LoC trade can occur even though that trade (which is primarily barter trade) may not benefit Kashmiri traders adequately. The governments of India and Pakistan should work towards a better system, one that promotes trade across LoC more profitably.

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INTERVIEW CROSS-LOC TRADE

NA: What needs to be done to enhance cross-LoC trade? AHP: We have already taken decisions on improving cross-LoC trade. Communication should be very easy. Without communication, no trade is possible. Also, buyers and sellers should have the opportunity to meet. Kashmiri traders from both sides of the border should visit the other side and meet their potential traders and buyers. This would enable them to determine the market preferences. It would be immensely beneficial for traders. NA: Has the Kashmir Chamber of Commerce taken any initiatives for the development of Kashmir trade? AHP: We have been working very hard to develop trade in Kashmir. In 2008, we made a number of suggestions to the government of India for Cross-LoC trade, on the premise that it would be very advantageous for trade in Kashmir NA: How can more Kashmiri products and items enter the international market? AHP: Exports can be made from Delhi, Mumbai, Bangalore etc. Our products go to Europe and the US, among other places. However, we would also like to export our goods to the Middle East, Gulf countries and Central Asia. Recently Central Asia has opened a new door for trade. It would thus help if we could also export our goods from Pakistan-administered Kashmir. NA: Over the last three years we have witnessed frequent strikes and curfews in Kashmir. Can you give us some idea of the losses suffered? AHP: Curfews and strikes mean a loss of around 100 crore rupees a day. This year we had 114 such days, so we lost 114 x 100 crore rupees, approximately. NA: Did you talk to the State and Central governments for compensation? AHP: We do want to be compensated for the losses suffered. Kashmir is a political issue and it needs a political solution. If the government is not willing to address this issue it would have an adverse affect on our traders and business community. So I would suppose compensation is must for Kashmiri traders to help sustain their enthusiasm. NA: Should a specific relaxation be offered to Kashmiri traders for international trade? AHP: Marketing is essential. Communities like the United Nations should intervene. They have many organizations to assist traders and business communities in conflict zones. We appeal to the UN to intervene in this matter, especially since the economic situation in Kashmir is quite unstable. For the last twenty years the business community has suffered significantly. Kashmir is political issue and until and unless it is not solved politically, trade and business will not pick up in Kashmir in the real sense. NA: Prior to the 1990s, handicraft trade had a huge potential in Kashmir, but since then it has been on the decline. What are the reasons for this down curve? AHP: There are three reasons for this. First is the worldwide economic recession. However, even then we exported 1500 crore rupees of Kashmiri handicrafts in 2009. But it was our individual effort and the fact that Kashmiri handicraft has its own brand name that aided sales. The second reason has to be the political unrest in the Valley. It has obviously impacted the handicraft industry. Also, I would say that the tastes and preferences have altered considerably in the present times, such as in Europe.

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Vol. 5, Issue 01

'Remittance is the Way Forward for Cross-LoC Trade' SHAKEEL QALANDER, President Federation Chamber of Industries, Kashmir, in an i nterview to NADIR ALI Nadir Ali: What is your assessment of the cross-LoC trade over the last two years? What are the problems and prospects associated with this trade?

hakeel Qalander: Cross-LOC trade was initiated as a Confidence Building Measure (CBM) in 2008, when the political situation in Kashmir was worsening. The governments across both sides responded positively and the process began in earnest. Our Chamber has always been keen that goods produced in J&K is made tradable across the border and vice-versa. When formal trade relations actually began, we told the governments of India and Pakistan that they should provide us modalities on how to operate this process. The governments decided to start with around 21 items from either side, these products were to be traded with each other. But, the trading items that we were interested in were not allowed. This was a disadvantage because of the restricted tradable items. The other disadvantage was the poor infrastructure at hand. We wanted a big scanner; one that could scan our big trucks and check goods and items. Another distinct disadvantage was that the bridge connecting us to Pakistan- Administered Kashmir (PAK) had a very low capacity of only one ton. This made it quite unviable and costly. We did have a variety of goods which were big in volume and less in terms of price, but the transportation cost was very high. What this meant was that goods generally heavy but low on cost could not be traded due to huge transportation costs. Another important issue is telephone communication across the LoC. Unfortunately people from our side of Kashmir cannot make phone calls to the other side, although they can call us from their side. This means that Kashmiri traders have not been able to build healthy and sustained relationships with traders from Pakistan- administered Kashmir. We appealed the government that

Epilogue, January 2011

INTERVIEW CROSS-LOC TRADE

traders be allowed telephone communication across LoC. However, the government allowed some phone connections only after a year and a half (Our chamber was among the recipients). How is a trader from Pulwama or Kupwar expected to come to our office to make phone calls to Pakistan administered Kashmir? Traders would have to dedicate one entire day just for one phone call. This to me is the biggest disadvantage in Cross-LoC trade. Without proper communication facilities good trade relations is impossible. We want communication with the PAK traders, who have established modes of communication with us. We would like the Indian government to provide us with similar facilities. Another serious disadvantage is the barter system which is dated, and our traders are not happy with because it has no provision for information regarding buyers and the people who are supposed to be approached for receiving payments from. We want the remittance system instead. NA: How can the above issues be addressed? SQ: The important point is 'remittance'. The Remittance system is very important for Cross-LoC trade. In fact, remittance is the solution to most of our problems. At the moment, we don't know who is paying and who is taking our goods. We suggested the idea of a dual currency system in Kashmir that can be realized if accounts are maintained with two separate banks. It was proposed to the government of India and the Reserve Bank that the J&K Bank should open Nostro and Vostro accounts(The account a correspondent bank holds on behalf of a foreign bank). This implies an account in any state bank of Pakistan, whose branch is in Muzaffarabad or Pakistan- Administrated Kashmir, albeit in Pakistani rupees. In addition, Pakistan- Administrated Kashmir should also open Nostro and Vostro accounts with the J&K Bank in Indian rupees. All transactions should then be maintained through these two accounts. This would benefit Kashmiri traders on both sides. Unfortunately this did not happen. It would also have had other positive impacts. We could have used their currency and they could have used ours. I am sure that if the governments of India and Pakistan work towards this end, it would be economically beneficial to both sides of Kashmir. Two months back I was approached by the Indian government. They said that the RBI had decided to open an Escrow account (A separate bank account for keeping money that is the property of others) in the J&K Bank, in Indian rupees which would be converted into dollars, instead of a Vostro account. Trade would be carried out in dollars and its conversion would be in Indian rupees, and the transactions would be carried out accordingly. Subsequently, we spoke to the President of Pakistan's Chamber of Commerce, Mr. Zulfikar Abassi, on this issue. However, he did not show any inclination, citing the Nostro and Vostro accounts (dual currency system) as a better option. Currently, we do not have either the VNsotro and Vostro accounts or Escrow. Over the last two years, cross-LoC trade has amounted to a total of 300 crore rupees. But this trade should not be restricted only to sending items from our respective Kashmirs. Goods and items from other Indian states can also be transported across the LoC in Kashmir. If it entails custom duties, the traders should pay them here. If the government of India opens this window for trade, our local traders would be immensely benefited. NA: If you send your products directly to Rawalpindi or Karachi in Pakistan, would it be cross-LoC trade or international trade? SQ: It would be international trade and not Cross-LoC trade. This is why I said that if goods are sent directly to Pakistan and it entails tax, people would have to pay the tax. They should be prepared for it. NA: Which class or section benefits most from the trade? SQ: Exporters benefit considerably from handicrafts, but we would like the artisans to reap equal gains. We are creating schemes with the help of the government to ensure that artisans export their own products and secure benefits. In the horticulture industry, farmers should get their due profit and not the middle

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men. Thus, similar schemes are being created for the farmers. I believe that thus far only traders and exporters have benefited, not farmers and artisans. It is time to change this trend. NA: What steps should be taken to enhance trade? SQ: The first step is to increase production and productivity. We have to strengthen growth impulses. Our handicrafts products are on the wane. During the 1970s, 15 lakh artisans were involved in the handicraft industry. Today, the number has come down to 2.5 lakh. It is a matter of serious concern. In the horticulture industry, production is quite less, especially in comparison to other places that have equivalent areas of arable land. There should be good Universities and scientists educating farmers about land use and cultivation. NA: What would international trade offer us? SQ: I think international trade holds promise. When trade activity is strengthened, there is obvious economic development. We have a lot of resources here, both natural and human. We are capable of producing an immense range of exportable items which can be exported nationally and internationally. NA: Should there be any specific international trade relaxations for Kashmir traders? SQ: There need to be some special interventions. We have raised some demands and the government is giving them due consideration. We do not have an Inland Container Depot. Ours goods go to Mumbai, Delhi, Bangalore etc for export purposes. If we have an Inland Container Depot in our state, people will be able to book export material in Kashmir and hence save on transportation costs. The government of India has provided funds for an Inland Container Depot which is under construction at Rangrate, Srinagar. It is expected to be completed by next year. We would also expect interventions in other areas. Our crafts sector also need to modernize. Things are gradually improving. Let us hope for the best.

Epilogue, January 2011

NATIVE NARRATIVE TIME WARP SYMPTOMS

Yesterday, today and if it is there, a tomorrowâ&#x20AC;Ś PREETI BAKAYA 1947 to 2010 is a long time and yet it's like we are stuck in a time warp when it comes to Kashmir. The generation which should be talking about 2020 or 2050 is talking about 1947. If they have to look back, why don't they look back at the achievements of Sultan Zain-ul-Abidin "Badshah", the poetry of Majhoor and the philosophy of Lal Ded and Nund Rishi?

ecently I came across a status update by one of my Kashmiri Muslim friend on Facebook. The update was on the 1947 massacre of Kashmiri Muslims in Jammu, in which he lost his grandfather who left behind a young wife and son. While not meaning to be offensive I did not express sympathy or comment on it. My reasons were twofold; one that I did not have enough knowledge of the incident and while I felt sad for the family, I didn't think it was right to have the religious incident mentioned 60 years later, triggering a series of unrelated comments on the social media page. If any of us read the political and religious history of Kashmir, there are more incidents involving violence and bloodshed than peace and prosperity. At times it is a marvel that despite so much blood and gore, the valley still managed to produce ideas of Kashmiriyat, Sufi philosophy and a beautiful artistry of various hues. As carriers of such a tumultuous past, have we learnt anything from it except to continue to be pallbearers of such hatred? If today as a Kashmiri Pandit I start quoting the violent conversion of my community in the state, then I will not be able to have even a decent conversation with any of my Muslim brethren. Is that the kind of future we are looking at in Kashmir? If the 1947 accession treaty signed by a runaway Maharaja is such a sore

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point amongst his largely Kashmiri Muslim population, when already 60 years have passed and we have the fourth or the fifth generation getting killed and maimed, are we now going to ensure that the next few generations also continue to suffer? The state of turmoil today is not in Jammu or Ladakh. It is only

If any of us read the political and religious history of Kashmir, there are more incidents involving violence and bloodshed than peace and prosperity. At times it is a marvel that despite so much blood and gore, the valley still managed to produce ideas of Kashmiriyat, Sufi philosophy and a beautiful artistry of various hues. As carriers of such a tumultuous past, have we learnt anything from it except to continue to be pallbearers of such hatred? amongst the Kashmiri Muslims of the valley who-along with the 1947 accession treaty, years of pro-Pakistan inclination leading to the central government in India suffering from a fear psychosis and the militarization of the valley-do not want to have

Vol. 5, Issue 01

anything to do with India. Their hatred is partly justified as the last 20 years have created a parallel governance of the forces, leading to a more military than civilian form of administration. Recent events in the valley showed an unfamiliar aspect of Kashmir to India. It lifted the news censorship that had evaded the valley for the last two decades. The Indian media has started questioning and airing the viewpoints of the youth of the valley. Many of them are studying and working across India. One of them mentioned to me that as soon as you are out of the Jawahar Tunnel, you realize you are entering a completely different world altogether. A world where no one stops you for random checks and asks you for an ID after every one km. However none of them has ever stopped for a minute to ask why is it that the armed forces are in the valley and not in Jammu or Ladakh? Why did the militarization of the valley take place in 1990? Did they expect the government of India to sit quietly and allow the Afghan Mujahiddens and other foreign mercenaries to take control of a state of their country? The sequence of violence has to stop somewhere. We, Kashmiris today are caught in the cycle of finger pointing and history digging. Our past is very tumultuous, where each religion and ethnicity has lost much. When the Kashmiri Muslims ask for a redressal mechanism of the abuses

Epilogue, January 2011

NATIVE NARRATIVE TIME WARP SYMPTOMS

by the forces, the Pandits too ask for a similar redressal of the rapists of Sarla Bhat and other Pandit women as well as killings of many, for which the fingers of accusation are hurled towards Yasin Malik, Shabir Shah and Bitta Karate. 1947 to 2010 is a long time and yet it's like we are stuck in a time warp when it comes to Kashmir. The generation which should be talking about 2020 or 2050 is talking about 1947. If they have to look back, why don't they look back at the achievements of Sultan Zain-ul-Abidin "Badshah", the poetry of Majhoor and the philosophy of Lal Ded and Nund Rishi? Yes India is responsible but so are the people of the valley. You cannot propogate love for an enemy neighbour to a country of which you are geographically a part of and think that it will not evoke suspicion. You cannot expect that you will have unemployed mercenaries running amok in your state with the armed forces of the country standing aside and letting them do it. It is not only the body count which is a part of the tragedy in Kashmir. The very fabric of the society - its culture and heritage is now in shreds. Kashmiris cannot have another generation lost to violence, anger and frustration. You cannot have battle-hardened men, women and children in the 21st century when the rest of the country is enjoying a peaceful period of economic growth. You cannot have young boys suddenly falling dead or disappearing because of an event that happened 60 years back. Indians today want peace in Kashmir. Recently, when Kashmiri Muslim youth outside the valley organized candle lights for those dying in the valley, they were not alone. Young Indians were standing next to them with the media and intelligentsia questioning the governance tactics. If Syed Ali Shah Geelani spoke on a podium in central Delhi, his audience did not only include Kashmiri Muslims. There were many Indians also who wanted to know what exactly was happening in the vale. Kashmiris need to realize that when the rest of the

country is trying to understand them and extend a hand of peace and friendship, they cannot again go back in their cocoon. It is a strange dichotomy where the rest of India looks upon Kashmir as its own but they have always refused to be a part of the country. This stubborn refusal is quite an enigma to many in India. The latter has tried to assimilate and adjust to the religious and ethnic backgrounds of varied communities and religions. Of course there are problems and differences. Even a nucleur family has differences and we are talking about a nation of more than a billion. Kashmiri Muslims want azadi from India. However it is also time that they took azadi from the shackles of continuous quoting of history textbooks where every party, including they themselves stand accused. The next generation of Kashmir needs a future and not a scenario "where we did this to you, so I will do this to you" so that by the time anything is ever resolved we are all ghosts haunting our future for time immemorial.

It is not only the body count which is a part of the tragedy in Kashmir. The very fabric of the society - its culture and heritage is now in shreds. Kashmiris cannot have another generation lost to violence, anger and frustration. You cannot have battle-hardened men, women and children in the 21st century when the rest of the country is enjoying a peaceful period of economic growth. You cannot have young boys suddenly falling dead or disappearing because of an event that happened 60 years back.

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Vol. 5, Issue 01

Epilogue, January 2011

IN FOCUS

HISTORY

Historiography in Kashmir PROFESSOR JIGAR MOHAMMED Author teaches history at the University of Jammu

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istoriography was one of the most effective and popular medium of intellectual exercises of the world during medieval period. The Arabs. Persians and Central Asians made the historiography a source of discovering themselves and others in terms of their achievements and failures from the 7th century onwards. But the science of historiography was absent in the Indian sub-continent before the 12th century. It was Kashmir which invented the science of historiography during the 12th century A.D. Kalhan was the first historian of Kashmir who produced first historical work entitled the Rajatarangini. It is important to mention that the historiography's first and foremost component is the source of information from which a historian derives information pertaining to the theme of his or her work. A writing which does not mention the source of its information is not a history writing. Kalhan was the first writer who established the method of using the sources of information pertaining to various historical event concerning with the past and present. Kalhan wrote his Rajatarangini in A.D.1148-49 in the Sanskrit. It is edited and translated by Sir M.A. Stein. It is known that Kalhan was the son Lord Campaka, a very capable minister of King Harsha (1089-1101) of Kashmir. Kalhan presents his work in form of the narrative poem. He covers the historical events of Kashmir from earliest times to the 12th century A.D. Kalhan collected information from the popular traditions, Nilmatapurana, Kshemendra's Nrpavali, Helaraja's Parthivavali, the Chavillakara, the Mahatmyas and inscriptions etc. He has used these sources very meticulously. According to Romila Thapar, one of the most expert modern historians, "Kalhan's

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use of inscriptions as source material is a strikingly original element in his historical writing. He refers to inscriptions found in temples, the prashastis (eulogies) on past kings, the inscriptions referring to grants, mainly of land of revenue, made by earlier rulers. The reference to inscriptions in itself is not what is so important as the fact that he uses the information they contain as a legitimate source of history." (Romila Thapar, 'Historical Ideas of Kalhan as Expressed in the Rajatarangini' in Mohibul Hasan (ed.), Historians of Medieval India, Delhi, 1968, pp.1-2). The introduction of the historiography by Kalhan gave a concept of regional identity to the Kashmiris. The latter started dialogue between their past and present and assessed themselves in the light of the historical events in the past. Kalhan's historiography created the time consciousness in Kashmir. It provided information about the stages of social changes in Kashmir period-wise. It is important to mention that Kalhan mentions both the mythological and historical versions of the origin and growth of Kashmir in terms of historical geography, political developments and socio-economic life. For Kalhan, before human settlement in Kashmir it was a lake. It was drained by Kashyap Rishi and became fit for habitation. Similarly, Kalhan traces the emergence of kingship in Kashmir from the Mahabharat period. He mentions Gonada I as the first king of Kashmir, a contemporary of the Mahabharat period. Kalhan's historiography established a tradition of preservation and propagation of the people making the history of Kashmir in multi-dimensional forms. Kalhan records both the indigenous and outsiders who participated in the history of Kashmir in a given period. Kalhan makes Kashmir as part of the Mauryan empire under it emperor Ashoka (B.C. 273-232). Ashoka is credited with the founda-

Epilogue, January 2011

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HISTORY tion of the city of Srinagar and the founder of the Buddhism in Kashmir. Kalhan presents Ashoka as the promoter of the Buddhism in terms of the building Stupas. Kalhan,s depiction of the rule of Ashoka and his son Jaluka also made Kashmiris aware of the rule of others in Kashmir. Moreover, he presents Kashmir to be known to the world, since outsiders worked politically as well as socially. Kalhan also apprises the Kashmiris of the religious changes in Kashmir during the ancient and early medieval period which created multicolours society in terms of the followers of the diverse religious trends. The Nagas, a popular cult of Kashmir, the Brahmanism and the Buddhism are presented in forms of religious changes in accordance with the people's inclinations. Similarly, he also shows the existence of the fatalism in Kashmir society. He ascribes the occurrence of famine to the will of the gods and prayer of the queen as the source of the removal of the miseries of people. His mention of the witch-craft in Kashmir shows people's superstitious believe. Through putting these beliefs in historical manner Kalhan contributes to spread a message of social changes as a continuous process of the history of Kashmir. He also establishes that Kashmir incorporated new religious trends either emerged at local level or came from outsides. His historiography conveys people that religious changes were inevitable in a given society from the ancient period onwards. More importantly, it speaks of Kashmir's tradition of accepting changes as the historical developments and welcoming the new trends. The introduction of historiography by Kalhan made it possible for the Kashmiris to estimate their political capacity and strength of their region in a given period. They also found the prime movers of the history of their own state. Kalhan ascribes the stability and strength of the state to those rulers who believed in huge territorial aggrandizement. He highlights the significance of the huge conquests of King Lalitaditya Muktapida (A.D. 725-53), belonging

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to the Karkota dynasty. He is not only described as a conqueror of many states of the north, south and east India, but also as a conqueror of Tibet and some parts of the Central Asia. Kalhan gives huge credit to Lalitaditya for appointing some intelligent persons in his court. Lalitaditya is shown to be provider of opportunity to the persons of multiple background, virtually making Kashmir as a region of multi-culturism. Kalhan mentions that one of the most intelligent courtiers of Lalitaditya belonged to the Central Asia (Tukhara), known as Cankuna. The description of the conquests of Lalitaditya shows the assertion of the armed power of Kashmir and its participation in the world trend of the warfare. More importantly, it also presents the Kashmiris' vision of world, according to which, though whole world was inhabited by the persons of different ethnic backgrounds, all could be brought together by a statesman and strategist like Lalitaditya. Thus the historiography introduced a concept of the empire building with the inclusion of multi-identities. Kalhan's historiography associated a warrior with construction and justice. According to Kalhan, "There was not a town or village, or island, or river, or seas, where he (Lalitaditya) did not raise triumphal monuments. These monuments he named according to the event or the time. When he set out on his expedition, he felt certain of conquest and built a town named Sunishchitpur, or the "City of Certainty". When in his pride of conquest, he built another named Darpitipura, or the "City of Pride," in which he set up an image of Keshva. And when his conquest were over, and he was enjoying the fruits of his victories, he raised another city which he named Phalapura (Phala signifies fruit or effect). He completed Parnotsa and built a house for amusement named Krirarama, the name indicating the purpose of the building. In the kingdom of the females he set up an image of Nrisingha-unsupported by any thing but placed in the air between two loadstones, one above and one below. When he was

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out in conquest, is viceroy built a town after the king's name, but he incurred the king's anger. In the town of Lalitpura, there was an image of the sun, to which he bestowed the city of Kanyakubja with the adjoining lands and villages. At Hushkapura he built an image of the god Muktasvami and built a large monastery with a stupa for the Buddhists. He set out on his conquest with one koti (ten millions) of cirremt cois. On his return he bestowed eleven kotis to Bhutesha for his purification. He raised the stone-house of Jeshtarudra and bestowed many villages and lands to it. He also planted a series of machines at Chakradhara to draw water from the Vitsta. Also he raised a strong wall of stone round the temple of the sun. He erected a town adorned with vines, and for the spiritual benefit of the people, and bestowed it with many villages to god Vishnu." (Kalhan, Rajatarangini,I Eng. Tr. by Jogesh Chunder Dutt in Kings of Kashmira, pp. 70-71). Kalhana conceives a ruler to be visionary. His historiography establishes that though both the liberal and bigot rulers were the parts of history, it was the liberal and visionary ruler who made not only the history of his own, but also made parts of the history of his own kingdom. For him, Lalitaditya was very much respectful to both the Brahmanism and Buddhism. Kalhan narrates the contributions of Lalitaditya to the building of both the Hindu temples and Buddhist monasteries in a very lucid manner. According to Kalhan, "He built a beautiful town named Parihaspura. Here he set up a silver image of Vishnu, named Shiparihasakeshva, and another gold named, Shrimuktakeshva, also an image of Mahavarsha, the mail of this last image being made of gold. He also set up a silver image of Govardhanadhara. He planted a single piece of stone fifty-four cubits high, on which was planted a banner, on the top which he set up an image of Garura. He likewise built a temple of Buddha, which had a square courtyard, also a chaitya, and a monastery. The image of Muktakeshva was

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HISTORY built of eighty-four thousand tolas of gold, that Shriparihasakeshava was built of eighty four thousand palas of silver. The image of Buddha which he set up was built of eighty four thousand prasthas of brass. The monastery which had a squire court-yard and the chaitya, were built for eighty-four thousand pieces of the current coin. The rich king built gods of gold and silver by the side of the great gods of the country." Kalhana's historiography set a trend of publicizing the constructive activities of the rulers so that society was to be mobilized in the same direction. Along with the ruler's constructive activities Kalhan also highlighted the constructive activities of other persons hold some political power. Kamlawati , the queen of Lalitaditya , is also shown as a rich person and the builder of a silver of image of Lord Vishnu. Chakramardika, another queen of Lalitaditya has been shown as a founder of a town named Chakrapura with seven thousand houses. Thus through historiography Kalhan presents women of Kashmir as the participants in socio-economic developments of the region. The political powers of the queens of Kashmir such as Sugandha and Didda are narrated by Kalhan in such a way as they made history for themselves. The Sanskrit historiography of Kashmir not only produced a biography of the region of Kashmir, but also the adjoining states and other contemporary regions of India and foreign countries find some space. Some of the important areas of Jammu hills such as Rajouri, Punch and Kishtwar

etc. are presented by Kalhan with their historical events. Kalhan mentions Rajouri as Rajapuri and Kishtwar as Kashtwata. Through his history writing Kalhan established that a region was not surviving in exclusive term. But it was very much associated with the others. He established that the history moved around the multi-identities of a region. His narratives show that the political, religious changes in Kashmir were usual phenomena. He has shown that the historical changes took place in Kashmir in a very usual manner. The Nagas, Shaivites, Vaishnavites, Buddhist and some others emerged and grew in different phases. All these cults found their own followers in the region. Similarly, Kalhan shows that dynastic changes in terms of political power were also took place in continuous processes. No dynasty was everlasting in terms of retention of its rule in Kashmir. The Karkota, Utpala, Gupta and Lohara dynasties of Kashmir contributed to the political, social and economic developments in Kashmir. But common people of Kashmir did not identify themselves to any particular ruling dynasty. The dynastic changes did not influence the work culture in Kashmir. For the common people, dynastic changes were just transfer of power from one dynasty to another. They identified themselves more with their socio-economic problems than the ruling dynasties. However, Kalhan established that historiography created a mingling of diverse thoughts, religious and lingual identities. He has shown that

both the centripetal and centrifugal tendencies were parts of history of a region. Similarly, both the constructive and destructive elements were parts of the history of a region. But a region flourished in a popular manner when the constructive elements outnumbered the destructive elements. And these constructive elements belonged to multiple backgrounds. Uniformity was not the popular and dominant historical trends of Kashmir. Kalhan shows that both the king Lalitaditya and Awantivarman (855-83) belonged to two different dynasties of Kashmir, former from the Karkota dynasty and later from the Utpala; but both of them brought huge dividends for Kashmir in terms of economic developments, promotion of the art and architectures and social justice. The emergence of historiography in Kashmir made people conscious of their regional identities. They not only realized the significance of historical sources in knowing the phases of the social changes at regional level, more importantly, they made history writing one of the most effective means of preservation and promotion of the heritage of the region. It is important to mention that Kashmir is one of the few hill states of India which historical heritage are well documented in historical terms. The local crafts and craftsmen represent their regional identity in various parts of world with a sense of historical pride. Thus the historiography has been instrumental in making dialogue between past and present in a continuous process.

1420-70

Sultan Zainul Abidin and Hindus of Kashmir

he establishment of the Sul tanate in Kashmir during the fourteenth century A.D. made a great impact on the socio-political and economic life of Kashmir.

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Though the ruling class of the Sultanate of Kashmir followed the concept of despotism in political terms, inclusiveness remained the dominant trend of the socio-political life of

Epilogue, January 2011

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HISTORY Kashmir. It is important to mention that in early fourteenth century, i.e. before the establishment of the Sultanate Kashmir faced a serious law and order problems. Udayandeva (1323-39), the Damra ruler, was too weak to deal with both the foreign invaders and the recalcitrant feudal lords of Kashmir. One Shah Mir, who was appointed as an officer in Kashmir by its famous Damra ruler Suhadeva (1301-23), was given the resposiblity to restore law and order in Kashmir by Udayandeva. Shah Mir worked very sincerely for protection of the life and property of the people of Kashmir. Consequently, both the nobility and masses of Kashmir treated him as their saviour. After the death of Udayandeva in 1339 his queen Kota Rani acquired the sovereignty of Kashmir. But she was not comfotable with the increasing power of Shah Mir. Therefore, She decided to reduce the political infuence of Shah Mir in Kashmir. But she failed in her design. Contrary to it Kota Rani was captured and imprisoned by Shah Mir. After some times she died. Shah Mir usurped the political power of Kashmir and founded Sultanate there. He entitled himself as Shamsuddin (1339-42) and became the first Sultan of the Sultanate of Kashmir. His dynasty is known as Shah Mir. It is believed that he belonged to the Khasa tribe. His dynasty ruled Kashmir over two centuries and produced some very powerful and enlightened rulers. Except Sultan Sikandar (1389-1413) almost all the rulers ruled Kashmir on the concept of peace with all. Among the rulers of medieval Kashmir, Sultan Zain-ul-Abidin(142070) was, however, unsurpassed for his tolerance, generosity, liberal outlook and rational approach as well as justice. His sagacious and liberal policies provided opportunity to the persons of the different social background to exhibit their skills in various fields such as army, agricultural and industrial productions, literature, art and architecture. During the reign of Sultan Zain-ul-Abidin the Hindus of Kashmir enjoyed all types of freedom in terms of their representation in the bureacracy, performance of

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their religious practices and respect to their sentiments. Under Zainul Abibidin the Hindus occupied prime posts in almost each administrative institution of the state. The Sultan appointed Shiva Bhatta, a Kashmiri Brahman, as his court physician. The latter was treated his most confidant by the sultan. Shirya Bhatta, a Kashmiri Brahman, was appointed the suprintendent of the Sultan's court of justice. He acted as one of the chief advisors of the sultan. It is known that Shirya Bhatta utilised the sultan's favour in elevating the position of the Kashmiri Brahmans. The extent of ths Sultan's faith in his ability and efficiency may be estimated from the fact that the Sultan never turnd down any proposal of Shirya Bhatta. The Sultan appointed Kapur Bhatta and Rupya Bhatta as his personal physician and astrologer respectively. Most of the Sultan's Pratiharas (minister-inwaiting) belonged to Hindu community. Abhimanyu, Aajanak and Rig were the prominent Prahtihars of the Sultan. On his birth day Zainul-Abidin appointed Jaya Simha the governor(Bhupati) of Rajouri. Jaya Simha performed his services to the state sincerely and proved his worth for the betterment of the Sultanate of Kashmir. Impressed by the sincerity and loyalty, the sutan rewarded him with the responsibility to work for the welfare of the Brahmans. Jaya Bhatta, another Kashmiri Brahman, was appointed as a treasurer and also acted as the incharge of the distribution of the charity. The sultan extended One crore dinars to Jaya Bhatta for distribution as charity. Two of the sultan's commanders, Daulat Chand and Malik Autar Chand, belonged to the Hindu community. Zain-ul-Abidin trusted Malik Autar Chand very much and treated him promoter of the interests of his Sultanate. It is evident that for the conquest of Kashgarr in Ladakh, Zain-ul-Abidin selected Malik Autar Chand to lead the army. The latter led the successful expedition of Kashghar and brought it to the Sultanate of Kash-

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mir. Zail-ul-Abidin also appointed Tilakcharya, a Buddhist, as one of his prominent counsellors. Zain-ul-Abidin appreciated the intellectual capabilities of the Sanskrit scholars and treated them promoter of knowledge in Kashmir. He provided them favourable atmosphere for intellectual exercise. Jonaraja, Srivara, Yodha Bhatta and Autara, all Kashmiri Brahmans ans Sanskrit scholars, received tremendous royal patronage. More importantly, the Sultan extended large financial support to them in terms of land grant (gramahemadyaugrah). The Sultan also commissioned Jonaraja and Srivara to restart the writing of the Rajatarangini from the period of the death of Kalhan. To respect the Hindu sentiments Zain-ul-Abidin started to celebrate the Hindu festivals such as Nagayatra, Ganachakra, Vitisa and chantra etc. Similarly, the Sultan participated in the Jain festival with the monks of the Sri Jainvatika. The Sultan also opened free kitchen for the welfare of the Hindu devotees. He undertook the pilgrimage of the Hindu sacred places such as Sharda, Amarnath, Vijayeshwara, Naubandhana and Lord Vishnu's foot mark at Konsar lake. Most importantly, Zain-ul-Abidin was the first ruler of the medieval world who prohibited the cow slaughtering in his state. He also paid great respect to the Hindu scriptures, philosophy and rituals. He used to listen the Nilmatpurana and other Shastras. He enjoyed to listen the Gitagovinda from Srivara. To widen the scope of the Hindu scriptures Zain-ul-Abidin ordered the translation of the Sanskrit works into Persian and other non-Sanskrit languages. The Sanskrit works such as Rajatarangini(Kalhan), Brihathakatha, Dasavatara, Hatheshwara and Puranas were translated into Persian under Zain-ul-Abidin. All the expenses of the translation works were born out by the state treasury. Under Zain-ul-Abidin the Hindus of Kashmir not only enjoyed a dominant socio-political status, but, more importantly, they also found an opportunity to work for the progress of Kashmir under the concepts of mutual trust, mutual co-operation, reli-

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HISTORY gious tolerance and inclcusiveness. It is important to mention that the Kashmiri Brahmans legitimised the policies of Zain-ul-Abidin in terms of socio-economic developments and religious freedom. Jonaraja and Srivara, contemporary Kashmiri historians belonging to the Brahman

families, call Zain-ul-Abidin as an incarnationof Lord Vishnu(Vishnuavatara), his rule as the Rama Raj, his capital as Dwarika and his age as the Satyuga. Thus under Zain-ul-Abidin, the Hindus lived with dignity and pride. The inclusive form of the governance of Zainul

Abidin retained them as the major sharer of the political power of Kashmir. They not only practised and professed their religion with confidence, but, more importantly, the Hindus of Kashmir also acted as a dominant religious group in terms of the holding of the executive power.

Annexation of Kashmir to the Mughal Empire

rchaeological and historical studies show that Kashmir has been one of the most ancient regions of the Indian sub-continent. From ancient period onwards dynastic changes in terms of political domination in Kashmir were usual phenomena. Both indigenous and nonindigenous warrior groups ruled Kashmir. It is known that the Mauryan King Ashoka (273-232 B.C.) was the first non-indigenous king who established his rule in Kashmir and made certain socio-political changes including introduction of the Buddhism. Similarly Kanishka, the Kushan ruler, also conquered and ruled Kashmir in the first and second century A.D. However, till first half of the 16th century A.D. the kingdom of Kashmir was largely ruled by its indigenous ruling families who believed in both the maintenance of independent political authority in Kashmir and its territorial expansion. The ruling dynasties such as the Karkota, Gupta, Lohara and Damra worked for the socio-economic and political developments in Kashmir. When in 1339 Shah Mir founded Sultanate in Kashmir several administrative and socio-economic changes were made in Kashmir. The Sultans such as Shamsuddin or Shah Mir (1339-42), Alauddin (1343-54), Shihabuddin(1354-73), Qutubuddin (1373-89) and Zainul-Abidin (142070) intensified the processes of cultural developments in Kashmir and conquered some of the neighbouring

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areas. But after the death of the Sultan Zainul-Abidin, political stability in Kashmir started to diminish because of struggle for throne among his successors. When Zahiruddin Muhammad Babur founded Mughal rule in the north India he tried to introduce his rule in Kashmir. Though an army sent by Babur defeated the army of Kashmir, Mughal army collected wealth and left Kashmir. After Babur's death, his son Kamran also attacked Kashmir, but he was defeated by the army of Kashmir. Mirza Haider Dughlat was the first Mughal who conquered Kashmir in 1540 and established his political dominance in Kashmir. Though Mirza Haider Dughlat virtually acted as the sovereign of Kashmir for eleven years, he did not declare himself as the ruler of Kashmir. He made Nazuk Shah as the Sultan of Kashmir. However, Mirza Haider Dughlat formulated all the major policies of Kashmir and kept Nazuk Shah as the approver and legitimizer of his policies. When Mirza Haider Dughlat died in 1551, Kashmir again faced the political crisis. After ten years of his death the rule of Shah Mir dynasty came to an end. In 1561 the Chaks, a dominant tribe of Kashmir, under the leadership of Ghazi Chak, dethroned Sultan Habib Shah (1557-61), the last Sultan of Shah Mir dynasty, and laid the foundation of the rule of the Chak dynasty. Ghazi Chak (1561-63) was declared as the sultan of Kashmir. Ghazi Chak,

Epilogue, January 2011

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HISTORY Husain Shah (1563-70), Ali Shah (1570-78) and Yusuf Shah Chak (157986) were the four important sultans of Chak dynasty. But under Yusuf Shah Chak several administrative problems emerged in Kashmir. Though Yusuf Shah Chak was a very generous ruler, he lacked administrative qualities. Very soon he became very unpopular because of neglecting his administrative duties. He failed to suppress his opponents. Ultimately, Yusuf Shah Chak abdicated his throne in favour of Lohar Chak. Lohar Chak ruled Kashmir for thirteen months. But in 1580 Yusuf Shah Chak decided to regain his lost sovereignty. For that he made contact with Man Singh, the Mughal governor of Lahore. Man Singh asked Yusuf Shah Chak to meet the Mughal Emperor Jalaluddin Muhammad Akbar (1556-1605) at Agra. Yusuf Shah accepted the advice of Man Singh and went to Agra. Akbar welcomed Yusuf Shah Chak and agreed to help him in restoration of his sovereignty in Kashmir. It is important to mention that the Mughal emperor Akbar believed in Centralised political authority. According to his political theory, local ruling class was to be granted political autonomy by the Mughal emperor within the Mughal empire. Therefore, he promised Yusuf Shah Chak to provide him military assistance for the reestablishment of his rule in Kashmir and making the latter a tributary of the Mughal empire. Akbar sent his army under the commond of Raja Man Singh, the most competent and trusted army officer of the Mughal empire, for the help of Yusuf Shah Chak in Kashmir. But when Yusuf Shah Chak was on way from Agra to Kashmir he became suspicious of the Mughal help to him in terms of his political authority. He thought that the restoration of his authority in Kashmir with the Mughal assistance could make him a weak ruler and he had to depend on the Mughal for the maintenace of his authority in Kashmir throughout his life. Therefore, he adopted a diplomatic policy to avoid the entry of the Mughals in Kashmir. He requested Raja Man Singh not to accompany him to Kashmir so that he

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could garner large socio-political support of the Kashmir. Raja Man Singh accepted the request of Yusuf Shah Chak and the latter entered Kashmir. He defeated his rivals and reestablished his rule in Kashmir. After his success in Kashmir, Yusuf Shah Chak was expected to invite Raja Man Singh to Kashmir. But this never happened. Raja Man Singh felt to be deceived by Yusuf Shah Chak and decided to take action against the latter. The Mughal emperor Akbar declared that India from Kabul to the sea was one counrty. Therefore there could be only one sovereign power and one empire; others were to be tributaries of the Mughal empire. Describing Akbar's perception of India's boundaries the famous historian Abul Fazl of Akbar's court writes, "Hindustan is described as enclosed on the east, west and south by the ocean, but Ceylon, Achin, Molacca and considerable number of islands are accounted within its extent. To the north is a lofty range of mountains, part of which streches along the uttermost limits of Hindustan, its other extremity passes into Turkestan and Persia. An immediate region lies between this and the vast frontier of China, inhabited by various races, such as Kashmir, Great and Little Tibet, Kishtwar and others." (Ain-iAkbari, Vol.III, Eng. Tr. by Colonel H.S. Jarret, Corrected and further annotated by Sir J.N. Sarkar, Delhi, 1994, p. 1). To act in accordance with his political theory Akbar decided to make all the states, from Kabul to south, as the tributaries of the Mughal empire. Strategically, Kashmir was a very important state from Mughal point of view. It was closely associated with Central Asia and the Uzbeks were one of the worst rivals of the Mughals. It is important to mention that Babur was expelled from Central Asia by the Uzbek leader Shaibani Khan. Therefore, the Mughals were very cautious of the Uzbeks and decided to keep Uzbeks far from the frontiers of the Mughal empire. Moreover, Kashmir was ruled by Mirza Haider Dughalat, an ancestor of Akbar, therefore, Akbar thought to bring Kashmir under his control. It is

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important to mention that from very beginning the Chak Sultans sent rich gifts to Akbar which were symbol of their loyalty to the Mughal emperor. But when Yusuf Shah Chak failed to express his gratitude to Akbar after regaining his rule in Kashmir, Akbar took it as a rebellious attitude of Yusuf Shah Chak. To realise Yusuf Shah Chak that he was a vassal of the Mughal empire Akbar ordered him to appear at the Mughal court. But Yusuf Shah Chak sent his younger son to the Mughal court. Akbar did not accept the actions of Yusuf Shah Chak and once again asked his personal appearance at the Mughal court as a symbol of his loyalty to the emperor. But again Yusuf Shah Chak sent his son Yaqub Chak to the Mughal court. Akbar was very much annoyed with the attitude of Yusuf Shah Chak and decided to take action against him. In August, 1585 Akbar went to Kabul for administrative purpose. In October, 1585, Akbar left Kabul, but when he reached Kalanaur (in Punjab) he sent his two officers, Hakim Ali Gilani and Bahauddin Kambu to Kashmir to bring Yusuf Shah Chak with them. Meanwhile, Yaqub Chak who was with Akbar left Mughal camp and came to Srinagar before the arrival of the royal envoys. The escape of Yaqub Chak from the royal camp with permission of the emperor was very much resented by the latter. Yusuf Shah Chak was also very much distrurbed with the arrival of his son in Srinagar without permission of the Mughal emperor. After some time the Mughal envoys, sent by Akbar, also came to Srinagar and told Yusuf Shah Chak that he had to go to Kalanaur to meet the Mughal emperor. Yusuf Shah Chak received these envoy honourably and agreed to accompany them to the Mughal Court. But the decision of Yusuf Shah Chak to meet the Mughal emperor was opposed by his nobles and army. Therefore, Yusuf Shah Chak cancelled his plan to meet the Mughal emperor. When the two Mughal envoys came back from Srinagar to the Mughal court and told the attitude of Yusuf shah Chak, his nobles and armymen Akbar decided to change his

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HISTORY policy of Kashmir. When Akbar failed to establish his sovereigned in Kashmir through negotiation and peaceful means and found that his theory of kingship was not accepted by Yusuf Shah Chak, he decided to follow the policy of war against the latter. It is important to mention that some of the Kashmiris had already approached the Mughal emperor for the removal of Yusuf Shah Chak. In December 1585, Akbar sent army under Mirza Shah Rukh, Raja Bhagwan Das and Shah Mahram to attack Kashmir. The Mughal emperor ordered Haider Chaka and Shah Yaqub Sharfi (both of them were Kashmiri and anti-Yusuf Shah Chak, to guide the Mughal army to Kashmir. The Mughal army followed the route of Pakli and reached K a s h m i r. H o w e v e r, w h e n t h e Kashmiris came to know about the arrival of the Mughal army they compelled Yusuf Shah Chak to check the advancement of the Mughal army. Though Yusuf Shah Chak never wanted to come into conflict with the Mughal emperor, he resisted the entry of the Mughal forces in Kashmir. Since it was the winter season, the snow and other weather adversaries did not allow the Mughals to achieve any success against the Kashmiri force. Though Kashmiri forces succeeded in check the advancement of the Mughal force, Raja Bhagwan Das decided to make negotiation with Yusuf Shah Chak for the establishment of Akbar's sovereignty in Kashmir. He sent his two agents with a letter stating that the present defeat of the Mughals did not mean that they would leave Kashmir. He warned Yusuf Shah Chak very soon an other Mughal force was expected to arrive Kashmir to suppress the Kashmiri resistance and it was better for Yusuf Shah Chak to visit Mughal court. Ultimately, Yusuf Shah Chak agreed with the proposal of Raja Bhagwan Das and in February 1586 he reached the Mughal camp. But the Kashmiris continued their resistance against the Mughals and declared Yaqub Chak, the son of Yusuf Shah Chak as the

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new Sultan. Again the Mughals faced the weather problems i.e. snow, cold, rain and scarcity of food. Therefore, he opened negotiation with Yaqub for peace. Though the latter agreed the peace proposal of Raja Bhagwan Das, peace was signed between Yusuf Shah Chak and the Mughals. According to the agreement, Yusuf Shah Chak accepted the sovereignty of Akbar and promised to send son Yaqub to the Mughal Court. The Mughals agreed to leave Kashmir and promised that the throne of Kashmir to be retained by Yusuf Shah. Yusuf Shah accompanied Raja Bhagwan Das and at Attock he met the Mughal emperor. Akbar welcomed Yusuf Shah Chak, but did not allow him to retain the sultanship of Kashmir. Akbar imprisoned Yusuf Shah Chak. Raja Bhagwan Das felt very much humiliated with the treatment meted out to Yusuf Shah Chak. But Akbar retained Yusuf Shah Chak under the custody of Raja Todar Mal for two and a half years. Afterwardshe released Yusuf Shah Chak and assigned him a mansab (rank) and sent him to Bihar. However, the Kashmiris continued their resistance against the Mughals under the leadership of Yaqub Chak. But very soon Yaqub Chak lost the support of some of his powerful nobles because of his arbitrary and fanatic policies. The dissatisfied Kashmir nobles approached the Mughal emperor against Yaqub Chak. The Mughal emperor sent an army under the command Qasim Khan to attack Kashmir and dethrone Yaqub Chak. Consequently, in September 1586 Qasim Khan attacked Kashmir. Though Yaqub Chak marched to check the Mughal advancement, he was deserted by his own nobles who allied themselves with the Mughals. Ultimately, dissession among the Kashmiri nobles led to the success of the Mughals in Kashmir. Finding himself in a very adverse situation in Kashmir Yaqub fled to Kishtwar. The Mughal conquest of Kashmir in 1586 led to the

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introduction of Mughal administration there and its annexation to the Mughal empire. Qasim Khan was appointed as the first Mughal governor of Kashmir. Although Yaqub Chak tried to recapture Kashmir many times, he was unsuccessful. In 1589 Akbar came to Kashmir. Yaqub Shah Chak submitted before the emperor. Thus the processes of annexation of Kashmir were completed. With it annexation to the Mughal empire, Kashmir was declared a part of the Mughal Suba of Kabul. Abul Fazl's Ain-i-Akbari mentions Kashmir as a Sarkar (district) of the Suba of Kabul. Since the Mughal emperor Akbar believed in policy of Sulh-i-Kul (peace with all) accelerated the processes of the cultural developments in Kashmir. He founded a new city Nagar Nagar. Akabr intorduced garden culture in Kashmir and laid out the gardens such as Nasim Bagh, Hari Parbat garden and Wah Bagh. He also brought cherry(Shahalu) from Kabul and planted it in Kashmir. The processes of Cultural development in Kashmir under Akbar were intensified by his successors. The Mughal emperor ensured that the fruits of developments in Kashmir were to be shared and enjoyed by the Kashmiris. The Mughals contributed to the development of tourist places in Kashmir on large scale. At the time natural calamity huge financial support was extended to the Kashmiris by the Mughal emperor. Thus the annexation of Kashmir to the Mughal empire led to the strengthening of the security of its frontier and end of the political instability in Kashmir. Under the Mughals Kashmir was connected with different parts of India as well as other countries. The arts and crafts of Kashmir received huge publicity during the Mughal period. Several Kashmiris were provided opportunity to exhibit their skills in the Mughal empire. Akbar got Kalhan's Rajtarangini translated into Pe r s i a n . A K a s h m i r i calligraphist in the Mughal court was honoured with the title of Zarrin qalam or golden pen.

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HISTORY

Empire and Regional Identities: Kashmir under the Mughals Part-I

ughal emperor Jalal-ud-din Muhammed Akbar initiated the policy of defining the boundary of the Mughal India. He declared that India was a country spreading from Kabul to the Sea or South India. He planned to introduce Mughal rule in whole India. He devised two methods for the introduction Mughal rule in different areas from Kabul to South India: 1. through the policy of annexation and 2. through making tributary states. The concept of Akbar's empire is well defined by Abul Fazl, a court historian, "Hindustan is described as enclosed on the east, west and south by the ocean, but Ceylon, Achin, the Moluccas, Malacca and a considerable number of islands are accounted within its extent. To the north is lofty range of mountains, part of which stretches along the uttermost limits of Hindustan, and its other extremity passes into Turkestan and Persia. An immediate region lies between this vast frontiers of china, inhabited by various races, such as Kashmir, Great and Little Tibet, Kishtwar and others. This quarter may therefore be likened to another ocean . With all its magnitude of extent and harvests and the equable temperament of its people.". Abul Fazl' mention clearly shows that for Akbar Kashmir was to be part of the Mughal empire .Consequently, whe Akbar started the empire building process in India he decided to bring Kashmir under the Mughals.After its conquest Akbar annexed Kashmir to the Mughal empire in 1586. Since it was the policy of Akbar to recognize and maintain regional identities of his empire, he treated Kashmir as a distinct region and worked for the preservation and propagation of both tangible Although the Mughals followed the concept of huge territorial aggrandizement, they believed that the regional identities

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were to be protected and were to be the means of the strength of the Mughal Empire. When the Mughal Emperor Jalaluddin Muhammad Akbar (1556-1605) annexed Kashmir to the Mughal empire in 1586, he initiated the policy of integration of Kashmir with his empire through the concept of the mutual respect and cooperation. He perceived that Kashmir was a region which consisted of physical environment different from other parts of India. He also understood that Kashmir was a region which people were mostly ruled by its indigenous rulers from ancient period onwards. For Akbar, Kashmir had huge potentialities of the expansion of horticulture and trade and commerce. However, Akbar first decided to record the regional identities of Kashmir so that he could formulate a policy getting social legitimacy of his rule in Kashmir. Akbar's work of tapping the local identities of Kashmir was accomplished by his court historian Abul Fazl. When the latter recorded the history of Kashmir he gave more emphasis on the land and its people. Abul Fazl defined the identities of Kashmir covering the features from its boundary to pre-Mughal rulers of Kashmir from ancient period onwards. Describing the boundary of Kashmir Abul Fazl writes, "It (Kashmir) lies in the third and fourth climates. Its length from Qamber Ver to Kishan Ganga is 120 kos, and it breadth from 10 to 25 kos. On the east are Paristan and the river Chinab; on the south-east Banihal and the Jammu mountains; on the northeast, Great Tibet (Tibet-i-Kalan, i.e. Ladakh); on the south-west, the Gakkhar country; on the north-west, Little Tibet (Baltistan or Tibet-iKhurd). It is encompassed on all sides by the Himalayan ranges. Twenty six different roads lead into Hindustan, but those by Bhimbar and Pakli are the

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HISTORY best and the generally practicable on horseback. The first mentioned is the nearest and it has several routes of which three are good; viz., (1) Hast Bhanj which was former route for the march of troops; (2) Pir Panjal, which His Majesty (Akbar) has thrice traversed on his way to the rose garden of Kashmir. If on these hills an ox or a horse be killed , storm clouds and wind arise with a fall of snow and rain; (3) Tangatala." The writings of Abul Fazl on Kashmir show that the Mughal emperor Akbar felt it necessary to highlight the local characteristics of Kashmir for making it an integral part of his empire. He found it effective to associate the Kashmiris with the Mughal empire though respecting their natural heritage and socio-economic life. For Abul Fazl, "The country (Kashmir) is enchanting and might be fittingly called a garden of perpetual spring surrounding a citadel terraced to the skies, and deservedly appropriate to be either the delight of the worldling or retired abode recluse. Its streams are sweet to the taste, its waterfalls music to ears, and its climate invigorating. The rainfall and snowfall are similar to that of Turkestan and Persia and its periodical rains occur at the same season as in Hindustan. The lands are artificially watered or dependent on rains for irrigation. The flowers are enchanting and fill the heart with delight. Violets, the red roses and wild narcissus cover the plains. To enumerate its flora would impossible. Its spring and autumn are extremely beautiful. The houses are of wood and of stories and some of more, but its not enclose them. Tulips are grown on the roofs which present a lovely sight in the spring time. Cattle and sundry stores are kept in the lower storey, the second contains family apartments, and in the third and fourth are the household chattels. On account of the abundance of wood and earthquake, houses of stone and bricks are not built, but the ancient temples inspire astonishment. At present day many of them are in ruins. Woollen fabrics are made in high perfection, espe-

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cially shawls which are sent as valuable gift every clime. But the bane of the country is its people, yet strange to say, not withstanding its numerous population and the scantiness of the means of subsistence, thieving and begging are rare. Besides plums and mulberries, the fruits are numerous. Melons, apples, peaches, apricots are excellent. Although grapes are in plenty, the finer qualities are rare and the vines bear mulberry trees. The mulberry is eaten. Its leaves are reserved for silkworm. The eggs are brought from Gilgit and Little Tibet, in the former of which they are produced in abundance and are of more choice. The food of people is chiefly rice, wine, fish and various vegetables, and last mentioned they dry and preserve. Rice is cooked and kept overnight to be eaten. Though shali rice is plentiful, the finest quality is not obtainable. Wheat is small in grain and black in color, and there is little of it, and little consumed. Gram and barley are nowhere found. The have species of sheep which they call handu, delicate and sweet in flavor and wholesome. Apparel is generally of wool, a coat of which will last for some years." Abul Fazl's these narratives of the characteristics of Kashmir in terms its agricultural and artisans' productions, built heritage, nature of houses and food items etc. helped the Mughal emperor to administer Kashmir in a way that could ensure the survival of the local identities. The Mughals found the Kashmiris hard working persons and very much devoted to the concept of the self-reliance. To propagate and encourage the skills of the Kashmiris the Mughals gave huge space to them in their literary works. Appreciating the skills and hard works of the Kashmiris Abul Fazl writes, "There are artificers of various kinds who might be deservedly employed in the greate citiesâ&#x20AC;ŚThe carriage of goods is effected by the boat, but men also carry great loads over the most difficult country. Boatmen and carpenters drive a thriving trade. The Brahman class is very numerous. Although Kashmir has a dialect of its own, their

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learned books in the Sanskrit language. They have a separate character which they use for manuscript work, and they write chiefly on Tuz which is the bark of a tree, worked into sheets with some rude art and which keeps for years. All their ancient documents are written on this. Their ink is so prepared as to be indelible by washing. Although, in ancient times, the learning of the Hindus was in vogue, at present day, various sciences are studied and their knowledge is of a more general character. Their astrological art and astronomy are after the manner of the Hindusâ&#x20AC;Ś Their musicians are exceedingly many â&#x20AC;Ś the most respectable class is that of the Brahmans, who notwithstanding their need of freedom from the bonds of tradition and custom, are true worshippers of God." Mughals respected the religious and political sentiments of the Kashmiris. Recoding the sacred places of the Hindus of Kashmir Abul Fazl writes, "The whole country is regarded as holy ground by the Hindu sages. Forty five shrines are dedicated to Mahadeva, sixty four to Vishnu, three to Brahma, and twenty two to Durga. In seven hundred places there are graven images of snakes which they worship and regarding which wonderful legends are told." Through the identification of the various aspects of the Kashmiri cultures the Mughal emperor Akbar started the processes of the inclusion of the Kashmiris in the Mughal empire. He appointed them in the Mughal administrative institutions as calligraphists, revenue officials, horticulturalists, poets and musicians etc. He encouraged the participation of the Kashmiris in the trade and commerce of the empire. More importantly, Akbar made the route of Kashmir to Delhi safer and beneficial for the Kashmiris. It is evident that he spent large sum to construct a road from Rajouri via Punch to Kashmir, which became famous as the Mughal road. It was the concept of the coalition between the region and empire for socioeconomic development which intensified and strengthened the processes of the integration of Kashmir with the Mughal empire.

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HISTORY

Part II

ashmir has one of the histori cal regions of the Indian subContinent from ancient period onwards. Its people not only made history of their own, but more importantly they also participated in the processes of the making of the history of the other regions of the Indian sub-Continent. Kashmir was the region which introduced the art of historiography. Kalhan not only constructed the history of Kashmir, but also incorporated the historical events of other regions showing historicity of them. The establishment of rule of the Mauryan and Kushans in Kashmir led to the introduction and spread of Buddhism there. Before its annexation to the Mughal empire by the Mughal emperor Jalaluddin Muhammad Akbar (1556-1605) Kashmir was mostly ruled by the native rulers. The Karkota was the first native ruling dynasty which widened the contacts of Kashmir with other region. It is well established fact that its ruler Lalitaditya Muktapida (72553 A.D) was one of the most successful conquerors of the world of 8th century A.D. The rulers of the Utpala, Lohara, Gupta and Damra dynasties maintained and strengthened the regional identity of Kashmir in terms of social and economic developments. Kashmir was only the region of India where women exercised socio-political authority in a big way. It produced three queens, Sugandha (904-06), Didda (958-1003) and Kota Rani (1338-39) exercised huge political authority and established that women were eligible to acquire and command political power. With the establishment of the Sultanate under Shamsuddin Shah Mir in 1339 the processes of the territorial expansion and cultural contacts of Kashmir were intensified. The sultans of Kashmir, Shah Mir to Yusuf Shah Chak (1339-1586) largely respected the sentiments of the people of multi-social backgrounds and engaged the latter in the constructive works. Under the Sultanate of Kash-

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mir many new crafts such as papiermachie, shawl-weaving, carpet making, calligraphy and sericulture etc were introduced. Sultan Zainul Abidin (1420-70) encouraged Kashmiri, Sanskrit and Persian literatures in Kashmir. Both the Sufism and Bhaktism flourished in Kashmir under the Sultans. It is important to mention both Nuruddin Rishi or Nand Rishi and Lal Ded or Lalleshwari, the voices of the subalterns of Kashmir developed and propagated the concepts of dignity of labour and inclusion during the Sultanate period. However, in 1586-87 Kashmir was annexed to the Mughal empire by the Mughal emperor Akbar. First time Kashmir became a part of the Mughal empire, famous all over world for its political grandeur and economic prosperity. Since Akbar believed in the concept of pluralism, he treated the regional identities of Kashmir as important as his own. Abul Fazl, a court or official historian of Akbar and author of the Akbarnama and Ain-i-Akbari, was instructed by the Mughal emperor to give due space to the regional identities in his historical works. Consequently, Abul Fazl discovered various cultural and physical identities of Kashmir and incorporated in his works so that others could know the characteristics of the Kashmiri culture. The Mughals not gave huge publicity to the existing cultural identities of Kashmir through their literary works, but they contributed significantly to the tracing of the history of Kashmir. Abul Fazl in his Ain-i-Akbari records some of the historical events of Kashmir showing how the Kashmiris worked to make themselves politically and economically noticeable by the world. The sincerity of the Mughals to the cause of the Kashmiris in terms of their history and culture can be estimated from the fact that when Abul Fazl initiated the processes of the discovery of the historical changes and developments in Kashmir. He tried his best to see them

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HISTORY from the sources of Kashmir. Abul fazl found that the Rajtarangini was the most authentic source of the history of Kashmir. Consequently he utilized it for the tracing of the history of Kashmir. Abul Fazl discovers that historical developments of Kashmir in an inclusive way. His works contain the historical events from the policies and achievements of the political masters to the Amarnath shrine of Kashmir. It is important to mention that the Mughals had a very strong tradition of historiography and their history books were consulted throughout India during the 17th and 18th centuries. Since the Mughals had established a coalition form of the government, the description of the regional identities became a most popular medium of the interactions among multiple identities of India. To give a definite shape to the historical developments of Kashmir Abul Fazl studied the Rajatarangini and collected information from it regarding the history of Kashmir from earliest period to the first half of the 12th century A.D. Abul Fazl gives all credit to the Mughal emperor Akbar for tracing the historical and natural heritage of Kashmir. The extent of the Mughal emperor's interests in the heritage of Kashmiir can be estimated from some of the narratives of Abul Fazl. According to one of the narratives of Abul Fazl, "When the Imperial standards (Mughals) were for the first time born aloft in this garden of perpetual spring, a book called Raj Tarangini written in Sanskrit tongue containing account of the prices of Kashmir during a period of some four thousand years, was presented to His Majesty (Akbar). It had been the custom of that country (Kashmir) for its rulers to employ certain learned men in writing its annals. His Majesty who was desirous of extending the bounds of knowledge appointed capable interpreters in its translation which in a short time was highly accomplished. In this work it is stated that the whole of the mountainous region was sub-

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merged under water and called Sati Sar. Sati is the name of the wife of Mahadev, and Sar signifies the a lake. One day of Brahma comprises 14 manavantras. Up to the 40th year of the Divine Era, of the seventh manvantara, at which time Kashmir began to be inhabited, 27 (Kalpas) each of four cycles (yug) as before mentioned, have elapsed and of the twenty-eighth three cycles and of the fourth cycles, 4701 solar years. And when, according to the legend which they relate, the waters had somewhat subsided, Kasyapa who is regarded as on of the most sublime among the ascetics, brought in the Brahmans to inhabit the new region. When men began to multiply they sought to have a just ruler over them and experienced elders, solicitous of the public weal met together in council and elected to the supreme authority one who was distinguished for his wisdom, his large understanding, his comprehensive benevolence and his personal courage." (Ain-i-Akbari, Vol.II, English translation, pp.37576). It is very interesting and knowledgeable to mention that the Mughals tapped the information pertaining to the origin and growth of socio-political system of Kashmir in a historical perspective. Abul Fazl approximates the age of society and polity of Kashmir in accordance with the social and political changes in the region. For Abul Fazl, Ugnand was the first king of Kashmir who ruled 4044 years prior to 1595-96 A.D. Narrating the nature of the political power of the early kings of Kashmir Abul Fazl writes, " Ugnand fell by the hand of Balbhadra, the elder brother of Kishan in the battle fought at Mathura between Kishan and Jarasandha raja of Behar. Damodara (his son), to avenge his death marched against some of the relations of Kishan who were hastening to a marriage festival in Qandhar, and was killed fighting on the banks of the Sindâ&#x20AC;ŚThirty five princes succeeded, but through their tyranny their names are no more remembered. When Lavah ascended the throne, their justice was universally

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administered and deeds met their just recognition. He founded in Kamraj the great city of Lavapur the ruins of which still to be traced." The Mughals accepted that the Rajas and Sultans of Kashmir were very much conscious to their power and prestige. According to Abul fifty three kings reigned Kashmir during 1266 years. Abul Fazl's lists of the rulers of Kashmir mentions Ugnand as its first king and Yaqub Khan as the last sultan before the establishment of the Mughal rule in Kashmir. Once the Mughals made Kashmir part of their Indian empire, they devised a plan to keep the works of the previous rulers of the state memorable so that local people could make their histories as the sources of their inspiration. Abul Fazl mentions that Raja Pravarasena, a ruler of the ancient Kashmir, earned a huge fame through his good governance and constructive activities. Describing the achievements of the Raja Abul Fazl writes, "Pravarasena was universally distinguished for his justice and liberality. He founded Srinagar, the capital of the country (Kashmir) rendered it populous during his reign with 600,000 houses." Similarly Raja Lalitaditya of 8th century A.D. Kashmir has been portrayed by Abul Fazl as one of the most powerful warriors of the world in terms of his territorial aggrandizement. For Abul Fazl, "Raja Lalitaditya devoted himself to the prosperity of his kingdom and in the strength of the divine aid overran Iran, Turan (Central Asia), Fars, Hindustan, Khata, and the whole hospitable globe, and administered his dominions with justice. He died in the mountains of the north, and it is said tha he was turned into stone by the curse of an ascetic, but others relate the story differently." Through the identification of the political changes in Kashmir from the ancient period onwards the Mughals preserved and propagated that the Kashmiri ruling families followed the despotism which was most effective form of the government of the ancient and medieval period. But

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HISTORY the Mughals also presented many Kashmiri rulers as enlightened and just. Abul Fazl found that the Sultan Zainul Abidin made Kashmir an active participant in Asia in terms of territorial expansion, public welfare activities, economic developments and promotion of knowledge. Abul Fazl make the works of Zainul Abidin memorable in these words, "Zainul Abidin overran Tibet and Sind. He was a wise prince, devoted to philosophical studies and it was his fortune to enjoy universal peace. He was regarded by high and low as a special servant of God and venerated as a saint. He was credited with the power of divesting himself of his corporal form, and he foretold that under the dynasty of the Chaks, the sovereignty of Kashmir would be transferred from that family to the monarchs of Hindustan, which prediction after a period of years was accomplished. His benevolence and love of his people induced him to prohibit the slaughtering of cows, as well as penalties and presents of all kinds. He added somewhat to the measure of the Jarib. His private revenues were drawn from copper mines. He often personally administered medicinal remedies and resolved all difficult undertakings with ease. Robbers were employed in chained gangs on public works. His gentleness of disposition dissuaded men from the pursuit of game, and he himself ate no flesh or meat. He caused many works to be translated from the Arabic, Persian, Kashmiri and Sanskrit languages. During his reign musician from Per-

sia and Turkestan flocked to his court; among them Mulla Undi, the immediate pupil of the famous Khwajah Abdul Qadir arrived from Khurasan and Mulla Jamil who in singing and painting was pre-eminent among his contemporaries, Sultan Abu Said Mirza sent him presents of Arab horses and dromedaries from Khurasan and Bahlol Lodi King of Delhi and Sultan Mahmud of Gujarat were in friendly alliance with him." The Mughals identified the religious centres of Kashmir. Abul Fazl depicts them in terms of their location, religious sanctity and existing structural conditions. He gives a graphic picture of Amarnath shrine. According to him, "Between Great Tibet (Tibet-i-Kalan or Ladakh) …Parganah (Dachchhinparah) is a cave which an image in ice called Amar Nat. It is considered a shrine of great sanctity. When the new moon rises from her throne of rays, a bubble as it were of ice is formed in the cave which daily increases little by little fro fifteen days till it is somewhat higher than two yards; with the waning moon, the image likewise begins to decrease, till no trace of it remains when the moon disappears. They believe it to be the image of Mahadeva and regarded it as a means (through supplication) of fulfillment of their desires. Near the cave is a rill called Amraoti, the clay of which is extremely white. The snows of this mountainous tract nowhere melt, and from the extremely cold, the straitness of the defiles and the rough inequalities of road, they

are surmounted with great toil." But Abul Fazl identifies Martand in a dilapidated condition. He narrated it in these words, "Matan (Martand) stands upon a hill and once possessed a large temple. There is a small pool on the summit, the water of which never decreases. Some suppose this to be the Wall of Babylon, but at the present day there is no trace of anything but ordinary pit." Through the recognition and propagation of the local identities of Kashmir the Mughals realized the Kashmiris that the latter's regional identities deserved to be highlighted and historically they were as useful as other identities of the Mughal India. It is well accepted that the Mughal emperor Akbar practiced and propagated the concept of 'peace with all' (Sulh-i-Kul), largely followed by his successors. Consequently, the literary men followed the concept of inclusion in selecting themes of their writings. Since Kashmir was an important frontier region of the Mughal empire, the Mughals understood it a their duty to it respecting the local identities. The descriptions of these identities by the Mughal literary works show that they treated the Kashmiris as the makers of their own histories. The Mughals also accepted that both empire and region could work together when the latter's cultural identities were respected by the empire. The Mughals' policy of the treating the regional identities as the basis of the strength of a region led to the intensification in the process of the association of the Kashmiris with the Mughal empire.

Formation of Jammu and Kashmir state

he state of Jammu and Kash mir came into existence in 1846. It cosists of three cultural zones, Jammu, Kashmir and Ladakh. But before the formation of the state

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these regions represented various types of political identities. It is known that the modern Jammu region was divided into twenty two principalities. The major states of

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HISTORY

Jammu region were Jammu, Mankot, Jasrota, Lakhanpur, Samba, Bhau, Bhoti, Chanehni, Bandralta, Kishtwar, Rajouri, Punch, Bhimbher and KhariKhariyali etc. These states of Jammu region were ruled by the Rajputs belonging to both the Hindu and Muslim communities. Raja Ranjit Dev (1733-82) was only the king of Jammu who tried to bring all these states under his control through the conquests. Otherwise, fragmented political authority was the dominant trend of Jammu region upto the early 19th century. Similarly, Kashmir was a separate political entity. Though in 1586 it was annexed to the Mughal empire by the Mughal emperor Jalalud-din Akbar (1556-1605), socio-politically it maintained its identity. In 1753 Mughal rule came to an end in Kashmir and it was replaced by the Afghan rule. The Afghans ruled Kashmir for about 66 years (1753-1819). The modern Ladakh region was also divided into several principalities. Lahchen and Namgyal were the major dynasties which ruled major parts of Ladakh. The processes converting the different political entities of the modern Jammu and Kashmir in one political unit started in early 19th century. It was Maharaja Ranjit Singh(1800-39) of Lahore Darbar who decided to conquer the states of Jammu and Kashmir regions. In 1808 Maharaja Ranjit Singh compelled Jit Dev, the last king of Jammu state, to accept his sovereignity and in 1816 annexed Jammu to the Lahore Darbar. After its annexation to the Lahore Darbar Jammu was assigned in Jagir to Prince Kharak Singh, the son of Maharaja Ranjit Singh. But the rule of Maharaja Ranjit Singh was opposed by the local people of Jammu under the leadership of Mian Dido. Though Mian Dido was a Jamwal Rajput and belonged to a branch of ruling family of Jammu, he fought for the cause of common people of Jammu. He received huge support of the common people of Jammu against Maharaja Ranjit Singh rule. He emerged as a folk hero. The resistance of Mian Dido against the rule

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of Maharaja Ranjit Singh was so strong that it became very difficult for the latter to successfully run the administration of the state. Finally, Maharaja Ranjit Singh decided to utilise the services of Gulab Singh, a Dogra army officer working under him. Gulab Singh, born on October 21, 1792, joined the services of Maharaja Ranjit Singh in 1810. Though Gulab Singh started his career as a trooper under Maharaja Ranjit Singh, his courage, chivalry and sincerity brought him to the post of a commander of an army of the Maharaja. The latter found Gulab Singh as the most competent and suitable army commonder for the suppression of Mian Dido. Consequently Gulab Singh was sent to Jammu by Maharaja Ranjit Singh to overpower Mian Dido. Gulab Singh worked in accordance with the expectation of Maharaja Ranjit Singh and in 1820 defeated and killed Mian Dido. The success of Gulab Singh against Mian Dido impressed Maharaja Ranjit Singh so much that the latter assigned him the duty of conquering other states of Jammu hills and annexing them to Lahore Darbar. Gulab Singh conquered Kishtwar and Rajouri and other states of Jammu hills. More importantly, Maharaja Ranjit Singh honoured Gulab Singh with the title of Raja. In June 1822 Gulab crowned himself as the king of Jammu on the bank of Chenab river. Raja Gulab Singh appointed Zorawar Singh Kahaluria as his Wazir. In 1834 Zorawar, ordered by Gulab Singh, attacked Ladakh and defeated its ruler Tsepal Namgyal and after two years Ladakh was annexed to the Jammu Kingdom. As far as Kashmir was concerned, it was conquered and annexed to Lahore Darbar in 1819. The rule of Lahore darbar in Kashmir continued upto 1846. However, when Maharaja Ranjit Singh died in 1839 the strength of Lahore Darbar started to be weakened. The weakness of Lahore Darbar in Kashmir after 1839 paved the way for the change in the political life of Kash-

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mir. In 1845 the British forces attacked Punjab and first AngloPunjab war was fought. The British defeated the army of Lahore Darbar and compelled its ruler Dalip Singh to sign a treaty. Raja Gulab Singh plalyed a vital role in signing the treaty between Maharaja Dalip Singh and British on March 9, 1846. It is called treaty of Lahore. According to one of the clauses of the treaty, Maharaja Dalip Singh accepted Gulab Singh as an independent sovereign. Afterwards, British Viceroy Hardinge devised a plan to hand over Kashmir and other hill territories to Gulab Singh on the condition of payment of war idemnity. Consequently, on March 15, 1846 the British governent conferred the title of the Maharaja on Raja Gulab Singh and on March 16, 1846 signed a treaty with Maharaja Gulab Singh. It is called the treaty of Amritsar. According to the treaty, British agreed to hand over Kashmir and other hill territories to Maharaja on the condition of the payment of Rupees seventy five lakhs as war idemnity to the British. Maharaja Gulab Singh accepted the condition and received Kashmir. Though Maharaja Gulab Singh paid Rupees seventy five lakhs to British in lieu of Kashmir, he did not acquire independent position . He remained as a tributary of the British Government. The treaty of Amritsar consists of ten articles. According to the Article 10, "Maharaja acknowledges the supermacy of of the British Government, and will, in token of such supermacy, present annually to the British government one horse, twelve perfect shawls goats of approved breed (six male and six female) and three pairs of Kashmiri shawls". (S.D.S. Charak (Tr.), Gulabnama, Delhi, 1977, p.422). Thus the through the payment of seventy five rupees Maharaja Gulab Singh did not purchase Kashmir from the British Government. Bsut he paid the amount as war idemnity and occupied Kashmir as a tributary power of the British

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India. With occupation of Kashmir on March 16, 1846 Maharaja laid the foundation of Jammu and Kashmir, consisting of three cultural zones, Jammu, Kashmir and Ladakh. Thus Jammu, Kashmir and Ladakh were politically united by Maharaja GulabSingh and concept of political fragmentation in these region was ended by him. It was Maharaja Gulab

Singh's efforts which resulted in the formation of Jammu and Kashmir state. The formation of Jammu and Kashmir state not only accelerated the process of the socio-economic development in the state under Maharaja Gulab Singh and his successros, but the unity of Jammu and Kashmir state is instrumental for the strength of the people of the

three regions, Jamm, Kashmir and Ladakh. All these three regions are inter-dependent on each other for their socio-economic growth. More importantly, they the collective repository of cultural heritage of the state. The state of Jammu and Kashmir fosters the composite culture and encourages the people to grow in differences.

Oral Traditions and History of Jammu Hill States

t is customary among the common people to narrate historical events and keep alive the collective memory in the form of folktales and folk songs. In the different parts of the Indian subcontinent, the wandering singers present folktales and folk songs in the form of public performances in the rural areas. These singers are known by such names as mirasis, jogis and faqirs. They entertain the people with songs/stories describing the heroic deeds of past heroes or narrate the resistance against foreign invaders. Moreover, these singers also sing songs in the memory of local deities, rituals, customs and other cultural developments. It is important to mention that these singers' songs did not restrict themselves to the events of a particular chronological span. Instead, they incorporated the events of different periods in their stock of themes. Similarly, it is a common practice for the people in India to quote legends, myths and superstitions in support of their actions, thoughts and beliefs. Besides, a large number of jokes and satires have been manufactured at the popular level against the deeds of people be-

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longing to the diverse (other/alien) social groups. However, the oral traditions in various forms tends to remove, to a large extent, the difficulties and hindrances caused by the non-availability of written records, hitherto considered essential for reconstructing the history of a region, race, people and period. It has already been pointed out that many societies or communities or social groups (and regions) of India do not possess adequate and suitable historical records, either in the form of archaeological remains or written documents. In such a scenario, the availability of oral evidence inspires the people to trace their own history. The modern Jammu region is quite poor in terms of the availability of written records. It is quite well known that the region was divided into twenty two Rajput principalities during medieval period, particularly from the fifteenth century onwards. These principalities were ruled by lineages that were both Hindu and Muslim. For example, the rulers of Jammu, Jasrota, Bilawar, Bhadrawah and Mankot belonged to the Hindu Rajput dynasties,, whereas the rulers of Rajouri and Punch belonged

Epilogue, January 2011

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HISTORY

to the Muslim Rajput dynasties. Though some Mughal chronicles provide scattered information regarding the socio-political and economic life of these principalities, there are hardly any indigenous source in local or non-local languages, providing information regarding the past. J. Hutchison and J. Ph. Vogel, the authors of the History of the Punjab Hill States, the pioneer work on the history of Jammu hill states, depend mainly on the traditional genealogical tables (Vanshawalis) for tracing the dynastic history of these petty chiefdoms. But as far as the oral traditions are concerned, they yield rich data regarding the historical development in the region. Highlighting the importance of the oral traditions in historical perspective, Hutchison and Vogel write, "â&#x20AC;Ścommon tradition is often useful in throwing light on the events of past, and much information of a fairly reliable character has come down to us through this channel. In the hills social conditions have been prevalent from remote times, which give to traditionary lore an importance and credibility which it would not elsewhere possess. Till comparatively recent years the hills were almost entirely isolated from the plains. The rugged character of the country made invasion difficult and conquest practically impossible. This is the chief reason why we read of so few dynastic changesâ&#x20AC;ŚNor is this claim to ancient lineage confined to the families of the ruling chiefs. Many Brahmans also can prove, by the title deeds to their possession, that their ancestors have held their lands in unbroken tenure for many centuries, and in some cases of nearly thousand years. Even the common farmers, in numerous instances, reside in same villages and till the same lands as their ancestors have done from time immemorial. And families older than even these are to be found in the hills - the descendents of petty chiefs called Ranas and Thakurs, who according to common tradition, held independent rule in the dim and misty past, long before the Rajas appeared on the scene. If to all this be added the glamour and romance of the hills:

the conservative character of the people and their devoted attachment to their hereditary chiefs, and their native land in all its interests: we have those conditions, in full measure, which tend foster a love of traditionary lore, and to create an atmosphere most favourable for its transmission, with remarkable accuracy of detail, to posterity." The statement of Hutchison and Vogel seems to be correct in the light of the specific socio-political conditions of the Jammu hill states. It may be mentioned that almost all castes and tribes, inhabiting the hills, practiced agriculture and animal rearing as basis of their livelihood. All the social groups maintained their indigenous traditions. Instead of depending on the imperial records, the people of Jammu hills generally quoted the oral traditions while tracing their past. The oral traditions of Jammu hills are available in form of heroic ballads, folk stories, (lokgatha) folk songs etc. These traditions contain a great variety of historical themes. Moreover, the oral traditions are available in different languages and dialects of the region. Though the Dogri is the major language in terms of the making of oral traditions, some other dialects such as Bhadrawahi and Kishtwari have also been employed for making stories, songs and proverbs. The oral traditions are preserved by the people in accordance with the themes. For instance, the ballads known as karaks are sung to narrate the life and works of a saint of the area concerned. These are sung by hereditary and professional singers known as garadi. Similarly, the ballads sung to describe the valorous deeds of the warriors are called bars. However, all types of oral traditions contain some basic ingredient that can be used for reconstructing at least some aspect of an otherwise hazy past. Generally, the origin of all the states of Jammu region is traced on the basis of oral traditions. For instance, one of such traditions shows that Jammu was an ancient state. Its firs king was Angibaran, who was a brother or kinsman of the ruler of Ayodhya. Another oral tradition shows

that the state of Jammu was founded by a king called Jammu-Lochan. According to this tradition, "JammuLochan on becoming Raja wished to found another town as his capital and name it after himself. With this in view he went out hunting one day accompanied by his officials, and crossing the Tawi (river) he saw in the jungle a deer and tiger drinking at the same tank. Being surprised at the sight he returned to his tent, and calling his ministers enquired the meaning of such strange occurance. They replied that the explanation lay in the fact that the soil of the place excelled in virtue, and for that reason no living creature bore enmity against another. The Raja, therefore, came to the conclusion that this was just the kind of site he was in search of, and founded a new town calling Jambupura." Similar types of oral evidences are available pertaining to the political developments from ancient to medieval times. Another oral tradition of Bhadrawah state (situated in the modern Doda district of the Jammu region) mentions that Nagpal, a king of the sixteenth century, accepted the Mughal sovereignty. Another oral tradition shows that a poet of the eighteenth century Bhadrawah composed a poem to please the reigning king. The following Dogri couplet substantiates the point: Kad chhutta munh jalda karne gilra Sumpat Pale ki kian rijhana This couplet may be translated as "Being dumb and dwarf with a goitre on neck, I do not know how to please the Raja Sampat Pal. In the Jammu hills the local heroes, struggling for the protection of the interests of the common people, have always been treated as the local deities from the early medieval period onwards. The main reason behind the their immense popularity was their selfless struggle that inspired the local people to fight for their their socio-economic rights. The local heroes inspired the common people to raise their voice against an oppressive state and the tax-collectors' exploitative methods. These

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HISTORY

struggle of the local heroes is preserved in the oral traditions. Some local heroes such as Baba Jitto and Mian Dido have acquired an iconic status in the oral traditions of the Jammu region. These oral traditions are available in form of Karak and sung by the singers till date. Professor Ram Nath Shastri has collected a large number of such oral traditions pertaining to the lives of Baba Jitto and Mian Dido and other local heroes and has utilised them in highlighting their contribution to the socio-economic developments in the Jammu region. His book entitled Duggar de Lok Nayak, written in the Dogri language, is largely based on the oral traditions of the region. These oral traditions narrate both the life and works of these local heroes. For instance the following oral tradition describes the birth of Baba Jittoo: Ghar Rupa de thaugar truthe Aund narain lai Bhale nashtar janam Babe da Naren mangal gai The above couplet may be translated as : "God was pleased with Rupa and brought all hope to fruition. The Baba was born under an auspicious constellation and the women folk sang their blessings." The above karak is not only source of the birth of the Baba. But it does indicate the name of his mother i.e. Rupa. In the Indian society, generally the father's name was recorded during medieval and early modern times. In this case, however, it was the name of the mother that has been recorded. It appears that among the peasant families of the Jammu hills, the women acted as the prime movers of their respective families. The following karak focuses on the marriage of Baba Jitto: Magh mahine naveen the lagen Ditta baya rachai Sheel vanti nek kule di Lale Babe bayai Magh mahine naveen the lagen Ditta baya rachai Sheel vanti nek kule di Lale Babe bayai

The above couplet may be translated as : "Marriage preparations were set afoot on the ninth of the month of Magh. Baba was wedded to a gentle and well born girl." Oral traditions of Jammu hills cover multiple cultural developments which took place during the medieval and modern periods. Besides the local heroes, the historical events pertaining to the ruling classes, caste system, local festivals and customs are narrated by the the oral traditions of the Jammu hills. The collection, compilation and translation of these oral traditions may be very helpful in the construction of the history of the Jammu hills. Though there is a need of the authentication of these oral traditions for these uses in historical terms, one may contribute to the making of history of Jammu hills through the establishment of the historiocity as reflected in these oral traditions. History of Ladakh in the Mughal Historical Sources Ladakh's cultural relations with Central Asia and parts of India can be traced from the ancient period. During the medieval period the process of Ladakh's interaction with the different parts of Asia was intensified. It is known that Mir Sayyid Ali Hamdani, a sufi of Persia, visited Ladakh in 1383 en route to Turkestan. It was medieval period when the people of the neighbouring states of Ladakh came closer to the Ladakhis through commercial, literary and religious activities. It is an established fact that some of the Central Asians were well versed to the routes to Ladakh during the medieval period. It is substantiated from that the Central Asians invaded Ladakh frequently from the first half of the 16th century onwards. Though it was Mirza Haidar Dughlat invasion in 1532 which influenced the political life of Ladakh very much, there are references to the Central Asian invasions on Ladakh prior to it. Mirza Haidar Dughlat himself admits that his predecessors invaded Ladakh. When Zahiruddin Muhammad Babur established the Mughal empire in the north India, Mughals' cultural contacts with Kashmir and Ladakh were further strengthened and expanded. The Mughals themselves came to India from Central Asia. Consequently, they retained their contacts with Ladakh. Since the Mughals planned to

make their Indian empire strongest and largest in the world in terms of territorial expansion and economic prosperity, they made Ladakh a part of Mughal India. More importantly, the Mughals made a policy to acquire the knowledge of cultural life of the conquered areas. The acquisition of the knowledge of the cultural life of the conquered and neighbouring areas of the Mughal empire was not only the part of the intellectual activities of the contemporary historians and professional writers, but the Mughal emperors themselves were very much interested in collecting the information pertaining to the various cultures. In his autobiography the Mughal emperor Jahangir (1605-27) not only mentions the events of his own empire, but he also incorporates some information of the nonMughal empire areas such as Tibet and Ladakh. He mentions that with the exceptions of shawls other woollen materials were manufactured of better quality in Tibet. The wool for good quality of shawls was imported to Kashmir from Tibet and Ladakh. The goat which produced the wool for the Kashmiri shawls was peculiar to Tibet. Similarly the historians of the Mughal period make mention of the known historical facts pertaining to Ladakh in their own account. The Mughals' curiosity to have information of the socioeconomic and political aspects of the different neighbouring areas of their empire inspired the contemporary historians to widen the scope of their literary works. Consequently Ladakh found important space in the historical sources of the Mughal empire. During the 17th century A.D. the Mughal emperors' particularly Shihabuddin Muhammad Shahjahan (1628-58), extended the boundary of India upto the Transoxiana region. Ladakh was well connected with Central Asian countries. Both the commercial

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HISTORY

and diplomatic contacts of Ladakh was intensified with the Central Asian Countries because of Ladakh being situated on one of the route between the Central Asia and North India. The historical works of the Mughal empire during Shahjahan's period made Ladakh one of new themes of their regional studies. Some aspects of the history and culture of the seventeenth century are very well depicted in the Shahjahan Nama, a famous Mughal source dedicated to the Mughal emperor Shahjahan (1628-58). It was written by Inayat Khan. The latter belonged to an aristocratic background. His father Zafar Khan was the governor of Kashmir and was assigned the work of the conquest of Ladak and Tibet by the Mughal emperor Shahjahan in 1637. Inayat Khan held the post of superintendent of the Royal library (Darogha-i-Kutub Khana) under Shahjahan. Thus Inayat Khan had both the opportunity and capability of gathering information from different quarters about the events of Ladakh. Being the superintendent of the Royal Library he enjoyed large facilities in terms of the collection of the book. His social background enabled to collect materials about the political and socio-economic life of the seventeenth century Ladakh. The Shahjahan Nama gives various types of information such as political relations between the Mughals and Tibet and the Mughals and Baltistan, the forts, the trade routes, agricultural and horticultural productions and the zamindars etc. of Ladakh and Tibet. It is known that Shahjahan was the first Mughal emperor who extended the Mughal empire up to Ladakh and Tibet. The planning of the conquest of Tibet has been described by Inayat Khan in a very systematic way. For him the subjugation of Ladak and Tibat was one of the most prospering events of the Mughal empire. He not only gives an explicit description of the conquest of Tibet and Ladakh, but also discloses that Shahjahan's father Jahangir planned to establish the Mughal sovereignty in Ladakh, but he did not succeed. According to him,

"Although it had been a favourite project with the late emperor Jahangir to subdue the country of Tibet, the contemplated enterprise had never been carried into execution. During the period of his governing Kashmir, Hashim Khan, son of Qasim Khan Mir Bahr, once collected at the late emperor's command an army of soldiers and zamindars, and set out on the expedition. However, finding it impossible to penetrate into the country, he completely failed in his attempt, and after great number of his force were killed and many more taken as prisoners, he effected a disastrous retreat." Shahjahan appointed Zafar Khan as the commander of the army for the conquest of Tibet in 1637. Zafar Khan collected an army of 2000 cavalry and 10000 infantry out of the provincial troops, his own followers and those of the zamindars. Afterward, according to Inayat Khan, followed the route of Gurach, which was 64 kos (two miles) far from Tibet. This was very difficult route. But Zafar Khan successfully made journey through this route and reached a village called Sadpara. Inayat Khan found a very useful gorge at Sadpara village, which was used by the local people for defence purpose. He mentions: "â&#x20AC;Śthere (Sadpara) is a narrow gorge with a torrent flowing through. By throwing a dam across this, the enemy had formed a large lake which blocked up the road through the centre of the pass, while on both sides there were frowning precipices. On one side, where it was just possible to climb the steep ascent, they had built up a strong wall of stone and mortar from the water's edge to the summit of the mountain so as to present anyone from passing that way the opposite side being naturally so inaccessible as not to require the precaution. The natives of Tibat had fortified this place long ago, so that whenever any invading army might advance against their country, they could ascend the heights and arrest their further progress. In fact, it was at this very spot that Hashim Khan, when he marched against Tibat, was defeated and forced to retreat."

Abdal, a chief (Zamindar) of Tibet, gave tough resistance to the Mughal force. He posted his army men along the height to check the advancement of the Mughal army. Consequently, Zafar Khan had to change his strategy and divide his army in three columns so that Abdal's army was to be attacked from different directions. Inayat Khan again mentions that when his father's army reached Skardu, it became very difficult for him to make further advancement. The forts of Tibet were the main obstruction in the way of the Mughal victory of it. The Shahjahan Nama's description of the forts of Ladakh is very useful for the study of the heritage and architectural activities of Ladakh and Tibet. It mentions that there were thirty seven forts in Tibet and Ladakh. Ianyat Khan was very much impressed from the strength of the forts of Ali Rai, Shigar, Garewcha and Ganjak. According to him these forts helped the local rulers and people considerably against the Mughal forces. He writes, "As soon as my father (Zafar Khan) saw the loftiness and strength of the two forts, he felt convinced that it would be immensely difficult to capture them either by storming or siege. The whole period for military operations in Tibet does not exceed two months, and if an army were to stay longer than this, the passes would become closed by snow and return would be rendered impracticable. Moreover, should the winter happen to be protracted one, the troops would all perish for want of provisions." But Inayat Khan also mentions that the soldiery and peasantry of Tibet were highly dissatisfied with Abdal's rule. Such situation helped Zafar Khan and the latter exploited it. However, after a long chase the Mughal succeeded in capturing Abdal. Inayat Khan gives a long description of the battle between the Mughas and the Ladakhis. He also mentions that some Tibetans were recruited in the Mughal army." There were two major two of Ladakh and Tibet which attracted the attention of Inayat Khan very much, first through Gurach and through Lar.

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HISTORY

Both of these routes created difficulties for the travellers because of the existence of high mountains, difficult passes and innumerable gorges. He mentions Ladakh a weak country in terms of cultivation. Wheat and barley were the chief crops of the region. The total revenue of Ladakh was one Lakh of rupees. But it was rich region for the extraction of gold and horticulture. He observes, "It contains one stream from the bed of which minute particles of not over pure gold are extracted by washing its slit, which privilege is formed out at a yearly rent of nearly 2000 tolas of gold. Most of the species of fruits indigenous to a cold climate such as apricot, peach, melons and grapes

thrive well in Tibat and the fruit is of excellent flavour. There is also a variety of reddish apple, the inside of which resembles in redness. The mulberry, cucumber, apricot, peach, melon and grape all blossom at the same season there." This shows that the Shahjahan Nama of Inayat Khan not only describes the exploits of the Mughals in Ladakh and Tibet, but more importantly it also contains historical facts concerning the socio-economic activities, heritage and political situation of these regions. The description of Ladakh by the author of the Shahjahan Nama presents the Mughal perception of Ladakh and Ladakhis. It enables the modern historians to study the his-

torical development and changes in Ladakh from others point of view. Though the historians of the Mughal empire were very much influenced by the Persian trends of historiography, they did not underestimate the contribution of the Ladakhis to maintenance and flourishment of the regional identities. The mentions of the Shahjahan Nama pertaining to the history and culture of Ladakh convey that the Ladakh was treated one of the well established historical regions of the 17th century world and the Ladakhis as a regional identity well placed on the map of the world. The Mughal sources contributed to the propagation of Ladakh's cultural identity in non-Tibetan speaking regions.

Rajput Rulers and Sufis of Jammu

t is an established fact that the Rajput rulers of the various parts of India welcomed the arrival of all those who were willing to work and contributed to the flourishment of their states. Similarly, the political life of Jammu state has also been dominated by the Rajputs from early medieval period onwards. The Dev Rajput dynasty of always welcomed the diverse shades of thought, social trends and persons of the different art and crafts. They believed in the concept of justice in diversity and discouraged the concept of uniformity. The arrival of sufism was one of the most important social developments of medieval Jammu. The socio-political history of Jammu shows that the Dev Rajput rulers of Jammu treated the Sufis and their shrines as the important sources of cultural development in their state. They not only provided favourable atmosphere for the flourishment of the Sufi's philosophy of the Unity of Being, but, more importantly, they also established social contact with them and worked for their settlement and maitenance of their their shrines. From the 13th century onwards sufism became one of the popular

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Vol. 5, Issue 01

philosophies in the Jammu hills and the activities of the Sufis received tremendous social support. The sufis performed different types of the activities. Most of the Sufis of the Jammu hills performed miracles (Kashf wa Karamat). Some of the miracles of Pir Roshan Ali Shah are mentioned by the Rajdarshani. It is said that the king of Jammu was so much impressed from the miracles of Pir Roshan Shah Wali that he came to meet the sufi. The king is known as Raja Sarab-li- Dhar. The later was so much influenced with the miracles of the Pir that he requested the Pir to settle in Jammu. The Pir accepted the offer of the king and settled down at Jammu. The king of provided all types of facilities to the Pir. Another miracle, narrated by Rajdarshani is associated with the death of Pir Roshan Shah Wali. Ganeshdas Badehra, the author of Rajdharshani, found the shrine and Khanqah of Pir Roshan Wali to be very popular and thriving during the 19th century. Narrating the arrival,meeting of the Pir with the Raja and his death Ganeshdas Badehra writes, "…a long man of towering body named Roshan Shah Wali, one of the close associ-

Epilogue, January 2011

.38

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ates of the Prophet, of an Arab-like gait, came to the chakla of Jammu like a Faqir and met Raja Sarab-liDhar and gave him the tidings of safety, that the army of Islam would not endanger his life and faith, nor would it harm Jammu. But the countries of the Punjab and Hindustan would be trampled under hoofs of the seeds of the Musalman. "So I a feeble ant, has been deputed by the Holy and popular Rasul to guard Jammu." He uttered such words, took off his skull from his head like turban, walked headless for some steps and going near the Gumat gate, sat in side and gave up the ghost. They buried him there as per his will. His Khanqah exists to this day and enjoys the same reverence." About the Pir Mitha it is famous that once he tied his horse nearby his hut and went out of his home. After some time the horse felt thirstyness, there was nobody to provide water to the horse. But suddenly a fountain was raised and two trees sprang up. The horse drank the water and ate the leaves of the trees and met his both thirstiness and hunger. Another miracle associated with Pir Mitha shows that he possessed merit to cure a patient with his action. According to a hagiographical story, a queen of Jammu fell ill and she could not recover for long time despite all the royal efforts. Pir Mitha came to know about the illness of the queen through some of the royal water carriers (Bhishtis). It is known that during fifteenth century water supply to the royal palace, situated at modern Dalpatian Mohallah, was maintained by the water carriers through the river and wells. Generally the water carriers carried water from Peer Koh to the palace. The house of Pir Mitha was situated at a place from which the water carriers went to Peer Koh. Once when a water carrier, carrying water from Peer Koh, reached at the near the house of Pir Mitha, the latter asked about the illness of the queen. When he came to known that queen's continued to suffer from the disease

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he touched the water pot of the water carrier. The latter did not approve the action of Pir Mitha and threw all the water decalaring it to have become impure. But whenever that water carrier passed by the house of the Pir he touched the water pot. Ultimately, the water carrier carried the water, touched by the Pir, to the palace. When the queen drank this water she recovered from the disease. It was a matter of surprise for all including the King. When the King came to know that it was the miracle of the Pir which cured the queen he became his follower. It is known that after the death of the Pir his shrine received continous royal patronage. Several such types of miracles are associated with the almost all the sufis of the Jammu hills. But these miracles had great significance in terms of the popularity of the sufis. A large number of the persons became the followers of the sufis. Several persons became the disciples(Murids) of the Sufis. Through the narration of these miracles the sufis' life and works are kept alive from the days of the sufis concerned to modern times. It may be mentioned that not only the common people of Jammu hills work together in terms of protecting the shrines and propagation of the teachings of the sufis, but the Maharajas of Jammu from Maharaja Gulab Singh onwards worked for the preservation of these shrines. It is known that Gulab Singh, as a jagirdar of Maharaja Ranjit Singh, requested the Maharaja for the grant of land to the shrine of Shah Ghulam Badshah, situated in Rajouri district. Maharaja accepted the request and granted land for the expenses of the shrine. Similarly, Maharaja Gulab Singh granted fifty Kanal lands to the shrine of Pir Wali Shah at Katra in Udhampur district. Both Maharaja Ranbir Singh (1857-85) and Maharaja Pratap Singh extended financial support and renovated a number of the sufi shrines of Jammu hills. More importantly, Jai Singh, the king of Kishtwar, ac-

Vol. 5, Issue 01

cepted Islam under the influence of Sayyid Farid-ud-din Qadiri during the 17th century and received the title of Bakhtiyar Khan. Baba Jiwan Shah was very much respected by the Maharaja Pratap Singh (18851925) and his brother Amar Singh. It is known that Maharaja Pratap Singh extended financial support to Baba Jiwan Shah both in cash (wazifa) and kind to meet the expenses of his mystic activities. The Maharaja loved to meet the Baba. Therefore, he frequently invited the Baba to his palace. Maharaja is said to have presented a hukka and a dhoosa to the Baba during his visit to the palace. It is known that Maharaja Pratap Singh respected the sufis and their shrines very much. He constructed a road upto the shrine of Mian Muhammad Ibrahim. Therefore people started to call him Rah Baba. This shows that people accepted that the sufi was the source of the construction of the road and also his activities were respected by the Maharaja. The tradition of the annual commemoration of the death anniversary (Urs) and people's visits to the sufi shrines on every Thursday were instrumental in organisation of the commercial activities around the sufi shrines. Thus these sufis and their shrines worked for interconnecting the people of one area to other and the route followed by the visitors became the means of socio-economic development. The sense of isolation, prevailing in hills, was converted into binding force. It is important to mention that the extension of the royal patronage to the Sufis and their shrines in Jammu shows that the Rajput ruling class of Jammu worked for the promotion and propagation of the diverse cultures and philosophies. It was the acceptance of the concept of unity in differences by the ruling class of Jammu which inspired them to found Jammu and Kashmir state in 1846 under the leadership of the Maharaja Gulab Singh.

Epilogue, January 2011

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HISTORY

History of Ladakh in the Mughal Historical Sources

adakh's cultural relations with Central Asia and parts of India can be traced from the ancient period. During the medieval period the process of Ladakh's interaction with the different parts of Asia was intensified. It is known that Mir Sayyid Ali Hamdani, a sufi of Persia, visited Ladakh in 1383 en route to Turkestan. It was medieval period when the people of the neighbouring states of Ladakh came closer to the Ladakhis through commercial, literary and religious activities. It is an established fact that some of the Central Asians were well versed to the routes to Ladakh during the medieval period. It is substantiated from that the Central Asians invaded Ladakh frequently from the first half of the 16th century onwards. Though it was Mirza Haidar Dughlat invasion in 1532 which influenced the political life of Ladakh very much, there are references to the Central Asian invasions on Ladakh prior to it. Mirza Haidar Dughlat himself admits that his predecessors invaded Ladakh. When Zahiruddin Muhammad Babur established the Mughal empire in the north India, Mughals' cultural contacts with Kashmir and Ladakh were further strengthened and expanded. The Mughals themselves came to India from Central Asia. Consequently, they retained their contacts with Ladakh. Since the Mughals planned to make their Indian empire strongest and largest in the world in terms of territorial expansion and economic prosperity, they made Ladakh a part of Mughal India. More importantly, the Mughals made a policy to acquire the knowledge of cultural life of the conquered areas. The acquisition of the knowledge of the cultural life of the conquered and neighbouring areas of the Mughal empire was not only the part of the intellectual activities of the contemporary historians and professional writers, but the Mughal emperors themselves were very much interested in collecting the informa-

tion pertaining to the various cultures. In his autobiography the Mughal emperor Jahangir (1605-27) not only mentions the events of his own empire, but he also incorporates some information of the non-Mughal empire areas such as Tibet and Ladakh. He mentions that with the exceptions of shawls other woollen materials were manufactured of better quality in Tibet. The wool for good quality of shawls was imported to Kashmir from Tibet and Ladakh. The goat which produced the wool for the Kashmiri shawls was peculiar to Tibet. Similarly the historians of the Mughal period make mention of the known historical facts pertaining to Ladakh in their own account. The Mughals' curiosity to have information of the socio-economic and political aspects of the different neighbouring areas of their empire inspired the contemporary historians to widen the scope of their literary works. Consequently Ladakh found important space in the historical sources of the Mughal empire. During the 17th century A.D. the Mughal emperors' particularly Shihabuddin Muhammad Shahjahan (1628-58), extended the boundary of India upto the Transoxiana region. Ladakh was well connected with Central Asian countries. Both the commercial and diplomatic contacts of Ladakh was intensified with the Central Asian Countries because of Ladakh being situated on one of the route between the Central Asia and North India. The historical works of the Mughal empire during Shahjahan's period made Ladakh one of new themes of their regional studies. Some aspects of the history and culture of the seventeenth century are very well depicted in the Shahjahan Nama, a famous Mughal source dedicated to the Mughal emperor Shahjahan (1628-58). It was written by Inayat Khan. The latter belonged to an aristocratic background. His father Zafar Khan was the

governor of Kashmir and was assigned the work of the conquest of Ladak and Tibet by the Mughal emperor Shahjahan in 1637. Inayat Khan held the post of superintendent of the Royal library (Darogha-i-Kutub Khana) under Shahjahan. Thus Inayat Khan had both the opportunity and capability of gathering information from different quarters about the events of Ladakh. Being the superintendent of the Royal Library he enjoyed large facilities in terms of the collection of the book. His social background enabled to collect materials about the political and socio-economic life of the seventeenth century Ladakh. The Shahjahan Nama gives various types of information such as political relations between the Mughals and Tibet and the Mughals and Baltistan, the forts, the trade routes, agricultural and horticultural productions and the zamindars etc. of Ladakh and Tibet. It is known that Shahjahan was the first Mughal emperor who extended the Mughal empire up to Ladakh and Tibet. The planning of the conquest of Tibet has been described by Inayat Khan in a very systematic way. For him the subjugation of Ladak and Tibat was one of the most prospering events of the Mughal empire. He not only gives an explicit description of the conquest of Tibet and Ladakh, but also discloses that Shahjahan's father Jahangir planned to establish the Mughal sovereignty in Ladakh, but he did not succeed. According to him, "Although it had been a favourite project with the late emperor Jahangir to subdue the country of Tibet, the contemplated enterprise had never been carried into execution. During the period of his governing Kashmir, Hashim Khan, son of Qasim Khan Mir Bahr, once collected at the late emperor's command an army of soldiers and zamindars, and set out on the expedition. However, finding it impossible to penetrate into the country, he completely failed

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in his attempt, and after great number of his force were killed and many more taken as prisoners, he effected a disastrous retreat." Shahjahan appointed Zafar Khan as the commander of the army for the conquest of Tibet in 1637. Zafar Khan collected an army of 2000 cavalry and 10000 infantry out of the provincial troops, his own followers and those of the zamindars. Afterward, according to Inayat Khan, followed the route of Gurach, which was 64 kos (two miles) far from Tibet. This was very difficult route. But Zafar Khan successfully made journey through this route and reached a village called Sadpara. Inayat Khan found a very useful gorge at Sadpara village, which was used by the local people for defence purpose. He mentions: "â&#x20AC;Śthere (Sadpara) is a narrow gorge with a torrent flowing through. By throwing a dam across this, the enemy had formed a large lake which blocked up the road through the centre of the pass, while on both sides there were frowning precipices. On one side, where it was just possible to climb the steep ascent, they had built up a strong wall of stone and mortar from the water's edge to the summit of the mountain so as to present anyone from passing that way the opposite side being naturally so inaccessible as not to require the precaution. The natives of Tibat had fortified this place long ago, so that whenever any invading army might advance against their country, they could ascend the heights and arrest their further progress. In fact, it was at this very spot that Hashim Khan, when he marched against Tibat, was defeated and forced to retreat." Abdal, a chief (Zamindar) of Tibet, gave tough resistance to the Mughal force. He posted his army men along the height to check the advancement of the Mughal army. Consequently, Zafar Khan had to change his strategy and divide his army in three columns so that Abdal's army was to be attacked from different directions. Inayat Khan again mentions that when his father's army reached Skardu, it became very difficult for him to make further advancement. The forts of Tibet were the main obstruction in the way of the Mughal victory of it. The Shahjahan Nama's description of the forts of Ladakh is very useful

for the study of the heritage and architectural activities of Ladakh and Tibet. It mentions that there were thirty seven forts in Tibet and Ladakh. Ianyat Khan was very much impressed from the strength of the forts of Ali Rai, Shigar, Garewcha and Ganjak. According to him these forts helped the local rulers and people considerably against the Mughal forces. He writes, "As soon as my father (Zafar Khan) saw the loftiness and strength of the two forts, he felt convinced that it would be immensely difficult to capture them either by storming or siege. The whole period

The natives of Tibat had fortified this place long ago, so that whenever any invading army might advance against their country, they could ascend the heights and arrest their further progress. In fact, it was at this very spot that Hashim Khan, when he marched against Tibat, was defeated and forced to retreat." Abdal, a chief (Zamindar) of Tibet, gave tough resistance to the Mughal force. He posted his army men along the height to check the advancement of the Mughal army. for military operations in Tibet does not exceed two months, and if an army were to stay longer than this, the passes would become closed by snow and return would be rendered impracticable. Moreover, should the winter happen to be protracted one, the troops would all perish for want of provisions." But Inayat Khan also mentions that the soldiery and peasantry of Tibet were highly dissatisfied with Abdal's rule. Such situation helped Zafar Khan and the latter exploited it. However, after a long chase the Mughal succeeded in capturing Abdal. Inayat Khan gives a long description of the battle between the Mughas and the Ladakhis. He also

mentions that some Tibetans were recruited in the Mughal army." There were two major two of Ladakh and Tibet which attracted the attention of Inayat Khan very much, first through Gurach and through Lar. Both of these routes created difficulties for the travellers because of the existence of high mountains, difficult passes and innumerable gorges. He mentions Ladakh a weak country in terms of cultivation. Wheat and barley were the chief crops of the region. The total revenue of Ladakh was one Lakh of rupees. But it was rich region for the extraction of gold and horticulture. He observes, "It contains one stream from the bed of which minute particles of not over pure gold are extracted by washing its slit, which privilege is formed out at a yearly rent of nearly 2000 tolas of gold. Most of the species of fruits indigenous to a cold climate such as apricot, peach, melons and grapes thrive well in Tibat and the fruit is of excellent flavour. There is also a variety of reddish apple, the inside of which resembles in redness. The mulberry, cucumber, apricot, peach, melon and grape all blossom at the same season there." This shows that the Shahjahan Nama of Inayat Khan not only describes the exploits of the Mughals in Ladakh and Tibet, but more importantly it also contains historical facts concerning the socioeconomic activities, heritage and political situation of these regions. The description of Ladakh by the author of the Shahjahan Nama presents the Mughal perception of Ladakh and Ladakhis. It enables the modern historians to study the historical development and changes in Ladakh from others point of view. Though the historians of the Mughal empire were very much influenced by the Persian trends of historiography, they did not underestimate the contribution of the Ladakhis to maintenance and flourishment of the regional identities. The mentions of the Shahjahan Nama pertaining to the history and culture of Ladakh convey that the Ladakh was treated one of the well established historical regions of the 17th century world and the Ladakhis as a regional identity well placed on the map of the world. The Mughal sources contributed to the propagation of Ladakh's cultural identity in non-Tibetan speaking regions.

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Relevalence of Sufism in Contemporary India The socio-religious movements have been a continuous process of dialogue between past and present in terms of social changes and developments in a given civilization. Medieval world witnessed numerous types of social changes which influenced the life and culture of the mankind. Some of the social developments of the medieval period continued to be a source of global unity, peace and happiness in the modern world. From its emergence in early medieval period till the date Sufism has been accepted as a concept of fostering universal brotherhood. It is an established fact that the modern world has made tremendous progress in the scientific and economic fields. The man of the contemporary world is more fortunate in terms of educational facilities, transport, communication, food and dress etc. But it is also an established fact the man of the modern world is facing larger political and socio-economic problems. Existence of the problems is not a new phenomena of the modern world, but the social tensions, evils, territorial aggrandizement, suppression of the rights of the common people, religious persecution and property disputes have been prevailing in the world since the ancient times. However, in every age people invented some methods for the minimization of their tensions and conflicts. It is known that during the ancient period when social tensions and evils

emerged in the different parts of the world and importance of the common people and dignity of work were threatened, various types of religions, social organizations and movements emerged to restore the dignity of the human beings. For example the Budhism, Jainism, Christianity and Islam emerged against the social injustice of the period. The foundation of Islam by Prophet Muhammad led to the emergence of equality among the Muslims and all types of prejudices, superstitions and exploitations were challenged and a process of the elimination of the social evils started in Arabia. However, the emergence of the Sufism, ans offshoot of Islam, intensified process of the social justice and social service to the mankind. It is established fact that the sufism emerged as a social protest against the emergence of the kingship in the Islamic world. But it did not confine to the Muslim countries. In the last decade of the 12th century the Sufism entered India as a social movement. The Chishti Silsila was the first sufi order which arrived in India. At the arrival of this Silsila the Muslim population in India was negligible. But the Chishti sufis did not find any difficulty in performing their activities. Within short period they became very popular in India. The social popularity of the sufis was not established because any political or eco-

nomic grandeur, but their social activities meant for the common people brought them great fame. A large number of people found the activities of the sufis as the source of their peace and progress. The Chishti Sufis' main activities were to organize social discussion at their khanqah(houses) to provide financial support to the needy, impart education, organize audition party(Sama), keep themselves far from the state, preach the philosophy of the Unity of Being(Wahadatul-Wajud), promote vernacular language, establish dignity of labour and adjust oneself according to the local environment. All these activities were meant for the people of each section of the Indian society irrespective of religion and caste. Khwaja Moinuddin Chishti, the founder of the Chishti silsila in India, declared that helping the poor and needy was the highest form of devotion. Farid-ud-din Ganj-I Shakar, popularly known as Baba Farid introduced langar(free Kitchen) for the welfare of the poor. Amir Khusro wrote loris and pahelis which are still popular among the common people of India. The Chishti Sufis established the concept that poverty knows no religion. All these activities of the Sufis were very much appreciated by the Indian society. The sufis' khanqah became a place of social gatherings and meeting place of the Islam and Hinduism. The popularity of the sufis can

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be estimated from the fact that after their death their shrines became the places of worship, a symbol of Indian Islam. In the contemporary world each nation, society, community and social group are trying to establish their domination on each. The concept of exclusiveness is the main trend of the contemporary world. People of one community understand the people of other community as their rival and others. The processes of establishing domination on the others and to adopt the life of exclusiveness are the causes of international conflicts, social tension, economic crisis and law and order problem all over the world, particularly in the Asian continent. It is important to mention that the teachings and practices of the Chishti sufis discourage and are helpful in eliminating the causes of the people's miseries. During medieval period the Chishti sufis established that concept of oneness was strongest source of peace and happiness. It is known that during the medieval period there were two ways to make people loyal to a particular authority and social group, firstly, it was theology and secondly the armed power. None of them was possessed by the common people But the Chishti Sufis did not take help of any of them in establishing their base in the Indian society. They believed that performance of social service was the most important duty of the human being. They discarded the concepts of others and exclusiveness. Their philosophy of the Wahadat-ul-Wujud(Unity of Being) determines the places where people of different social background can sit together and contribute to the better of society collectively. For the creation of oneness and inclusiveness the Chishti Sufis recommend the performance of social services and continuos social mingling. According to the Chishti

Sufis' philosophy and practices, no place of the world can be called backward. Every area has potentialities of the progress provided the people work sincerely for that. For example, when Chishti Sufis came to India they established their centres of activities without any consideration of the prominence of the place. Contrary to it they settled at the places which were inhabited by the common people. It is known that when Khwaja Moinuddin Chishti came to Ajmer and settled their, it was predominantly Hindu populated area and a seat of the power of the Chauhan Rajputs. But Khwaja Moinuddin Chishti decided to make Ajmer as his permanent residence. His disciple Shaikh Hamiduddin settled at Suwal, a village in Nagaur in Rajputana. It is understood that he was earliest Muslim settled in the village. Khwaja Qutubiddin Bakhtiyar Kaki, another disciple of Khwaja Moinuddin Chishti. Through his association with the people in terms of organizing assembly of people he became one of the favourites of local population. His large social support may be justified from the fact that Qutubuddin Aibak(1206-10), the Turkish ruler, constructed Qutub Minar at Mehrauli in the name of the Sufi Qutubuddin Bakhtiyar Kaki. This shows that Bakhtiyar Kaki realised the people that difficulties of an area were to be solved by the people themselves. Similarly, it is duty of a person to perform their duties which encourage inclusiveness. Khwaja Moinuddin Chishti used to say that the generosity was the effective source of the people's happiness. He remarked that the trust in God of only those persons is confirmed who do not cause problems for humanity(Khalq-i-Khuda). He defines three duties of a person as highest form of the devotion to the God: 1. To redress the miseries of those in distress(Fariyad rastee), 2. To help the need (Bechargan) and

3. To feed the hungry(Gursigan). Nizamuddin describes two types of devotion to the God: 1. Intransitive(lazmi) and 2. Transitive(mutaaddi). According to him, "The intransitive devotion is that by which only the devotee gets benefited, and that consists of prayer, hajj, fasting, the repetition of litanie(awrad wa tasbihat) and similar other things. But the transitive devotion is that which comes forth in the form of, for example, expending on and being helpful to others out of sheer love for their good and comfort and the reward of this transitive is immense and immeasurable. In transitive devotion sincerity is the first accepted by the Almighty, while the acts of transitive devotion are acceptable (to God) and would be rewarded in whatever form they are performed".9 Regarding feeding the people Nizamuddin Aulia observed, "A pious man has stated that serving food worth only a dirham before friends carries reward of more than a sadaqah(charity) of twenty dirhams". He advised his disciples that whenever a visitor came to them first they had to greet(salam), then serve him with food and make conversation with him. For the welfare of people the Chishti Sufis propagated the offering of charity(sadaqah) to the needy. Shaikh Nizamuddin Aulia remarked that charity was to be given with full sincerity and truthfulness. He puts five conditions for the giver of the charity: 1. Legitimate earning, 2. The intention of giving it to a man of good character so; that it might not be spent wrongly, 3. Cheerfulness, humility and open heartedness, 4. Complete secrecy in giving it and 5. After giving it the giver had never talk or reveal to any body. To encourage circulation of wealth among the people the Chishti sufis dis-

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couraged the accumulation and hoarding of wealth. They encouraged the renunciation of wealth. Regarding the renunciation of wealth Shaikh Nizamuddin Aulia observes "This is no renunciations that one strips himself to the skin, ties the langota around his waist and retires(to a corner). The true renunciation is in that one puts on (proper) clothes and takes his food as usual, he is contented with whatever reaches him, has no inclination to accumulate that and refuses to be attached to anything. This is Renunciation". The concept of the renunciation of wealth laid by the sufis is very much applicable to the contemporary world. It is generally happened that people of certain areas face starvation because of some natural calamity or non-availability of sufficient resources for survival. But if the people of fertile areas, controller of resources and wealthy persons share a small part of their wealth and resources with the needy the problem of food may be minimized to a great extent. The Chishti Sufis advised people that social services were not to be performed in speech but they are to be in deed. It is known that Baba Farid introduced langar(open kitchen).14 By organizing the open kitchen Chishti sufis not only enabled the poor and needy to feel secured in meeting their hunger, but more importantly they provided opportunity to the downtrodden to participate in food party without any complex. The concept of open kitchen is not simply an act of helping the needy, but it very helpful in bring people closer to each other and creating the concept of inclusiveness. In the contemporary world a great disparity exists in terms of class, religion and caste. On the basis of these disparities the concept of others is widened between privileged and non-privileged people. As such the application of Sufis' methodology for providing food to the needy may help in shortening social

disparity. The Chishti Sufis practiced the distribution of wealth among the needy and poor as service to the humanity. It is established fact that most of the Chishti Sufis accepted unasked donation or charity(futuh). They hardly spent the donation on their maintenance, but whatever donation they received was meant for the welfare of the common people. They distributed the donation within the day on which it was collected. Nothing was to be saved for the next day. Shaikh Nizamuddin Aulia advised his disciples to use only one-tenth part of the received unasked charity for their personal expenditure. He did not accept any futuh which could be instrumental for the publicity of the giver or distributor. He prescribed the following rules for the acceptance of the futuh: 1. No guaranteed payment could be accepted, 2. To accept only the unconditional payment, 3. No acceptance of immovable property such as lands, villages and buildings, 4. Nothing was to be saved for tomorrow and 5. To accept Futuh according to the need and capacity of distribution. It seems that the Chishti Sufis formulated the said rules so that wealth collected in form of charity was to make the collector as an exploiter. It is important to mention that Chishti Sufis were against all types burden imposed upon the people. They thought that wealth was meant for whole society not for an individual. According to Sayyid Muhammad bin Kirmani, "Some time futuh and Nazrana came to khanqah large quantity. Nizamuddin Aulia started to weep(because of difficulty how to distribute), but when he heard that all futuh had been distributed (according to prescribed rules) among the poor he realized great comfort". It is said that once Shaikh Nizamuddin Aulia was walking on side of Jamuna river, he saw that an old woman was fetching water from a well. He was very much sur-

prised and asked the woman when Jamuna river was so was so near to her why was she taking so much pain drawing the water from the well. She replied that the water of Jamuna was so sweet and pure that it increased the hunger very much which she was unable to meet with her resources. Nizamuddin Aulia realized the poor condition of the woman and ordered his disciple Iqbal to "go and ask her how much she needs for her daily expenses and send her expenses every month without failing".He instructed his disciples to provide two times food which was justified. He also told that it had always been a righteous act of to feed the people.17 It is important to mention that the Chishti Sufis extended these help as their duty to society and to get any fame. Since during the contemporary world people stress mainly on the collection and expenditure on the personal maintenance, there are hardly any sense of satisfaction among the people. On the contrary people are trapped in social tension irrespective of social background. Thus here lies the relevance of practices of the Chishti Sufis that the collection and distribution of the wealth are to go parallel. The Chishti Sufis stressed on the enjoyment of the fruits of development with limits so that all member of society could enjoy them. More importantly, they themselves used minimum food, cloth and lived in ordinary houses. They preferred to live in poverty. Both Khwaja Moinuddin and Khwaja Bakhtiyar Kaki did not have their own houses. Baba Farid always lived in brickless(Kutcha) house. Even this also was built during last stage of his life. When a disciple of Baba Farid expressed his desire to built a masonry house for him, he told his disciple, "Masud will not put brick on brick". Shaikh NajijbUddin Mutawakkil, brother, of Baba, Farid lived in a thatched house(Chhappar) along with his wife

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and children throughout his life. Shaikh Nizamudin Aulia did not have any house in Delhi for many years. Ultimately, he built a thatched house at Ghiyaspur.20 By living in simple and small the Chishti Sufis established that a house was to be according to the need of the family. Now-days some people build palatial houses and large number of people live without roof. Such type of distinction is an important cause of the social tension in the modern world. Sufis' life style in terms of houses may not only provide house every body, but it may create congenial atmosphere for the people. The Chishti Sufis always took small quantity of food and its quality was very simple. In no way the quality of the food of the Sufis was better than the food of the downtrodden and subalterns. Generally, they observed fast throughout their life. When they broke their fast they took very simple things. Baba Farid broke his fast with Sharbat which was brought to him in a bowl with some raisin in it. He distributed half or about two-third of it among the people present in the Majlis by mixing it with water in a drinking vessels. The remaining of one-third of the Sharbat he took and even out of it he gave someone to whosoever he wished. Between Iftar and namaz he was given two loaves of bread. He broke one of the two loaves to pieces and distributed them among the people around. The other loaf he himself ate and even out of that he offered some to whosoever he wished and thereafter he did not eat till the time of Iftar of next evening.20 It may be mentioned that in modern times large expenditure and varieties of food are understood as a symbol of higher status. But the persons of such thinking do not understand that their extravagancy cost a large section of society heavily. They should understand that the Chishti Sufis lived long because of their moderate habit of taking

food and to be concerned about the food of the others. The medieval period was an age of despotism and persons of armed background were understood the most dominant section of society. But during the same period the sufis successfully promoted the concept of non-violence and created a large followers. They preached people to promote social harmony and discard the means of animosity. Nizamuddin Aulia observed, "there are two things: lower self(nafs) and heart(Qalb). The former has acrimony, violence and discord in it while the latter, besides other virtues, has peace, acquiescence, benignity and kindness. If one behaves under the spell of the nafs, the other's response should be from the side of the qalb. This would rest the nafs being overpowered. But if anybody confronts nafs with nafs, there will be no end to animosity and discord. He further observes, "If a man places thorns (in your way) and you do the same, it will be thorns everywhere". In the contemporary world when arms race is understood the solution of all problems the nonviolence philosophy of the Sufis may be a guide to happiness and peace. . Four important Sufi Silsilas, the Chishti, Suhrawardi, Qadiri and Naqshbandi, came to India during the period from 13th to 16th century. Khwaja Moinuddin Chishti, the founder of the Chishti Silsila in India, was the first Sufi who introduced sufism as an universal social philosophy and way of life in India. Up to the sixteenth century almost all parts of India realised the presence of the sufis of the different Silsilas. Almost all the Sufis of all Silsilas, settled in different parts of India, started their activities in form of social service. It is important to mention that the sufis of India received social acceptance in terms of spread of their philosophy. Though the early sufis came to India as the foreigners, their social activities made them as promoters

of the opinion of the indigenous people. Although the sufis declared Islam as the basis of their activities, they started to work in the non-Muslim dominated areas. They successfully spread their message of the social service in different parts of India. The main reasons behind the success of the Sufis of the different silsilas were their philosophy, interactions with the different sections of the Indian society and their adjustment in accordance with the local environment. Most of the Sufi orders of India worked on the principles of the philosophy of Wahadatul-Wujud or Unity of Being. Under this philosophy the sufis treated whole world as one social unit. They propagated their philosophy among the people of the different social order. They never made the uniformity as the basis of the propagation of their philosophy. Consequently, all the people realised that the philosophy of the Unity of Being was source of their inspiration. It provided sense of equality to the persons of the different religions, sect, castes and classes. It is important to mention that when the sufis propagated their philosophy, they did not attack the local practices and beliefs. They only propagated that each segment of society was important in eyes of the God. Each areas had potentialities of the peace and progress. No social hierarchy existed on the basis of nature of the population of the different areas. It is evident that that most of the sufis settled in those areas which were not socio-economically well established and famous. Shaikh Farid-ud-din Ganj-IShakar, popularly known as Baba Farid, settled in Ajodhan which was virtually a desolated and unknown place before his settlement. Similarly, Nizamuddin Aulia settled at Ghiyaspur in Delhi, a place of commoners. During their life times the sufis worked for the promotion of

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peace and cooperation among the persons of different beliefs. It was a regular activities of the sufis to organise social discourse at their Khanqahs and such types of discourses were open to all. Even Hindu Yogis and Sanyasis also attended the social discussion at the Jamatkhana of Baba Farid and Nizamuddin Aulia. The participation of the these Jogis and Sanyasis is well illustrated by Hasan Sijzi's Fawaid-ul-Fuad. Though the organisation of langar was introduced by Baba Farid, almost all the sufis organised langar at their Khanqahs. Most of the sufis, particularly the Chishti Sufis, used vernacular language as medium their communication with the common people of India. They avoided to use the either official or priestly or theological languages. The organisation of the Sama or music party was also an uninterrupted activity of the most of the sufis of medieval India. All these activities were sources of the inspiration of common people. When the people reached the sufi Khanqahs and joined the different programme, they realised that their life and works also mattered in terms of the completion of the activities of the sufi Khanqahs. They also felt that the atmosphere of peace and cooperation was instrumental in the elimination of their problems. They realised that inclusiveness was better option than exclusiveness for the productive activities. The activities of the sufis established that unity in differences could accelerate the socio-cultural activities in better way than unity in uniformity. Consequently a large number of people became followers of these Sufis during the medieval period. From king to peasants became the visitors of these Khanqahs. It is known that Sultans such as Iltutmish(1210-36), Ghiyasuddin Balban (1267-87) and Alauddin Khilji

(1296-1316) respected the sufis very much and visited the Khanqah of the Chishti sufis Qutub-ud-din Bakhtiyar Kaki, Farid-ud-din GanjI-Shakar and Nizamuddin Aulia respectively. Even Qutub-ud-din Aibak(1206-19), the first ruler of the Turkish dynasty, started the construction of the Qutub Minar in the memory of the Chishti Sufi saint Qutubuddin Bakhtiyar Kaki. After death of these Sufis their shrines started to be identified as the representatives of the buried sufis' philosophy and activities. Almost each part of the Indian subcontinent consists of some sufi shrines. The people of these areas are not only well versed with the name and place of the buried sufi, but more importantly they are also well versed with the period, philosophy and works of these sufis. During the medieval period the sufis were identified with their stages (tariqa), cult (taifa) and different social activities, but during the modern period these shrines are identified by the people as the promoter of the concept of living together. It is customary that on every Thursday people visit the different sufi shrines of their localities. The visitors belong to the different religions, castes and classes. These visitors follow the norms and discipline of the shrine concerned. Both the male and female visitors keep their heads covered with some caps, turban and dupatta. During their visit all the people identify themselves as the followers of the buried sufi. The visit of the sufi shrines is not confined to the local people, but most of the shrines of India have tradition of attracting the crowd at inter-district, intra-region and interregional level. Some the shrines attract the crowd at both the national and international level. The heterogeneous nature of the visitors promotes the exchange of thoughts and cultural synthesis among the persons of the different ethnic, religious and

national identities. The sufi shrines act as the meeting places of the different cultures. Apart from the usual weekly visits, all the sufi shrines organise annual Urs(death anniversary) of the bried sufis. It is generally believed that visiting of the sufi shrines at the time of Urs is the highest form of paying tribute to the Sufis. Consequently a large number of people go to the shrines to pay tribute together. At the time of the annual Urs one can find a cosmopolitan type of atmosphere at the sufi shrines. The organisation of the of the Urs in continuous process and gathering of huge crowd on the occasion are very effective measures to promote the social and regional cooperation. The sufi shrines promote the idea of working together and praying together. It is important to mention that whenever the people visit the sufi shrines they offer certain things such as Chadars, flowers and sweets. These materials are sold by the persons of different religious backgrounds. The shopkeepers find opportunity to sell the materials required for the completion of rituals of the shrines. Around almost all the sufi shrines some shops are established. No religious and class distinction work in the sale and purchase of the different materials. The organisation of the langar(free kitchen) is an other important socio-economic activity of the sufi shrines of Indian sub-continent. During the Urs free food and water are served to the devotees of the shrines. The langar is organised with the financial support of the people. To meet the expenditures of the langar contribution of the each individual and social group is accepted. During the medieval period such types of contributions or donations were called Futuh(unasked charity). The acceptance of the donations always remains unconditional and unclaimed. Generally no publicity is given to the name of the

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donors. Moreover, when people are served the food, no distinction is made on the basis of religion, caste and class. Even no such demand is made by the devotees. All of them took food together. Participation in the langar is understood a pious duty. Distribution of food during the langar is not simply an act of charity or providing food to the needy persons, but more importantly it also reflect the acceptance and promotion of the concept of inclusiveness. Generally the human beings prefer the inclusiveness in terms of their knowledge and life styles, but whenever they join the langar, they give up all the symbols of the exclusiveness. It is important mention that the tradition of the langar was started by Baba Farid during the thirteenth century. It is continuing till the date. The credit of the success of the langar institution of the sufi shrines goes to the people. Thus the langar institutions not only provides food to the needy persons, but it also inspires people preserve and propagate the concept of common good. Although the controllers of the most of the sufi shrines belong to the Muslim community, there are some shrines which controllers belong to the Hindu and Sikh communities. The controllers of these shrines are known as the Sajjadanashin, Gaddinashin and pir etc. The sanctity of the controller of a shrine is never based on his individual religious background. He is respected by the devotees because of his contribution to the maintenance of the shrines. It is a common belief that the controller of the shrine possess the blessing of the buried sufi and the actions of the former bring relief and peace for the people. Generally the Sajjadanashins give amulets(amulets) to the people for the removal of their problems. Such types of amulets are used by the people of each segment of Indian society. The wearing of the amulets is

not the practice of any particular social group, but it exists among the poor persons, shop keepers, industrialists and players etc. It is important to mention that the institution of the sajjadanashin enjoy the universal acceptance. The existence of the sufi shrines are treated one of the most important components of the fame and identity of locality concerned. The places such as Ajmer, Delhi, Kichhauch Sharif(U.P), Sirhind(Punjab), Ajodhan(in Pakistan), Kishtwar(Jammu and Kashmir), Rajouri(Jammu and Kashmir), Cherar-I-Sharif(Jammu and Kashmir) Gulbarga(Karnataka) are famous because of the existence of shrines of the famous sufi saints. These are visited by the regional, national and foreign tourists. The sufi shrines are playing important role in the promotion of religious tourism in different parts of India. Moreover, certain areas are known in the name of the sufi concerns. In Jammu district the localities such as Lakhdatta Bazar and Pir Mitha are named in the memory of the buried sufi. It is important to mentions that nature of the population around the shrines is composite. The sufi shrines are treated by the people as the joint heritage of the all communities of India. In the Punjab and Jammu and Kashmir many shrines are known as the shrines of the Sanjha Pir and Sain Baba. The shrine of famous Rishi Sufi Nuruddin of Cherar-i-Sharif in Kashmir addressed by the Kashmir Hindus as the shrine of Nand Rishi. The composite responsibility for the maintenance of the sufi shrine is very helpful in the minimisation of the communal and separatist tensions. Such types of practices strengthen the concept of inclusiveness.The sufi shrines are contributing to the maintenance of ecological balance and security in areas concerned. The story of sacred water tanks and trees are associated with the majority of the sufi shrines. There is a tree near

the shrine of Baba Ghulam Badshah in Rajouri district of Jammu and Kashmir. It is believed that it was planted by the sufi Baba Ghulam Badshah during the 19th century. It gives fruits throughout the year. Whosoever takes the fruits of the tree, his or her sufferings are eliminated. The controller of the most of the shrines encourage the plantation of the trees. It is also a common belief that the water tank existing in the premises of the sufi shrine contains sacred water. Its use are understood as a source of the elimination of many diseases. Therefore, people try to maintain the purity of water and avoid the its pollution. Thus, the Sufi shrines of India are treated by the people as the everlasting tangible heritage in terms of mingling of various oceans. The sufi shrines are one of the strongest mediums of the maintenance of unity in difference. Their existences from generation to generation speak of their relevance in terms of maintenance of mutual respect, co-existence and concept of living together. They are promoters of the concepts of praying together, eating together and working together. It is important to mention that almost all the religions of the world propagate exclusiveness, but sufi shrines propagate the integration of exclusiveness into inclusiveness. The popularity of the Sufi shrines among the people of different religions, races, castes and classes teaches the modern world that only those persons are respected by the common people who work for the betterment of humanity. It is important to mention that hardly people go to the graves of the rulers of medieval India to keep their graves as the symbols of authority. But the common people always go to sufi shrines to keep their teachings and practices alive for propagation and protection of the concepts of living together, work together and solve their problems together.

LADAKH A F F A I R S

EDUCATION

A grooup photograph of LAHDC, Leh Councillors RIGZIN SPALBAR, Rigzin Spalbar, the newly nominated chairman/chief executive councilor, has been elected from two constituencies. The District Congress Committee president Mr. Rigzin Spalbar won the Lower-Leh seat defeating the BJP Candidate Mr. Nawang Samstan by 2092 votes. Mr. Spalbar had already won the Sku-Markha constituency uncontested. He had been the chairman/chief executive councilor for a year and a half in the 3rd LAHDC also. Spalbar has been elected to the LAHDC continuously since the formation of the Hill Council in 1995.

THUPSTAN ANGCHUK

TSERING ANGCHUK

Thupstan Angchuk has been elected from Nyoma constituency on Congress ticket. He is a new face in politics. Angchuk is the youngest among the all the councilors. Demchok area which had been news last year also comes under his constituency.

Tsering Angchuk is elected for the second time in consecutive from Panamik Constituency on Congress ticket. A former government employee in the medical department, Angchuk stepped into politics with the 3rd LAHDC General Council in 2005. He is one of the councilors to have left LUTF and joined the Indian National Congress.

ABDUL ALI

DR. SONAM WANGCHUK

Abdul Ali won the Turtuk Constituency on Congress mandate. He has the experience of serving as the village Sarpanch in Bogdang for one term. On October 16th late evening when polling was just over, his forehead was hit with a stone pelted by an unidentified person. Subsequently he was hospitalized for a few days.

Dr. Sonam Wangchuk won Hunder Constituency on Congress ticket. Doctor Wangchuk is a child specialist. He retired from government service few years ago. Doctor Wangchuk is now the Executive Councillor for Health.

CORRECTION: In December issue, photographs and profiles of some of the Councillors got inadvertantly mismatched; those photographs are posted again with correct profile. -Error is regretted

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Vol. 5, Issue 01

Epilogue, January 2011

LADAKH A F F A I R S

EDUCATION

Significance

Bakula Rinpoche Memorial Education Week TSEWANG RIGZIN Kushok Bakula Rinpoche Memorial Education campaign week is observed in November every year across length and breadth of Leh Ladakh as an endeavor to strengthen the rural government schools. This annual feature was started after passing away of Bakula Rinpochey in November 2003.

is Holiness Kushok Bakula Rinpoche was a renowned spiritual and political leader of Ladakh in the latter half of the 20th Century the post independence era - Rinpoche joined politics in 1949 when Ladakh had just entered a new era of a democratic society. Therefore he is often regarded as the architect of modern Ladakh. One of the great contributions by Kushok Bakula Rinpoche was spreading the light of modern education to Ladakhi society. He played a vital role in motivating Ladakhi people to send their children to schools. All through his political life Bakula always stressed on the importance of modern education while preserving ancestral knowledge, values and wisdom. "Although Rinpoche did not receive a modern education, he understood the importance of scientific education, and he made gigantic efforts to spread education in Ladakh. He convinced illiterate parents, Buddhist and Muslim alike, to send their children to school and, he opened one in every village in Ladakh. He also provided opportunities for hundreds of poor Ladakhi children to go outside Ladakh for higher studies." These words by Sonam Wangchuk Shakspo, Rinpoche's private secretary, in the book 'Kushok Bakula Rinpoche Saint and Statesman' sums up the great contributions made by Rinpoche in spreading the light of education among the people of Ladakh at a stage when education through modern schooling system was something new to Ladakhi society and accordingly most people were found reluctant to enroll their children to schools for modern education. Besides these efforts he was

also the man behind opening of public institutes like the Vishesh Kendriya Vidyalaya in Delhi and the Central Institute of Buddhist Studies in Leh. To pay tribute to Bakula Rinpoche's great contribution to Ladakhi society, particularly in the of education, the Ladakh Autonomous Hill Development Council (LAHDC) Leh in collaboration with the civil society organizations of Leh decided to observe an education campaign week in every November in the name of Padma Bhushan Kushok Bakula Rinpoche, making it an institutionalized annual feature. So what happens in the education campaign week? All Councillors of the LAHDC, the officials of Education Department, the Religious Organizations and the Non Government Organizations (NGOs) undertake extensive tours to every nook and corner of Leh district to bring awareness among the masses about education and especially to strengthen the government schools to make education accessible to all poor and rich. The Councillors of the LAHDC go to their respective constituencies to see obstacles being faced by the schools of their constituencies. They come back to the Council Secretariat and give a presentation of what they have seen

during the campaign week. Each year the campaign has a different theme as required for every different year. These education campaigns also aim at changing the conventional mindset of the people and making education more relevant to one's life. By and large the present system of education produce thousands of people with a government job obsessed minds which prevent many educated youngsters from taking up something more creative, enterprising and innovative than only government jobs. Such issues are addressed in these campaigns so that people enroll their children in schools to become not just government employees but also to become good human beings so as to ensure a prosperous and a peaceful future of our society. Last year the campaign week was observed from November 22, not in every village but at all cluster levels wherein councillors of the area, concerned zonal education officer, representatives of an NGO and a religious organization and the Village Education Committee (VEC) members of villages of the cluster participated to bring awareness among the people about education. Under NFI Fellowship Program

EXCLUSIVE SERIES

New Research on Kashmir

Wavell: The Prophet Maligned…

RAKESH ANKIT

Field Marshall Archibald Wavell is a tragic figure. Fate dealt him a difficult hand as it made his successors men who dazzled their way to history, in the process, overshadowing the reticent Wavell and his considerable achievements. Given Montgomery in Africa and Mountbatten in India to contend with, history-writing has not treated Wavell kindly. To an extent, he himself was responsible. He was a poor self-publicist, lacked showmanship, had a self-deprecating attitude and a low opinion of 'politics' fatal flaws when it comes to carving a niche in the affairs of men and state. Full-length treatments of him have come about only recently with Adrian Fort and Victoria Schoefeld restoring this servant of British Empire who was both soldierly and statesmanlike to his rightful pedestal. This piece limits itself to a few of Wavell's remarks from his Wavell The Viceroy's Journal, sensitively edited by the distinguished Sir Penderel Moon and brought out by Oxford University Press in 1973. It remains the bible for the years 1943 to 1947 in India - encompassing a wide range of personality and policy issues. And, it reflects how right Wavell was on how many issues given the unfair opprobrium that Messers Attlee and Bevin heaped on him, although as Ian Talbot has said, his brand of 'realism almost bordered on pessimism' and this did not endear him to his political masters. The issues that this piece highlights are Palestine, partition and Kashmir. Wavell sensed the troubles of 1948

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Palestine as early as 1943. He had an idea that Winston Churchill was a 'confirmed Zionist' but he confessed in his diary of having 'never quite realised the lengths to which he was prepared to go, in speech at any rate, or the strength of the pro-Jewish feeling in the Cabinet. No one seemed prepared to say anything at all on the Arab side'. Over the next two years, as Churchill and Amery hardened their stances on partition in both Palestine and India, Wavell was left to repeatedly note ruefully that 'though India has over 90 million of Moslems, many of whom feel very strongly about Palestine', London had effectively excluded him from any brainstorming. In moments of anguish, he would term it 'scandalous'. Whenever he got a chance, he felt duty-bound to argue 'the interest of the Indian Muslims in the problem and the Arab case' against the Churchill-Amery combine. By the time, Churchill left office in July 1945, four things were clear, namely, US was the next mighty military power; second, the war time alliance was breaking, particularly postYalta as Stalin tightened the screws over Eastern Europe; third, India had to go - in one piece or more and, fourth, a way had to be found to relinquish formal control in India yet retain informal influence given India's importance to the Empire's unity, security and welfare. To these last ends, Churchill memorably gave Wavell a little piece advice on 3 August 1945 'Keep a bit of India'. The question was which bit was desirable and whether those in that bit would like to remain

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with UK/US. Wavell was pretty prescient about the troubles of 1947 in Kashmir too. Almost exactly two years before troubles began, on 17 October 1945, Wavell wrote: 'Kashmir is likely to be the seat of political trouble before long; there are two factions, both Moslem (80% of the population is Moslem), one of which supports and is sup ported by the Congress, the other Muslim League'. He was not alone here. A. V. Alexander, who would come to India for three months as a member of the three-member Cabinet Mission and who would be the Defence Minister when the conflict broke out in Kashmir charged with the sensitive issue of what to do with the British officers serving with the Indian and Pakistani forces, too felt, in April 1946 that 'this Muslim population…however seem to be divided in Kashmir into almost equal proportions of Muslim League and Muslim National Conference' - thus pointing to the absolute crux of the claims and counter-claims of representativeness made by Sheikh Abdullah/India and Muslim Conference/Pakistan later. When the Cabinet Commission came to India in March 1946, Wavell wasted no time in suggesting to them that 'they must have some more definite ideas about Pakistan…I pointed out that Pakistan issue affected not only India but the whole Empire, since it might lead to a conflict with Moslems'. Alexander later remembered that Wavell had mentioned on 25 April 1946 that the 'Anglo-American report

Epilogue, January 2011

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New Research on Kashmir on Palestine now about to be published would, he feared, have most unfortunate repercussions in Palestine and the Middle East on the Arab population and would be likely to harden the Muslim League in their adherence to Pakistan'. Wavell had developed a mutual friendship and respect for Alexander; with PethickLawrence he parted 'on quite friendly but not cordial terms'. He however did not get along with Stafford Cripps and did not meet him when the Cabinet Mission departed India. He was to soon pay for this. Meanwhile, however, in May 1946 Wavell produced an 'Appreciation of possibilities in India', which was to be later infamous as Wavell's Breakdown Plan. In his own words, it entailed the following: 'If we are forced into an extreme position, we should hand over the Hindu provinces, by agreement and as peaceably as possible, to Hindu rule, withdrawing our troops, officials and nationals in an orderly manner; and should at the same time support the Muslim provinces of India against Hindu domination and assist them to work out their own constitu tion'. 'It is not suggested that this ar rangement should be a permanency; and that we should maintain indefinitely what would amount to a "Northern Ireland" in India. We should endeavour to bring about a Union of India on the nest terms possible; and then withdraw altogether'. Two months later, in July 1946, he thought 'HMG's proposals [of partition on Palestine] quite disastrous and said so in very plain language. The effect in India at this juncture will be deplorable'. The Wavell Plan had started trickling to London from September 1946 in its various draft avatars but it was not until 4 December 1946 that the besieged Viceroy reached London to hand it over personally to the Attlee Cabinet. He had a frosty reception from Attlee, Bevin and Cripps though they did not have much by way of an alternative. Wavell

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noted that 'Bevin was pessimistic about our position generally [and] said that everyone was kicking us around, in Palestine, Egypt, Sudan, India and that our international prestige was very low. He said that the USA were very worried about India' and was quick to see through the left, socialist, anti-empire faĂ§ade of the Foreign Minister: 'Bevin like everyone else hates the idea of our leaving India, but like everyone else has no alternative to suggest. Both he and Alexander are in reality imperialists and dislike any idea of leaving India'. Indeed, the great Bevin 'could be reprimanded for residual imperial nostalgia' and alongwith Attlee and Cripps presided over the sacking of Wavell, condemned as 'defeatist'. Cripps returned from India in July 1946 and had been suggesting from September-October onwards to replace Wavell. This 'defeatist' slur on Wavell though took some time in crystallising and first emerged during the Bevin-Attlee exchange of 1-2 January 1947. Ironically, Wavell's withdrawal plan gave Britain more time, till mid-1948, to prepare for the succession than did the Labour government's scramble to get out which left contradictions in the wake of its hasty departure - the greatest of which was the Kashmir dispute. It also stemmed from Wavell's rationale - later justified in a gory manner - that too much blood would be spilled if power were transferred simultaneously to the subcontinent as a whole. And yet the breakdown plan led to the summary dismissal of Wavell. The telegram which intimated him of the same in February 1947 was drafted by the determined Stafford Cripps. Restrained in public, Wavell wrote in his diary on 4 February 1947 that 'it was not very courteously done'. This 'termination' had been coming. Wavell had a low opinion of politicians while Labour despite admiring his soldier's realism, strategic shrewdness and lack of viceregal vanity - considered him 'politically inept'. Their relations had been getting severely strained. In the ultimate analysis, his two-stage military

Vol. 5, Issue 01

withdrawal/evacuation plan considered 'pessimistic'/'unworkable' by Attlee, Bevin and co. was the last nail in the coffin of Wavell's viceroyalty. Mountbatten took over and the subcontinent hurtled towards freedom/partition in India and then invasion/accession in Kashmir. One month after the first of the batch of raiders had started for Srinagar, on 20 November 1947, Wavell noted after a conversation with his successor in London - that 'Mountbatten has very much gone over to the Congress side, as was I suppose inevitable in his position; says Jinnah has become an impossible megalomaniac; and that Nehru has shown himself a really great man'. This was a classic case of one partisan man eyeing the other from his one-eye. As Alexander remembered from his Cabinet Mission trip: 'Wavell had no conscious feeling that he had been partisan in favour of the Muslim League, but I could understand that as he had been C-in-C in India in 1942, he was bound to remember that whilst the Muslim League were not politically active in his support, they did not - as the Congress party - had organised the sabotage and destruction of his communications whilst he was trying to keep the Japs out of India'. More importantly for our purpose now and more worryingly for Wavell's then, he was also informed by Mountbatten that the 'Service Chiefs at home seemed to him to be playing with the idea of making a base of Pakistan and letting India go, if she wished'. Wavell thought 'such a policy would be suicidal'. This reflected the growing awareness among the British Chief of Staff about the useful of the north-western rim of the Indian sub-continent (now in Pakistan) as well as its willingness (unlike Nehru's much-vaunted non-aligned stance) to partake in the Anglo-American concerns and attempts vis-Ă -vis the erstwhile USSR in Central Asia. London was acutely sensitive to British interests in the subcontinent

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New Research on Kashmir and to Pakistan's particular importance in their pursuit. Three months before the creation of Pakistan, the Chief of Staff had succinctly summed up that strategically 'Western India' (post-1947 Pakistan) - with Karachi and Peshawar - was crucial for British and Commonwealth interests. Importantly, by assisting Pakistan Britain could increase its prestige and reputation in the Muslim World, improve relations and achieve their cooperation. Five weeks before partition, the Chief of Staff concluded: The area of Pakistan is stra tegically the most important in the continent of India and the majority of our strategic requirements could be met by an agreement with Pakistan alone. We do not therefore consider that failure to obtain the [defence] agreement with India would cause us to modify any of our require ments. On 12 October, the Commonwealth Relations Office had written to UK High-Commissioners in India and Pakistan to 'look after United Kingdom's interests in Kashmir and other Indian States in Pakistan sphere'. It was

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21

equally aware of Kashmir's importance for Pakistan. For Pakistan to remain a politically viable pivot for Britain's strategic interest in the Middle East and Southeast Asia, Kashmir was vital as a buffer between the volatile NWFP and a potentially hostile India. Pakistan's lack of geographical depth was a cause of concern for Britain as was the presence of a resourceful and unfriendly neighbour; its vulnerable defence, transport and communication links and industrial infrastructure and the dependence of her irrigation and energy systems on rivers flowing through Kashmir. Wavell also had a suspicious attitude towards the UN - not uncommon in his generation of inter-war realists. He felt that the way of reaching decisions in UN - 'the process of dishonest and discreditable lobbying among the smaller powers' - was 'disgraceful' and as an ardent Arabist, he was shocked that a vital question like the partition of Palestine 'should be decided by the venal votes of such countries as Haiti, Liberia, [and] Paraguay'. By December 1949, when the Kashmir question had been with the UN for almost a year, a tired Wavell wrote to H. M. Close in Peshawar, in terms which showed his views on the past of India-Kashmir-Pakistan and his perceptions on the future of India-USA-Pakistan, both borne out by history: 'If only this wretched Kashmir busi ness could be settled, I am sure that Pakistan would soon go ahead. Of course, it ought to have gone to Pakistan from the first, with possibly some adjustments in frontier on the south; just as Hyderabad was bound to go in with India. I am very glad that Liaquat Ali Khan is going to America, I am sure that his personality and commonsense will impress itself on the Americans; India has had too much of the limelight since partition'.

3 July 1943 22 July 1944 21 March 1945 24 March 1945 21 April 1946, AVAR 6/2, A. V. Alexander Papers, Churchill Archives Centre (CAC), Churchill College, Cambridge 4 March 1946 29 June-1 July 1946 29 July 1946 24 December 1946 Kenneth Morgan, Labour People (Oxford, 1987), p. 141 Ibid., p. 168 1-2 January 1947, Bevin-Attlee exchange, FO 800/470/IND/47/1/2, TNA Michael Brecher, Nehru (Oxford, 1959), p. 337 Peter Clarke, The Cripps Version (London, 2002), pp. 470-1 Judith Brown, Nehru (Oxford, 2003), p. 169 26 June 1946, AVAR 6/2, CAC 29.11.46, COS (46-47) L/WS/1/1030, Tp (46), TNA 7.7.47, COS Tp (47) 90, TNA 12.10.47, CRO to Shone and Graffety-Smith, T. No. 210, L/PS/13/1845 b, IOR 1 December 1947 13 December 1949, Wavell to Close, MSS Eur Photo Eur 393, India Office Records, British Library

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Vol. 5, Issue 01

Epilogue, January 2011

CALENDAR: DECEMBER 2010 J & K AFFAIRS

JAMMU, DECEMBER 1: Six persons including three minor girls are killed and nearly 40 others injured in a bus accident near Kalakote in Rajouri district of Jammu province. The bus with approved capacity of 16 passengers was reportedly carrying 52 passengers. SRINAGAR, DECEMBER 1: Chairman of moderate faction of Hurriyat Conference Mirwaiz Umar Farooq says the separatist amalgam will continue its efforts to educate the people of India about the genesis of Kashmir issue and need for its resolution. REASI, DECEMBER 2: Three members of a family are among four persons killed while five others injured after a Tata Sumo skidded off the road and fell into nearly 700-feet deep gorge in Mahore area of this district in Jammu province. JAMMU, DECEMBER 2: Pakistan Army resorts to heavy firing on Indian positions on the Line of Control (LoC) in Balnoi area of Krishna Ghati sector in Poonch district in an apparent attempt to push militants into this side taking advantage of adverse weather conditions and dense forests. SRINAGAR, DECEMBER 3: A delegation of Parliamentarians and Civil Society members including film makers and journalists arrived in summer capital on a three-day fact-finding mission and hear the family of a teenager whose death in police action triggered a fivemonth unrest in the Valley. The delegation includes Parliamentarians Ram Vilas Paswan, Nama Nageshwara Rao, Maheshwari Hazari, D Raja and Bansa Gopal Choudhury. The other prominent figures in the delegation were filmmaker Mahesh Bhatt, Prof Kamal Mitra Chenoy and journalist Seema Mustafa. JAMMU, DECEMBER 4: The CBI has registers a case in the alleged bungling of more than Rs 3.7 crore in the contract of dewatering work on Katra-Laole section of Udhampur-Srinagar-Baramulla Railway Project. NEW DELHI, DECEMBER 4: Railways report successful completion of construction of a crucial tunnel between the Katra-Qazigund section of the prestigious Kashmir rail link project. "The major breakthrough came yesterday with the completion of the tunnel, the second in the section at Sangaldhan in Ramban district of the State," said a Northern Railway spokesperson. Srinagar, DECEMBER 5: Chief Minister Omar Abdullah says that Kashmir is a political problem requiring a political solution and urges the separatist leaders to enter a dialogue with Centre for its resolution. Addressing several functions to mark the 105th birth anniversary of his grandfather and National Conference founder Sheikh

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Mohammad Abdullah, Omar said violence cannot solve any issue and the only way to resolve problems was through the dialogue. "If they can hold talks with Parliamentarians and Pakistan High Commissioner, what is the problem in talking to the Central Government," he said. Union Minister and NC President Dr Farooq Abdullah attended functions with CM. KATHUA, DECEMBER 5: Congress leader and state Minister for Health Sham Lal Sharma courts controversy by advocating Azadi for Kashmir and separate state for Jammu and Union Territory status to Ladakh. Addressing a Congress rally chaired by Pradesh Congress Committee chief Prof Saif-ud-Din Soz at remote town of Bani in district Kathua, the Congress Minister gave a surprise to many senior party leaders sharing dais with Prof Soz, when he raised the demand of making Jammu separate State and according UT status to Ladakh. NEW DELHI, DECEMBER 6: The Supreme Court seeks a response from Jammu and Kashmir Government on the Rs 1,618- crore special package offered by the Centre for restoring properties of and providing jobs to Kashmiri Pandits who migrated from the Valley in the wake of outbreak of militancy. The apex court, which sought the reply of the State Government within four weeks, however, expressed its reservations against the Centre's scheme which was not clear as to how the migrants on return will stay without any accommodation. NEW DELHI, DECEMBER 7: A delegation of Trade Union representatives from Jammu and Kashmir led by CPI MP and AITUC leader Gurudas Dasgupta calls on Prime Minister Dr Manmohan Singh and seek his intervention for revival of sick Central units in the State and ensuring payment of wages and other benefits to their employees. "Terrorism or secessionism cannot be fought "if the workers are left to suffer in starvation", Dasgupta said. In a meeting with Dr Singh at Parliament House, the unions, representing handicraft, carpet and anganwadi workers and PSUs like IRCON, HMT Chinar Factory, Centaur Hotel and Indian Telephone Industry, sought revival of these units. SRINAGAR, DECEMBER 7: Criticising National Conference led coalition regime for brazenly taking benefit of the prevailing anarchy in the State, People's Democratic Party president Mehbooba Mufti today said that instead of addressing problems of the people this Government has indulged in corrupt practices. She said that on the one hand harassment of innocent people has been going unabated while on the other, Government has been looting public exchequer due to lack of transparency and accountability. She said that developmental activities have virtually come to stand still and ruling elite has been indulged in corrupt practices.

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Epilogue, January 2011

CALENDAR: DECEMBER 2010 J & K AFFAIRS

NEW DELHI, DECEMBER 8: The Government of India informs Lok Sabha that "track II" talks with Pakistan includes issues like Jammu and Kashmir and are not official in nature. "There are informal channels of communication between India and Pakistan, also referred to as track II in popular parlance... These meetings, which take place on a broad range of subjects, including Jammu and Kashmir, are not official in nature," Minister of State for External Affairs Preneet Kaur said. JAMMU, DECEMBER 9: Five members of a marriage party are killed and 23 others injured, when a bus carrying them, rolled down into a nullah near Garnai under the jurisdiction of Rehmbal Police Station in Udhampur district. JAMMU, DECEMBER 10: State Cabinet approves the recommendations of the Pay Anomaly Committee besides giving nod to the amendments in the J&K Panchayati Raj Act, 1989. The Finance as well as other Departments will start issuing notifications vis-Ă -vis implementation of the recommendations of the Pay Anomaly Committee report within next 10 to 15 days, the cabinet decided. RAMBAN, DECEMBER 10: Four persons are killed and four others injured in two separate road accidents in this district. NEW DELHI, DECEMBER 11: J&K Health Minister Sham Lal Sharma who advocated Azadi for Kashmir is served with show-cause notice by Congress high command. JAMMU, DECEMBER 12: The State Government asks the Election Department of the State to go ahead with preparation for Panchayat elections on the ground that constitution of the State Election Commission (SEC) was a mandatory provision asked by the Central Government to five States and it will take care of future requirements. Government has conveys to the Election Department to hold first phase of Panchayat elections by the end of January and complete entire exercise by April end. JAMMU, DECEMBER 13: Chief Minister Omar Abdullah says that the call of separatists and few other outfits for boycott of ensuing Panchayat elections in the State will not have any impact on the polls as they had been giving such calls time and again and the people have defied them repeatedly. "There is nothing new (in the boycott call of elections). They (the separatists) had given such calls in the past also. Despite their boycott calls, the people had participated in the elections in large number and they will do so this time as well'', Mr Abdullah said. JAMMU, DECEMBER 14: Seven Indian Air Force personnel including a Squadron Leader and two engineers of the Konkan Railways Corporation Limited are injured when

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a MI-26 Helicopter crashed shortly after taking off from the Technical Airport adjoining the domestic airport of Jammu. The helicopter was airlifting heavy road and tunnel construction machinery for the Northern Railways to Reasi-Sangaldan stretch of the Katra-Qazigund Railway Project. UDHAMPUR, DECEMBER 15: Four persons are killed and 10 others sustain injuries, one of them critically, when an over-speeding bus turns turtle on UdhampurRamnagar road. NEW DELHI, DECEMBER 15: The Central Government decides to double subsidy for micro, small and medium enterprises (MSMEs) in Jammu and Kashmir, at par with North Eastern States. The decision to modify the Central Capital Investment Subsidy Schemes for J&K is taken at a Cabinet meeting. The capital investment subsidy for the MSMEs in the State will be enhanced to 30 per cent of the investment on plant and machinery. SRINAGAR, DECEMBER 16: General Officer Commanding of Army's Srinagar based 15 Corps Lt General S A Hasnain says he would be adopting a humane approach with the people of Kashmir in his efforts to usher in stability to the Valley. "My approach is entirely humane and nothing more than that. I think my force should not be seen as a force with arms everywhere," Lt Gen Hasnain, who became only second Muslim officer to command 15 Corps in the past 20 years, told reporters on the occasion of Vijay Diwas, marking the victory over Pakistan Army in 1971 Bangladesh Liberation War. JAMMU, DECEMBER 16: TheNational ConferenceCongress Coordination Committee meets under the chairmanship of Pradesh Congress Committee chief, Prof Saifud-Din Soz. It was discussed that since the 73rd Amendment has empowered the Panchayati Raj Institutions and further democratized them in the country, it is necessary to adopt the provision of amendment. JAMMU, DECEMBER 17: The Interlocutors on Jammu and Kashmir arrive in the winter capital on their third visit to state. They said that implementation of the Confidence Building Measures (CBMs), listed by them after their first two visits, will facilitate the process of dialogue in the State but said their ultimate task was to work out a political settlement of the problem acceptable to all three regions and communities residing within the every region. POONCH, DECEMBER 18: Interlocutors meet a cross section of people in Poonch. Members of several delegations that called on them said that they talked about development and rejected the idea of Azadi. The people, cutting across party affiliations, lamented discrimination meted out to the district on account of develop

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ment by successive State Governments. UDHAMPUR, DECEMBER 18: Three persons are killed and two others sustained injuries when a car, they were travelling in, plunged into a gorge at Rehmbal. AKHNOOR, DECEMBER 20: The General Officer Commanding, 16 Corps Lt Gen J P Nehra says that security forces continue to exert pressure on the militants operating in parts of Doda-Kishtwar and other parts in south of Pir Panjal. Following tremendous pressure exert by the troops, the militants are looking for safe passages and dens. And for this reason they have chosen to cross over to Himachal Pradesh through J&K-Himachal border as was evident from the recent arrests of militants by the security agencies, he said. JAMMU, DECEMBER 20: The Interlocutors hold discussion with Director General of Police on security and law and order situation in the State as apparently they wanted to know the number of separatists, youth and other stone pelters detained in the State under Public Safety Act (PSA) and other provisions of law during three month long unrest in the Kashmir valley. Earlier in the day interlocutors met former Chief Minister Mufti Mohammad Sayeed and PDP president Mehbooba Mufti. JAMMU, DECEMBER 20: The winter capital records lowest night temperature of last 20 years due to lack of rains and the possibility of temperature either remaining at the same degrees and plummeting further cannot be ruled out. JAMMU, DECEMBER 21: The State Cabinet orders a major reshuffle in the police administration involving transfers and postings of 87 officers, including Inspector General of Jammu Zone. Dilbagh Singh is now new IGP for Jammu. Jammu, DECEMBER 21: The J&K State Power Development Corporation signs Promoters Agreement (PA) with National Hydro Electric Power Corporation Ltd (NHPC) and Power Trading Corporation India Ltd (PTC) for execution of 1000 mw Pakal Dull, 600 MW Kiru and 520 mw Kawar Hydro Electric Projects as a joint venture. Commissioner/ Secretary Power, Basharat Ahmad Dar, Managing Director, JKSPDC, Shaleen Kabra signed the agreement on behalf of the Jammu and Kashmir State Government while the Chairman-cum-Managing Director, NHPC, S K Grag and Chairman-cum-Managing Director, PTC, P N Thakur signed on behalf of their organizations. NEW DELHI, DECEMBER 21: President Pratibha Patil clears the name of Amitabh Mattoo as the first Vice Chancellor of the Central University of Jammu. The President, in her capacity as the Visitor of the Central Universities approved the appointment of Mattoo whose name had

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been pending for the President's approval for the past six months as there was opposition to his appointment from some quarters in Jammu DODA, DECEMBER 22: The Union Home Ministry's Task Force visits the twin mountainous districts of Doda and Kishtwar where the cross section of society including the Members of Legislative Assembly (MLAs) of the ruling Coalition held less annual allocation to the districts responsible for their backwardness and under-development. The members of Task Force headed by Dr Abhijit Sen, Member Planning Commission earlier called on Governor, N N Vohra at Raj Bhavan in Jammu. SRINAGAR, DECEMBER 22: The interlocutors hold an open meeting in Langate area of north Kashmir's border distict of Kupwara. The public meeting was organised by Independent MLA Sheikh Abdul Rashid at a Government school and was attended by several thousand residents of his home constituency who were carrying three flags -white, black and red -- besides banners and placards in support of their demand for revocation of Armed Forces Special Powers Act (AFSPA), honourable resolution of Kashmir issue and end to human rights violations. JAMMU, DECEMBER 22: J&K Government orders revocation of ban on the SMS services in the State on post paid connections. The ban was imposed during Kashmir's summer turmoil. JAMMU, DECEMBER 24: Top BJP leaders including former DyPM LK Advani, President Nitin Gadkari, leaders of opposition in Lok Sabha and Rajya Sabha, Sushma Swaraj and Arun Jaitley, respectively, gather in the winter capital of J&K for what they called Ekta Sankalap Rally. They declared that BJP wouldn't allow, at any cost, the grant of autonomy, self-rule or 'azadi' to Kashmir and fight tooth and nail any attempt to further dilute integration of the State with rest of India. KATHUA, DECEMBER 25: Three persons are killed while at least 15 others injured in two separate road accidents in Billawar and Lakhanpur area of district Kathua. JAMMU, DECEMBER 25: The State Government approaches the Union Surface Transport Ministry for according National Highway status to Mughal road and its 84kilometer long limbs on both sides which will yield more funds for the annual maintenance of historic road and help in keeping it open even during winter when the area witnesses huge snowfall JAMMU DECEMBER 25: Terming BJP's stand on Kashmir as "negative", the former Chief Minister Mufti Mohammad Sayeed says that it was sad that the main opposition was trying to "destroy" national consensus on resolution of the issue initiated by none other than party

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patriarch and former Prime Minister Atal Behari Vajpayee JAMMU, DECEMBER 26: Holy cave shrine of Mata Vaishno Devi surpasses past pilgrimage records at 8.5 million for 2010. SHIMLA, DECEMBER 29: Railway Minister Mamata

Banerjee forwards Rs 22,831 crore project to clear Bhanupali-Leh railway line to Planning Commission, Himachal Pradesh Chief Minister, Prem Kumar says in Shimla. A letter received from Union Minister of State for Railways E Ahemad, said the Centre has prepared the estimate of Bhanupali-Leh railway line after completing its survey, Mr Dhumal said. He said that Rs 22,381 crore project has been forwarded to Planning Commission to get its consent to lay down broad gauge line between Bhanupali to Leh.

NATIONAL AFFAIRS NEW DELHI, DECEMBER 1: The Government denies that there was any proposal to withdraw the Armed Forces Special Powers Act 1958 at present from Jammu and Kashmir, saying the Act (AFSPA) was needed in states and areas in a disturbed or dangerous condition that may require use of the Act. In a written reply in the Rajya Sabha, Minister of State for Home Affairs M Ramachandran said that although several legislations did exist for curbing underground activities in the NorthEastern region, the AFSPA was needed. NEW DELHI, DECEMBER 2: Lt Gen A S Lamba's name is cleared to take over as new Army Vice Chief. Lamba, who was the Shimla-based Army Training Command chief, replaces Lt Gen P C Bharadwaj who retired from service on November 30. The Government also approved the appointment of Lt Gen S K Singh, who was hitherto Leh-based 14 Corps Commander, to take over as Jaipur-based South Western Command chief. NEW DELHI, DECEMBER 6: French President Nicholas Sarkozy, Delhi, calls upon Pakistan to fight terrorism with determination and advises the country to live in peace with India. Sarkozy assured India of his country's full cooperation in fighting terrorism. "Our cooperation on counter-terrorism is without limits and when Mumbai became a martyr city with hundreds killed and injured, France stood shoulder to shoulder with India. France will do all it can to help India. Pakistan must live in peace alongside its Indian neighbours," Mr Sarkozy said in an interaction with the media after the signing of several agreements with India in the field of civil nuclear cooperation and other areas NEW DELHI, DECEMBER 9: Union Home Minister P Chidambaram says that contours of a political solution to the Kashmir problem were expected to emerge in the next few months. He said this while addressing a meeting here of the Parliamentary Consultative Committee attached to his Ministry and the subject of the discussion was "Matters relating to Jammu and Kashmir". Chidambaram said the first and second reports of the

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group of interlocutors for Jammu and Kashmir dealt with confidence-building measures and added that he had now asked the group to focus on finding the contours of a political solution NEW DELHI, DECEMBER 14: Bharat Petroleum Corp hikes petrol prices by about Rs 2.96 a litre effective midnight tonight, and other State-owned oil companies IOC and HPCL will follow suit tomorrow. The Oil Ministry gives the three companies a go-ahead to raise petrol prices after international crude oil prices touched USD 90 per barrel. BPCL, the second largest fuel retailer in the country, took the lead to raise petrol prices by Rs 2.96 a litre to Rs 55.87 per litre in Delhi. NEW DELHI, DECEMBER 14: Information Commissioner Satyananda Mishra is named as the new chief of the Central Information Commission, replacing CIC A N Tiwari. Mishra is a former IAS officer of 1973 batch, Madhya Pradesh cadre. NEW DELHI, DECEMBER 15: Former regent of Jammu and Kashmir and senior Congress leader Karan Singh refuses to receive a Chinese award given away by Premier Wen Jiabao in Delhi for promotion of friendship between the two countries as he did not want to be seen as proChina. Singh, a Rajya Sabha member and President of Indian Council of Cultural Relations (ICCR), did not turn up for the award function this evening where Wen honoured nine prominent persons including CPI(M) leader Sitaram Yechury for fostering Sino-India ties. NEW DELHI, DECEMBER 16: Talks between Chinese Premier Wen Jiabao and Prime Minister Dr Manmohan Singh fail to yield any breakthrough on India's key concerns--stapled visa to people of Jammu and Kashmir and terrorism emanating from Pakistan-- and in getting support for its bid for a UNSC permanent seat. Wen, who is on a fencemending mission after one year of unease in bilateral ties, held talks with Dr Singh for over one hour during which bilateral, regional and global issues were discussed. Though the issue of stapled visa did not figure in the joint communique, Foreign Secretary Nirupama Rao told reporters

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after the talks that the Chinese Premier himself raised the issue and suggested that officials from both the countries should have in-depth consultations to resolve the issue. "Wen said China takes this issue very seriously and takes our concern on this issue very seriously," Rao said but noted that "the ball is in their court. There is no doubt about that." BALASORE, ORISSA, DECEMBER 22: Two Prithvi-II nuclear-capable ballistic missiles with a strike range of

350 km were successfully test-fired in an hour's gap as part of user trials by the Army from the Integrated Test Range (ITR) at Chandipur off Orissa coast. "Two indigenously developed surface-to-surface Prithvi-II missiles were testfired from the ITR and both the trials were fully successful," ITR Director S P Dash said. The missiles, mounted on mobile launchers and aimed at different targets, were test-fired from launch complex-3 in the ITR at around 0815 and 0915 hrs. SRIHARIKOTA (AP), DECEMBER 25: In a setback that some fear could delay India's manned moon mission, one of ISRO's communication satellites aboard a Geosynchronous Launch Vehicle (GSLV) exploded mid-air less than a minute after lift-off from the spaceport here and fell into the sea.GSAT-5P, carrying 24 C-band and 12 extended C-band transponders, aboard a homegrown vehicle GSLV F06 failed after the rocket veered from its flight path and broke into pieces

CROSS - LOC POONCH, DECEMBER 6: After a long time, 35 guests reach Poonch from Pakistan administered Kashmir as 56 civilians cross the Line of Control (LoC) from Chakan-Da-Bagh on Poonch-Rawlakote route. However, the traders of PaK announced suspension of trade for this week, reportedly demanding that tax imposed by their Government on the import-export, should be waived off. POONCH, DECEMBER 13: For the first time since cross-LoC bus was launched on Poonch-Rawlakote route between two parts of the divided State, it left Poonch without a single passenger on the board today. `The bus left Poonch with only a driver and a helper. No passenger turned up to visit PaK writing a new chapter in the history of cross-LoC movement of passengers. POONCH, DECEMBER 15: Surpassing past trends, cross-LoC trade on Poonch-Rawlakote route crosses Rs 10 crore during two days of this week, recording an all time high figure. Yesterday, items worth Rs 5.16 crore were imported-exported from Chakan-Da-Bagh by the traders of two parts of divided State while today Rs 5.02 crore worth trade was recorded. POONCH, DECEMBER 20: While no one took the Rawalakote bus from Poonch, from PaK, 50 civilians reached Poonch in weekly Rawlakote-Poonch bus service. Of them, 47 were the guests from PaK, who reached here to meet their divided family members and relatives while three others were citizens of this side who returned home after meeting their relatives on other side. SRINAGAR DECEMBER 23: Eight fresh guests from PaK arrive here while 12 Kashmiris crossed over to other side of the Line of Control at Kaman Post, the last Indian military post on this side of the border in Uri sector. The bus service could not operate last week in view of the Muharram. As many as 24 residents of PaK and this part of the LoC also crossed the sides after completing their stay with their relatives. So far 522 PaK residents and 212 Kashmiris have crossed sides to meet each others relatives in 2010. Poonch, DECEMBER 27: Fifty-five civilians cross sides from Chakan-DaBagh at the Line of Control in weekly Poonch-Rawlakote bus service. 23 civilians left Poonch for Rawlakote in Pakistan administered Kashmir. There were only two civilians on board the bus from this part of divided State, who left for Rawlakote to meet their divided family members and relatives. Twenty others on board the bus were PaK citizens, who returned home after completing their stay on this side.. POONCH, DECEMBER 28/29: Cross-LoC trade on Poonch-Rawlakote

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route on day-one of this week touches Rs 4 crore as 48 trucks exchange sides from the Line of Control at Chakan-Da-Bagh. Twenty-three trucks left Poonch for Rawlakote carrying coconut, dry chilly, red chilly, embroidery suits and herbs worth Rs 1.42 crore. From Rawlakote, 25 trucks reached Poonch loaded with walnuts, kinnows, dates, anardana, pista, dry grapes and jai namaz. Imports from PoK were valued at Rs 2.58 crore. During second day of weekly trade onions worth about Rs 1 crore were imported by the traders of this side from their counterparts from across the Line of Control. Out of Rs 2.86 crore worth items imported from Rawlakote, PaK by the traders of this side, onions comprised majority of imports valued at nearly Rs 1 crore. SRINAGAR Dec 30 : Goods worth Rs 18 crore are traded between Kashmir and PaK during the weekly Line of Control trade on the Srinagar-Muzaffarabad road. Traders from Kashmir sent goods worth Rs 6.6 crore in 129 trucks to PaK, while the traders across LoC sent goods worth Rs 11.57 crore on Tu e s d a y a n d We d n e s d a y. 9 2 0 tonnes of goods, consisting of red chilli and cococut were exported to PoK, while 794 tonnes of goods in 124 trucks crossed this side. Oranges formed nearly 70 per cent of the imported goods, which also included dry fruit and carpets, he added.

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