Thursday 7 September 2023

Call out all bad teachers and thank a few good ones

inam ul rehman 

 

On teachers’ day (it is not a universal teacher’s day, different countries celebrate it on different dates) it is normal to see write-ups about teachers, without naming them, or if someone names them s/he makes sure that the teacher has retired. What is the fun of writing such banal stuff. By not naming our teachers (who are still teaching) who inspired us, or taught us in a diligent way we are giving free rein to bad teachers or those who slam down students making them fearful to question or argue anything.  

 

Our writing should remind those bad teachers that you would not get away with your awful teaching. You will be called out. Our writing should also help good teachers to improve upon and pat them even if their contemporaries try to put them down.    

 

But, how do you say a particular teacher impressed, or inspired you? Myriad reasons, but no particular answers.  In our educational career, only a few teachers have some positive impact on us.  

 

Political Scientist Prof G M Dar 


 

In Amar Singh College, it was Prof GM Dar who taught us political science in the first year. His class always stood apart as he forced us to think on political questions critically, even critiquing Plato, Aristotle, and Socrates. He would often create a curiosity toward a particular topic and then leave it for us. Such was the curiosity developed by him that throughout the day we would discuss the topic among ourselves. Reyaz Wani (serving as Kashmir administrative officer) was studious than all of us and he would often try to find answers in reference books to get rid of this curiosity.  

 

Whenever Prof Dar didn’t know anything, he would not shy in saying so, but the next day he would discuss the earlier question and then answer it what he found from books or from his seniors.  Only a few teachers in Kashmir can do this. 

 

His class was like a parliament where everyone was free to air his views, questions, and disagreements. When we were in his classroom, he endowed us with the gift of imagination. We would always see Prof Dar in one classroom or the other. Unfortunately, after passing our first year no class was assigned to him.    

 

Years after finishing our college and university days our junior in Amar Singh College, Javid Ahmad Dar (presently assistant professor at political science at the University of Kashmir) told us that Prof Dar had written a book and mentioned Aijez Ashraf, Reyaz Wani, Javaid Iqbal, and me in “helping to clear many topics”. 


Now which teacher in Kashmir can write  such a thing about his students.  

 

A teacher called Syeda Afshana 


 

I don’t remember any extraordinary thing she did in our first class with her. But her teaching skills were different from the rest. In 2003, when I joined the University of Kashmir’s media education research centre (which was sarcastically called the mental eradication retardation centre) there were 5 teachers, all female except one.  

 

Of them, Syeda Afshana was already writing a weekly column for the daily Greater Kashmir. It was a year when the USA invaded Iraq, and she was in the USA at that time. Her write-up regarding the American people protesting against it appeared as the anchor piece on the front page of the GK (if my memory serves me right). 

 

I was eagerly waiting to take her class. While the rest of the teachers proved damp squib, her class was impressive. And it stayed throughout my two years of post-graduation. While I would skip classes of every other teacher, or if present made sure to take news magazines along to ward off yawning. Or if magazines were not available then we would do a national sport in our class i.e., pass on chits with classmates.  

 

Her class was a class apart  

    

As a thorough teacher, she would always come prepared, and give us assignments that we had to finish in the classroom. She honed our skills.   Was there a dull moment in her 45-minute class? Even those students who would never utter a word in other teachers’ classroom would feel encouraged to chip in with their opinions. I don’t remember Afshana madam rebuking anyone. 

 

To give you a glimpse of other teachers, one teacher was notorious for telling stories of her family, excessive pride in her caste, and a sort of a racist one can safely say. There is a famous joke, that I heard from my seniors, attributed to her, and which is being faithfully passed on to the next generation of media students. It is reported once this “casteist” teacher told students that one of her cousins successfully cracked the Kashmir administrative service exams, and now, she said with an imperious voice, his first posting is in Singapore! A KAS officer is posted not in Jammu and Kashmir but in Singapore. Imagine the ignorance mixed with a broth of arrogance to tell this story in front of her students.

 

The second universal joke shared by seniors about her: once she told in the classroom that their household was the first to have an English commode in the whole Valley!  

 

Even now when I enquire students about her, they say the same thing. The said teacher talks about everything barring studies. 

 

In fact, majority of our class refused to take her external exams because of her not teaching us anything. She threatened to fail us. Of the 23 students four yielded to her threats and the rest of the class said if you fail us you have to answer to your superiors why so many students failed. Afraid, she gave the rest of the students minimum pass marks without failing anyone.  At that time, we could have made it a bigger issue by going to the deans, or vice chancellor, but we kept this thing within our department and never discussed it with anyone. A bad choice. Maybe if we had taken some action many generations of students would have been saved by her embarrassing teaching.  

 

I am not demeaning her. My point, if she reads it ever, it is to tell her you have fooled enough students. And I am writing this to you while you are in service. Start teaching rather than killing students with your inane family details. 

 

Then there are other teachers whom I call presenters. They come and present news like the presenter does on the Television. There is stagnancy in their teaching methods. They look tired, and this tiredness is reflected. They are average, and when you are surrounded by average people its difficult to lift your performance, as you have no one to push you out of your comfort zone. It is commendable then that Syeda Afshana still tries to improve her teaching skills, and the majority of the students will vouch she is the best when it comes to teaching, although they may not agree with her moral lecturing.   

 

I had my run-ins with Afshana madam, but she was always graceful.  For her I was enfant terrible!   A couple of years later I started to work at the educational multimedia research centre and we both made sure that we don’t cross each other's path. Even if we rarely cross, we both keep our eyes straight without blinking as if we haven’t seen each other. It is strange particularly on my part because I would never skip even her informal tutorials. 

 

When I read her Sunday column in GK, I think her writing has stagnated. By this time she should have been one of the great authors of Kashmir.  But here I am not going to discuss her writing. 

 

Today as her preteen child writes in newspapers it does not feel transmogrification rather a diligent mother and teacher’s hard work paying dividends.

 

Kashmir does not have great teachers.

 

It does not mean that Syeda Afshana is a great teacher. Come on, we don’t have great teachers in Kashmir. It is simply not possible to have great teachers in our society where teachers are afraid of self-evaluation, where teachers are afraid to seek student evaluation, where teachers don’t think in terms of leadership, where teachers don’t think to learn from students, where teachers think counter-argument is bad, where teachers don’t appreciate differences, where teachers simply don’t care to groom students in the role of leadership, where teachers don’t mentor anyone. 

 

Here any teacher’s favourite student means he should be a monkey of his! Bad teachers receive gifts from their favourite students, these students nod on everything, do their menial work, and in return, the bad teachers reward them with higher grades at the expense of deserving ones. These monkeys then create another generation of monkeys, and then we keep cribbing why don’t we have efficient people here! Why do we have so much corruption here! 


Great teachers are empathetic while simultaneously challenging students to see new horizons. They are aspirational, not insipid. They stand for a cause. They create leaders. Our society has a dearth of strong leaders because our teachers do not think in terms of creating leadership. If they see someone with leadership qualities, they are quick to mellow him down into ordinary Joe.  

 

 

  

 

 Pic Courtesy: Aljazeera  

 

 

  

 

 

 

 

 

Saturday 26 August 2023

Review of the "Undaunted" book

 


Book: Undaunted: Lt Ummer Fayaz of Kashmir

Author: bhaavna aroar 

Publisher: Westland books

Pages: 232

 

 





inam ul rehman

 

“I am writing a book on Lieutenant Ummer Fayaz,” says bhaavna arora to a bookstore owner at the Srinagar airport to see his reaction. “Yes, I have heard of him,” says the owner. “But you know,” continues he, “there was an innocent shepherd boy who was killed by the forces yesterday. He was mistaken for a terrorist. I am pretty sure no one will write a book on him.” 

 

It is these honest conversations that the author peppers on her eponymous book. Written in an interesting, absorbing way with parallel tracks the book crafts the story of a young Ummer, who was sure he is safe among his people even after being commissioned lieutenant of the 2 Rajputana Rifles. 

 

From an early age, Ummer was groomed by his father to think and be different from his peers.  The protagonist lives up to this grooming. Not just because he joined as an army officer when the predominant sentiment, as per the author, is against the army, but because he was able to improvise a few things when questioned about it. It was because of Ummer that Muslim cadets in the National Defence Academy were given permission to offer Friday congregation namaz, a first of its kind. He also took a firm stand when others in the NDA were flexible.   

 


The author keeps you immersed in her narrative while taking you through a complex conflict called Kashmir.  It’s here she comes to know indigenous army men have to often align with the sentiments of the locals for the safety of their families. It is the same place where army personnel have to whitewash the rebellious graffiti regularly because “We don’t want an Indian leaving this territory feeling that Kashmir is not a part of India. If we let that happen, then what is the point of our presence here.”   


The author’s journey to uncork Ummer takes her to the school where he studied, his friends, girlfriend, and the post he manned. Lt Ummer studied in Jawhar Navodaya Vidyaalaya, Aishmuqum, Anantnag, where the author meets his juniors and asks them about the deceased person. “He joined the army, the society here did not accept him,” say students to her. The author notes some even didn’t consider him a martyr and others questioned his Kashmiri identity! When she prods them who killed Lt Ummer the students in an oxymoronic way says, “Of course, the army killed him because he was a Kashmiri.” The students even advise her to drop the idea of writing the book on the deceased army man and instead write on Burhan Wani. When she counters them that he was a terrorist the students are quick to equate Burhan Wani with Bhagat Singh!    

 

She keeps on hearing weird answers about who killed the young lieutenant. Someone said he was slain by the DSP because he had an affair with his daughter! 

 

Her chapters on Lt Ummer’s training days in the NDA are riveting. She presents NDA as a place where young cadets enjoy, become tough, firm, reasonable, and ultimately trained to become leaders.    

 

She gets perplexed to see an overwhelming armed presence in the Valley, though she acknowledges its necessity.  As the book tries to find answers to why Lt Ummer was killed by his own people, bhaavna, tires to uncork many layers beneath a complex society where she encounters intelligent and informed people with oxymoronic answers at times.   

 

Why was Lt Ummer killed? Was it jealousy, hatred, or militants not wanting a Kashmiri guy to inspire other Kashmiris to join the army. The family of Ummer refuses to divulge the name of the killers. The author comes face to face to this situation many a time during her stay in Kashmir where people talk but refuse to divulge any details. “The people of Kashmir,” writes bhaavna, “I realised had been trained a little too well to keep secrets. (W)hen it came to making a choice it was always better to support your own people. that was the predicament of being a Kashmiri.”   

 

As the author of the book bhaavna does not preach any solution. She tries to be honest to both sides, and this honesty is reflected in the book. Her sarcasm on hearing Kashmiris support toward militants is biting. Throughout her research, Kashmiris implore her to write the truth.  

In fact, bhaavna’s book is filled with many quotable quotes that resonate with readers. Take what Dr Joseph working for the army has to say before he leaves the armed forces: “This problem (Kashmir) will not end. No real victory is achieved even by victors of a war. There is only the stench of death.” Then Dr Joseph utters what most people never dare to say.  “This war”, he says to the author “is in the minds of the people. One has to change their minds.” 

 

From former Northern army commander, GoC 15 corps, to army majors to former commissioner police, Delhi has written blurbs praising the book which also means that they concur with what the writer has written about the Kashmir situation. 

 

Surprisingly this book has not found many takers in this part of the world, partly because released in 2019, Kashmir at that time was tense as two nuclear powers were involved in an aerial dogfight, and five months later Articles 370 and 35A were read down, followed by coronavirus.   

 

Drawbacks: There are no pictures of Lt Ummer Fayaz used in the book! Not even of his schooldays, and NDA. The author erroneously states that the Quran mentions triple talaq, and then goes on to add “whenever there is a talaq, heaven weeps and the earth bursts.” Both statements have no standings in the Quran.  She also translates the name Ummer as age, which is wrong. Ummer was the name of the second Khalifah of the Islamic Kingdom, and the name represents life. 

 

If you are wondering why I haven’t put caps to her initials that is how she puts it, perhaps her allegiance to feminism where many authors do the same.  

 

 

 Pic courtesy: From author's social media page.

 

 

 

 

Tuesday 13 June 2023

TransKashmir: life and travails of eunuchs

  

Documentary: TransKashmir

Director Duo: SA Hanan and Surbhi Dewan

Cinematography: Faisal Bhat

Duration: 60 minutes  


 

inam ul rehman 

 

What is your first reaction on seeing a transgender walking on the road? You look at the other side? Spit? Intense gaze? Tease? Sneer? Or you just take him/her as any other human being? 

 

“TransKashmir”, a 60-minute exploratory documentary shows us a mirror which we don’t want to see.

 

It is a story of aspirations denied, ambitions cut short, and dreams snatched. Narrated through 6 transgender persons, “Trans Kashmir” takes you to the underbelly of Kashmiri society, which we don’t want to discuss.  

When as children these transgenders go to school, they are subject to bullying and derogatory words. Sneered at, and humiliated. Without any family and social support these persons drop out from schools. After that their families try to hide them, or send them to work, or fetch for themselves.  And whom are these transgender persons most afraid of? Its men. Yes, they are scared of Kashmiri men. They don’t trust Kashmiri men. And reasons are obvious. 

 

The director duo of SA Hanan and Surbhi Dewan don’t impose their viewpoint. They let these transgenders say what they have gone through. One must remember that it is never easy to make any transgender person speak freely. Having been mocked, rejected, taunted, assaulted, these people remain lip locked due to trust deficit. 

 

Once Hanan and Surbhi gain their trust they are taken inside their world.They have a weekly meet and remain in touch with their counterparts from other states.    

 

Its here they tell filmmakers how they are different from their counterparts from other states. They don’t beg. They don’t clap for attention. Here they are in matchmaking business, and performing artists on wedding days, and do not fall in flesh trade unlike their counterparts. Being in match making, and performing artists helps them to earn a paltry livelihood, but now that too is shrinking with women, and men in the forefront of it. It may not be far when we will see these transgenders begging on the roads as they are skilfully excluded in our society. As one transgender prophetically reminds people that their generation remained quiet, but the new generation of transgenders will not shy away from fighting for their rights.  

 

The director duo reminds us that every society has issues and the best societies are those who embrace these issues earlier. It is soothing to see Ajaz Ahmad Bund not only working for their rights but trying to bring respect toward them. Having extensively worked for this community Ajaz feels that the medical fraternity of Kashmir is “most insensitive toward transgenders”.  They at times refuse to treat them, or suggest shock therapies, narrates Ajaz.    

One of the main protagonists of this documentary Abdul Rashid alias Reshma, who became famous for singing “Hai hai vasayae, yaaran hai tadepevnas", died last year. 

 

Direction, camera, music, et al

Stuti Dalaal’s illustrations in the film are refreshing and melancholic.  Animations of Ashtoush Guru, Shreyasi Das, and Mohammad Shakeel add value to this documentary. Journalist Nazir Gania’s rabab rendition in the film is a revelation. Faisal Bhat’s camerawork is pleasing. He has been able to capture the beauty and pathos of the situation.  

 

The use of wanwun to brighten or heighten situations in the film is apt. 


As directors, Hanan from Kashmir, and Surabhi from New Delhi, 
have not tried to hyperbole or downplay what transgenders go through in their daily life. Both have tried to portray them as normal human beings who are discriminated against for their gender in this modern age. There is no narrator, and transitions from one era to another era are smooth. Filmmakers have not overdone the use of archival footage. 

 

Shortcomings 

Of the famous war generals of medieval India, Malik Kufar was a transgender.  There is even “Hijron ka khanqah” constructed by the Lodhi dynasty in Delhi. Transgenders in medieval times used to guard harems of kings and nobles.  Then how did transgenders fall into this destitution. The filmmakers have missed this aspect.

As directors they are able to make a statement on their poverty and life struggles, but remain silent about what gives them joy. One thing that I found distasteful was not using original names. So was the term historian used for Zareef Ahmad Zareef, which he is not. He is a satirist. The filmmakers have also not moved beyond Srinagar city. They have even not thought it fit to interact with transgender families.  There is a more than 4 minutes scene inside a hotel which could be trimmed.  

 

This documentary was shown during the 5th edition of Samabhav festival organised by “Men Against Violence and Abuse” popularly known as MAVA. It is strange to know that our filmmakers are unable to show their documentaries in the Valley despite this place being a preferred location for filmmaking! 

 


Pic courtesy: SA Hanan   

 

 

Saturday 27 May 2023

Rattan Lal Shant’s book deserves to be adapted for picturisation

Book: Rupture: stories on the sorrow of Kashmir 

Translator: Dr Javaid Iqbal Bhat

Author: Rattan Lal Shant 

Publisher: Oxford University Press

Pages: 144  


inam ul rehman 

 

For years I have been longing to read a book that makes me experience the Kashmiri Pandits condition in exile. Rahul Pandit’s much-acclaimed book "Our moon has blood clots” mostly dealt with Kashmir Pandits conditions in Kashmir peppered with exile ordeals in refugee camps. Siddharth Gigoo’s “Garden of solitude”, which came earlier than Rahul’s book, partly mentioned the ordeals of living in a single tent under the scorching heat. However, nothing comes to mind which tells different stories of the same exiled communities.  In a way it's surprising that the Kashmiri Pandits haven’t written a lot on living in exile. Even only Ashok Pandit and Vidhu Vinod Chopra crafted two films—Sheen and Shikara. While the former is not much to be talked about the latter is a beautifully crafted film. But apart from that no Kashmiri Pandit, I think, tried to write or film anything of their exile. Or it just didn’t get published in the English language.   

 

Rattan Lal Shant’s stories on living in exile would have perhaps remained in oblivion without Javaid Iqbal Bhat. Rattan Lal’s stories written in Kashmiri and translated into English  encapsulates three decades of bonhomie, rancour, distrust, human bonding, loss, and life, et al.  

 

As the translator of this book, Javaid sets the tone of every story with his abstract (which makes it easier for weekly reviewers to review). It starts in the year 1979.  Two friends—Hindu and Muslim, returning from Jammu encounter a premonition of things to come while entering Kashmir. Rattan Lal’s finesse in bringing the undercurrent tension of a tumultuous year to the fore through a trivial conversation is what sets this story (Snow) apart. 

 

After a couple of stories set in the late 70s and early 80s, the rest of the stories move to the 90s where Kashmiri Pandits are living in exile.  

 

Of the 12 stories, 10 are set on post-migration.  One of the stories (Water) is poignant where a Kashmir Pandit family returns to the Valley after 10 years to meet their former neighbour whose daughter has gone insane on account of her brother being killed in a cross-firing between militants and troopers. Caught in their own dilemma the Pandit family does not know how to console Taseleema. Rattan Lal captures Kashmiri Muslims’ dilemma when Taseleem’s father says, “There is not one plague after us! Maybe he (a militant friend of Tasleema’s brother) now feels that the military is patronising us! And on the contrary, even the military is not getting off our backs. Their spies are also doing circles around us.” In another story “Intervention” Rattan Lal shows the racist nature of Kashmiris, and when I write Kashmiris it includes everyone born in Kashmir. Here Autar Krishan comes to Jammu, seven years after most Kashmir Pandits had left the Valley, to lit the pyre of his mother-in-law. Autar Krishan’s refusal to migrate had convinced the Kashmir Pandits in Jammu that he has renounced his religion. Only when he assures that he has now come to stay as a refugee his community members had a “peaceful sleep”.     

 

 Rapture captures the essence of what the Kashmir Pandits lost, and their perseverance to preserve a past from which they were deracinated.  The Pandits even lost their Gods in exile. This emotive tale is beautifully captured in “Gauri’s Dev Gaam”. A scintillating tale of a woman who is able to bring the Valley’s God to Jammu all by herself. It is a story of a woman against men, of tradition, of resilience, of never giving up, of loneliness, of indefatigability. Here is a story that has all the potential to become a beautiful piece of visual art.    

 

Just when you are thinking that these stories are philosophical Rattan Lal, in his afterword, writes, “Characters in my stories, who have borne the struggle and restlessness of the last 15 years, are true, because their miseries, pain, compulsions, and mental apprehensions are based on truth. The attempt of my stories,” writes Rattan Lal in his beautiful afterword, “is that they evoke this truth of pain and suffering purely on the humanitarian plane so that the reader does not only remain a spectator but also carries a little of their pain.” This humanitarian plane is evident throughout the 12 stories.  My surprise is that Rattan Lal’s fiction has not been adapted for picturisation. These stories have empathy, pathos, shrewdness, avarice, brotherhood, tragedy, and human bonding, et al.  

 

About the translator  


A translator’s craft is evident when he is not noticed. When the reader feels he is reading exactly the way the original has been written or visualised by the author. Here Javaid has done a commendable job. It is never easy to translate a book which is filled with “pauses”, rituals and customs peculiar to a particular community.  

 

 I know Javaid since my Amar Singh College days (2000-2003). We were four friends, and Javaid was the brightest of us all. During college days Javaid’s write-ups would regularly appear in the daily "Greater Kashmir". His writing was envious then. He was keen on two things: PG in English literature from the prestigious JNU, and make a career in academics. Unfortunately, in 2007/08 he was not selected as an assistant professor in the main campus of the University of Kashmir, and in his place, a person was recruited, whom even if you meet today you would come to know why our institutions have decayed. Instead, he was selected for the South Campus of the University.  Javaid did his PhD at Ohio University, USA. This is his second book.  

 

Design of the book

 

The publisher's OUP has given it a bland look. It looks like an academic book and therefore book surfers will instantly skip it. There are no pics of the author and translator as well. 

Hopefully, this translation should spur more such collaborations between Kashmiri Muslims and Kashmiri Pandits. And while politics may continue to divide them literature will help them to live with their differences.    

 

     

Friday 19 May 2023

Are our administrators responsible for the mess in Srinagar city?

inam ul rehman 

 

Our society is a reflection of the façade of things we put on display. Maybe we like to be chaotic with no sense of responsibility. We want everything to happen on its own. That is why we don’t make our administration accountable. Whatever plan the administration puts in, we accept it. 

 

Why do our city’s roads shrink rather than expand? Why does our city become chaotic with every passing year? There are many, many questions which we don’t ask our administrators. 

 

Shrinking roads, traffic jams are because of shops on roadsides and vendors  

 

Take the example of the roads. Wherever roads are constructed shops pop up making it difficult to ply vehicles. Because when shops come on the roadside people have to stop to buy things, and the Srinagar Municipal Corporation never asks shopkeepers to keep car space. People start to believe that parking on the roads is their birthright. As a result, a road of 25 feet gets reduced to 12 feet which creates traffic jams. Add to it vendors being allowed anywhere they like.  

 

Isn’t it amazing to think how are shops allowed on both sides of the roads? Why isn’t construction barred near the roadsides? When any government acquires land for road construction why isn’t some spare land kept for future widening of the roads? We have traffic jams even on the bypasses! Think. 

 

Why does Srinagar city have rarity of service lanes? Why are our pedestrian walkways not meant for people? Why are these pedestrian walkways occupied by vendors, or shopkeepers? When shops are allowed on any side of the road it will automatically create hurdles in smooth flow of traffic? Yet shops sprout up wherever there is even a glimpse of road, even residential places have been turned into shopping hubs. Look at Jawhar Nagar, Sanat Nagar, what have they been turned into. 

 

Isn’t interesting to see that while in other zones people plant greenery along the roads we dug out their roots here. We make sure our roads are bereft of any greenery, or if planted we ensure they don’t grow.     

And then you have many road arteries dug out without thinking about traffic. Our bureaucrats do things first, think later, and then plan things in a haphazard manner. 

 

Dude, where are zebra crossings, bus stops?


Isn’t it interesting to note we have only few zebra crossings where no vehicle stops and no walkers cross.  It seems the University of Kashmir has more zebra crosses than the entire Valley of Kashmir.  Our authorities do not consider it of any value. That is why we see traffic lights are not functional. That is why we don’t see online challans which will help in reducing rash driving.  It will also make the life of pedestrian walking easy. 

One may find a few bus stops in Srinagar, but note buses don’t stop there. No consistent effort has been made to make both people and transporters board from there. People board public transport anywhere.  And the drivers stop in the middle of the road as there is no online monitoring of the traffic. 

 

Tsunami of public LMV on roads while buses disappear

                          

We see sumos, taveras in abundance on our roads. Little do we question our administration why are buses disappearing from our roads? With the increase in such light motor vehicles on our roads, will it help in any way to reduce traffic jams, control pollution, and mitigate the lack of transport problem in the evenings? The lack of public transport coupled with its slow-motion moment forces people to buy their own vehicles which creates more burden on the chaotic city. The government may put up a few hundred buses on the road, unless private players are not convinced to give up LMV for buses, things will not improve. 

 

It has been 10 years yet the traffic police has not found any solution to traffic jams at the Rambagh junction. The department does not have any will to divert one way traffic toward link roads which are available in plenty. 

 

We don’t make our administrators accountable. Otherwise, how is it possible that our houses dwarf every time roads are macadamised?  Why are old layers of any road not removed before laying of the new one? Why do our roads tear off in one season?  

 

We never seek answers. We let our administrators do anything without questioning them. 

In government offices you are taken seriously only when you put things on paper. The government machinery is blind unless and until things are not brought into its notice. Unfortunately, the majority of us are not willing to go that extra mile. All we do is to talk with each other, and expect our talking will do magic.  

 

Garbage Hills 


Our city stinks from every corner. It is littered with garbage. Why is it so? Why does the SMC install dustbins near schools? And here they don’t distinguish between government or private schools. The SMC, it seems, encourages people to throw garbage on the roads.
How many of us write to the administration to remove these things? Of course, we throw our garbage on the roadside and then complain of dog menace.  
 

 

Dogs, dogs everywhere 


 

A lot has been written on this topic. But I am not sure how many appeals have been forwarded to the administration, or how many RTIs have been submitted to know what the SMC is doing about this menace. With the SMC encouraging people to dump their garbage on roads dog population will increase, and so will their fearlessness. Dogs always move in packs and that is where they are most aggressive and dangerous (https://www.greaterkashmir.com/city/stray-dog-menace-assumes-horrendous-dimensions-in-srinagar)

 

The much touted “Animal Birth Control Programme” of the SMC is yet to take off (https://www.greaterkashmir.com/todays-paper/kashmir-todays-paper/growing-population-of-stray-dogs-animal-birth-control-programme-yet-to-take-off ) . In this scenario how will dog bites diminish? 

While a person dragging a dog is arrested, how will dogs be sentenced for biting people?(http://risingkashmir.com/man-held-for-dragging-dog-tied-to-a-scooty-in-srinagar-police). In all civilised societies animals do have rights, however when the same animals become a threat to humans the rights of the latter prevail over the former.  According to news reports, the dog population alone in the city of Srinagar is one lakh! Which effectively means that for every 13 persons we have one dog to counter with! It is a humongous and horrific picture.  

  

I don’t know if the much-touted smart city will be inclusive for our disabled population. I don’t know if our administrators have constructed ramps, toilets, for differently abled people.  The “broad themes for development” on their website do not display inclusive development for the disabled population! 

 

We want our city to be great, hassle free but we don’t make any effort for it. We want everything but we don’t want ourselves to do anything. It is the dilemma and it is the curse. Smart cities cannot be constructed without making people smart. 

 

 

 

Thursday 13 April 2023

Review: A spymaster writes about his craft

  inam ul rehman

 

Book: A life in the shadows: A memoir

Author: A S Dulat

Publisher: Harper Collins India

Pages: 264 pages

 

 

As the author of the book Dulat comes across a person of considerate, tolerant, knowledgeable, fun loving, and a great listener. The latter quality makes him a special person to develop rapport in Kashmir. And boy, his CV is full of North and South Pole people in Kashmir.  Dulat, as his books testify, knows all the important persons of Jammu and Kashmir. 

 

He has already penned down two books, “The Vajpayee Years”, and “The Spy Chronicles” written in partnership with his ISI counterpart Assad Durrani. The latter one showed his subtility in nudging Durrani to talk more.  However, the book under review is a memoir, and is not restricted to Kashmir though the latter has occupied many pages. I have a strong hunch that the Bollywood movie Lamhaa, released in 2010, was based on Dulat’s experience in Kashmir just like Aiyaari movie was based on the technical support division set up by the former Army Chief General VK Singh.  

 

The leitmotif of Dulat’s book is that talking is better than killing. It was during his reign that Hizbul Mujahideen of Kashmir proposed a ceasefire—a decision which split the HM and finally led to the fratricide killing of Majeed Dar, who was the main arbiter of the ceasefire. Dulat also saw that the moderate Hurriyat Conference came on to the table for talks.   

 

Readers should not forget that Dulat has written this book within the perimeters of the official secrets act. And as such Shabir Shah, according to Dulat, “We built him up, but maybe we were the let downs.” He also laments that many people who connived with intelligence agencies while staying in anti-India camp, and were later picked up by the NIA in money laundering cases. “I used to call them the Dirty Dozen. But nothing was done with them either. More importantly, when combined, all of this lets the process of intelligence gathering down,” writes Dulat.  

He mentions some interesting anecdotes about famous personalities, and particularly his travels with former president Giani Zail Singh will leave readers in splits. 


 

Spies are great actors, manipulators, and understand the human psyche better than psychologists. Since spying is considered a dirty field, no credit is given to these people for manipulating things and events in their country’s favour. About Indian spying agencies Dulat says that while English spies keep every detail Indian agencies do not keep tab on people for long! An assertion that will be strongly denied in Kashmir.   

 

As a spook, Dulat does not mention any party or a person with contempt. For this he uses Farooq Abdullah and his rancour for the Jamaat-i-Islami of Jammu and Kashmir. While Farooq Abdullah and the Muftis are frenemies, the NC and the Jamat-i-Islami are adversaries. Dulat while casting aspersion on Mehbooba Mufti does not mention Syed Ali Geelani.  For Dulat, Mirwaiz Umar Farooq and Farooq Abdullah hold the key to the Kashmir solution.  

 

His final chapter on Ajit Doval is riveting.  He presents him as a tough master who is not shy of using force where things do not work. It seems Dulat wants to send a message to every insurgent and disgruntled: if you want to talk I am here, otherwise, Doval will screw your head. 

 

At the end of the book, Dulat comes up with a cryptic message, which the incumbent prime minister of India said during an investiture ceremony for the R&AW, “Goodwill banana bahut zaroor hai”.  It is a message or a bait (depending on which side of the fence you are) intended for all who matter. 

 

He erroneously states that militant commander Burhan Wani was killed before Eid, he was, in fact, killed after the Eid, (9th July, 2016) and the presser given by Northern Commander, DS Hooda, was given on July 16, not on June 16 as stated by the spook. 

 

After reading any spy book the only question that comes to mind: can we trust spooks?