The Natural way is the best - I

Once again very recently, the breastfeeding week passed on after the aggressive worldwide campaign through seminars, debates, workshops, camps and pledges to popularize the natural way of feeding to the infants but this time surprisingly it re-bounced into prominence as the wealthy Chinese adults from Shenzen, southern China have started a unique trend of drinking breast milk and the Xinxinyu Household Services Company has started providing services of wet nurses to sick and wealthy citizens to  arrange it to meet their belief that the breast milk has high nutritional value.

Infant smartly smell

As we know, the adults can smell the tasty foods particularly when hungry and similarly the babies too, especially the new born, when hungry can sniff out the mother’s milk which establishes that the new born are guided to the food supply by their noses. The tiny so-called areolar glands, often increase during pregnancy are visible to the naked eyes as small bumps around the nipple and produce a fluid with smell that creates an irresistible temptation in infants, especially when in hunger with lot of appetite for milk.

Sometime back, the researchers at National Centre for Scientific Research, Dijon France  have established that once the mother is eventually able to feed naturally the scent could be used to teach the reluctant babies how to breast feed. Also, it is believed that there are roughly around nine pumps or glands on each breast producing milk sooner than the women with lesser number of glands. Earlier, there was a sense that the smell or scent was a skin lubricant but it is a reality, now that the fluid whets the baby’s appetite. In fact, it makes us to believe that the nature has deputed some force and laid down a proper track for the new born to follow to survive.

Many societies in different countries are picking up fast and returning to the natural way

of breastfeeding to nourish the new born children posing a serious challenge before us to launch a national movement on mother’s milk feed. Some  twenty years back, the then UNICEF Executive Director, Mr. James Grant urged the physicians around the globe, ”To make the lead in bringing about the necessary reform in the harmful, outdated habit of allowing the use of breast milk substitutes”. There is urgent need, notes the letter, to remove a false impression about these being equally healthy alternative to breast milk. 

Safeguards

There is absolutely an urgent need to educate people more about the natural way of feeding which is advantageous for prevention of diseases and optimal growth of children. In many parts of the world, the popularity of breast feeding has declined in terms of numbers of mothers who practice it. There have been serious implications of this trend on infant health especially in developing countries and economically deprived communities. The replacement of breast feeding by other methods, especially in areas where the general physical and socio-economic environment is poor, reflects increased illness and mortality in infancy over the past century.

The young infant cannot survive against infection and affective stimulation without adequate and appropriate nutrition protection. This period in life is very critical or  susceptible to any trauma because the human infant is perhaps the least independent, of all the animal species, and unable to function alone, therefore, it must be activity supported and carefully nurtured. In fact, the lactation and breast feeding are part of the reproductive process in all animals and are designed to make this transition by the offspring to extra-uterine life safe. It is simply because the needs of every species are different from one another. Each one has evolved milk and feeding behaviour specifically suited to its young one. Breast feeding is the natural way of feed a baby and once it is accomplished, it satisfies both, mother and baby.

The glandular in the mother’s breast enlarges and towards the end of pregnancy begins secreting creamy yellow fluid called Colostrum. Once the baby is put to the breast, after delivery, this protein-rich fluid is all he/she gets until about the third to fifth day (sometimes later) when the milk comes in. There is often more milk produced than the baby is able to take at first and the mother may be uncomfortable but soon supply and demand are equalized. The mother’s milk supply will change from day to day and it will subsequently increase as the baby grows older and requires more milk. In fact, the two factors are very essential in regulation of the mother’s milk supply. Once a vigorous baby who is able to suck hard and empty the breast thereby stimulating milk production and another relaxed mother who is not under any emotional strain with a desire to nurse her baby. The health of the mother and her diet are the two main factors and the amount of housework she has to do besides her husband’s attitude also play a role in determining success. Conveniently, a mother can nurse her baby for 8 to 10 months and then to wean the infant directly to a cup, thus eliminating the stage of the bottle feeding. 

The Natural way is the best - II

In human milk the balance of energy, proteins, fat, lactose, minerals, vitamins and water is ideally adapted to the nutritional requirement and physiological nature of the infant and in the healthy mother– baby pair, breast milk will meet all these requirements throughout the first four to six months. Thereafter, additional foods will be needed but the mother’s milk continues to be valuable base for continued growth and development. Breast feeding in many ways provides the natural bridge between intra-uterine life and life in the external world. It can be seen first as facilitating a process of continued gestation and later as a gradual preparation of the infant for more independent existence. 

Importance

Feeding is not merely a matter of supplying the child with nutrition for the growth and activity but it also has a great influence on his personality development. When a young infant is hungry s(he) screams loudly because of the extreme discomfort and feeling frightened and once saved from this situation by feeding feels again comfortable  and begins to associate the feeling with the person who saved him or her. With the repetition of the process the baby learns to trust the person or people in general and starts to consider them desirable part of his/her environment. There is a communication between the infant and the person feeding him/her during the feeding. If this communication conveys a sense of love, warmth and acceptance the infant

develops a feeling of security.

So, once the baby is being breast fed the communication will be between the infant and mother but if the baby is fed with bottle the communication will be with the feeder, no matter whosoever he or she may be. In fact, it is this communication which the two infant and mother develop love and affection. This also helps to develop emotional closeness which may help to prevent behaviour problems as the baby grows up. The breast feeding transmits the immune substance from a mother to baby and protects the infant from the disease which she (mother) has had recovered from. The breast – fed baby will be constipated and if so he may have a movement only once a weak it will be normal in character. The regularity of movement in the bottle–fed baby is not necessary either.

The breast feeding was an integral part of childrearing in all societies prior to this century. But emergence of new eco-system, urban industrial communities, inevitably changes much of this routine. The people became more dependent on market oriented work and productivity. Women entered the organized labour force and spent more time away from the home welcome all around.

Infants exclusively breast fed up to four months have lower sickness and mortality rates and the mortality risk of such infants is one in seventh of others once said Dr. Meharban Singh, the then Head of the Department of Paediatrics, AIIMS, New Delhi in a seminar that ‘the breast fed babies have better immunity to diseases later in life too and are less likely to develop allergic disorders, chronic liver diseases, coronary heart diseases or high blood pressure’. Further, Dr. Singh expressing the opinion said, “the fat accumulation during pregnancy is easily dissolved during lactation and the involution of the uterus is faster besides the less risk of cancer of breast and ovaries”.

Positive Research

Breastfeeding reduces the risk of Attention Deficit Hyperactivity Disorder with 5% children believed to be affected in UK alone since the mother’s milk is definitely good for infants health particularly in increasing immunity and promoting brain growth and intelligence. Unfortunately, the people with ADHD have learning difficulties have multi-dimentional problems besides the sleep disorders.

Breastfeeding makes the children terribly smart enough and do better on intelligence tests in reading, writing and Maths than the formula-fed children, as claimed in the studies of the Havard Medical School.  According to the studies, the babies breastfed for periods between less than a month to more than a year found that each month of breastfeeding bolstered a 0.3-point increase in intelligence by age 3 and 0.5-point increase in age 7. Also, the benefits further boosted in babies were breastfed exclusively for the first six months a target endorsed by the WHO but often untenable for working moms.

Earlier, the studies by Maria Quigley from Oxford University, who led the research that the breastfed babies develop very fewer behavioural problems in early childhood than those who are bottle-fed as the these children show more signs of anxiety, hyper-activity or lying and stealing. There could be three different reasons like fatty acids in breast milk which helps brain development or the bonding between mother and child. The Dutch study claimed, that exclusive breastfeeding has significantly reduced the child’s risk of developing asthmatic symptoms.

Of course, there are many factors contributed to the changes in infant feeding practices such as participation of women in industry inadequately accompanied by the provisions which did not support the establishment and continuance of breast feeding. In fact, the lack of awareness in modern societies largely contributed to the change in infant feed-ing practices. It is, therefore, the need of the hour that the mother is well informed about infant and breast feeding with its positive results. Moresoever, the family and community too need to realise that the breast feeding is not her (mother’s) responsibility alone but everyone has to come forward to help and back up the mother in fulfilling her duty. This would definitely prove a step towards the nation building.   

The Print Media and J & K (part – I)

We are living in the information age, today. Now, it is the world of gadgets, internet, sms messages, twitter, social networking, face book chatting, tablets, video conferences, web cam chats, e mails, mobiles with sensitive applications and various other forms of online communication. Earlier, the era of telephone to laptop and other sensitive electronic means of communication drastically transformed the world. The human minds have enough appetite to learn and find out ways to defeat the opposite. There is enormous competition to carry out researches and translate that into richness of science.

Today, an ordinary news, forget the scoops, flash or breaking news is itself in terrific speed to reach out destination to appear on electronic media screens and on the contrary print media offer the headlines and later presents in print. The telecasts of ‘Breaking News” is compete speed and score points. Each channel in electronic media or a publication in print is vigorously engaged in an undeclared war to overtake the rival where the former fights for the TRP and later for circulation. The scenario in Jammu & Kashmir is no different from rest of the country and it all goes on similar lines.

Origin

The print media in Jammu and Kashmir dates back to mid-nineteen century with producing a small chunk of veterans who have made their place in the pages of the history. The journey has been very tough since the educated were very small in number, means of publishing or printing were invisible and

the readership somewhat negligible. The education was affordable to the elite or those well to do.    

courtesy : Kashmir Today, J & K Govt.

The origin of Journalism in Jammu and Kashmir straightway goes down to the reign of Maharaja Ranbir Singh, who ruled the state between 1857-85  and during the period literary activities in the state attracted  many learned men from various parts of India. Pandit Bainkat Ram Shastri from Banaras, established a printing press ‘Bidya Bilas’ in Jammu in 1860. The press published many books and later in 1867 shri Shastri brought out ‘Bidya Bilas’, the sixteen page magazine, the first weekly newspaper in the state. The double column, bilingual - one each in Hindi and Urdu, periodical was to cater the readers of the two main read and written languages in the state. The announcement by the editor said, “The newspaper has been started for the benefit of the public”.

The publication had written on the then techniques of journalism in detail. There were no sensational headlines, editorials or comments.  The news item used to be grouped under caption of cities and states. The reporters and correspondents used to be there, “In most important cities and towns, we have our correspondents, but readers are invited to send any news of public interest. Such correspondents will be supplied the news free of cost”.  

Real Journalist

The founder editor shri Munshi Harmukh Rai of the ‘Koh-i-Noor’ urdu started the bi-weekly publication from Lahore in 1850. He introduced a Urdu weekly newspaper, “Tofha-i-Kashmir” from Srinagar in 1876 which entitled him the distinction of a real journalist of his times. Munshi Sayeed Nisar started another weekly ‘Jammu Gazette’, himself as the editor in a span of a decade. Maharaja Ranbir Singh’s death brought an abrupt end to such activities in J&K which forced Munshi Nisar Sayeed to shift to Hyderabad. From here, he later brought out a publication ‘Safeer-i-Deccan’ the weekly newspaper in 1888.

The ‘Stern Maharaja’

         

Maharaja Partap Singh, on ascending the throne in 1885 ordered the closure of all newspaper publications throughout the state. Then, a newspaper in the Bodhi language appeared on in 1903 by the Rev. J.E. Peter of the Moravian Mission. The Resident informed Partap Singh about the paper maligned and oppressed Maharaja ordered it closed, “I am against allowing newspapers and journals being published in the state”. He ordered on 10 June 1907 and without disclosing the reasons added, “The reason why the publication of newspaper and journals has been hitherto never been considered desirable are better known to the Chief Minister than being described here”.

Thus ordering and announcing the closure of his newspaper, Rev. Peter assessing the Maharaja’s mind wrote in the issue of 5 August 1907, “The Maharaja does not want spread of modern ideas through newspapers. He is afraid that disturbances like those in Rawalpindi early this year might spread in his state. So he has ordered the closure of my newspaper”.

Ladakhi Publications

courtesy : Kashmir Today, J & K Govt.

 About twenty years later, ‘Ladakh News’, a newspaper in Bodhi language appeared from Ladakh in 1903 which was later renamed as ‘Ladakh Phoyian’ in 1908. Some claim that ‘Ladakh Gazette’ was the first paper from Ladakh and called as ‘Ladakh Gazette’ which was later renamed as the ‘Ladakh Herald’, brought out and lithographed in Tibetan characters which became prominent in Ladakh and was widely read in Tibet too.  The publication suffered many ups and downs resulting suspension but the publication kept on appearing on and off with good collection of news on social, cultural scenes. The four page publication would never cover political cross-currents around Leh.

Japan’s famine and the efforts of some European nations rendering relief to the victims were widely covered by the April1906 issue of the ‘Ladakh Herald’. As earlier discussed, Maharaja ordered closure of newspaper, he promulgated an regulation (ordinance) in September 1904 to close down all publications without any prior permission. The well known journalist of Lahore Munshi Mohammad Din Fauq was communicated clear ‘no’ for shifting the place of publication of his Kashmiri Magazine to Srinagar, the Maharaja while rejecting the request told his High court judge to “draft a regulation with all possible restrictions to safeguard against any undesirable consequences that generally go as sequences with indiscrete people in the abuse of the Press liberty”. The Press and Publication Regulations drafted thus promulgated on 18 September 1914 which specified that the permission for the publication of newspaper vested only with the Maharaja. 

The Print Media and J & K (part – II)

Again, after a decade or so, an Urdu weekly ‘RANBIR’ in 1924 appeared on the scene. ‘RANBIR’ was brought out by Lala Mulkh Raj Saraf which disappeared later in 1950. Thereafter, the only publication, Jammu and Kashmir Government Gazette was the official weekly with the circulation of 900 mostly from the neighbouring province of Punjab. However, the newspapers from Lahore widely used to cover Kashmir affairs and imported into the dominions of Maharaja. The education in the state had improved and these publications had a positive effect not on the people alone but the Government too. The constitution of Glancy Commission and its recommendations for the freedom of the press resulted a free association of the masses for political activity.

After 1931

 An Urdu weekly publication, Vitasta by Pt. Premnath Bazaz in 1932 from Srinagar lead other publications like the Martand, Sadaqat, Rehbar, Haqiqat, Bekar, Kashmir-i-Jadid, Al-Barq, Khalid, Hidayat, Wakil, Kesari, Desh, Nur, Daily Hamdard, Khidmat, Hurriyat, Paigam, Kashmir Gaurdian, Islah and Muslim.  The Vitasta a real torch bearer served the cause of social reformer in Kashmir especially for the issues like child marriage and juvenile ‘hooka and tambaco’ smoking.

  

On August 1, 1935, Sheikh Mohammad Abdullah and Pt. Prem Nath Bazaz in collaboration started Hamdard which laid the foundation for “progressive nationalism in the state”. The Hamdard played a vital role to convert Muslim Conference to National Conference in 1938-39 but the later (MC) continued even after the formation of the former (NC) as nationalist party. The two veterans disassociated and Hamdard turned daily. The publications like Sadaqat, Haqiqat, Nav Yug and Khalid openly supported Sheikh Mohammad Abdullah’ and his associates political movement while as Khidmat, the official organ of All Jammu and Kashmir National Conference was edited by Moulana Mohammad Sayeed Masudi. Nur attained the name since published by Mohy-ud-din Nur and championed the nationalists cause and used to raise issues pertaining to the distress of cultivators and labour community.   

Pt. Kashyap Bandhu’s Desh advocated the leftist approach while as Isla, a Qadiani inspired publication supported the two nation theory. The Muslim and Khidmat preferably used to cover the religious issues. Moulana Mohammad

Yusuf Shah advocating the cause of separate Muslim state while as Martand representing the minority community, Kashmiri Pandit view point belonged to the Sanatan Dharam Yuvuk Sabha. Martand had the distinction of the first paper of the state published daily with circulation as much as 1900. This phase followed the era of English dailies, as earlier Kashmir Chronicle in 1934 and later in 1939. The Kashmir Times subsequently appeared on the scene.

The journalism era started in 1931, three dailies were being published in 1946 and inspite of the imposed limitations it was emerging as an effective organ of the public opinion in 1947. In this period, any enterprising common man could bring out a publication. The press offered dissemination of idea offered opportunity to leaders like Sheikh Mohammad Abdullah, Prem Nath Bazaz, Maulan Mohaammad Sayeed Masudi , Maoulana Mohammad Yusuf Shah and Kashup Bandhu and many more to feel allured by print media to reach out to the masses and share their opinion. Thereafter, journalism in the state progressed slowly and contributed to enhance the literary activism in J&K.

Galaxy of Veterans

The media in the state has been represented by a galaxy of veterans like Lala Mulkh Raj Saraf (Ranbir), Sheikh Mohamaad Abdullah (Hamdard), Moulana Mohammad Sayeed Masoodi (Khidmat), Kashmir Chronicle (Gwashlal Kaul), down to other publications in Hindi, Urdu and other state languages from Jammu, Kashmir and Ladhak. Later on, shri Radhakrishan Kak (besides the foreign newspapers and The Indian Express in Srinagar), B P Sharma, Nandlal Wattal (Khidmat), Ved Bhasin (Kashmir Times), S D Rohmetra (Daily Excelsior), J N Ganhar (Kashmir Herald), Pushup Saraf (India Express, at Jammu), Pushkernath Kaul Vakil (Kashmir Sentinel), Shyam ji Kaul (AIR Srinagar), O P Ganjoo (The Patriot and The Statesman), D C Prashant, ML Kak (The Tribune), G M Sofi (Daily Aftab), C B Kaul ( Indian Express, both the capitals, Jammu and Srinagar), Shamim Ahmed Shamim (Aaina), Pran nath Jalali (PTI), B L Kak (The Telegraph, Sunday magazine and Daily Excelsior), Gulam Nabi Khayal (India Today), Zafar Mehraj, J N Raina (UNI) Bashir Ahmed Bab (famous cartoonist with his family publication Srinagar Times).

The late seventies- early eighties could add up  few names more. Jagmohan Singh Raina and myself (Neter Raina) were in journalistic infancy without any formal training or education but successfully brought out a magazine, State Reporter from Srinagar. My ‘Guru’ late Shri Radha krishan Kak corrected the flow of my pen’s initial write-ups with his sharp visionary experience and guided me to develop into a successful freelancer. Shri S Vishvam (The Statesman) and shri V K Dethe (The Times of India), very good senior friends in the field also helped me to learn the fundamentals of Journalism.

Numbers and Circulation

In early eighties, around 180 publications regularly or irregularly, 127 alone in Urdu roughly constituting 95,000 copies were being published. Also, 19168 English national dailies besides 9349 Urdu and 14761 Hindi were coming into the state. Later, in 1993, Punjab Kesari and Hind Samachar 18,275 and 9192 respectively, Times of India, Economic Times and Nav Bharat 3961, Hindustan Times 2764, Tribune 869, Ajit 640, Indian Express, Jansatha and Financial Express 3995, The Hindu 137 and The Statesman 52 used come into J &K daily. The magazines like Filmfare 197 to Jammu and 437 Srinagar, Debonair 359 Jammu and 145 Srinagar were coming during this period besides The Week 296, The Frontline 197, Sunday 550 used to come to J & K. India Today 1965 to Jammu and 2037 Srinagar were regularly coming into the state meet the readership. Today, there are around 12 prominent dailies published with 6 in English, 3 Hindi and 3 Urdu. The state has about 10,15,273 circulation from the 12 publications with 8,70,875 for English, 90, 282 Hindi and 54,116 Urdu language.

Nawadays, a large number of youth from J & K is associated with the media in the state and outside spread all over the country. Today, the print and electronic media has developed enormously in J & K and touched new heights to flourish with results are before us.

Sheikh Abdullah preferred India - Why

“Abdullah once told me that he could have become the Prime Minister if his party had sided with Pakistan after Independence” but Abdullah should realise ‘there has been history in Pakistan of hanging of Prime Minister and therefore Abdullah could have faced similar danger’ the Samajwadi Party chief, Mulayam Siungh Yadav informed the Lok Sabha a few days back. The revelation speaks much about Dr. Abdullah who possibly has not made a sincere effort to know about genuine reasons behind the historical decision of late Sheikh Mohammad Abdullah about 65 years back to join Indian mainstream, side with the Maharaja Hari Singh, the endorsement of the Instrument of Accession and rejecting Mr. Mohammad Ali Jinnah’s theory. 

Sheikh Abdullah was facing, no doubt, a critical challenge to decide between the two school of thoughts, ideologies and opposite political view points and had to choose between Pt. Jawahar Lal Nehru, the secular India and Mr. Mohammad Ali Jinnah, the Muslim Pakistan. Sheikh Abdullah took a well thought, farsighted and bold historical decision to side with Nehru, instead of M A Jinnah to keep his state’s secular fabric, the Hindus, Muslims and Sikhs unity in mind. 

         

To afresh our memories about Pakistan and its past happenings and  learn about the forcible removals, killings or hanging of those in power is no way our subject right now but we have genuine reasons to do necessary justice to Sheikh Mohammad Abdullah and read correctly between the lines of the historical decision of October 1947.

         

Sheikh Mohammad Abdullah, a teacher risked and took the lead in the movement of 1931 and on changing his front too often created him the mass leader of Kashmiris. In early days of the movement, he emerged with a communal view point before the people, possibly the need of the hour, as the people in the valley were economically, educationally and politically backward. This wedded him to a nationalist school of thought for promotion of a responsible Government later in 1939 when the Muslim Conference became extinct and replaced by the National Conference. This followed  the demand for ‘Quit Kashmir’ and the movement in 1946 resulted arrest of Sheikh Abdullah in May 1946 and later Pt. Jawahar Lal Nehru, at Kohala on his way to Srinagar in June 1946 offering further impetus to the movement in Kashmir.

Mr. Mohd. Ali Jinnah went to Kashmir to win over the sympathies of Kashmiri Muslims in early 1944. The National Conference in a reception and   welcome address said, “We Kashmiris today receive you as a prominent Indian despite ideological differences we have with you. We hope that you, along with other leaders of India, will try to arrive at a solution which will go a long way to emancipate the teeming millions of India”. 

Mr. Jinnah replied, “I am happy to see all classes and groups combined here to receive and honour me”. Shortly, in another reception given by the Muslim Conference Mr. Jinnah said, “Muslims have one platform, one Kalma and one God. I would request the Muslims to come under the banner of the Muslim Conference and fight for their rights”. The National Conference in sharp rejoinder said, “ills of this land can only be remedied by carrying Hindus, Muslims and Sikhs together” writes PNK Bamzai in his book Kashmir and Power Politics. 

         

Mr. Mohd. Ali Jinnah exerted to win over Sheikh Abdullah before Independence to his way of thinking but did not succeed. Sheikh Abdullah’s  endorsement of the accession in his capacity as the mass leader of Kashmir’s principal political party, the National Conference and his particular role rather displeased, offended and scared Jinnah the most. The veteran Writer and journalist Durga Das in his book India – from Curzon to Nehru & after writes that he (Mr. MA Jinnah) was very sore on his return from Srinagar and when he was, asked what he thought of the Sheikh, he contemptuously remarked, “Oh, that tall man who sings the Koran and exploits the people?” Let us remember that the holy Koran, is recited and not sung.

Dorothy Norman in his book Nehru–The First Sixty Years (Vol-II) writes, “The Maharaja of Kashmir decided to accede to India on October 26, where upon Indian troops were sent to the State by air on October 27, following the signing of the Instrument of Accession the previous night. When the Maharajah acceded, this act was not only legal, but it also was carried out on the advice of Sheikh Abdullah, leader of the All Jammu and Kashmir National Conference, the political party commanding the widest popular support in the state. Sheikh Saheb, who had been imprisoned by the Maharajah, had been released to become head of a Provisional Kashmir Administration”.  

In the Special Convention of the National Conference held in October 1948 on the eve of the Anniversary of Pakistan’s aggression on Kashmir Sheikh Abdullah, the President of the National Conference and the undisputed leader of the Kashmiri Muslims, whilst moving the resolution said, “So far as I am concerned, I feel certain that the political, economic, social and cultural interests of Kashmir demand an immediate and final accession to India, India and India alone” writes B N Mullick in his book, My years with Nehru-Kashmir. Further, he explains that Joseph Corbel, a member of the UNCIP Mission, in his book, Danger in Kashmir had summed up Sheikh Abdullah correctly in the following words: “In May, 1949, Sheikh Abdullah assured Pandit Jawahar Lal Nehru that ‘I want you to believe that Kashmir is yours. No power in the world can separate us. Every Kashmiri feels that he is an Indian, and that India is his homeland’.

On the occasion of Id on 24 June 1952 he said, “Our relationship with India is not a product of sentiment. We have contracted this relationship after giving it ample thought and deliberation. We have taken this step because our ideal and our path is common and one. Those who want to weaken these relations are not only playing a traitor to the sacred principles of humanity but also indulging in a dangerous game with the independence and freedom of our country”. In July 1952, while appreciating the secular and democratic character of India Sheikh Abdullah said, “In fact India belongs neither to Hindus nor to Muslims nor to Sikhs. In India there is complete freedom and equality for everyone. In this very India we are terminating today the 106 -year old ruling dynasty of Kashmir. If India were a Hindu country, how could it have supported us in doing away with a Hindu Maharaja? But in Pakistan old Nawabs still rule” writes B L Sharma in his book –Kashmir Awakes.

           

In a letter of 2^nd October 1948, Hon’ble Mr. N Gopalaswami Ayyangar to Sardar Patel writes about the press conference of Sheikh Mohammad Abdullah on 29 September 1948 that “I had one consolation in reading that morning’s newspapers, for they reported that Begum Abdullah had publically committed herself to the proposition that Kashmir should permanently accede to India and that any other course would be ruinous to that state” writes Durga Das in the book Sardar Patel’s correspondence (1945-50) Vol–I.

The challenges before Sheikh Abdullah were many. The ideology, role and conduct with personal remarks by Mr. Mohd. Ali Jinnah would have disheartened the then tallest man of Kashmir, Sheikh Mohammad Abdullah and gave him enough wisdom to read the situation correctly. The indifferent approach offended and scared him to go for Mr. Jinnah’s Pakistan. This is why he offered his people the India as their country. Sheikh Abdullah had very well understood that Kashmir is safe enough with India alone and joining Pakistan would mean endangering the lives of lakhs of Kashmiris. To secure the identity of Kashmiris meant his identity too which he did not risk or compromise. Time has proved him correct. Today, even after three decades of his place in heaven, the Kasshmiris and their identity, barring the terrorist activities aside, continue to be safe enough for all the times to come.    

The Kashmiri Shawls – artistic excellence in fabric and design

 The world famous Kashmiri shawls are exotic and the most acclaimed of the Valley’s handicrafts as an epitome of artistic excellence. These are extremely refined in variety of colours, shades and designs which earned it the name and identity.

These shawls come from three different fibers made of wool, Pashmina and ‘Shahtosh’. The super fineness of wool, Pashmina and ‘Shahtosh’ has pushed away the three cloths from one another in price line and cannot match again. The woolen shawl can be placed in the modest budget, the Pashmina shawl comparatively costly one in the middle range and the ‘Shahtosh’ a very choosy, refined and highly priced  product rather unaffordable beyond once in one’s life time, if purchased earlier.

‘Raffal’ -The Woolen

The woolen shawls with embroidery work are popular enough in the country possibly due to the ‘Kashmir tag and touch in a moderate price range despite the types in quality in workmanship and wool. The wool woven cloth especially the handmade is called as ‘Raffal’ in Kashmiri parlance earlier used to be made up of the pure wool is a mixture of both where these blends contains cotton or cashmilon these days.

Many kinds of embroidery work needled on shawls like ‘sozni’ or needlework which is generally done in a panel along the sides of the shawl. Motifs, usually abstract designs or stylized paisleys and flowers are worked in one or two, occasionally three colours, all subdued. The stitch employed is not unlike stem stitch, and only the outline of the design is embroidered. Sozni is often done so skillfully that the motif appears on both sides of the shawl, each side having a different colour way. The workmanship and amount of embroidery work determines the value which has a direct bearing on the cost.

Another type of needle embroidery is popularly known as ‘papier mache’ work because of the design and the style in which it is executed. This is done either in broad panels on both sides of the breadth of the shawl or covering the entire surface of the stole. Flowers and leaves are worked in satin stitch in bright colours such as those of ‘papier mache’ and each motif is then outlined in black. A third type of embroidery is ‘ari’ or hook embroidery where the motifs are the well-known flower design finely worked in concentric of chain stitch.

 Pashmina

Pashmina is unmistakable for its softness. The yarn is spun from the hair of the ibex found at 14,000 ft above sea level. Although pure Pashmina is expensive, the cost is at times brought down by blending it with rabbit fur or wool. It is on Pashmina shawls that Kashmiris most exquisite embroidery is worked, sometimes covering the entire surface, earning it the name of ‘jamawar’. The ‘jamawar’ shawl can by virtue of the embroidery reasonably increase its value threefold. The ‘Jamwar’ shawls look same on either side. All Pashmina shawls,

however, cannot afford such lavish embroidery– some are embroidered on a narrow panel bordering the four sides of a shawl, others in narrow strips running diagonally through the shawl.

A second, less frequently seen weave, done only on Pashmina, covers the surface with tiny lozenge shaped squares, earning it the delightful name of ‘chashme bulbul’ or eye of the bulbul. As this weave is a masterpiece of the weaver’s art and it is normally not embroidered upon.

   The craft of weaving Pashmina thrived in Kashmir on imports of Pashmina wool into Ladakh from Tibet, Basoli in Kathua district of Jammu also used to be an important centre of Pashmina weaving as it lay on the route of merchants travelling from Tibet via Kullu. Pashmina being the undercoat of goat – a variety of Caprahircus – living at high altitudes, is one of the finest and softest animal fibers used in the textile industry. In 1954 -56 the import of Pashmina from Tibet to India was roughly around 1,20,000 to 2,00,000 kgs against price ranging between Rs. 10 to Rs. 50 per lb. depending upon its quality and admixture of hair.

There are many speculations made by historians of art about the origin of the Kashmir shawl. Some of them are disposed to ascribing its origin to the distant past from the time of the Mahabharta. But some place a different story claiming that Mirza Hyder Tuglat, the Central Asian adventurer, who occupied Kashmir in 1541 AD was the originator of the Kashmiri Shawls. It seems a noble of his court and Naghiz Beg who procured the raw wool (Pashm) from a special Tibetan goat. They cleaned, spun and woven it into roll of ½ yard wide and presented it to the Mirza.

The Pashmina goats are reared in the high altitude region of Chanthang in Ladakh at an elevation of 12,000 to 14,000 ft. The annual yield, including some imports is about 20,000 kgs which has some content of hair ranging from 15 to 40 per cent. After de-hairing, sorting and spinning wastages, the average yield of yarn from 1 kg is only 33 to 48 per cent depending upon the grade of the raw Pashmina.

To revive the dying craft of Pashmina weaving, the Pashmina centre was established in 1955 in Basoli with about 500 spinners.  This was followed by a small project of Pashmina weaving in the town as the raw Pashmina used to be transported from Ladakh to Srinagar.  It is working with these delicate materials that the skills of Kashmiri spinners have reached its peak. In certain families of Kashmir valley it has been passed down from mother to daughter for generations.

The raw wool is full of dust and other impurities. Each small tuft of the pashm is leased out and the hair removed one by one. To rid the pashm of its slight natural oiliness it is thoroughly mixed with flour of soaked and ground rice. It is applied damp and rubbed in well and the Pashm is then teased out once more tuft by tuft on a small wooden comb set vertically on a stand. It is then spun on charkha locally called ‘Yender’ where the yarn is doubled and twisted and then wound into hanks on ‘Pretu’. The Pashmina weaving is done on a small sized fly shuttle loom.

 Pashmina shawls have always had the most intricate designs but today it is woven plain twill and left to its natural colours.  Pashmina is also exported to foreign countries with the bulk of which goes to the USA, Middle East and other European countries.

‘Shahtosh’

‘Shahtosh’, the legendary ‘ring shawl’ is incredible for its lightness, softness and gracefulness. The ring shawl can ordinarily pass through signet ring is real pride of Kashmiri weavers. These are exclusively hand woven from ‘Shahtosh’, the wool known for its warmth, delicacy and silkiness. These shawls are renowned from ancient times for their extraordinary softness and warmth expressing an eloquent testimony of the people’s patience, skill and love for beauty. The astronomical price it commands in the market is due to the scarcity of the raw material, today. High in the plateaux of Tibet and the eastern part of Ladakh, at an altitude of above 5,000 metres, roam Pantholops Hodgsoni, or Tibetan antelope. While grazing, a few strands of the downy hair from the throat or shed and it is these which are painstakingly collected until there are enough for a shawl.

Yarn is a spin either from ‘Shahtosh’ alone, or with Pashmina, bringing down the cost to some extent. In the case of pure ‘Shahtosh’ too, there are many qualities – the yarn can be spin so skillfully as to resemble a strand of silk. Not only are shawls made from such fine yarn extremely expensive, they can only be loosely woven and are too flimsy for embroidery to be done on them. Unlike woolen and Pashmina shawls ‘Shahtosh’ has seldom died- that would be rather like dying gold. Its natural colour is mousy brown, and it is, at the most, sparsely embroidered.               

‘Shahtosh’, the king of the woolens, on the other hand is unbelievably light and yet warm enough. It is made from the wool obtained from the lower par of the neck of a rare type of Tibetan Antelop which is found at an altitude of 14,000 ft or more. There has been a further set back to this trade following the death thousands of  Changra goats in Changthang area of Ladakh resulting further shortage of the Pashmina wool cut short the annual requirement of the state to half which generally stands at about 40,000 kgs annually.

Quality Standard

The Pashmina from Ladakh, considered to be one of the finest of wools,  qualitatively the highest one in diameter and length, as it is said that lesser the diameter better the quality of Pashmina which is roughly 9 to 11 microns in comparison to the China’s 12 to 16 micron thus restricts the Chinese Pashmina to cross ahead of the Pashmina from Leh, Indian in quality.

There are currently restrictions on the trade of ‘Shahtosh’ imposed by the Government following the international pressure that the Tibetan antilope, ‘chiru’, a special type of sheep producing Pashmina wool is being killed by people in this trade. The committee, group of experts constituted by the MHA to look into the possibilities of lifting the ban and decide about the fate of the 30,000 odd Kashmiri artisans and other people with their families in this trade. The recommendations of the committee report submitted to the MHA though not known but the final decision on the matter requires to be taken at the earliest since the committee and the previous successive state Governments have asked for lifting the ban on Shahtosh trade in the state.

The Chamber of Commerce and Industries, Kashmir has refuted the charge leveled by the international community that the Tibetan antilope, ‘chiru’ is killed by the people involved with the trade. The CCI, Kashmir, on the contrary, claim that the traders arrange the animals shed wool from bushes and rocks at the end of the harsh Tibetan winter is collected by the Tibetan nomads and supply the molted wool to weavers in Kashmir.

In view of the existing ban there have been complaints of fake handicrafts coming in the market causing a lot of defame to  Pashmina trade in foreign countries.  Unfortunately, sometime back in one of the instances the quality analysis or tests of a shawl revealed that out of 450 fibers, about 125 fibers were of Pashmina with remaining 325 fibers were woolen. The experts have opinioned that the Government needs to initiate necessary measures to stop the menace of fake Pashmina since it is beyond one’s reach to differentiate between the fake and genuine Pashmina. This has   alarmed one and all for an urgent action to save the states heritage of the Pashmina.

However, this invites for some strict measures to protect the counterfeiting of Kashmiri Pashmina since the Economic Survey 2012-13 tabled in State Assembly reveal that the export figures of handicraft goods have recorded a healthy jump from Rs. 1004.1 crore in 2010-11 to Rs. 1643.37 crore in 2011-12 and all the Central, state Government, the trader community of the Pashmina trade have to initiate  necessary steps to stop the menace of malpractices taking place therein the trade.

“Ghunghun lasem te hasetis khasem”

A cute, fragile babe born on 28 April 2011 is ‘Ghunghun’, at home and Saanvi Aggarwal in Tree House Play School, in Mulund, Mumbai. She is just 2 plus, about 27 months old. Ghunghun is calm, handsome, sharp but terribly naughty. She often tells us about the 9 fish in her home aquarium. She listen music and search photos in the mobiles and speaks confidently about daily activities. She is curios in laptop and ‘PC’s.

I had to leave the desk whenever she is around to offer a helping hand to my wife to ensure her a sound sleep. She was less than six months old when one day Ghunghun had her schedule diet - the medicated milk and our angel sweetheart was desperate to sleep but could not do so though being very co-operative to us, the ‘Nana-Nani’. We did sufficient efforts to make her to sleep but in vain. In fact, the hiccups were doing the mischief and disturbing her. She could not sleep. We felt exhausted of our all vocabulary with no rhymes or songs in stock.

‘Nani’ soon began to murmur again, “Gach cheh lasein te hastis khasin”. Once again and kept on repeating. It clicked with visible results and ‘Ghunghun’ had a sound sleep. I realized that something is to be done and with the help of these words formed few lines titled, “Ghunghun laseim te hastim khasem”.  The small poet within woke up and a rough rhyme was there. The exercise almost involved everything whatsoever came in mind. It became a routine feature then for the ‘Nani or Nanu’ to sing the lines “Ghunghun laseim te hastim khasem” to ensure a sound sleep to her.

Today, she asks for the rhyme, from Mumbai, when feels to sleep. Though, born in a non-kashmiri family out of my daughter’s wedlock with an Aggarwal boy she has perfect command on the language. She understands it, likes it and the impressions are that she feels happy. In her broken words, she practices, copies, makes efforts to cramp it and sings for “Gudda, Guddies and barbei’s” to make them to sleep. She always feels comfortable with the rhyme and converse with everyone in a live-chat with grand-parents etc at home and maternal parents too. Saanvi’s affectionate choices are Paavni, her elder cousin and Mamu from our side. We gracefully acknowledge that we really owe a lot to these great inventions  like laptop, internet, webcam or a computer etc.

I am sanguine that the rhyme will certainly be of immense help to other Nani-Nanu’s, or Dadhi-Dadhu’s (with Kashmiri language) since the singing of this rhyme for their grand children to make them to sleep especially when their mothers are away in office. The rhyme has vastly accommodated the pets, games, eatables, playing, schooling, education, sports, means of transport and everything she has to face tomorrow in the life. I wish all the infants and children well, good health and success.

“Hitchki aaye te Nani ne bagai,   hikhbut aaya te Nanu ne bagai’  

‘Hitchki aaye te Nani ne bagai,   hikhbut aaya te Nanu ne bagai” 

Pet Animals

Ghunghun lasem te hastis khasem                      (elephant ride)

Ghunghun lasem te elephantus khasem                (elephant ride)

Ghunghun lasem te camelus khasem                    (camel ride)

Ghunghun lasem te yakus khasem                       (Yak ride)

Ghunghun lasem te gohdas khasem                     (horse ride)

Lapping

Ghunghun lasem Mamaus aatus khasem             (Mamaus back)

Ghunghun lasem Mami aatus khasem                  (Mami’s back)

Ghunghun lasem Nanus aatus Khsem                  (Nanu’s back)

Ghunghun lasem Nani aatus Khsem                    (Nani’s back)

Ghunghun lasem Papaus aatus khasem               (Papa’s back)

Ghunghun lasem Mamas aatus Khsem                 (Mama’s back)

Ghunghun lasem Dadus aatus Khsem                  (Dadaji’s back)

Ghunghun lasem Dadhi aatus kahsem                 (Dadi’s back)

Ghunghun lasem Taus aatus khasem                  (Tau’s back)

Ghunghun lasem Taie aatus khasem                   (Aunti’s back)

Ghunghun lasem Maasi aatus khasem                 (Mama’s back)

Transport

Ghunghun lasem te khokhjja kareum                   (walking on knees)

Ghunghun lasem te walkerus khasem                  (walker)

Ghunghun lasem te tricyclus khasem                  (tricycle)

Ghunghun lasem te chota cycle khasem              (chidren cycle)

Ghunghun lasem te bada cycle khasem               (adults cycle)

Ghunghun lasem scooty khasem                        (two wheeler)

Ghunghun lasem te motaren khasem                   (carunie)

Ghunghun lasem Shatabadhi khaseum                 (Shatabdhi)

Ghunghun lasem Rajdhani khasem                      (Rajdhani)

Ghunghun lasem te Jazneh khasem                    (Aeroplanes)

Schooling

Ghunghun lasem play school ghachem                 (play school)

Ghunghun lasem chota schoolus gachem             (junior school)

Ghunghun lasem bada schoolus gachem              (senior school)

Ghunghun lasem te collegus gachem                   (college)

Ghunghun lasem training ha karem                     (Professional college)

Ghunghun lasem doctra baneum                        (doctor)

Ghunghun lasem engineera baneum                    (engineer)

Ghunghun lasem architecta baneum                   (architect)

Ghunghun lasem IASa kareum                           (Will do IAS)

Ghunghun lasem IFSa kareum                           (Will do IFS)

Ghunghun lasem IPSa kareum                           (Will do IPS)

Ghunghun lasem Professor baneum                    (Professor)

Eatables

Ghunghun lasem te dudhua chaem                    (drink milk)

Ghunghun lasem te biscuta kaheum                   (eat biscuit)

Ghunghun lasem te juicena chaem                     (drink juice)

Ghunghun lasem te choclata kaheum                  (eat choclate)

Ghunghun lasem te burgera kaheum                   (eat burger)

Ghunghun lasem te chomina’n kaheum                (eat chomin)

Ghunghun lasem te maggie’a kaheum                 (eat maggei)

Ghunghun lasem te pizzaha kaheum                   (eat pizza)

Ghunghun lasem te buphana kaheum                  (eat food)

Ghunghun lasem te fruitanah kaheum                 (eat fruits)

Playing

Ghunghun lasem te khokhoha gindem                    (play khokhoh)

Ghunghun lasem te badmintah gindem                   (play badminton)

Ghunghun lasem te table tennisah gindem              (play table tennis)

Ghunghun lasem te chesshna gindem                    (play chess)

Ghunghun lasem te hockeyaa gindem                    (play hockey)

Ghunghun lasem te footballah gindem                   (play football)

Ghunghun lasem te cricketa gindem                      (play cricket)

Ghunghun lasem te playerah bahneium                  (become a player)

Ghunghun lasem te ridding kareim                         (horse ridding)

Ghunghun lasem te boatus khasem                       (boat)

Ghunghun lasem te swimming kareim                     (swimming)

Ghunghun lasem te ghoomi ghoomi kareum             (to stroll)

Ghunghun lasem te hastis khasem                        (elephant ride)

“Ghunghun lasem te’h - tamis Daikus Laxmi te Mokhus Saraswati”.