Friday, December 12, 2014

Sheikh Fayaz Ahmad
No doubt many in Kashmir today would agree with Carlyle’s famous maxim that “the history of the world is but the biography of great men”. They also believe that the discourse of “azadi” in Kashmir is written and verbalized in such a fashion where most of the attention is focused on few luminaries who like ‘elephant in the parlor’ try seek and grab more attention.
The new writers often wittingly and unwittingly adopt a tunnel vision view to deliberately create a smoke screen in order to ignore and forget those who really deserve the mention. Anonymity and inscrutability thus continuously engulfs those who really have created the discourse of “azadi” and have explicated its meaning.
No wonder, today, the discourse of “azadi” in Kashmir has got reduced to an “aristocratic pseudo intellectualism business” whereby a few, “English speaking and nonresident Kashmiri intellectuals” have created a new dialogue on Kashmir ignoring the quintessence of the conflict itself.
This new wave of “azadi” writing with elite colors is not only undermining the real contributors but is also eulogizing wrong heads and hands. Those who deserve to be the subjects and objects of our history are elapsed as if they never matter. No one has ever bended the stick to other direction to hear the voiceless masses or to appreciate the real, local discourse. These new romantic narratives of “azadi” won’t serve any purpose unless the actual or peoples narrative is not restored to its rightful place.
The contributions made by our socially subordinate, illiterate and subaltern people have unfortunately not left the paper trail that these new writers customarily depend on for evidence. They rather use the paradigm of English written novels and other fiction, and never bother to reexamine the reality or look for the literature written in vernacular languages.
The jargons of western philosophy are used to obfuscate our simpler demands.  People who even have the solutions for the present morass are frenziedly relegated. The folk wisdom and the lore of these illiterate, rural people is considered inferior compared to whatever junk is reflected in English.
This new discourse is exactly following the pattern of writing the gentleman’s history whereby the power relations determine the agenda of writing. Continuous attempts are made by these elite writers to overlook the reality and are attempting to reinforce their status in order to set themselves above the herd of ordinary men.
Whence the examples? Because many may argue that such abstract mode of thought is quite farfetched and possesses least relevance to the ground reality. Fair enough. I have substantial evidence to support my argument.  We have ample number of cases in Kashmir where the stories are being told from the perspective of the elite.
Imagine more than three dozen reviews on Curfewed Nights a short story novel by the son of a state bureaucrat, more than two hundred newspaper articles on Aga Shahid Ali, but not a single piece on those who have more powerfully wrote about Kashmir conflict and in return lost their lives.
Why nothing is published on Operation Eagle or Operation Catch and Kill. Why no one talks about the reputed editor of Azan, Dr. Ghulam Qadir holding a PhD from reputed JNU, New Delhi who lost his life on November 4, 1998 advocating the cause for Kashmir.
Can we afford ignoring Munawar ul Haq Shaheen, Dr Haji Shabir, Ghulam Hassan among the few writers who were burnt alive in a brick kiln for contributing to a tabloid namely Zarb e Kaleem. Jaleel Andrabi is a recent example.
In short, a new framework of Kashmir conflict is under construction, where the facts are distorted and reality is made obscure. The “new poster-boys” are continuously introduced like Hollywood actors with some romantic script and made to run the show while the actual script writers are kept anonymous. This cult of new writing and celebration is creating more problems than solving one.
But condensing the whole discourse to these few “men of enlightenment”  and branding them as only “intellectuals” in the town would qualify as  grossly exclusivist approach which has the potential of alienating a common Kashmiri from his own cause for which he has suffered immeasurably.
Now the question here is why this “cream of the crop writers” voice possesses more power of penetration than the majority. The answer seems simple, that the social and economic capital they have accumulated over the years essentially empowers them to rule the roost. This new culture of telling stories has made the common man’s demands look off the track and labeled his aspirations as esoteric.
In order to show how an ordinary Kashmiri does possess more powerful ideas vis-a-vis his political present and future than those of our “lunar scholars”, some “ordinary writers” of Kashmir should come forward to scrutinize this new elite “azadi” discourse. They should rather show the way by revisiting and documenting the history not only of the people but for the people of Kashmir as well.
We should bring back those people to the stage whose contributions are enormous but are no where mentioned in the new elite discourse, if at all only in birth and death certificates.
Author can be mailed at fayazjustinternational@gmail.com

A GENTLEMEN'S HISTORY OF KASHMIR

A getlemen’s history of Kashmir?

Sheikh Fayaz Ahmad  TFT Issue: 12 Dec 2014
A new elitist discourse on freedom is hurting the Kashmir cause more than helping it
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A getlemen’s history of Kashmir?



Many in Kashmir would agree with Carlyle’s famous maxim that “the history of the world is but the biography of great men”. They also believe that the discourse of Azadi, or freedom, in Kashmir is written and verbalized in such a fashion where most of the attention is focused on a few luminaries who are like elephants in the parlor, while those who have really created the discourse of Azadi and have explicated its meaning remain anonymous. Today, the discourse of Azadi in Kashmir has got reduced to an aristocratic pseudo-intellectualism business whereby a few English Speaking and nonresident Kashmiri “intellectuals” have created a new dialogue on Kashmir ignoring the quintessence of the conflict itself.
This new wave of Azadi writing with elite colors is not only undermining the real contributors but is also eulogizing wrong heads and hands. Those who deserve to be the subjects and objects of our history are ignored as if they never matter. No one has ever bended the stick to other direction to hear the voiceless masses or to appreciate the real, local discourse. These new romantic narratives of Azadi won’t serve any purpose unless the actual, people’s narrative is not restored to its rightful place. The contributions made by our socially subordinate, illiterate and subaltern people have unfortunately not left the paper trail that these new writers customarily depend on for evidence. They rather use the paradigm of English novels and other fiction, and never bother to reexamine the reality or look for the literature written in vernacular languages. The jargons of western philosophy are used to obfuscate our simpler demands. People who even have the solutions for the present morass are frenziedly relegated. The folk wisdom and the lore of these illiterate, rural people is considered inferior compared to whatever is reflected in English.
This new discourse is exactly following the pattern of writing the gentlemen’s history whereby the power relations determine the agenda of writing. Continuous attempts are made by these elite writers to overlook the reality and are attempting to reinforce their status in order to set themselves above the herd of ordinary men.
Can we afford ignoring the writers who were burnt alive in a brick kiln for contributing to a tabloid named Zarb-e-Kaleem?
We read hundreds of reviews of books written in English, but why doesn’t anyone write about Operation Eagle or Operation Catch and Kill? Why does no one talk about the reputed editor of Azan, Dr Ghulam Qadir,a PhD from the reputed Jawaharlal Nehru University in New Delhi who lost his life on November 4, 1998 advocating the cause for Kashmir? Can we afford ignoring Munawarul Haq Shaheen, Dr Haji Shabir, and Ghulam Hassan, who are among the writers who were burnt alive in a brick kiln for contributing to a tabloid named Zarb-e-Kaleem? Jaleel Andrabi is a recent victim of state oppression.
In short, a new discourse on the Kashmir conflict is being developed in which a cult of new posterboys is creating more problems rather than solving any. Condensing the whole discourse to these few “men of enlightenment” and branding them the only “intellectuals” in the town would qualify as grossly exclusivist, and has the potential of alienating a common Kashmiri from his own cause for which he has suffered immeasurably.
Now the question here is why these new writers’ voice possesses more power of penetration than the majority of Kashmiris. The answer seems simple – the social and economic capital they have accumulated over the years essentially empowers them. This new culture of telling stories has made the common man’s demands and aspirations look esoteric.
In order to show how an ordinary Kashmiri has more powerful ideas about his political future, some “ordinary writers” of Kashmir should come forward to scrutinize this new elite Azadi discourse. They should rather show the way by revisiting and documenting the history not only of the people but for the people of Kashmir as well. We should bring back those people to the stage whose contributions are enormous but are nowhere mentioned in the new elite discourse, except in birth and death certificates.
The author is pursuing a PhD at the Centre for Studies in Science Policy at the School of Social Sciences at JNU, New Delhi.Email: fayazjustinternational@gmail.com
- See more at: http://www.thefridaytimes.com/tft/a-getlemens-history-of-kashmir/#sthash.feD9lzZW.dpuf

Sunday, May 25, 2014

ELECTION PARTICIPATION IN KASHMIR

Election Participation
Misinterpretation may turn dangerous
Sheikh Fayaz Ahmad
Rising Kashmir.
http://www.risingkashmir.com/misinterpretation-may-turn-dangerous/

Election fever in Kashmir is over. Many separatist leaders customarily are out with statements hailing the people of Kashmir for not participating in the elections. Likewise, mainstream politicians also thanked people for defying boycott calls and turning up for the votes. Needless to say this time both the groups worked hard to drum up support for their relevant causes. The sanguine, hopeful and adventurous members from both the blocs with all eagerness were set for a big change.
Equally, optimistic was the timid, the subaltern and the marginalized for a transformation. However, routinely he was this time again baffled between the boycott calls and the slogans of transformation. But, the fascinating part in the election process and worth investigating this time is the response from the ‘rural’ population. Despite the heavy military presence, the rejection of polls by them is considered praiseworthy. Thusly majority of them are hailed as Azadi lovers, patriots and loyalists; contrary to this, some ill-fated souls from ‘backward’ areas and carrying ineradicable ink marks are publicly humiliated, stripped and abused. This overall unforeseen reaction from a “fickle public” actually prompted me to re-examine this changing scenario from the perspective of marginalized and corroborate the analysis with some selected cases from a forlorn district Kupwara in Kashmir where the participation in the recently held elections crossed 65% much higher than anybody’s guess.
Election participation many believe at least in the west, aims fundamentally to preserve and promote the ‘dignity’ and ‘rights’ of the individuals using ‘democratic’ institutions. It helps meet ‘social justice, foster economic and social development’ through the involvement of many. Elections indirectly also helps guarantee freedom of opinion through participatory and inclusive institutions. However, the rationale for election participation is quite opposing here. It is not about achieving political equality and exercising upon rational choices, it is not an act of betrayal and disloyalty as is narrowly seen by many, nor it is an obsession for India as is portrayed by some, it is but more about the weighty burden of the history, a reaction to the time proven deceit and the manifestation of a failure, unorganized, stratified and highly imbalanced society.
Election participation here is a form of anger which people generally and genuinely show for the other group which claims to represent the wishes and aspirations of people. It is a protest for secluding them in a tough terrain; it is a legitimate resentment for debasing sacrifices and relegating the tragedies. And, it is the reaction for the biases we continuously show towards the marginalized. There are other more appalling reasons as well, like the heavy presence of troops, abject poverty, miscommunication and illiteracy but we will attempt to briefly delineate on some considering Kupwara as a case.
Kupwara 100 km away from the capital city generally observes massive turnout in assembly and parliamentary elections e.g. 69 % in the last parliamentary elections. This huge participation in elections is considered by some as a good hint for India and apparently an undesirable omen for the other group. Consequently, this district started getting dubious distinctions from Azadi lovers who see participation in the elections as a mere act of betrayal and disloyalty to the movement. Therefore, voters with blue ink marks are chased, humiliated and tortured publicly: A kind of senseless, illegitimate and absurd onslaught on the timid population. The moral and ethical dimensions of Azadi and sacrifices are now being taught to this ill-fated, illiterate, sluggish population who otherwise has “no idea of sacrifices” using these weird tactics. On the other hand, India making pictures of long queues claims Kashmir as their ‘utoot ang’ never to be estranged. The fact, however, is that both these claims and narratives are facile, amateurish and devoid of ground realities. People vote not because they are lured by pro-India politicians, not because they believe in transformation as is portrayed by some in terms of ‘roti, kapda and makan’ but they vote because we have collectively disowned and disappointed them.
Disenchanted with their own sympathizers and dissatisfied with their hackneyed slogans and old phrases this lot vote not because they love India, not because they want Modi as their PM but because their valuable sacrifices are desecrated. In a situation where tragedies and sacrifices are not mattered, where community values are renounced, where materialism, opportunism is a norm, where community help for the disadvantaged is lost, where timid are trampled and subaltern crushed, where nepotism, discrimination, inequality is religion, where hypocrisy, duplicity and dishonesty is cherished, where fairness, tolerance, sympathy and empathy like things are disregarded , in this state people particularly the ‘marginalized’ purposely participate in any ‘contested’ show and attempt to shape his future, and try to give a vent to his anger and frustration. This unexpected development evident in Kashmir is but not a new phenomenon.
Marx in 1852 in an essay published in Die Revolution uphold the argument that “Men make their own history, but they do not make it just as they please; they do not make it under circumstances chosen by themselves, but under circumstances directly encountered, given and transmitted from the past.” This new changing situation of huge participation in elections in Kupwara also resembles with the powerful analysis made by Karl Popper, who in his 1957 book against “historicism” argue that the “future grows determinably out of the historical situation”. In Kupwara too, it is the manifestation of the historical tribulations, a benighted past and the desolate present which actually forces people to vote. Fear of not voting, terror of not participating and the consequences of renouncing Indian-ness is something which the people of this district have witnessed nastily long ago. How can we forget the massacre of more than 30 people nineteen years ago by the Indian army for observing strike on India’s republic day in Kupwara? Similarly, there are other countless horrifying stories which over time institutionalized ‘fear, anger, frustration, and deceit’. And, it is here where our top brass elite-leaders, privileged analysts and advantaged scholars should morally restrain from issuing fatwas against this wretched population.
Without understanding the local context our pundits should honorably drop their slothful and lackadaisical method of representation and for the larger good should eschew producing ‘boondoggle’ material. People who are caviling on the participation of the ‘subaltern’ in the elections and declare it as a disquieting and disturbing aspect of the Kashmir movement cleanly reflects an indelicate way of evaluating things. Comparing this morti di fame which live in squalor and disease and grew up in mountains with the urban contemplators would qualify as a gross intellectual bungle, a moronic and inane exercise.
District Kupwara, which we all know strode in a long, rough terrain in starting the arms’ rebellion in Kashmir, has some other legitimate reasons for forming long queues at the time of election. A place where hundreds crossed line of control, thousands laid their lives, and innumerable languishing in different jails across India: Kunan –Poshpora mass rape victims are battling for survival, tormented orphans of Dardpora are crying for shore up, humiliated widows and survivors of massacres like Kupwara, Handwara are living a dejected life. And now this district, which has witnessed the tyranny and barbarism in its worst form actively, participates in state shows. This capricious climate in Kupwara vis-à-vis election participation indisputably throws up serious questions which we all should collectively ponder at. However, our ‘rational contemplators’, reflecting on these experiences from New York and London will not revolutionize the thinking unless they spare some time to understand the local context which is mired in sufferings, pain and vulnerability. They should rather focus on questions like why this yesterday’s unflinching soul is so feeble and frail today. What led his downfall and what made him so fragile and vulnerable?
Those who criticize the participation of this dejected population in elections and stop at saying that it is reprehensible should also turn their guns to condemn those who have forgotten and mistreated this heartbroken population. We should also admit the fact that collectively we have failed to uplift and encourage Dardpora like orphans across Kashmir, giving them packs of biscuits and sachets of sugar is not what they are striving for. Similarly, as a “nation” we are unsuccessful in morally supporting Kunan Poshpora like rape victims. What have we done for those millions of people who have suffered directly or indirectly during the ongoing struggle for Azadi? How many of Dardpora orphans are studying in our elite schools let alone Delhi and Madras? How many of us have shown courage to embrace the rape victims? Contrary to this, innumerable guys and hailing from elite families and had never visited these places are writing songs, novels, and research thesis on these ill-fated orphans and rape victims. Their tortuous past is a mere case study for our academic excellence. This is another possible reason that people here are turning their back. And the fact remains, the more we ignore and discount these people, the more they will continue to mark us down because to every action is a very powerful opposite reaction.
Moreover, these so -called backward people are very familiar with our depraved and immoral designs which are reflected from time to time through our opportunistic outlooks; they are informed about the squabble going on at the top- brass between our leaders. They are conversant with the trading of our tragedies; they are acquainted with the nexus among the networks. This also qualifies as a valid justification that they don’t give a damn to anyone who comes either to console or cajole them. At the same time this population is also indifferent to the state-sponsored waffle of thugs who not only sap their blood but also suck their resources. Thus, participation in elections by this feeble and uninformed population should not be judged from the face value of it, rather a deeper and nuanced understanding is wanting. To me participation in elections is not a choice, but a compulsion. Instead, bashing these poor souls on roads and on face book, it would be good if we all collectively try to understand this man better, because misinterpreting election participation may truly turn dangerous someday.
The author hails from Kupwara and is pursuing PhD at the School of Social Science, Jawaharlal Nehru University. He can be mailed at fayazjustinternational@gmail.com or sheikhfayazahmad.blogspot.com

Thursday, March 27, 2014

TRADING THE TRADEGY



http://blogs.thefridaytimes.com/
http://www.countercurrents.org/ahmad250314.htm
http://www.risingkashmir.com/trading-the-tragedy/
http://www.preciouskashmir.com/voice-from-kupwara/
http://breakingnewsstream.blogspot.in/2014/03/trading-tragedy-perspective-from-border.html
http://www.kashmirmonitor.in/news-trading-the-tragedy-64429.aspx

TRADING THE TRAGEDY 
Sheikh Fayaz Ahmad 

This small piece of writing is an innocuous one, not intended as an affront to anybody. Intention is however straightforward i.e. to reproduce the reality from a place which others have either neglected or misrepresented so for. The rationale is to rewrite and re-examine the devastation, destruction, wreckage and loss which conflict has inflicted on a small population of around eight hundred thousand souls who live in a district which more resembles an established war laboratory, a graveyard, and a funeral ground for living and innocent bodies. I am talking of a border district of Kashmir, where I was born with dead souls lying adjacent to me and red blood flowing beneath my feet: A place where majority live a humiliated, tortured and disgraced life.  It appears that everyone here is half buried, completely battered, fully abused and half dead. Ignored by everyone, sold by each one, used by many, but the pain, agony, sufferings and strife which these people are going through is something which scarcely is realized or verbalized by anyone. In this regard I consider this write-up as my duty which I must not get away with.
Kupwara, a small place, officially a district of Kashmir and 100 km away from capital city Srinagar is badly entangled in the political subterfuges and skirmishes between India and Pakistan near Line of Control. Although graced with breathtaking natural beauty, this place reflects some monster realities of human cruelty, barbarism and grave brutalities. A place, where grandmothers were raped, sisters abused, elders humiliated, youth tortured and children tormented, also became a laboratory where all brutal and ferocious experiments of deadly human invented war tactics were carried out. It is true, that all areas mired in armed conflicts witness such horror experiments but it’s equally accurate that a 100 year old grandmother is raped only here and not to talk of other war-novelties which this district has so far witnessed. Disappearances, mass rapes, fake encounters, death by unidentified gun wielding persons, arsons, loot and daily terror is not only a norm but an established and unquestionable institution.
Some brutal beasts disguised as humans devastated and shattered us. Equally accurate and dreadful is the narrative that many institutions, groups and individuals who came with the promises of sympathy and hope also used us, commodified us, let alone politicize and instrumentalise our victimhood. Our blood became their wealth in banks, our tears their treasure, our soreness their news story, our humiliation their honor, our helplessness their strength and our backwardness their benefit. We are not only physically assaulted and abused but also intellectually molested and ruthlessly wronged population. What we demand is made obscure, what we fight for is rendered incomprehensible, what we cry for is not heard. Some brand us freedom fighters, some call us renegades, some tag us traitors; some abuse us and some exploit us. There is occasional appreciation and acknowledgement of our intelligence but usual detestation for our backwardness. Let me but clearly explicate here that we are not asking for any sympathy, we are not begging for any dignity, we are not struggling for any favors but what we unequivocally ask for is stop marketing our agony, eschew politicizing our sufferings,  abstain from trading  our honor, discontinue representing us and desist from consoling us. Because of late we have come to realize that for personal excellence and individual benefits, our innocence and purity is misrepresented; our sacrifices are desecrated and our struggle and ethos are traded and compromised.
Armed conflict is no doubt synonymous with destruction, devastation, killings and torture which this district in particular and Kashmir valley in general has experienced. But, the grave tragedy which we never imagined and struck us badly is the treatment we got from our own ‘poster people’. We had never anticipated that our sufferings will be capitalized by some to become intellectual and economic elites. On one hand there are uncountable number of orphans who are dying in squalors, on the other hand there are those blessed few who have managed entry into elite schools for their children, unmindful of the misery of these children of lesser god. Our nagging voices have become merely harmonious songs and poems for many; our blood which had spilled out from our hearts has become ink for printing money. We “lumpen-villagers” are being denied peaceful sleep and therefore dreams of life. The elite dominance and their omnipresent impression on our struggle is actually what is holding back our people. They are promised with bogus things, their energy is diverted, they are misguided, thinking manipulated and their struggle commodified. After a long bloody struggle, these villagers are now rewarded with reckless terminologies. Their bloodied past, bruised history, traumatic experiences and torturous memories are disregarded like anything by none other than our “manufactured elites and elite intellectuals”.
Many among them may interpret this small piece as something which is advocating the rights of the subalterns, poor and the rural man, and may misinterpret this piece as something which is directed against those ‘elite urban intellectuals and conflict- instrumentalsing bourgeoisie’ who are hell bent to trade our struggle. Nevertheless, I must put it very explicitly here that my intention is never so. I just want to signal out the truth as my duty, it is up to them how to interpret (or misinterpret) the reality.
The writer hails from Kupwara and is a full time PhD candidate at the Centre for Studies in Science Policy, JNU, New Delhi. He can be reached at fayazjustinternational@gmail.com or sheikhfayazahmad.blogspot.com 

Monday, January 6, 2014

JUGAAD: THE KASHMIR WAY

JUGAAD: THE KASHMIR WAY
From Politics to Education to Health we are bursting with Jugaad schemes
  SHEIKH FAYAZ AHMAD / BIBI ISHRAT HASSAN

Some days ago we were discussing one of our papers jointly developed on Jugaad with our colleagues near Batla House Delhi, a name that brings back to mind, the memories of infamous Batla fake encounter and images of a countless number of rickshaw pullers and jalopies struggling their way through congested dingy lanes of this predominantly Muslim populated area of Delhi. The discussion was on Jugaad, makedos and expressly on quick fix solutions. This Hindi term Jugaad which refers to makedos, jalopies and ‘corrupt way of looking at ‘innovations’, is in vogue these days, at least in the west, more specifically in innovation and management literature. Without going to that Jugaad debate, we tried to see its relevance in a different context, a different place which we belong to and that is our Kashmir. Is Kashmir also a Jugaad nation; are we also adept in carrying out Jugaad and  do we also master the art of using  shortcuts, avoiding the ‘due process’ of doing things and applying quick fix solutions? Well, we can have some concession here. While a Jugaad way can come handy occasionally in a crisis situation at an individual level, but the major motive here is to outline as to what happens when the social and political institutions or policy-making structures themselves are erected on the foundation of jugaad and the state itself turns out to be a jugaad state. After some examination and scrutiny, what appears is fascinating and this article will reveal some of those shortcuts which we have crafted in a dazzlingly skillful way and that makes the label of ‘jugaad nation’ our deserved and due credit.
Let us start from the recent past with some fresh anecdotes lest these memories shall fade away with time. Before these historic and diligent efforts by our Jugaado’s disappear from our skulls, let us refresh them with this small article. Health is wealth an adage goes, but how does one swiftly capitalize on health for financial incentives is something which world should learn from us. We have a shortcut and quick fix Jugaad pill for it. Take for instance the punctured power of our doctors. Throughout the heyday of doctor-dominance in Kashmir, physicians and equally those aspiring to becoming future ones used to burn mid midnight oil, and used to read every line of a given text book, but now this old unadventurous  style of earning degree and money  is over. Some brave ‘revolutionary’ sons of Kashmir have discovered an ambitious and audacious Jugaad through which dozens of fake “doctors” are wrapped in white papers and white coats and supplied to Medical colleges for stamping and branding. Through this new Jugaad the old dominance and the impression created by some experienced and upright doctors, is smashed. Money, not books earn you more money, or what Karl Marx has beautifully explained in his M-C-M equation (M= MONEY and C=Commodity), that few accumulate more money using money. This shortcut equation of investing money for buying MBBS degrees will not only energize our rust-belt economy through trickledown effect but will also revitalizes the sale of spurious drugs in our state. Poison pills, fake incubators, unauthentic cotton, and the “fake god in a white coat”, is what we have accepted enthusiastically. And, why shouldn’t we, after all the institutions we have approved and meant to oversee and monitor this uncontainable spurious flow of doctors, drugs and deficient substandard equipments are also Jugaad in makeup. Quick fix solution is our first and last aid. We also don’t believe in issuing tenders and bids; orders flow directly under the carpet from top health institutes to suppliers and so does the flow of spurious medical equipments. This Jugaad is so powerful, even the sophisticated and classy state-media radars are not capable to detect. This quick fix transaction between our officials also evades all radars and satellites presumably the lenses used are again Jugaad made. Even when probes are ordered and teams are dispatched from New Delhi to examine the cases like the heart -rending occurrence of infant deaths at GB Pant Hospital where more than 350 infants died in a single year, the final report cum recommendations submitted by these special teams again turn out to be  a big Jugaad. One wonders, as to why and how GB Hospital can be declared as “functioning marvelously” after 360 infant deaths, as said by Prof. Arora, who was heading five member team set by Union Health Ministry that spent sufficient time around Dal lake to probe the cause of infant deaths at G B Pant hospital. “The team went through the G.B Pant hospital records and the way patients were managed in the hospital was absolutely marvelous”, said Arora. This statement truly reflects the power of Jugaad and the underground setting which evades all eyes.
Now, see another Juggad manifested in our power sector. Kashmir according to many surveys has the capacity of generating more than 40,000 megawatts of hydro-power, more than enough to meet the local and other neighboring countries’ demands. The Jugaad here is apparent in a mind-blowing accord under which the producers of hydropower have paid 38.34 billion to the National Hydroelectric Power Corporation (NHPC) for purchase of power from the corporation. This Jugaad is so authoritative, even our promising, young and energetic Chief Minister could not rupture or expose it. But, very recently, one of our senior Congress Ministers helplessly accepted the truth that in future, “anyone with brave heart could take all the power projects back from NHPC”.  Now the problem is we have to wait and look for heroic individuals like Kartikeya, a war God in Hinduism who among the cowardly and fearful lot will raise and fight for the justice. These Jugaad agreements signed and implemented away from the common man’s eye, which even our helpless and frugal ministers could not understand, makes the state a truly exemplary Jugaad state.
See for instance, the recruitment policy of Jammu and Kashmir. State says, they are running out of funds; so the way-out that has been discovered is that they have approved on a Jugaad for changing the modalities for ‘switching-over to “Fixed Salary Mode” of recruitment. Under this Jugaad recruitment scheme
the fresh non-gazetted recruits shall be paid fixed monthly salary equivalent to 50 percent of the basic pay for the first 2-years and 75 percent of the basic pay for the next 3-years or during the remaining period out of total five years (if the period of probation has been extended). The Jugaad precisely here is that this scheme covers the non-gazetted employees only, because the Jugaad policy is framed by our gazetted lot alone. Gazetted lot believes that economic/employment stability comes from changing the recruitment modalities’ of the non-gazetted lot.
            Another biggest Jugaad, which this article demands to be incorporated, is about curbing the menace of STREET DOGS. The, biggest threat to human life in Kashmir and particularly in Srinagar these days come from stray dogs. From poisoning to canine sterilizing various Jugaad schemes where proposed to tackle this menace but SMC officials have publically admitted the fact that all such Jugaad solutions are short term. They believe Kashmir has to wait for more time to get permanent solutions. Instead of solving the problem SMC officials in return accuse feeble Kashmiri’s for not conducting scientific research at their homes as to how to get rid of dogs.   According to SMC census there are around one hundred thousand stray dogs in the city thus puts the dog-human ratio in Srinagar to 1:13. Although this is alarming figure but dogs like humans also have every right to live a dignified life; though they are yet to produce, Locke, Hobbes and Rawls like personalities who will conceptualize their rights explicitly. But, why to worry we have a Jugaad quick fix solution, why not relocate civil population from Srinagar city to villages provide such villages are devoid of ‘camp FEEDING dogs.  At the top of everything, as far as our political existence goes, we as a people ,have been hooked up with the Indian State by way of the unscrupulous jugaad wedlock famously known as Article 370 which is neither integration nor separation.

To cut this Jugaad debate short here, because of space limitations, one should not falter to admit that we are all part of this Jugaad state, we are adept of makedos, and corruption. Leaving exceptions aside, we all are somehow and somewhere encouraging nepotism, corruption, and makedos. Quick-fix, is our brand and shortcut our logo. We stumble to follow an honest life. Poison pills of Jugaad have been planted in our society to secure the destruction of moral and social fabric. Annihilation of culture, elimination of our traditional values and the suppression of creativity is what we happily do and encourage. Outmaneuvering the feeble to deride them is our anthem now.