BAPU: A SELF-STYLE STATESMAN

Ghulam server shaheen

                   

Ghulam server shaheen

The history of mankind shows how great men have always struggled and fought against prevailing social evils and human sufferings. Out of those men in human history, the 20th century produced one outstanding personality – Mahatma Gandhiji. Gandhiji responded to the challenges of the given historical situations, realized the historical necessities of their time  and  tried  to  actualize  the needs  and aspirations  of  the  people  of his  times  in  his own  ways.  Gandhiji  tried  to evolve a revolutionary approach to political and social change. His originality lay in the formulation of a new technique of non-violent,  non-cooperation  and Satyagraha  for  social  action.  Traditionally,  we  understand  that  there are  two  types  of forces,  physical  and  spiritual  forces.  Gandhiji  said  that  in  general,  people  are  familiar  with  the  physical  force.Physical force is based on violence. Violence cannot be solved any issue, it created more violence. Physical force promoted only one  side  victory  and it defeated the other side. The real  issue  of conflict does not resolve this approach. Gandhi was opposed to this physical force”. Joan V Bondurant, an international peace researcher; said that force can be  used  in  either  violent or  nonviolent ways.  With  violence,  force  is used  to  intentionally  harm the  opponent.  But  with nonviolence, force is used to make changes in the opponent. Michael J. Nojeim has written extensively  on  the  nature  of  violence  and nonviolence. This  concept  of  nonviolence  is  defined  as  using  force  to  provoke  opponents  into  changing  their  actions,  without intentionally  harming  them,  but  instead  of  exercising  the  transforming  of  power  by  intentional  self-suffering.  In  turn violence is using force to deliberately harm, if not destroy, an opponent’s physical and psychological well-being in order to compel  a  change  in  their behaviour.  Gandhiji had  given  his  theories  on  resolving  the  conflicts  to  this  changing  world. Gandhiji’s method of conflict resolution was based on Satyagraha and non-violence.                  

  

                         Mahatma Gandhi

The technique or method Gandhiji used  was evolved  out  of a  philosophy of  non-violence.  Gandhiji  mentioned the use of pressure of hunger strikes, threats of self immolation, picketing & similar other coercive measures. But is seldom an appeal to  the  conscience of  their  opponents.  Later on  Gandhiji’s  Satyagraha  has  been completely  perverted in what is known as gherao  method of coercing the decision maker. The gherao is potently immoral  in as much as it amount besieging seldom peacefully,  unarmed,  reasonable and helpless men or body of men & not lifting the  siege until demands have been fully conceded. Gandhiji  always  claimed that Satyagraha can rid  society  of  all  evils,  political, economical and moral. Satyagrah being a resistance to evil, in the context of social conflict, included as its most visible form opposition to unjust laws. For Gandhiji, the rules of morality, which ought to guide the life of an individual, should  likewise  guide  the interactions between nations. In the  Gandhian model the  individual comes to  conflict  situation  as  one  who  is not innately aggressive and he has the freedom of will to resolve conflicts in a  non violent way. Conflict is  a natural fact of life  either we focus on  interactions between  individuals,  groups, organizations  or  nations.  Conflicts  are everywhere  of  the range  of emotions  that  may arise  conflict  in  forms of  conflict  settlement,  conflict  transformation,  conflict  coercion  and  conflict prevention as a way to reach the state of cooperation. Gandhiji called his struggle satyagrah was a moral equivalent of war and  a  deeply  spiritual  action.  Gandhiji  believed  that  individual’s forms  society,  as  we are  so  our  environment  becomes.He  claimed  a small  body of  determined spirits  fixed  by  faith  in  their  mission  can  alter  the  course  of  history.  He  saw relationship between individual and society as one of the parts determining whole. For  Marxists, it is the  social existence, which  determines  individual’s  consciousness. He  believed  that  men  are  the  outcome  of  circumstances.

                           Mahatma Gandhi

Basic Principles of Satyagraha in Gandhian Perspective  Satyagrahi  need  not  wait  forever.  When  the  limit  is  reached  he  takes  risks  and  conceives  plans  of  active Satyagraha. A satyagrahi never  misses,  can  never miss a chance  of  compromise on honorable  terms, because I can  never  be sure I  am  right. Gandhi  asserted: Human  life  is  a  series  of compromises  and  it is  not  always easy  to  achieve  in  practice what one had  found  to be  true  in  theory. Conflict resolution  through  Satyagraha is  based on the beliefs  and  assumptions that:.Some elements of common needs to the disputants always exist. Disputants could be amenable to an 'appeal to the heart and mind'.  Satyagrahis are capable of carrying Satyagraha to the end. Concepts of Satayagraha in Gandhian Perspective  Gandhiji  said that  truth is  God.  God  is  absolute  truth. But  at  the  same  time,  he said  that I  have  not  realized absolute truth, so long I must hold to the relative truth as I have conceived it. 

Gandhian  conflict  resolution philosophy  is an  outcome of  his own  life experiences, but  his  model  of  conflict resolution  does not  meet  with the  parameters of  a  universal and  holistic  model  of conflict  resolution.  His  techniques  for  conflict  resolution,  though  simplistic,  but  can  be  misleading,  as  it  is self-contradictory from many aspects

                         Mahatma Gandhi

Gandhiji’s philosophy of conflict resolution following concepts: 

     

  Patience 

One can be patience if there are no confusion and contradiction in belief  and assumptions. Satyagraha campaigns are methods  of  fighting  where  conflict has  reached the  grievance  stage. Fighting  is related  to being  violent,  so contrary. Gandhiji ethics stems from the injunction that what you do to others, you also do to yourself. Gandhiji  preached  and  practiced,  if  single  individual is  morally  strong, it  can bring  about  transformation  in an environment in which he lives. Faith in God The  basis  of Satyagraha  is  that the  opponent is  open  to  reason and  has  a conscience  and  that human  nature  is bound,  or  at  least  likely,  to  respond  to  any  noble  and  friendly  action.  Belief  in  the  goodness  of  human  nature  and  the operation of reason is the optimist's act of faith.

 

No violence –

non violence is means, truth is end. If we take care of the means we will surely reach end sooner or later is one of the main belief of Gandhiji. Nonviolence is never a method of coercion; it is one of the conversions. Fearlessness For Gandhi, possession  of arms  was  a  sign of  fear  and  cowardice. Cowards  could never  be  moral.  Nonviolence and cowardice are contradictory terms. The courage in Satyagraha "is a matter of heart" and not physical strength. Self-suffering Self-suffering "is used in  a course that is unjust,  only  the  person using it suffers. He does not  make  others suffer for his mistakes." And it keeps the resistance nonviolent.

Evaluation of Gandhian Philosophy of Conflict Resolution Mahatma Gandhi's thoughts  seem  to  be  attracting  more and more attention at  first  glance,  but  the  practicality of the Gandhian philosophy of conflict resolution requires complete verification, on the basis of some universal parameters.  By  going  through  the  literature  survey,  we  would  say  Gandhi’s  simplicity,  as  confirmed  in  his  apparently inadequate philosophical stand on conflict resolution, can be misleading. It has been found that Gandhi is not a  philosopher  in  any  specialized  sense,  and  he  has  little  have  to  do  for  highly  abstract  and  technical  philosophical formulations.  Most  important,  his  thoughts  on  conflict  resolution  serve  as  a  challenge  and  as  a  catalyst  for  having re-thought  dominant  positions  and  have  more  value  for  significant  philosophical  thought  than  most  mainstream ‘‘academic’’ philosophy. With respect  to  conflict,  violence, nonviolence  and  peace,  Gandhiji’s  philosophy  does  not  give  all  the answers. One has to be selective not only in terms of Gandhiji’s  writing,  but  also  in  comparing  Gandhiji  with  other  philosophical  thoughts  and  evaluating  their  respective contributions. This also because much of this challenge comes from the sheer volume of writings by and about mahatma  

                          Mahatma Gandhi

                         Although,  he never  wrote a  lengthy book,  The  Collected  Works  of  Mahatma  Gandhi comes  to one  hundred volumes of very assorted and highly fragmented articles, correspondence, speeches, and other writings. After  noting the importance of Gandhiji’s  analysis of  self, self-other relations, and  Swaraj  or  ‘‘self-rule,’’  we  conclude  by  suggesting  that  Gandhiji’s  approach  to  conflict  resolution  faces  many significant challenges and difficulties. Nevertheless, his approach has much of value in challenging dominant philosophical approaches and offering creative alternatives. In  many  writings  it  has  been  mentioned  that  whatever  Gandhiji  said,  Gandhiji  believes  that.                 But  our  proposal is  all  the  conflicts  all around  us  is because  of us  starts believing  whatever  we  get  from outside,  from parents,  teachers,  society,  friends,  media,  advertisement,  etc.,  which  are  the  sources  of beliefs  &  assumptions,  but  the resolution is if  we  start  knowing  the realities  through  self exploration.  Our beliefs and assumptions  play a very important part in the  way we behave  with  other  human  beings  and  we  work  with the  rest  of nature  (comprising of air,  soil,  water, plants, animals etc.). There is a direct relationship between what we believe & assume with our behavior and work. As we get older,  we start living with these  beliefs  & assumptions by expressing these through  our behavior and work. We found sometimes  these  beliefs  &  assumptions  are  true  and  sometimes  false.  Because  these  beliefs  &  assumptions  are  not evaluated on some basis with which we can verify, that’s why we are not sure of either our beliefs & assumptions are right or wrong. So this is the need of hour to evaluate the beliefs & assumptions. Gandhiji has given the philosophy of conflict,  by  dividing  the  conflict  situations from interpersonal to groups to national to international levels. But we have tried to see the conflict by putting the individual in the center.  If  we  look  at  our  lives,  it  becomes  clear  that  an  individual’s  living  can  be  seen  as encompassing  at  the  four  levels as  an Individual,  Family,  Society  and  Nature/Existence.  Whenever  an  individual  lives,              he lives at the above mentioned four levels. Each one of us lives at all these levels, whether we are aware of it or not. If an Individual is not able to understand itself, so he is in conflict  with all the four levels.  We can easily see the conflicts of an individual at different  four  levels  all around us like  conflicts  with own self, conflicts  in  families, conflicts in  society  and conflicts in  nature/existence. So conflicts start  from conflicts in the individual and its  expression is  the conflict  at all four levels. Gandhiji mentioned that the path of satyagrahi demands self suffering. But we can ask  ourselves  that  either  we  want  self  suffering or  not  by  using  the  universal process  for self  exploration.  No  body wants  suffering,  everyone  wants  happiness  and  prosperity.  So  the  path  of  Satyagraha  is  not  the  universally  accepted technique for conflict resolution.

Gandhiji  said  whatever  I say are  my  experiences or  beliefs  and  I realized  the  relative truth  not  the  absolute truth.  Empowerment  It  should  be  able  to  infuse  some  hope  and  confidence  in  an  individual  and  prevent  them  from  lapsing  into misanthropy or worse. Gandhiji’s methods of conflict resolution do not provide any hope to implement on modern types of conflicts. Feasible A good  philosophy must  be socially  feasible: and  must be  demonstrably so,  without any  repressive or  coercive methods being used. But the Gandhian model of conflict resolution is based on the coercive method of conflict resolution. a  good  philosophy  must  be  open  source,  so  that  once  an  individual  is  able  to understand  the  fundamentals, can  participate  in  the  process  of  developing, documenting,  and  application  of  philosophy. Gandhian philosophy of  conflict  resolution is  not a  self  exploratory model  so  there  is no  possibility of  proliferation  of  the model. So the Gandhian philosophy of conflict resolution, is not according to the universal parameter. The  wrong  identification  of  needs  and  desires  are  rising  in  human  beings  due  to  unevaluated  beliefs  and assumptions. This is the main reason for various kinds of conflicts all around us. The desires and needs of  human beings are  linked  to  the  physical  facilities.  Most  of  the conflicts  at  different  levels  of  human  beings  are  related to  the  needs  of physical facilities. Lack of understanding and fulfillment of relationship with others is also the other reason that gives birth to  various  conflicting  situations.  Everybody  wants  a  good  relationship  with  all.  When  we  have  problem  in  these relationships, it troubles us;  we remain in contradictions, which form conflicts.

As far as the role Gandhian philosophy in national struggle is concerned.no doubt,the circumstances in which Gandhi twisted his philosophy was quite pragmatic and successful.

Before Gandhi arrival in india many movements were launched and failed after one another except congress.reason was only that their strategy were not able to lead movement too longer.in other words movements were politically very immature.but when Gandhi led movement with the idea of non violent and satyagarha it was quite successful in champaran,kheda and ahmedabad and at a subsequent stages.although his philosophy was difficult to follow for common men even for politician to some extent but it was successive at many time during the freedom struggle.according to dr.oslo "Gandhian poverty is very costly"its true to some extent.because boycott of foreign products and spinning khadi,used indian crafts and replace them by domestic products was very costlier for poor men.same way his idea about modern education,economy,polity and developing industrialisation was very complicated to follow. thats why free india replaced it by the path of modernisation.

Another reason for successful of his philosophy in india because the formation of labour party in england during 1920-30  It’s also the case that one powerful segment of British opinion, represented by the Labour party, was always for Indian independence. From about 1905–6, well before Gandhi returned to India, Keir Hardie committed the Labour party to independence. Then, as the Labour party grew in influence within Great Britain through the 1920s and 1930s, there was an influential constituency of politicians and intellectuals supporting the Indian freedom movement. There were writers like George Orwell, Kingsley Martin of the New Statesman, Fenner Brockway and Vera Brittain (the remarkable pacifist who was a friend of Gandhi’s) writing in the British press about the legitimacy of the Indian demand for independence. It’s not clear whether Ho Chi Minh had similar people lobbying for him in France. So it is true that non-violence had a better chance against the British as compared to the Dutch in Indonesia or the French in Vietnam.

as Ho Chi Minh coming to India in the 1950s and telling a gathering in New Delhi that if Mahatma Gandhi had been fighting the French, he would have given up non-violence within a week.

At the same time Gandhi was violating to his own idea at several  occasion.at the outbreak of Boer war,he raised an all indian ambulance corps 11000 volunteers to support the british.he was  arguing that "if indians expected to have full right of citizenship in british empire,they also needed to shoulder their responsibilities"similarly  during second world war Gandhi was willing to abandon his doctrinal commitment to non-violence and to tell the British ‘Hitler is evil, he must be defeated, we will help you defeat him.’ ‘We’ here means the Congress party, India’s main political vehicle, led by Gandhi and Nehru. They said to the British, ‘We will work with you, but you must assure us that you will grant us independence once the war is over.

To sum up Gandhian philosophy and give an ultimate statement about his philosophy is very hard.but,yes it can be concluded with these remarks in light of above analysis that he was his own style statesmanship and on the other hand it is tough for others to follow the same idea in the era of multidimensional world.

in the word of sigmund  freud "may the coming generations of india refused to accept that person like Gandhi was born in india"

writer hailing from surnkote poonch J&K and pursuing bachelor degree from AMU(CAS department of history AMU)

Mera Jism Meri Marzi”; who is Responsible

Mera Jism Meri Marzi”; who is Responsible

Woman, an epitome of love, delicacy, benevolence, compassion and blessing. When she becomes mother the paradise lies beneath her feet. When she becomes wife, looking at her with kindness brings honorariums of Divine. When she becomes daughter, she ushers blessings and when she becomes sister she leads honour with herself. No one can deny that the existence of man is possible only with extant of woman. This is the woman about whom the prophet Muhammad PBUH has said, “ Treat her nicely, I give you counsel to be good to your women”. ( Sahih Bukhari and Sahi al Muslim). Islam has elevated her to the position which no other civilization is offering and guaranteeing her. Islam has made her heir of every field and domain. But unfortunately today the same woman is yelling to world that Islam has deprived her of her basic and fundamental rights. How unfortunate is it that contemporarily in every society there is a prejudice against Muslims that they are holding and confining education of their women. Have we ever thought that where and how this preconception came from? Do we ever introspect that Why Muslim women has broken out to streets against the system which we are claiming best? Why these women is persuading Western culture over Islam?  Who and what compels them to chant crass slogans like “Mera Jism Meri Marzi”? Have we ever thought that why our young women are giving predilection to Western theories, philosophies and approaches over Islamic style? Lest it is that it is because of us. Lest, we ourselves are responsible for this hue and cry. Yes, perhaps we have compelled woman to abandon the principles of  Islam and to adopt western civilization and have also thrived her to support the cause of western feminism.
Let me sight you few exam plenary examples that How we have pushed woman to come out on the Streets and to chorus striking slogans like “Mera jism Meri Marzi”.
Divine has constructed both men and women cogent and rational. They both adopt and implement what they prefer and like in their mind. Now if we apply same to womankind, she also would like to live under the same principles and values that seems right to her mind. She will surely embrace those values, articles and dogmas which she feels is pledging and vowing to her esteem and value. Now if our assertion and declaration is that the doctrine of Islam is the best of all dogmas, if we are claiming that Islam predominantly holds rights and privileges of women and indeed it does. Then, Why Muslim women is feeling downtrodden and deprived? Why she is fond of western feminism? Why does she feels that Islam has deprived her of her basic rights?
 It is all because we haven’t treated her with that kindness and gentleness that Islam has instructed and edified us. We take her as our servant and  are persecuting her with domestic subjugations. We are considering her just a  baby bearing machine. We didn’t appreciate her feelings. We didn’t value her opinion. We contemplate Islam to restrict woman to the four walls, where in Islam there is no such command or directive. We are persecuting her with domestic subjugations. It is we who have forced her to think that the civilization of West is her advocate and patron. We have imprisoned her ability and essence that is Why she is rebelling today. Our negligence and callousness has thrived her in support of western feminism. If we had given her the rights that Islam has bestowed to her, then maybe today she would not be on roads. She may not have supporting western dogmas. Today when West in the name of feminism is raising concern about women’s condition, this is making her feel that West is her messiah. She thinks that this western civilization will drive her out of the domestic oppression and subjugation which we men have inflicted on her. Now that is why she is crying out “Mera Jism Meri Marzi” to belch her anger and pain.
Today Without mocking this gentle creation, we should give her that honour and dignity that Islam has promised to him. We should deal her with such delicacy, gentleness and kindness, which will compel her to consider that the doctrine and teachings of Islam is superior than all other dogmas.
Today some people  epigram that this rebellious nature of women is triggered by the stratagems of West against Islam. To them all I want to say is that if this mutinous nature among women is triggered by West but Why our women are getting caught up in that ploy. This is because the women are fed-up with our behaviour and attitude towards them. That is why she is falling prey to all these tricks. If we had treated her well, she would have been stable with us and after that no one would have been  able to exploit her essence. If we had not  persecuted her domestically, then she would not have risen in support of western feminism.
Now, to protect our women from falling into trap of dodging and hoax we have to give her all the rights, privileges and freedoms that Islam promises to her. That is only how things can accelerate better. Otherwise this is not the crime of women to strike in the way where she shout “ Mera jism meri marzi”.

By; Danish Lone
             

Danish Lone

The Voice and virus can be treated by logic and reason

The Voice and virus can be treated by logic and reason

Author IRFAN BASHIR (Research Scholar)

IRFAN BASHIR

Like other previous years, Kashmir observed 9th February as a complete shutdown, streets were left deserted, and the collective expression could be interpreted as like a patient’s body, on which so many experiments were conducted and some are yet to be taken, in the memory of Afzal Guru who they believe was a political hanging off the centre, so as to satisfy the Indian collective conscience, but the valley’s shutdown hardly could restrict the movement and chirping of the migratory birds who throng the Dal lake in every winter season amid of deaf silence. However, if the migratory birds ever came to know about, what Kashmiri’s knew about the conspiracies behind the political hanging of the Afzal, certainly, they too would join the thread.
The question about the logic and reason behind the day-in and day-out internet restrictions on Kashmir, that many world leaders and foreign citizens have raised continuously, has hardly met with appropriate answers at the centre or from the National media. Therefore, could be answered by and sought from a Kashmiri community.
The multifaceted conflict of Kashmir is akin to the coronavirus for Indian authorities before the Kashmir could make an alarming call to UN representatives for its immediate resolutions, as per the UN charter, the way Coronavirus alarmed WHO and UN to declare the disease as world emergency, through impactful and severe uprising, the Govt. of India, irrespective of which party is at the centre, has a usual strategy to impose internet blockade on Kashmir, either on memorial and martyr’s day’s or the days, that are decided by the laws of the parliament, which are passed by the numbers, irrespective of what the collective sentiment stands for, to kept the Kashmir aloof from the world. Therefore, the democratic nature of Indian legislation is slipping into the hands of Autocratic legislation.
The current phase of the Kashmir, is like an asymptomatic person (who gets infested, but the symptoms appear quite later) who is infested by the doings of the authorities in the guise of PSA, preventive detention, AFSPA, CURFEW, collateral damage, crackdown, CASO and whatnot, therefore, the Kashmir can turn symptomatic at any point, that no Center’s antidote can stop until UN decides its fate, otherwise, it will hit the world, the way coronavirus is hitting the world. So voice and virus can be treated by logic and reason, not by violence. So, those who take asymptomatic nature of Kashmir, as a perfect example of normalcy, should know that they are living in fool’s paradise.

Hack to live a long life

Hack to live a long life 

                     Hack to live a long life 

Pessimism is blasphemy" (Al Quran). Pessimism, the difficulty which is commonly known to our present generation .it seems as our young generation is prone to it. Today if we analyze our society I'm cent sure that everyone has become the prey of this menace. This hardship is the root cause for the curses like anxiety, depression and anger. Pessimism indulges our brain and heart in never going absurd thoughts which later become the ultimate cause for the unrest of body, mind and spirit. Pessimism ruthlessly exploits us and is responsible for the death of inner mirth. As inner mirth is the sole way to gain confidence and the confidence upholds success but unfortunately, most of us are trapped into the net of negative thinking which absurds condition of body mind and heart. Pessimism can never give us a positive life. Pessimism makes life colourless although one has all comforts. it is ruthless, cruel punishment which we give ourselves for the sins which we have not even committed. one can't enjoy life in real means until one can't overcome this serious defect. Pessimism lurks all the cruelty, the coldness of adults, the tyranny of social decorum, the confusion of sexual awakening, the anguish of social alienation, the humiliation of inferiority and weakness, the shame suffered upon the dismissal, and mockery of psychological affliction. All these absurd thoughts make a man sick and psychological illness. Pessimism brings thoughts of fear and fear kills the man. It destroys social and domestic relations. It makes person tense which ruins a family relationship. It is evil which destroys breathtaking moments.

  In oppose of Pessimism, optimism is key to mirth, confidence and success.optimism help man to keep calm and relax which freshness mind and spirit. By adopting this beautiful gift of nature we can definitely become innovative and intellectual.in Islam, it is mentioned besides having various duties we have duty of our own body, mind and heart which we called "Haqqoq un nafs".optimism helps us to keep our sight on bright side of things which ultimately brightens and make our body and mind vibrant and helps us in performing that supreme duty rather obligation of "Haqqoq un nafs".By seeing the bright side of things if we are feeling calm, vibrant and relaxed than there is no need of another tonic which could be pursued.it is only ourselves who can liberate us from heavy chains and hindrances of Pessimism.so, in brief for happy and worthy life optimism is necessary like oxygen. Nature has nurtured us with numerous capacities and abilities but the termite of pessimism become a hindrance to utilizing these abilities and unfortunately being unhoped we lose the battle of life. Optimism is the epitome of light which swims our life in the bright pool.

                     Hack to live a long life 

         There are many ways through which we can fight the battle with the disease of pessimism.I'm cent sure these tonics will definitely help us to come out from various severe condition of mental problems.

Never imitate others:-By imitating others there is more probability of getting the problems which were faced by the person whom we are imitating and we don't have capacities to resolve the same problems.

Be what you are:-one should never be fond of popular glory, one should be fond of natural glory. Nature has nurtured us with special capacities and abilities being what we are can help us to utilize these abilities in order to prove ourselves.

Never indulge in others internal affairs:-by indulging ourselves in others personal and internal affairs we are taking mountains of problems on our own shoulders by ourselves by our own choice.so, better is to keep a distance.

Don't show off:-by giving place to this disease, we are prone to adopt another hazardous disease whom we called pride and we all know pride hath a fall.

                So, we all should try our best to keep our minds free from chains of pessimism.

This article is authored by Danish lone

Open Letter to Hon’ble Lieutenant Governor Shri Girish Chandra Murmu;

Open Letter to Hon’ble  Lieutenant Governor Shri Girish Chandra Murmu;

By Shaukat Ahmad Khan

                     Shaukat Ahmad Khan

The honourable Shiri Girish Chandra Murmu
Lieutenant Governor of UT Jammu & Kashmir
Raj Bhavan 2501313, 2501616

Sir
I Shaukat Ahmad Khan, the President of AJKRKTF would like to put some issues and concerns in front of your esteemed personality through this open letter. After assuming your great orientation here, you must have realized how slowly the UT of Jammu & Kashmir is accelerating in terms of development, output, infrastructure and management. Before I place my slant in your sight I would like to apprise you of some paramount figures.
     In Jammu and Kashmir the labour force is about 1% of India’s labour force and the labour force participation rate is similar to that of India, but the unemployment rate is twice as high it is in India. In Aug 2019, the labour force participation rate rose a bit to 43 % and the unemployment rate rose sharply to 22%. Recently, under your governance  Directorate of Employment asked the unemployed youth having PG, M.Phil, or PhD degree to register themselves. In just 15 days, over 1.5 lakh highly qualified youth registered themselves as unemployed.
        In the financial year, 2018 J&k’s per capita income remained Rs 65,615 which was well below the national average of around Rs 98,000. Also, in terms of purchasing power parity, the UT of J&k remained below from the UTs of Goa, Delhi, Chandigarh, Pondicherry, Andaman and Nicobar islands. From this, you can easily perceive and measure the rate of progress, prosperity, mental stability and advancement of the youth in Jammu and Kashmir.
       Since I am a resident of the UT of J&K; it is my obligation to inform you about the ill and incompetent condition of my fellow residents. Besides a resident I am also the servant of AJKRKTF so, it is my duty to convey their concerns and problems to your worthy personality. Before I talk to you about these young and enthusiastic individuals, I would like to unveil some factual information.
        The funeral of our economy, political structure, stability and growth has already appeared. Now we are also suffocating in the field of sports. While athletes and players from every state in India are raising flags today, the youth of j&k are losing their essence. You might know someone anonymous has rightly quoted, “to nurture abilities of competences instructors are obligatory”, but in J&k the conditions of physical education preceptors are very poor and fade.
      In the year of 2017, the state Govt had recruited 3000 youth in the department of physical education through youth service and sports department under a policy of Rehber e Khel. These 3000 youth were employed to promote sports in the state. Without an iota of doubt, these young and energetic ones are working laboriously for the purpose for which they were chosen and engaged. But now after engaging them, it seems that the administration has forgotten them. Among these three thousand preceptors, 40% have done their M Phil and PhD program in the subject and rest posses PG degrees. All these stupendous and dedicated ones are working on labour wages which is not more than 3000 rupees. I just want to ask you, Is our worth only 3000 pennies. So, to make a gentle reminder to your governance I decided to write you a letter so that you can get the stimuli that with social responsibilities we are bounded with domestic accountabilities too.
           Now, at last, I request your eminent self through the entire forum please take following demands into your consideration. We peacefully in a democratic way is appealing and expressing the following demands before your governance.
1:- we demand allowance of off pay.
2:- we call for a hike in our salaries.
3:- we demand to minimize our stand of regularization from seven to minimum years.
4:- We also demand compulsatory of physical education in all schools of J&K, so that state can excel in the field of sports.
5:- We call for the implementation of the second phase of Rehber e khel policy in due time.
     Please take these demands into your attention. So that UT of J&K can also compete in a row with other prosperous and developed states.
      Shaukat Ahmad Khan has pursued his doctorate in Physical education and is presently elevated to the designation of the president of AJKRKTF.
       
Thank you.