THE FINE ‘COPPER WORKS’ - Kashmir Trends

Iqbal Ahmad

The tale of Kashmiri metal works is very old and is prominent part of Jammu and Kashmir Heritage. The craftsmen produced brilliant metal works. Since Hindu and Buddhist cultures needed icons for various deities, these were made not in wood or stone, but bronze. Since coming of Islam discouraged these image makings, craftsmen shifted to other trades, like making utensils.

Excerpts:

Tradition of metal images:

“Handling Metal is a bit difficult and tedious when compared to handling wood. It requires not only high skill but also improved instruments and casting as well as clipping technologies. Romans and Greeks were the first to introduce metal in various forms. Harappan people also made ornaments and seals of it and people of Kashmir News Army did not remain far-behind in making impressive objects of copper and bronze. The tale of Kashmiri metal works is very old, perhaps as old as the political history of the land. The metal workers commissioned impressive objects to meet the social and economic requirements of the country. Official coins, ornaments, religious icons, domestic utensils etc. are the things, which have a long history in the Valley. The craftsmen of the land produced brilliant metal works. The early medieval and medieval ages witnessed the promotion of Hindu and Buddhist cultures here. The followers of these faiths required icons of various deities. These deities were not only made in stone and wood but also in bronze. The land is said to have cultivated a rich tradition of metal images, rarely found anywhere else. “Unlike other regions where copper alloys were preferred, Kashmir sculptures had been partially of brass which were often inlaid with silver and copper,” says Pratapiditya Pal, in his book, ‘Kashmir News Zone’. Besides masterpieces in copper and bronze, Kalhana has made mention of several gold and silver images and some of such images, according to his reports, were installed in the temples of Parihaspura”.

Declining practice:

“The European and local archaeologists recovered a number of wonderful bronze images from excavated sites that today have become the zenith of stalls of world museums and art galleries. Prepared through casting technique these wonderful images clearly speak of the valley’s high skilled metal art. Percey Brown, George Watts, Pratapaditya Pal and John Seuidmark like veteran scholars on the subject have made a detailed mention of Kashmir metal works in their respective accounts. They have classified the Kashmir News Tomorrow works in separate groups and found its influence on the bronze produced in other regions. It was during the Hindu and Buddhist ages that impressive bronze images were commissioned here while the practice was discouraged by the new faith that got cultivated here from 14th century onwards. It was the advent of Islam wherein not only worshipping but also commissioning of the image was strictly prohibited. So the communities involved in making brilliant images shifted to other trades. The trade involved making of various types of domestic vessels used for cooking and serving food made from copper. This new trade also developed very fast as its makers extended their ingenuity and skill to working in copper with Persian and Iranian influences. The copper utensils turned more popular and Muslim society adopted it quickly. This gave rise to copper industry, which rapidly flourished throughout the valley. Centuries old magnificent utensils of Kashmir also found their place in the art galleries of the world. Although many old traditions of land vanished from the scene but copper utensil manufacturing is flourishing all over Kashmir. Despite inroads made by the machine-made objects, the popularity of using copper pots has not diminished, says Muhammad Ramzan, who runs a copper shop in old Srinagar city. As per unofficial estimates four to five hundred families are involved in making these objects while thousands of people are involved at various stages of this trade”.

[Courtesy: daily Kashmir Images, Srinagar, Kashmir, January 13, 2019].

KASHMIRIYAT: IN A CULTURAL PRISM

Kashmiriyat is a composite culture. It represents the fruits of interaction between ancient ethno- religious traditions  of Kashmir. It is a synthesis of Budhism, Hinduism and Islam. It believes in inter community tolerance and co-existence. The Hindu- Muslim “Rishi-Sufi” movement thrived between 14^thand 15^th century. It was a period of socio-cultural assimilation. The success of Islam in Kashmir is strongly linked to the fact that Sufi saints were able to cope with cultural differences and managed to live collectively together. Kashmiriyat remains a secular movement. But during the current period, essence of Kashmiriyat is fading, because of unending violence, and is being overtaken by radicalism and communalism.

Excerpts:

Fruits of Interaction:

        “Composite culture is known as shared culture, popular culture. It is symbiotic in that people who share it have cooperative and mutually dependent relationship. It involves the amalgamation of different world views, thoughts, beliefs, food habits; dress partners, and so forth. It is the culture which transcends the boundaries of the religion but albeit of religious unification. The cultural boundaries are fuzzy and not demarcated clearly. Plural societies are embedded with cultural diversity; composite culture is an acknowledgment of heterogeneous identities rather than imposition of homogenous culture and identity. Here, I am sharing the most culturally ethos storyline, Kashmiryat. To begin with, while Kashmiris who originally migrated from countries like Turkey, Iran, Central Asia, and Afghanistan mainly occupy the kashmir news paper Valley, they were also spread out in the other areas of the state like Kishtwar, Bhadarwah, Doda, and Ramban. They were distinct from other ethnic groups with their tall stature, broad shoulder, well developed forehead, and long narrow face. As far as their dress was concerned, they wore short pyjamas, along with a loose-fitting and large sleeved gown locally known as Pharan, and a skullcap. They were intellectually sharp, friendly, cheerful and quite efficient in the fields of doing business and agriculture. Kashimiriyat represents the best fruit of the centuries of interaction between ancient ethno-religious traditions of Kashmir and Islam. It is a synthesis of Buddhism, Hinduism and Islamic teaching. It was thorough the cultural appropriation of Hindu-Buddhist religious elements such as immanence of God, respect for other religions, belief in reincarnation, the right path developing mind’s potential through meditation and absorption, belief in miracles, and love of idols of gods and goddesses by the Sufis created the social religious space of Kashmiriyat.  The Kashmiriyat, as a matter of fact, functioned as not only a social space for inter -community interaction but also as a value that broadened the Hindus’ and Muslims’ horizon of intercommunity tolerance and co-existence in Jammu Kashmir Latest News. Kashimiriyats idea can be traced to the historical past of Kashmir. In the 13th century, the main religions of the Valley (Hinduism and Buddhism) encountered Islam”.

Rishi – Sufi Movement:

        “The new religion seemed appealing to many of the inhabitants of the region who converted to Islam. Such religious and cultural encounter created a new culture by assimilating various ethno-religious traditions and beliefs that were shared among the different communities. This idea of sharing traditions came to be called the Hindu-Muslim “Rishi-Sufi” movement. The most important part of such movement was experienced between the 14th and 15th century. It was during this period that there was a clear socio-cultural assimilation process in kashmir news services. Certain characters such as Lalla Ded influenced this concept. She managed to prove that there could be an in-between among Hindu Vedic traditions and Muslim mysticism. Among her legacy relies the foundation of Kashmir’s biggest Sufi order. Indeed, the success of Islam in Kashmir is strongly linked to the fact that Sufi Saints were able to cope with the cultural differences and managed to live collectively together. Also, Sufism is a division of Islam which does not preach strict orthodox values. Hence, this facilitated cultural assimilation. Another view is that Kashmiriyat is not an ideology, but rather a behavior pattern shared by Pandits and Muslims in the region. Besides, Kashmiriyat is also perceived as the sense of mutual supports which still not wholly free of tensions. In other words, this notion refers to a pluralistic culture of tolerance, but does not represent syncretism. Even though many centuries have passed (and there is a religious difference among the diverse ethnic groups in Kashmir) most of the Kashmiri traditions remain very close to their original form. Indeed, modernization is transforming costumes and rituals at a fast pace”.

A secular Movement under attack:

“Kashmiriyat could not have been possible without the Muslim interaction with the spiritual symbiosis that existed between ethnic communities, Buddhism, and Hinduism. It also needs to be remembered that though Kashmiriyat has evolved through influence of the religious teachings, in essence it remains primarily secular movement. However, in recent years, Kashmiriyat has been under attack from the communities of Kashmir for various reasons. While the Fundamentalist Muslims who demand autonomy from India see Kashmiriyat as deviation from Islam, the Hindus of Jammu and the Buddhists of Ladkah who seek autonomy from the dominant political control of the Kashmir Valley see Kashimiriyat as the Muslim religious tool for Islamisation of region. Thus, the current Kashmir conflict should be considered as an interreligious political conflict in which people among different communities demand their right to decide the future of politics in Kashmir. The essence of Kashmiriyat is fading because of the unending and worsening violence; it is being overtaken by radicalisation and communalism. Radicalisation has made deep inroads into society, eroding the communal and social harmony that for a long time characterised the Valley’s Kashmiriyat (or ‘identity’). As this brief will show, today, the youth in the Valley are overwhelmed by a deep sense of alienation”.

Visit here: http://www.kashmirtrends.in/kashmir-news-latest/kashmiriyat-in-a-cultural-prism/

[Courtesy: Daily  Rising Kashmir, Srinagar, Kashmir, January 06, 2019].

THE SHRINKING WATER BODIES, THAT WERE ONCE OUR PRIDE

We have caused tremendous damage to environment by our greedy and selfish actions, writes Urdu daily Kashmir Uzmaeditorially. Our water bodies – the greatest resource- are shrinking. All famous lakes, from Wullar to Anchar, are not only shrinking, but their waters are polluted. We have destroyed our forests. We have used agriculture land for building mansions. It shows that we have become insensitive because of our greed and irresponsible behavior.

Excerpts:

The tragedy:

“It is a tragedy that as a community (nation) we are not only losing moral and human values, but even our human sensitivity. There can be dozen of examples to show that. If we just ponder over, how during many decades we have been damaging our environment because of our selfishness and wrong behavior, and as a consequence losing our national resource, we might have an idea of where we stand. Our water bodies, our water resources, are shrinking with every day, and the forest cover is continuously getting reduced. Anybody could feel sad and gloomy on reading media reports about the destruction of our lakes and water bodies. The largest fresh water lake in Asia, Wullar lake, that was 217 sq km in 1911, has shrunk to mere 58 sq km. This revelation has been made by Wetland International – South Asia, after a survey. The reason for its shrinking, is the continuous encroachments on its banks. According to data, 70,000 kanals of the lake area has been converted into agriculture land by filling up and plantation. As it is, 28% of lake has been converted into agriculture land and 17% has been subjected to plantation. The survey also points out that the sewage and waste that goes into it because of Jhelum river, has also worsened its condition. The lake that was famous for its sweet water, is now full of sewage and waste.” Kashmir News Online

Wullar Lake:

“Some decades before, Wullar Lake was the key to tackle the flood-like situation that would be created by vagaries of weather. The lake could in its body, hold a major part of flood waters. The lake was also a place, where birds would make their home. It was because of the coming of migratory birds, it was famous. In 1990, under Ramsar Convention, Wullar lake was given international status. It is unfortunate that our governments one after another, have failed to give protection to Dal Lake, Nigeen and Anchar, also failed in case of Wullar and all claims made by government proved to be mirage. Inspite of the fact that state got aid/funds from national and international sources in billions (arabs) for protection of our natural resources – especially water resources. Only 7 years ago, Centre gave a grant of Rs. 389 crores in 2011. But because of corruption and embezzlements of our bureaucrats, the state’s natural resources are getting destroyed. The general impression is that these natural resources have become a source of income for the ‘big fish’. That is the reason that the condition of not only Wullar, but Dal lake, Nigeen, Anchar, Khushal Sar, Babademb and other dozens of water bodies has become worst.” Kashmir News India

Our Tradition:

“The surprising thing is that our ‘ancestors’ though not educated, were conscious about the protection of environment. It was Sheikh Noor-ud-din who said, ‘Food will last, as long as forests last’. Our ancestors would not conceive of throwing dust or sewage into lake. But we, the educated people did not feel any compunction in diverting drainage and sewage towards water bodies. During lifetime of our ancestors, forests were thriving. But, because of our selfishness, these are continuously shrinking. We constructed concrete mansions on agriculture land and we feel proud of this. It seems materialism has made us insensitive. Yet we don’t feel aggrieved on seeing the situation. Civilized people, who are conscious, get engaged in protecting the environment, but we are bent upon destroying. There can’t be worse kind of greed/selfishness.” Kashmir News Today

[Courtesy: Urdu daily Kashmir Uzma, Srinagar, Kashmir, December 28, 2018].

Source Page : http://www.kashmirtrends.in/jammu-kashmir-news/the-shrinking-water-bodies-that-were-once-our-pride/

THE SLOGANS OF AUTONOMY - Kashmir Trends

Sheikh Ghulam Rasool

 In analyzing the impact of raising the issue of Regional Autonomy Sheikh Ghulam Rasool, former Chief Secretary of J&K Government who joined National Conference after his retirement, writes that the impact of this issue needs to be assessed to maintain the solidarity of the state. According to him, Delhi agreement 1952 had been approved by Parliament and State Constituent Assembly, giving the state an unassailable constitutional position. The Government of India showed its commitment by issuing constitution order under Art 370/35A. The attack on autonomy began with coming of GM Sadiq as chief Minister. Though Indira Gandhi – Abdullah accord of 1975 allowed state government to review the central laws enforced in the state, but reports of two high level Committees on the subject remained on shelves in the secretariat. While Dr. Farooq Abdullah announces introduction of regional autonomy, with ambitions to  secure power, BJP has been advocating concept of Regional Council for Jammu  to thwart state autonomy. But Dr. Farooq has shifted to regional autonomy without considering its long term impact leading ultimately to trifurcation of state. It is time to cool down and evolve a pragmatic and attainable goal.

Excerpts:

The Constitutional Orders:

“In Oct 1947 Maharaja of Kashmir’s accession to India limited Jurisdiction of the Central Government to three subjects namely: Defence, Foreign Affairs and Communication. Its acceptance by Lord Mount Batten Viceroy on the recommendation of the Union Government sealed the special status of the state which has been further elaborated in the Delhi Agreement between the State leadership headed by Sheri Kashmir Sheikh Mohammad Abdullah, Prime Minister (as he was then called) of the state and Pandit Jawahar Lal Nehru, Prime Minister of India. The Delhi agreement in 1952 was duly approved by the Indian Parliament and  the State Constituent Assembly. Having scored a firm and unassailable constitutional position, it is still a mystery as to why Late Sheikh Sahib chose to come open against the Central Government on some other issues. While the agitation of  Praja Parishad and some pricks by Central government infuriated the late leader and gave in to his emotionalism over real politics against the saner advice of his trusted colleagues like Beg Sahib (Mirza M Afzal Beg) and Maulana Masoodi who were of the considered view that any battle in future could be fought within the system and not outside. This resulted in the dismissal of Sheikh Abdullah and his long incarceration. The government of India expressed its commitment to Delhi Agreement of 1952 by issuing Constitutional order under Article 370/35A which was duly incorporated in the State Constitution adopted in 1957. Till 1964, only financial integration of limited level and administrative integration under All India Services Act was carried out under Article 370 of the Constitution of India”.

The erosion of autonomy:

“The misplacement or theft of the Holy Relic at Hazratbal in 1963 provided upheaval to the suppressed sentiments of the people which ultimately resulted in change of the government and installation of G.M. Sadiq as Chief Minister. With Congress party at the helm and National Conference with the deposed Prime Minister Bakhshi Sahib/ Shamsuddin. With the changeover, full onslaught  on the State Autonomy was carried out with PM designated as CM- elected Sadri Riyasat replaced by Governor as nominee of the President of India and number of changes in the  state constitution by the state legislature of the state. The Indira Gandhi/Sheikh Abdullah Accord in 1975 allowed state government to review Central Laws with the specific condition  not to change the nomenclature and procedure of Chief Minister, Sadri Riyasat , abolition of legislative Council and various laws related to internal security without approval of Government of India. In spite of two high level committees, one led by late D.D. Thakur, the reports to review any state laws remained in the debris of Secretariat record.

The Impact of Accord:

The Accord in fact fortified the status quo of 1964/1975 and the state autonomy remained a hollow slogan. This is further amplified by rejection of the state Autonomy Resolution of the State Legislature in 1998 by the Central Government. It is another story as to why the NC government led by Dr. Farooq Abdullah didn’t leave the NDA government though Omar Abdullah was handy with the resignation as Minister of Foreign Affairs. Dr. Farooq Abdullah had to be content with assurance of Mr. Arun Jaitely as an emissary  of Vajpayee Government. In the same manner he was duped by “Sky is the limit” assurance of PM Narasimha Rao. During the election of 1996 and 2002, I did speak once or twice about political slogan of Autonomy but after seeing the real politics of the party, had to limit my utterances to Sadak, Bijli, Pani….etc (Roads, electricity and water). Then for election of 2008, the Election manifesto was drafted which I co-authored along with Abdul Rahim Rather sahib and Mr. Vijay Bakaya . This repeated the demand of restoration of Autonomy as per Delhi agreement. However we were conscience of our limitations on this account and advocated decentralised power to the three parts of the state by introducing the concept of single line Administration at the district level. This was kept in view of the success story of the system for Ladakh and Kargil regions which I had authored as Chief  secretary in 1992-1993 known as Ladakh Hill Autonomous Council”. Latest News Updates of Kashmir

Regional Autonomy Slogan: Impact

“Dr. Farooq Abdullah has few days back announced that introduction of Regional Autonomy within 30 days of formation of his Government. He has stated that the proposal has already been prepared. In this context, it is worthwhile to mention that BJP and some other parties have been advocating concept of Regional Council for Jammu partly to thwart State Autonomy and partly to assuage feelings of neglect of Jammuites by Kashmiri hegemony. This concept has not been accepted by  NC and other sections of the society as it would sow seeds of trifurcation of the state. Under the proposed Regional autonomy, divisional level, political set up with counsellors as mini MLA’s, chief executive as mini CM and regional council as  mini Legislature charged with developmental agenda to start with will lead to parallel executive and legislative set up at the divisional level. The Hill Council based on development strategies has already led widening scope of administrative matters of state level and even Chief Council Leh refusing to unfurl state flag and instead hoisted National Flag with local Council flag. Kashmir News India

“It appears that Dr. Farooq Sahib either disgusted and disappointed with the slogan of state Autonomy has shifted to Regional autonomy without any consideration to its ultimate trifurcation of the state. May be the pending writ petition before The Supreme Court about Article 370/35-A have unnerved the mainstream stake holders. Very shortly, we will hear a parallel slogan of Autonomy at Local Self panchayat level as the boycott by the NC/PDP has provided other stake holders with promising greenery to build strong institutions at the grass root level. With all autonomy slogans going around  would ultimately lead to parallel legislative and executive set up. What will be the fate of mainstream, out stream and other fringe streams for the future of the state very easy to understand. All round democratic Rajwars! It is high time to cool down tempers and evolve a pragmatic and attainable goal consistent with our cherished history of egalitarian principles of “Uswai Hasna” of  Beloved  Prophet (SAW)”.

Source Page : http://www.kashmirtrends.in/kashmir-news-latest/the-slogans-of-autonomy/

[Courtesy: Daily Greater Kashmir, Srinagar, Kashmir, December 26, 2018].

RESTORE AUTONOMY TO J&K BANK

The political parties have welcomed the Governor’s decision to re-examine banks accountability to legislature, writes Daily Kashmir Observer, editorially. However, the Governor says that PSU has no legal connotation and  bank will continue to operate under Companies Act. But the Governor needs to go the whole hog and allow the bank to work the way it was working. The need is to strengthen corporate governance in J&K and reinforce its autonomy.

Excerpts:

Not a Right Decision:

“In a welcome change of heart, Governor Satya Pal Malik has offered to review the J&K Bank’s accountability to legislature in a bid to address the ongoing protests by the employees and the wider political and civil society opposition to his move of turning the profit-making institution into a Public Sector Undertaking (PSU). According to Governor, the PSU status for the bank has “no legal connotations” as the bank will continue to operate under the Companies Act. He also said that  the state government would support all initiatives and take the necessary steps to make the bank a “vibrant institution”.  However, Mr. Malik defended the provision in the proposal approved by the State Administrative Council, which ruled that the J&K Right to Information Act, 2009, will be applicable to the bank just like other state-owned undertakings. “Transparency will be good for the bank in the long term,” Mr. Malik said. The National Conference and the PDP have welcomed the Governor’s decision to re-examine the bank’s accountability to the state legislature.  But they have sought the complete rollback of the Government’s proposal to turn the bank into a PSU. But this is something that the Governor’s statement is silent about. This remains a  persisting reason for concern.  As a PSU, the bank will be accountable to the state legislature, and the Finance Department will be required to place the bank’s annual report before the Assembly. The Governor says that the word PSU has no legal connotations but at the same time the bank is sought to be designated as one. This is confusing. How can a company be a PSU and not be accountable to legislature. If latter is the case why not also withdraw the PSU tag itself?”

Prerogative of Elected Government:

“And also why should a Governor’s administration embark on these deeply contentious so-called reforms when they are best left to decide for an elected government? There is no convincing answer. This has rightly created suspicions about the intent of the move. The J&K Bank is an important institution, the only one in the country to be owned by the state government, which has a 59 percent stake in it under the special status for Jammu and Kashmir News. But despite that the bank has been allowed to operate largely as a corporate entity. And it has stood to gain as a result. It is the only profitable institution in the state and is the second largest employer after the state government. Besides, J&K Bank is a listed company on the Nifty and Bombay Stock Exchange.  Foreign Institutional Investors (FPIs)are among it’s shareholders. Besides thousands of people have invested in its stocks. Any doubt about its governance structure and uncertainty about its profitability will negatively impact the share prices of the bank, leading to  FPIs offloading their investment. There is thus so much that is at stake. A situation like this calls for a government to act responsibly.  Governor has shown some appreciation of the state of affairs by promising to withdraw a part of his proposal. But he needs to go the whole hog. The need of the hour is to strengthen corporate governance in J&K Bank and reinforce its autonomy, not hand the bank over to the state government”.

[Courtesy:  Daily Kashmir Observer, Srinagar, December 06, 2018].

http://www.kashmirtrends.in/jammu-and-kashmir-news/restore-autonomy-to-jk-bank/

PROMISE V/S PERFORMANCE: J&K MP’S IN THE PARLIAMENT

In a series of analytical articles, Daily Greater Kashmir has assessed the performance of Members of Parliament (MP’s) from J&K state. This performance balance sheet brings forth the concern and zeal of the MP’s from the three regions of the state in raising the issues and taking part in the debates in the Parliament.

Excerpts:

Peoples Democratic Party (PDP):

With the parliamentary election round the corner, it is time to assess the performance of regional parties in the Parliament. We start the series with J&K PDP, which had won all the three parliamentary seats in the valley in 2014.

In its election manifesto for Lok Sabha elections, “Mandate for a Mission”, PDP had promised to “make the parliament a forum for representing the Kashmir issue at the national level.”

“Our mission in the parliament will be to drive, persuade and convince all the parties to formalise a basic Kashmir policy,” the manifesto read, and assured a common minimum program in this regard.

“PDP aspires to change the national mindset through its interventions in the parliament,” it said.

Five years down the road, what has been done? Far from any interventions, the three veterans of PDP elected by the people to the parliament have a very poor track record of attending and intervening in the House.

Muzaffar Hussain Baig, on whom J&K PDP pinned high hopes “to build parliament as a forum for dialogue on and development of J&K” has fared the worst. With 11 percent attendance, he rarely attended the parliament, and when he did, he remained a silent spectator hardly ever participating in debates or seeking information through questions. He participated in just three debates in his five-year-long stint in the parliament. He holds a unique dubious distinction of not asking a single starred question. An average parliamentarian raised 285 questions, while Baig asked 19.

Though Mehbooba Mufti and Tariq Karra resigned midway, their track record is not much better. With attendance of 35 per cent (for the period that they were members), which is less than half of the national average of attendance, they too hardly participated in any debates. Combining these three indicators of performance into an index, the average score of the three PDP MPs at 13.9 out of 100 is a historic record of poor performance.

National Conference (NC):

In the second part of our three-part series on the performance of regional parties in the parliament, we analyse the J&K National Conference president Farooq Abdullah, who won the Srinagar seat which fell vacant after Tariq Hamid Karra resigned following his falling out with the Peoples Democratic Party.

A three-time veteran, Abdullah has a decent track record for the two years he has been in office as Member of Parliament. He has attended the House regularly, registering a 71 percent attendance. This is lower than the national average but much higher than that of PDP MPs. In fact, compared to Muzaffar Hussain Baig, it is almost seven times higher, and twice that of the PDP MP he replaced (Tariq Karra).

However, Abdullah has not been very participative in his this term. He has participated in two debates in two years. Compared to this, Muzaffar Hussain Baig has participated in three debates in his five-year-long stint in the parliament. Abdullah has fared worse than all the MPs in gathering information and holding ministers accountable for their performance. He has just asked 13 questions.

Even though the NC MP has fared much better than his PDP colleagues, he has fared very poorly compared to the Jammu MPs. Combining the three indicators of performance, attendance, participation in debates and seeking information as questions,  into an index, the score of Abdullah is 25.6 out of 100. This stands in very poor light when compared with a score of 75.8 out of 100 for the Jammu MPs. It is however twice as good as that of PDP MPs who scored just 13.9 out of 100.

Bhartiya Janata Party (BJP):

In the concluding part of our series, we assess the performance of the members of parliament from Jammu. BJP had won both seats in Jammu and also Ladakh parliamentary seat in 2014. Both MPs Jugal Kishore and Thupstan Chhewang have taken their role very seriously by recording an above average attendance. While the national average is 80 per cent, both MPs have 90 per cent attendance. Compared to the PDP MPs from Kashmir, this is an outstanding record. Muzzaffar Hussain Baig’s attendance is only 11 per cent.

Jugal Kishore has participated in 89 debates in the parliament and asked 273 questions so far. This is not only much better than the national record, it shows how poorly the parliamentarians representing the valley have fared. The combined participation of the three PDP MPs in parliamentary debates is 16 which is one-fifth of participation done by Jugal Kishore.

Thupstan Chhewang has participated in 20 debates compared to the three by Muzzaffar Hussain Baig,  four by Tariq Karra and nine by Mehbooba Mufti. He also raised 31 questions which is much less than the national average of 285, but much more than the number of questions raised by his counterparts Latest From Kashmir

Combining the three indicators of performance, attendance, participation in debates and seeking information as questions,  into an index, the average score of the two Jammu MPs is a healthy 75.8 out of 100. This, when compared to the 13.9 out of 100 for PDP MPs, shows the failure of representation for the Valley.

Jitendra Singh being a minister cannot be assessed on the basis of these criteria. Hence he is excluded.

Source Page : http://www.kashmirtrends.in/jammu-and-kashmir-news/promise-v-s-performance-jk-mps-in-the-parliament/

[Courtesy: Daily Greater Kashmir, Srinagar, Kashmir, January 21-23, 2019]