Some tough questions

We need to find right answers at the correct moment for the right purpose


Just ask any person in Kashmir: how he/she will like to describe India’s reign in Kashmir? Most probable answer would be: Deceit.  Obviously each syllable of word ‘deceit’ connotes a horrifying experience here: D for deception; E for egotism; C for cruelty; E for equivocation; I for inducement; T for tyranny.  Dispute is undeniable reality and sacrifice of tens of thousands of young and old, women and children bears testimony to the just struggle of Kashmir. Despite such an irrefutable history of conflict and making of profound human sufferings, India continues to deny what’s now overdue to Kashmir. 

The deception of a dialogue may have helped India to earn some time. Yet India over the years has utterly failed to alter the context and contours of the Kashmir dispute. After having failed to subdue the resilience of Kashmir, India as a diversionary tactic, now has unleashed a sinister design of social engineering.  Leave aside the ever-alert intelligentsia, even people with common intellect for quite some time now feel forced to experience the rapid changes taking place in Kashmir. Polity, society, values, culture, traditions, economy and even ecology now stands, deformed and destroyed beyond any recognition and repair. The  revelations of retired Indian army General have opened a can of worms. The muck flying thick and high around, however, has only established the long-held hitherto unconfirmed reports. The intentions of the controlling power have proved to be more sinister and scheming than earlier envisaged.  

The wicked design of ongoing social engineering has succeeded in forcing many quandaries for the resistance. Question no 1, the foremost design: How can a peoples struggle overlook the representative character of the democracy?  The democracy design however only entails for the peoples resistance; disempowerment and lack of prestige. Two-and-a-half districts of Jammu stand fully empowered, Muslim vote is completely fragmented. “Congress would stay in power in J&K after 2014 elections and the party can go with any of the two regional parties”, boasts Gulam Nabi Azad. Congress in J&K the real arbitrator of power simply means complete disempowerment of majority. In the name of special status and unique character of Kashmir, nothing now remains to be eroded?  Question no 2, the deepest of confusion: How can a struggle striving for empowerment of the people negate the importance of grassroots democracy? Army sponsors the Panchayat elections to ostensibly create a huge body of so-called representatives to challenge and confuse the institution and sentiment of Azadi, is a matter of fact. Why else, as claimed by the retired chief of Indian army, the Panchayat elections turn out to be a well funded covert operation? Accept the army patronised Panchayat elections, dig your own grave; it implies that no Azadi sentiment prevails on the ground. And reject them as agents and touts; runs the risk of making enemy out of 33000 panches and sarpanches, a strong vested interest group now, you still dig your grave

Question no 3, the most defining one: How can a movement for Azadi, the most enlightening and creative sentiment of freedom, deny the spread of education and technical know-how? Yes this is the worst quandary.  The proliferation of educational institutions is not [really] to enhance consciousness and ignite passions. On the contrary, the curriculums are only designed to tame and turn creative minds into blinkered careerists; only aimed to douse the flame of freedom. Thousands of young minds being plucked from the local environment and scattered in the melting-pot of length and breadth of India, if it’s not planned cultural assimilation then what it is? Should our young-ones be encouraged to decline the invitation to go abroad and to remain rooted in our political realities and social ethos, even at the cost of staying ignorant? Accept the invitation, you are damned and decline it, still damned.  What a paradox.  Profound passions are juxtaposed with the just desire of career development. Question No 4, the most sinister one: How can a movement for self-reliance resist the arrival of tourists? And isn’t Kashmir a hospitable place, how come Kashmiris be rude to their guests. Tourism, a legitimate economic activity is now projected as an antidote to the resistance. Shall we fill the bellies only and forget the sentiment of Azadi, the food of the mind. What a clash of mind and material, hats off to the craft of the social engineering. Question No 5, the most disastrous and painful:  How can the idea of freedom negate the individual freedoms? The individual freedoms oblivious of any societal controls being encouraged and popularised pose real challenge to our culture and value systems. Shall we shut our eyes and allow the licentious behaviours to destroy the social fabric of the society? Or else agitate against the infused immoral culture and be prepared to be ridiculed as extremist Talban, what a challenge? Question No 6:

How can a movement claiming to encourage the passions and the zeal could reject the idea of sports?  But then how to rationalise the screaming headlines: Rs 1000 cr on way from Delhi to ‘tame Kashmir protests’, to build the modern sports infrastructure.  Even innocent activity like playing of T 20 cricket is now deployed as a social engineering tool, what a deep state. The list is unending and the tools of social engineering all-encompassing and enticing. So the question is, shall we remain true to our sentiments, values and ethos, however, continue to suffer till the dawn of freedom. Or else, forget Azadi; build the careers, acquire riches and divorce the values. For an animal instinct donning the garb of modern materialistic man, it will be easier to declare the triumph of modernity and globalisation.  The passionate will however prefer to perish while keeping alive the flame of freedom than getting enticed by the worldly but momentarily comforts.