IT is a classic case of double-talk by the government. The chief ministers were assured of strengthening the Public Distribution System (PDS) to keep a check on prices. Instead, it has now slashed the spending on it by 25 per cent.
The budget estimated a higher GDP growth, but it is not reflected in per capita income and consumption pattern, which has come down sharply.
It is a moot question as to how or whose GDP is rising. A natural corollary to the GDP growth should have been seen in increased incomes of individuals.
This has not happened.
On the contrary the per capita income measured in terms of the GDP at constant prices has declined from 8.1 per cent in 2007-08 to 3.7 per cent in 2008-09 and expected to touch 5.4 per cent in 2009-10, partially owing to pay-revision of government employees.
Contribution of private consumption to GDP has come down to 36 per cent in the current year from a high of 78.2 per cent in 2008-09, and 51 to 58 per cent during the preceding three years. This should ring alarm bells as contribution of government spending to GDP has been constant at 10 to 11 per cent during the past seven years.
People's capacity to spend has taken a terrible hit. Private consumption as per government estimates continues to decline from 8.3 per cent in 2007-08 to 5.4 per cent in 2008-09 and a dismal 2.7 per cent in 2009-10. The expenses have gone below even the 2006-07 level of 3.8 per cent.
It simply means people are unable to spend more as commodities and minor luxuries are going beyond their means. Last year people spent almost nothing on clothing and footwear and spiraling prices drastically brought down their expenses on food, beverages, and tobacco.
Spending on clothing and footwear was almost nil at minus 0.6 per cent in 2008-09. It was a high of 24 per cent in 2005-06, 23 per cent the next year, came down to 8 per cent in 2007-08. The trend coincides with the inflationary figures and rising loss of jobs. No wonder this must be reflecting on the turnover and profits of these two industries, which symbolize growth. The two industries employ, both direct and indirect, the highest number of people with an average of 8 per cent share. As inflation gallops the health of these two industries may further get affected.
That people have less capacity to spend is also testified by fewer expenses on recreation, education and cultural services. They have spent only 5 per cent of their income in 2008-09 against 7 to 13.2 per cent in the preceding years. Obviously, the people are constricted on spending on minor luxuries, if it can be called so, not only because they have to shell out more for food but also for commuting. Expenses on the latter have increased to 12.3 per cent now from 5 per cent in 2005-06. This signifies that transport fare has been increasing primarily because of higher fuel prices.
Another area that has taken a hit is furniture and furnishings.
Expenditure on furnishings is characterised as an improvement in lifestyle pattern.
However, this has apparently been affected with private expenditure on it coming down from 15.9 per cent in 2006-07, to 14.6 per cent the next year to a mere 3.7 per cent in 2008-09.
It signifies that the middle class, who is supposed to be the engine of growth, is lacking in capacity.
The expenditure on medical care and health services has suddenly increased in 2008-09 to 8.1 per cent from 2.5 to 5.8 per cent in the preceding years. The figure coincides with higher job losses and consequent possibility of less capacity to afford for nutritional food on the one hand and higher physician's fee and medicine costs on the other. The share of expenditure on food items has been gradually declining over the years. It was 35 per cent in 2008-09 as against 39.6 per cent in 2004-05.
Indeed, this raises a fundamental question-whether the government is justified in deciding to spend 25 per cent less on monitoring of food, civil supplies and PDS.
Besides, it exemplifies that the government has a far less political will to tackle the serious food inflationary situation, which is hovering between 17 and 20 per cent.
While the government allocated Rs 7.2 crore in 2009-10 for the Ministry of Consumer Affairs, it spent only Rs 2.83 crore suggesting it had not taken much initiative to ensure that the commodity prices remained under check. Overall, for monitoring and research in food grains, management and PDS the allocation was Rs 40.40 crore, whereas the expenditure was a mere Rs 14.6 crore.
For the year 2010-11, the allocation has been slashed to Rs 29.69 crore under these heads. This is surprising particularly in view of the importance laid by the government on strengthening of the PDS.
Additionally, no one in the government is denying that the price situation would worsen in the days to come.
This is alarming as the Economic Affairs Department of the Union government virtually contradicts the growth projection made in the budget. The department says that there are no major changes in the overall growth rate of GDP at constant 2004-05 prices, except in 2007-08, where it has been revised to 9.2 per cent from 9 per cent.
Interestingly, this is a sober way of saying that in real terms the GDP is not growing.
The department has also expressed concern over the decline of share in agriculture to 15.9 per cent from 17.4 per cent and manufacturing to 9.9 per cent from 10.9 per cent. In short, other than presenting a contradiction it also smacks of a grim economic scenario.
The budget is an indicator of the government's unwillingness to empower the private consumer. The imposition of service tax on goods transport road, rail and air would only make life difficult.
Truckers have jacked up rentals by 6 to 8 per cent owing to higher diesel prices and the service tax on goods. Railways and air bookings too would be expensive by 10 per cent. Simplified, it would further cut down private expenditure and hit growth prospects.
Thursday, March 11, 2010
In Paralytic Mode
Apathetic govt is responsible for the employees' strike
WITH employees on a five day strike, the functioning of government offices and institutions is virtually affected, the worst sectors being the most essential health services and the education sector. It would however be an oversimplification of things to blame the restless employees for the agitation in the face of an irresponsive government that pays little or no heed to their demands and grievances. The employees have been agitating since a couple of months for redressal of their long pending problems but it apparently seems that their voices are falling on deaf ears, even though they have been giving repeated reminders to the state government about their long pending demands. However, there have been no serious attempts to open up negotiation channels with the employees from the lower rung of the state administrative hierarchy. For almost a year now, despite lip assurances, the government has been unable to heed the demand for salaries as per the sixth pay commission, which is a justified demand. The simple assertion of the state reeling under financial crisis holds little logic, especially when the government feels unconstrained by this reality while going ahead with princely hike in salaries and perks for ministers and legislators. If the state has money enough to go in for a three-fold hike for politicians or for hikes in salaries for bureaucrats, such logics appear flimsy and hollow. The huge fleet of the government employees at the lower and middle rung, who actually need immediate relief, continue to reel in frustration and deprivation in the face of the rising price index. However, instead of compassionately addressing their grievances, the blind men in their ivory towers have decided to adopt a confrontationist attitude with the employees. The recent spate of strikes and incidents of agitating employees being met with brutal police action is a clear indicator. The government is totally oblivious to the growing unrest of the employees that has been gradually building up for sometime and equally insensitive to the fact that such prolonged apathy towards a major section of the society can have dangerous repercussions. Not only does it impact the working in the state administration in the long run, frequent strikes like the five day strike that began on Tuesday also create inconvenience for the masses, paralysing every government department including the health sector. The onus of this unfortunate situation lies on the government which is totally unsympathetic, rather apathetic. But is the government, that took few seconds to hike up salaries of legislators by a huge margin, really watching or listening?
WITH employees on a five day strike, the functioning of government offices and institutions is virtually affected, the worst sectors being the most essential health services and the education sector. It would however be an oversimplification of things to blame the restless employees for the agitation in the face of an irresponsive government that pays little or no heed to their demands and grievances. The employees have been agitating since a couple of months for redressal of their long pending problems but it apparently seems that their voices are falling on deaf ears, even though they have been giving repeated reminders to the state government about their long pending demands. However, there have been no serious attempts to open up negotiation channels with the employees from the lower rung of the state administrative hierarchy. For almost a year now, despite lip assurances, the government has been unable to heed the demand for salaries as per the sixth pay commission, which is a justified demand. The simple assertion of the state reeling under financial crisis holds little logic, especially when the government feels unconstrained by this reality while going ahead with princely hike in salaries and perks for ministers and legislators. If the state has money enough to go in for a three-fold hike for politicians or for hikes in salaries for bureaucrats, such logics appear flimsy and hollow. The huge fleet of the government employees at the lower and middle rung, who actually need immediate relief, continue to reel in frustration and deprivation in the face of the rising price index. However, instead of compassionately addressing their grievances, the blind men in their ivory towers have decided to adopt a confrontationist attitude with the employees. The recent spate of strikes and incidents of agitating employees being met with brutal police action is a clear indicator. The government is totally oblivious to the growing unrest of the employees that has been gradually building up for sometime and equally insensitive to the fact that such prolonged apathy towards a major section of the society can have dangerous repercussions. Not only does it impact the working in the state administration in the long run, frequent strikes like the five day strike that began on Tuesday also create inconvenience for the masses, paralysing every government department including the health sector. The onus of this unfortunate situation lies on the government which is totally unsympathetic, rather apathetic. But is the government, that took few seconds to hike up salaries of legislators by a huge margin, really watching or listening?
Stop witch-hunting
Indiscriminate arrests of innocent youth, political activists by misusing PSA
REGRETTABLY, the State authorities are again engaged in a dangerous game of creating fear psychosis by exaggerating the incidence of infiltration and militancy-related violence to justify the use of strong-arm methods to silence every voice of dissent and suppress the genuine political urges and aspirations of the people. Instead of restraining the trigger-happy police and other security forces from using brutal force to deal with the popular unrest and protest demonstrations, the authorities have embarked upon a course of witch-hunting. The indiscriminate arrests of innocent youth, political activists and others opposed to the ruling establishment under the infamous Public Safety Act will only further vitiate the atmosphere. It appears that abandoning the healing touch policy to heal the wounds caused by years of repression those at the helm have again opted for strong-arm policy to suppress the voice of the people, which in the recent past had proved counter-productive.
Instead of bridging the gulf, such methods will only result in further alienation of the people.
To create a fear psychosis and justifying the use of brutal force the State authorities have embarked on the course of witch-hunting by blowing a few incidents of stone-pelting, provoked by the blanket ban on protest demonstrations and indiscriminate firing and teargassing by the security paraphernalia, out of proportion.
Instead of putting an end to grave human rights abuses including the death of innocent youth and taking action against the culprits in the security forces, the PSA is being blatantly misused to resort to indiscriminate arrests. According to the State police chief Kuldeep Khoda as many as 25 persons have already been booked under the PSA while "substantive action of law" has been taken against 419 others including some political activists and businessmen in connection with the incidents of stone-pelting in the Kashmir valley. According to the police chief 700 to 800 "stone pelters" have been identified and there was a move even to haul up some businessmen and other "supporters and financiers" of the stone-pelters, alleging that all of them were "lending direct or indirect" support to the terrorists by diverting attention of the security forces and the police". Khoda's revelation and threats follow the chief minister's statement that his government intended to "deal with the stone-pelters sternly".
The police inefficiency in the State is too well-known and in almost all cases of strikes by the militants it has always been caught unaware, exposing the incompetence of its intelligence network. How is it possible for such a force to identify a large number of alleged stone-pelters from among the mob of thousands ? Undeniably, it is a clear case of finding scapegoat to victimize the opponents of the ruling establishment and resorting to a kind of witch-hunting.
These are clear designs of stifling the voice of dissent by using undemocratic means. On the one hand the chief minister has been talking of dialogue and a policy of conciliation to put an end to years of confrontation, which have brought only miseries to the people, and on the other his government backed by the lawless state police is sparing no effort to perpetuate the climate of confrontation.
Already a large number of political leaders and activists have been detained under the draconian laws. In pursuance of the policy of victimization, they have been shifted to jails outside the valley and even the court orders for their release have been defied. The State government has even backed out from its commitment on the question of repealing the draconian Armed Forces Special Powers Act (AFSPA), reducing the level of deployment of the troops from the civilian areas and releasing the political prisoners languishing in jails for years. The police chief has cheeks to categorically state that the deployment of troops cannot be reduced, clearly a matter to be dealt with by the political executive. He even threatens the political adversaries of the ruling coalition of stringent action including arrests under PSA and is creating a kind of fear psychosis to justify repressive measures, which have proved counter-productive in the past and their result can be no different now.
REGRETTABLY, the State authorities are again engaged in a dangerous game of creating fear psychosis by exaggerating the incidence of infiltration and militancy-related violence to justify the use of strong-arm methods to silence every voice of dissent and suppress the genuine political urges and aspirations of the people. Instead of restraining the trigger-happy police and other security forces from using brutal force to deal with the popular unrest and protest demonstrations, the authorities have embarked upon a course of witch-hunting. The indiscriminate arrests of innocent youth, political activists and others opposed to the ruling establishment under the infamous Public Safety Act will only further vitiate the atmosphere. It appears that abandoning the healing touch policy to heal the wounds caused by years of repression those at the helm have again opted for strong-arm policy to suppress the voice of the people, which in the recent past had proved counter-productive.
Instead of bridging the gulf, such methods will only result in further alienation of the people.
To create a fear psychosis and justifying the use of brutal force the State authorities have embarked on the course of witch-hunting by blowing a few incidents of stone-pelting, provoked by the blanket ban on protest demonstrations and indiscriminate firing and teargassing by the security paraphernalia, out of proportion.
Instead of putting an end to grave human rights abuses including the death of innocent youth and taking action against the culprits in the security forces, the PSA is being blatantly misused to resort to indiscriminate arrests. According to the State police chief Kuldeep Khoda as many as 25 persons have already been booked under the PSA while "substantive action of law" has been taken against 419 others including some political activists and businessmen in connection with the incidents of stone-pelting in the Kashmir valley. According to the police chief 700 to 800 "stone pelters" have been identified and there was a move even to haul up some businessmen and other "supporters and financiers" of the stone-pelters, alleging that all of them were "lending direct or indirect" support to the terrorists by diverting attention of the security forces and the police". Khoda's revelation and threats follow the chief minister's statement that his government intended to "deal with the stone-pelters sternly".
The police inefficiency in the State is too well-known and in almost all cases of strikes by the militants it has always been caught unaware, exposing the incompetence of its intelligence network. How is it possible for such a force to identify a large number of alleged stone-pelters from among the mob of thousands ? Undeniably, it is a clear case of finding scapegoat to victimize the opponents of the ruling establishment and resorting to a kind of witch-hunting.
These are clear designs of stifling the voice of dissent by using undemocratic means. On the one hand the chief minister has been talking of dialogue and a policy of conciliation to put an end to years of confrontation, which have brought only miseries to the people, and on the other his government backed by the lawless state police is sparing no effort to perpetuate the climate of confrontation.
Already a large number of political leaders and activists have been detained under the draconian laws. In pursuance of the policy of victimization, they have been shifted to jails outside the valley and even the court orders for their release have been defied. The State government has even backed out from its commitment on the question of repealing the draconian Armed Forces Special Powers Act (AFSPA), reducing the level of deployment of the troops from the civilian areas and releasing the political prisoners languishing in jails for years. The police chief has cheeks to categorically state that the deployment of troops cannot be reduced, clearly a matter to be dealt with by the political executive. He even threatens the political adversaries of the ruling coalition of stringent action including arrests under PSA and is creating a kind of fear psychosis to justify repressive measures, which have proved counter-productive in the past and their result can be no different now.
Facilitate intra J&K civil society conference: ANC
Emphasizing the need for continuation of a fruitful dialogue process between India and Pakistan, Muzaffar Shah, Senior Vice President of J&K Awami National Conference (ANC) today urged the governments of India and Pakistan to facilitate the Intra J&K Civil Society Conference to be held at Jammu, Muzzafarabad , Gilgit, Leh and Srinagar.
These civil society debates have the potential of forwarding a practical and a feasible role map for a peaceful solution of the Kashmir Problem acceptable to all, he said. A delegation drawn from a three regions of the state would be visiting Islamabad and Muzafarabad soon in this regard.
In a statement issued today it was mentioned that while addressing a public function organized by ANC, district Samba he welcomed whole heartedly the passage of the women's reservation Bill and urged the state Government to ensure its speedy implementation. J&K should become a role model in the entire country and ensure representation of women and their upliftment in all walks of the life.
Gulam Wani former MLA and Senior ANC leader reminded the government of its failure on various fronts, particularly on account of employees strike which has crippled the functioning of major institutions of the state and gross abuse of the BPL and various other central government sponsored schemes in the state. Another senior leader of the Party, A. G Nasecm, former MLA & Zonal President, Central Kashmir, accused the legislators of turning the Assembly House into a mud flinging platform with no regard left for the aspirations of the people thcy claim to represent.
Other party leaders and functionaries who were present on the occasion included Provincial President Jammu Sardar Gyan Singh, Vice Province President Thakur Randhir Singh, Distt.
President Samba Sansar Chand, S.A.H Rafique , Master Madan Lai , Dharmo Devi, Manilla wing Distt President Samba & Baktawar Singh Distt. President Kathua.
Some persons from district Samba who joined ANC on this occasion were Sansar Chand Kangotra, Madan Lai, Pardeep Kumar, Arjun Dogra, Kuldeep Raj Kohli, Raj Kumar, Seema Devi, Ashu Devi, Madhu Bala, Jai Singh, Som Nath Dogra, Ex Su. Jeet Raj, Pushpa Devi, Laxmi Devi, Mani Dev.
These civil society debates have the potential of forwarding a practical and a feasible role map for a peaceful solution of the Kashmir Problem acceptable to all, he said. A delegation drawn from a three regions of the state would be visiting Islamabad and Muzafarabad soon in this regard.
In a statement issued today it was mentioned that while addressing a public function organized by ANC, district Samba he welcomed whole heartedly the passage of the women's reservation Bill and urged the state Government to ensure its speedy implementation. J&K should become a role model in the entire country and ensure representation of women and their upliftment in all walks of the life.
Gulam Wani former MLA and Senior ANC leader reminded the government of its failure on various fronts, particularly on account of employees strike which has crippled the functioning of major institutions of the state and gross abuse of the BPL and various other central government sponsored schemes in the state. Another senior leader of the Party, A. G Nasecm, former MLA & Zonal President, Central Kashmir, accused the legislators of turning the Assembly House into a mud flinging platform with no regard left for the aspirations of the people thcy claim to represent.
Other party leaders and functionaries who were present on the occasion included Provincial President Jammu Sardar Gyan Singh, Vice Province President Thakur Randhir Singh, Distt.
President Samba Sansar Chand, S.A.H Rafique , Master Madan Lai , Dharmo Devi, Manilla wing Distt President Samba & Baktawar Singh Distt. President Kathua.
Some persons from district Samba who joined ANC on this occasion were Sansar Chand Kangotra, Madan Lai, Pardeep Kumar, Arjun Dogra, Kuldeep Raj Kohli, Raj Kumar, Seema Devi, Ashu Devi, Madhu Bala, Jai Singh, Som Nath Dogra, Ex Su. Jeet Raj, Pushpa Devi, Laxmi Devi, Mani Dev.
Bhim urges India, Pak to resolve LoC
Chairman, J&K National Panthers Party urged India and Pakistan to fix the real agenda vis-à-vis Jammu and Kashmir i.e. LoC which deserves immediate resolution. He said that the time has come after the lapse of half a century that issue of LoC is settled one for all. In the meantime, he demanded that the members of the broken families of J&K and POK should be allowed to cross the present LoC with an ordinary passport.
Addressing a workers convention at District Headquarters Ramban today, Prof. Bhim Singh strongly criticised the State government of NC and Congress for the death of a baby in the womb inside the hospital Ramban only because there was no gynecologist in the District Hospital.
He said that when a local pregnant woman came to the hospital at 4.00 p.m., a lady doctor checked her blood-pressure, fixed a dip and left. She never returned to attend to the patient who gave birth to a dead baby. Hundreds of people have been protesting to demand action against the doctors.
Prof. Bhim Singh appreciated the decision of the local District Magistrate who ordered a magisterial enquiry and also recommended appropriate action against the erring doctors.
He was accompanied by the State President, Balwant Singh Mankotia, MLA and Syed Rafiq Shah, MLA and several others.
Mankotia also appointed an ad-hoc committee to complete the membership campaign in the District.
At last Prof. Bhim Singh announced District Panthers Committee Ramban, Neelam Kumar Langa (Convener), Sh.
Surag Singh (vice Convenor), Amarjit Singh (Gen. Sect.), Mangal Singh Prehar (Block President), Mangal Singh Katoch (Distt. President PSU), Sh. Shakil Ahmed (Block Gen. Sect.), Jalani Ahmed Mir (member), Tanvir Ahmed (Member), Kulbir Singh (Member), Sachin verma (member).
Women's Bill: J&K govt in no hurry - By Sana Altaf
The state government may be in no hurry to introduce a bill giving one third reservation to the women in state assembly constituencies. A similar constitutional amendment bill (women's reservation bill), ensuring one third reservation to women in Lok Sabha and assemblies on rotational basis was passed in the Rajya Sabha yesterday.
Talking to Kashmir Times law and parliamentary affairs minister, Ali Mohammad Sagar said the state government does not yet have any proposal to move such a bill in the legislature. "The passing of the bill in Rajya Sabha yesterday is a welcome step and will have a positive impact on the status of women in the state," said Sagar.
When asked about the government's intention of taking up the bill in the legislature he said, "As of now there is no such proposal; the bill might be introduced in the legislature but this has to be decided by the Chief Minister."
Peoples Democratic Party (PDP) also welcomed the bill and expressed the need of introducing the bill in legislature. While reiterating his party's stand for empowering women, spokesperson PDP, Nayeem Akhtar said, "It is a very good step taken by the centre and would definitely have good impact on the women of the state. Its immediate impact would be the allotment of two seats to women out of six from the state in Lok Sabha elections."
He added that though his party has already taken steps in recruiting women at local level governing bodies like Panchayat, "But it should be done at broader level
which would first require amendments and debates before being taken to point of decisions. It should be considered."
Since Jammu and Kashmir enjoys special constitutional status under Article 370, a bill passed by the parliament cannot be extended and implemented in the state before being passed in the state legislature.
Describing the participation of women vital in the country's decision making, Communist party on India (M) state secretary, Mohammad Yousuf Tarigami said that such laws are much needed in Kashmir where women have been victimized and isolated.
"It is a land mark development to give such reservation to women. It will go a long way in empowering women of country and state as well," Tarigami said.
He added that women should be given equal participation in every sphere to enable them to work at par with men.
"It is very important that women should have a say in decision making. It is not an obligation or a favour on women but a genuine decision," added Tarigami.
Pradesh Congress Committee has also welcomed the bill, terming it as a dream realised.
"It was Rajiv Gandhi's dream to empower women and it has been fulfilled now. It will encourage women of Kashmir and drive them to politics which for sure they can handle successfully," stated Vice President PCC, Abdul Gani Vakil.
Regarding the extension of the bill to the legislature he opined, "It should be implemented and introduced in the state so that the condition of women in our state is improved. Women are capable to stand strong in every field, so why not in the politics."
He, however, said that there is no decision has been so far taken as to when the initiative would be taken. "It would be debated and after consensus from all parties would become a law. And I am sure no party would oppose it in legislature."
Pertinently, the Bill seeks to reserve a third of the seats of the Lok Sabha and state assemblies for 15 years on a rotational basis. It was first introduced in 1996, but it took 14 years for another version of it to be put to vote. It was opposed by the Samajwadi Party, Rashtriya Janata Dal and Lok Janshakti Party on the grounds that the bill includes no quota for Dalit women and Muslim women.
Talking to Kashmir Times law and parliamentary affairs minister, Ali Mohammad Sagar said the state government does not yet have any proposal to move such a bill in the legislature. "The passing of the bill in Rajya Sabha yesterday is a welcome step and will have a positive impact on the status of women in the state," said Sagar.
When asked about the government's intention of taking up the bill in the legislature he said, "As of now there is no such proposal; the bill might be introduced in the legislature but this has to be decided by the Chief Minister."
Peoples Democratic Party (PDP) also welcomed the bill and expressed the need of introducing the bill in legislature. While reiterating his party's stand for empowering women, spokesperson PDP, Nayeem Akhtar said, "It is a very good step taken by the centre and would definitely have good impact on the women of the state. Its immediate impact would be the allotment of two seats to women out of six from the state in Lok Sabha elections."
He added that though his party has already taken steps in recruiting women at local level governing bodies like Panchayat, "But it should be done at broader level
which would first require amendments and debates before being taken to point of decisions. It should be considered."
Since Jammu and Kashmir enjoys special constitutional status under Article 370, a bill passed by the parliament cannot be extended and implemented in the state before being passed in the state legislature.
Describing the participation of women vital in the country's decision making, Communist party on India (M) state secretary, Mohammad Yousuf Tarigami said that such laws are much needed in Kashmir where women have been victimized and isolated.
"It is a land mark development to give such reservation to women. It will go a long way in empowering women of country and state as well," Tarigami said.
He added that women should be given equal participation in every sphere to enable them to work at par with men.
"It is very important that women should have a say in decision making. It is not an obligation or a favour on women but a genuine decision," added Tarigami.
Pradesh Congress Committee has also welcomed the bill, terming it as a dream realised.
"It was Rajiv Gandhi's dream to empower women and it has been fulfilled now. It will encourage women of Kashmir and drive them to politics which for sure they can handle successfully," stated Vice President PCC, Abdul Gani Vakil.
Regarding the extension of the bill to the legislature he opined, "It should be implemented and introduced in the state so that the condition of women in our state is improved. Women are capable to stand strong in every field, so why not in the politics."
He, however, said that there is no decision has been so far taken as to when the initiative would be taken. "It would be debated and after consensus from all parties would become a law. And I am sure no party would oppose it in legislature."
Pertinently, the Bill seeks to reserve a third of the seats of the Lok Sabha and state assemblies for 15 years on a rotational basis. It was first introduced in 1996, but it took 14 years for another version of it to be put to vote. It was opposed by the Samajwadi Party, Rashtriya Janata Dal and Lok Janshakti Party on the grounds that the bill includes no quota for Dalit women and Muslim women.
`Give jobs to end stone pelting'
Echoing Chief Minister Omar Abdullah's apprehensions, Grand Mufti Mufti Basheeruddin here on Wednesday said stone throwers in old Srinagar and other towns were being paid for exhibiting their ire.
Addressing a press conference after meeting Home Minister P.
Chidambaram, the Mufti asked the government to `nip the evil in the bud' by providing jobs to these youth.
He said the stone pelting had taken a form of alternative employment and the government needed to attend to this problem. He said the Home Minister assured him that 5000 jobs would be created in Kashmir during 2010.
"They (stone throwers) are paid for what they are doing. What do you do about that? Give Kashmiri youth jobs so that they don't look for unlawful ways of earning," he said.
Mufti, who is here for past few days, however, could not get an appointment with Prime Minister Dr. Manmohan Singh. After repeated tries, he was told to meet Prithviraj Chuhan, Congress party's incharge of Jammu and Kashmir and Minister of State in Prime Minister's Office (PMO).
There was a drama ahead of Grand Mufti's press conference. At the last minute authorites
at Jammu and Kashmir Guest House at Chankyapuri cancelled his booking for the hall and arrangements for hightea for journalists. They told him they have got a message to cancel this booking as it was a political press conference.
He, later addressed the press in his own room. Much drama followed as many newsmen had arrived believing it to be a press confenrece of former chief minister Mufti Mohammad Sayeed. Even at the end of press conference, they were enquiring about the Grand Mufti and looking for the PDP patron.
Terming stone pelting as a form of protest un-Islamic, the Grand Mufti said such violent practices were against the basic tenets of the religion whose essence is `peace and brotherhood'.
"Islam strongly prohibits any means of violence. The stone pelting practice is surely un-Islamic. It causes inconvenience to people and propels more violence," the Grand Mufti said.
Asked if he had issued a fatwa against stone pelting, which some separatists justify as a form of resistance, the Mufti said: "What I am saying is not my personal opinion.
I, as a Grand Mufti, am making it clear. When Islam doesn't advocate or justify any violence, how can you justify stone pelting? I am saying this in the light of Hadith (sayings of the Prophet) and the holy Quran."
"Islam is the religion of peace and brotherhood," he added, strongly condemning the practice which over the past two years has become a norm in the troubled state, especially on Fridays.
Addressing a press conference after meeting Home Minister P.
Chidambaram, the Mufti asked the government to `nip the evil in the bud' by providing jobs to these youth.
He said the stone pelting had taken a form of alternative employment and the government needed to attend to this problem. He said the Home Minister assured him that 5000 jobs would be created in Kashmir during 2010.
"They (stone throwers) are paid for what they are doing. What do you do about that? Give Kashmiri youth jobs so that they don't look for unlawful ways of earning," he said.
Mufti, who is here for past few days, however, could not get an appointment with Prime Minister Dr. Manmohan Singh. After repeated tries, he was told to meet Prithviraj Chuhan, Congress party's incharge of Jammu and Kashmir and Minister of State in Prime Minister's Office (PMO).
There was a drama ahead of Grand Mufti's press conference. At the last minute authorites
at Jammu and Kashmir Guest House at Chankyapuri cancelled his booking for the hall and arrangements for hightea for journalists. They told him they have got a message to cancel this booking as it was a political press conference.
He, later addressed the press in his own room. Much drama followed as many newsmen had arrived believing it to be a press confenrece of former chief minister Mufti Mohammad Sayeed. Even at the end of press conference, they were enquiring about the Grand Mufti and looking for the PDP patron.
Terming stone pelting as a form of protest un-Islamic, the Grand Mufti said such violent practices were against the basic tenets of the religion whose essence is `peace and brotherhood'.
"Islam strongly prohibits any means of violence. The stone pelting practice is surely un-Islamic. It causes inconvenience to people and propels more violence," the Grand Mufti said.
Asked if he had issued a fatwa against stone pelting, which some separatists justify as a form of resistance, the Mufti said: "What I am saying is not my personal opinion.
I, as a Grand Mufti, am making it clear. When Islam doesn't advocate or justify any violence, how can you justify stone pelting? I am saying this in the light of Hadith (sayings of the Prophet) and the holy Quran."
"Islam is the religion of peace and brotherhood," he added, strongly condemning the practice which over the past two years has become a norm in the troubled state, especially on Fridays.
NREGA scheme: More expenditure, less work By Shuchismita
Funds expended 72 percent of the total funds received, yet the works completed only 37 percent!
This feat has been accomplished by the state government in case of National Rural Employment Guarantee Act (NREGA) scheme.
The official statistics maintained that the government, which is in the dock for not being able to expend the amount sanctioned under annual plan 2009-10 and the huge funds granted under Prime Minister's Reconstruction Programme (PMRP), has done "exceptionally well" in case of utilisation of funds under NREGA scheme.
Yet one smells rat only when one has a cursory glance at the yawning gap between the percentage of works completed and the whopping amount spent.
The performance graph on this account suggests that out of Rs 139.81 cr funds received from the Centre by the state government under NREGA during the current financial year, Rs 99.74 Cr funds have already been expended by the J&K Ministry for Rural Department and Panchayati Raj till ending January 2010. Thus the funds spent account for 72 percent of the total amount received so far.
83.59 lakhs mandays have been generated while 6,23,238 job cards too have been issued. During this period a total of 19618 works were taken up but only 7329 works could be completed till ending January in the current financial year, which accounts for 37 percent of the total works taken up.
Of the 22 districts of the state, Jammu districts have fared better as compared to the districts of Kashmir in terms of completion of works as well as expenditure.
Districts in Kashmir region in particular have performed disappointingly in completion of works although the expenditure has gone beyond 60 percent in majority of the cases.
Interestingly the militancy affected areas except Bandipora district have fared far better both in terms of work completion as well as expenditure in both the regions.
Leh district has attained an unenviable distinction of not even taking up any work in the current financial year under NREGA scheme although the district received Rs 1.14 Cr funds from the Centre and out of this 40.85 lakhs have been shown expended as well.
However without taking up any work, where this amount has been spent, is a challenging question to be solved.
Across the state, Kishtwar, despite being militancy infested district, has earned the top slot with 72.1 percent works completed during the current financial year with over 97 percent funds expended out of the total funds received. Second slot is captured by another militancy infested district Doda with 50.5 percent works completed by expending Rs 15.40 Cr out of Rs 16.10 Cr followed by Rajouri with 49 percent works completed by spending Rs 6.86 Cr out of Rs 8.67 Cr.
In Ramban district, 41 percent works were completed by expending Rs 8.85 Cr out of Rs 14.57 Cr.
Fifth slot has been captured by Anantnag district across the state (first in Kashmir region) with 35 percent works completed generating 3.65 lakhs mandays.
Paradoxically the worst affected district in terms of militancy in the Kashmir region Kupwara district earns the second spot in the region and sixth slot in the entire state with 34.7 works completed by expending Rs 6.45 Cr out of Rs 8.89 Cr.
Another militancy affected district Reasi has been able to complete 34 percent of works with an expenditure of Rs 3.62 Cr till ending January out of Rs 4.52 Cr funds received during the current financial year.
Interestingly among districts in Kashmir region, Shopian, which has been the most disturbed district of the state since last year on account of strikes, bandhs etc figures on the fifth spot, following Kulgam and Ganderbal, with 26.2 percent works completed with an expenditure of Rs 1.03 Cr out of Rs 2.01 Cr received. Kulgam and Ganderbal completed 33 and 28.5 percent works by spending Rs 3.47 Cr and Rs 2.42 Cr out of Rs 4.82 Cr and Rs 3.53 Cr respectively.
Kargil district completed 23.5 percent of works by expending Rs 0.91 Cr out of Rs 1.95 Cr.
This feat has been accomplished by the state government in case of National Rural Employment Guarantee Act (NREGA) scheme.
The official statistics maintained that the government, which is in the dock for not being able to expend the amount sanctioned under annual plan 2009-10 and the huge funds granted under Prime Minister's Reconstruction Programme (PMRP), has done "exceptionally well" in case of utilisation of funds under NREGA scheme.
Yet one smells rat only when one has a cursory glance at the yawning gap between the percentage of works completed and the whopping amount spent.
The performance graph on this account suggests that out of Rs 139.81 cr funds received from the Centre by the state government under NREGA during the current financial year, Rs 99.74 Cr funds have already been expended by the J&K Ministry for Rural Department and Panchayati Raj till ending January 2010. Thus the funds spent account for 72 percent of the total amount received so far.
83.59 lakhs mandays have been generated while 6,23,238 job cards too have been issued. During this period a total of 19618 works were taken up but only 7329 works could be completed till ending January in the current financial year, which accounts for 37 percent of the total works taken up.
Of the 22 districts of the state, Jammu districts have fared better as compared to the districts of Kashmir in terms of completion of works as well as expenditure.
Districts in Kashmir region in particular have performed disappointingly in completion of works although the expenditure has gone beyond 60 percent in majority of the cases.
Interestingly the militancy affected areas except Bandipora district have fared far better both in terms of work completion as well as expenditure in both the regions.
Leh district has attained an unenviable distinction of not even taking up any work in the current financial year under NREGA scheme although the district received Rs 1.14 Cr funds from the Centre and out of this 40.85 lakhs have been shown expended as well.
However without taking up any work, where this amount has been spent, is a challenging question to be solved.
Across the state, Kishtwar, despite being militancy infested district, has earned the top slot with 72.1 percent works completed during the current financial year with over 97 percent funds expended out of the total funds received. Second slot is captured by another militancy infested district Doda with 50.5 percent works completed by expending Rs 15.40 Cr out of Rs 16.10 Cr followed by Rajouri with 49 percent works completed by spending Rs 6.86 Cr out of Rs 8.67 Cr.
In Ramban district, 41 percent works were completed by expending Rs 8.85 Cr out of Rs 14.57 Cr.
Fifth slot has been captured by Anantnag district across the state (first in Kashmir region) with 35 percent works completed generating 3.65 lakhs mandays.
Paradoxically the worst affected district in terms of militancy in the Kashmir region Kupwara district earns the second spot in the region and sixth slot in the entire state with 34.7 works completed by expending Rs 6.45 Cr out of Rs 8.89 Cr.
Another militancy affected district Reasi has been able to complete 34 percent of works with an expenditure of Rs 3.62 Cr till ending January out of Rs 4.52 Cr funds received during the current financial year.
Interestingly among districts in Kashmir region, Shopian, which has been the most disturbed district of the state since last year on account of strikes, bandhs etc figures on the fifth spot, following Kulgam and Ganderbal, with 26.2 percent works completed with an expenditure of Rs 1.03 Cr out of Rs 2.01 Cr received. Kulgam and Ganderbal completed 33 and 28.5 percent works by spending Rs 3.47 Cr and Rs 2.42 Cr out of Rs 4.82 Cr and Rs 3.53 Cr respectively.
Kargil district completed 23.5 percent of works by expending Rs 0.91 Cr out of Rs 1.95 Cr.
A Place Called Home - III - Return: So have you been home these past twenty years?By Kavita Pai
"Ghar toh nahi gaya par Kashmir zaroor gaya," says Pooran. "I was the first in my family to go, in 1999. I'd gone with a friend to attend another friend's wedding. The latter was a Sikh, his family hadn't left the valley in all the years of militancy. They village where they lived was entire- ly Sikh and when we reached at night they were shocked to see us. The Muslims at the wedding must have assumed we too are Muslim they were taken aback when we ate all the meat dishes later when they realized we are Pandits they were very happy. At night we crept with them into some orchards near by and stole apples, it was fun... In 2008 it was even better. I did not go home even that time but reached up to Deedarpora.
I'd gone for just three or four days, it didn't feel strange in the least."
Motilal Kardar too has been to Srinagar but like Pooran he never managed to make the journey home. The first time was in 2000 when he went up to Anantnag and stayed there eleven days.
Then in 2002, upon retire- ment, he went again to col- lect his papers. This time he stayed a whole month in his qasbah but still did not go home to his village. In 2006, the government sent a team comprising representatives from all the camps on a 35 days tour of all districts to assess the mood on the ground about the return of Kashmiri Pandits. "They welcomed us. They said they would welcome us when we return for good. That tour cleared a misconception. The bridge, the Muzafarrabad bridge - I always thought it was on the Jehlum, but it is not on the river, it is on a Nallah," concludes Motilal with evident surprise.
And then there is Arun Arun who went back to Kashmir for work and lived in Srinagar for a year.
Recounting the events of his first visit to the valley post migration, Arun says, "On the Banihal curve there was a jam. We were trapped for 6 hours. Just as we crossed the tunnel we saw the bus that had been blown up with its passengers, the families of security men who were going home. Woh bhayankar nazara tha. We reached Srinagar at 10 pm. There was a red alert all over the city."
Arun is the only member in the Kardar family who knows Srinagar like the back of his hand. As someone who was very young during migration but who went back to live and work in the city, his relationship with Kashmir is devoid of nostal- gia yes, he had a great time in Srinagar, yes he made many friends in Kashmir with whom he traveled to remote areas, yes they had a lot of fun. There was no fear really, except that one time when they were returning to the city at nightfall and a group of plainclothesmen surrounded their car and stood with their rifles point- ing straight at them. " At first I thought they were mil- itants but then realized they were army men in plain- clothes they stood that way for the longest time and we were shit scared. They cir- cled the vehicle and then started questioning us. It looked like our time was up.
Thankfully I had my card with my name on it Arun Kardar. When they were done with us we sped away as fast as we could. After we'd gone some distance, the driver abruptly stopped the vehicle. He was shaking as he hugged and thanked me profusely, saying, `Aapka Arun ki jagah Haroun naam hota toh aaj hum kaam se gaye hote." They were from the Rashtriya Rifles.
"I used to go to remote vil- lages," continues Arun, "peo- ple liked the fact that a Pandit has come...I made some good friends, we are still in touch. I'm the only one in my family who has spent time in Srinagar, I can go there anytime."
And what about going home? You said your house has been converted into an army barrack...
"When the army's occupied it what can one do?" says Radha. And have they given you any compensation? "The home has been dismantled and built over so there's no question of compensation.
They give compensation only in cases of arson," says Motilal wryly.
While the house is gone the land is still there, approxi- mately 20 canals that have been entrusted to another villager. He looks after what remains of the walnut trees, the apple orchards having been destroyed a long time back. While many Pandit families whose land and houses have similarly been occupied by the forces receive rent for the use of the prem- ises, the Kardars still seem unsure of whether they should file a claim.
"Gai, murgi, kutte, sab chhodke aaye..." says Radha, "People said `don't take any- thing heavy, you have to return in two months'. We took only bed sheets and other light stuff and came away."
So will you go back, for good? It is Motilal who answers. "Hamara asli ghar toh wahan hai, yahan toh sirf kirayedaar hain. See, its like this...let me tell you a story. In Kathua camp where we lived many years, a young son of a Sardar family had died. After a few years, when the camp was moved to Nagrota, the mother said, `I won't leave, my son will be alone here.' Exactly on the day the final orders for shift- ing came, she died. This attachment was just twenty years old whereas our entire life has passed in Kashmir.
Hum thodi chhodenge kash- mir ko..hamari toh zindagi guzari hai wahan" "Hamari yahan guzari hai, aapki wahan..." Arun play- fully counters, to which Motilal responds, "Jammu waale ek din dande maarke bhaga denge toh kahan jaayenge?" Arun however has the last word, "Aur wahan kashmir wale bhagaa denge phir koi aur jagah dhoondhni padegi...aur aisa hee chalta rahega." Motilal silently stares into the dis- tance.
While the younger genera- tion of Pandits that has grown up in Jammu, like Arun and Pooran, has its sights firmly fixed on the future, it is the people of Motilal's generation who were young men and women when migration happened, that seem caught in a time warp. On the one hand Motilal struggles to cope with his bitterness and frus- tration and on the other one senses a quiet dignity about him, a refusal to see things only in black and white. The swing from hope to despair is quick, helpless. "The situa- tion has been created by political leaders not the com- mon man Farooq and Omar Abdullah, Gilani, Umer Farooq it keeps their money flowing. I went to Kashmir three times and the common people welcomed us.
If the government really wanted us to go back why aren't they building projects like Jagti in Srinagar? We have been labeled `migrants'," he says shaking with grief, " but how are we migrants? We are migrants within our own state, we are internally displaced."
"Father always wanted to go back," says Pooran, "If I can go home, I too would."
"But I wouldn't like to live in a camp," Arun cuts straight to the point, "what's the fun? Besides, if they're building townships for Kashmiris in Matan, Gandarbal, Tulmulla, why are they simultaneously con- structing community halls in the camps here?" "They are saying the camps would be dismantled in a year, toh fun kya hai?" asks Motilal, "If we had returned in one year things could have worked out but now there's a 20 years gap of differences, 101% we can't resettle there again. The gov- ernment does not want us to go back, the JK government does not want Hindus to return. If they had really wanted that they could have ordered Hindu government employees to go to Kashmir, on threat of termination of service."
So do you think this new employment package is a good thing? Will it help the Pandits return?
Again it is Motilal who answers first. "The terms and conditions of the govern- ment package are unfair.
You're like a slave. To my mind it is very clear - Either you shouldn't have moved out... Why did you leave in the first place, it was only because you felt insecure.
You don't know where they will send you now - a remote village perhaps - how secure will it be?" "And the package is not exclusively for Pandits," points out Arun, "it will also benefit Kashmiri Muslim migrants."
Before I can ask if that is a problem, Pooran interjects, "I have a different opinion from my father and brother.
The Muslim community got sandwiched. When I went to Kashmir the second time, we were in Wandrav, and we saw that the generation aged between 14-36 was entirely missing, only women and the aged remain, the rest have either gone for training or have been killed. We also suffered but they suffered much more. My problem is not with that, it is with poli- cies such as the `healing touch' policy where the mes- sage you are sending out is `become a militant, surren- der and get a job'. How do you think we who have spent our whole lives studying to make ourselves capable feel when such policies are made?
About this package, while I feel it's unfair to impose such conditions, I have filled the form. But will my family allow me to go?" Pooran is open to the idea, but Arun is sceptical about going back to settle in the Valley. Like many Pandits of the younger generation who have spent most of their childhood and growing up years in and around Jammu, more at home with Dogri than Urdu or Kashmiri, he feels no connection to Kashmir other than the friendships formed as a pro- fessional living and working in the Valley. In this he is no different from young people in the Valley, the generation that has come of age post '89, who feel no connection with the Pandit community or the shared past their elders sometimes talk about. As Pooran points out, "Their children do not know Pandits, our children do not know Kashmir".
While many Pandits acknowledge that they feel much less fear now than before, while despite his reservations Motilal firmly asserts that Pooran should take up whatever job he gets through the employment package and go back to the Valley, it is this estrange- ment from the other commu- nity that makes the Pandits doubtful of the reception they would get back home. " It is not just the government it is also the people of Kashmir. They welcome you for three days - as a tourist you're also a good source of income. But the new genera- tion, how would they feel?
This situation will never be solved by government poli- cies, what matters is the con- sent of the common person living in this state, be it Pandit or Muslim. But I'm not without hope - things can change through education.
Not through opening schools, but education about Kashmiri culture, the way we used to live."
"We, the people of the two communities, have suffered in our own ways over the past twenty years - not together, separately, but suf- fered all the same. We saw it all together. We saw '89 and '90. They saw entire genera- tions being wiped out. They saw twenty years of ruthless oppression while we saw twenty years of displacement - the term `migrant' is still with us, there is no bonding with the people of Jammu."
Pooran has little use for the past choosing to focus instead on what the Pandit community needs to do to rebuild itself. One of the biggest problems facing the community according to him is the fact that young Pandits do not speak Kashmiri any more. "If we don't talk to our children in Kashmiri, in the next 10-20 years our culture will disap- pear." Here he echoes the fears of all Pandit migrants, young and old. This uproot- ing from the land of one's ancestors, this enforced migration to a foreign land has led to Pandit children growing up less and less Kashmiri. Pooran's mother, Madhu, is worried that young people are increasing- ly marrying outside the com- munity when that happens how long will traditions last?
"Going back is far, right now we're trying to keep the cul- ture alive. It will take anoth- er 20 years," says Motilal.
So what are the chances of going back, I persist.
"See it's like this," says Pooran, "This kind of mili- tant violence is everywhere - in Delhi, Bombay and now Pune. So let's talk business.
A person who was born in `89, how will you motivate him to go back? The younger generation can't go back home unless they are given a conducive environment."
What does this entail?
Does this mean a separate town ship as some Pandit organizations have demand- ed?
"No, not at all. We were tillers when we left. Now I'm a youth with a new vision, I'm educated, cannot take to the plough like my forefa- thers. If I go back, I'll proba- bly start a computer insti- tute or some other enter- prise that will benefit the Valley. All I'm asking for in return is a conducive envi- ronment to work without fear."
There are other changed circumstances that the Pandits will have to adjust to, points out Motilal. "Pahle Hindu hukum chalate the, the muslims used to be labourers on our fields, now you have to stand on your own feet, do everything yourself. I'm not worried about security, it's a short- term need. We will need it to begin with, but not for long.
I am ready to go back now.
In Akura in Anantnag there's a family that never left. They come to Jammu now and then but they never moved here. The govern- ment should give all families belonging to the same dis- trict accommodation in one place. In Kupwara district there are around 20,000 families, if we are all given quarters together I don't think there will be any prob- lem."
Arun takes a different track, "I had a lot of Muslim friends in Kashmir col- leagues, shopkeepers, mili- tants, I knew them all. I was there on August 15 aur uss din main paagal ho gaya.
Meri samajh mein nahi aa raha tha ki main Hindustan mein hun ki kahan hun...right from the 13th or 14th the hotel chap started telling me `aapko joh order karma hai abhi kar lo...' I don't think even in Pakistan the situation would be such.
At the company where I used to work, once when India won a cricket match I sent a congratulatory mes- sage to all my friends and colleagues. One of my col- leagues who was an M.B.A.
earning over Rs. 1 lakh a month said, " Oh batta, why are you sending us this?" I have some friends like that who are happy when India loses but another friend, Fayaz, is happy when India wins. Kishtwar Muslims are different from Kashmiris.
Indian Muslims aur Kashmiriyon mein zameen aasman ka farak hai. Once seeing a dog bark during a India-Pak match, an army officer said in jest, "Yahaan ke kutte bhi Pakistani hain" It was strange but I really enjoyed being there. I've seen militants many times, even interacted with them not knowing they were mili- tants."
"The basic thing is liveli- hood. Why does a person become a militant?" asks Pooran.
But you agree that there is a movement going on in Kashmir for the past twenty years, that if you go back you will have to live with the Muslim majority that still feels alienated from India, I ask.
"We talk of Hitler, how ruthless he was, but there is a reason behind everything, read his `Mein Kampf' and you will know," says Pooran, "If people feel this way it is because of a particular situa- tion that was created. The Pandit minority was just 3- 4% of the population of Kashmir yet the top teach- ers, doctors, secretaries to top politicians were all KP.
Especially in teaching and medicine there was none to beat them."
"They were doctors in the real sense, not MBBS hold- ers," adds Motilal disparag- ingly. "The dominating elite class in Kashmir at one time was KP, the Muslims used to till land for us. There was bound to be resentment."
"What rankled the most," adds Pooran, "especially with the more extreme among the majority community, was the fact that three persons were taking hundred for a ride.
They wanted a change but they were not given an opportunity to do it demo- cratically. Then there was also the fact that KPs used to look down upon Muslims while Muslims used to treat KPs with a great deal of respect. We could freely go to their mosques but they could not come to our temples, could not come to our kitchen, could not eat in our bowls. It was real discrimi- nation that led to fundamen- talism. People hate history as a subject but we need to study history."
"Do you know how this problem was created?" pipes up Motilal, "In the `80s there was a party called MUF Muslim United Front that had become very popular.
When they stood for elections the National Conference rigged the polls in a big way.
The MUF wasn't allowed to come up. If the counting had been right, the MUF would have come to power. So the entire Kashmir problem is a political creation. We fell into the hands of Pakistan.
Pakistan financed it in a big way later."
You know that the popular sentiment is in favour of Azadi, if you go back will you support this?
"A free Kashmir I would support. After all who does- n't want freedom? Let an election take place," says Pooran, as Arun listens qui- etly. "There has to be a revo- lution again. The new gener- ation has to move beyond religion. I say look at it at the human level, not at the level of Muslim, Sikh, Hindu or even Indian. This is not about religions and nations."
"But what kind of inde- pendence are you asking for?
China will grab you in 20 years. Are you going to live on apples?" Motilal inter- jects. "Azadi means you have to be self reliant. When the Khalistan movement started Punjab was self reliant but what can you do with Kashmir where eggs, milk, chicken, vegetables, every- thing comes from outside?
How will they sustain them- selves? What is the road map? Can you survive on walnuts?" "If you're building a house show the ground plan, how you will feed your family.
Even if you're not talking about Azadi, Pakistan is in a worse condition than Kashmir, how will they absorb these Kashmiris? And what will be the geographical extent of Azad Kashmir?
They say free Kashmir. Tell me would China give up the part of Kashmir under its control? Or Pakistan for that matter? The only possibility is the Simla agreement Make the borders straight, that will be a good solution.
Dispute over."
And what about the talk of a Homeland for Kashmiri Pandits?
"I hate these organisa- tions, their motives are sus- pect. This is all show, are they doing anything selfless- ly?" asks Pooran. "For the same reason I don't join com- munities on Facebook, I'm a different kind of Kashmiri Pandit. I believe in tradition, I want to keep it alive. I sup- port people coming together to celebrate festivals so that the younger generation sees where we are from."
A neighbour comes in with walnuts, the customary Prasad that is distributed to friends and family during Shivaratri. It is time for Visarjan and we decide to call it a day. Motilal gets busy removing the flowers from the decorated pots that stand for Shiva, Parvati, Kumar and Ganesh. He and his wife take the pots to the kitchen sink. As Madhu chants, the walnuts are care- fully taken out and washed.
"At home we used to do this at the river but here the Tawi's dry, the Nallah's full of rubbish, so we're left with the sink," says Motilal rue- fully.
Finally Madhu lights the woven grass that formed the seat of the deities and sets it on the balcony ledge looking out over the wasteland. This too should rightfully have been immersed in the river back home.
So where will you build your home, I ask Pooran.
"I like Kathua very much compared to Jammu, it is a small place with friendly people 16 to 17 years is not a small period. I tried a bit to persuade my father to stay in Kathua but he couldn't let go of the allotted quarters.
When I build a home it will be in Kathua."
I'd gone for just three or four days, it didn't feel strange in the least."
Motilal Kardar too has been to Srinagar but like Pooran he never managed to make the journey home. The first time was in 2000 when he went up to Anantnag and stayed there eleven days.
Then in 2002, upon retire- ment, he went again to col- lect his papers. This time he stayed a whole month in his qasbah but still did not go home to his village. In 2006, the government sent a team comprising representatives from all the camps on a 35 days tour of all districts to assess the mood on the ground about the return of Kashmiri Pandits. "They welcomed us. They said they would welcome us when we return for good. That tour cleared a misconception. The bridge, the Muzafarrabad bridge - I always thought it was on the Jehlum, but it is not on the river, it is on a Nallah," concludes Motilal with evident surprise.
And then there is Arun Arun who went back to Kashmir for work and lived in Srinagar for a year.
Recounting the events of his first visit to the valley post migration, Arun says, "On the Banihal curve there was a jam. We were trapped for 6 hours. Just as we crossed the tunnel we saw the bus that had been blown up with its passengers, the families of security men who were going home. Woh bhayankar nazara tha. We reached Srinagar at 10 pm. There was a red alert all over the city."
Arun is the only member in the Kardar family who knows Srinagar like the back of his hand. As someone who was very young during migration but who went back to live and work in the city, his relationship with Kashmir is devoid of nostal- gia yes, he had a great time in Srinagar, yes he made many friends in Kashmir with whom he traveled to remote areas, yes they had a lot of fun. There was no fear really, except that one time when they were returning to the city at nightfall and a group of plainclothesmen surrounded their car and stood with their rifles point- ing straight at them. " At first I thought they were mil- itants but then realized they were army men in plain- clothes they stood that way for the longest time and we were shit scared. They cir- cled the vehicle and then started questioning us. It looked like our time was up.
Thankfully I had my card with my name on it Arun Kardar. When they were done with us we sped away as fast as we could. After we'd gone some distance, the driver abruptly stopped the vehicle. He was shaking as he hugged and thanked me profusely, saying, `Aapka Arun ki jagah Haroun naam hota toh aaj hum kaam se gaye hote." They were from the Rashtriya Rifles.
"I used to go to remote vil- lages," continues Arun, "peo- ple liked the fact that a Pandit has come...I made some good friends, we are still in touch. I'm the only one in my family who has spent time in Srinagar, I can go there anytime."
And what about going home? You said your house has been converted into an army barrack...
"When the army's occupied it what can one do?" says Radha. And have they given you any compensation? "The home has been dismantled and built over so there's no question of compensation.
They give compensation only in cases of arson," says Motilal wryly.
While the house is gone the land is still there, approxi- mately 20 canals that have been entrusted to another villager. He looks after what remains of the walnut trees, the apple orchards having been destroyed a long time back. While many Pandit families whose land and houses have similarly been occupied by the forces receive rent for the use of the prem- ises, the Kardars still seem unsure of whether they should file a claim.
"Gai, murgi, kutte, sab chhodke aaye..." says Radha, "People said `don't take any- thing heavy, you have to return in two months'. We took only bed sheets and other light stuff and came away."
So will you go back, for good? It is Motilal who answers. "Hamara asli ghar toh wahan hai, yahan toh sirf kirayedaar hain. See, its like this...let me tell you a story. In Kathua camp where we lived many years, a young son of a Sardar family had died. After a few years, when the camp was moved to Nagrota, the mother said, `I won't leave, my son will be alone here.' Exactly on the day the final orders for shift- ing came, she died. This attachment was just twenty years old whereas our entire life has passed in Kashmir.
Hum thodi chhodenge kash- mir ko..hamari toh zindagi guzari hai wahan" "Hamari yahan guzari hai, aapki wahan..." Arun play- fully counters, to which Motilal responds, "Jammu waale ek din dande maarke bhaga denge toh kahan jaayenge?" Arun however has the last word, "Aur wahan kashmir wale bhagaa denge phir koi aur jagah dhoondhni padegi...aur aisa hee chalta rahega." Motilal silently stares into the dis- tance.
While the younger genera- tion of Pandits that has grown up in Jammu, like Arun and Pooran, has its sights firmly fixed on the future, it is the people of Motilal's generation who were young men and women when migration happened, that seem caught in a time warp. On the one hand Motilal struggles to cope with his bitterness and frus- tration and on the other one senses a quiet dignity about him, a refusal to see things only in black and white. The swing from hope to despair is quick, helpless. "The situa- tion has been created by political leaders not the com- mon man Farooq and Omar Abdullah, Gilani, Umer Farooq it keeps their money flowing. I went to Kashmir three times and the common people welcomed us.
If the government really wanted us to go back why aren't they building projects like Jagti in Srinagar? We have been labeled `migrants'," he says shaking with grief, " but how are we migrants? We are migrants within our own state, we are internally displaced."
"Father always wanted to go back," says Pooran, "If I can go home, I too would."
"But I wouldn't like to live in a camp," Arun cuts straight to the point, "what's the fun? Besides, if they're building townships for Kashmiris in Matan, Gandarbal, Tulmulla, why are they simultaneously con- structing community halls in the camps here?" "They are saying the camps would be dismantled in a year, toh fun kya hai?" asks Motilal, "If we had returned in one year things could have worked out but now there's a 20 years gap of differences, 101% we can't resettle there again. The gov- ernment does not want us to go back, the JK government does not want Hindus to return. If they had really wanted that they could have ordered Hindu government employees to go to Kashmir, on threat of termination of service."
So do you think this new employment package is a good thing? Will it help the Pandits return?
Again it is Motilal who answers first. "The terms and conditions of the govern- ment package are unfair.
You're like a slave. To my mind it is very clear - Either you shouldn't have moved out... Why did you leave in the first place, it was only because you felt insecure.
You don't know where they will send you now - a remote village perhaps - how secure will it be?" "And the package is not exclusively for Pandits," points out Arun, "it will also benefit Kashmiri Muslim migrants."
Before I can ask if that is a problem, Pooran interjects, "I have a different opinion from my father and brother.
The Muslim community got sandwiched. When I went to Kashmir the second time, we were in Wandrav, and we saw that the generation aged between 14-36 was entirely missing, only women and the aged remain, the rest have either gone for training or have been killed. We also suffered but they suffered much more. My problem is not with that, it is with poli- cies such as the `healing touch' policy where the mes- sage you are sending out is `become a militant, surren- der and get a job'. How do you think we who have spent our whole lives studying to make ourselves capable feel when such policies are made?
About this package, while I feel it's unfair to impose such conditions, I have filled the form. But will my family allow me to go?" Pooran is open to the idea, but Arun is sceptical about going back to settle in the Valley. Like many Pandits of the younger generation who have spent most of their childhood and growing up years in and around Jammu, more at home with Dogri than Urdu or Kashmiri, he feels no connection to Kashmir other than the friendships formed as a pro- fessional living and working in the Valley. In this he is no different from young people in the Valley, the generation that has come of age post '89, who feel no connection with the Pandit community or the shared past their elders sometimes talk about. As Pooran points out, "Their children do not know Pandits, our children do not know Kashmir".
While many Pandits acknowledge that they feel much less fear now than before, while despite his reservations Motilal firmly asserts that Pooran should take up whatever job he gets through the employment package and go back to the Valley, it is this estrange- ment from the other commu- nity that makes the Pandits doubtful of the reception they would get back home. " It is not just the government it is also the people of Kashmir. They welcome you for three days - as a tourist you're also a good source of income. But the new genera- tion, how would they feel?
This situation will never be solved by government poli- cies, what matters is the con- sent of the common person living in this state, be it Pandit or Muslim. But I'm not without hope - things can change through education.
Not through opening schools, but education about Kashmiri culture, the way we used to live."
"We, the people of the two communities, have suffered in our own ways over the past twenty years - not together, separately, but suf- fered all the same. We saw it all together. We saw '89 and '90. They saw entire genera- tions being wiped out. They saw twenty years of ruthless oppression while we saw twenty years of displacement - the term `migrant' is still with us, there is no bonding with the people of Jammu."
Pooran has little use for the past choosing to focus instead on what the Pandit community needs to do to rebuild itself. One of the biggest problems facing the community according to him is the fact that young Pandits do not speak Kashmiri any more. "If we don't talk to our children in Kashmiri, in the next 10-20 years our culture will disap- pear." Here he echoes the fears of all Pandit migrants, young and old. This uproot- ing from the land of one's ancestors, this enforced migration to a foreign land has led to Pandit children growing up less and less Kashmiri. Pooran's mother, Madhu, is worried that young people are increasing- ly marrying outside the com- munity when that happens how long will traditions last?
"Going back is far, right now we're trying to keep the cul- ture alive. It will take anoth- er 20 years," says Motilal.
So what are the chances of going back, I persist.
"See it's like this," says Pooran, "This kind of mili- tant violence is everywhere - in Delhi, Bombay and now Pune. So let's talk business.
A person who was born in `89, how will you motivate him to go back? The younger generation can't go back home unless they are given a conducive environment."
What does this entail?
Does this mean a separate town ship as some Pandit organizations have demand- ed?
"No, not at all. We were tillers when we left. Now I'm a youth with a new vision, I'm educated, cannot take to the plough like my forefa- thers. If I go back, I'll proba- bly start a computer insti- tute or some other enter- prise that will benefit the Valley. All I'm asking for in return is a conducive envi- ronment to work without fear."
There are other changed circumstances that the Pandits will have to adjust to, points out Motilal. "Pahle Hindu hukum chalate the, the muslims used to be labourers on our fields, now you have to stand on your own feet, do everything yourself. I'm not worried about security, it's a short- term need. We will need it to begin with, but not for long.
I am ready to go back now.
In Akura in Anantnag there's a family that never left. They come to Jammu now and then but they never moved here. The govern- ment should give all families belonging to the same dis- trict accommodation in one place. In Kupwara district there are around 20,000 families, if we are all given quarters together I don't think there will be any prob- lem."
Arun takes a different track, "I had a lot of Muslim friends in Kashmir col- leagues, shopkeepers, mili- tants, I knew them all. I was there on August 15 aur uss din main paagal ho gaya.
Meri samajh mein nahi aa raha tha ki main Hindustan mein hun ki kahan hun...right from the 13th or 14th the hotel chap started telling me `aapko joh order karma hai abhi kar lo...' I don't think even in Pakistan the situation would be such.
At the company where I used to work, once when India won a cricket match I sent a congratulatory mes- sage to all my friends and colleagues. One of my col- leagues who was an M.B.A.
earning over Rs. 1 lakh a month said, " Oh batta, why are you sending us this?" I have some friends like that who are happy when India loses but another friend, Fayaz, is happy when India wins. Kishtwar Muslims are different from Kashmiris.
Indian Muslims aur Kashmiriyon mein zameen aasman ka farak hai. Once seeing a dog bark during a India-Pak match, an army officer said in jest, "Yahaan ke kutte bhi Pakistani hain" It was strange but I really enjoyed being there. I've seen militants many times, even interacted with them not knowing they were mili- tants."
"The basic thing is liveli- hood. Why does a person become a militant?" asks Pooran.
But you agree that there is a movement going on in Kashmir for the past twenty years, that if you go back you will have to live with the Muslim majority that still feels alienated from India, I ask.
"We talk of Hitler, how ruthless he was, but there is a reason behind everything, read his `Mein Kampf' and you will know," says Pooran, "If people feel this way it is because of a particular situa- tion that was created. The Pandit minority was just 3- 4% of the population of Kashmir yet the top teach- ers, doctors, secretaries to top politicians were all KP.
Especially in teaching and medicine there was none to beat them."
"They were doctors in the real sense, not MBBS hold- ers," adds Motilal disparag- ingly. "The dominating elite class in Kashmir at one time was KP, the Muslims used to till land for us. There was bound to be resentment."
"What rankled the most," adds Pooran, "especially with the more extreme among the majority community, was the fact that three persons were taking hundred for a ride.
They wanted a change but they were not given an opportunity to do it demo- cratically. Then there was also the fact that KPs used to look down upon Muslims while Muslims used to treat KPs with a great deal of respect. We could freely go to their mosques but they could not come to our temples, could not come to our kitchen, could not eat in our bowls. It was real discrimi- nation that led to fundamen- talism. People hate history as a subject but we need to study history."
"Do you know how this problem was created?" pipes up Motilal, "In the `80s there was a party called MUF Muslim United Front that had become very popular.
When they stood for elections the National Conference rigged the polls in a big way.
The MUF wasn't allowed to come up. If the counting had been right, the MUF would have come to power. So the entire Kashmir problem is a political creation. We fell into the hands of Pakistan.
Pakistan financed it in a big way later."
You know that the popular sentiment is in favour of Azadi, if you go back will you support this?
"A free Kashmir I would support. After all who does- n't want freedom? Let an election take place," says Pooran, as Arun listens qui- etly. "There has to be a revo- lution again. The new gener- ation has to move beyond religion. I say look at it at the human level, not at the level of Muslim, Sikh, Hindu or even Indian. This is not about religions and nations."
"But what kind of inde- pendence are you asking for?
China will grab you in 20 years. Are you going to live on apples?" Motilal inter- jects. "Azadi means you have to be self reliant. When the Khalistan movement started Punjab was self reliant but what can you do with Kashmir where eggs, milk, chicken, vegetables, every- thing comes from outside?
How will they sustain them- selves? What is the road map? Can you survive on walnuts?" "If you're building a house show the ground plan, how you will feed your family.
Even if you're not talking about Azadi, Pakistan is in a worse condition than Kashmir, how will they absorb these Kashmiris? And what will be the geographical extent of Azad Kashmir?
They say free Kashmir. Tell me would China give up the part of Kashmir under its control? Or Pakistan for that matter? The only possibility is the Simla agreement Make the borders straight, that will be a good solution.
Dispute over."
And what about the talk of a Homeland for Kashmiri Pandits?
"I hate these organisa- tions, their motives are sus- pect. This is all show, are they doing anything selfless- ly?" asks Pooran. "For the same reason I don't join com- munities on Facebook, I'm a different kind of Kashmiri Pandit. I believe in tradition, I want to keep it alive. I sup- port people coming together to celebrate festivals so that the younger generation sees where we are from."
A neighbour comes in with walnuts, the customary Prasad that is distributed to friends and family during Shivaratri. It is time for Visarjan and we decide to call it a day. Motilal gets busy removing the flowers from the decorated pots that stand for Shiva, Parvati, Kumar and Ganesh. He and his wife take the pots to the kitchen sink. As Madhu chants, the walnuts are care- fully taken out and washed.
"At home we used to do this at the river but here the Tawi's dry, the Nallah's full of rubbish, so we're left with the sink," says Motilal rue- fully.
Finally Madhu lights the woven grass that formed the seat of the deities and sets it on the balcony ledge looking out over the wasteland. This too should rightfully have been immersed in the river back home.
So where will you build your home, I ask Pooran.
"I like Kathua very much compared to Jammu, it is a small place with friendly people 16 to 17 years is not a small period. I tried a bit to persuade my father to stay in Kathua but he couldn't let go of the allotted quarters.
When I build a home it will be in Kathua."
COLUMN - Atmosphere of mistrust Kuldeep Nayar
IT is unfortunate that Minister of State for External Affairs Shashi Tharoor hijacked a successful trip by Prime Minister Manmohan Singh to Riyadh.
Tharoor's remark that Saudi Arabia could be an interlocutor for talks between New Delhi and Islamabad was embar- rassing.
Tharoor may be indis- creet but I suspect that somehow, he got the impression that the prime minister would go along with him. True, an interlocutor is not a mediator. But he partic- ipates in talks.
Tharoor's observation did not work due to a strong reaction against it in the country. India's enunciated policy after the Simla conference in 1972 has been to talk to Pakistan, without involving a third party.
Has there been some rethinking? Whatever the import of Tharoor's observation, it gives oxy- gen to the dead dialogue between the foreign sec- retaries of India and Pakistan.
Islamabad's reaction to Tharoor's remark was on expected lines: it was ready for talks without conditions. This throws light on the talks held last week in Delhi. No doubt, Foreign Secretary Nirupama Rao made it clear to her Pakistani counterpart Salman Bashir that the talks would be confined to terrorism. But Salman Bashir touched all points, including Kashmir and water, although not at great length. Yet the whole dialogue was cursory.
The talks must have been a formality because a few hours later I found both foreign secretaries sitting separately, engaged in an animated discussion, at the Pakistan House in Delhi for dinner. There was no recrimination, no rhetoric, no raising of voices.
They talked about confi- dence-building meas- ures and conciliation.
This is how the two sides behave when they are relaxed and when they have no agenda to sell, no government message to convey. In fact, Indians and Pakistanis are the best of friends when they are not talking at each other.
However, the talks show that both coun- tries are prisoners of mistrust and hostility.
The reason why the two remain distant lies in their inability to over- come the prejudice they have nourished against each other for decades.
The two foreign secre- taries did not know what their political masters were contem- plating. Still, had they fixed a date for the next meeting in Islamabad, people on both sides would have taken a pos- itive view of the talks.
How far Salman Bashir could go was known to him because before arriving in Delhi he had met the high- ups. Bashir was sur- prised by India's allega- tion of involvement of Pakistani army officials in the Mumbai carnage as was Nirupama Rao by the charge that New Delhi was involved in Balochistan.
The arrest of Hafiz Saeed, the Jamaatud Dawa chief, is New Delhi's criterion to judge Pakistan's sincer- ity in fighting the ter- rorists who are report- edly operating in India.
New Delhi concedes that the law courts in Pakistan are independ- ent but wonders why he is free to threaten war against a neighbouring country.
What may have made the otherwise suave and soft-spoken Salman Bashir lose his cool was the strong message that national security advis- er Shiv Shankar Menon gave him. Menon reportedly did not mince his words in accusing Pakistan of sending ter- rorists to India as part of Islamabad's state pol- icy. He repeated many a time that he was the prime minister's advis- er.
Since the meeting with Menon was before the press conference, Salman Bashir did not maintain the equanimi- ty which he showed dur- ing talks with Nirupama Rao. Phrases like `don't lecture us' were probably meant for Menon. Yet his observa- tion that India's dossier against Saeed was `liter- ature' was indiscreet.
The Pakistani foreign secretary was quiet when he met the nation- al security adviser. Was Menon conveying New Delhi's thoughts? I have my doubts because Prime Minister Manmohan Singh is considered a dove. He reiterated in Riyadh that he was willing to go the extra mile to make up with Pakistan.
Since Manmohan Singh's government is increasingly on the defensive because of the inflation, I do not think that it is in a position to take bold initiatives on Pakistan. The opposition, led by the Bharatiya Janata Party, has created an atmosphere where it is difficult for New Delhi to depart from the sta- tus quo. This should not surprise either Islamabad which is pre- pared for a long haul or Washington which is more focused on Kabul and Islamabad than New Delhi.
The silver lining was Prime Minister Singh's reiteration that there was no option other than talks and that the two countries must come to an agreement to live like good neigh- bours. In the years since independence, both countries have gone down the same path, knowing that it leads to nowhere.
Maybe both have no fresh ideas. Maybe both have come to accept their inability to solve the problems which con- front them.
Perhaps civil society on both sides can help.
Some persons who have been working on the improvement of rela- tions between India and Pakistan for years can meet to see if they have some new ideas on which they agree. The proposals made by them may change the situa- tion which remains frozen.
The governments on both sides would find it difficult to reject the suggestions if they have unanimous backing.
Ultimately, the pres- sure of the public on both sides will make the governments relent.
Are ordinary people committed to rap- prochement between India and Pakistan and ready to go through fire and water to prove their credentials?
The writer is a sen- ior journalist based in New Delhi.
Tharoor's remark that Saudi Arabia could be an interlocutor for talks between New Delhi and Islamabad was embar- rassing.
Tharoor may be indis- creet but I suspect that somehow, he got the impression that the prime minister would go along with him. True, an interlocutor is not a mediator. But he partic- ipates in talks.
Tharoor's observation did not work due to a strong reaction against it in the country. India's enunciated policy after the Simla conference in 1972 has been to talk to Pakistan, without involving a third party.
Has there been some rethinking? Whatever the import of Tharoor's observation, it gives oxy- gen to the dead dialogue between the foreign sec- retaries of India and Pakistan.
Islamabad's reaction to Tharoor's remark was on expected lines: it was ready for talks without conditions. This throws light on the talks held last week in Delhi. No doubt, Foreign Secretary Nirupama Rao made it clear to her Pakistani counterpart Salman Bashir that the talks would be confined to terrorism. But Salman Bashir touched all points, including Kashmir and water, although not at great length. Yet the whole dialogue was cursory.
The talks must have been a formality because a few hours later I found both foreign secretaries sitting separately, engaged in an animated discussion, at the Pakistan House in Delhi for dinner. There was no recrimination, no rhetoric, no raising of voices.
They talked about confi- dence-building meas- ures and conciliation.
This is how the two sides behave when they are relaxed and when they have no agenda to sell, no government message to convey. In fact, Indians and Pakistanis are the best of friends when they are not talking at each other.
However, the talks show that both coun- tries are prisoners of mistrust and hostility.
The reason why the two remain distant lies in their inability to over- come the prejudice they have nourished against each other for decades.
The two foreign secre- taries did not know what their political masters were contem- plating. Still, had they fixed a date for the next meeting in Islamabad, people on both sides would have taken a pos- itive view of the talks.
How far Salman Bashir could go was known to him because before arriving in Delhi he had met the high- ups. Bashir was sur- prised by India's allega- tion of involvement of Pakistani army officials in the Mumbai carnage as was Nirupama Rao by the charge that New Delhi was involved in Balochistan.
The arrest of Hafiz Saeed, the Jamaatud Dawa chief, is New Delhi's criterion to judge Pakistan's sincer- ity in fighting the ter- rorists who are report- edly operating in India.
New Delhi concedes that the law courts in Pakistan are independ- ent but wonders why he is free to threaten war against a neighbouring country.
What may have made the otherwise suave and soft-spoken Salman Bashir lose his cool was the strong message that national security advis- er Shiv Shankar Menon gave him. Menon reportedly did not mince his words in accusing Pakistan of sending ter- rorists to India as part of Islamabad's state pol- icy. He repeated many a time that he was the prime minister's advis- er.
Since the meeting with Menon was before the press conference, Salman Bashir did not maintain the equanimi- ty which he showed dur- ing talks with Nirupama Rao. Phrases like `don't lecture us' were probably meant for Menon. Yet his observa- tion that India's dossier against Saeed was `liter- ature' was indiscreet.
The Pakistani foreign secretary was quiet when he met the nation- al security adviser. Was Menon conveying New Delhi's thoughts? I have my doubts because Prime Minister Manmohan Singh is considered a dove. He reiterated in Riyadh that he was willing to go the extra mile to make up with Pakistan.
Since Manmohan Singh's government is increasingly on the defensive because of the inflation, I do not think that it is in a position to take bold initiatives on Pakistan. The opposition, led by the Bharatiya Janata Party, has created an atmosphere where it is difficult for New Delhi to depart from the sta- tus quo. This should not surprise either Islamabad which is pre- pared for a long haul or Washington which is more focused on Kabul and Islamabad than New Delhi.
The silver lining was Prime Minister Singh's reiteration that there was no option other than talks and that the two countries must come to an agreement to live like good neigh- bours. In the years since independence, both countries have gone down the same path, knowing that it leads to nowhere.
Maybe both have no fresh ideas. Maybe both have come to accept their inability to solve the problems which con- front them.
Perhaps civil society on both sides can help.
Some persons who have been working on the improvement of rela- tions between India and Pakistan for years can meet to see if they have some new ideas on which they agree. The proposals made by them may change the situa- tion which remains frozen.
The governments on both sides would find it difficult to reject the suggestions if they have unanimous backing.
Ultimately, the pres- sure of the public on both sides will make the governments relent.
Are ordinary people committed to rap- prochement between India and Pakistan and ready to go through fire and water to prove their credentials?
The writer is a sen- ior journalist based in New Delhi.
J&K gets Rs.41928 cr; but no arrears for employees
Against projected demand of Rs 46,000 crore, 13th Finance Commission has recom- mended Rs.41928.95 crore grant for Jammu and Kashmir with focus on maintaining fiscal disci- pline and desisting from diverting plan assistance to meet non-plan needs alongwith ensuring clo- sure of non-working PSUs by March 2011.
The report which was tabled by Union Finance Minister Pranab Mukherjee in the Parliament on Feb 25, 2010 has recommended 1.551 per- cent share in central taxes for Jammu and Kashmir.
Commission has thus recom- mended Rs.18993.46 crores for the state from the pool of central taxes. The commission has strongly recommended the state to avoid structural shocks.
It has asked the state not to divert funds for giving arrears to the employees after the state implemented recommen- dations of the 6th pay Commission. The commission has said that while payment of the arrears may fall partial- ly within the projection peri- od, these actually pertain to expenditure for a prior period.
It has added that since it is impossible to assess liability of states on account of arrears on uniform normative basis, arrears have not been includ- ed in non-plan revenue expen- diture of states.
Thus, the commission has left out the provision of arrears for employees from the recommendations made by it. The commission has recommended non-plan revenue deficit grant of Rs. 15, 936 crore alongwith Rs. 1350 crores grant-in-aid for state specific needs. Rs.140 crore has been recommended for maintenance of roads and bridges Rs 44 crore has been recom- mended for 22 districts under district innovation fund for improving district and state statistical systems. Rs. 104.46 crore has been recommended for improving delivery of jus- tice. It includes Rs.5.87 crore for setting up and renovation of heritage court buildings, Rs.32.61 crore for morning/evening courts, Rs.15 crore for state judicial acade- my and Rs.29.89 crore for Alternative Dispute Resolution (ADR) centers alongwith Rs.11.96 crores for court mangers. An incentive grant Rs.5.9 crore at the rate of Rs.100 per capita has also been recom- mended for Unique Identification (UID) pro- gramme of the central govern- ment. Commission has rec- ommended Rs.88 crore grant in aid for water sector to be released to the state over a time span of five years from 2010-2015.
Alongside this, 118.19 crore grant has been recommended for increasing hydroelectric potential and improving mechanism for transmission of electricity which includes reducing the transmission and distribution losses. The commission has recommended an award of Rs. 133.04 crore for forests. Rs. 20 crore has been recommended capacity building of Panchayati Raj Institutions and imparting training to their representa- tives in their core functions.
An amount of Rs. 449 crore grant-in-aid has been recom- mended in pursuance of the goal of universalization of ele- mentary education, under- pinned by the constitutional right of all children, in the age group 6 to 14, to free and com- pulsory schooling. This target- ed grant is designed to help states overcome their resource constraint in funding this sec- tor, while the national charac- ter of the programme is sought to be underscored by ensuring that all states receive a share of this grant.
Rs. 952.93 crores have been recommended under state dis- aster relief fund with Rs.172.46 crore for the cur- rent financial year. Aggregate grant to local bodies includes Rs. 918.30 crore for Panchayati Raj institutions and Rs.204.30 crore for local bodies No special areas grant has been provided to Jammu and Kashmir Jammu and Kashmir has also got the composite share and general performance grant of Rs. 388.6 crore along- with general basic grant of Rs.
734 crore. Maintaining that compared to the centre, states have to pay higher effective rate of interest on the National Small Savings Fund (NSSF) loans taken till 2006- 07, commission has recom- mended that in order to cor- rect this, interest relief on the NSSF loans contracted by the states till 2006-07, with the precondition that the states will have to enact the FRL as outlined in Chapter 9 should be given at the earliest.
The commission has stressed that total relief on this account amounts to Rs. 13,517 crore and added that centre has to compensate this amount to the NSSF. Accordingly, the non-plan revenue expenditure of the centre will increase by an equivalent amount. In case of Jammu and Kashmir, Rs.2869.34 crores NSSF loans are outstanding as on March 31, 2010 with interest of Rs. 1156.45 crores. Commission has recommended Rs. 100.65 crore interest relief to Jammu and Kashmir.
Of all the special category states, Jammu and Kashmir has got the highest non-plan revenue deficit grant. The commis- sion has noted that Jammu and Kashmir has shown consid- erable improvement in own tax revenues. It has further noted that among 11 special category states, only four (Jammu & Kashmir, Mizoram, Nagaland and Uttarakhand) had fiscal deficits exceeding 3 per cent of GSDP in 2007-08, as compared to 10 in 2004-05.
Further, Jammu and Kashmir and Mizoram have even higher levels of base fiscal deficits, at 7.8 per cent and 10.3 per cent of GSDP respectively. It has said that these states require more customized fiscal correction paths, which require reforms at their end, but are achievable, neverthe- less.
The 13th finance commission was headed by Dr Vijay Kelkar. Dr Kelkar had visited all three regions of Jammu and Kashmir from June 30 to July 4 this year and was given presentation by Chief Minister Omar Abdullah, Finance Minister Abdul Rahim Rather and full Cabinet besides top bureaucrats and major political parties of the State.
Jammu and Kashmir government had sought Rs 46,000 crore award from the 13th Finance Commission with major focus on Power and Finance Departments though all other sectors had been covered adequately. It may be mentioned here that the State Government had asked for Rs 12,000 crore from the Finance Department over next five years only to meet enhanced salary requirement of about 4 lakh employ- ees due to implementation of 6th Pay Commission recom- mendations.
Finance Ministry has already made it clear that payment of arrears to 4 lakh Government employees would depend on the Award of the Finance Commission. Finance Minister Abdul Rahim Rather when contacted confirmed that the 13th finance commission rejected the state's plea for giving arrears to it employees. "Overall, recommendations are wel- come steps towards strengthening financial position of state.
But I am disappointed, since we could not get anything for employees from this award," added Rather.
The report which was tabled by Union Finance Minister Pranab Mukherjee in the Parliament on Feb 25, 2010 has recommended 1.551 per- cent share in central taxes for Jammu and Kashmir.
Commission has thus recom- mended Rs.18993.46 crores for the state from the pool of central taxes. The commission has strongly recommended the state to avoid structural shocks.
It has asked the state not to divert funds for giving arrears to the employees after the state implemented recommen- dations of the 6th pay Commission. The commission has said that while payment of the arrears may fall partial- ly within the projection peri- od, these actually pertain to expenditure for a prior period.
It has added that since it is impossible to assess liability of states on account of arrears on uniform normative basis, arrears have not been includ- ed in non-plan revenue expen- diture of states.
Thus, the commission has left out the provision of arrears for employees from the recommendations made by it. The commission has recommended non-plan revenue deficit grant of Rs. 15, 936 crore alongwith Rs. 1350 crores grant-in-aid for state specific needs. Rs.140 crore has been recommended for maintenance of roads and bridges Rs 44 crore has been recom- mended for 22 districts under district innovation fund for improving district and state statistical systems. Rs. 104.46 crore has been recommended for improving delivery of jus- tice. It includes Rs.5.87 crore for setting up and renovation of heritage court buildings, Rs.32.61 crore for morning/evening courts, Rs.15 crore for state judicial acade- my and Rs.29.89 crore for Alternative Dispute Resolution (ADR) centers alongwith Rs.11.96 crores for court mangers. An incentive grant Rs.5.9 crore at the rate of Rs.100 per capita has also been recom- mended for Unique Identification (UID) pro- gramme of the central govern- ment. Commission has rec- ommended Rs.88 crore grant in aid for water sector to be released to the state over a time span of five years from 2010-2015.
Alongside this, 118.19 crore grant has been recommended for increasing hydroelectric potential and improving mechanism for transmission of electricity which includes reducing the transmission and distribution losses. The commission has recommended an award of Rs. 133.04 crore for forests. Rs. 20 crore has been recommended capacity building of Panchayati Raj Institutions and imparting training to their representa- tives in their core functions.
An amount of Rs. 449 crore grant-in-aid has been recom- mended in pursuance of the goal of universalization of ele- mentary education, under- pinned by the constitutional right of all children, in the age group 6 to 14, to free and com- pulsory schooling. This target- ed grant is designed to help states overcome their resource constraint in funding this sec- tor, while the national charac- ter of the programme is sought to be underscored by ensuring that all states receive a share of this grant.
Rs. 952.93 crores have been recommended under state dis- aster relief fund with Rs.172.46 crore for the cur- rent financial year. Aggregate grant to local bodies includes Rs. 918.30 crore for Panchayati Raj institutions and Rs.204.30 crore for local bodies No special areas grant has been provided to Jammu and Kashmir Jammu and Kashmir has also got the composite share and general performance grant of Rs. 388.6 crore along- with general basic grant of Rs.
734 crore. Maintaining that compared to the centre, states have to pay higher effective rate of interest on the National Small Savings Fund (NSSF) loans taken till 2006- 07, commission has recom- mended that in order to cor- rect this, interest relief on the NSSF loans contracted by the states till 2006-07, with the precondition that the states will have to enact the FRL as outlined in Chapter 9 should be given at the earliest.
The commission has stressed that total relief on this account amounts to Rs. 13,517 crore and added that centre has to compensate this amount to the NSSF. Accordingly, the non-plan revenue expenditure of the centre will increase by an equivalent amount. In case of Jammu and Kashmir, Rs.2869.34 crores NSSF loans are outstanding as on March 31, 2010 with interest of Rs. 1156.45 crores. Commission has recommended Rs. 100.65 crore interest relief to Jammu and Kashmir.
Of all the special category states, Jammu and Kashmir has got the highest non-plan revenue deficit grant. The commis- sion has noted that Jammu and Kashmir has shown consid- erable improvement in own tax revenues. It has further noted that among 11 special category states, only four (Jammu & Kashmir, Mizoram, Nagaland and Uttarakhand) had fiscal deficits exceeding 3 per cent of GSDP in 2007-08, as compared to 10 in 2004-05.
Further, Jammu and Kashmir and Mizoram have even higher levels of base fiscal deficits, at 7.8 per cent and 10.3 per cent of GSDP respectively. It has said that these states require more customized fiscal correction paths, which require reforms at their end, but are achievable, neverthe- less.
The 13th finance commission was headed by Dr Vijay Kelkar. Dr Kelkar had visited all three regions of Jammu and Kashmir from June 30 to July 4 this year and was given presentation by Chief Minister Omar Abdullah, Finance Minister Abdul Rahim Rather and full Cabinet besides top bureaucrats and major political parties of the State.
Jammu and Kashmir government had sought Rs 46,000 crore award from the 13th Finance Commission with major focus on Power and Finance Departments though all other sectors had been covered adequately. It may be mentioned here that the State Government had asked for Rs 12,000 crore from the Finance Department over next five years only to meet enhanced salary requirement of about 4 lakh employ- ees due to implementation of 6th Pay Commission recom- mendations.
Finance Ministry has already made it clear that payment of arrears to 4 lakh Government employees would depend on the Award of the Finance Commission. Finance Minister Abdul Rahim Rather when contacted confirmed that the 13th finance commission rejected the state's plea for giving arrears to it employees. "Overall, recommendations are wel- come steps towards strengthening financial position of state.
But I am disappointed, since we could not get anything for employees from this award," added Rather.
NREGA scheme: More expenditure, less work
Funds expended 72 percent of the total funds received, yet the works completed only 37 percent!
This feat has been accomplished by the state government in case of National Rural Employment Guarantee Act (NREGA) scheme.
The official statistics maintained that the government, which is in the dock for not being able to expend the amount sanctioned under annual plan 2009-10 and the huge funds granted under Prime Minister's Reconstruction Programme (PMRP), has done "exceptionally well" in case of utilisation of funds under NREGA scheme.
Yet one smells rat only when one has a cursory glance at the yawning gap between the percentage of works completed and the whopping amount spent.
The performance graph on this account suggests that out of Rs 139.81 cr funds received from the Centre by the state government under NREGA during the current financial year, Rs 99.74 Cr funds have already been expended by the J&K Ministry for Rural Department and Panchayati Raj till ending January 2010. Thus the funds spent account for 72 percent of the total amount received so far.
83.59 lakhs mandays have been generated while 6,23,238 job cards too have been issued. During this period a total of 19618 works were taken up but only 7329 works could be completed till ending January in the current financial year, which accounts for 37 percent of the total works taken up.
Of the 22 districts of the state, Jammu districts have fared better as compared to the districts of Kashmir in terms of completion of works as well as expenditure.
Districts in Kashmir region in particular have performed disappointingly in completion of works although the expenditure has gone beyond 60 percent in majority of the cases.
Interestingly the militancy affected areas except Bandipora district have fared far better both in terms of work completion as well as expenditure in both the regions.
Leh district has attained an unenviable distinction of not even taking up any work in the current financial year under NREGA scheme although the district received Rs 1.14 Cr funds from the Centre and out of this 40.85 lakhs have been shown expended as well.
However without taking up any work, where this amount has been spent, is a challenging question to be solved.
Across the state, Kishtwar, despite being militancy infested district, has earned the top slot with 72.1 percent works completed during the current financial year with over 97 percent funds expended out of the total funds received. Second slot is captured by another militancy infested district Doda with 50.5 percent works completed by expending Rs 15.40 Cr out of Rs 16.10 Cr followed by Rajouri with 49 percent works completed by spending Rs 6.86 Cr out of Rs 8.67 Cr.
In Ramban district, 41 percent works were completed by expending Rs 8.85 Cr out of Rs 14.57 Cr.
Fifth slot has been captured by Anantnag district across the state (first in Kashmir region) with 35 percent works completed generating 3.65 lakhs mandays.
Paradoxically the worst affected district in terms of militancy in the Kashmir region Kupwara district earns the second spot in the region and sixth slot in the entire state with 34.7 works completed by expending Rs 6.45 Cr out of Rs 8.89 Cr.
Another militancy affected district Reasi has been able to complete 34 percent of works with an expenditure of Rs 3.62 Cr till ending January out of Rs 4.52 Cr funds received during the current financial year.
Interestingly among districts in Kashmir region, Shopian, which has been the most disturbed district of the state since last year on account of strikes, bandhs etc figures on the fifth spot, following Kulgam and Ganderbal, with 26.2 percent works completed with an expenditure of Rs 1.03 Cr out of Rs 2.01 Cr received. Kulgam and Ganderbal completed 33 and 28.5 percent works by spending Rs 3.47 Cr and Rs 2.42 Cr out of Rs 4.82 Cr and Rs 3.53 Cr respectively.
Kargil district completed 23.5 percent of works by expending Rs 0.91 Cr out of Rs 1.95 Cr.
This feat has been accomplished by the state government in case of National Rural Employment Guarantee Act (NREGA) scheme.
The official statistics maintained that the government, which is in the dock for not being able to expend the amount sanctioned under annual plan 2009-10 and the huge funds granted under Prime Minister's Reconstruction Programme (PMRP), has done "exceptionally well" in case of utilisation of funds under NREGA scheme.
Yet one smells rat only when one has a cursory glance at the yawning gap between the percentage of works completed and the whopping amount spent.
The performance graph on this account suggests that out of Rs 139.81 cr funds received from the Centre by the state government under NREGA during the current financial year, Rs 99.74 Cr funds have already been expended by the J&K Ministry for Rural Department and Panchayati Raj till ending January 2010. Thus the funds spent account for 72 percent of the total amount received so far.
83.59 lakhs mandays have been generated while 6,23,238 job cards too have been issued. During this period a total of 19618 works were taken up but only 7329 works could be completed till ending January in the current financial year, which accounts for 37 percent of the total works taken up.
Of the 22 districts of the state, Jammu districts have fared better as compared to the districts of Kashmir in terms of completion of works as well as expenditure.
Districts in Kashmir region in particular have performed disappointingly in completion of works although the expenditure has gone beyond 60 percent in majority of the cases.
Interestingly the militancy affected areas except Bandipora district have fared far better both in terms of work completion as well as expenditure in both the regions.
Leh district has attained an unenviable distinction of not even taking up any work in the current financial year under NREGA scheme although the district received Rs 1.14 Cr funds from the Centre and out of this 40.85 lakhs have been shown expended as well.
However without taking up any work, where this amount has been spent, is a challenging question to be solved.
Across the state, Kishtwar, despite being militancy infested district, has earned the top slot with 72.1 percent works completed during the current financial year with over 97 percent funds expended out of the total funds received. Second slot is captured by another militancy infested district Doda with 50.5 percent works completed by expending Rs 15.40 Cr out of Rs 16.10 Cr followed by Rajouri with 49 percent works completed by spending Rs 6.86 Cr out of Rs 8.67 Cr.
In Ramban district, 41 percent works were completed by expending Rs 8.85 Cr out of Rs 14.57 Cr.
Fifth slot has been captured by Anantnag district across the state (first in Kashmir region) with 35 percent works completed generating 3.65 lakhs mandays.
Paradoxically the worst affected district in terms of militancy in the Kashmir region Kupwara district earns the second spot in the region and sixth slot in the entire state with 34.7 works completed by expending Rs 6.45 Cr out of Rs 8.89 Cr.
Another militancy affected district Reasi has been able to complete 34 percent of works with an expenditure of Rs 3.62 Cr till ending January out of Rs 4.52 Cr funds received during the current financial year.
Interestingly among districts in Kashmir region, Shopian, which has been the most disturbed district of the state since last year on account of strikes, bandhs etc figures on the fifth spot, following Kulgam and Ganderbal, with 26.2 percent works completed with an expenditure of Rs 1.03 Cr out of Rs 2.01 Cr received. Kulgam and Ganderbal completed 33 and 28.5 percent works by spending Rs 3.47 Cr and Rs 2.42 Cr out of Rs 4.82 Cr and Rs 3.53 Cr respectively.
Kargil district completed 23.5 percent of works by expending Rs 0.91 Cr out of Rs 1.95 Cr.
Thursday, February 25, 2010
About Kashmiri Names, Surnames and Castes
About Kashmiri Names, Surnames and Castes |
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Kashmiris never lose their sense of humour. Even adversity has not killed their instinct of humour. It has on the other hand, sharpened it to boost their morale and love of boisterous life. Hamidullah, a resident of remote meadow village of Nobog Nai, has not only exposed the ruthless Sikh bureaucracy of Kashmir in his Bebujnamah, but has proved himself a caricaturist par excellence as well as a non-conformist as for as Sikh administrative system was concerned. This work contains allegorical names and characters. "It is steeped in symbolism depicting the glaring traits of bureaucracy under Sikh rulers from the Patwari upto the Nazim or Governor. According to the author, the whole lot of them was responsible for all sorts of the sufferings of the peasantry, especially their aim being simply to grease their own palms and to sustain Sikh power by force. The significance of the names he has coined for prominent members of the bureaucracy in the Revenue Department, such as, 'Kazibrathar' for Qanungo; 'Adawat Koul' for Patwari; 'Fasad Bhat' for Harkara, 'Rishwat Baba', for Qazi, can better be guessed than described. Similarly to describe the state of general administration, he introduces characters like 'Gurez Singh' for Mir Shamshere; 'Adbar Singh', for Mir. Bakshi; 'Shahmat Singh' for Chief Police Officer, 'Mafajat Qulli' for Chief Cavalry Officer, 'Rahzan Bandey', for Chamberlian, 'KhalaJat Razdan', for Munsif; 'Tawan Koul', for Amil,' 'Nuqsan Thaplu', for mutasaddi, 'Dewali Dass', for chief storekeeper of grains; and 'Chughl Beg', for news reporter. They are glaring illustrations. The selection of these names as their meanings show, represents the basic characteristics of the holders of the public office. While talking about allegories, we must not forget to mention that Master Caricaturist of ancient Kashmir, Kshemendra, who has in a lyrical language exposed a Kayastha, a prostitute, a Brahmana and many others. His 'Narmala and ' desopdesa ' are available in a printed form.
SURNAMES1. Aram - Some of their ancestor had been employed to collect the taxes from the vegetable growers and in the due course of time the word Aram became their nickname. Rajatarangini has used the word Aramak for them.2. Kral - There are many localities in Kashmir known by the word Kral viz., Kralpur, Kralgund in Kupwara district. In the city of Srinagar we have two Mohallas known as Kral Khud and Kralyar. The Pandits employed for collecting taxes from 'Krals' (potters) were nick named as Kral.3. Gooru - A milk man and a cowherd is called Goor in Kashmiri. Pandits did neither of these jobs However, certain Pandits were employed as Patwaris to keep the accounts of their cattle heads and collect the Government taxes from them. In the course of time their original family names became obscure and were known as Gooru.4. Bakaya - An officer of the rank of a Tehsildar was appointed in the time of Sikhs and Pathans to realise the outstanding taxes from the people. His descendants were nicknamed as Bakaya.5. Manwati - Manwati used to be a standard weight in Kashmir. It was equal to two and a half seers. Government used to levy a tax of one Manwati of rice on the tenants and an official employed to collect this tax was known to people by the name of Manwat. His descendants also lost their original family name and the nickname Manwati became an irremovable attachment to their names.6. Guzarwan - A Guzarwan was an Official-incharge of an excise check-post on the outskirts of a town. Every article coming to the town from outside was to be checked and tax at a previously fixed rate to be realised. A Guzarwan was also to check the smuggling and unauthorised entry of articles to the town. An official employed, thus to perform this duty became famous by the name of Guzarwan. His children, whatever their profession might have been, were also known by this name.7. Bakshi - It is a common Punjabi surname. A Pandit employed as an Assistant to a Punjabi officer, having Bakshi his surname, was also known as Bakshi. Mr. Fauq says a Pandit employed as a clerk of the Army was known as Bakshi or Mir Bakshi.8. Jawansher - Jawansher was a famous Afghan Governor of Kashmir. He had a Pandit as his Peshkar (Assistant) who became famous by the name of his master. Jawansher is the nickname of many families bearing different surnames.9. Munshi - It is a common surname among many linguistic groups of India. K. M. Munshi was a Gujrati and a famous Indologist. Munshis exist in almost all the Hindi-speaking areas of India. Munshi means a clerk. Mr. Fauq says that a certain Pandit of Tikoo family was employed as a Munshi during the rule of Sikhs or Pathans. He was the most intelligent and efficient Munshi Kashmir had ever seen. Therefore, he became famous by his professional name and his children were also known by this name.10. Misri - A Pandit employed in service of a trader who had come from the Egypt (Misr) was known by the nickname Misri. One more probability is that some Pandit had gone to Egypt and when he came back he was known by the name of the country he had visited. Some describe it to be the nickname of those Pandits whose ancestor was employed by a trader dealing in Michari Kandi.11. Turki - A Pandit was employed as a clerk by a Turk trader and was nicknamed as Turki. Fauq mentions Pandit Tab Ram Turki to have been a famous poet who wrote 'Jangnama of Sikhs.' A 'Turki' friend has been re-nicknamed as 'Istambol'. Perhaps, because, Istambole is the capital of Turkey.12. Gandnoo - 'Gandan dasta' is kind of toy and a decoration piece and 'Posha Gandun' is the flower vase. A pandit manufacturing or selling these articles was nicknamed as Gandnoo.13. Kuli - 'Tarkuli Khan' and 'Noor Kulikhan' were two Afghan chiefs during the rule of 'Durani' kings. Pandits employed by them as Government servants were known as Kuli.14. Wazir - The Pandits employed in the service of Wazirs of Kashmir during Pathan and Mughal rule became gradually famous by the name of Wazir.15. Ambardar - Ambar means a huge store. Land revenue was being realised in kind, instead of in cash, in the past. Naturally certain people were employed to look after these stores of levy rice. They were called Ambardar and their later generations also were identified by this name.16. Chakbast - 'Chak' in Kashmiri is the name given to a large piece of land. Chakdari was a common £eature of Kashmir's agrarian system. It was abolished after the end of Dogra regime in 1948. Before the passing of Agrarian laws large pieces of land would be given to influential zamindars as the 'Chaks' on a nominal rent. Therefore, the officers entrusted with the job of keeping a regular- account of these land holdings were known as 'Chakbast.' They were also known as Kanoongo.17. Bhan - It is an ancient Kashmiri nickname given, perhaps, to those who sold the utensils. Bhan is the name of the Sun also but this name does not justify itself to be a source of a nickname or a family name. There is a locality, known as, 'Bana Mohalla', in Srinagar.18. Langar or Langroo - Some of their ancestor must have been the manager of a Government kitchen. His descendants were, therefore, nicknamed Langar or Langroo.19. Fotedar - It is an Arabic and Persian word and was used as a nickname for those Pandits who were entrusted with the duty of looking after the royal treasury, during the rule of Mughal kings.20. Wattal - It is a very derogatory term and is used for a low caste tribe. It is also used for a person who indulges into very mean and lowly acts. It is presumed that some Pandit must have been appointed as an officer of Wattals, who himself was later on known by this very name. Fauq says that during Hindu rule many people swept the premises of temples, without any compensation, out of devotion to the presiding deity of the temple. They and their descendants were later nicknamed as Wattal. One more theory being forwarded is that the Pandits whose family name is Wattal are the descendants of some famous saint by the name of Wattal Nath.21. Hakim - It is the family name of such families whose ancestors have been hereditary Hakims.22. Waza - It literally means a cook. Mr. Fauq is of the view that it was a nickname given to the professional cooks. It may be true of the Muslim Wazas, of whom there is a separate Mohalla by the name of Wazapora in Srinagar. Among Hindus of Kashmir the profession of a Waza is by no means an honourable one. It is adopted only under compelling circumstances, and Waza or a Kandroo (baker) is never addressed by the name of his occupation. But the families known by the name of Waza never feel ashamed of this suffix to their name. It is argued that some of their ancestor was highly fond of good dishes and had gained sufficient knowledge of preparing palatable dishes for himself. He is said to have won the nickname of Waza which continued its company with his descendants, whether or not they had any knowledge of cookery.23. Katwa - Mr. Fauq describes it to be a branch of professional cooks, who earned this nick name for being in habit of using small Patilis (utensils) for cooking.24. Sultan - Their actual family name is 'Koul'. Some of their ancestor was employed as a clerk with the Sultans of Kashmir and became famous by the name of his employers.25. Nala - Mr. Fauq says that there is no family of this name in Srinagar. An ancestor of this family must have been a guard of some Nala (Rivulet). Their gotra is Dattatriya.26. Nehru - It is a nickname which originated from a canal. Probably any ancestor of this family was Mir Munshi of canals (i.e., a supervisor or an overseer of canals). They originally belong to Koul family and are commonly nicknamed as Naroo. A Naroo in Kashmiri means a pipe. It is possible that any of their ancestor was as thin as a pipe and was, therefore, called Naroo, which in due course of time became Nehru. Pandit Jawahar Lal Nehru in his autobiography sees the genesis of the word Nehru under a different situation. He says, 'we were Kashmiris. Over two hundred years ago, early in the eighteenth century, our ancestor came down from that mountain valley to seek fame and fortune in the rich plains below. Raj Koul was the name of that ancestor of ours and he had gained eminence as a Sanskrit and Persian scholar in Kashmir. He attracted the notice of Emperor Farrukhsair during the latter's visit to Kashmir, and, probably at the Emperor's insistance, the family migrated to Delhi about the year 1716. A Jagir with a house situated on the banks of a canal had been granted to Raj Koul and from the fact of this residence 'Nehru' (from Nahar, a canal) came to be attached to his name; this changed to Kaul Nehru; and in later years, Kaul dropped out, and we became simply Nehrus.' The above statement of Pandit Nehru has been disputed by many on the grounds of historical facts as well as usage of language. Firstly, Farukhsair is never reported to have visited Kashmir. Aurangzeb was the last Mughal King to visit Kashmir. Secondly, Delhi was the home of Urdu language and literature. Naturally the adjectival form of Nahar (canal) would be Nahree and not Nehru. We see many people by the name of Lucknowee, Jullandaree, Ahmadabadi etc., but none with the name of Lucknowoo, Jullandaroo or Ahmadabadoo etc. Kashmir, however, has a tradition of using 'oo' instead of 'ee' viz., Kathjoo, Waloo, Chagtoo, Saproo, Wangoo, Ganjoo, etc. Therefore, it is almost certain that the ancestor of Nehrus who had gone from Kashmir had taken the nickname 'Nehru', from the valley itself, with him. Taking up of residence at a canal bank is only a coincidence.27. Bazaz - Some ancestor of the family must have been a cloth merchant.28. Taimani - It is presumed some Pandit must have been under the service of Taimini Pathans of Kabul and earned this nickname. Fauq believes it to be a word of Hindu or Buddhist origin and considers this family to be the followers of some Rishi or Muni. At the same time, it is suspected that some ancestor of this family might have been of black colour, and was called Tamini as the Tamun in Kashmiri means the carbon formed on the bottom of the utensils.29. Mattu - It is derived from the Sanskrit word Math. Some of the ancestor of this family must have either been a founder or a manager of some Math.30. Darbari - It means a courtier. Some ancestor of the family was a courtier of some Pathan or Sikh Governor's court.31. Bhandari - Some ancestor might have been the in-charge of some Governmental store (Bhandar).32. Akhoon - During the Muslim rule a teacher was called Akhoon. Some elder member of this family was teaching Persian and Arabic to the pupils and was known by the name of his profession rather than by his family name.33. Mirza - Some ancestor was in the service of a Mirza family.34. Hashia - They were professionals engaged in putting margin on papers.35. Nasti - It is nickname of a family whose ancestors sold the snuff. (Naswar).36. Vani - A petty shopkeeper.37. Hak - Growers of Hakh.38. Kotha - It means a granary in Kashmiri. An official-in-charge of the Government granaries was given this nickname.39. Kandhari - Some ancestor of this family was an employee of the traders from Kandhar.40. Diwan - An officer in the Sikh Court.41. Chagtu - An employee of Chagutais.42. Hastwaloo - An employee of the Royal Court in-charge of elephants.43. Durrani - Ahmad Shah on becoming an independent ruler of Afghanistan styled himself as Durri-Durran (pearl of the age). His successors were known as Durrani. In Kashmir this nickname was given to those Pandits who were the employees of Durrani Pathans.44. Bamzai - Employees of Bamzai Pathans.45. Jallali - Clerks employed by Jallali Shias were known as Jallali.46. Chak - Employees of Chak Kings.47. Zradchob - Traders of turmeric (Haldi) or their employees.48. Khaibari - Khaibaris were influential chiefs of Kashmir. Their Pandit employees received this nickname.49. Zalpuri - Employees of traders from Zablistan. It is often mispronounced out of Kashmir as Zalpari.50. Khazanchi - Some ancestor must have been a Cashier.51. Khar - It means an ass in Kashmiri. A Pandit employed to realise taxes from donkey drivers (Markaban).52. Araz Begi - A person employed to read out petitions in the Sikh and Pathan Courts.53. Hazari - A servant of Hazari Pathan's got this nickname.54. Lal - Some ancestor of this family was serving with a Punjabi Lala.55. Karwani - Some elder member must have been selling Kara (i.e., Peanuts).56. Nagari - A Pandit employed as an officer of the royal heralds during Mugal rule got this appellation.57. Aoonth - This nickname was used for a family whose some elder member was employed in Government service, and entrusted with the duty of collecting taxes from camel drivers.58. Kalapoosh - It was a kind of lady's cap used by Pandit as well as Muslim woman to cover their skull over which traditional Tarang or Kasab (traditional headwear of women) would be used. A Pandit selling these Kalpushas or having at anytime used a Kalpush for himself, was nicknamed Kalpush.59. Dral - A name given to those families whose ancestor was working as a broker. It's Hindi equivalent is Dalal and is used as a surname by many families in Hindi-speaking areas of the country.60. Nazir - Fauq states it having been a nickname of a person and his descendants, who was manager of a Government Kitchen. Nazir is also used for a clerk in the court. Pandit Jia Lal Nazir was an efficient teacher and historian.61. Zaraboo - Those Pandits are called Zaraboo whose some ancestor was in-charge of a Government mint.62. Ogra - It means watery rice, just like a Kheer. Fauq states that a Pandit was entrusted with the duty of distributing cooked rice to the hungry during a famine. Once he found the quantity of rice was less and the number of hungry people more. He ordered to get prepared a Wugra, and distributed among the needy. Thus Wugra became a part of his name. It is now written as Ogra.63. Badam - An almond merchant must have been nicknamed as such.64. Tufchi - An ancestor of this family was employed either as an officer of gunners or was himself a gunman during Muslim rule. Tufchi is a corrupted form of Top (a cannon).65. Cheru - A few families of this name reside in Anantnag city. A common ancestor of these families is reported to have been trading into Charkha rods made of apricot wood. An apricot is a succulent orange pink fruit known as Cher in Kashmiri.66. Khachoo - A Khoch in Kashmiri means a special kind of boat used for transporting the goods from one place to another. An ancestor of this family was employed to collect taxes from these special boatmen and was thus nicknamed as Khachoo.67. Mirakhur - Some ancestor of this family was officer of the department entrusted with the duty of maintaining the Royal horses.68. Shora - An ancestor of this family was either a Government officer in-charge of gunpowder makers, or was himself a trader of the explosive material. Shora in Kashmiri means gunpowder.Religious/Official/Academic Epithet
1. Sahib - It is an honorific. Some elderly Pandit who had attained highest stage of spiritual perfection or was well-versed in the religious Scripture was out of reverence called as Sahib. There is a spring of sweet water known as Sahibi Spring near Chashma Shahi Sahib Koul was a great saint from this family.2. Pir - Pir Pandit Padshah, during the reign of Shah Jahan, has been a famous saint of Kashmir. His miracles and spiritual attainments brought many people from different walks of life, under his banner. His desciples were known as Pir.3. Sadhu - Some of the elder member of this family were as faultless and self-realising person as a real Sadhu. So they were known by the name of Sadhu. Another explanation is that some ancestor of this family had proved himself as an honest person under very conspiring and hostile circumstances. He won the public applause and was known as Saidh (the antonym of a thief).4. Sedhu - Some ancestor of this family is reported to have been a Sidha Pursha (attained soul). Another version, of the events leading to this nomenclature, given is that head of this family was a simpleton and was, therefore, nicknamed as Sedhu. A few families of this name live in village Mattan of district Anantnag.5. Sher - Fauq reports an elder of this family musthave killed a lion and was named Sher for his extra-ordinary valour. This guess does not seem to be correct, as is natural, such a brave person would have been called Sah (Kashmiri word for lion) and not a sher. Most probably this name must have originated from the continued association of the head of this family with some Sher Khan or Sher Singh, etc.6. Shair - There must have been a distinguished poet among Kashmiri Pandits, who was better known by the word Shair than his real family name. Naturally the epithet became a part of the names of his progeny.7. Zutshi - It is a corrupt form of the word Jyotshi. Zutshis are reported to have been distinguished astrologers and Sanskrit scholars.8. Razdan - The census report of 1819 states that Razdan is a corrupted form of ancient Sanskrit epithet Rajanak. Stein is of the view that 'the title Rajanak, meaning literaly "a king", used to be given for services rendered to the King. The title has survived in the form of Razdan as a family name of very free occurrence among the Brahmans of Kashmir. It was borne by Rajanaka Ratanakara, the author of the Haravijaya (9th Century), and by many Kashmirian authors of note enumerated in the Vamsaprasasti which Anama Rajanaka (17th Century) has appended to his commentary on the Nisadhacarita. As the designation of certain high officials (Muhammadans), the term Rajanaka is often used by Srivara and in the fourth chron (also in the shortened form Rajana).' R. S. Pandit states that the title Rajanaka was continued under Muhammadan rule and was conferred on Muslim officers.9. Tikoo - It is said to have originated from the 'Trika'. The members of this family were special devotees of the goddess 'Tripura'. Fauq has given one more explanation stating that an ancestor of this family adopted a non-Brahman boy who was deemed to have become a Brahman by a Tika (a sacred mark on the forehead of a Brahman). He and his descendants were later nicknamed as Tiku.10. Dhar - It is stated to be a pure gotra name. Dhar Bharadvaja is the name of their gotra. However, many scholars are of the view that Dhars are the descendants of Damras, the war lords and a troublesome non-Brahmanic tribe of ancient Kashmir.Locality
1. Khan-Mushu - A village towards north-east of Srinagar is known as Khanmoh. Emigrants from this place, became known as Khanmush, in Srinagar.2. Vichari - There is a sacred spring, at the outskirts of Srinagar, near Soura. It is said Lord Shiva had meditated for sometime here. This place is known as Vicharnag. The Pandits coming from this place to Srinagar were nicknamed Vichari.3. Ishbari - Nickname of those Pandits who came to settle down from Ishabari, a village near Nishat garden.4. Kathjoo - Pandit family residing at Kathleshwar in Tanki Pora (a mohalla of Srinagar) was nicknamed Kathjoo.5. Sopori - Pandits of Srinagar, whose ancestors migrated from Sopore, or the descendants of Soya Pandit (founder of Sopore) were known as Sopori. Kashmiri Pandits of this nickname in plains have hanged the word Sopori into Shivpori.6. Thussoo - Emigrants from a village Thus, in Kulgam Tehsil, to the Srinagar city became known by the name of their native village.7. Zadoo - It is said that a certain family residing near a marshy land was called Zadoo (as Zadoo in Kashmiri means a wet and marshy land). They are mispronounced outside Kashmir a as Jadoo (a groom).8. Zaboo - This name is also derived from a marshy and wet land.9. Kakroo - The name to a family who came from a small village Kokargund, near Achhabal. There are a few families of Kakroos in Achhabal also.10. Kar - This name is used for the Pandits who came from a village known as Karhama in Handwara Tehsil. Swami Krishan Joo Kar was an illustrious saint, produced by this family.11. Pampori - Pandits of Pampore, irrespective of their family names, are known by the name of their locality.12. Saproo - Dr. Iqbal, who was the worthy descendant of a Pandit family whose surname was Saproo, wrote to Mr. Fauq about the word Saproo as follows. He wrote that Mr. Dewan Tek Chand M.A., who was a Commissioner in Punjab, had a taste for linguistic research. He told Mr. Iqbal that the word Saproo had its genesis from the Ancient Iranian Kings 'Shapur'. Saproos are those Iranians who had settled down in Kashmir much before the advent of Islam and because of their sharp intellect were absorbed soon with Brahmans of Kashmir. Dr. Iqbal has further written that his father used to say that 'Saproos' are the descendants of those Kashmiri Brahman families who were first to learn Persian and other Islamic studies, during the Muslim rule. Saproo means a person who is first to learn a new thing. This name was given to them out of contempt by other Brahmans. The latter analysis is nearer in the approach of a common Kashmiri and the former assertion needs full investigation.13. Kanzroo - They are the descendants of the Pandits of Kanzar, a village near Tangmarg.14. Momboi - There is no family with this nickname at present. However Mr. Fauq was informed by one Mr. Tarachand Trisal that some contributors to a certain magazine used to write 'Mombai' with their name. It is presumed that some Kashmiri family had temporarily settled at Bombay for sometime and, its members used the epithet Mombay with their names, when they came back. According to another story, a Muslim named Mohammad (Momma) was so gentle that he would not react even to a harsh and abusive language. He became known as Moma Bayoo. It is thought that some Pandit must have been as gentle as Mombayoo and he was along with his descendants nicknamed as such. Yet one more thesis forwarded is that it was a nickname given to those Pandits who came down to Srinagar from Bumai village of Kulgam Tehsil.15. Purbi - Genesis of this term has been discussed in the chapter of "Kashmiri Surnames" in full. Mr. Fauq has quoted an interesting statement of Rai Bahadur Pandit Amar Nath Purbi (ex-Inspector General Customs, Govt. of Jammu and Kashmir), saying that his grandmother after adopting his father, (Pt. Dila Ram) who was serving on a good post with the Nawabs of Lucknow, migrated to Delhi. Delhi people began to call them Purbi as they had come from the eastern part of the country. Mr. Fauq further writes that there were a few families of Bhai Purbi in Srinagar, who according to census report of 1891 were the offspring of a widowed Panditani by a Purbi (coming from the eastern part of the country), whom she secretly re-married. Any person coming from U.P. is still called by the name of 'Bhaia', just as every Kashmiri in plains of Punjab is called as a 'Hato'.16. Madan - Residents of a Mohalla of Srinagar. viz., Madanyar. Madan is a word used for a romantic man. Some of the ancestor might have been of this nature and earned the appellation Madan. Another story forwarded in this connection is that an ancestor of this family was an employee of 'Madan Talkies' owned by a Parsee of Bombay. He and his descendants were, therefore, nicknamed as Madan.17. Haksar - Emigrants from a village named Hakchar in district Baramullah.18. Trisal - A boy of Dhar family was adopted by Pt. Neko Pandit of Trisal. When he came back to settle down in Srinagar he and his descendants were called Trisal (name of a village in Pulwama district).19. Chhachabali - Pandits who took up their residence, during Afghan rule, in the then suburban area of Srinagar viz., Chhatabal, were known as Chhachabali.20. Chakru - Name given to the families having come from Chokur village.21. Krid - Krid in Kashmiri means a thorny creeper. A few families in Shangas Nawgam bear this name. Their ancestors took up residence near a Krid and became known by its name.22. Nad - A family residing near a ravine in the same village is known by the name of Nad. It means a ravine in Kashmiri.23. Baghati - A family having a number of orchards or having taken up their residence in or near an orchard were nicknamed Baghati. Bhag is also a nickname of the same category.23. (a) Hangloo - Pandits of Hangalgund near Kokar Nag.24. Mujoo - It means a raddish in Kashmiri. Ancestors of this family are said to have come from Mujja Gund, a village in district Baramullah.25. Haloo - Emigrants from the village Hal in Pulwama district. Haloo in Kashmiri means a Tidi (grasshopper) also.26. Parmoo - The ancestors of this family must have come from the other side of Pirpanchal range, to settle down in Kashmir valley. Parmoo is a corrupt form of Aparium (i.e., one who lives or has come from the other side). It is, even now, used for any non-Kashmiri person, particularly for a Punjabi. As a matter of fact, Punjabi and Parium have become synonymous terms.27. Nagri - It is different from Nagari. It is an epithet used for the Pandits who had some connection with Nagri Malapora a village in Handwara.28. Ganz - lt is a nickname given to a family which was residing at a place where some bad smell used to come from a stagnant pool of water.29. Danji - One or two families in the village Mattan are having this family name. Danji in Kashmiri means a small ravine and in fact, these families are still residing in a small ravine on the bank of Chaka stream.30. Kilam - Emigrants from the village Kilam of Kulgam Tehsil.31. Booni - A family residing near a big Chinar tree were known by its name.32. Sum - It means a small bridge connecting the two banks of a small rivulet, a pond or a lake. A family residing near such a mini bridge got the appellation 'sum'.33. Rafiz - Shia Muslims, in Kashmir, are called by the name of Rafiz. Some Pandit family for its nearest association with Rafizs or having lived in a locality of Rafizs, got this nickname.34. Bali - A family having lived near a mountain or having some connection with the Bal's (i.e., mountains) was called Bali. It is in no way connected with the Sikh surname Bali.35. Kadal Buju - A nickname of those Buju families which lived near a bridge. Buju nomenclature has been discussed elsewhere.36. Raina - It is stated that the Pandits who originally belonged to Rainawari and later settled down in the main city were known as Raina. Mr. Fauq states that Rainawari was the capital of the famous King Rana Datta 436 A.D.-497 A.D. There was also a large garden of this king situated at the site of present Rainawari and Vari in Kashmiri means a garden. Thus Rainawari meant a garden belonging to the king Ranadatta. Another view expressed is that it, like Razdan, is a corrupted form of the title Rajanaka.Peculiar Circumstance/incident
1. Waloo or Wali - A fire chimney in Kashmiri is called Wol. One who got constructed a fire chimney in his house at first was immediately nicknamed as Wol, which in due course of time became, Waloo and Wali.2. Sas - It means a thick Dal in Kashmiri. It is often cooked along with wopal hakh (a vegetable) and is, thus, known as Saswopalhakh. It is said that some one was irritated to have been served with this (for him unpalatable) dish at a dinner or lunch party. He was asked by some one what dishes were served at the party and instantly came the reply 'Sas' (using half the name to make his anguish more expressive). He and his descendants were later on called 'Sas' by every one.3. Kotru - Some of the elder member of this family had kept a number of pigeons as his pets. He was forever nicknamed as Kotur (Pigeon).4. Wantu/Wanchu - Wantu in Kashmiri is used for a hard walnut. It is impossible to get a full Kernel (GIRI) out of a hard walnut, even if it is broken into pieces. Some of the ancestor of this family must have been a top class miser and was compared to a 'Wont doon' (hard walnut). Thus was this nickname started to continue for generations.5. Mantoo - It means one and a half seer in Kashmiri. It is said that some ancestor of this family underwent a bet to eat a manut (one and a half seer) of rice at a time, which he won. This victory brought its reward in the form of a nickname.6. Wakhul - It is a flat bottomed stone mortar used for shrinking and washing the woollen clothes. In the past the professional washermen were not as abundant as they are now. Therefore, every mohalla had kept at least one Wokhul for the washing purposes. The family in whose premises this Wokhul was kept was in the long-run known by its name. Another explanation forwarded is that the head of this family was in the Government service with a duty to realise taxes from Wakhul makers.6. (a) Kenoo - It is used for a wet and watery thing. It is reported that a certain Pandit of Rainawari who had taken a distasteful dish at some party, was asked by a saint (Mian Shah) about the taste of the dish he had taken. He is reported to have replied that it was as tasteless as a Kinoo. Immediately the Pandit lost his real identity and became known as Kinoo.7. Kallawat - It is said a Pandit by the name of Kailash was working as personal assistant of Colonel Watt, who constructed the Pahalgam Road during the rule of Maharaja Partap Singh. Kalla is the short form of Kailash, and colleagues of the Pandit connected with it the surname of the Colonel and, thus, originated a new name e.g., Kalawat. The descendants of the unfortunate assistant also lost their real family name and were known by the name of Kallawat since then.8. Wangnoo - It stands for a brinjal in Kashmiri. An ancestor of this family is reported to have been highly fond of brinjals and was, therefore, nicknamed after his favourite vegetable. Another explanation given is that Wangnoo is, perhaps, the only vegetable which is cooked with almost all the vegetables. Therefore, a man who could mix with anybody and won over even his foes was nicknamed as Wangnoo; Kashmiri Pandits as a whole were also called as Wangnoo for having successfully mixed up with all the races and religions, without losing their identity. This is perhaps a misnomer for a race who could save its identity only after having submerged its ninety per cent population with other races and religions. A friend sarcastically, but very correctly, remarked that gone are the days when they (Pandits) were called Wangans. Now they are only Wangan Hachi (dried brinjals).9. Labroo - The head of a certain family was for tunate enough to win prefix in any venture he under took. He was nicknamed Labh (profit), which in due course of time became Labroo.10. Taku - An ancestor of this family was fond of taking his meals in a fresh taku (an earthen plate) everytime. He and his descendents were, therefore, known as Taku.11. Safaya - A certain Pandit is reported to have been a lover of cleanliness and was known as Safai, which later on became Safaya.12. Chengaloo - An ancestor of this family is reported to have been of a light heart and would not conceal his happiness and excitement even over small gains. Chengun in Kashmiri means to be jubilient. There are a few families of this nick name in the village Mattan of Anantnag district.13. Jogi - An elder member of their family had become a Jogi.14. Buju - There was an old woman in a Mohalla. She had two or three sons who were called Bujihandi (i.e., Sons of the old woman). This became their permanent nickname and their descendants came to be known as Buju.15. Sukhia - The head of this family is reported to have played the role of a Sakhi (girl friend) in the Krishan Leela drama and was nicknamed as Sakhi, which later on became Sukhia. Another version of facts is given that a parent had named his son Sukh which became later his nickname.16. Peshin - It means the time of afternoon in Kashmiri. A Pandit who was a Government servant had to attend to his job at the afternoon. He was nicknamed Peshin.17. Gamkhwar - A Pandit was a born sympathiser. He would share the sorrow of one and all. Somebody out of envey nicknamed him Gamkhar. Mr. Fauq reports that one Sadanand Koul was given the title of Gamkhar by the Mughal King Shah Jahan. His progeny was also known by this title.18. Bula - One of the ancestors of this family is reported to have been a foolishman. That is why he was called Bula (fool).19. Choor - An ancestor of this family had been caught red-handed while committing a theft, or was a shareholder of the professional thieves. He was labelled as Chsor (thief) for all the time to come.20. Zaroo - A Pandit was a habitual gambler or had allowed gambling den to operate in his house, he was therefore, rightly nicknamed as Zaroo (a gambler). Another explanation given is that a certain Pandit was in habit of taking rash decisions without giving a proper thought to the facts. He was nick named as a Zaroo.21. Chrangoo - It means a handful in Kashmiri. A certain Pandit was known for being a parsimony. He would not give to any begger more than a handful of grain. This led people to call him and his descendants as Chrangoo.22. Musa - After a long and tedious journey or after doing some hard work a man, naturally, relaxes for sometime to refresh himself. This process of refreshing is called 'Muskadun' in Kashmiri. There are two or three families of this name in village Mattan of Anantnag district. They are professional Pandas having their Jajmans (clients) spread all over the Jammu region and the Punjab State. Every year these Pandas go to their clients during winter seasan to collect their annual Dan and Dakshina. It is said that some ancestor of these families would continue to relax and refresh himself for months together, after coming back from a long, tedious and risky journey, over the peaks of Pir Panchal. He was in the long-run nicknamed as Musa and his progeny is known now by this name.23. Brayth - It is a Kashmiri form of the Sanskrit word 'Brasht', which means a deliberate deviation from the religious path. Some of the ancestor of this family must have been found guilty of some non-religious act and was declared Brashta, which became Brayth in the long-run.24. Band - With the curious exception of Akingam (a village in District Anantnag) the Bands are all Muslims. 'The story of Akingam Baghats,' says Mr. Lawrence, is peculiar. Brahmans considered acting to be degrading, and even now the Brahmans of Kashmir the Akingam play as with contempt. But the Brahman plays say that they took to the stage by the express order of goddess Devi. The legend relates that many years ago Devi appeared to the Akingam Pandits, and, placing a fiddle in his hands, said, 'play upon this fiddle'. He protested his inability, but on the goddess persisting, he took up the blow and played unearthly music. He was bidden by Devi to sit under the deodars of the Akingam and play in her honour. For some years he and his sons obeyed the goddess behest but unable to withstand the prejudices of his caste, he finally declined to play any more. On this he was striken with blindness and wondered away to the Lidder Valley. In a dream Devi appeared to the Magistrate of the Lidder, and told him to take old Pandit to Akingam. On reaching Akingam the Pandit recovered his sight and since that day he and his descendants fiddled away without further protest. These Pandits never send their children to school, as they believe that Devi would resent it and would kill their children. This state of things has now completely changed. Bands of Akingam (Mohripora) have left this vocation since long but the name has persisted.25. Gadva - A Pandit was seen always with a Ghadva (a metal tumbler) in his hand going to purchase milk or curd, or even throwing the 'Nirmal' in the river was nicknamed Gadva. Another explanation offered is that a certain Pandit had collected, as a hobby, a large number of different varieties of 'Gadvas' and got this appellation.26. Yachh - It is a corrupt form of the Sanskrit word Yaksha. However, in Kashmir a certain rarely visible animal possessing supernatural powers is now called Yachh. Pandits offer Khichri and other sweetmeats to this animal extra-ordinary on Yaksha Amavasi in December-January, every year. It so happened that a certain Pandit either used to make sounds like a Yachh (i.e., Bas, Bas) or was some how specially linked with the characteristic Yaksha Pooja. He along with his descendants was nicknamed Yachh. The latter assumption seems more true in the light of the fact that this nickname is used mostlv by Gor families.27. Bohgun - It means a cooking vessel made of brass. Some Pandit is stated to have had a hobby of collecting different varieties of Bahgun, or was fond of the food prepared in a certain type of Bohgun, and was nicknamed as such, because in appearance he was as fat and round as a 'Bohgun'. Another explanation given is that it is a corrupt form of the Sanskrit word Bahuguna (possessor of many qualities).28. Nakab - It means a veil. Kashmiri Pandit ladies did not wear a veil in the past. But a family having introduced this practice at first, during Muslim rule, got this nickname.29. Thalchoor - It means a plate thief. A Pandit was either caught red handed while stealing thals (plates) or was accused of such a theft. He and his descendants got the appellation of Thalchoor.30. Kakh - An elder brother, uncle or a cousin was out of reverence called as Kakh. Some Pandit for his good and generous nature seems to have won the public respect and was called Kakh by the people, other than his family members. He lost his real appellation and was along with his progeny known as Kak. However, there are repeated references of the family name Kak in Rajtarangini. Shaloka 1311 of Taranga VII reads, 'As his passage was blocked by warriors of the Kaka and other educated families, he retreated from. . .' R. S. Pandit in a footnote to above Shaloka says that the Kaka family is repeatedly referred to by Kalhana. Shaloka 180 and 599 of Taranga VIII says, 'holders of high military rank and others, brave men such as Tilka of the family of Kaka. . .'. 'From the very midst of ..., Sufi captured alive in battle the brave knight Sobhka sprung from the family of Kaka...' Kaks in the ancient Kashmir, therefore, belonged to a military class.31. Chilam - Some ancestor of this family was a chilam smoker and got this name.32. Thapal - A few families of this name live in Anantnag city. Some of the common ancestor of these families must have been a habitual snatcher and got this nickname.33. Kuchur - It means penis in Kashmiri. An ancestor of the family is reported to have been moving without trousers or a Kacha and thus unmindful of his exposed penis. He was along with his progeny nicknamed as Kuchur.34. Jad - It means the eldest ancestor in Kashmiri. An elder member of this family is reported to have been behaving like an old and experienced man even during his childhood. He was therefore, nicknamed as Jad.35. Jalla - A family of Rainawari Pandits was residing on the bank of Dal Lake (now turned into a quagmire). This part of the lake abounded in delicious fish. The fishermen catching the fish, would generally spread their nets on the compound wall of this family, to dry them up. A fish net in Kashmiri is called a Zal. This family was, therefore, nicknamed as Zalu, which in the long run became Jala.36. Puran - A few families of this nickname live in village Zainapora. One of their common ancestor is reported to have been in habit of quoting from the Puranas on every occasion. He was, therefore, known as Puran.37. Zaharbad - An ancestor of this family is reported to have been suffering from a serious type of Carbuncle on an exposed part of his body. He was, therefore, nicknamed as Zaharbad. Another reason related is that some ancestor of this family was a terrible mischief monger and was intolerably unpleasant man. The people expressed their displeasure for his mischievous character by an equally unpleasant nickname (i.e., Zaharbad).Abnormal/Extra-ordinary Physique or Temperament
1. Mushran - An awkward and ugly man with a huge and powerful body is called Mushran. Some ancestor of this family must have been nicknamed as mushran because of his unusual physique and, later his descendants continued to be called by this name.2. Kuraz - It is a name given to a very dangerous water animal. Some elder member of this family must have been of a fierce nature and was nicknamed Kuraz.3. Shagali - Shagalis had come along with Pathans, under the leadership of Gulshagali. He was a long and healthy young man. A pandit was having an extraordinary physique like Gulshagali and was accordingly nicknamed.4. Sharga - It is corrupt form of Shogo (a parrot). Some member of the family was having small eyes and a long nose like a parrot.5. Handoo - This nickname was given to a Pandit who was fat and fresh like a sheep or to those Pandits who somehow were connected with flocks of sheep.6. Atal - It is a corrupt form of Thalal (i.e., a Samashar). A Pandit with a broad forehead as if a forceful smasher, received this nickname.7. Gurtu - It is a nickname given, perhaps, to those Razdans whose some ancestor was of Gurtu (yellow) colour. Gurtu is now used for those Pandits who do not cook meat and fish on the Shivratri festival.8. Shangloo - Some elder member of this family is reported to have had six fingers in his hand and became known as six-fingered (She Angul).9. Mota - A fat man's nickname.10. Langoo - Some elder of the family was a lame man.11. Kaboo - Any ancestor of this family is reported to have been a hunch backed (Kaboo) man.12. Marchawangan - A thin and a red faced man may have been nicknamed as a red pepper. It is also possible that some ancestor of the family was in possession of a hot and pungent temperament, ormay be some one of the family elders was a pepper trader.13. Raghu - A thin and a frail man must have won the appellation.14. Kachroo - Some ancestor must have been as red haired as an Englishman.15. Kichloo - It means a long-beared in Kashmiri Some elder of the family must have developed a long beard and received this nickname.16. Chakoo - Chouk means 'bottom' as well as 'sour' in Kashmiri. It is reported that some elder of the family was a sour-tempered man. Mr. Fauq connects it with an amusing and interesting story. A man named his twelfth son as Chauk (i.e., bottom) of the chain of sons and he (the son) became famous by the name of Chauk. It is amusingly and often awkwardly mispronounced as Chakoo (a Knife) outside Kashmir.17. Khashoo - A left hander.18. Ganjoo - A bald man's nickname or an appellation for a man who was put in-charge of Ganj (treasury).19. Gagroo - It was the nickname of a person who was very small and swift.20. Kharoo - A bald man.21. Zoroo - A deaf man.22. Kariholu - A nickname given to an elder of the family, whose neck was a little curved.23. Kaw - An ancestor af this family was as black as a crow.24. Daraz - A long-heighted ancestor of the family was given this name.25. Mam - It means maternal uncle in Kashmiri. A man was in habit of poking his nose in everybody's affairs. He and his children were, therefore, nicknamed as Mam.26. Chacha - The word Chacha is used by Kashmiri Muslims for a paternal uncle. A Pandit who unnecessarily involved himself in other peoples' affairs must have received this nickname.27. Tut - A man with a long chin was nicknamed Tut.28. Bambroo - An ancestor of this family was as dark complexioned as a black bee. It is also said that some elder member of this family was in habit of making sounds like a beetle when alone. That is why he and his descendants came to be known as Bambroo.29. Kalla - It means head in Kashmiri. An ancestor of this family had a conspicuous head and was named as Kalla.30. Sikh - It is said that an ancestor of this family had grown a long beard to conceal the white patches on his face. He and his family members were nicknamed as Sikh.31. Hakhoo - It was used as a nickname for a thin and frail person. His descendants were also labelled as Hakhoo, even if some one among them may be as fat as an elephant.32. Trakroo - This nickname was given to a man who was of very hot temperament and, of course, a hard task master. The nickname became part and parcel of his descendants also. Trakur in Kashmiri is used for anything hard.33. Miskeen - A man was very kind to poor and needy. He was nicknamed as Miskeen (poor). Another explanation is that a well-to-do man used to feign as a poor man. He was along with his progeny called as Miskeen.34. Chhot - It means a short statured person. Some elder of the family was unusually of a short stature and won this nickname for himself and his descendants.35. Braroo - An ancestor of this family must have been a blue eyed man and was nicknamed as Braroo (the cat).36. Kaloo - It means a person unable to speak. The name is Kaloo (just like a dumb-man).37. Nikka - It is an 'affectionate name' given to small boys in Kashmiri families. Such a name generally gets discarded as soon as the boy grows up to be a youth. However, some Pandit seems to have been called Nikka, even after he attained his adulthood, and thus got the nickname. Another reason could be that an ancestor of this family was a short and small statured that even in his youth and old age, he looked like a boy and was called a Nikka.38. Kissu - It means a small finger. Some ancestor of the family is reported to have been in possession of an extra-ordinary Kis, or was in habit of displaying his small finger in a peculiar way and got the appellation.39. Mandal - In Kashmiri mandal means buttocks. An ancestor of the family is reported to have been a large rumped person and, thus, got this nickname.40. Dev - Some Pandit seems to have been nicknamed as such, either for his extra-ordinary valour or having the habit of taking too much food or sleep - the peculiarities of a Dev. A Dev is an imaginary being like a Jinnie of Arabian nights.41. Dasi - A few families of this name live in Anantnag town. An ancestor of this family is reported to have been a spend thrift and would become bankrupt in every trade and occupation he owned. He was thus nicknamed as Dasi, meaning a person who would finish and destroy everything.42. Vokhu - An ancestor of this family is reported to have been of abnormal physiqueas well as temperament.43. Pedar - An ancestor of this family is reported to have a deformed foot which looked like a cloven hoof and was thus nicknamed as Padar.
http://www.qazimamoon.com/2010/02/about-kashmiri-names-surnames-and.html?utm_source=feedburner&utm_medium=feed&utm_campaign=Feed%3A+QazimamooncomKashmirAndIslam+%28QaziMamoon.com+%7C+Kashmir+and+Islam%29
Kashmiris never lose their sense of humour. Even adversity has not killed their instinct of humour. It has on the other hand, sharpened it to boost their morale and love of boisterous life. Hamidullah, a resident of remote meadow village of Nobog Nai, has not only exposed the ruthless Sikh bureaucracy of Kashmir in his Bebujnamah, but has proved himself a caricaturist par excellence as well as a non-conformist as for as Sikh administrative system was concerned. This work contains allegorical names and characters. "It is steeped in symbolism depicting the glaring traits of bureaucracy under Sikh rulers from the Patwari upto the Nazim or Governor. According to the author, the whole lot of them was responsible for all sorts of the sufferings of the peasantry, especially their aim being simply to grease their own palms and to sustain Sikh power by force. The significance of the names he has coined for prominent members of the bureaucracy in the Revenue Department, such as, 'Kazibrathar' for Qanungo; 'Adawat Koul' for Patwari; 'Fasad Bhat' for Harkara, 'Rishwat Baba', for Qazi, can better be guessed than described. Similarly to describe the state of general administration, he introduces characters like 'Gurez Singh' for Mir Shamshere; 'Adbar Singh', for Mir. Bakshi; 'Shahmat Singh' for Chief Police Officer, 'Mafajat Qulli' for Chief Cavalry Officer, 'Rahzan Bandey', for Chamberlian, 'KhalaJat Razdan', for Munsif; 'Tawan Koul', for Amil,' 'Nuqsan Thaplu', for mutasaddi, 'Dewali Dass', for chief storekeeper of grains; and 'Chughl Beg', for news reporter. They are glaring illustrations. The selection of these names as their meanings show, represents the basic characteristics of the holders of the public office. While talking about allegories, we must not forget to mention that Master Caricaturist of ancient Kashmir, Kshemendra, who has in a lyrical language exposed a Kayastha, a prostitute, a Brahmana and many others. His 'Narmala and ' desopdesa ' are available in a printed form.
SURNAMES1. Aram - Some of their ancestor had been employed to collect the taxes from the vegetable growers and in the due course of time the word Aram became their nickname. Rajatarangini has used the word Aramak for them.2. Kral - There are many localities in Kashmir known by the word Kral viz., Kralpur, Kralgund in Kupwara district. In the city of Srinagar we have two Mohallas known as Kral Khud and Kralyar. The Pandits employed for collecting taxes from 'Krals' (potters) were nick named as Kral.3. Gooru - A milk man and a cowherd is called Goor in Kashmiri. Pandits did neither of these jobs However, certain Pandits were employed as Patwaris to keep the accounts of their cattle heads and collect the Government taxes from them. In the course of time their original family names became obscure and were known as Gooru.4. Bakaya - An officer of the rank of a Tehsildar was appointed in the time of Sikhs and Pathans to realise the outstanding taxes from the people. His descendants were nicknamed as Bakaya.5. Manwati - Manwati used to be a standard weight in Kashmir. It was equal to two and a half seers. Government used to levy a tax of one Manwati of rice on the tenants and an official employed to collect this tax was known to people by the name of Manwat. His descendants also lost their original family name and the nickname Manwati became an irremovable attachment to their names.6. Guzarwan - A Guzarwan was an Official-incharge of an excise check-post on the outskirts of a town. Every article coming to the town from outside was to be checked and tax at a previously fixed rate to be realised. A Guzarwan was also to check the smuggling and unauthorised entry of articles to the town. An official employed, thus to perform this duty became famous by the name of Guzarwan. His children, whatever their profession might have been, were also known by this name.7. Bakshi - It is a common Punjabi surname. A Pandit employed as an Assistant to a Punjabi officer, having Bakshi his surname, was also known as Bakshi. Mr. Fauq says a Pandit employed as a clerk of the Army was known as Bakshi or Mir Bakshi.8. Jawansher - Jawansher was a famous Afghan Governor of Kashmir. He had a Pandit as his Peshkar (Assistant) who became famous by the name of his master. Jawansher is the nickname of many families bearing different surnames.9. Munshi - It is a common surname among many linguistic groups of India. K. M. Munshi was a Gujrati and a famous Indologist. Munshis exist in almost all the Hindi-speaking areas of India. Munshi means a clerk. Mr. Fauq says that a certain Pandit of Tikoo family was employed as a Munshi during the rule of Sikhs or Pathans. He was the most intelligent and efficient Munshi Kashmir had ever seen. Therefore, he became famous by his professional name and his children were also known by this name.10. Misri - A Pandit employed in service of a trader who had come from the Egypt (Misr) was known by the nickname Misri. One more probability is that some Pandit had gone to Egypt and when he came back he was known by the name of the country he had visited. Some describe it to be the nickname of those Pandits whose ancestor was employed by a trader dealing in Michari Kandi.11. Turki - A Pandit was employed as a clerk by a Turk trader and was nicknamed as Turki. Fauq mentions Pandit Tab Ram Turki to have been a famous poet who wrote 'Jangnama of Sikhs.' A 'Turki' friend has been re-nicknamed as 'Istambol'. Perhaps, because, Istambole is the capital of Turkey.12. Gandnoo - 'Gandan dasta' is kind of toy and a decoration piece and 'Posha Gandun' is the flower vase. A pandit manufacturing or selling these articles was nicknamed as Gandnoo.13. Kuli - 'Tarkuli Khan' and 'Noor Kulikhan' were two Afghan chiefs during the rule of 'Durani' kings. Pandits employed by them as Government servants were known as Kuli.14. Wazir - The Pandits employed in the service of Wazirs of Kashmir during Pathan and Mughal rule became gradually famous by the name of Wazir.15. Ambardar - Ambar means a huge store. Land revenue was being realised in kind, instead of in cash, in the past. Naturally certain people were employed to look after these stores of levy rice. They were called Ambardar and their later generations also were identified by this name.16. Chakbast - 'Chak' in Kashmiri is the name given to a large piece of land. Chakdari was a common £eature of Kashmir's agrarian system. It was abolished after the end of Dogra regime in 1948. Before the passing of Agrarian laws large pieces of land would be given to influential zamindars as the 'Chaks' on a nominal rent. Therefore, the officers entrusted with the job of keeping a regular- account of these land holdings were known as 'Chakbast.' They were also known as Kanoongo.17. Bhan - It is an ancient Kashmiri nickname given, perhaps, to those who sold the utensils. Bhan is the name of the Sun also but this name does not justify itself to be a source of a nickname or a family name. There is a locality, known as, 'Bana Mohalla', in Srinagar.18. Langar or Langroo - Some of their ancestor must have been the manager of a Government kitchen. His descendants were, therefore, nicknamed Langar or Langroo.19. Fotedar - It is an Arabic and Persian word and was used as a nickname for those Pandits who were entrusted with the duty of looking after the royal treasury, during the rule of Mughal kings.20. Wattal - It is a very derogatory term and is used for a low caste tribe. It is also used for a person who indulges into very mean and lowly acts. It is presumed that some Pandit must have been appointed as an officer of Wattals, who himself was later on known by this very name. Fauq says that during Hindu rule many people swept the premises of temples, without any compensation, out of devotion to the presiding deity of the temple. They and their descendants were later nicknamed as Wattal. One more theory being forwarded is that the Pandits whose family name is Wattal are the descendants of some famous saint by the name of Wattal Nath.21. Hakim - It is the family name of such families whose ancestors have been hereditary Hakims.22. Waza - It literally means a cook. Mr. Fauq is of the view that it was a nickname given to the professional cooks. It may be true of the Muslim Wazas, of whom there is a separate Mohalla by the name of Wazapora in Srinagar. Among Hindus of Kashmir the profession of a Waza is by no means an honourable one. It is adopted only under compelling circumstances, and Waza or a Kandroo (baker) is never addressed by the name of his occupation. But the families known by the name of Waza never feel ashamed of this suffix to their name. It is argued that some of their ancestor was highly fond of good dishes and had gained sufficient knowledge of preparing palatable dishes for himself. He is said to have won the nickname of Waza which continued its company with his descendants, whether or not they had any knowledge of cookery.23. Katwa - Mr. Fauq describes it to be a branch of professional cooks, who earned this nick name for being in habit of using small Patilis (utensils) for cooking.24. Sultan - Their actual family name is 'Koul'. Some of their ancestor was employed as a clerk with the Sultans of Kashmir and became famous by the name of his employers.25. Nala - Mr. Fauq says that there is no family of this name in Srinagar. An ancestor of this family must have been a guard of some Nala (Rivulet). Their gotra is Dattatriya.26. Nehru - It is a nickname which originated from a canal. Probably any ancestor of this family was Mir Munshi of canals (i.e., a supervisor or an overseer of canals). They originally belong to Koul family and are commonly nicknamed as Naroo. A Naroo in Kashmiri means a pipe. It is possible that any of their ancestor was as thin as a pipe and was, therefore, called Naroo, which in due course of time became Nehru. Pandit Jawahar Lal Nehru in his autobiography sees the genesis of the word Nehru under a different situation. He says, 'we were Kashmiris. Over two hundred years ago, early in the eighteenth century, our ancestor came down from that mountain valley to seek fame and fortune in the rich plains below. Raj Koul was the name of that ancestor of ours and he had gained eminence as a Sanskrit and Persian scholar in Kashmir. He attracted the notice of Emperor Farrukhsair during the latter's visit to Kashmir, and, probably at the Emperor's insistance, the family migrated to Delhi about the year 1716. A Jagir with a house situated on the banks of a canal had been granted to Raj Koul and from the fact of this residence 'Nehru' (from Nahar, a canal) came to be attached to his name; this changed to Kaul Nehru; and in later years, Kaul dropped out, and we became simply Nehrus.' The above statement of Pandit Nehru has been disputed by many on the grounds of historical facts as well as usage of language. Firstly, Farukhsair is never reported to have visited Kashmir. Aurangzeb was the last Mughal King to visit Kashmir. Secondly, Delhi was the home of Urdu language and literature. Naturally the adjectival form of Nahar (canal) would be Nahree and not Nehru. We see many people by the name of Lucknowee, Jullandaree, Ahmadabadi etc., but none with the name of Lucknowoo, Jullandaroo or Ahmadabadoo etc. Kashmir, however, has a tradition of using 'oo' instead of 'ee' viz., Kathjoo, Waloo, Chagtoo, Saproo, Wangoo, Ganjoo, etc. Therefore, it is almost certain that the ancestor of Nehrus who had gone from Kashmir had taken the nickname 'Nehru', from the valley itself, with him. Taking up of residence at a canal bank is only a coincidence.27. Bazaz - Some ancestor of the family must have been a cloth merchant.28. Taimani - It is presumed some Pandit must have been under the service of Taimini Pathans of Kabul and earned this nickname. Fauq believes it to be a word of Hindu or Buddhist origin and considers this family to be the followers of some Rishi or Muni. At the same time, it is suspected that some ancestor of this family might have been of black colour, and was called Tamini as the Tamun in Kashmiri means the carbon formed on the bottom of the utensils.29. Mattu - It is derived from the Sanskrit word Math. Some of the ancestor of this family must have either been a founder or a manager of some Math.30. Darbari - It means a courtier. Some ancestor of the family was a courtier of some Pathan or Sikh Governor's court.31. Bhandari - Some ancestor might have been the in-charge of some Governmental store (Bhandar).32. Akhoon - During the Muslim rule a teacher was called Akhoon. Some elder member of this family was teaching Persian and Arabic to the pupils and was known by the name of his profession rather than by his family name.33. Mirza - Some ancestor was in the service of a Mirza family.34. Hashia - They were professionals engaged in putting margin on papers.35. Nasti - It is nickname of a family whose ancestors sold the snuff. (Naswar).36. Vani - A petty shopkeeper.37. Hak - Growers of Hakh.38. Kotha - It means a granary in Kashmiri. An official-in-charge of the Government granaries was given this nickname.39. Kandhari - Some ancestor of this family was an employee of the traders from Kandhar.40. Diwan - An officer in the Sikh Court.41. Chagtu - An employee of Chagutais.42. Hastwaloo - An employee of the Royal Court in-charge of elephants.43. Durrani - Ahmad Shah on becoming an independent ruler of Afghanistan styled himself as Durri-Durran (pearl of the age). His successors were known as Durrani. In Kashmir this nickname was given to those Pandits who were the employees of Durrani Pathans.44. Bamzai - Employees of Bamzai Pathans.45. Jallali - Clerks employed by Jallali Shias were known as Jallali.46. Chak - Employees of Chak Kings.47. Zradchob - Traders of turmeric (Haldi) or their employees.48. Khaibari - Khaibaris were influential chiefs of Kashmir. Their Pandit employees received this nickname.49. Zalpuri - Employees of traders from Zablistan. It is often mispronounced out of Kashmir as Zalpari.50. Khazanchi - Some ancestor must have been a Cashier.51. Khar - It means an ass in Kashmiri. A Pandit employed to realise taxes from donkey drivers (Markaban).52. Araz Begi - A person employed to read out petitions in the Sikh and Pathan Courts.53. Hazari - A servant of Hazari Pathan's got this nickname.54. Lal - Some ancestor of this family was serving with a Punjabi Lala.55. Karwani - Some elder member must have been selling Kara (i.e., Peanuts).56. Nagari - A Pandit employed as an officer of the royal heralds during Mugal rule got this appellation.57. Aoonth - This nickname was used for a family whose some elder member was employed in Government service, and entrusted with the duty of collecting taxes from camel drivers.58. Kalapoosh - It was a kind of lady's cap used by Pandit as well as Muslim woman to cover their skull over which traditional Tarang or Kasab (traditional headwear of women) would be used. A Pandit selling these Kalpushas or having at anytime used a Kalpush for himself, was nicknamed Kalpush.59. Dral - A name given to those families whose ancestor was working as a broker. It's Hindi equivalent is Dalal and is used as a surname by many families in Hindi-speaking areas of the country.60. Nazir - Fauq states it having been a nickname of a person and his descendants, who was manager of a Government Kitchen. Nazir is also used for a clerk in the court. Pandit Jia Lal Nazir was an efficient teacher and historian.61. Zaraboo - Those Pandits are called Zaraboo whose some ancestor was in-charge of a Government mint.62. Ogra - It means watery rice, just like a Kheer. Fauq states that a Pandit was entrusted with the duty of distributing cooked rice to the hungry during a famine. Once he found the quantity of rice was less and the number of hungry people more. He ordered to get prepared a Wugra, and distributed among the needy. Thus Wugra became a part of his name. It is now written as Ogra.63. Badam - An almond merchant must have been nicknamed as such.64. Tufchi - An ancestor of this family was employed either as an officer of gunners or was himself a gunman during Muslim rule. Tufchi is a corrupted form of Top (a cannon).65. Cheru - A few families of this name reside in Anantnag city. A common ancestor of these families is reported to have been trading into Charkha rods made of apricot wood. An apricot is a succulent orange pink fruit known as Cher in Kashmiri.66. Khachoo - A Khoch in Kashmiri means a special kind of boat used for transporting the goods from one place to another. An ancestor of this family was employed to collect taxes from these special boatmen and was thus nicknamed as Khachoo.67. Mirakhur - Some ancestor of this family was officer of the department entrusted with the duty of maintaining the Royal horses.68. Shora - An ancestor of this family was either a Government officer in-charge of gunpowder makers, or was himself a trader of the explosive material. Shora in Kashmiri means gunpowder.Religious/Official/Academic Epithet
1. Sahib - It is an honorific. Some elderly Pandit who had attained highest stage of spiritual perfection or was well-versed in the religious Scripture was out of reverence called as Sahib. There is a spring of sweet water known as Sahibi Spring near Chashma Shahi Sahib Koul was a great saint from this family.2. Pir - Pir Pandit Padshah, during the reign of Shah Jahan, has been a famous saint of Kashmir. His miracles and spiritual attainments brought many people from different walks of life, under his banner. His desciples were known as Pir.3. Sadhu - Some of the elder member of this family were as faultless and self-realising person as a real Sadhu. So they were known by the name of Sadhu. Another explanation is that some ancestor of this family had proved himself as an honest person under very conspiring and hostile circumstances. He won the public applause and was known as Saidh (the antonym of a thief).4. Sedhu - Some ancestor of this family is reported to have been a Sidha Pursha (attained soul). Another version, of the events leading to this nomenclature, given is that head of this family was a simpleton and was, therefore, nicknamed as Sedhu. A few families of this name live in village Mattan of district Anantnag.5. Sher - Fauq reports an elder of this family musthave killed a lion and was named Sher for his extra-ordinary valour. This guess does not seem to be correct, as is natural, such a brave person would have been called Sah (Kashmiri word for lion) and not a sher. Most probably this name must have originated from the continued association of the head of this family with some Sher Khan or Sher Singh, etc.6. Shair - There must have been a distinguished poet among Kashmiri Pandits, who was better known by the word Shair than his real family name. Naturally the epithet became a part of the names of his progeny.7. Zutshi - It is a corrupt form of the word Jyotshi. Zutshis are reported to have been distinguished astrologers and Sanskrit scholars.8. Razdan - The census report of 1819 states that Razdan is a corrupted form of ancient Sanskrit epithet Rajanak. Stein is of the view that 'the title Rajanak, meaning literaly "a king", used to be given for services rendered to the King. The title has survived in the form of Razdan as a family name of very free occurrence among the Brahmans of Kashmir. It was borne by Rajanaka Ratanakara, the author of the Haravijaya (9th Century), and by many Kashmirian authors of note enumerated in the Vamsaprasasti which Anama Rajanaka (17th Century) has appended to his commentary on the Nisadhacarita. As the designation of certain high officials (Muhammadans), the term Rajanaka is often used by Srivara and in the fourth chron (also in the shortened form Rajana).' R. S. Pandit states that the title Rajanaka was continued under Muhammadan rule and was conferred on Muslim officers.9. Tikoo - It is said to have originated from the 'Trika'. The members of this family were special devotees of the goddess 'Tripura'. Fauq has given one more explanation stating that an ancestor of this family adopted a non-Brahman boy who was deemed to have become a Brahman by a Tika (a sacred mark on the forehead of a Brahman). He and his descendants were later nicknamed as Tiku.10. Dhar - It is stated to be a pure gotra name. Dhar Bharadvaja is the name of their gotra. However, many scholars are of the view that Dhars are the descendants of Damras, the war lords and a troublesome non-Brahmanic tribe of ancient Kashmir.Locality
1. Khan-Mushu - A village towards north-east of Srinagar is known as Khanmoh. Emigrants from this place, became known as Khanmush, in Srinagar.2. Vichari - There is a sacred spring, at the outskirts of Srinagar, near Soura. It is said Lord Shiva had meditated for sometime here. This place is known as Vicharnag. The Pandits coming from this place to Srinagar were nicknamed Vichari.3. Ishbari - Nickname of those Pandits who came to settle down from Ishabari, a village near Nishat garden.4. Kathjoo - Pandit family residing at Kathleshwar in Tanki Pora (a mohalla of Srinagar) was nicknamed Kathjoo.5. Sopori - Pandits of Srinagar, whose ancestors migrated from Sopore, or the descendants of Soya Pandit (founder of Sopore) were known as Sopori. Kashmiri Pandits of this nickname in plains have hanged the word Sopori into Shivpori.6. Thussoo - Emigrants from a village Thus, in Kulgam Tehsil, to the Srinagar city became known by the name of their native village.7. Zadoo - It is said that a certain family residing near a marshy land was called Zadoo (as Zadoo in Kashmiri means a wet and marshy land). They are mispronounced outside Kashmir a as Jadoo (a groom).8. Zaboo - This name is also derived from a marshy and wet land.9. Kakroo - The name to a family who came from a small village Kokargund, near Achhabal. There are a few families of Kakroos in Achhabal also.10. Kar - This name is used for the Pandits who came from a village known as Karhama in Handwara Tehsil. Swami Krishan Joo Kar was an illustrious saint, produced by this family.11. Pampori - Pandits of Pampore, irrespective of their family names, are known by the name of their locality.12. Saproo - Dr. Iqbal, who was the worthy descendant of a Pandit family whose surname was Saproo, wrote to Mr. Fauq about the word Saproo as follows. He wrote that Mr. Dewan Tek Chand M.A., who was a Commissioner in Punjab, had a taste for linguistic research. He told Mr. Iqbal that the word Saproo had its genesis from the Ancient Iranian Kings 'Shapur'. Saproos are those Iranians who had settled down in Kashmir much before the advent of Islam and because of their sharp intellect were absorbed soon with Brahmans of Kashmir. Dr. Iqbal has further written that his father used to say that 'Saproos' are the descendants of those Kashmiri Brahman families who were first to learn Persian and other Islamic studies, during the Muslim rule. Saproo means a person who is first to learn a new thing. This name was given to them out of contempt by other Brahmans. The latter analysis is nearer in the approach of a common Kashmiri and the former assertion needs full investigation.13. Kanzroo - They are the descendants of the Pandits of Kanzar, a village near Tangmarg.14. Momboi - There is no family with this nickname at present. However Mr. Fauq was informed by one Mr. Tarachand Trisal that some contributors to a certain magazine used to write 'Mombai' with their name. It is presumed that some Kashmiri family had temporarily settled at Bombay for sometime and, its members used the epithet Mombay with their names, when they came back. According to another story, a Muslim named Mohammad (Momma) was so gentle that he would not react even to a harsh and abusive language. He became known as Moma Bayoo. It is thought that some Pandit must have been as gentle as Mombayoo and he was along with his descendants nicknamed as such. Yet one more thesis forwarded is that it was a nickname given to those Pandits who came down to Srinagar from Bumai village of Kulgam Tehsil.15. Purbi - Genesis of this term has been discussed in the chapter of "Kashmiri Surnames" in full. Mr. Fauq has quoted an interesting statement of Rai Bahadur Pandit Amar Nath Purbi (ex-Inspector General Customs, Govt. of Jammu and Kashmir), saying that his grandmother after adopting his father, (Pt. Dila Ram) who was serving on a good post with the Nawabs of Lucknow, migrated to Delhi. Delhi people began to call them Purbi as they had come from the eastern part of the country. Mr. Fauq further writes that there were a few families of Bhai Purbi in Srinagar, who according to census report of 1891 were the offspring of a widowed Panditani by a Purbi (coming from the eastern part of the country), whom she secretly re-married. Any person coming from U.P. is still called by the name of 'Bhaia', just as every Kashmiri in plains of Punjab is called as a 'Hato'.16. Madan - Residents of a Mohalla of Srinagar. viz., Madanyar. Madan is a word used for a romantic man. Some of the ancestor might have been of this nature and earned the appellation Madan. Another story forwarded in this connection is that an ancestor of this family was an employee of 'Madan Talkies' owned by a Parsee of Bombay. He and his descendants were, therefore, nicknamed as Madan.17. Haksar - Emigrants from a village named Hakchar in district Baramullah.18. Trisal - A boy of Dhar family was adopted by Pt. Neko Pandit of Trisal. When he came back to settle down in Srinagar he and his descendants were called Trisal (name of a village in Pulwama district).19. Chhachabali - Pandits who took up their residence, during Afghan rule, in the then suburban area of Srinagar viz., Chhatabal, were known as Chhachabali.20. Chakru - Name given to the families having come from Chokur village.21. Krid - Krid in Kashmiri means a thorny creeper. A few families in Shangas Nawgam bear this name. Their ancestors took up residence near a Krid and became known by its name.22. Nad - A family residing near a ravine in the same village is known by the name of Nad. It means a ravine in Kashmiri.23. Baghati - A family having a number of orchards or having taken up their residence in or near an orchard were nicknamed Baghati. Bhag is also a nickname of the same category.23. (a) Hangloo - Pandits of Hangalgund near Kokar Nag.24. Mujoo - It means a raddish in Kashmiri. Ancestors of this family are said to have come from Mujja Gund, a village in district Baramullah.25. Haloo - Emigrants from the village Hal in Pulwama district. Haloo in Kashmiri means a Tidi (grasshopper) also.26. Parmoo - The ancestors of this family must have come from the other side of Pirpanchal range, to settle down in Kashmir valley. Parmoo is a corrupt form of Aparium (i.e., one who lives or has come from the other side). It is, even now, used for any non-Kashmiri person, particularly for a Punjabi. As a matter of fact, Punjabi and Parium have become synonymous terms.27. Nagri - It is different from Nagari. It is an epithet used for the Pandits who had some connection with Nagri Malapora a village in Handwara.28. Ganz - lt is a nickname given to a family which was residing at a place where some bad smell used to come from a stagnant pool of water.29. Danji - One or two families in the village Mattan are having this family name. Danji in Kashmiri means a small ravine and in fact, these families are still residing in a small ravine on the bank of Chaka stream.30. Kilam - Emigrants from the village Kilam of Kulgam Tehsil.31. Booni - A family residing near a big Chinar tree were known by its name.32. Sum - It means a small bridge connecting the two banks of a small rivulet, a pond or a lake. A family residing near such a mini bridge got the appellation 'sum'.33. Rafiz - Shia Muslims, in Kashmir, are called by the name of Rafiz. Some Pandit family for its nearest association with Rafizs or having lived in a locality of Rafizs, got this nickname.34. Bali - A family having lived near a mountain or having some connection with the Bal's (i.e., mountains) was called Bali. It is in no way connected with the Sikh surname Bali.35. Kadal Buju - A nickname of those Buju families which lived near a bridge. Buju nomenclature has been discussed elsewhere.36. Raina - It is stated that the Pandits who originally belonged to Rainawari and later settled down in the main city were known as Raina. Mr. Fauq states that Rainawari was the capital of the famous King Rana Datta 436 A.D.-497 A.D. There was also a large garden of this king situated at the site of present Rainawari and Vari in Kashmiri means a garden. Thus Rainawari meant a garden belonging to the king Ranadatta. Another view expressed is that it, like Razdan, is a corrupted form of the title Rajanaka.Peculiar Circumstance/incident
1. Waloo or Wali - A fire chimney in Kashmiri is called Wol. One who got constructed a fire chimney in his house at first was immediately nicknamed as Wol, which in due course of time became, Waloo and Wali.2. Sas - It means a thick Dal in Kashmiri. It is often cooked along with wopal hakh (a vegetable) and is, thus, known as Saswopalhakh. It is said that some one was irritated to have been served with this (for him unpalatable) dish at a dinner or lunch party. He was asked by some one what dishes were served at the party and instantly came the reply 'Sas' (using half the name to make his anguish more expressive). He and his descendants were later on called 'Sas' by every one.3. Kotru - Some of the elder member of this family had kept a number of pigeons as his pets. He was forever nicknamed as Kotur (Pigeon).4. Wantu/Wanchu - Wantu in Kashmiri is used for a hard walnut. It is impossible to get a full Kernel (GIRI) out of a hard walnut, even if it is broken into pieces. Some of the ancestor of this family must have been a top class miser and was compared to a 'Wont doon' (hard walnut). Thus was this nickname started to continue for generations.5. Mantoo - It means one and a half seer in Kashmiri. It is said that some ancestor of this family underwent a bet to eat a manut (one and a half seer) of rice at a time, which he won. This victory brought its reward in the form of a nickname.6. Wakhul - It is a flat bottomed stone mortar used for shrinking and washing the woollen clothes. In the past the professional washermen were not as abundant as they are now. Therefore, every mohalla had kept at least one Wokhul for the washing purposes. The family in whose premises this Wokhul was kept was in the long-run known by its name. Another explanation forwarded is that the head of this family was in the Government service with a duty to realise taxes from Wakhul makers.6. (a) Kenoo - It is used for a wet and watery thing. It is reported that a certain Pandit of Rainawari who had taken a distasteful dish at some party, was asked by a saint (Mian Shah) about the taste of the dish he had taken. He is reported to have replied that it was as tasteless as a Kinoo. Immediately the Pandit lost his real identity and became known as Kinoo.7. Kallawat - It is said a Pandit by the name of Kailash was working as personal assistant of Colonel Watt, who constructed the Pahalgam Road during the rule of Maharaja Partap Singh. Kalla is the short form of Kailash, and colleagues of the Pandit connected with it the surname of the Colonel and, thus, originated a new name e.g., Kalawat. The descendants of the unfortunate assistant also lost their real family name and were known by the name of Kallawat since then.8. Wangnoo - It stands for a brinjal in Kashmiri. An ancestor of this family is reported to have been highly fond of brinjals and was, therefore, nicknamed after his favourite vegetable. Another explanation given is that Wangnoo is, perhaps, the only vegetable which is cooked with almost all the vegetables. Therefore, a man who could mix with anybody and won over even his foes was nicknamed as Wangnoo; Kashmiri Pandits as a whole were also called as Wangnoo for having successfully mixed up with all the races and religions, without losing their identity. This is perhaps a misnomer for a race who could save its identity only after having submerged its ninety per cent population with other races and religions. A friend sarcastically, but very correctly, remarked that gone are the days when they (Pandits) were called Wangans. Now they are only Wangan Hachi (dried brinjals).9. Labroo - The head of a certain family was for tunate enough to win prefix in any venture he under took. He was nicknamed Labh (profit), which in due course of time became Labroo.10. Taku - An ancestor of this family was fond of taking his meals in a fresh taku (an earthen plate) everytime. He and his descendents were, therefore, known as Taku.11. Safaya - A certain Pandit is reported to have been a lover of cleanliness and was known as Safai, which later on became Safaya.12. Chengaloo - An ancestor of this family is reported to have been of a light heart and would not conceal his happiness and excitement even over small gains. Chengun in Kashmiri means to be jubilient. There are a few families of this nick name in the village Mattan of Anantnag district.13. Jogi - An elder member of their family had become a Jogi.14. Buju - There was an old woman in a Mohalla. She had two or three sons who were called Bujihandi (i.e., Sons of the old woman). This became their permanent nickname and their descendants came to be known as Buju.15. Sukhia - The head of this family is reported to have played the role of a Sakhi (girl friend) in the Krishan Leela drama and was nicknamed as Sakhi, which later on became Sukhia. Another version of facts is given that a parent had named his son Sukh which became later his nickname.16. Peshin - It means the time of afternoon in Kashmiri. A Pandit who was a Government servant had to attend to his job at the afternoon. He was nicknamed Peshin.17. Gamkhwar - A Pandit was a born sympathiser. He would share the sorrow of one and all. Somebody out of envey nicknamed him Gamkhar. Mr. Fauq reports that one Sadanand Koul was given the title of Gamkhar by the Mughal King Shah Jahan. His progeny was also known by this title.18. Bula - One of the ancestors of this family is reported to have been a foolishman. That is why he was called Bula (fool).19. Choor - An ancestor of this family had been caught red-handed while committing a theft, or was a shareholder of the professional thieves. He was labelled as Chsor (thief) for all the time to come.20. Zaroo - A Pandit was a habitual gambler or had allowed gambling den to operate in his house, he was therefore, rightly nicknamed as Zaroo (a gambler). Another explanation given is that a certain Pandit was in habit of taking rash decisions without giving a proper thought to the facts. He was nick named as a Zaroo.21. Chrangoo - It means a handful in Kashmiri. A certain Pandit was known for being a parsimony. He would not give to any begger more than a handful of grain. This led people to call him and his descendants as Chrangoo.22. Musa - After a long and tedious journey or after doing some hard work a man, naturally, relaxes for sometime to refresh himself. This process of refreshing is called 'Muskadun' in Kashmiri. There are two or three families of this name in village Mattan of Anantnag district. They are professional Pandas having their Jajmans (clients) spread all over the Jammu region and the Punjab State. Every year these Pandas go to their clients during winter seasan to collect their annual Dan and Dakshina. It is said that some ancestor of these families would continue to relax and refresh himself for months together, after coming back from a long, tedious and risky journey, over the peaks of Pir Panchal. He was in the long-run nicknamed as Musa and his progeny is known now by this name.23. Brayth - It is a Kashmiri form of the Sanskrit word 'Brasht', which means a deliberate deviation from the religious path. Some of the ancestor of this family must have been found guilty of some non-religious act and was declared Brashta, which became Brayth in the long-run.24. Band - With the curious exception of Akingam (a village in District Anantnag) the Bands are all Muslims. 'The story of Akingam Baghats,' says Mr. Lawrence, is peculiar. Brahmans considered acting to be degrading, and even now the Brahmans of Kashmir the Akingam play as with contempt. But the Brahman plays say that they took to the stage by the express order of goddess Devi. The legend relates that many years ago Devi appeared to the Akingam Pandits, and, placing a fiddle in his hands, said, 'play upon this fiddle'. He protested his inability, but on the goddess persisting, he took up the blow and played unearthly music. He was bidden by Devi to sit under the deodars of the Akingam and play in her honour. For some years he and his sons obeyed the goddess behest but unable to withstand the prejudices of his caste, he finally declined to play any more. On this he was striken with blindness and wondered away to the Lidder Valley. In a dream Devi appeared to the Magistrate of the Lidder, and told him to take old Pandit to Akingam. On reaching Akingam the Pandit recovered his sight and since that day he and his descendants fiddled away without further protest. These Pandits never send their children to school, as they believe that Devi would resent it and would kill their children. This state of things has now completely changed. Bands of Akingam (Mohripora) have left this vocation since long but the name has persisted.25. Gadva - A Pandit was seen always with a Ghadva (a metal tumbler) in his hand going to purchase milk or curd, or even throwing the 'Nirmal' in the river was nicknamed Gadva. Another explanation offered is that a certain Pandit had collected, as a hobby, a large number of different varieties of 'Gadvas' and got this appellation.26. Yachh - It is a corrupt form of the Sanskrit word Yaksha. However, in Kashmir a certain rarely visible animal possessing supernatural powers is now called Yachh. Pandits offer Khichri and other sweetmeats to this animal extra-ordinary on Yaksha Amavasi in December-January, every year. It so happened that a certain Pandit either used to make sounds like a Yachh (i.e., Bas, Bas) or was some how specially linked with the characteristic Yaksha Pooja. He along with his descendants was nicknamed Yachh. The latter assumption seems more true in the light of the fact that this nickname is used mostlv by Gor families.27. Bohgun - It means a cooking vessel made of brass. Some Pandit is stated to have had a hobby of collecting different varieties of Bahgun, or was fond of the food prepared in a certain type of Bohgun, and was nicknamed as such, because in appearance he was as fat and round as a 'Bohgun'. Another explanation given is that it is a corrupt form of the Sanskrit word Bahuguna (possessor of many qualities).28. Nakab - It means a veil. Kashmiri Pandit ladies did not wear a veil in the past. But a family having introduced this practice at first, during Muslim rule, got this nickname.29. Thalchoor - It means a plate thief. A Pandit was either caught red handed while stealing thals (plates) or was accused of such a theft. He and his descendants got the appellation of Thalchoor.30. Kakh - An elder brother, uncle or a cousin was out of reverence called as Kakh. Some Pandit for his good and generous nature seems to have won the public respect and was called Kakh by the people, other than his family members. He lost his real appellation and was along with his progeny known as Kak. However, there are repeated references of the family name Kak in Rajtarangini. Shaloka 1311 of Taranga VII reads, 'As his passage was blocked by warriors of the Kaka and other educated families, he retreated from. . .' R. S. Pandit in a footnote to above Shaloka says that the Kaka family is repeatedly referred to by Kalhana. Shaloka 180 and 599 of Taranga VIII says, 'holders of high military rank and others, brave men such as Tilka of the family of Kaka. . .'. 'From the very midst of ..., Sufi captured alive in battle the brave knight Sobhka sprung from the family of Kaka...' Kaks in the ancient Kashmir, therefore, belonged to a military class.31. Chilam - Some ancestor of this family was a chilam smoker and got this name.32. Thapal - A few families of this name live in Anantnag city. Some of the common ancestor of these families must have been a habitual snatcher and got this nickname.33. Kuchur - It means penis in Kashmiri. An ancestor of the family is reported to have been moving without trousers or a Kacha and thus unmindful of his exposed penis. He was along with his progeny nicknamed as Kuchur.34. Jad - It means the eldest ancestor in Kashmiri. An elder member of this family is reported to have been behaving like an old and experienced man even during his childhood. He was therefore, nicknamed as Jad.35. Jalla - A family of Rainawari Pandits was residing on the bank of Dal Lake (now turned into a quagmire). This part of the lake abounded in delicious fish. The fishermen catching the fish, would generally spread their nets on the compound wall of this family, to dry them up. A fish net in Kashmiri is called a Zal. This family was, therefore, nicknamed as Zalu, which in the long run became Jala.36. Puran - A few families of this nickname live in village Zainapora. One of their common ancestor is reported to have been in habit of quoting from the Puranas on every occasion. He was, therefore, known as Puran.37. Zaharbad - An ancestor of this family is reported to have been suffering from a serious type of Carbuncle on an exposed part of his body. He was, therefore, nicknamed as Zaharbad. Another reason related is that some ancestor of this family was a terrible mischief monger and was intolerably unpleasant man. The people expressed their displeasure for his mischievous character by an equally unpleasant nickname (i.e., Zaharbad).Abnormal/Extra-ordinary Physique or Temperament
1. Mushran - An awkward and ugly man with a huge and powerful body is called Mushran. Some ancestor of this family must have been nicknamed as mushran because of his unusual physique and, later his descendants continued to be called by this name.2. Kuraz - It is a name given to a very dangerous water animal. Some elder member of this family must have been of a fierce nature and was nicknamed Kuraz.3. Shagali - Shagalis had come along with Pathans, under the leadership of Gulshagali. He was a long and healthy young man. A pandit was having an extraordinary physique like Gulshagali and was accordingly nicknamed.4. Sharga - It is corrupt form of Shogo (a parrot). Some member of the family was having small eyes and a long nose like a parrot.5. Handoo - This nickname was given to a Pandit who was fat and fresh like a sheep or to those Pandits who somehow were connected with flocks of sheep.6. Atal - It is a corrupt form of Thalal (i.e., a Samashar). A Pandit with a broad forehead as if a forceful smasher, received this nickname.7. Gurtu - It is a nickname given, perhaps, to those Razdans whose some ancestor was of Gurtu (yellow) colour. Gurtu is now used for those Pandits who do not cook meat and fish on the Shivratri festival.8. Shangloo - Some elder member of this family is reported to have had six fingers in his hand and became known as six-fingered (She Angul).9. Mota - A fat man's nickname.10. Langoo - Some elder of the family was a lame man.11. Kaboo - Any ancestor of this family is reported to have been a hunch backed (Kaboo) man.12. Marchawangan - A thin and a red faced man may have been nicknamed as a red pepper. It is also possible that some ancestor of the family was in possession of a hot and pungent temperament, ormay be some one of the family elders was a pepper trader.13. Raghu - A thin and a frail man must have won the appellation.14. Kachroo - Some ancestor must have been as red haired as an Englishman.15. Kichloo - It means a long-beared in Kashmiri Some elder of the family must have developed a long beard and received this nickname.16. Chakoo - Chouk means 'bottom' as well as 'sour' in Kashmiri. It is reported that some elder of the family was a sour-tempered man. Mr. Fauq connects it with an amusing and interesting story. A man named his twelfth son as Chauk (i.e., bottom) of the chain of sons and he (the son) became famous by the name of Chauk. It is amusingly and often awkwardly mispronounced as Chakoo (a Knife) outside Kashmir.17. Khashoo - A left hander.18. Ganjoo - A bald man's nickname or an appellation for a man who was put in-charge of Ganj (treasury).19. Gagroo - It was the nickname of a person who was very small and swift.20. Kharoo - A bald man.21. Zoroo - A deaf man.22. Kariholu - A nickname given to an elder of the family, whose neck was a little curved.23. Kaw - An ancestor af this family was as black as a crow.24. Daraz - A long-heighted ancestor of the family was given this name.25. Mam - It means maternal uncle in Kashmiri. A man was in habit of poking his nose in everybody's affairs. He and his children were, therefore, nicknamed as Mam.26. Chacha - The word Chacha is used by Kashmiri Muslims for a paternal uncle. A Pandit who unnecessarily involved himself in other peoples' affairs must have received this nickname.27. Tut - A man with a long chin was nicknamed Tut.28. Bambroo - An ancestor of this family was as dark complexioned as a black bee. It is also said that some elder member of this family was in habit of making sounds like a beetle when alone. That is why he and his descendants came to be known as Bambroo.29. Kalla - It means head in Kashmiri. An ancestor of this family had a conspicuous head and was named as Kalla.30. Sikh - It is said that an ancestor of this family had grown a long beard to conceal the white patches on his face. He and his family members were nicknamed as Sikh.31. Hakhoo - It was used as a nickname for a thin and frail person. His descendants were also labelled as Hakhoo, even if some one among them may be as fat as an elephant.32. Trakroo - This nickname was given to a man who was of very hot temperament and, of course, a hard task master. The nickname became part and parcel of his descendants also. Trakur in Kashmiri is used for anything hard.33. Miskeen - A man was very kind to poor and needy. He was nicknamed as Miskeen (poor). Another explanation is that a well-to-do man used to feign as a poor man. He was along with his progeny called as Miskeen.34. Chhot - It means a short statured person. Some elder of the family was unusually of a short stature and won this nickname for himself and his descendants.35. Braroo - An ancestor of this family must have been a blue eyed man and was nicknamed as Braroo (the cat).36. Kaloo - It means a person unable to speak. The name is Kaloo (just like a dumb-man).37. Nikka - It is an 'affectionate name' given to small boys in Kashmiri families. Such a name generally gets discarded as soon as the boy grows up to be a youth. However, some Pandit seems to have been called Nikka, even after he attained his adulthood, and thus got the nickname. Another reason could be that an ancestor of this family was a short and small statured that even in his youth and old age, he looked like a boy and was called a Nikka.38. Kissu - It means a small finger. Some ancestor of the family is reported to have been in possession of an extra-ordinary Kis, or was in habit of displaying his small finger in a peculiar way and got the appellation.39. Mandal - In Kashmiri mandal means buttocks. An ancestor of the family is reported to have been a large rumped person and, thus, got this nickname.40. Dev - Some Pandit seems to have been nicknamed as such, either for his extra-ordinary valour or having the habit of taking too much food or sleep - the peculiarities of a Dev. A Dev is an imaginary being like a Jinnie of Arabian nights.41. Dasi - A few families of this name live in Anantnag town. An ancestor of this family is reported to have been a spend thrift and would become bankrupt in every trade and occupation he owned. He was thus nicknamed as Dasi, meaning a person who would finish and destroy everything.42. Vokhu - An ancestor of this family is reported to have been of abnormal physiqueas well as temperament.43. Pedar - An ancestor of this family is reported to have a deformed foot which looked like a cloven hoof and was thus nicknamed as Padar.
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