Muzaffarabad, Azadi Times Latest – AJK, February 28, 2024: The construction project of Shah Sultan Bridge in the city of Muzaffarabad has entered its final phases, with the installation of new poles underway alongside the removal of old electricity poles in the vicinity of the bridge.

Under the supervision of Assistant Commissioner City-I Khwaja Hazifa, the overhead and underground lines were shifted on Saturday. Besides removing the old poles, new poles have been installed at appropriate locations.

On this occasion, senior officials of the electricity department, including field staff, efficiently performed their duties in an organized manner. Citizens were informed a day prior about the scheduled power outage so they could make alternative arrangements and avoid any inconvenience.

The traffic police effectively managed the traffic system, ensuring smooth control, while the trader community also extended their support by assisting the personnel of the electricity department.

Speaking to the media, Assistant Commissioner Muzaffarabad City-I Khwaja Hazifa expressed satisfaction over the progress of the Shah Sultan Bridge project, highlighting it as a significant project for the state.

He emphasized that while adhering to the directives of senior officials, the old electricity poles in the vicinity of the tower are being removed and replaced with new poles at suitable locations. The overhead and underground lines, which were previously installed on these poles, are also being shifted to the new ones.

Hazifa further added that the project is being executed in accordance with high standards, ensuring a bright future for the state. He appreciated the cooperation extended by the citizens and the efforts of the electricity department’s personnel in successfully carrying out their responsibilities.

Muzaffarabad, Azadi Times Latest – AJK, February 27, 2024: The dismissal of 954 skilled grade employees from service without due process by the Forest Department has sparked vigorous protests in Muzaffarabad, capital of Azad Jammu and Kashmir.

Demonstrators brandished banners and placards, voicing slogans against the unjust actions and unfair policies of the government, particularly regarding the rights of low-ranking employees and its biased policies towards the underprivileged.

Shaukat Javed Mir, Central Deputy Secretary of the Pakistan Peoples Party (PPP) and candidate for Assembly Constituency Seven, led the protest rally in response to the call of the dismissed employees.

Addressing the massive gathering, Mir expressed solidarity with the demonstrators and denounced the alleged victimization and sycophancy of Prime Minister Chaudhry Anwar-ul-Haq. Mir emphasized that while a government of oppression may prevail, injustices and unfairness are detested by the Almighty.

Mir further highlighted the plight of the besieged Kashmir House in Islamabad and urged Prime Minister Anwar-ul-Haq to focus on alleviating economic hurdles and reinstating the 1,500 dismissed employees instead of indulging in flattery and servitude.

He likened the economic hardship faced by forest conservationists, who risk their lives protecting forests day and night for a meager compensation of Rs. 15,000, to a divine warning.

Referring to recent prompt actions against violations of Indian airspace, Mir praised the arrest of a pilot as a courageous move to demonstrate professional prowess and ensure the nation’s security. He reiterated unwavering support for the indefatigable efforts towards liberation, denouncing terrorism, and lawlessness, and advocating for national progress.

Mir concluded by urging Chief of Army Staff General Asim Munir to play a key role in saving a thousand families from destitution.

The demonstration featured representatives from various sectors, including pensioners associations, political and religious groups, traders, and students, all echoing demands for justice and expressing unconditional solidarity with the dismissed employees.

The protest rally in Muzaffarabad resonated with chants affirming the employees’ demands, underscoring a resolute stance against injustice and exploitation.

Islamabad (Azadi Times): The Central Deputy Secretary of Information for the Pakistan Peoples Party Azad Kashmir and the nominated candidate for Assembly Constituency 7, Shaukat Javaid Mir, has stated that modern conveniences of information technology have constructed bridges between the pen, books, and the Himalayas, opening avenues for enhanced education, research pursuits, dialogue, and literary artistry.

The surge in educational standards, exploration, and literary discourse due to these advancements signifies a monumental shift. Departing from the celestial principles of Islam has led to regression, while non-religious forces, through scholarly pursuits, have erected intellectual bastions akin to Chand Band Bastiyan.

“We are still ensnared in the era of stone, archaic customs, and the bloody claws of Western civilization,” he added. “Governments in Pakistan and Azad Kashmir, while capitalizing on educational experts and the modern global educational system, must alleviate the burden of uniform educational curriculums and textbooks to liberate the new generation from mental and intellectual constraints.”

He stressed the imperative need for legislation to ensure the remuneration and provisions for the esteemed teachers in private educational institutions akin to government bodies. “The greatest injustice in society is the lack of scientific pursuit,” he emphasized.

These sentiments were articulated by him during a significant gathering at the Federal Capital, addressing a renowned educational institution’s annual results and prize distribution ceremony.

Also Read: Azad Kashmir Traffic Updates as of Feb 2 2024 – Morning Report

He remarked, “Education, upbringing, and integrity serve as the cornerstone of self-assessment and propel nations to greater heights. The acquisition of knowledge is the pinnacle of humanity’s ascent.”

The competition in educational endeavors between governmental and private educational institutions is highly promising and serves as a beacon of hope for future generations.

“Our society’s social temperament is meandering towards accumulating degrees rather than acquiring knowledge, which has led us down the abyss of intellectual degradation and falsification. The external school system has diligently focused on modern education and the upbringing of the new generation, achieving significant success in the educational jihad,” he highlighted. Prophet Muhammad (PBUH) has mandated the pursuit of knowledge as a divine gift upon every Muslim man and woman, from the cradle to the grave.

Azad Kashmir has witnessed substantial relief from educational challenges to students, thanks to the establishment of several educational institutions, including three medical colleges, women’s universities, and cadet colleges. Principal Adnan Aziz and his brother Tahir Aziz, through relentless efforts, have illuminated society through the light of knowledge and earned a livelihood through lawful means, becoming the catalysts for the well-being of countless households.

Prior to this, during the ceremony, Shaukat Javaid Mir, felicitated and distributed medals and shields among outstanding students who demonstrated exceptional performance.

Azadi Times: Blue Sapphire (Kashmiri Neelam) is considered to be one of the highest-grade gemstones. This precious stone blue color is called Yaqut in Persian, Kiyod in Sanskrit, Suritan in Sanskrit, Sapphire in English, and Neelam in Hindi. Its taste is dull, the mood is cold and dry.

It gives strength to the body and eyes. Its ring protects the body from early diseases. Its blue color symbolizes beauty. Yellowish blue and dark color but blue like the peacock’s neck is good and valuable. It does not suit everyone, it makes the person who suits it develop and enriches. Otherwise, it causes severe damage.

Blue Sapphire, renowned for its exquisite beauty and profound symbolism, stands as one of the most esteemed gemstones across cultures and civilizations.

Originating from diverse regions such as Sri Lanka, Burma, Siam, and Australia, with notable finds in Kashmir and Pakistan, this gemstone holds a rich tapestry of historical significance, unparalleled characteristics, and enduring cultural relevance.

Historical of Blue Sapphire ( Kashmiri Neelam) Significance

Throughout history, Blue Sapphire has adorned the thrones of kings and queens, symbolizing power, authority, and divine favor. King Solomon’s legendary throne boasted the splendor of Blue Sapphire, while the tablets inscribed with the Ten Commandments received by Moses were said to be crafted from this illustrious gemstone.

Even in modern history, Blue Sapphire played a pivotal role in shaping events, such as Napoleon’s defeat at the Battle of Waterloo and the adornment of Queen Victoria’s Diamond Jubilee crown, symbolizing the strength and grandeur of the British Empire.

Characteristics and Symbolism of Blue Sapphire ( Kashmiri Neelam)

Blue Sapphire’s allure lies not only in its captivating hue but also in its profound metaphysical properties. Its cool and dry temperament imbues the wearer with a sense of strength and vitality, while its mild nature is believed to protect against sudden illnesses.

Symbolically, the deep blue color evokes notions of beauty, elegance, and celestial connection, with shades ranging from the serene sky blue to the mesmerizing cornflower blue highly prized among connoisseurs.

Blue Sapphire Medical and Spiritual Attributes

Beyond its aesthetic appeal, Blue Sapphire is revered for its purported medical and spiritual benefits. In ancient wisdom, it was considered an antidote to poison and a remedy for various ailments, particularly those affecting the eyes, heart, and brain.

Moreover, wearing Blue Sapphire was believed to enhance courage, attract loyalty, and foster success in endeavors, making it an invaluable talisman for achieving one’s aspirations and gaining respect and recognition in society.

Contemporary Significance

Even in modern times, Blue Sapphire continues to captivate enthusiasts and collectors worldwide. Museums house extraordinary specimens, such as the Louvre’s 913-carat cornflower blue sapphire from Burma and the National Museum of America’s rare 564-carat gemstone, showcasing its enduring allure and historical importance.

Moreover, gem markets in Sri Lanka and other regions remain vibrant hubs for sourcing high-quality Blue Sapphire, ensuring its legacy perseveres through the ages.

Price of Kashmiri Neelam

The price of a Kashmiri Neelam in Pakistan can vary depending on factors such as cut, color, clarity, carat weight, origin, and treatment. For example, a 1.01-carat Kashmiri sapphire can cost ₨50,500, while a 1.27-carat Kashmiri sapphire can cost ₨63,500.

In conclusion, Blue Sapphire stands as a timeless symbol of beauty, power, and transcendence, weaving together a narrative of ancient wisdom, cultural heritage, and contemporary fascination.

Whether adorning royal regalia or gracing the fingers of discerning individuals, this majestic gemstone continues to mesmerize with its profound allure and enduring significance.

Forty years ago, the culture of Jammu and Kashmir was radically different, the customs, traditions, dress, and moral standards were completely different from today – if the culture of Kashmiri society of forty years ago is to be defined.

So we have to call the Kashmiri society of that time a natural and natural cooperative society. During this period, there was a culture of doing everything together – from housebuilding to marriage and other social events.

The trend was an integral part of Kashmir society. During this period, the economic dependence of the people was farming and grain raising, so the people of the neighborhood worked together to sow the land harvest the crops, and clean them to the granary.

A culture of partnership and brotherhood 

In the Jammu Kashmir of that period, the produce of the land was divided into parts. Of it Barbar’ i.e. Barber’ Blacksmith. A year’s labor was also set aside for the Kumar, the potter.

The food of the people was mostly corn and rice. Wheat consumption was very low. Maize consumption was very high throughout the state and every village in the state had pin mills where this maize was ground and every house also had a hand grinding mill.

Which was used in sexual situations to make flour, every house in Jammu and Kashmir of that time had a flour grinding mill and (Okhli) and the women of that era had a special experience in using the mill and Okhli. And she used to be so healthy and strong that she was her example in sacrifice. This is the reason why the women of that era lived longer.

The men were also very hardworking, they spent most of the year in sowing the fields and harvesting the crops, and the winter from September to December was reserved for gathering firewood and building houses, since during this time the productive process of the lands was over. It stopped.

Pure food self-sufficiency  

Cornbread was also cooked in some way. In some areas, this bread was also cooked on a sophisticated tandoor, and its bread was also cooked like chapati.

It was a time when milk was available in abundance in every household, so cornbread was usually eaten with sag lassi ghee and curd. There was no custom of importing food from Pakistan and India.  

And there was no need, if there was a shortage of wheat and rice in an area, then this deficiency was made up from the more fertile areas of Jammu and Kashmir. And were healthy and strong due to eating powerful food. Lived a very contented life –

The culture of landlord and peasant society

Forty years ago the culture was the culture of the complete landlord and peasant society – the public morality was also connected to the land like the crops, all the people built houses together and cultivated the crops together.

And used to harvest crops together. There were moral values ​​in every sphere of life. During this period, women’s occupations were very laborious and tiring, for example, women millers and spinners.

The spinner used to cut grass for the mice and fetch water from very distant places, usually, the time for fetching water was reserved for morning and evening.

But the evenings were also a source of entertainment for the women as these women gathered with their pitchers on the water of the neighborhood and discussed every issue of life. In this way, the entire neighborhood and even the entire village was aware of the conditions of each house. In this way, water fountains also became a source of grief for women.

Memorable wedding ceremonies

Marriages forty years ago were also very different from today’s marriages. These were very prestigious marriages. The special thing about these marriages was that the marriages lasted for one to two months.

In these marriages too, there was a lot of communalism. No matter who the marriage was, all the relatives and the people of the neighborhood and the community used to give their contribution in the form of (Nyadre) Panji.

In all regions of Jammu and Kashmir, there were three to four marriage functions, the first being the engagement function. The second function was the wedding ceremony and the third and smaller ceremony was the mehendi and barat doli.

The feast of food was no less than today’s wedding. The bridegroom and the bride used to walk to the tune of Baje and Shanai to reach the house of their hosts. As a relationship, she used to eat feasts. It lasts for one to two months. Dol and Sarnai lived with the bride and groom.

Colors of ancient rural culture 

What a good time it was, how much love and sincerity there was. Sacrifice for each other was an unparalleled passion. Oh, what a wonderful time it was never to be forgotten. They sit together with everyone and organize parties from morning to evening. The colorful scene of the evening when there were colorful gatherings of women at the water fountains. Ah, those evenings when the melodious sounds of cuckoos and cuckoos heralded the arrival of spring.

Andalib and Koel may still sing songs, but today there is no one to listen to them. Today everyone is lonely despite being in a relationship, very lonely. Today our hearing is unfamiliar with nature’s singing

Native Kashmiri song tradition 

On the occasion of marriage, all over Jammu and Kashmir, women used to organize song and music gatherings. These women’s songs were prayers of praise and happiness for the bride and groom and some of the songs described the cultural background of Jammu and Kashmir.

Sometimes a woman would also sing and often two or three women would combine these songs into music. Instead of the drum and harmonium, an earthen pot would be placed in the middle and it would take over the function of the drum and harmonium.

These songs were not written by any poet but these songs were created by the historical and cultural conditions of Jammu and Kashmir. Rather, it is more correct that these songs were the earth’s voice and its creation.

Every woman of that time must have hummed some kind of song while working – in those days, houses were often dirty. In the marriage house two or three weeks before, the work of plastering the walls and applying white mud was used and also on this occasion, Geet Sangeet gatherings were arranged.

Tragedy and Song of Migration 

After 1947, I have also had the opportunity to listen to the songs and songs of women who migrated from Jammu city and the neighboring areas of Jammu to Pakistan, especially in Gujranwala and Hafizabad, which were a reflection of the background of the separation of the country. There was an opportunity to enjoy and understand the songs.

In these songs, he mentioned the city of Jammu. Akhnoor, Mahendar Poonch, Srinagar, Baramulla, and many other places were mentioned in these songs. In these songs, the words used about Yad-e-Watan, which usually describe the sufficiency of lovers’ emigration and separation, each song is associated with a city, a river, and a special scene in Jammu and Kashmir.

Flowers and fruits are mentioned with this skill. When listening to this song, a person reaches these valleys. In these songs there is pain and love and the beauty of the history and civilization of Jammu and Kashmir. 

Regional and local language Kashmir songs 

The Gujri songs of Jammu and Kashmir and the Pahari songs of Poonch were similar in transposition, but the tone and language of the songs of Muzaffarabad and the Kashmir Valley were different.

Gujri songs in Jammu and Kashmir had a unique style of their own – Gujri songs were strangely sung. Gujri songs were sung by both men and women. The Dogri songs of Jammu also had their beauty Pahari and Dogri are sister languages. whose songs and tone are very similar

We are trying to save these songs from being destroyed so that these songs can be preserved in our folk heritage, but unfortunately, this task is not so easy now.

Because from time immemorial women of Jammu and Kashmir used to sing in weddings and other social events. Geet Sangeet parties have stopped decorating. And everything has changed during that time.

When General Ziaul Haq seized power in Pakistan and hanged Zulfiqar Ali Bhutto, the prime minister of a democratic government, on the throne. And Zia-ul-Haq’s Islam was enforced throughout Pakistan and Pakistan-occupied territories. At that time, the Muslim Conference was supporting the dictatorship in Jammu and Kashmir, so the leadership of this party destroyed all the national treasures of arts and cultural heritage from Azad Kashmir through a conspiracy.

Zia-ul-Haq’s followers in Azad Kashmir including all over Pakistan choked Geet Sangeet. Of course, the Jihadi culture of that period had an impact on the whole of Jammu and Kashmir, but Azad Kashmir was directly affected by this culture now it cannot be said with certainty that the women of Jammu and Kashmir are keeping these songs alive.

The death of song is the death of society 

Many people may not agree on the relationship between music and psychology. But it is a fact that songs and human psychology are very closely related.

When songs die, the truth is that the society whose songs do not survive because the society ceases to exist. And ‘social stagnation’ means ‘death’ that slowly tears apart societies and individuals from within. They don’t even know how it all happened